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AUTHOR: 
 
 SWEDENBORG, 
 EMANUEL 
 
 TITLE: 
 
 INDEX TO 
 
 SWEDENBORG'S 
 
 PLACE: 
 
 LONDON 
 
 DA TE : 
 
 1 852-60 
 
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 Arcana coelestia. Index. Em 
 
 
 Swadanborgf Qnanuel, 1688-1772 • 
 
 Index to Sned9nborg*a Aroana e^lestia^ or 
 Heavenly nysteriea, oontainad in the Holy Sorlp- 
 ture ••• London, The Swodenborg vMlety, 1852- 
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INDEX 
 
 TO 
 
 SWEDENBORG'S 
 
 ARCANA CCELESTIA, 
 
 OR 
 
 HEAVENLY MYSTERIES, 
 
 CONTAINED 
 
 IN THE HOLY SCRIPTURE. 
 
 VOLUME I.— A TO L. 
 
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 PUBLISHED BY TJiE SWEDEkptORG SOCIETY. 
 
 (INSTITUTED 1^1(J,) ' ' 
 36, BLOOMSBURY STREET, OXFORD STREET. 
 
 EDIT. OF 1852. 
 

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 NOTE. 
 
 The readers of the works of Swedenborg are aware that a re- 
 print of the Index to the Arcana Coelestia was announced for an 
 earlier date than the appearance of this volume. It may be 
 necessary to explain, therefore, that nothing further was con- 
 templated at that time than a few verbal corrections and the 
 verification of the numbers, with such additional passages, 
 perhaps, as might be considered absolutely necessary, and which 
 it was not supposed would affect its bulk very materially. As 
 the work proceeded, however, it became impossible to avoid a 
 liberal extension of its plan and the various improvements which 
 suggested themselves. It is now hoped that the best apology 
 for the delay of the remaining portion, as well as for past dis- 
 appointment, may be found in the amount of labour bestowed 
 on the greater part of this volume, the immense number of 
 additional references contained in it, and the new forms which 
 the principal subjects have assumed, as the experience of the 
 editor increased with the progress of the task assigned to him. 
 The original Index, left in manuscript by Swedenborg was 
 translated and published with additions by the late Mr. Tulk, 
 the whole alphabet making about 450 pages. As a few sheets 
 at the commencement of the present edition are strictly based 
 upon that work, it wiU be easy to decide upon the propriety of 
 the changes that have been effected, — by a comparison, for 
 example, of the proper names Aaron and Abram with any that 
 occur afterwards, — say Esau, Hagar, Isaac, Ishmael, Jacob, 
 Laban, Leah, or Lot. For the sake of consistency, as well as 
 their own intrinsic importance, Aaron and Abram will be given 
 in the same extended form at the end of the second volume. 
 It may be observed here that the sons of Jacob, not being in 
 their alphabetical places, will be found all-together under the 
 article Tribes. 
 
VI 
 
 NOTE. 
 
 No one who takes the trouble to make such a comparison will 
 fail to see that the respect due to all that has come from the 
 hand of Swedenborg, the advantage of his readers, and the 
 easier reception of the spiritual sense of the Word by the public 
 at large, have been well considered by the present writer. The 
 latter is an object of too much importance to make it any matter 
 of regret that so much space should be occupied with these and 
 other still more elaborate articles. Swedenborg repeatedly re- 
 marks on the difficulty of forming a collected and clear idea of 
 subjects so abstruse, and sometimes so diffusely explained as 
 those of the Arcana Ccekstia without the frequent aid of sum- 
 maries (3074 for example) ; and indeed, there is hardly another 
 writer so remarkable for the assistance that he has himself af- 
 forded to his readers in this way. Patriarchal history, too, 
 forms the very back-bone of his interpretations, as it does of the 
 literal sense of the Word ; so that it must always appear an ob- 
 ject of importance to obtain a clear view, not only of the thing 
 represented, but of the thread of the representation, as it runs 
 through the sacred narrative ; and especially when we know that 
 there are threads of various colours, which pass over and under 
 one another as in a fabric from the loom. Such a view will be 
 Jbund in the historical summaries, given under each name, which 
 not only afford a glimpse of the consistency preserved by Swe- 
 denborg, but also of the beautiful harmony that existed between 
 the events recorded of the patriarchs and their place in the re- 
 presentation. As an example of this, and it may be added as a 
 hint to the reader who wishes to enter into the real spirit [of 
 the author's revelations, we may instance the case of Isaac, 
 who is said to represent the rational man, and whose life really 
 exhibits the meditative and sometimes reasoning mind, as in a 
 pictured history. This is equally true, whether we regard him 
 as contemplative in the fields at evening-tide, as manifesting a 
 holy affection for the truth brought to him under a vail in the 
 figure of Rebecca, or as reasoning upon its appearances when 
 he felt the hands of Jacob disguised as Esau. 
 
 Another improvement consists in the concordance of passages, 
 as a short example of which, and to afford the instant means of 
 comparison between the former and the present edition of the 
 Index in this respect, an extract is here given from both. 
 
 NOTE. 
 
 vii 
 
 HERD larmentum]. See Ox. That herd denotes natural goods, n. 2566. That 
 flock denotes interior good, n. 2566, and interior natural good, whilst herds denote 
 exterior natural good, n. 5913. That flocks denote internal goods, herds external 
 goods, n. 8937. That flock and herd denote good, internal and external, iU. and sh. 
 n. 10,609. 
 
 HERD [armentum']. Animals of the herd denote celestial natural things, those 
 of the flock celestial natural, 2180. They within the church who are external or 
 natural men are signified by the herd ; hence, a herd denotes external or natural goods 
 in the abstract, 2566, 3408. Flocks denote internal or rational goods, herds external 
 or natural, 4378, 4505 ; ill. and sh. 10,609. The flock and the herd denote natural 
 good interior and exterior, 5913, 7504, 7663, The flock denotes charity, the herd 
 its exterior goods, which are the exercises of charity, 6530, 6531, 7663. Herds 
 denote exterior goods, and also what are thought to be goods but are not, 4250, 1565, 
 The animals belonging to the herd are oxen, heifers, and steers, which denote affec- 
 tions of good and truth in the natural or external man ; those belonging to the flock, 
 are lambs, sheep, kids, he and she-goats, and rams, which denote affections of good 
 and truth in the internal man, 8937, 9391, briefly 5913. See Flocks, Cattle. 
 
 The strife between the herdmen of Abram and the herdmen of Lot, denotes the 
 discrepancy and want of correspondence between the internal and external man, 
 1571. Abraham's running to the herd, and preparing a calf for the entertainment 
 of the angel, denotes the procedure of the rational man in the conjunction of external 
 good, 2180. Isaac being blessed with flocks and herds denotes the acquisition of 
 goods in general, both interior or rational, and exterior or natural, 3154, 3403, 3408. 
 The strife between Isaac's herdmen and the herdmen of the valley of Gerar, denotes 
 the discrepancy and opposition between those who instruct froDi internal doctrine and 
 those who instruct from external, 3425. Jacob's acquisition of flocks and herds iB 
 the service of Laban denotes the procuration of genuine goods and truths by means 
 of such as are not genuine, 3993, 4005, 4073, 4084, 4087, 4169, 4217. His return- 
 ing home with them, and reconciliation with Esau, the conjunction of divine good 
 flowing into the natural man thereby, 4336, 4368, 4378, 4384. His going with all 
 his family and their flocks and herds into Egypt, the procedure of influx and forma, 
 tion of a spiritual state in the natural man, 6043, 6046, 6064, 6065, 6084, 6102— 
 6106. The Egyptians supplied with com in return for their cattle and their flocks, 
 the influx of spiritual life in proportion to the goods which are offered as receptacles, 
 6121, 6123, 6124, 6126, 6128. The Israelites delivered from Egypt, their flocks 
 and herds going with them, the salvation of the spiritual church after infestation ; 
 both of those who are in interior good and those who are in exterior, 6825, 6839, 
 7663, 7960. Finally, the animals of the flock and herd appointed for sacrifice denote 
 the means by which both the internal and the external of man is to become regene- 
 rate, 10,042, 9391. 
 
 This example has been selected on account of its brevity but 
 every one must see the value of such a spiritual concordance 
 collated from the whole of the Arcana Cceleslia, and also thai it 
 is a much greater act of justice to Swedenborg to furnish the pub- 
 lic with such a guide to his greatest work than to reprint his 
 
YIU 
 
 NOTE. 
 
 own hastily-penned references, and no more than them ; for it 
 should be remembered that the original Index was found in 
 manuscript after the author's death and was not prepared by 
 him for the press. 
 
 In this particular instance and in numerous others, the na- 
 tural word or thing is the same, and the spiritual subject is va- 
 rious ; in other cases the spiritual subject is the same, and the 
 things representing it various. There is, accordingly, both a 
 concordance of words and a concordance of subjects in this 
 volume. Of the first class are Field, pp. 216, 217 ; Fire, pp. 220, 
 221 ; Flocks, p. 226 ; Garmenl, p. 242 ; Gold, pp. 252, 253 ; 
 Oralis, p. 289 ; Greal, p. 289 ; Ground, p. 291 ; Hand, p. 299— 
 301 ; Hand and Rod, p. 302, 303 ; Handmaid, pp. 304, 305 ; 
 Herd, pp. 332, 333 ; Hoof, p. 341 ; Horse, p. 344 ; Incense, p. 
 367; Infants, p. 372 ; Inhabit, p. 388 ; Journey, ^,457 ; King, 
 pp. 469 — 471 ; Light, pp. 545, 546 ; Lightnings, p. 546 ; Lion, 
 p. 548; Princes, pp. 472, 473; Riding, p. 344; River Nile, p. 
 150; and some others. Of the second class are the various 
 illustrations of Fear, pp. 212, 213. Good works, p. 256. 
 Natural good, p. 260. Simple Good, p. 261. Good of Infancy, 
 p. 262. Good of Life, p. 263. Good of Truth, pp. 265, 266. 
 The Rational Man as to Good and Truth, p. 269. Humiliation, 
 p. 348. Idol-Worship, pp. 357, 358. Illustration or Spiritual 
 Illumination, pp. 362, 363. Influx of Good and Truth, pp. 377, 
 378. Union of Good and Truth, pp. 382, 383. Innocence, 
 pp. 394, 395. The Internal and External Man, p. 408, 409- 
 The Internal and External Church, pp. 412, 413. Internal 
 and External Good, pp. 415, 416. Knowledges, p. 478. The 
 Divine Law, p. 505. Liberation, p. 513. Freedom, pp. 516, 
 517. Life, pp. 531 — 534. Love, pp. 634 — 636; and many 
 others of less extent and importance. 
 
 The historical elucidations, which are distributed in parts 
 under the proper names, will often be found in interesting com- 
 binations, which show the cohesion or affinity of the ideas con- 
 tained in the internal sense. Such, among others in the pre- 
 sent volume, are the citations concerning The Patriarchs and 
 Israelites in Egypt, pp. 146 — 149 ; concerning The Jews in 
 Canaan, pp. 451 — 454; and concerning The Miracles done by 
 Moses, p. 302. All these, as well the foregoing, are so many 
 
 NOTE. 
 
 IX 
 
 summaries of the spiritual sense exhibited in its proper dramatic 
 form ; for as the author remarks, good and truth must be under- 
 stood along with their subjects, namely, those who are in good 
 and truth (3305, 4380) ; and the abstract treatment of such 
 things is really for the sake of understanding them in the con- 
 crete ; that is to say, as they stand in the letter of the Word, 
 not as a record of the past merely, but as a representation of 
 human life in all ages. 
 
 When the concordance of passages is not given in some of 
 the earlier articles, they will be found elsewhere. The passages 
 which might have been given under Colours, for example, will 
 be found under Priest and Tent, and will be quite appropriate 
 to those places because the priests' garments and the vails and 
 coverings of the tabernacle are the principal things of colour 
 mentioned in the Word. In a future edition these will doubt- 
 less be collated under one head with the same advantage as the 
 passages contained under Gold, Silver, ^c. The division of the 
 more extended articles under a number of subordinate heads 
 will afford every facility that could be desired for the discovery 
 of particular passages. To render these as useful as possible, 
 the subdivisions with the page on which they commence are 
 here recited. 
 
 CHARITY.— I. Charity in life and doctrine, 52. II. Charity and faith, 56. III. 
 Charity in worship and the church, 57. IV. Various particulars concerning charity, 57. 
 
 CHURCH. — I. The most ancient church, 60. II. The ancient church, 60. III. 
 The Jewish and IsraeUtish church, 61. IV. The Christian church, 62. V. Passages 
 of general application, 63. 
 
 COLOURS. — Red, white, 70. Purple, hyacinth, blue, scarlet, 71. Yellow, green, 
 black, 72. 
 
 DOCTRINE.— I. History, 123. II. How far essential to the church, 124. III. 
 Its connection with human understanding, 125. IV. The comprehension of all doc- 
 trine in charity, 126. V. Doctrinals compared with essential doctrine, 127. VI. 
 Connection of doctrine with the Word, 128. 
 
 EGYPT. — I. The Mosaic genealogy, 143. II. The historical people and land of 
 Egypt, 143. III. The ancient church and idolatry of Egypt, 145. IV. Abram and 
 the Egyptians, 146. V. Joseph in Egypt, 146. VI. The IsraeUtes in Egypt, 148. 
 VII. and VIII. The Red Sea and the NUe, 149. 
 
 ESAU. — I. Person and signification, 161. II. As to the enmity between him 
 and Jacob, 162. III. Their reconciliation, 163. 
 
 EVIL.— I. What evil is, 170. II. The hereditary state as to evil, 171. III. 
 Its procedure, and connection with falses, 172. IV. Its appropriation and punish- 
 ment, 173. V. Its remission, 174. 
 
i 
 
 t^ 
 
 X NOTE. 
 
 EXTERNAL.— I. UniversaUy, 179. II. In respect to man, 180. III. In respect 
 to worship, the church, &c., 182. 
 
 FAITH.— I. What faith is, 191. II. Its connection with truth, 192. III. Its 
 connection with charity, 195. IV. Faith without charity, 197. V. In respect to 
 the church, 199. 
 
 FALSE.— I. What the false is and its varieties, 202. II. The operation and con- 
 nection of falses, 204. III. Their confirmation or removal, 206. 
 
 GOOD.— I. General principles, 253. II. Good works, 254. III. Natural good, 
 257. IV. The good of ignorance, 260. V. Sunple good, 261. VL CoUateral good 
 and middle good, 261. VIL Domestic good, 262. VIII. and IX. The good of re- 
 mains and the good of infancy, 262. X. The good of life, 262. XI. The good of 
 truth, 263. XII. The good of faith, 266. XIII. The good of doctrine, 266. XIV. 
 The good of scientifics, 266. XV. Rational good, 267. XVI. Celestial good and 
 spiritual good. 269. XVII. The good of love, the good of mutual love, and the 
 good of charity, 271. XVIII. The good of innocence, 272. XIX. Christian good, 
 273. XX. Its procedure with those who become regenerate, 273. XXI. The con- 
 nection of good with truths, 276. XXII. Good in heaven, 283. XXIII. Divine 
 good and good predicated of the Lord, 285. 
 
 HAND. — I. Arm, shoulder, hands, right-hand, left-hand, thumb, fingers, 297. 
 II. Hand and staff or rod, &c., 301. III. Imposition of hands, 303. 
 
 HEAVEN.— I. The want of knowledge concerning heaven, 314. II. General 
 form of doctrine concerning heaven, 315. III. Admittance into heaven, 315. IV. 
 The happiness and peace of heaven, 316. V. The distinction of heaven into kingdoms 
 and societies, 316. VI. Good and truth in heaven, 317. VII. Heaven and the 
 human form, 319. VIII. The Lord in heaven, 320. IX. Conjunction of heaven 
 with the world, &c., 321. X. Appearances, &c., in heaven, 322. 
 
 HELL.— I. Generally, 327. II. Connection of hell with man, 329. III. Parti- 
 cular hells, 330. 
 
 IDOLATRY.— I. Generally, 355. II. History, 356. III. Texts explained, 357. 
 
 INFLUX.— I. Of life from the Lord, 373. II. Of Light and heat, 374. III. 
 Of good and truth, 375. IV. Of the evil and false, 378. V. Of the will and under- 
 standing, 379. VI. Of the rational and natural man, 380. VII. Of the human 
 form, 383. VIII. Of spirits and angels, 383. IX. Of the soul and body, 386. X. 
 Of common and particular influx, 386. XL Of immediate and mediate influx, 387. 
 .XII. Of reciprocal influx, 387. XIII. Of animal and vegetable life, &c., 387. 
 
 INTERNAL.—]. Universally, 401. II. Of influx from internals, 402. III. 
 Internals and interiors predicated of man, 402. IV. The internal man of the Lord, 
 409. V. The internal of the church and of worship, 410. VI. Interior evil, 413. 
 VIL Internal goods and truths, 413. VIII. The interior memory and interior thought, 
 416. IX. The internal of the Word, 417. X. Of the internal in heaven, &c., 417. 
 
 ISAAC— I. Signification, 422. 11. The history of Isaac, 423. III. His old age, 
 424. 
 
 JACOB. — I. Signification, 426. II. Historical passages, to his leaving Beer- 
 sheba, 430. III. The vision on his way to Charon, 431. IV. The signification of 
 Charan and Laban, 432. V. Rachel and Leah, the daughters of Laban, 432. VI. 
 Jacob's sojourning with Laban, 432. VII. The separation of Jacob from Laban, 
 434. VIII. Jacob's arrival in Canaan, 434. IX. Jacob's return to his father, 435. 
 X. In the internal historical sense, 436. XI. The sons of Jacob and the Sheckhem- 
 ites, 436. XII. Jacob in his old age, 437. 
 
 i 
 
 NOTE. 
 
 XI 
 
 JEW.-S.gnification, 441. II. The Jews and the land of Canaan, 442. III. 
 Their knowledge and worship of Jehovah, 443. IV. The church and the Word with 
 the Jews, 443. V. Character of the Jews, 449. VI. The historical figures by which 
 they are represented, 451. VII. Their state in the other life, 454. 
 
 KING.— I. Signification of kings, judges, &c., 467. II. Queen, 471. Ill 
 Pnnce, 471. IV. The kingdom of God, 473. 
 
 LANGUAGE.-I. Correspondence of the tongue, &c., 484. II. The origin and 
 nature of human speech, 485. HL The language of spuits and angels, 486. IV. 
 The speech of angels and spirits with men, 489. V. Speech with the spirits and 
 mhabitants of other worlds, 490. VI. The Hebrew language and the Word, 491. 
 VII, To speak and to say; their signification, 497. VIII. Jehovah's speaking and 
 saymg, 498. *^ '^ 
 
 T^. V/^r^* '^*'** ^^ '' ^'*''^' ^^^' "• '^^^ «°"^^ *"d i"fl"^ of Ufe, 519. III. 
 lol l^T'r}^'. ^^- The life of the body, 523. V. the life of the pn>primn, 
 
 i ,/; J ""^ ''"^^°' ^^^' ^^- SP^*^^ "^«' ^24. VIII. Eternal life, 
 
 the life of heaven, 524. IX. The life of hell, 524. X. The life of faith and charitv, 
 of he regenerate, &c., 525. XI. The Ufe after death, 527. XII. The Uves of ani- 
 mals 529 XIIL The life of the evil, 529. XIV. The reception of life, 529. XV. 
 The hfe of goods and truths, 530. XVI. The life of the Word, 530. XVII Sie- 
 mfication of life, to Uve, &c., 530. XVIII. Passages m iUustration, 531. 
 
 ., .u !?T'""l* ^^"'"^ ^ distinguished from lux, 535. 11. The light of the world 
 and the hght of heaven, 536. III. Light and its phenomena in the heavens, 537. 
 IV. The author s experience, 539. V. The light of the understanding, of intelligence, 
 of wisdom, &c., 540. VI. The correspondence of the eye and of light, 544. VII 
 Sigmfication of light, 545. VIII. Passages in illustration, 545. 
 
 w ^?.^P;7^' J^l^^ ^ *^^ '*'"^^' *^^ "^^' ^^^- "• That the Lord is Jehovah 
 hir .;f V T^ T f "'' " '''' '^'^'' '''- '^- T»^*^ °«*»^'"» ^"* «-d is from 
 VI? tf * 7* , . '"'''^^^ ^"' '^"'' ^^^' ^^- The mercy of the Lord, 553. 
 
 VII The acknowledgement and worship of the Lord, 554. VIII. Salvation by the 
 Lord 556. IX. The government of the Lord; his providence, &c., 557. X. The 
 kingdom of the Lord, 557. XI. The Lord's presence with man, 558. XII. The 
 Lord s life with man. 560. XIII. The Lord's work in man, 569. XIV. The con- 
 
 YVf TK T .^"'"^ ""''^ '^' human race. 561. XV. To be in the Lord, 563. 
 XVI The Lord m the other hfe, 563. XVII. The Lord in heaven, 563. XVIII. 
 Mamfestations of the Lord, 566. XIX. As man, the Son of Man, &c., 567. XX. As 
 the RrsUBegotten, and the Only-Begotten, 568. XXI. Why bom into the world, 568. 
 XXII. His state when bom and afterwards, 570. XXIII. How like and how unhke 
 other men, 572. XXIV. How the Father was in him and he in the Father, 573. XXV 
 l^t ™'"^^ ^"^ '^^ '°^*^''' ^^'- ^^^^- The human essence of the Lord] 
 t^fl' vvTv :n. ^^ ^"^^^ ^^ ***" ^^'•^' ^^^- XXVIII. The human divine, 
 
 ^«r vvv; ^l ^°J"°^"«° «f the human with the divine, 578. XXX. The divine, 
 581 XXXI. The divine celestial and divine spiritual, 582. XXXII. The Lord, a 
 
 ^«r VYvTv'^r"' ''^- ^^^"^- '^^^ ^"*^™^ ^°d i"t«^-^ ^^^ distinguished, 
 583. XXXIV. The interior man, 584. XXXV. The rational man of the Lord, 
 
 urternal and extemal, 585. XXXVI. The divine rational of the Lord, 588. XXXVII. 
 
 So y'yVtv"^ '''• ''''''^"'- ^™^ ^ °*^^ *o *»^« ^'^ ^^ nativity, 
 ^W. XXXIX. The proprium of the Lord, 590. XL. The internal of the Lord's 
 
 ,r*"'vt iV ^y' '^' '''*^"°' "^^^^'^^ *"^ ^^^ ^y «f the Lord made divine, ' 
 ^n. XLII. The Lord called Jehovah-Man, 592. XLUI. The perception and 
 
 ^ 
 ^ 
 
xu 
 
 NOTE. 
 
 NOTE. 
 
 xm 
 
 thought of the Lord, 592. XLIV. InteUectual truth in the Lord iUustrated 595. 
 XLV. The Lord's visions, 595. XLVL Remains in the Lord, 595. XLVIL The 
 temptations of the Lord, 595. XLVIIL The passion of the cross, 598. XLIX. 
 The Lord bearing our sins, 598. L. The Lord's sorrow. 598. LL The Lord s state 
 of humiliation, 598. LIL The Lord's hereditary state, 599. LI IL The Lord s glo- 
 rification, 599. LIV. The Lord's transfiguration, 601. LV. The Lord called the 
 Deliverer or Redeemer, 601. LVI. The Lord called the Mediator, 602. LVIL 
 The Lord called Justice, 602. LVIII. The Lord as the divine law, 602. LIX. 
 The Lord as the Word or divine truth, 603. LX. Truth divine as distinguished 
 from divine truth in the Lord, 605. LXI. The Lord's glorification represented m 
 man's regeneration, 605. LXII. The divine power of the Lord, 606. LXIII. Esse 
 and existere predicated of the Lord, 606. LXIV. Why the Lord was bom on our 
 earth 607. LXV. The Lord known throughout the universe, 607. LXVI. The 
 second coming of the Lord, 608. LXVII. The Lord in the revealed Word, 608. 
 LXVIII. The various names by which the Lord is called, 610. LXIX. The Lord 
 called Shiloh, 611. LXX. The Lord caUed the Sent, 611. LXXI. The Angel of 
 the Lord, 611. LXXII. Apparent truths concerning the Lord, 611. LXXIll. 
 Instruction concerning the Lord, 612. LXXIV. Various summaries of doctrine con- 
 ceming the Lord, 613. LXXV. Prophecies concerning the Lord, 616. LXXVI. 
 Incidents in the Lord's history, 616. LXXVII. Things significative of him, 618. 
 LXXVIII. The patriarchs representing the Lord, 619. 
 
 LOVE.— I. Love to the Lord and the neighbour, 622. II. Corporeal and worldly 
 loves, 623. III. Terrestrial loves, 623. IV. Infernal love, 623. V. The loves of 
 self and the worid, 623. VI. The loves of self and the worid the origins of all evUs 
 and falses, 625. VII. Signs of the love of self, 626. VIII. Signs of the love of 
 the world, 626. IX. The love of the worid with the regenerate, 626. X. The love 
 of self in worship, 626. XI. The love of domineering, 627. XII. Intermediate 
 loves, 627. XIII. Celestial and spiritual loves, 627. XIV. Divine love, the love of 
 the Lord, 627. XV. Conjugial love, and the love of parents for their children, 628. 
 XVI. Mutual love, 630. XVII. Angelic love, 630. XVIII. The love of one's 
 country, 631. XIX. Love and faith, 631. XX. Love, wisdom, intelligence, 632. 
 XXI. Love distinguished from good, 632. XXII. The love of good and truth, 632. 
 XXIII. That love is the life of man, 632. XXIV. That love is spiritual conjunction, 
 633. XXV. Passages in illustration, 634. 
 
 Many other articles are divided by numbered paragraphs, 
 but these are of chief importance. It may be remarked here 
 that the original design of the writer was to give an historical 
 or pictorial representation of every distinct subject under the 
 article Lord, and, in conclusion, a resume of the whole in the 
 order of the author's exposition. The space already covered by 
 that subject made it absolutely necessary to abandon this part 
 of the plan. The subdivisions 75—78, however, possess some 
 interest of this kind, and references are given under most of 
 the others to the representative subjects in other parts of the 
 Index ; on referring to these it will of course devolve upon the 
 
 reader to allow for the necessary change and elevation of the 
 expressions when he applies them to divine subjects : see in par- 
 ticular what is said on this point, 10,252. 
 
 In the compilation of this Index the Arcana Ccelestia has 
 been used in the original Latin, the edition of Dr. Tafel, but 
 the wnter is not aware that any marked discrepancy will be 
 found with the translated copies. It has sometimes been neces- 
 sary to pause and consider whether a state or a thing was to be 
 understood in the employment of certain abstract terms, but 
 the general principle already referred to has been kept in view, 
 namely, that celestial and spiritual things are nothing without 
 their subjects, though sometimes spoken of in the abstract— 
 not only for philosophical reasons, but lest they should be re- 
 garded as man's own (4380). Such abstract terms as -the 
 celestial,- " the spiritual,- -the divine," &c., have seemed to 
 the wnter quite unobjectionable in the English language when 
 so much reason can be shown for using them in a system of 
 doctrine. It is only occasionally, therefore, that he has sup- 
 plied the substantive -principle" or any other that seemed 
 appropriate. 
 
 The sixth subdivision of the article Language treats of the 
 Hebrew language as used in the Word, on which it may be 
 necessary to remark, that the Hebrew words and proverbs there 
 collected are only examples of a law which is really common to 
 a much larger number. The same word, for example, which 
 denotes a horse or horseman (Gen. 1. 9; explained A, C, 6534 
 Exod. xiv. 26, 28 ; explained A. C, 8224, 8230. Jer. iv. 29 • 
 I Sam. viii. 11 ; 2 Sam. i. 6 ; Is. xxi. 7, 9 ; xxviii. 28), signifies 
 to define or determine, to give distinct intelligence. This and 
 numerous other instances of a symbolic value in the words of 
 the Hebrew tongue are not noted by Swedenborg, who gives 
 the spiritual sense of the Word, as a general rule, without com- 
 ment upon the structure of the literal. The instances collected 
 m the place mentioned are simply the few upon which he has 
 passed the remark. 
 
 The word compare, which is of frequent occurrence in the 
 following pages, indicates generally another method of ex- 
 plaining the same thing, or some collateral argument or illus- 
 tration which maybe consulted with advantage; but also, in 
 
XIV 
 
 NOTE. 
 
 some particular instances, a very necessary correction of the 
 idea expressed in either of the passages taken separately. The 
 abbreviations made use of are ilL for illustrated, marking pas- 
 sages where the subject is set forth with the necessary eluci- 
 dation ; sh, for shown, where texts are collected from the Word ; 
 ex, for explained ; and br. for briefly, which is often used there- 
 fore in combination with the foregoing. In some instances the 
 sense expressed is to be gathered from several of the numbers 
 cited, but it is more generally contained, and often with some 
 instructive difference, in each of them. 
 
 By way of conclusion, it may be useful to advise the 
 stranger, as yet unacquainted with the internal sense of the 
 Word, into whose hands this volume may fall, that it is only 
 a fragment of a dictionary to the spiritual language of ideas, 
 which is after all as much greater and richer than these defini- 
 tions as the language of an epic composition is superior to the 
 same words in a vocabulary. See how the Word in its proper 
 living form vanishes from the understandings of those who are 
 not yet illustrated, and what illustration consists in. A, C, 
 10,551 : Exod. xxxiii. 8—10. 
 
 E. B. 
 
 Canonbury, 30th April, 1853. 
 
I 
 
 INDEX. 
 
 A. 
 
 ABI 
 
 AARON [Aharon]. Denotes the doctrine of good and of truth, 
 6998, 7089 : and the truth of doctrine which proceeds mediately 
 from the Lord, 7009. When Moses and Aaron are named together, 
 Moses denotes the Word in the internal sense, and Aaron doctrine 
 thence derived, 7089. Moses also denotes the internal law, or internal 
 truth ; and Aaron the external law, or external truth, 7382. Aaron 
 denotes the doctrine of truth from the internal sense of the Word, and 
 Hur the truth of that doctrine, 9424. Aaron represents the Lord as 
 to divme good. His sons, the divine truth proceeding from divine good, 
 9805---9813. See Priest. The priesthood of Aaron, of his sons, 
 and of the Levites, represents the work of the Lord's salvation in suc- 
 cessive order, 10,017. Aaron and his garments represent the superior 
 heavens, thus the celestial kingdom; and his sons and their garments 
 the inferior heavens, thus the spiritual kingdom, 10,068. Aaron (Mo- 
 ses being absent) denotes the external of the Word, of the church, and 
 of worship, separate from what is internal, ill, 10,397. That Moses is 
 the internal, 10,468. See Hur. 
 
 ABADDON, signifies perdition, ' 7643. 
 
 ABDICATION. The abdication of bodily gratifications, or volun- 
 tary poverty and misery, is not the self-denial which the Lord requires, 
 945, 1947. External delights, however, are only so far good as thev 
 involve spiritual ends, 395 1 . o j 
 
 ABDOMEN. Concerning certain spirits who have influx into the 
 abdominal parts, 5378, 5724. 
 
 ABEL [Habel], signifies charity, 342, 374, 9263. His death, 
 the extinction of charity by Solafidianism, 369. See Cain. 
 
 ABHORRENCE. See Aversion. 
 
 ABIB. This month denotes the beginnina: of a new state, 8053. 
 9291, 10,659. o e > » 
 
 ABIDE, to [commorari, seumorari]. See to Inhabit, to Dwell, 
 to Tarry. 
 
 ABIHU. See Nadab. 
 
 ABILITY [potentid]. See Power. 
 
 ABIMAEL. A ritual of that branch of the ancient church derived 
 from Eber, 1245 — 1247. 
 
 ABIMELECH [Ahimelechus'], the king of Gerar, or the king of 
 the Philistines, signifies the doctrine of faith as to things rational, 
 2504, 2505, 2509, 2510, 3365, 3391 ; the nature of which is 
 described, 3391, 3447. Hence all those are signified by Abimelech, 
 who are m the doctrine of faith, and regard spiritual truths or the ra- 
 tional form of truths in knowledges, 3391, 3392. In the supreme 
 sense, the Lord Himself perceived in all doctrine is represented by 
 
li 
 
 2 ABR 
 
 Abimelech, 3393. Concerning Abimelech, Ahusath, and Phicol, see 
 3447 — and Sarah, 2564, 2569 — the well of water and his covenant 
 with Abraham, 2720. See Gerar, Philistea. 
 
 ABOMINATION. The separation of perverted principles from 
 goods, 6052. Hence it signifies infernal filthiness and defilement, 7454. 
 The abomination of desolation is the state of the church when there is 
 no love and no charity, 2454. 
 
 ABORTION. See Nativity, to Bring-forth. 
 
 ABOVE [supra]. The interior is expressed by what is above or 
 superior, 2148, 3084, 4598, 5146, 8325. To look above is to regard 
 the good of one's neighbour and country with a view to the Lord's 
 kingdom, and to look beneath is to regard nothing but self and the 
 world, 7814 — 7821. See Charity. From superior states the inferior 
 may be seen, but not contrariwise, 8937. 
 
 ABRAM. Abram was an idolater, and knew not Jehovah, 1356, 
 7194. He worshipped other gods, and the god Schaddai, 1992, 2559, 
 3667, 7194. Abram signifies the interior or rational man, 1732, 1741. 
 Abram the Hebrew, the interior man serving the internal, 1702, 1703, 
 or the Lord's spiritual principle to which the internal man was con- 
 joined, 1741. Abram signifies the Lord's internal man ; the rational 
 being signified by Isaac and the natural by Jacob, 1893, 3245, 6098. 
 The age and state signified by the number of his years when Jehovah 
 appeared, 1988, 1989; and by his journeying, 2501. As Abram re- 
 presented the Lord, he also represented many things which regard the 
 Lord, as the celestial church, the celestial man, &c., 1965. In heaven 
 they are ignorant of Abram as a person, 1834, 1S76, 1989. He was 
 called Abraham, the letter H being inserted by derivation from the 
 divine name Jehovah, that he might represent the divine of the Lord, 
 1416, 2010, 3251. Abraham represents the human principle of the 
 Lord as to good, Sarah as to truth, 2172, 2198. Abraham also de- 
 notes the Lord's divine human, 2833, 2836. If the historicals were 
 the Word from any other sense but the internal sense, many would be 
 regarded as saints and gods, as Abraham, Isaac, and Jacob, for exam- 
 ple, whereas, in the other life, there is nothing more in them than in 
 others, 3229. Abraham represents the Lord's divine spiritual, 3236. 
 Concerning Abraham and Keturah, that their sons represent the Lord's 
 spiritual kingdom in the doctrine of good, 3239—3245. Abraham 
 represented the Lord as to the Divine itself, which is compared with 
 the representation of the Lord by Isaac and Jacob, 3245, 3251. He 
 also represented the divine human, which is called the son, but the 
 divine human that was from eternity, 3251. To sit down with Abra- 
 ham, Isaac, and Jacob, is to be with the Lord, and to come into 
 Abraham's bosom is to be in the Lord, 3805. Jehovah God of Abra- 
 ham, signifies the divine of the Lord which Abraham represents, 3439. 
 Jehovah the God of thy father Abraham, signifies the Lord, that from 
 him is good, 3703. Abram represents the genuine church as existing 
 with those who have the Word, 3778, 4206, 4207 ; Terah, his father, 
 havmg represented the common stock from which that church and also 
 the church of the Gentiles is derived, 3778. The sojourning of Abra- 
 ham and Isaac when Jacob came to them at Hebron signifies the Divine 
 ^^self with the Divine Rational and the Divine Natural, 4615. By 
 Abraham, Isaac, and Jacob in the representative sense' are signified 
 
 ACC 3 
 
 the celestial, the spiritual, and the natural principles in man, as in the 
 supreme sense they signify the divine itself, the divine radonir and 
 the divine natural m the Lord, 6098, 6185. These three ii the 
 Lord and in the church make one, 6185. Abraham in the representa- 
 
 JoTrn' ^^''f^^'J'^^Tl ^??.^'. *°^ ^^^^^ ^"^^^'^^l ^'^^^> corresponding 
 ntPrnnf r"' ^'^^^^, ^°^^ ^^^ P^^^ ^^tioual ; these constitute the Lord'! 
 internal human. Jacob is the Lord's divine natural, or external human, 
 OJ/6. In the representative sense, the three patriarchs signify the 
 Lord s kingdom in heaven and on earth, 6589. Hence the oath sworn 
 nVil^ ^ ™^^^ concerning possession of the Land of Canaan sig- 
 fni? f*^^^^"^!:'"^^ Purpose of the Lord that the church shall be rel 
 tored to Its ancient state 6589. Hence also, by Abraham, Isaac Tnd 
 Jacob buried m the land of Canaan, is signified regeneration and re 
 surrection because the church was anciently there, 6516. When the 
 names of Abraham, Isaac, and Jacob occur in the Word, in heaven 
 self «n^?r^.-'"°^ "°^^l'^ '''^''' *^ '^' Lord, thediv^nlu: 
 IsL and T Jor' ^T'"' '^' ^^?'- ^ ^^^^°^^* ^i*h Abraham, 
 680? tJc^a' /'f k ^f conjunction by the Lord's divine human 
 t.it A?^ ^. u^ ^^'^^""JP'. ^'^^"' ^"^ '^^^^^^ signifies the Lord a^ 
 Li d 't "lf\''''^ ^^' f ^^" ^"™^°' ^8^7- Abraham, Isaac, ani 
 
 made d vTne^ nc,\"'\u''t '^' Y'^ ^^ ^^ '^' ^""^^°' ^^^^^^ ^^ ^^^ 
 made divme, 7193. Abraham, Isaac, and Jacob signify heaven and 
 
 ABSALOM. See David. 
 
 in /,f,?fnf^^ [«Wm] When mau is absent from himself, he is 
 in a state of receiving the divine, 3994. The absence of the Lord is 
 
 ABSTRACTION. The natural mind cannot by any mere abstrac- 
 tion of thought perceive that which is celestial, 5110^ The natura 
 principle of Itself perceves nothing, but its faculty of perception ?s from 
 a principle prior to itself. 6040. In spiritual speech the ideas of X 
 thought are abstracted from persons, and are determined to the truths 
 and good m man. 6040. To think specifically of persons, is to with! 
 draw the mind from a universal idea, consequently from wi dom. 6653. 
 He who cannot think abstractedly from things material, cannot wml 
 ^ »St,I°J'^?S of the spiritual sense of the Word. 9407, 9828 
 1it„ •. • . t".*"*^]- <^°od divine is abused when that which appears 
 570(1 M • "* """"*'**' *">t f^'n « contrary origin, 8480, 8870. 
 
 „™ f J- • *^"' !"^ ^l^V *=""'*'*' "» »b"«e« of correspondences which 
 are of divine order, 7296. 
 
 .i^^^y^f' ^^7'F, ["*^*«"«' Profunditas-]. The faces of the abyss 
 s gmfy usts, and falses thence derived, 18. They signify temptations 
 dso hell, 756 844, 8278 The deep lying beneath, signLs scienS 
 which are m the natural principle, 643K Abysses denote stores of 
 waters, consequently either truths of faith or falses from lusts in abun- 
 dance, and thence the hells, sh. 8278. Abysses denote hells as to 
 talses. and depths denote hells as to evils. 8279. See Deep. 
 »k ACCAD [^ifcad]. A variety of the worship signified by Babel and 
 thelandofShmar. 1182, 1183. See Babel. ^ "ana 
 
 b2 
 
4 
 
 ADM 
 
 
 ACCOMMODATION. Truth accommodated to the angels is for 
 the most part incomprehensible to men, 738 1 . Unless divine good 
 were accommodated to reception in heaven, heaven could not exist, for 
 no angel can sustain the flame proceeding from divine love, 8644, 8922, 
 9956. All things are reduced to order, that is accommodated, when 
 mediate truths are subordinate to truth immediately from the divine, 
 8731. The Lord as to the divine itself which is called the Father, and 
 as to the divine human, which is called the Son, is the divine love it- 
 self, thus the divine good itself; but the Lord as heaven, which is 
 beneath the Lord as a sun, is the divine truth ; but this divine truth 
 contains divine good accommodated to the reception of angels and 
 spirits, 10,196. 
 
 ACHAN, The deed of, and its signification, 5135. See Vessel. 
 
 ACHOR, Valley of [yallis Achoris]. See Sharon. 
 
 ACKNOWLEDGE, to [agnoscere]. It is one thing to know, an- 
 other thing to acknowledge, and yet another to have faith, 896, 4319, 
 5664. The acknowledgment and true worship of the Lord is to obey 
 and do his commandments, 10,143, 10,153 10,578, 10,645, 10,829. 
 
 ACQUISITION. External knowledges and affections are so called, 
 1435, 1717, or truths acquired sensually, which form the scientific 
 principle from which man thinks, 1435. Also celestial and spiritual 
 good after temptations, 1851. Acquisition is predicated of truths, and 
 substance of good, 4105. Goods and truths in common are so called, 
 4391. It signifies the good of truth, and purchase denotes truth, 4487. 
 Goods and truths procured are called acquisitions, 6017. Also truths 
 producing good, 6049. 
 
 ACT, to [agere]. Reaction derives its force from the active cause 
 which it reciprocates, 6262. The conjunction of good and truth illus- 
 trated by action and reaction, 10,729. See Regeneration. The 
 essential principle of activity is all the good of love and charity, 1561. 
 
 ACTION. See to Act. Actions are all qualified by the ruling 
 thought and intention of the mind, 3796, 5130, 5949. 
 
 ACTIVITY [activu7n]. See to Act. 
 
 ADAH and ZILLAH, signify the beginnincr of a new church, 405, 
 409, 413, 421. 
 
 ABXM. [Adani]. See Man (homo), Adam's nakedness signifies 
 the purity of the internal man, or the state of innocence of the celestial 
 church, 9960. See Nakedness. 
 
 ADAMANT or DIAMOND [adamas]. See Precious Stones. 
 
 ADD, to [addere]. Joseph being named from a word signifying 
 to collect and to add, denotes the spiritual kingdom saved by the Lord's 
 advent, and made into one fold with the celestial ; hence, fructification 
 and multiplication, 3969. The common signification of increase is 
 denoted by the verb to add, 4692. 
 
 ADHERE, to [adhcErere]. In the supreme sense, it signifies love and 
 mercy ; in the internal sense, charity ; in the external sense, conjunction, 
 ex. 3875. It also signifies celestial love, and conjugial love ; but in this 
 case it is expressed by a different word in the original, 3875. 
 
 ADJOIN, to [adjungere]. Spiritual good cannot be conjoined to 
 those who have been from infancy in the mere externals of the church, 
 but only adjoined, 8981. See Conjunction. 
 
 ADMAH and ZEBOIM, signify the falses and evils in which all 
 
 ADU 
 
 6 
 
 m^%rx^lt^ ""^"'^ worship, separated from internal, ter- 
 
 «n^^fP^^J'^^' , Adoration consists in humiliation before the Lord • 
 and humiliation, m the acknowledgment of him as all in all sh 1 153 
 It does not exist without charity, 1150. To fall upon the face was a 
 mode of adoration with the ancients, because the face signals th?L! 
 tenors of the mind ; and to fall upon the face, humiliation, 1999 To 
 
 t^^^.^^t:i:^^JZ^ -' to sacrifice, ^f r-trS 
 
 nieiSfi p it ^^rit itp^s ti-'ts 
 
 which IS from evil, 4816. See also 4886. 
 
 are rtweV 5^^ [adulterium]. Adulterers approaching towards heaven 
 
 ojVsJot!? tr^Q ^Vl '■"'"'*"'''' '^^ "•«■" '" «"'«' into heaven, 827. 
 2/33, 2747, 2748. Adulterers are distinguished also for their crueUv 
 824 Concerning the hells of adulterers. &c., see Hell. AdXr es 
 are destructive of society and of the human r^ce, in l«ce manner Ive^ 
 variety of self-love, 2044. There are adulterations of good and fXi7 
 cations of truth, 2466, 2729. Adulterers cannot apSch towards 
 
 l«r'°/K'Tr '!?"""'*^ "*' '""'""-y "> «<'nj"gi''l love!Sary to the 
 hws oi both kingdoms, and contrary to Divine order, 2733. Every one 
 
 may know how wicked it is to commit adultery, if he would thLk mn 
 
 cernmg it in the case of his own wife being led astray! 27ZZ. Conc^".' 
 
 ing a certain spirit, who by adulteries and^horedom; had extinguTshed 
 
 all desire of marriage, and of procreating children ; his punSent 
 
 thl; .^°rf"l-'°« the unmercifulness of adulterers, and the tS 
 
 they substitute for religion. 2747. Adulterers fear neither divine nor 
 
 human laws, but being beaten, 2748. Their ideas aefithr2747 
 
 2/48. Angehc blessedness and happiness communicated to adulterers 
 
 become uauseous painful, and stinking. 2749. When any one commt: 
 
 adultery on earth, heaven is closed against him, and of ^iMauM^hl 
 
 becomes afterwards, 2750. Conceri^ng a glob^ of aduUeresTho itt 
 
 wl /■"• ''f""''.'"'''>'''"S and insinuating scandals "St X^j 
 
 love, against good and truth, and against the Lord, 275 1 AdulK 
 
 beyond other evil spirits are desiroSs to obsess m;„, 2752 Thev T 
 
 sinuate themselves into societies by the alluring arts they ha;e acSed* 
 
 the MIsT/if "Seto'tT' Vrf\ ~'''^'* wVtheSefn 
 me neiis. J75J. The most deceitful adulterers appear above the head • 
 
 these are they who ensnare the young and beautiful by affec dns inno' 
 cence and mercy ; their hell is the most grievous. 2754^. The Kf 
 
 t^%7,T ?!L"f«»-th- inhabitanl delight in filth and exerf 
 ments, J.7i)S>. Ihe lascivious, who have not extineuished the desire nf 
 
 SonTo?"^ f'^'^r' I"" '^'"" " heat. 2757. AduUerie are per^er- 
 
 the ri»hfr? '"k ''"'''• l^^^- . '^^' ''*" "f «">«' adulterers isTder 
 
 nfus?a olrinL Vh T*''"'' :?^ ""^ ^r^^ ''»"''°' 5057. Adultei^rs 
 intuse a pain into the loins and members of generation, 5059 5060 
 
 Adulterers who correspond to the testicles, a?e they who ensnare by 
 
 affectmg conjugial love and chaste friendship, 5060. Adulterer Ire in 
 
 he excrementitious hells, 5394. When they apply them Jlhw they 
 
 Sy 5^"4'"Ttrr«rr f.r°?^P'"^ •"'«■' the te:th*S 
 
 oeiiy .■,/ 14. The most filthy of them induce a weariness of life 5723 
 By the prohibited degrees of marriage, are signified various kinds of 
 
( 
 
 6 
 
 AFF 
 
 Hi 
 
 profanations, 6348. The hell of those of the church who have lived in 
 faith separate from charity, and in a life of evil, is under the hell of 
 adulterers, the reason, 8137. To commit adultery, whoredom, and 
 scortation, in the spiritual sense, is to pervert the goods and truths of 
 faith, consequently to apply the Word to confirm evils and falses, 8904. 
 Whoredoms signify perversions of truth, and witchcrafts, the falses 
 thence derived, 9188. Marriages are most holy, but adulteries most 
 profane, 9961, 10,174. The delights of marriage flow in from heaven, 
 the pleasures of adultery ascend from hell, 10,174. Those who take 
 delight in adulteries, no longer believe those things which appertain to 
 heaven and the church, because the love of adultery is derived from the 
 marriage of the evil and false, which is infernal, 10,175. See Harlot. 
 
 ADULTS. Their state in regard to spiritual things compared with 
 the state of infants and boys, 1453. Those who die in infancy and 
 boyhood attain to the stature of adults in the other life, 2304. 
 
 ADVENT [adventum'] . Every coming of the Lord is a beginning 
 to those who are regenerated, and the ending of those who are vastated, 
 728. The last judgment with every one is when the Lord cometh, as 
 well in general as in particular, 900. The first advent of the Lord was 
 not to save the celestial, but the spiritual. When the celestial church 
 began to decay, a prediction was made concerning the Lord's coming 
 into the world, because the Lord foresaw that the celestial church would 
 entirely perish from off the earth, 2661. When the end of the old 
 church, and the beginning of the new, is at hand, then is the last judg- 
 ment, and also the coming of the Son of Man, 4230, 4333, 4535, 6895, 
 9807. At the time immediately preceding the Lord's coming, the in- 
 fernal crew raged almost without control, infesting and attempting to 
 subdue all, 8289. 
 
 ADVERSARIES [meWci]. See Enemy. 
 
 AFAR [longinquum']. To see from afar, signifies to perceive re- 
 motely, 4723. To stand afar off, signifies removal from things internal, 
 thus from good and truth, sh. 8918. To bow down, or worship afar 
 off, denotes humiliation and adoration from the heart, and in such case 
 the influx of the Lord, 9377. Afar off is predicated of truth, 9666. 
 See Nigh, to Approach. 
 
 AFFECTATION. See Simulation. How the affectation of ele- 
 gance in speech and learning obscures the things treated of, 6924 : com- 
 pare 3348, 6621. See Eloquence. 
 
 AFFECTION. See Love, Charity. There is the affection of 
 good and the affection of truth. What the distinction is between them, 
 1904, 1997. All affections have gestures corresponding to them, 2153. 
 The celestial angels perceive the Word as it is in the internal sense ac- 
 cording to affection ; but the spiritual angels according to thing, 2157, 
 2275. The quality of those who are in the affection of good, and the 
 quality of those who are in the affection of truth, 2425, 2429. The 
 celestial angels, from the affections involved in the interior sense of the 
 Word, form to themselves so many lights of affection and perception 
 rather than ideas, 2157, 2275. Affections are what excite truths and 
 falses, 2487. Celestial freedom is of the affection of truth and good, and 
 infernal freedom of the affection of false and evil, 2870, 2873. See Li- 
 berty. The conjunction of truth with good is effected by affection, 
 3024. The first affection of truth in the natural man is not the affection 
 
 AFF 7 
 
 of genuine truth, but the affection of truth comes afterwards, and is 
 gradually substituted for the former, 3040. Truth, without affection 
 does not enter, still less inhere in the memory, 3066, 3336. Affections 
 are signified by infants, damsels^ young women, and daughters, but with 
 a difference, 3067. See Infant, &c. Every affection comprises things 
 innumerable, for it involves within itself the whole life of a man from 
 his very infancy to the time of its acquisition, 3078, 3189. In every 
 affection, there are many subordinate affections, and those in an incom- 
 prehensible form, 3189. Affection always adjoins itself to the things 
 QQQ^ ^'^i!"S'"2f^^'^ ^"^ *^^ memory, and is reproduced along with them, 
 t u Ihe affection of good is adjoined to truth in the natural man, 
 by the Lord, and by the affection of good truths are reproduced; and 
 thus falses and evils are removed, 3336. The quality of a man's 
 attections may be known from his end in entertaining them, 3796. 
 All affections are bonds, either external or internal, 3835. Truths 
 are nothing, unless attended with some affection, ilL 3849. Ce- 
 lestial affections are altogether incomprehensible and ineffable, 3839, 
 ^«o7. Affections become milder when they ascend towards interior 
 things, or towards heaven, 3909. Affection is the continuity of love 
 according to its varied manifestations in different cases, 3938 at the 
 end. All affections have their delights, ill, 3938. See Delight. 
 All conjunction is wrought by affections, 3939— as the implanta- 
 tion and conjunction of the love of good and truth, 4018. The 
 stronger the affection, the stronger the conjunction, 4018. Affection 
 IS insinuated by refusal, 4366, 4368. The affection of truth appears 
 to be from truth, but it is from good, 4373. The genuine affection of 
 truth consists in the willing and desiring to know the verimost truths of 
 taith for the sake of good ; the spurious affection of truth in desiring 
 their acquisition for the sake of reputation, or gain, &c., 8993. Those 
 who are in truth without affection are signified by the men-servants of 
 the Israelites ; and those who are in the affection of truth, but not 
 genuine, by maid-servants ; the difference explained, 8994. There is 
 an extension of the thoughts and affections into heaven and hell, ac- 
 cording as they are good or evil. This extension or nexus, however, 
 IS by influx from the societies and not to them, 6600. To counterfeit 
 affections resembling celestial from the proprium is infernal, 10,309 
 bee Abuse, Simulation. 
 
 AFFINITY [affinitas']. The societies of heaven are circumstanced 
 comparatively as consanguinities and aflSinities upon earth, 685 • but 
 they are those of love and faith, 917. In all things appertaining to 
 nian there are consanguinities and affinities, 2508, 2524, 2556 ; and 
 they are derived from the celestial marriage, or from celestial love, 
 2508, 2739. Those who know what good is may know innumerable 
 things concerning the proximities and afiSnities of good and truth, such 
 as they are in heaven, 3612. All consanguinity in heaven is from good, 
 3815. All consanguinities and relationships in the other life, take 
 place according to good, 4121. To contract affinities denotes union, 
 4450. Love makes consanguinity, and things which are more remote 
 affinity. At the ultimate boundaries affinities expire, 5530. 
 
 AFFIRMATIVE [affimiativum']. There must be the affirmative of 
 truth before the influx of good from the Lord can be received, 2568, 
 3913. A state affirmative of good and truth is first in the order of 
 
8 
 
 AHO 
 
 man's regeneration, but it takes the last place in the regenerate man, 
 3923. What it is to think from affirmative and from negative princi- 
 ples, 2588. They who consult scientifics concerning things divine, if 
 they are in the affirmative principle, confirm them ; if they are in the 
 negative principle, they invalidate them, and at length believe nothing, 
 4760, 2588. The learned more than the simple do thus, and have 
 less belief, because they consult scientifics from a negative principle, 
 and thus deprive themselves of interior sight, 4760. 
 
 AFFLICTION. A day of affliction denotes man's miserable state 
 in the other life, 34. Affliction signifies temptation, 1846. To afflict 
 the soul is to compel one's self to do good, 1937, 1947. Affliction is 
 a state leading to good, 3864. It denotes a state of the church as 
 to truth, 4060. The land of my affliction signifies where temptation 
 is, 5356. Affliction signifies infestation, 6663, 6851. To afflict, sig- 
 nifies to infest by falses of doctrine, and to oppress signifies to infest by 
 evils of life, 9196. 
 
 AFFLUX [qffluxus]. Those who are in a state of damnation can- 
 not interiorly receive any influx of truth and good, but exteriorly, which 
 is afflux, 7955. It is the afflux from hell which holds man in evils 
 and falses, and thus in captivity, 7990. How the afflux of good and 
 truth torments infernal spirits, 8137. 
 
 AFRICANS, The, are principled in obedience, and receive goods 
 and truths more easily than other Gentiles, 2604. 
 
 AVTERthee [post te]. Thy seed after thee, signifies those who 
 are in faith, 2019. See also Back. To walk after them and to go 
 after them, denotes to follow and consociate with them, 9251. Jeho- 
 vah going afler j;he Israelites signifies protection lest the false of evil 
 should flow into the will, 8194. After denotes near to, 5216. 
 
 AG AG [Agagus], See Am ale kites. 
 
 AGATE [achatesl. See Precious Stones. 
 
 AGE [cetas]. Times signify states, as times of the age of man, 
 3183, 3254. Concerning the successive states of man according to 
 ages ; that the first state is from birth to the fifth year, or the state of 
 ignorance and of innocence in ignorance, which is called infancy ; the 
 second state, from that period to the twentieth year, is the state of 
 instruction and of science, and is called childhood ; the third state is 
 to the sixtieth year, and is the state of intelligence, and is called youth 
 and manhood ; the fourth state, which is the last, is from the age of 
 sixty to the end^ of life, and is the state of wisdom and of innocence in 
 wisdom, 10,225. The progress of man's regeneration in those succes- 
 sive states according to ages, 3603. 
 
 AGE, PERIOD OF time [scecidum]. When it relates to the church 
 it denotes duration to the end, when to heaven and to the Lord, what 
 is eternal ; it is predicated in general of every church, specifically of 
 the celestial church. It denotes, also, the world and life there, like- 
 wise life after it, sh, 10,248. See Generation. An age in the Word 
 is ten years, 433. 
 
 AHOLA [Ohola], The spiritual church, which is also called Sa- 
 maria, 1368. 
 
 AHOLIAB [Aholiabus], signifies those who are in the truth and 
 good of faith, among whom the church will be esteblished, 10,329 
 10,335. 
 
 ALT 9 
 
 AHOLIBAMAH [Oholtbamak]. The affection of apparent truth 
 4643. ' 
 
 AHUSATH [Achusath] . Those who are in doctrine from the literal 
 sense of the Word, 3447. See Abimelech. 
 
 AI. Bethel and Ai signify knowledges respectively celestial and 
 worldly, 1453, 1557. 
 
 AID, OR Help [auanlmm'], when predicated of the Lord, denotes 
 his mercy and presence, 8652. 
 
 ALABASTER. See Precious Stones fonyxj, 
 ALIENS, signify falses destructive of truths, 10,287. 
 
 IT ^}}7^' e "" P^^^^ \y'^'^^ ^^^'^^^^ vivificatio]. Denotes spiritual 
 Lfe, 5679. See Life, 5890, 6032, 6574. "^ "^ f "« 
 
 ALMODAD. A ritual of the church called Eber, 1245 1247 
 
 ALMONDS [amr/gdalce]. An almond tree signifies the 'perception 
 of interior truth, which Is from good ; its flowers the interior truth 
 which IS from good; and its fruits, the good of life thence derived, or 
 Irol D "" 1 ^^ corresponding with the interior truths of natural good, 
 5622. Bowls made like unto almonds, fSct/phz AmygdakitiJ, signify 
 scientifics derived from good, 9557. ^ ^ 
 
 ALOES [aloe] By anointing with myrrh and aloes was signified 
 the preservation of all truths and goods with man, 10,252 
 
 ALONE [solus]. To be alone or to dwell alone, signifies to be led 
 by the Lord so as not to be infested by evil spirits, 139 
 
 . ^^^^w ^""^ ^}^^?^\ '^^^ ^^S^^^^ ^^^ t^« lowest, or the first 
 10 044 6044''^" "^ everything, or the whole with its parts, 
 
 no/^Ji^^*u The altar was the principal representative of the Lord, 
 fiT T ^j^e altar and the temple were the principal representatives of 
 the Lord, 2777, 2811. They primarily signified the Lord's divine 
 
 iT^oi^Ii r''.''^'i^'f*'^^''^^ '"PP^^' by which they were super- 
 fin o I Anciently they made heaps, and afterwards built altars, 
 4192. Everything appertainmg to the altar and to worship thereby, 
 represented and signified somewhat, 4489. The altar signifies the holy 
 principle of worship, 4541. To build an altar, in the supreme sense, 
 denotes sanctification, 4558. An altar also denotes what is built for 
 a witness and memorial, sh, 8623. An altar of earth is a principal 
 representative of the worship of the Lord from good, but an altar of 
 stone from truth, 8935, 8940. The altar of Jehovah is a principal 
 representative of the worship of the Lord, as above ; they who acted 
 Irom deceit or hypocrisy were to be taken from the altar and slain, 9014 
 at the end. Altar denotes a representative of the Lord as to divine 
 good, but statue as to divine truth, 9388, 9389, 9714. Hence the 
 altar signifies essential worship as to divine good, 9714. The ashes 
 ot the altar denote such things as are to be removed after use, 9723. 
 Ihe grate of net-work, which surrounded the altar, signifies the 
 sensual principle, ill 9726. To enter into the tent of the congre- 
 gation IS to represent the Lord as to divine truth, 9963 ; and to 
 come near the altar is to represent the Lord as to divine good, both 
 m relation to worship, 9964. The foundation of the altar denotes the 
 sensual principle, 10,028. Altar denotes heaven and the church as 
 to the reception of good from the Lord, ill. md sh. 10,123, 10,151. 
 Altar of incense, the hearing and grateful reception of worship grounded 
 
10 
 
 ANC 
 
 ANG 
 
 11 
 
 
 in love or charity, 10,177. See Incense. The altar and the tent 
 were polluted by the sins of the people, ill. and sh. 10,208. To enter 
 into the tent of the congregation denotes to represent all things of 
 worship from spiritual good. To come near to the altar, denotes to 
 represent all things of worship from celestial good, 10,242, 10,245. 
 The altar was the principal representative of the Lord and of his wor- 
 ship from good, 10,642. By the altars of the nations is meant idola- 
 trous worship, 10,642. The vessels of the altar denote scientific truths 
 administering to good, 9724, 9725, 10,344. 
 
 AMALEKITES [Amalekita]. This nation signifies the falses by 
 which truths are assaulted, 1679. The false grounded in interior evil, 
 sh, 8593. The genius or nature of the evil spirits so called, sh. 8622, 
 8625. What is signified by Samuel's slaying Agag, the king of the 
 
 Amalekites, 8593. t t* 
 
 AMAZEMENT, to be amazed [stupor, stupescerej. Denotes 
 a state of perception, or acknowledgment and expectation, 3100, also 
 a sudden change of state, 5705. 
 
 AMBASSADOR. See Messenger. 
 
 AMETHYST [amethi/stus]. See Precious Stones. 
 
 AMMON. The sons of Ammon are those in whom truths are 
 falsified ; Moab, those in whom goods are adulterated, who neverthe- 
 less, have been principled in natural good, 2468. See Moab. 
 
 AMORITE [Emorrmis]. The Amorite signifies evil in general, 
 because all Canaan is called the land of the Amorites, 1857, 6306 ; 
 also evils and falses in particular because all the inhabitants of the land 
 of Canaan were called Amorites, 1857. Amorites, Jebusites, Arkites, 
 &c., various kinds of idol-falsities and lusts, 1205. The Amorite and 
 the Perizzite, evil arising from the love of self and the world, and the 
 false thence derived, 6859. 
 
 AMRAPHEL, ARIOCH, etc. [Amraphelis, Arjocht]. So many 
 kinds of apparent goods and truths, with the Lord's external man, 1660, 
 
 1661. 
 
 ANAKIM. See Nephilim, Persuasion. 
 
 ANAMIM, ETC., denote rituals merely scientific, 1193. 
 
 ANATOMY [anatomica scientia]. The author, when reflecting on 
 anatomical subjects, was led to his conclusions by angels ; the latter, 
 however, did not reflect on anatomical things, but on their spiritual 
 correspondences, 2992. Compare 3347, 3626. AH the viscera and 
 organs are disposed in series and in series of series, analogically as 
 goods and truths, and the arrangement of heaven in societies, 10,303, 
 10,030. Concerning this correspondence with the Grand Man of hea- 
 ven, see 3624—3649, 3741—3750, 4218—4228. Concerning the 
 correspondence of the heart and lungs, 3383 — 3396 ; of the cerebrum 
 and cerebellum, 4039—4055 ; of the senses in general, 4318 — 4331 ; 
 of the eye, 4403—4421, 4523—4534; of the nose, 4622—4634; of 
 the ears, 4652 — 4660 ; of the tongue, 4791 — 4806 ; of the face, ibid.; 
 of the arms, hands, feet, and loins, 4931—4953; of the loins and 
 members of generation, 5050—5062 ; and of the interior viscera, 5171 
 —5190, 5377—5396. The most secret structure of man and his rela- 
 tion with the universe are known to the angels, 3626. See Corre- 
 spondence, Man. 
 
 ANCIENTS. See Church. 
 
 ANCIENT OF DAYS [antiquus dtermrq. The Lord as to celestial 
 good, 94/0. 
 
 AND M. This conjunction supplies the place of a distinctive 
 punctuation m the original, 5578. 
 
 ANER, ESCHOL [Eschkoll and MAMRE. Names by which 
 the angels who were with the Lord during the spiritual combats of his 
 early boyhood are signified, 1705, 1752. They are not the names of 
 angels but they represent them, and signify the goods and truths 
 which form angels, 1754. o j ^ 
 
 A^GEL [angelus]. See also Heaven. Every man is governed 
 by spirits and angels from the Lord, 50, 227, 697, 968. The author^s 
 communication with spirits and angels, and that man was so created 
 that he might speak with them, 5, 67—70, 1880. See Speech. 
 lleayen and earth from first creation were united, 1880. When man 
 is raised up, the celestial angels hold the province of the heart, and two 
 
 1«9 i«o ^^'^l^^^"/^]- Thes^a^e succeeded by spiritual angels, 
 182—189. The angels do not forsake the raised soul, but the latter 
 IS desirous to depart from them, 182, 314-316. The celestial angels 
 perceive all things of love from love, and hence also, but with a difference 
 which they themselves know, the things which are of faith. Their 
 speech also is derived from love and differs from that of the spiritual 
 angels, 202. The latter speak from faith, or conscience, vivified by 
 the Lord, and formed into a perception resembling the celestial, 203. 
 The discourse of the celestial angels is more ineffable therefore, 880. 
 It IS more copious, for the celestial angels are in the fount and oriein of 
 thought and language, 1647. The difference between the speech of 
 KlfS"^f^%'P'^^^^^^ ^^^2. That of angelic spirits 
 
 \\aI ^ ' v^^^' ^"^'^' ^^'^"^^^ ^^^"^ ^"ds and usel as ideas, 
 1645 Angehc speech represented like a vibration of light, 1646 
 Seriatim remarks concerning the speech of spirits and of angels, 1634 
 -16.^0, and 1757-1764. See Speech, Tongue. The state of the 
 angels when they do not speak from themselves, but from the Lord, 
 1 740. lemptation and para of conscience is from the combat of spirits 
 and angels, 227. Angels perceive exquisitely what enters into man, 
 „: iii!f angels attendant, on man attend to nothing but ends and 
 uses, 1645 The life of the angels consists in the goods of charity and 
 in use, 454, 456 696, 997. There are three heavens, of spirits, of 
 angehc spirits and of angels; in each of which there are both celestial 
 and spiritual 459. The angels of the three heavens are subordinate to 
 each other, but not under the ordination of authority, 1752, 1802 
 The angels are nearer to the Lord, and more remote from him, or 
 interior and exterior, 1802. The man of the most ancient church dis- 
 coursed with angels; those who discoursed afterwards did so in another 
 manner, 784. It is dangerous to man to have heaven opened to him. 
 and to discourse with spirits and angels, unless he is principled in faith 
 and chanty, /84 The angels appear clothed, 165. They moderate 
 punishments in the other Hfe, but cannot take them away, 967 The 
 angels know no other than that evil is separated from them, but it is 
 only quiescent; they are withheld from evil and held in good by the 
 i^ord, 1581. The Lord appears as a sun to the celestial angels, and as 
 amoontothespmtual, 1053, 1521, 1529-1531. Angels were atten- 
 dant on the Lord when he was in combat, 1705, 1752. On such occa- 
 
12 
 
 ANG 
 
 sions the angels had all their power from the Lord, 1 752. Angels are 
 named from their quality as to good, 1705, 1754. Angels have 
 dominion over evil genii and spirits, 1755. All spirits and angels have 
 been men, 1880. They see nothing which is in the solar world, 1521, 
 1880. They saw, however, through the author's eyes, which appeared 
 a miracle to them, 1880. Spirits and angels have every sense except 
 taste in more exquisite perfection than man, 322, 1630, 1880 — 1883. 
 The evil cannot endure the presence of an angel, 1 27 1 , 1 398. Spirits and 
 angels are organical substances, 1533. The LORD Himself is meant 
 by angels in the Word, but what of the Lord appears from the series, 
 1925, 2821. Why the one Lord is signified by many, 3035. The two 
 angels seen by Lot, signify the divine human and the holy proceeding 
 of the Lord, 2320. When the Lord speaks by angels, they know no 
 other than that they are the Lord, 1925; the reason, 1745. The 
 angels, inasmuch as they are in celestial and spiritual love, are in wis- 
 dom and intelligence, and see all things which are beneath, 2572. 
 Spirits and angels perceive the interior things of the thoughts of man, 
 1931. Angels dwell with those who are in the goods of faith, 2268. 
 Men who are in love and charity, have angelic wisdom in themselves, 
 but they can only perceive it obscurely so long as they live in the body, 
 2494. The internal sense of the Word is for the angels ; and things 
 therein are precious to them, which appear trifling to man, 2540, 2541, 
 2545, 2551, 2574. Many things, in the internal sense of the Word, 
 fall into the understanding of angels, because they are in the light of 
 heaven, which do not fall into the appreheusiou of man, because he is 
 in the light of the world, 2618, 2619, 2629. The speech of the celes- 
 tial angels is much more copious than that of spiritual angels, because 
 from the affections involved in the interior sense of the Word they form 
 to themselves lights of affection and perception rather than ideas, while 
 the spiritual are determined by the significations of things, 2157, 2275. 
 With what charity and joy they who come into heaven are received by 
 the angels, 2131. What angels are successively attendant on infants 
 and boys, 2303. What angels insinuate beautiful dreams, 1977. Con- 
 cerning the memory of the angels and their state in regard to the past, 
 2493. Innumerable things are comprehended by the angels, which 
 cannot come to the understanding of men, 2786, 2795, 2796, 2802. 
 All changes of state, as to things voluntary, and also as to things intel- 
 lectual, are rendered perceivable by the Lord to spirits and angels, 
 2796. Every man is attended both by evil spirits and angels, 2887, 
 2888. The angels enjoy celestial freedom. See Liberty. The 
 angels regard man as a brother, but evil spirits regard him as a vile 
 slave, 2890. Angel of the Lord, denotes the divine Providence, 3039. 
 The angels comprehend innumerable things, where man does not com- 
 prehend even the most general, an example, 3314. The thoughts 
 and discourses of the angels are as the internal things in the body in 
 respect to external things, 3347. The superiority of the wisdoni of 
 angels above that of man, 3404, 3405. Angels dwell in the affections 
 of every one, 3464. Spirits and angels appear as men, because their 
 interiors aspire to the human form, 3633. Angels of God denote 
 divine truth, 3701. Angels are forms of love and charity, 3804, 4735, 
 4985, 9879. Men in the world are in the society of such spirits and 
 angels as agree with their own quahty, 4067, 4073, 4077. They who 
 
 ANG 
 
 13 
 
 are in evd invite to themselves societies, but to those who are in good 
 
 ZtT "'' "^J^^iV '^' Lord, 4073. In those societies the angels 
 
 ,see from causes the things appertaining to man, 4073. The Lord had 
 
 Z'' K ?\^!^'"'\' ?^ ^"^'^' '^^^^^^ ^^* y^^ ^« ^^ok nothing from 
 '^'''Ct.Z^^'^^^^ 4075, compare,^407T 
 
 Spirits are very indignant when they are compelled to recede, 4077 
 Angels signify somewhat of the Lord, because they do not spe^k from 
 
 fivThl r rVr T ""^.^^"V^ S°^^ ^°^ ''^'^ '^ themselv^es 408" 
 By the angels of God meeting him is denoted illustration, 4235. The 
 
 angels know that all the r intelligence and wisdom are frim the Lord! 
 
 4290. The Lord admitted into himself temptations from the angels 
 
 and these temptations were the inmost of all, 4295. The inhabitants 
 
 of hell appear to themselves in their own lu^en as men but S 
 
 by the ange s, as devils and monsters, and whence this is 4533. The 
 
 4r3f Chti::Tf .^'^ '^' 'T^^ "PP^^^ ^^ -T>^"*^ and vipers! 
 40J3. Changes of state among the angels appear m their faces ac 
 
 thfrufhoV';7r;"^J?H"'"^ tbeyimef^the evidences seen by 
 
 the author 4/97. The angels are continually purifying, yet thev can 
 never attain absdute perfection, 4803. fhe^ angels^ave ineffable 
 beauty because they are loves and charities in form, 4985 9879 
 thus, because they are in the form of heaven, 5199. The an^ls dis^ 
 course one amongst another about the most secret arcana of the Word, 
 5249. The angels, who are likenesses of the Lord, appear in radiance 
 
 Sinc^tL w'^.''^"^;.""^^^'* '' '^^ ^''^ "^ '^' transfiguration, S 
 Since the Word, m the supreme sense, treats of the glorification of 
 
 he Lord, and, m the representative sense, of the regeneration of man 
 
 n thtLUl688 "r '''''''' ""'°" -d happinessf because theyT^ 
 ^filT T^t 3. ^°°c«^°i"g spirits and angels associated with man 
 5846-5866, 5976-5993. See Man. The angels flow into the 
 
 and talses, ill., 5893. See Regeneration. Two aneels are asso- 
 ciated with every man, because the angels are of two kinds celesHa 
 and spiritual, and act distinctly in the^will and understandtg 597^^^ 
 
 spir trf^o^m'hT"''. '^'7t '" '^' ^^^'""^ ^^ ^''' churchV tha 
 spirits from hell, and angels from heaven, are attendant on man, 5979 
 
 mo'^TV^^ ^"'^ goods so far as man permits; 
 
 mildpV tn fh ^"""i!^ defiled things of infernal spirits are rendered 
 
 angels pro ec man by various methods, inspire things good, and this 
 by a love denved from the Lord, 5992. To give man a caDacitv of 
 living in his fallen state, angels from heaven an^d spi^s frorhell must 
 
 coVsSrcf 6'2Sr62?f • s'^'V^'"^ ^' 'Kt""^'' '' esp^edrSy^o 
 conscience, 6207. 6213. See Thought. The influx of the ansels 
 
 anl'^n" !r"/ "'• ^^' "s'-'i ""^ "''•' «•"»«' 6209. The redeS 
 
 ange . M. 6280. Thoughts and affections extend themselves far into 
 angelic societies, 6598-6626. Such is the appearance, but tLT 
 nux IS from the societies, not to them, 6600. The wisdom of the 
 angels is continually increasing, and still they cannot arrive far beyond 
 
 1^ J f T«r' ?^1^- '^^^ ^°"^ "* f •>'« divine human is callerthe 
 angel of Jehovah, because the human divine before its incarnation 
 appeared as an angel, when Jehovah, or the divine itX^^d 
 
14 
 
 ANI 
 
 APP 
 
 15 
 
 11 
 
 i 
 
 L L «cQi Q'\(\'\ The Sent, as the Lord denominated 
 
 £S uX'aoirwThoXAai. The angels are.veil^ 
 Sh a Ih n and suifable cloud, lest they should be hurt by d.vme m; 
 C 6849. See Fire. The sages of antiquity when t^ey thought 
 .Kn^t Ood thoueht of him as a Divine Man. as do the angels, 6876. 
 AnseliSa areE because they refer natural things to spiritual. 
 Angeiic meas nic Oil , J on^els are in divme truth pro- 
 
 and to such as are of man /847. Jhe angels are in ,^^^ 
 
 ceeding from the Lord, ilL biyz. a company ui»"„ «.« Thp 
 
 of asfne angel in the Word, such are M.^J-'^l^^fg^^^t an^ 
 names of angels denote angelic functions. 8192. hee Uod. *"= ""5. 
 knreach o^her as if thef had been -quainted from in ancy ; and th 
 
 truths and goods appertaining to man «o"J°'° 'h^?'^^li;\'°i''';iXm U 
 and constitute the form of heaven ,n h.m 90/9^ ^^"g'U^pXnd 
 ineffable, ill. and from experience, 9094. I he angeis '^'"•V"' , 
 'and see innumerable things.^hilst man does -t even know that such 
 
 things are. still less what they are 91/6. E-^'y^,"^'";^';^,^™' 
 <mirit is such as his own love. ««. 10,177. An an^ei i" i">=. r 
 «nse s the Lord as to the divine human, and as to the divme pnn- 
 SinanXandmen. very briefly shewn. 10 528. Hence the man 
 who receivis the divine principle is also called an angel, »A. 10.528 
 IngelsTnuot entertain the mLrial idea of persons -d thmgs n^h^s 
 world, which are transformed into spintual ideas on the first threshow 
 
 "^ •'I^TerS' It signifies a receding from charity. 357. 5034 
 The cause of angir is whatever has a tendency to destroy the delist 
 of anvlove but it is called zeal when good chides evil. 2351. See 
 1a J W;ath and anger denote repugnances and also pun.shmnt 
 the former being predicated of what is true and fa se. and the latter 
 of wharfs goodlnd evil. 3614. Anger denotes wd.gnation. in which 
 there is nothin- of anger, 3909. Zeal has good m it, anger evil. 4164. 
 Aneer denotes aversion, the reason, 5034. It denotes aversion and 
 aS r 5798. It s attributed to God, but it appertains o man. 
 '15798 8483 It denotes sadness of spirit or of the understanding. 
 5887 5888 Anger is predicated of what is evil, wrath of what is false, 
 eSs 6359 The^anger of Jehovah denotes clemency and mercy, 6997.: 
 ris^'*punfshment and'damnation. ,A. 6997; and ch ding and admoni- 
 tion, 6997. An inundation of anger denotes empta ion, 699/ . But 
 read the whole of this passage for the proper signification of the term^ 
 Wrath denotes the fury of lusts and the attempt of the e^l to d^ 
 violence, 8284. The Lord's love and mercy appears to the evil ^ 
 anger when they are punished, and hence it is called an^r *A. 88/5 
 Fire denotes anger derived from the affection of evil. »*• ^'f •. ;^°8fl • 
 is described as a flame in the understanding bursting forth f^mi the 
 fire of the will, when the love is assaulted, til. 9144. Anger ana 
 5v7ure f^m ma'n, and not from the Lord -"d that stiU hey are a^ 
 tributed to the Lord, quotations adduced, 9306. That *» •>« J""" 
 with anger, when predicated of the Lord, denotes aversion on the pa 
 of manf ill. 10,431. Long-suffering to anger signifies to «»»'»"» J"'" 
 a long time, and hence divine clemency, 10 618. Anger when at- 
 tributed to the Lord, denotes evil in man ; for anger is of evil, and 
 there is no evil in the Lord. »'«. 10.618. ' „, ..„^. _ 
 
 ANIMAL. Animals signify affections of the will and understandmg, 
 
 and this both in a good and an evil sense ; those which either walk or 
 creep upon the earth, goods and evils which are of the will ; those 
 which fly, including winged insects, truths and falses. which are of 
 
 A'i?A?xf'S'''°S' P'- ^^* ^''■*^'^' B'""' Creeping Thing. 
 /„™1 « n ' Anointing. Ointment [ungere, unctio, unguen- 
 tem]. See Oil. To anoint is to represent the Lord as to diiine good, 
 thus to represent the good of love from him. 9954. 10.285 The 
 reason why they anointed stones, wariike arms, the altar, and similar 
 things, priests, prophets, kings, and themselves, shewn and explained, 
 •1 ; u T- y «°°'»'ed themselves with common oil. and not with the 
 1^ • .T'"' u ,• l^^^- .Anointing on the head represented divine 
 good in the whole humanity, sh. 10.011. By anointing was repre- 
 
 H' H"!f ^"°''' r** ^^ *"'°S of the hand, the divine truth thi^^ 
 denved. and power thence, 10.019. Ointment, and a dealer in oint- 
 ment signify the divine good which was in the Lord from conception. 
 A»n«!.r'.^ V ?Pf':«t""'. '? the human. 10,264. 10.265. Se^ 
 &c "o 268 '"*"" " '° '^ '''* representation of divine good. 
 
 divd^h±iTs°^^^^ t""^''" '''-'''^- ^"^ ^^ - *° *•>« 
 
 ANSWER, to, [respondere]. When assent is given by a renlv it 
 
 2957 0784"' V"''^-r\ ^^\h ^^l^' ^^^^■' "J^" reception, 2941. 
 1^957. 9384. It signifies knowledge, for that is implied in answerine 
 an interrogation. 5255 , likewise perception, 5468, 5472. To Tnswe? 
 and say, denotes thought, 6943. A divine answer signifies the divine 
 ![^n?fif°" I'"'\" • * ^ijen, 8824. To speak in a fanse or diWe 
 signifies judgment in the case of contention concerning truths and 
 
 rfcm' afd TH™''"' '"''• ^"^ '"^° ''">'' "^'""^ *»»« Answers givej 
 by Urim and Thnmmim are explained. See to Say. 
 
 ANTEDILUVIANS. SeeFLOOD. - 
 
 ANTELOPE. See Hart. Hind, Roe. 
 
 ANTIPATHY [antipathia]. Those who have hated others in this 
 
 .'ju!^^rtr:tVer,S'a.'" '""' ''"""' '^' ^^-"^ '» "> *- 
 
 ANTIPODES. The fact that navigation round the globe cannot 
 be comprehended by many, nor how the antipodes stand on their feet 
 21%" "* 'lustration of the phenomena of the other life, 1378. 
 
 ANXIETY [anxietas]. Natural temptations are onlv anxieties 
 arising trom the assault of natural loves, 847, 8164. They who are 
 ma capacity of being reformed, are preserved by the Lord in the 
 
 &S °^ "^'* " «'""'' »'"' '° the thought of what is true? and 
 Hence they come into anxiety when they are deprived of such affection 
 Md thought, 2689, 4341 5036, 5650. WhL evil spirits approach 
 4 J?y ^r T ^ ^°'"'^' ''"'y suddenly fall into anxieties and torments, 
 with ;,„fi, w po^tinually flows in to man with good, and in good 
 r„;i.. i' "•' "^^1 °'*° ^°^ ""' "«'«''''«• "■ 'u such case he feels 
 5470-547r588T '"' *'"" ^^ ""^ ^ reformed, but not otherwise, 
 
 APPARENT TRUTH [vert apparentia]. Divine truth is latent 
 under the apparent truths of the Word, 6997. See Appearance. 
 
16 
 
 APP 
 
 ARI 
 
 APOLLYON. Denotes reasoning from falses appearing as from 
 truths and from things philosophical perversely applied, 764.J. 
 
 APOSTLES Upostolil What is signified by the apostles judging 
 the twelve tribes of Israel, 2 1 29. The apostles cannot judge even one 
 thing appertaining to man, 2129. 2553. The disciples of the Lord 
 reorfsented all who are of the church, 3354. The apost es believed 
 ZuC-'e to become great in heaven 3417. /he tweve apostles 
 plainly signified all things of faith, as well its good as its truth, 3488. 
 \h. 3858. See Numbers (twelve) . They had no other oP'"'"" *»«"*' 
 concerning the Lord, than the Jews at that time had and at this day 
 have, concerning the Messiah whom they expect 38o/, and also 
 concerning the celestial kingdom and what is celestial, than as of a 
 terrestrial kingdom, 3857. It is said of the tribes and of the apostles 
 that they are to judge, but the truths are denoted which are signified 
 by them! 6397 Disciple denotes truth of life, but prophet truth of 
 
 doctrine, 10,683. _ , , , • *„ u:™ ;<■ ^\„ 
 
 APPEAR, to, [p.pparere']. By Jehovah appearing to him, is sig- 
 nified thought from the Divine, 3367, 3438. 
 
 APPEARANCE \_apparentia-\. See Fallacies. Concerning ap- 
 pearances of truth which are adopted as if they were truths, 1832. In 
 the Word of the Lord many things are expressed according to appear- 
 ances, 589, 626, 735. 926. 1838, 1874. The truths aPP/ehen-l/d by 
 man kre appearances. 2196. 2203. 2209. 2242. The doctnne of faith 
 must be clothed with such appearances as are of human thought and 
 affection. 2719, 2720. Pure truths are not given with man. nor in- 
 deed with angels, but only in the Lord, 3207. . The appearances of 
 truth, appertaining to angels and men who are in good, are received 
 by the Lord as truths, 3207. Examples of such appearances. 3207. 
 Appearances, or angelic and human truths, are of three degrees. 3357, 
 3360 3362. Truths divine flow-in through the appearances apper- 
 taining to angels and men ; otherwise they could not. in any JJ^e. be 
 apprehended, 3362. Thus they are in those appearances, 3364 ; and 
 by being within them effect the conjunction of man with the Lord, 3365. 
 Doctrinals are appearances of truth, or celestial and spiritual vessels 
 containing divine truths, 3364, 3365. Rational truth and aPPe«™"«^^ 
 of truth are the same, 3368. They exist by the influx of truth divine 
 from the Lord, into the rational principle, and thence into thmgs natural, 
 where they are presented as an image of many things together in a 
 mirror ; those things which are in heaven, appertaming to the angels, 
 are presented in the worid of spirits, hence by representations, 3368. 
 Appearances are the truths which appertain to man : »» example from 
 space or place, 3387. Appearances are acknowledged W't"?ths. be- 
 cause they are of such a nature as that the divine can be in them, 
 3387. Concerning the appearances of a superior degree, in whieti are 
 the angels, exemplified by their conception of eternity from state. 3404. 
 Even the Lord himself was in appearances of truth when in the ma- 
 ternal humanity, and that he put them off. 3405. The appearances of 
 truth of a higher degree, immensely exceed those of a lower m perfec- 
 tion and abundance. 3405. Appearances of truth, ma lower degree, 
 exemplified by the case of being said to be made great m heaven. 3417. 
 Representations in the other life are appearances, but alive, thus real. 
 
 17 
 
 w^ fr"!i,^^ ''«\'.°f ''^*''*"' '"'"•''' '* "'5^°'" «nd life from the Lord • 
 while the things which are in the light of the world are only so ft,; 
 real as they are conioined with these. 3485. As to the appearances re 
 
 'TppiKpr?oN''°1' "^ ''''' ''''' ''''' '742m7-47m. 
 
 Af I'i.KCtrriON. Apperception is predicated of the natural nrin- 
 ciple and is derived from the rational. 3525. Three degrees of anner 
 ception described. 5141. The apperception of truth fgvenbT'S.; 
 Lord who IS in good. 5355. The apperception of truth and Lod d^ 
 rives Its quality from temptations. 5356. *The difference bet^en a^ 
 
 See FooD.'^^™ [«i>pe</te«]. corresponds to the desire of knowing. 4792. 
 
 APPLICATION. Concerning the reciprocal affection of truth or 
 Its application to conjunction with good. 4096. Interior truths hi 
 the na nral are the applications of celestial and spiritual truth to use 
 
 .,H„n T r/" "" 'J^'u "'*'• ^^73. 8439. Concerning the appU 
 cat on and obedience of the natural man, 5368. The apDlication of 
 truths must be subordinate to good, 5704. 5709. How apSion 
 precedes conjunction. 8662. The order further describedr 8m C 
 
 sented, Tf,021 "PP''*''*'"" *° Purification and reception repre! 
 
 APPROACH, to [appropinqmre-]. To approach towards Egypt 
 signifies to begin to learn. 1466. To approach the time of deatib to 
 
 Lorf 9378 q-570 f,' ""^^ ^en<;e the conjunction and presence of the 
 
 AR. See itioAB. 
 
 ARABIA. See Kebar. 
 
 ARAD. See Threshing Floor. 
 
 ARAM. Aram or Syria, whence Laban and Bethuel are called 
 
 s/^rEM; vTtlZ sZa""" "' "^' ^"-^ *'"'^' ''''' ^^'■ 
 
 regene'iif 8^-4, Si. """"'"^ "' ^™"' ^'^uify the lumen of the 
 c«- ^^<^HER [Jflrcufator arcus, seu Sagittarius-]. The man of the 
 C? h^T^^' """''""y ''""^•^ an archer, because he defended 
 sirBow ^ ■ '■'*"'"'"« *•' '"^P"*'"S ^''°"' '!'«'». &<=•. 2709 
 
 lif. ')i^^^J'^^9E^^' "^^ stupendous architecture of the other 
 iarthlT;^"*'. 1627-1629. The sylvan architecture of one of the 
 earths in the starry heavens, 10.514. 
 
 ARIOCH [Arjochq. See Amraphel. 
 
 2785 igfs %^l7^Ty}k '^^^"^ '^ ''Spififs elevation of state. 2401, 
 said to bP Pi'.™? f ' "^'i ^° '"'^ f'Snifies elevation, and man i^ 
 
 .al twiL 3 m °4^';^ '?:"''''' ••'^^°''*' •'y. ^P'^tual and celes- 
 uai ining^. ii7\, 4103. To arise in the morn ng eariy denotes a 
 
 state of Illustration. 3458. 3723. To arise denote? elevation Into a 
 
18 
 
 ARO 
 
 state of light, or from a state of obscurity into a state of intelligence, 
 J881, 6010 hence it signifies elucidation, 6010. To anse m the 
 morning, when predicated of the evil, denotes elevation to attention. 
 7435 ; also exci ation by the love of self; whence, hkewise, it signifies 
 in the opposite sense, to be depressed to hell. 10,413. See Morning, 
 
 to be Elevated, to Ascend. , , ^- i _^«„ 
 
 ARISTOTLE \Aristoteles']. Concerning the scholastic and meta- 
 physical philosophers, with several things concerning Aristotle, and 
 his thoughts concerning the Supreme Being, concernuig the l^ord md 
 concernins; the spirit of man. Also of a woman seen by him, 4058. 
 
 ARK r^rc«l. The Noatic church, or the man of that church, is 
 signified by the ark, 639. By the ark resting is signified regeneration, 
 850 851. The ark as a place of secresy, signifies concealment ; ex- 
 emplified by the concealment of the internal church in the representa- 
 tives of the ancient church, and of the law in the ark of the testimony. 
 6596. The coffer or little ark of Moses, somethmg vile but still de- 
 rived from truth, and capable of being an enclosure and protection, 67 J J. 
 6732. Moses in this ark represented the divine law, and the Lord as 
 to the divine law, 6723. See Moses. The tent and the ark repre- 
 sented heaven, where the Lord is, 9457, 9481. The ark sigmfies the 
 inmost heaven where the Lord is, 9485, 10,269. 
 
 ARKITES [^rH]. See Amorite. 
 
 ARM \brachium']. That it denotes power, 878, 108.1, 3091, 49 J-, 
 4933. A naked arm sometimes seen in the other life, of hovv great 
 power, 878 at the end, 4934, 4935. A stretched out arm signifies 
 divine power, 7205. In the greatness of his arm denotes from Om- 
 nipotence, 8319. The arm of Jehovah, divine power, 9937. 
 
 ARMLET. See Bracelets. ^ • •. i 
 
 ARMS. Arms of war signify those things which are ot spintual 
 
 combat, 2686. See Bow, Sword. . ., , ,, , • .^^ 
 
 ARMY [exercitus]. By armies arc signified truths, and, in the 
 opposite sense, falses, because by them combat is waged s^., 3448. 
 Jehovah Zebaoth, or of armies, is so called from divine truths, and be- 
 cause he alone fights for man, 3448. According to their armies sig- 
 nifies according to the genera and species of good in truths, U^b, 
 The sons of Israel were distinguished into armies, that they might re- 
 present the Lord's kingdom as to goods and truths, 7236. The armies 
 of Jehovah denote goods and truths, sh., 7988. Angels are called the 
 armies of Jehovah, and so also are the sun, the moon, and the stars ; 
 on this account the Lord is called Jehovah of armies or hosts, sh., 
 7988 Israel was divided into armies because those whom they repre- 
 sented were to be distinguished as to the quahty of good derived from 
 truth, 8019. The armies of Pharaoh denote falses derived from evils, 
 thus they who are in faith separate from charity, and in the life of 
 evil 8138. The horses of Pharaoh and of the Egyptians, denote 
 scientifics grounded in a perverse intellectual principle ; the horsemen 
 reasonings thence derived ; the chariots, the doctnnals of what is false ; 
 the armies, the falses themselves, 8146, 8148. See Egypt, Horse, 
 Chariot, Bow, War, Sword, Shield, Enemy. 
 
 AROMATICS or Spices [aromata]. The aromatics, gum and 
 stacte, denote interior natural truths, 4748. Aromatic wax denotes 
 the truth of interior natural good, 5621. Inasmuch as aromatics sig- 
 
 ASH 
 
 19 
 
 nify the truth of good, they wer- applied to a holy use, as frankin- 
 cense lu perfumes, and in the oil of anointing, 5621 . Aromatics denote 
 interior truths, whence the oil of anointing was made aromatic ; this 
 and the signification of perfumes, sL 94/4. See Incense, Frankin- 
 cense. The aroma of the oil of anointing signifies the gratefulness 
 ot internal truth, and the aroma of incense the gratefulness of external 
 truth, 9474 at the end. Aromatics denote interior truths, which are 
 grateful, ilL &nd sL, 10,199. The aromatics, from which the oil of 
 anointing was composed, belong to the celestial class, and signify celes- 
 tial perceptions and affections, 10,254, 10,256. An ointment of oint- 
 ment, or aromatic of aromatic, comprehends in its signification all 
 and everything signified by the several ointments and aromatics, 10,264. 
 1 he work of a maker of ointment or of aromatics, when it relates to 
 the Lord, denotes the influx and operation of the divine itself, 10,265. 
 1 he aromatics of incense denote the affections of truth derived from 
 good in vrorship, 10,291, and they belong to the spiritual class, 10,295. 
 oee also 10,254. 
 
 ARPHAXAD [Arphachsckad]. A nation so called, 1334 ; it sig- 
 nifies science, 1230, 1339, 1341. See Shem, Salah. ^ 
 
 ARRANGE. See to Number. 
 
 ARROW [sagitta]. See Bow. 
 
 ARSENALS [armentaria']. Arsenals denote truth combating 
 Uuih em '" ^^^ opposite sense, the false combating against 
 
 Qoi^^J* Concerning the arts of magicians unknown in this world, 
 ool. bee Magic. 
 
 • ^^^'^^™ER [ar///ex], denotes one who is wise, intelligent, know- 
 ing, 424. See Bezaleel. 
 
 ARVADITES. See Amorites. 
 
 ASCEND, to, or Go Up [ascendere]. To ascend, spiritually, is to 
 emerge from inferior to superior things, 1543; or from what is exterior 
 to what IS Ulterior, 3084, 4969. It is predicated of progress towards 
 things interior, 4539. Thus of elevation to spiritual good? 5817, 6007 
 ihe Lord elevated his Natural even to the Divine, according to order' 
 ascending by degrees from external truth to internal good, 3761. It 
 signifies also to recede and to depart, 5964. To ascend is also to be 
 conjoined, because the presence and conjunction of the Lord with man 
 IS effected by the elevation of the latter to superior states, 8760, 9373 
 10 ascend m general is to go towards things interior, and to descend 
 IS to go towards things exterior, 5406. See to Arise. 
 
 ASHAMED, to be [erubescere]. Not to blush or be ashamed sig- 
 nifies to be in innocence, 163, 165. Those are affected with shame 
 ipuaor] who are not in innocence, but in natural good, 216, 217 224 
 compare 213. , /, -t.-*, 
 
 ASHER [Ascher]. In the supreme sense Asher signifies eternity, 
 m the internal sense the happiness of eternal life, and in the external 
 sense the delight of the affections, 3936—3939. 
 
 ASHES OR Cinders [cinis, seufavilld]. The ashes of a furnace 
 signify the falses of lusts, 7519, 7520; or the false principle derived 
 trom the evil of lusts, 7520. Ashes of the altar denote things which 
 
 S-^o^ 0''^^°''^^ *^^^'' "^' ^^s* *^^y '^^^o^l^ oppose other uses, sh. 
 if/Zo, See Dust. 
 
 c2 
 
20 
 
 ASY 
 
 AVE 
 
 21 
 
 ttf 
 
 III 
 
 ASHUR or Assyria denotes the rational mind, or the rational 
 principle, 119, 6047 ; also reason and ratiocination, 1186, 3391, 5044; 
 also iierverse reasoning, 5897. See Shem. 
 
 ASIDE, to go, and see [secedere et videre], denotes to reflect, 
 
 ASHKENAS. A doctrinal of external worship, 1 154. See Gomer. 
 ASKING, to Ask [interrogation interrogare]. Signifies searchnig 
 into or examination, 3385. Also, perception of the thought of ano- 
 ther 5597, 5800. Men are interrogated by the Lord in the letter ot 
 the Word, when yet he knows all things, because they are not aware 
 that their thoughts and affections are known, 2693, and sA. 61^. 
 Such interrogations signify the Lord's infinite perceptions, 2693. lo 
 ask Jehovah, when it relates to the Lord, denotes a state of commu- 
 nication, 3291. Interrogations, in the sense of the letter, denote ac- 
 knowledgment in the supreme sense, 4358 ; also acknowledgment from 
 perception, 6250. To ask Jehovah denotes to be instructed in the 
 truths and goods of the church and of worship, 10,548. 
 
 ASP [aspis]. An asp in the pathway signifies reasonings concerning 
 truth from sensual things, 3923. See Serpent. 
 
 ASS HE AND SHE [asinus et asina]. They signify scientifics and 
 the affection of science, 1486. Truth natural, is a he-ass, and truth 
 rational is a mule, sh. 2781. A she-ass, the affection of natund good 
 and truth 2781. The son of a she-ass denotes truth rational, i/»l. 
 In ancient times judges rode on a she-ass, their sons on young asses, 
 a kino- on a she-mule, his sons on mules; the reason, 2/81. Ihe 
 Lord's riding on a she-ass and a colt signified the subordination of the 
 natural and the rational, 2781. A he-ass denotes what is scientific, 
 thus servitude, 5492. He-asses, when they serve for riding on signify 
 rational truth, because it is a badge of judgment and of royalty ; but 
 he-asses serving to carry burdens, denote scientifics, ^ 741. He-asses 
 denote scientifics, and their servitude as regards truth, 5958; she- 
 asses the same as regards good. 5959. A bony ass denotes the lowest 
 kind of servitude, 6389. To ride upon a he-ass denotes an interior 
 state of intelligence, 7024. The first-born of an ass denotes the 
 merely natural mind, or the natural i)rinciple, 8078. Explained, how 
 the Lord's riding upon a she-ass, was a badge of the supreme judg- 
 ment and kingship, 9212. To plough with an ox and an ass together 
 is to confound states of good and truth, 10,669. See Beast. 
 
 ASS, WILD [onager]. The rational man who is not at the same 
 time in the good of charity ; hence Ishmael is called a wild ass man, 
 1948—1951,2702. See Ishmael. 
 
 ASSEMBLED, to be [congregari], denotes to be arranged or re- 
 duced into order, 6338, 10,397. n « m 
 ASSEMBLY, tent of [tentorium conventus]. See Tent. 
 ASSOCIATION OF Ideas. Every truth entering into the memory 
 is adjoined to some affection, and whenever that affection returns the 
 truth also recurs to mind, together with a series of others which have 
 been received from a Uke affection, 3336. See Idea, Affection. 
 ASSYRIA. See Ashur. . . 
 ASYLUM [azylum]. Those who hurt any one as to spintual lite 
 by falses of religion, which they had believed to be true, were repre- 
 sented by the slayer for whom an asylum was provided, sh. 90 1 1 . 
 
 ATAD. Atad and the threshing floor of Atad, signify initiation 
 and the first state of the church, 6537, 6541. 
 
 ATHEISTS [athei] are the subjects of infernal spirits, 1308 
 
 ATMOSPHERES [atmosph^ercB]. The sons of the most ancient 
 church have delightful atmospheres, 1116. Adamantine auras of pre- 
 cious stones, of pearis, of flowers, of infants, 1621. Most beautiful 
 atmospheres encompass infants in the other life, 2297. See Sphere 
 There are forces acting from within and from without, into all forms 
 and substances ; the forces acting from within are alive, and the forces 
 from without not alive, but they correspond to each other, 3628. 
 
 ATOMS. It is a fallacy of the natural senses to suppose that 
 there are simple substances, such as monads and atoms, 5084. 
 
 ATONEMENT. See Propitiation, Intercession, Redemp- 
 tion. 
 
 ATTENTION. He who attends to the speech of another, does 
 not attend to the expressions or words of the speech, but to the thought 
 of him who speaks ; and he who is wise attends to the end, for the 
 sake of which the person spake from thought, that is, what he intends 
 and what he loves, 9407. 
 
 ArrRACTION. The life which flows in from the Lord is attrac- 
 tive, and draws man towards its source, ill. and sh., 8604. All love 
 is attractive, 8604. A kind of attraction experienced by the author 
 when he read the Lord's prayer, which opened a communication with 
 some societies of heaven, 6476. 
 AURA. See Atmosphere. 
 AURORA. See Day-dawn. 
 
 AUTHORITY [auctoritas]. The sphere of authority of a certain 
 one born in dignity, described, 1507. The sphere of authority is tem- 
 pered with goodness with those who have lived in faith and charity 
 and honour is shown to such, 1508. ^* 
 
 ♦u -^TAP^? [avaritia]. Concerning the sordidly avaricious, and 
 their hells that they are infested with mice, 938, 954. They are 
 made sensible of a vapour as from excoriated hogs, 939. Concerning 
 the Jews and the robbers in the wilderness, 940. Avarice is a lust 
 in the lowest degree terrestrial, ill. 1327. It corresponds with the 
 ife of swme, 742. Those who are in filthy avarice are principled in 
 the love of self more than others, although they do not outwardly 
 appear so ; and hence they are against all good whatsoever, 4/51. The 
 avaricious ^n^ise anxieties in the higher part of the stomach, 6202. 
 A v?xr M^^ZRAIM. The mourning of the Egyptians, 6543. 
 Axr ' "'^^ PLACES OF, signifies self-love, 273. 
 AVERSION arises from denial, 3427. Humiliation and aversion 
 trom self brings man into a state of receiving the divine, 3994 Aver- 
 sion IS signified by anger, 5034. EvU consists in disjunction and 
 aversion 0841, 7589, 9346. It leads to nausea and abomination, 
 II L .f ^^^ internal man rules the external, aversion arises for 
 
 al heavenly things, 5785, 6315. In this state of aversion all truth is 
 either rejected or falsified, 7327. The respective states in which 
 spintual things are said to be rejected, extinguished, and falsified 
 described 7492. After good and truth have been rejected, the least 
 breath of them causes pain and thence aversion, 7768. Those who 
 live m evils arc averse to truths, and do not really believe them, whether 
 
"I 
 
 20 
 
 AS Y 
 
 ASHUR or Assyria denotes the rational mind, or the rational 
 principle, 119, 6047 ; also reason and ratiocination, 1186, 3391, 5044; 
 also perverse reasoning, 5897. See Shem. 
 
 ASIDE, to go^ and see [secedere et videre\ denotes to reflect, 
 6836. 
 
 ASHKENAS. A doctrinal of external worship, 1 154. See Gomer. 
 
 ASKING, to Ask [interrogation interrogare]. Signifies searching 
 into or examination, 3385. Also, perception of the thought of ano- 
 ther, 5597, 5800. Men are interrogated hy the Lord in the letter of 
 the Word, when yet he knows all things, because they are not aware 
 that their thoughts and affections are known, 2693, and sh, 6132. 
 Such interrogations signify the Lord's infinite perceptions, 2693. To 
 ask Jehovah, when it relates to the Lord, denotes a state of commu- 
 nication, 3291. Interrogations, in the sense of the letter, denote ac- 
 knowledgment in the supreme sense, 4358 ; also acknowledgment from 
 perception, 6250. To ask Jehovah denotes to be instructed in the 
 truths and goods of the church and of worship, 10,548. 
 
 ASP [aspis\. An asp in the pathway signifies reasonings concerning 
 truth from sensual things, 3923. See Serpent. 
 
 ASS, HE AND SHE [osinns et asina']. They signify scientifics and 
 the aflFection of science, 1486. Truth natural, is a he-ass, and truth 
 rational is a mule, sh. 2781. A she-ass, the affection of natund good 
 and truth, 2781. The son of a she-ass denotes truth rational, 2781. 
 In ancient times judges rode on a she-ass, their sons on young asses, 
 a king on a she-mule, his sons on mules; the reason, 2781. The 
 Lord's riding on a she-ass and a colt signified the subordination of the 
 natural and the rational, 2781. A he-ass denotes what is scientific, 
 thus servitude, 5492. He-asses, when they serve for riding on, signify 
 rational truth, because it is a badge of judgment and of royalty ; but 
 he-asses serving to carry burdens, denote scientifics, 5741. He-asses 
 denote scientifics, and their servitude as regards truth, 5958 ; she- 
 asses the same as regards good, 5959. A bony ass denotes the lowest 
 kind of servitude, 6389. To ride upon a he-ass denotes an interior 
 state of intelligence, 7024. The first-born of an ass denotes the 
 merely natural mind, or the natural j)rinciple, 8078. Explained, how 
 the Lord's riding upon a she-ass, was a badge of the supreme judg- 
 ment and kingship, 9212. To plough with an ox and an ass together 
 is to confound states of good and truth, 10,669. See Beast. 
 
 ASS, WILD [onager^ The rational man who is not at the same 
 time in the good of charity ; hence Ishmael is called a wild ass man, 
 1948—1951, 2702. See Ishmael. 
 
 ASSEMBLED, to he [congregari^ denotes to be arranged or re- 
 duced into order, 6338, 10,397. 
 
 ASSEMBLY, tent of [tentorium conventus']. See Tent. 
 
 ASSOCIATION OF Ideas. Every truth entering into the memory 
 is adjoined to some affection, and whenever that affection returns the 
 truth also recurs to mind, together with a series of others which have 
 been received from a hke aflFection, 3336. See Idea, Affection. 
 
 ASSYRIA. See Ashur. 
 
 ASYLUM [azylum]. Those who hurt any one as to spiritual life 
 by falses of religion, which they had believed to be true, were repre- 
 sented by the slayer for whom an asylum was provided, sh. 90 1 1 . 
 
 AVE 
 
 21 
 
 
 
 ATAD. Atad and the threshing floor of Atad, signify initiation 
 and the first state of the church, 6537, 6541. 
 
 ATHEISTS [athei] are the subjects of infernal spirits, 1308. 
 
 ATMOSPHERES [atmosphoeroe']. The sons of the most ancient 
 church have delightful atmospheres, 11 16. x^damantine auras of pre- 
 cious stones, of pearls, of flowers, of infants, 1621. Most beautiful 
 atmospheres encompass infants in the other life, 2297. See Sphere. 
 There are forces acting from within and from without, into all forms 
 and substances ; the forces acting from within are alive, and the forces 
 from without not alive, but they correspond to each other, 3628. 
 
 ATOMS. It is a fallacy of the natural senses to suppose that 
 there are simple substances, such as monads and atoms, 5084. 
 
 ATONEMENT. See Propitiation, Intercession, Redemp- 
 tion. 
 
 ATTENTION. He who attends to the speech of another, does 
 not attend to the expressions or words of the speech, but to the thought 
 of him who speaks ; and he who is wise attends to the end, for the 
 sake of which the person spake from thought, that is, what he intends 
 and what he loves, 9407. 
 
 ArrRACTION. The life which flows in from the Lord is attrac- 
 tive, and draws man towards its source, ill. and sh.^ 8604. All love 
 is attractive, 8604. A kind of attraction experienced by the author 
 when he read the Lord's prayer, which opened a communication with 
 some societies of heaven, 6476. 
 
 AURA. See Atmosphere. 
 
 AURORA. See Day-dawn. 
 
 AUTHORITY [auctoritasl. The sphere of authority of a certain 
 one born in dignity, described, 1507. The sphere of authority is tem- 
 pered with goodness with those who have lived in faith and charity, 
 and honour is shown to such, 1508. 
 
 AVARICE [avaritia']. Concerning the sordidly avaricious, and 
 their hells, that they are infested with mice, 938, 954. They are 
 made sensible of a vapour as from excoriated hogs, 939. Concerning 
 the Jews and the robbers in the wilderness, 940. Avarice is a lust 
 in the lowest degree terrestrial, ill. 1327. It corresponds with the 
 life of swine, 1742. Those who are in filthy avarice are principled in 
 the love of self more than others, although they do not outwardly 
 appear so ; and hence they are against all good whatsoever, 4751. The 
 avaricious infuse anxieties in the higher part of the stomach, 6202. 
 
 AVEL MITZRAIM. The mourning of the Egyptians, 6543. 
 
 AVEN, high places of, signifies self-love, 273. 
 
 AVERSION arises from denial, 3427. Humiliation and aversion 
 from self brings man into a state of receiving the divine, 3994. Aver- 
 sion is signified by anger, 5034. Evil consists in disjunction and 
 aversion, 5841, 7589, 9346. It leads to nausea and abomination, 
 5702. Unless the internal man rules the external, aversion arises for 
 all heavenly things, 5785, 6315. In this state of aversion all truth is 
 either rejected or falsified, 7327. The respective states in which 
 spiritual things are said to be rejected, extinguished, and falsified, 
 described, 7492. After good and truth have been rejected, the least 
 breath of them causes pain and thence aversion, 7768. Those who 
 live in evils arc averse to truths, and do not really believe them, whether 
 
22 
 
 BAB 
 
 they know it or not, 7951. When falses and evils enter, the aversion 
 of the internal occasions it to contract and close, illustrated by the case 
 of the Jewish nation, 10,492. See Hatred, Loathing, Counte- 
 nance. 
 
 AVERT, to [avertere]. See Turn. 
 
 AWAKE, to [eocpergist], signifies to be illustrated, 3715, 5208, 
 5218. Thus a state of conjunction with the internal man, 4283. 
 Immersion in the proprium being signified by sleep, 147. 
 
 AWL [subula]. An awl denotes affixion or adjunction, and in the 
 spiritual sense the being addicted to somewhat ; the like signified by a 
 peg or a nail, 8990. 
 
 AXE, or CHISEL [ccBluni]. A faculty of the intellectual proprium, 
 or self-derived intelligence, 8942. What is signified by sculpturing or 
 forming with a chisel, 10,406. 
 
 AXIS. The sphere of Divine Good is like an axis in the midst, 
 from which proceeds the sphere of Divine Truth, 1 0, 1 90. See Sphere. 
 
 AZURE STONE [Ci/aneiis'\. See Precious Stones. 
 
 AZZAH, or Gaza [^55a], signifies things revealed concerning 
 charity, 1207, 1210, 1211. 
 
 B. 
 
 BAAL. The worship of this idol and others was to be extirpated, 
 because the Lord was not worshipped under those representatives, but 
 gods who were once men, which worship is infernal, 10,642. The 
 spirit in which the Jews worshipped Jehovah was no better than that in 
 which the Canaanites worshipped Baal, 1094. 
 
 BAAL-PEOR. To go whoring after Baal-peor is to profane wor- 
 ship, 5044. 
 
 BABEL, or BABYLON, denotes worship which is internally pro- 
 faned, but holy in appearance, 1182, 5120, 9755, 9960, 10,412. Thus 
 the falsification and adulteration of internal worship, 1283. However 
 holy it may appear, it is not the worship of the Lord, but the worship 
 of self, 1295, 1304, 1306—1308, 1321, especially 1326. How unbounded 
 and aspiring it is, 7375, 10,412. Hence the discord and hatred which 
 prevails amongst those who are denoted by Babel, 1322. Babel com- 
 menced in the second period of the ancient church, 1327. It denotes 
 those who deprive others of all knowledge and acknowledgment of the 
 truth; hence, also, the vastation of the truth of faith, 1327, 3542, 
 4744. Babel signifies worship of which the interiors are evils ; Chaldea 
 that which is interiorly nothing but falses, 1368, 2466. See also 9755. 
 Those are called Babel who are exteriorly like angels of light, but in- 
 teriorly devils, 2973, 5120; these rush headlong into hell when their 
 exteriors are removed, 2973. The evils denoted by Babel are the evils 
 of life derived from false doctrines, which doctrines originate from 
 the love of self; those who are of this quality are void of all conscience, 
 4818. Why the state of Babel is called adultery and whoredom, 4868, 
 8904. There are two religious systems derived from self-intelligence, 
 one of which is Babel, 894 1 . Its internal profanity arises from re- 
 garding self and the worid as an end, 9960, to which it applies all the 
 goods and truths of the church, 10,227, 10,412. The sons of Babel 
 
 BAP 
 
 23 
 
 : 
 
 »" 
 
 denote falses derived from cupidities, 1186; also worship profaned as 
 to good, 2466 ; the daughter of Babylon, the church, or what resembles 
 the church, which is holy in appearance, but interiorly profane, 9960. 
 The difference between the daughter of Babylon and the daughter of 
 the Chaldeans, 4335. Some predictions concerning Babylon explained, 
 6385, 9755. 
 
 BACK [retro'], Man is said to look downward or backward when 
 he regards corporeal and terrestrial things, 248. To look back is also 
 to regard doctrinal truths and not the good of life, 2454. Returning 
 back to take a garment, signifies to turn from the good of truth, in 
 which is truth, to the doctrinal of truth, 3652. To look back is to 
 look from good, in which is a celestial principle, to the doctrinals of 
 faith ; and thus to relinquish good, 5895 at the end, 5897 near the 
 end, 7857, 7923. An explication of what is meant by looking from 
 good to truth, and what from truth to good ; that in the latter case the 
 order is inverted, and that to look from good is according to the order 
 of heaven, and that in this case the Lord and man have rest, 8505, 
 8506, 8510. He who is led of the Lord by good, lives according to 
 divine order, thus in the Lord, 8512. Man ought not to turn away 
 from good to truth, ill. 8516, 10,184. To go backwards is to be in 
 evil, sh. 10,584. 
 
 BACK [tergum, seu post]. To look back or turn himself away 
 [respicere], denotes the privation of apperception, 7650. To go after 
 them, when predicated of the Divine Being, is to defend the will- 
 principle, lest it should be infested by those who are from the back, 
 8194. It signifies the will-principle of man, from correspondence with 
 the Grand Man or heaven, 8194, 8195. See After. To see the back 
 parts of Jehovah is to see the external and not the internal, 10,550. 
 
 BADGERS' SKINS [pelles meliuni]. The skins of rams and 
 badgers denote external truths and goods, 9462. Badgers denote 
 goods, and their skins covered holier things than the skins of rams, 
 
 9471. 
 
 BAKE, to [coquere]f being effected by fire, denotes preparation for 
 the conjunction of good, 8496. Hence the baking of the unleavened 
 bread denotes purification, 2342. 
 
 BAKER [pistorly signifies the external sensual subject to the will 
 part of the internal man, 5078, 5082. See Butler. 
 
 BALANCE [trutind]. See Exploration. 
 
 BALAAM [Bileam']. Balaam was of Syria, whence the Hebrew 
 nation took its origin, and he knew Jehovah, 1343. Evidence from 
 his prophetic enunciation that divine prophecy was known amongst 
 various nations, 2895. 
 
 BALDNESS [calvities]. Baldness denotes that there is no truth, 
 sh, 3301, 9656. See Hair. It signifies deprivation of the intelligence 
 of truth, and of the wisdom of good, sh. 9960, 10,199. 
 
 BALSAM [balsamunijt signifies the truth of good in the exterior 
 natural principle, 5620. 
 
 BAPTISM [baptismus]. See Inundation. A representation of 
 baptism for the instruction of infants in the other life, 2299. Baptism 
 is a symbol of regeneration by the goods and truths of faith, 2702. 
 Baptism signifies initiation into the church, and into those things which 
 are of the church ; thus into regeneration, and into those things which 
 
:l 
 
 24 
 
 B AS 
 
 are of regeueratiou, 42o5. Baptism signifies regeneratiou ; aud since 
 this is effected by spiritual combats, it also signifies temptation, 5120. 
 Water signifies the truth of doctrine, and spirit the good of life, 5342 
 at the end. The words of the Lord concerning baptism, Mark xvi. 16, 
 explained, viz., that baptism denotes regeneration from the Lord by 
 truths derived from the Word, 9032, 10,392. Washings formerly, 
 and baptism at this day, signify regeneration by the truths of faith, 
 because waters denote the truths of faith, 9088. Washing denotes 
 purification ; but the washing of the whole body, which is called bap- 
 tizing, denotes regeneration, sh, 10,239. Baptism with the Holy Spirit 
 and with fire denotes regeneration by the good of love, 9229. The 
 baptizing of the Lord was a representative of the Lord's glorification 
 by temptation, 10,239. The Lord's washing the feet of the disciples, 
 John xiii. 5—18, explained, 10,243. General doctrine of baptism, 
 10,386 — 10,392. It is a sign that the person baptized belongs to the 
 church, a memorial that he is to be regenerated by the truths of faith, 
 and by a life according to them, 10,386—10,388. The waters of baptism 
 signify temptations, 10,389. Since baptism is for a sign and a memo- 
 rial, man may be baptized when an infant, or when an adult, 10,390. 
 Baptism does not give faith nor salvation, but it testifies concerning 
 them, if any one be regenerating, 10,391. 
 
 BAPTIST, JOHN THE, was the last of the prophets, 3301. Why 
 called the Elias who was to come, 3540, 6752. See Elias, John. 
 What his clothing and food signify, 5620, 7643. His preparing the 
 way of the Lord, ill. 8028. How he represented the Lord as to the 
 Word, or doctrine, 9372, where also the Lord's words concerning him 
 are explained. 
 
 BARLEY [hordeum]. Wheat and barley signify the goods of love 
 and charity, 3941. Barley the good of the natural or external man, 
 7602. The barley in the ear which perished, explained, 7604. See 
 Fitches, Flax, Harvest, Barn, Wheat. 
 
 BARN [horreum]. Wheat, barley, and seed in the barn denote ce- 
 lestial things internal and external, 9552. 
 
 BARREN [sterilis]. Barrenness signifies the non-reception of in- 
 terior truths, 3857. The barren called themselves dead, because they 
 had not truths and goods, which are sons and daughters, 3908. Barren 
 denotes no life from truth and good, sh. 9325. The barren also denotes 
 the nations who are not in good, because not in truths, and still desire 
 truths that they may be in good, sh. 9325. Barren, in a spiritual 
 sense, denotes not to enjoy spiritual life, which is the life of truth from 
 good, 9325. That therefore the wives, who did not bear children, 
 called themselves dead, 3908. 
 
 BARS, or Staves [vectes]. Walls, gates, and bars signify doc- 
 tnnals, 402 ; also the power which is of truth derived from good, ///. 
 sh. 9496, 9541, 9662, 10,191—10,193. The staves not to be removed 
 from the ark denotes the sustaining power of heaven perpetual and im- 
 mutable, 9502. The staves of the altar have a similar signification, 
 9732 — 9736. 
 
 BASEMATH, the daughter of Elon the Hittite, denotes truth 
 from a source not genuine, 3470. 
 
 BASHAN [Baschan], denotes the good of the natural principle, 
 3923. The rams of the sons of Bashan, celestial spiritual things, 
 
 BE 
 
 25 
 
 i 
 
 2830, which are defined, 1824. To feed in Carmel and Bashan is to 
 be instructed in the good of faith and charity, 5201. 
 
 BASILISK [regulus']. See Cocatrice. 
 
 BASKET [corbis']. The voluntary part of the natural or the recep- 
 tacle of natural goods, 5144. Hence the external sensual, 9996, 
 1 0, 1 07. A basket of unleavened bread things purified, 1 0,080, 1 0, 1 07. 
 
 BASKET [canistrum], denotes the voluntary part of man as con- 
 taining the goods signified by bread, cakes, oil, wafers, flour, wheat, 
 &c., 5144. Perforated baskets, the things of the will without termina- 
 tion or distinction of degree, 5145. Basket [corbis seu canistrurri] de- 
 notes sensual delight as the ultimate of the will, and is predicated of 
 good ; and cup, the sensual scientific principle, which is the ultimate of 
 the understanding, and is predicated of truths, 9996. 
 
 BASKET [calathus']. The new will formed in the intellectual part 
 or understanding, 5144. 
 
 BASIS. The bases of the ten lavers placed about Solomon's 
 temple signify the receptacles of truth by which man is purified and 
 regenerated, 8215. Their signification is analogous to that of the feet 
 and more generally of the bones of a man, 9643. They denote sup- 
 port by the truth of faith derived from good, 9643. The bases or 
 foundations of the church are truths in ultimates, 9433. Bases signify 
 powers, 9677. The basis of the brazen sea denotes the ultimate na- 
 tural or sensual, 10,236, or the sensual sustaining and ministering, 
 10,275; why it was supported by twelve oxen in the place of bases, 
 10,235. How the Word in ultimates serves for the basis and founda- 
 tion of heaven, 10,126. How one heaven is the receptacle and basis 
 of another, and the human race of the whole, 4618. 
 
 BASON [pelcis']. The good of the natural principle, 7920, and 
 the natural itself, 7922. Water in a bason for washing, signifies the 
 truths of faith in the natural, 10,243. The expression, " Moab is my 
 wash-pot," explained, 2468. A bason [basiii] properly signifies the 
 external sensual, 10,236. Why the bason of purifications, or brazen 
 sea, was supported by animals looking to all the quarters of the world, 
 10,235. 
 
 BASON [crater — a bowl or dish to contain food]. Vessels of basons 
 denote holy celestial things, 3704, or scientific truths from a celestial 
 stock, 9394. Basons are things of the memory ; vessels, scientifics ; 
 and basons before the altar, scientific goods, 9394. See Vessels, Bowl, 
 Cup, Basket. 
 
 BAT [vespertilis']. See Moles. 
 
 BATHSHEBA [Batlischeba]. See Heth. 
 
 BATTLE AXE [malleus']. The omnipotence of the Lord by divine 
 truth, 2547, 8281. 
 
 BDELLIUM, signifies the truth of love such as appertains to the 
 celestial man, 110. [The learned are divided as to the meaning of this 
 word ; some supposing it to denote a species of gum or myrrh, and 
 others a precious stone. See Precious Stones (carbuncle). The 
 author in one of his posthumous works has adopted the former opi- 
 nion, and described it as a gum of a yellowish colour, in pieces of an 
 oval form, for the most part like pearls.— ^^y., 7157, 7160. See also 
 Pearls.] 
 
 BE, to [esse\ Nothing is but what is eternal, 1096, 10,409. To 
 
I» 
 
 26 
 
 BE A 
 
 lit 
 
 be is predicated of the Lord, 25/2. In God we move, and live, and 
 are, denotes tlie external, the internal, and the inmost of life, r)6()5. 
 To be in the Lord is to be in the good which proceeds from him and 
 makes heaven, 2974, 3637. To be in God, signifies the Lord's pre- 
 sence and influx in truth, 10,154. God with any one, when predi- 
 cated of the Lord, signifies the divine continuum tending to the perfect 
 union of the human essence with the divine, 3733; compare 3451, and 
 see the difference between in &nd with, 5041. To be in a house, sig- 
 nifies initiation into good, 4973. To be in the way with any one when he 
 walks, when predicated of the Lord, signifies his Divine Providence, 
 4549. To be with any one, signifies conjunction, 5002. When man 
 is in externals, he is in temptations, their labour and combat ; when in 
 internals, he is in heaven with the Lord, 9278. That which really is, 
 is from Jehovah, 10,409 ; and nothing can be predicated of the Infinite 
 except that it is, 10,619. See Esse. 
 
 BEAM [trabes]. The shadow of the beam or roof signifies a state 
 of obscurity as to the perception of good and truth, 2367. 
 
 BEANS and LENTILES [fabce et lentes], signify the less noble 
 species of good, 3332, 3931, the species of which are defined, 3332. 
 See Fitches. 
 
 BEAR to [parere]. See to Bring forth. 
 
 BEARD [barba]. Before the flood they believed that the Lord 
 would come, but old and bearded ; hence the religious reverence for the 
 beard, 1124. The beard and the hair of the head represent natural 
 truth exterior and interior, 3301. The beard and the teeth signify 
 lowest natural things, 5387. Beards cut off signify no good and 
 truth in exteriors, 9656. The beard denotes sensual scientifics which 
 are ultimate truths, 9960. Compare 9806. 
 
 BEAST [bestia]. Beasts denote lusts, and also affections; evil 
 with the evil, and good with the good, 45, 46, 142, 143, 246, 719, 774, 
 776, 987. Man in himself, without the life of faith and charity, is 
 nothing but a beast, 714, 715, see 51 14. The difference between beasts 
 [bestia] and wild beasts [ferce], and why the latter have the higher sig- 
 nification as well as the lower, 774, 908, 1006. Wild beasts of the 
 earth and wild beasts of the field are predicated according to the sub- 
 ject treated, 1030. In the sacrifices celestial and spiritual things were 
 signified by beasts, 1823. Brute animals live according to order, but 
 not man, 637. Evil beasts signify evil aflections, 719. That the author 
 was fully informed concerning influx into the lives of beasts, 1633. 
 [Concerning the souls or lives of animals, see Apoc. Explic, 1201, 
 1202.] Beasts in the Word and in rituals, denote the goods and truths 
 appertaining to man, and whence this is, 2179. That they signify 
 goods, 2180. There are beasts which signify voluntary principles, and 
 which signify also the intellectual principles of man, what they are, 
 2781. Beasts of various kinds are represented, when there is discourse 
 amongst the angels concerning affections ; beautiful, tame, and useful 
 animals, when concerning good affections ; hideous, fierce, and useless 
 animals, when concerning evil affections, 3218, 5198. Tame and useful 
 beasts signify the celestial things which are of good, and the spiritual 
 things which are of truth, sh. 3518, especially in sacrifices, 3519. 
 There is an influx out of the spiritual world, even into the souls of 
 brutes and their bodies, but it is diversely received, 3646. Concerning 
 
 ".'I 
 
 BED 
 
 27 
 
 
 n 
 
 certain spirits, who, like beasts, had little of life, and that life was 
 inspired into them by the angels, 3647. Wild beasts denote evils and 
 evil spirits, 4171. Man has a more immediate and closer connection 
 with the Lord than the beasts have, and hence he cannot die, 4525, 
 9231. The suggestion that an evil beast had destroyed Joseph denotes 
 a lie grounded in the life of lusts, 4729, 4776. The recipient forms of 
 the life of animals are dissipated by their death, 5114. That beasts 
 denote affections, is from representatives in the spiritual world, 5198. 
 Because beasts are in the order of their nature, there is a common 
 influx into them from the spiritual world, 5850. Among the service- 
 able beasts, camels, horses, mules, and asses signify such things as have 
 relation to truths, 6049. All scientifics are in loves, illustrated from 
 the case of beasts, 6323. Inasmuch as man is more excellent than the 
 beasts, therefore man and beast, when they are named together, denote 
 interior and exterior cupidity, interior and exterior good or evil, sh. 
 7523. From man even to beast denotes evil lusts interior and exterior, 
 7872. That beasts signify such things as are of afi*ection and inclina- 
 tion, illustrated by representatives in heaven, 9090. A beast of burden 
 denotes what is foolish and little conscious, thus affections merely cor- 
 poreal, 9140. The distinction between beasts and man, that man has 
 an internal principle or internal man which is capable of being elevated 
 to the Lord, of seeing external things in itself, of thinking concerning 
 things divine, and of being conjoined with the Lord, and thus of living 
 for ever, 9231. Beasts were used in sacrifices because they signified 
 affections and inclinations, such as man has in common with them, sh. 
 and ill. 9280. See Sacrifice, Flock, Herd, Cattle. 
 
 BEAST OF Burden iJumentuTn]. See Beast. 
 
 BEAT, to, or to Pound [tundere]. See to Bruise, to Grind. 
 
 BEAT, to [ pulsar e\. See Breasts. 
 
 BEAT DOWN, to [ferire]. See to Strike. 
 
 BEAUTY [pulchritudo']. All beauty is from good in which is in- 
 nocence, 553, 3080, 4985, 5199. By beautiful in form is signified the 
 good of life, and by beautiful in aspect, the truth of faith, 4985, 5199. 
 The beauty of the angels is ineffable, because they are recipient of truth, 
 originating in good from the Lord, 4985; or because they are forms of 
 love and charity, which are brightly tvpified in their faces, 3804, 4735, 
 4797, 5199, 5530, 9879, 10,177; thus, because they are forms of 
 heaven, 5199. But what this form of heaven is, 4040 — 4043, 6607, 
 9877. Old women who have lived well, on entering heaven, return to 
 the flower of their youth, and become beauties, 553. When mention 
 is made in the Word of beautiful in form, and beautiful in aspect, form 
 has reference to the esse of a thing, thus to good, aspect to the existere 
 thence derived, thus to truth, 3821, 4985, 5199. Charity is the unit- 
 ing medium by which truths are disposed in order and made visible in 
 angelic beauty, 5133. 
 
 BED [lectus']. It signifies the natural principle, which is service- 
 able to the spiritual, sh. 6188. The head of the bed, the interior 
 natural principle, 6188. See Couch. To sit upon a bed denotes to 
 turn onesself to the natural principle, 6226. Jacob's bed is mentioned 
 in the Word, and when Jacob is thought of, there appears a bed with a 
 man in it in the world of spirits, because a bed denotes the natural 
 principle, and so does Jacob, 6463. When a sleeping apartment sig- 
 
28 
 
 BEN 
 
 BEZ 
 
 
 nifies the interiors of the mind, a hed denotes what is inmost, 7354. 
 Beds of ivory denote the pleasures of the lowest natural principle, or 
 luxurious living, 6188. A bed signifies doctrine, and by any one lying 
 in a bed is signified the doctrine in which he is, 10,360 at the end." 
 
 BED CHAMBER [cubiculum]. Man is signified by a house, and 
 his interiors by a bed chamber, 5694. To enter into his chamber and 
 shut the door, is to look interiorly, 5694. Truth which enters the will 
 and there becomes good, is compared to a bed chamber, 10,1 10. See 
 House, to Build. 
 
 BEE [apis]. The intelligence of bees and other animals is occa- 
 sioned by influx into their loves, 4776. The bee in the land of Assyria 
 is the false perverting the reasonings of the mind, 9331, 10,582. See 
 Honey, Insect. 
 
 BEERLAHAIROI [Beerlachai rot], denotes divine good rational 
 born from the divine truth, 3194; also divine light, 3261. 
 
 BEERSHEBA [Beerscheba]. The state and quality of doctrine, 
 viz., that it is divine to which human rational things' are adjoined, 
 2614, 2723. Which doctrine is that of charity and faith, 2858, 2859. 
 That it denotes doctrine, 2702, 3436, 3466, 3690. That it denotes 
 charity and faith, 5997. The extension of celestial and spiritual things 
 as to doctrine is signified by the expression, " from Dan to Beersheba," 
 2723, 3923, 6396. 
 
 BEETLE [scarabceus]. See Locust. 
 
 BEFORE, OR IN FRONT [ante], signifies what is internal, 10,550. 
 BEGINNING [principium, initium]. By the beginning is signified 
 the most ancient time, or the first time during man's regeneration, 16, 
 1560. See Initiation, Commencement. 
 BEHIND [post]. See Back. 
 BEL A. See Zoar. 
 
 BELLS [tintinnabula]. Bells in the Word, signify all things of 
 doctrine and worship passing to those who are of the church, 9921. 
 And that by hearing and perception, 9921. They signify such things 
 as are of scientifics, 9917. The bells of the horses, scientific truths 
 illustrated from intellectual truth, 9394. 
 
 BELLY [venter]. By the serpent going on the belly, is signified 
 that the sensual principle should no longer look upwards to celestial 
 things, but downwards to worldly and corporeal things, 247, 248. The 
 fruit of the belly signifies the acknowledgment of truth and good in 
 faith and act, 3911. The way towards hell is signified by the belly, 
 8910. See to Bring Forth, Womb, Intestines. 
 
 BELOVED OF JEHOVAH [dilectus Jehovce], denotes truth spi- 
 ritual from celestial good, hence Benjamin is so called, 4592. See 
 Benjamin. 
 
 BELSHAZZAR [belschazar]. The use of the vessels belonging 
 to the temple of Jerusalem at Belshazzar's feast denotes the profanation 
 of the knowledges of good and truth by those who are in falses, 3079. 
 See Chaldea, Vessels. 
 
 BELT [baltheusy seu cingulum]. See Girdle. 
 
 BEND, to [inflectere]. See to Bow. To bend the knee, sienifies 
 adoration, 5323. 
 
 BENEVOLENCE [benevolentia]. The power of willing any good 
 having perished with the spiritual they are introduced into it by* truth. 
 
 29 
 
 which truth is therefore the price of their redemption, 2949, 2950. 
 2954. 
 
 BENJAMIN, denotes the spiritual-celestial man; but Joseph the 
 celestial- spiritual, 3969; otherwise Benjamin denotes faith in which 
 is charity, or truth in which is good; Joseph charity from which is 
 faith, or good from which is truth, 3969. Benjamin is the spiritual 
 of the celestial principle, Joseph the celestial of the spiritual, sh. 4592. 
 Benjamin signifies a medium, participating both of the external and the 
 internal, 4511, concerning which, see also, 5413, 5443. This medium 
 is interior truth, being between truth from the Divine and truth in the 
 natural, 5600,5631. It is a spiritual medium, 5639. It originates 
 from the celestial of the spiritual principle as a father, and from the 
 natural as a mother, 5686. As a medium, it is born after all, as was 
 the case with Benjamin, 5688. It signifies new truth, 5804, 5806, 
 5809, 5812, 5816, 5830. The reason why it denotes a medium, and 
 interior truth, sh. 5843. It is a conjoining medium, and partakes of 
 both the parts which it conjoins, 5822. Benjamin denotes the truth of 
 spiritual good, and of the spiritual church, which is Joseph, 6440. 
 Joseph and Benjamin denote the uniting medium represented by the 
 vail, 9671. Benjamin, in the supreme sense, is the Divine spiritual of 
 the celestial ; in the internal sense, the spiritual kingdom ; in the ex- 
 ternal, its good, 4607. 
 
 BENONI, in the original tongue, signifies a son of my grief, 4591. 
 
 BERA. See Sodom. 
 
 BEREAVED [orbus]. To be bereaved, when applied to the church, 
 is to be deprived of truths, 5536, 5632. 
 
 BERED [bared], signifies scientific truth, 1 958. 
 
 BERYL [tharschisch]. See Precious Stones. 
 
 BETHAVEN. See Gibeah. 
 
 BETHEL, signifies a state of knowledge or light in respect to 
 celestial things, 1450—1453, 1557. According to its signification in 
 the Hebrew, it denotes good in the ultimate of order, 3729, 4539. The 
 God of Bethel denotes the divine in the natural, 4089, 4539. Bethel 
 denotes the knowledges of good and of truth, specifically the natural 
 principle where interior things terminate, 4539. El-Bethel signifies the 
 holy natural ; Bethel, the divine natural, 4559, 4560. 
 
 BETHLEHEM [Bethlechem]. The spiritual of the celestial prin- 
 ciple in a new state; Ephratah, in a former state, 4585, 4594; or a 
 state of new affection for truth and good, 6247. Why the Lord was 
 born at Bethlehem, 4592, 4594. 
 
 BETHUEL. The good of the nations of the first class, 2865, 
 3665 ; or the good of charity with the more upright gentiles, 3111 ; 
 or the origin of good with the natural man, 3160, called the common 
 good of a collateral stock, 3778. See Laban, Nahor. 
 
 BETROTHED, to be [desponsari], denotes the agreement of 
 minds [ani7ni et mentes], which precedes the conjunction of marriage, 
 
 BEZALEEL, a workman in works of art or cunning, denotes the 
 intellectual principle, 9598. His working at the tabernacle signifies the 
 church about to be established with those who are in the good of love, 
 10,329, 10,335. How such receive influx and illustration, 10,326 — 
 10,335. See Hur. 
 
30 
 
 BLE 
 
 BLO 
 
 31 
 
 w 
 
 !i 
 
 BILHAH, the handmaid of Rachel, denotes exterior affections 
 serving for mediums, 3849. 
 
 BIND, to [alUgare\ denotes to be conjoined, G375, 9895, 9896. 
 To bind [ligare] is to induce a state of undergoing extreme temptations, 
 2813. See Bound. 
 
 BINDING TOGETHER [colligatio']. See Fascicle. 
 BIRD, Fowl [volucer^ avis]. Birds (or fowls) denote things ra- 
 tional and intellectual, 40, 745, 77^, 991 ; also phantasies and falses, 
 77S, 866, 988. The birds were not divided in sacrifices, because there 
 is no parallelism and correspondence between things of mere faith and 
 the Lord, 1832. Birds appear when the angels hold discourse concerning 
 knowledges, ideas, and concerning influx, 3219. A vision in which an 
 obscure and deformed bird was seen; also two noble and beautifid 
 birds ; in consequence of a discourse concerning the influx of thoughts, 
 and of some who were in falses falling down from an angelic society, 
 3219. Birds denote those things which are of the understanding, as 
 thoughts, ideas, reasonings, thus truths and falses, 5149, 7441. The 
 life of truth, 9182. Concerning the noxious flying thing amongst the 
 Egyptians, 7441. See Insect. Concerning a beautiful bird, which 
 signified the inhabitants of Mars, 7620 — 7622. See Mars. 
 BIRSHA [Birscha\ See Sodom. 
 BIRTH [partus]. See to Bring forth. Nativity. 
 BITE, to [mordere\ signifies to cleave to, and thus to injure, 
 6400. 
 
 BITTER HERBS, or Bitterness [amaray amaror, seu amari- 
 tudo]. Things undelightful, the injucundities of temptations, sh. 7854. 
 Bitter waters signify truths which are undehghtful, because there is no 
 affection for good, 8349, 8356. The bitterness of the grapes of Sodom 
 explained, 5117; and the reason why the little book ate by John was 
 sweet in his mouth and bitter in his belly, 5620. 
 BITTERN [anataria]. See Cormorant. 
 BITUMEN, or Tar. See Pitch. 
 BLACK [nigruni]. See Colours. 
 
 BLADDER [vesica]. Concerning the correspondence of the kidneys, 
 of the ureters, and of the bladder, 5380—5386. See Kidneys. The 
 functions of those who constitute the sphincter of the bladder or ureters, 
 5389. 
 
 BLASPHEMY [hlasphemia]. The lot of those who profane and 
 blaspheme the Word, 1878. The profanation and blasphemy of truth 
 and good, signified by taking the Lord's name in vain, 8882. To blas- 
 pheme the name of Jehovah is to violate the truths and goods of wor- 
 ship by malevolent falses, 7456. They who in heart deny the Word, 
 blaspheme it, sh, 9222. See To Curse. Blasphemy, which is from 
 the intellectual principle, and that which is from the will principle, 
 9222. See also 9221, and 5700. 
 
 BLASTING and MILDEW [uredo et ruhigo]. See Curse. 
 BLESS, to [benedicere]. The blessing of God signifies the Lord*s 
 presence and grace, 981 ; or the fruition of all good, 1731. Celestial, 
 spiritual, and natural good are all involved in blessing, 1096, 1420, 
 1422. The blessed of Jehovah are those of the internal church, 1096, 
 1422, 3119. To bless denotes also to be made fruitful from the affec- 
 tion of truth, 2846. To be blessed is to be disposed into spiritual and 
 
 I 
 
 celestial order, 301 7. The blessed of Jehovah signifies the divine good; 
 and also the divine truth thence derived, 3141. To bless, when we bid 
 farewell to one who is parting from us, is to wish him all prosperity, 
 3185; hence it signifies joy, 4216. The ancients were accustomed to 
 invoke God*s blessing at the commencement of any work, whence this 
 phrase denotes a beginning, 3260. To be blessed of Jehovah is to be 
 enriched with every good of love, 3406. To bless denotes conjunction, 
 3504, 3514, 3530, 3565, 3584. He blessed him there, the represen- 
 tative of the church initiated, 4309. Blessing signifies love and charity 
 from the Lord, and hence various things which are consequent, and in- 
 crements in good and truth, 4981. To bless denotes a wish for con- 
 junction, and the fructification thence derived, 6091, 6099. Blessing 
 denotes prediction concerning vivification, 6230, sh, 6254. To bless, 
 foresight and providence, 6298 ; in the case of Pharaoh, intercession, 
 7963. Since the blessed of Jehovah denotes all good from the Lord, 
 it implies love towards him and charity towards the neighbour in man, 
 8674. Blessing signifies the influx of charity and faith ; thus, happi- 
 ness to eternity, which is not what it is in time, ill, 8939. Thus also 
 the reception of divine truth, and by it conjunction with the Lord, 
 10,495. 
 
 BLESSEDNESS [beatitudo], from which Asher was named, de- 
 notes, in the supreme sense, eternity ; in the inmost, the happiness of 
 eternal life ; and in the external, the delights of the affections, 3938, 
 3939, and see 6408, 6410, and 6393. 
 
 BLIND [ccecus aut ccecus]. Those who have been blind in this 
 world, see as clearly as others after their entrance upon the future 
 state, 994. Blindness is predicated of those who are in falses, and of 
 those who are in ignorance, sh. 2383. It signifies the falses themselves, 
 4720. Blindness denotes a want of faith by reason of a want of know- 
 ledges ; and in the Word, it denotes those who are in ignorance of 
 truth, because out of the church ; but who, being instructed, receive 
 faith, 6990. It denotes the not having faith by knowledges, 6990. 
 Concerning blindness in spiritual things, so that the internal of the 
 Word cannot be acknowledged, 10,707. 
 
 BLOOD [sanguis], signifies what is holy, charity, love, the Lord 
 himself, 1001. Blood crying, signifies guilt, 376. Blood signifies vio- 
 lence offered to charity, and all evil, 374, 1005. Why the word is used 
 in the plural, 374. The eating of blood denotes profanation, 1003. 
 The cruel and the violent in the other life, are delighted to see blood, 
 954. Blood signifies holy truth proceeding from the Lord, and, in the 
 opposite sense, truth falsified and profaned, sh, 4735, 4770, 7317, 
 7326. Blood being inquired into, signifies internal anxiety on account 
 of evil, or remorse of conscience, 5476. Blood of grapes, signifies 
 divine good from the divine love of the Lord, 6378, and is predicated 
 of what is celestial in respect to the spiritual church, 1071. That blood 
 is predicated of the celestial church, and wine of the spiritual, 5117. 
 See Wine. Blood of the lamb, signifies holy truth which is of the 
 good of innocence, 7846, 7877. Blood denotes divine truth of divine 
 good, which is from the divine human of the Lord ; and what is reci- 
 procal on the part of man, 7850. See Supper. To pour out blood 
 is to offer violence to divine truth and good, sh. 9127. To purge away 
 bloods is to cleanse from evils, 3147. The blood of mau's spiritual life 
 

 II 
 
 32 
 
 BOD 
 
 BOO 
 
 33 
 
 i' 
 
 t| 
 
 ' 4 
 
 I ( 
 
 is divine truth, 9127. The plenary rejection of divine truth internal 
 and external is signified by the blood of the Lord poured out with water, 
 9127. Blood signifies divine truth proceeding from the Lord and 
 received by man ; it is called good when it enters into 'his life or will 
 and passes into act, 9393. It is by this man is purified and saved, not 
 by the passion of the cross, 10,026, 10,033, 10,152. By the blood 
 sprinkled upon the altar round about, and at the foundation of the altar, 
 is signified the conjunction of divine truth with divine good in the Lord, 
 10,047. By the Lord's redeeming man by his blood, in the external 
 sense, the internal, and the inmost, is meant that he subdued the hells, 
 and reduced all things to order in the heavens, and that man could not 
 otherwise be saved, 10,152, and that this was done by his divine human, 
 sh. 10,152. Blood denotes the intellectual proprium, and fiesh, the 
 will proprium, 10,283. 
 
 BLUE [cceruleum, hyacinthinum']. See Colours. 
 
 BOAR \aper]. See Swine. 
 
 BODY [corpus], Man is regenerated that things external may 
 comply with things internal, 911, 913. What is meant by being with- 
 drawn from the body, or by a person being ignorant whether he be in 
 the body or out of the body, 1883. There is a resemblance of the soul 
 and body in all things appertaining to man, 1910. The soul is in the 
 midst and the body invests it, 2973. All things in the human body 
 represent the spiritual things which arc in the Lord*s kingdom, 2996, 
 2998. See Representation. The thoughts and discourses of the 
 angels, are comparatively as the interior things in the body, in respect 
 to its outward form, 3342 and following numbers. Concerning the 
 spirits who appear corporeal, that they are such as always regarded 
 their own interest in everything, 4220. The corporeal principle viewed 
 in itself, is a receptacle of sensations, in connection with which it is a 
 living corporeal principle, but not otherwise, 5077. Man does not rise 
 again with his body, but he rises again immediately after death, and is 
 then in a body, ///. 5078. The state of his body in the other life is 
 described as to its quality, 5079. The things appertaining to man, 
 which pass from the thought to the speech, and from the will into act, 
 thus into the body, flow by general influx according to correspondence 
 with the Grand Man, 5862. The corporeal principle of man appears 
 to spirits as a black mass, but the corporeal of those who are in the 
 good of faith, as woody, from experience, 5865. There are spirits who 
 appear of a gross body, and that they are those who have altogether 
 confirmed themselves against what is divine, and have thus closed their 
 interiors, 5991. The corporeal principles of man are ruled by common 
 influx, 5990, which flows into the actions and speech of the body, 
 6192. Body signifies the good of love, because it is formed to be a 
 receptacle of good, or of life from the Lord, ill. and sh. 6135. Worldly 
 thoughts and things of the body, disperse heavenly ideas, from expe- 
 rience, 6309. Concerning corporeal spirits, 6318. There is a corre- 
 spondence of the gestures of the body with the affections of the mind, 
 7596. To come in his body [by himself], when it is said of servants, 
 signifies with truth without delight, 8977, 8978, 8984. From the 
 head through the neck into the body, corresponds to the influx of the 
 celestial kingdom into the spiritual kingdom, 9913, 9914. The human 
 body is a proceeding from the esse or soul of the father, 10,269, and is 
 
 formed to its similitude, 10,076. The soul is the esse of the life of 
 man, the body the existere thence, 10,823. 
 
 BOIL, to [coquere]. To cook, in general, signifies to congest doc- 
 tnne, 3316. In the opposite sense, violence, 3812. What is boiled in 
 water, signifies what comes forth from the truths of faith, sh, 7857. 
 To boil and seethe on the sixth day for the sabbath, denotes prepara- 
 tion for conjunction, 8496 ; to boil, for the conjunction of good, and to 
 seethe, for the conjunction of truth, sh, 8496. To boil flesh, signifies 
 to prepare for use of life, sh, 10,105. Pot denotes doctrine, 10.105 
 See To Bake. 
 
 BOLSTERS [cervicalia, seu capitalia]. See Pillows. 
 
 BOND [vinculmn]. See Conscience. They are ruled by ex- 
 ternal bonds, who are without conscience, 1077, 1080, 1835. These 
 bonds are of no avail in the other Hfe, howsoever a man has lived ac- 
 cordmg to them, 1835. What external bonds are, and that they are 
 taken away in the other life, 1944, 2126. When they are taken away 
 there are some who rage against innocence, 2126. Binds of the neck, 
 signify interception of communication and conjunction, 3542. See 
 Neck. All affections are bonds, either external or internal, 3835. 
 Unless the Lord ruled the evil by external bonds, they would all become 
 insane, and the human race would perish, 4217. They who are in 
 external bonds can well perform the more eminent duties, and that they 
 do good from those bonds, 6207. Internal bonds are the affections of 
 truth and good, and external bonds are the loves of self and of the 
 world, 9096. 
 
 BONE [os, ossis]. The bone of the breast or the rib, signifies the 
 proprium, 147—149. See Proprium. Bone of bones and flesh of 
 1 f^ xP u^ *^® proprium of the external man in which is the internal, 
 157. My bone and my flesh, denotes conjunction as to truths and 
 goods, 3812. Bones signify the intellectual proprium, or the proprium 
 as to truth, and in the proper sense, divine truth, which is the pro- 
 prium of the Lord, 3812. Concerning those in the Grand Man to whom 
 the bones correspond, 5560—5554. They who constitute the bones, 
 denote the first or lowest principle of the spiritual hfe, 5560, 5561. 
 Ihey are such as have been evil, but still had remains of good after 
 vastations of several ages, 5561. Those who emerge from vastations, 
 and serve a similar use to the bones, have common thought, almost in- 
 determinate, 5562. Concerning pains in various places of the skull, 
 arising from falses grounded in lusts, 5563. Bones denote the ultimate, 
 thus the representative, of the church, 6592. Not to break a bone of 
 the paschal lamb, signifies that scientifics or doctrinals shall be entire, 
 8005 ; for scientifics in what is spiritual, are as bones in the body, 
 
 1?^* n '^^^ ^^^^ glorified his humanity as to the ultimates, which are 
 called flesh and bones, 10,044. 
 
 BOOK [hber']. The Book of the Generations or Nativities is an 
 account of those who were of the most ancient church, 470. The 
 interior memory is the book of life, 2474, 9386. The ancient church 
 had histoncal and prophetical books ; the former were called the wars 
 ^>Lvf ^^^^' ^"^ ^^® ^^"^''' ^^^'P^^^tic Enunciations, cited by Moses, 
 ? I?; . '^^ ^"^® ^" ^ book, signifies to remember, sh. 8620. The book 
 of hfe IS the interior memory, because on it are inscribed the things 
 of the will, 9386. The book of life denotes what is internal, and 
 
34 
 
 BOW 
 
 BRA 
 
 35 
 
 ■> ii 
 
 : H 
 
 the things which are said to be written there, are what are from the 
 Lord, ill. and sh. 10,505. To be blotted out of the book of life, is to 
 perish as to spiritual life, 10,505, 10,506. 
 
 BORDER [limbus]. The "border of gold round about," signifies 
 the termination of good, or sphere surrounding heaven, to prevent the 
 good being approached and hurt by the evil, 9492, 10,187, 9914. 
 
 BORDER [terminus]. In every border, signifies as far as truth 
 which is from good extends itself, 8063 ; see also 2973, 7351, 7684. 
 To enlarge thy borders, signifies the multiplication and extension of 
 truth derived from good, 10,675. Every degree is a terminus or plane 
 into which good flows, 5145. See Extremity, Circuit. To bring 
 the locust into their border denotes that the false will occupy their ex- 
 tremes, 7643. 
 
 BORDERS OF A GARMENT [JtmhricB], signify external truths, 
 3540. Also, the extremes where the natural principle is ; the borders 
 of a robe denoting the extremes of the spiritual, sh. 9917. 
 
 BORN, to be [nasci]. See Nativity. 
 
 BORN IN THE HOUSE [hiatus domus']. The propria, or goods 
 and truths capable of conjunction with the internal man, so called, 
 1708. 
 
 BORROW AND LEND, to [inutuuin commodato, seu mutuo petere 
 et dare], denotes to communicate the goods of heaven from the affec- 
 tion of charity ; and also the goods of the Word according to the laws 
 of charity, ill. and sh. 9174. Truths received from another are called 
 borrowed, 9176. To lend denotes instruction, 9209. Rational and 
 scientific truths serving as means of wisdom to those who are in the 
 affirmative principle, are signified by the jewels of gold, &c., which the 
 Israelites borrowed of the Egyptians, 2588 near the end. 
 
 BOSOM [sinus'], signifies love, thus the very self-hood of man, also 
 appropriation and conjunction by love, sh. 6960, 10,087. See Breast, 
 Paps. 
 
 BOTTLE [lage7ia]. A bottle of water signifies the small quantity 
 of truth that can be received at first, 2674. A certain spirit with an 
 earthen bottle from which he wished the author to drink, described 
 
 5567. 
 
 BOUGH [ramus]. See Branch. 
 
 BOUND [vinctus, seu ligatus]. See Pit, Prison. By the bound 
 are signified those who are not in freedom as to thoughts and affections 
 by reason of falses, 5037 ; thus, those who are in a state of extreme 
 temptation, 2813. To be bound in prison, is to undergo temptations, 
 sh. 5037. The binding and detention of Joseph's brethren signifies 
 separation from spiritual good, 5452. The bound in a pit denote the 
 spiritual, who, before the coming of the Lord, were detained in the 
 inferior earth, and were afterwards liberated and elevated into heaven, 
 68.54. 
 
 BOUNDARY [terminus]. See Border, Extremity. 
 
 BOW [arcus]. Bow signifies the doctrine of truth ; arrows, darts, 
 weapons, the doctrinals of truth, in the opposite sense, falses, sh. 2686, 
 2709. An archer signifies the man of the spiritual church, 2686, 
 2709. To teach the bow is to teach the doctrine of love and charity, 
 4922. To handle the bow is to reason, 1195. A spiritual man is 
 called an archer, and, in the opposite sense, those who assault him. 
 
 6422. To be thrust through with darts, is to perish as to spiritual 
 good, 8800. 
 
 BOW-DOWN, to [incurvare], is an effect of humiliation, 2153. 
 It signifies to rejoice and be glad, 2927, 2950, 3118. To bend denotes 
 exterior humiliation, and to bow interior humiliation, 5682, 6266, 
 7068. To bow denotes worship from the good of love, and to serve, 
 worship from the truth of faith, 8873, end. See Worship, Adoration. 
 
 BOW-HIMSELF, to [curvare se], when predicated of a lion, sig- 
 nifies to put himself into ability, 6369. 
 
 BOWELS [visceroe]. Bowels in the supreme sense signify the 
 Lord* 8 mercy ; to come forth from the bowels, is to be born of him, 
 1803. See Nativity, Compassion. To come forth from the womb 
 and from the loins is predicated of good, and to be separated from the 
 bowels, is predicated of truth, 3294. Concerning the correspondence 
 of the viscera with the Grand Man, 5171 — 5189. 
 
 BOWL, OR Cup [sci/phus]. A bowl or cup in the genuine sense 
 has the same signification as wine, 5120. It signifies the truth of 
 faith, which is from the good of charity, and, in the opposite sepse, the 
 false principle productive of evil ; and also, the false principle derived 
 from evil, sh. 5 1 20. Bowls like unto almonds, denote scientifics grounded 
 in good, 9557. A bowl or cup, denotes the sensual scientific principle, 
 and is predicated of truth, but a basket denotes sensual delight, and is 
 predicated of good, 9996. See Cup, Bason, Vessels. 
 
 BOX TREE [buxus]. The fir, the pine, and the box denote celes- 
 tial natural things, thus such as are of external worship ; the glory of 
 Lebanon, or the cedar, celestial spiritual, 2162, 9406. See Cedar. 
 
 BOY [puer]. See Infant, Girl. A Httle boy signifies inno- 
 cence and charity, 430, 3067, of the degree which is called guiltless, 
 sh. 5236 ; see also 9390. In the interior historical sense good spirits 
 are signified by boys, 1752. The natural man is called boy, on account 
 of ministration, 2181 ; also the man of the spiritual church at the com- 
 mencement, 2677, and spiritual truth itself, 2682, 2687, 2691. In a 
 larger sense the spiritual church, and the Lord's spiritual kingdom, 
 2706 ; or a new church in its infancy, 4672. The education of boys 
 at this day is very bad, from experience concerning boys fighting, to 
 which they are incited by their parents, 2309. Boys, inasmuch as 
 home-bom sons as well as the sons of servants and strangers are so 
 called in the Word, signify various things, as the rational principle, 
 2782; and the divine rational in a certain state, 2793 ; compare 3308. 
 What is interior is signified by boy, because there is comparatively more 
 innocence in interiors than in exteriors, 5604. The boys which the 
 midwives saved alive, signify truths which are of good, 6680. When 
 boys are contrasted with old men in the Scriptures, they signify the 
 simple as compared with the wise, 7661. Boys and girls also denote 
 recently acquired goods and truths compared with such as are confirmed, 
 and in the opposite sense, 2348. 
 BOYHOOD. See Childhood. 
 
 BOZRAH. A principle in the Lord's divine human, 4650. 
 
 BRACELETS [armillce]. Both an ornament for the nose and 
 
 bracelets were to be given to the bride ; the former was to be put on 
 
 the nose, the latter on the hands, and by the ornament on the nose 
 
 was signified good, by bracelets truth, and by a bride the church, 3103, 
 
 D 2 
 
36 
 
 BRA 
 
 BRE 
 
 37 
 
 f = 
 
 fl 
 
 W\ 
 
 3105, 3132. See Bride. Bracelets on the arm of a king, were repre- 
 sentative and significative of divine truth, from which is power, 310;'). 
 See Ornament. 
 
 BRAIN [cerebrum]. The operation of heaven into the brain ob- 
 served by the author, and that the left part of the brain is for thing* 
 rational or intellectual, 3884. Serial remarks concerning the grand 
 man, and correspondence with the cerebrum and cerebellum, 1039 — ' 
 4055. All things in the brain are according to a heavenly form, 4040 
 — 4042. According to that form, there are gyrations and circumvolu- 
 tions in the brain, 4041. This is the reason that there is descent from 
 the heavens into the world, and ascent from the world into the heavens 
 by man, 4042. In the heavens there are heavens and societies which 
 have reference to the cerebrum and cerebellum in common atid in parts, 
 
 4045. The quality of those which have reference to the dura mater, 
 
 4046. The quality of those which have reference to the pia mater, 
 
 4047. The quality of those which have reference to the larger blood 
 vessels in the brain, and to the longitudinal sinus, 4048. The quality 
 of those which have reference to the ventricles, 4049. The quality of 
 those which have reference to the infundibidum, from representations, 
 4050. The quality of those who have reference to the isthmus and 
 congeries of glands, 4051. They who are in the will of good, and 
 thence are good, have reference to the cortical substances, and they 
 who are in the understanding of truth, and thence are affections, h«Ve 
 reference to the fibres, 4052. The right part of the brain is for those 
 who are in the will of good, and the left part for those who are in the 
 understanding of truth, 4052. The brain, like heaven, is in a sphere 
 of ends, which are uses ; but there are societies of spirits who have no 
 other end than the pleasures of friendship, etc. ; these have reference 
 to obstructions in the brain, 4054. The voluntary sense is proper to 
 the cerebrum, the involuntary to the cerebellum, 4325. In what man- 
 ner the fibres of the cerebellum and of the cerebrum have been changed 
 as to the order of their distribution in the face, 4326. Concerning 
 those who have reference to the viscous excrementitious things of the 
 brain, that they enter into the chambers of the brain, even into the 
 spinal marrow, and induce insanities and death, from experience, 5717. 
 Concerning those who have reference to the gross phlegm of the brain, 
 5718. See Disease. Concerning the viscous things of the brain, 
 wherein is any vital principle, that the conscientious have reference to 
 them, and that they occasion anxieties and temptations, 5724. The 
 left part of the brain is for truths and falses, but the right for good and 
 evil, 5/25. The inhabitants of Mars have reference to the medium, 
 between the cerebrum and the cerebellum, 7480, 7481. Such of them 
 as love knowledges, and not a life according to them, have reference to 
 the interior membrane of the skull ; and they who are accustomed to 
 speak without affection, and to withdraw thoughts from others, have 
 reference to that membrane when it becomes bony, 7748. The differ- 
 ence between certain animal brains and the brain of man, 4407. That 
 the motion of the heart and the cerebellum which are beyond the con- 
 trol of man's will govern the voluntary forces, 9683. 
 
 BRANCH [ramus]. Root and branch denote charity and truth, 
 1861. Thick or interlacing branches denote scientifics, sk. 2831, 5113. 
 To shoot up among the thick boughs is to stick in scientifics and rea- 
 
 sonings from them, 2831; such scientifics being derived from things 
 sensual, 5113. The parable of the fig-tree explained: its branch de- 
 notes affection and its leaves truths, 4231. The branch of a thick tree, 
 denotes scientific truth, 7093. The branch [on which the dates hang] 
 of a palm tree, the good of faith, 7093, 8369. See Tree, Vine. 
 
 BRASS [^«], signifies natural good, 425, 643, 1551,3863,9391, 
 9465, or the natural principle, 3863. Specifically, good in the natural 
 derived from celestial and spiritual loves, 3708. [According to 2576 it 
 also signifies 'rational good,' but this would appear to be a misprint for 
 natural good.*] Burnished brass denotes good resplendent from the 
 light of heaven or divine truth, 9391 . 
 
 BREACH [ruptura]. The infraction and perversion of truth by its 
 separation from good, and hurt thence derived, 4926, 9163, 8833. 
 
 BREACH [fractura]. See to Break. 
 
 BREAD [panis]. The bread and wine in the holy supper signify 
 the love of the Lord towards the whole human race, and reciprocity on 
 the part of man, 1798, «A. 4211, 4217, 4735. Bread denotes every 
 thing celestial and spiritual, 276, 680, 681. To eat bread in the 
 sweat of the countenance, is to hold celestial and spiritual things in 
 aversion, 276. Bread is an expression which denotes all food in general, 
 sh. 2165. The bread in the holy supper denotes the Lord, thus all 
 the celestial principle of love, 2165, 2177. Eating together in the 
 holy supper signifies communication, conjunction, and appropriation, 
 2187. See to Eat. When man is in the holy principle of the sacred 
 supper, he is the subject of correspondence with the angels, 3464. 
 The bread on the table, in the tabernacle, represented celestial and 
 spiritual love, and the Lord himself therein, 3478. See to Eat, 
 Feasts, Food. By bread in the sacred supper, and in the Lord's 
 prayer, the angels perceive the good of love, and the Lord, 3735. 
 Bread denotes the flesh of the Lord, and this latter his divine good, 
 sh, 3813. See Flesh, Supper. To eat bread, in the opposite sense, 
 denotes the appropriation of evil, 4745. Truth, in regard to good, is 
 as water in regard to bread, or as drink in regard to meat, in nourish- 
 ment, 4976. See to Drink. To break bread, signifies mutual con- 
 junction by charity, 5405. See to Break. When food in general 
 IS understood by bread, it denotes spiritual life, 6118. Bread signifies 
 the primary principle which nourishes the soul, whether of those who 
 are in heaven, or of those who are in hell, 8410. Bread and water are 
 spoken of, when all the goods of love and truths of faith are meant, 
 *A, 9323. The bread of faces (shew-bread) on the table denotes the 
 Lord as to celestial good, 9545. The bread of the sacrifices signifies 
 the good of love to the Lord, 9993. See Meat-Offering. Why, 
 amongst the Roman Catholics, bread is given in the sacred supper, 
 and not wine, 10,040. See Supper. The meat-offering which was 
 bread, and the drink-offering which was wine, signified such things as 
 are of the church ; hence these things in the sacred supper, ill, 10,137. 
 Bread signifies the good of celestial love, 10,686. Not to eat bread, 
 and not to drink water for forty days and nights, signifies a state of 
 temptation, 10,686. 
 
 BREADTH [latitudo]. Length signifies holiness ; breadth, truth; 
 and height, good, 650. Length and breadth signify the celestial and 
 the spiritual, or, what is the same, good and truth, 1613. Breadths 
 
H 
 
 38 
 
 B III 
 
 B RO 
 
 39 
 
 bi> 
 
 r l! 
 
 J M 
 
 » 
 
 t'l 
 
 are truths, 3433, sh. 4482. A land broad of space denotes the exten- 
 sion of truth, which is of the church, 4482. Height, length, and 
 breadth, denote good, truth, and the holy principle thence proceeding ; 
 because the latter are extensions in respect to the Lord, ah, 4482. That 
 length denotes good, breadth truth, sh. 9487, and illustrated by ex- 
 tensions in the heavens, 10,179. 
 
 BREAK, to {frangere\. The arms of spiritual warfare are said to 
 be broken when man is deUvered from evils and falses, 1664. To break 
 bread was representative and significative of mutual love in the ancient 
 church, ilL and «A. 5405. By the Lord's breaking bread and giving 
 it to his disciples is signified instruction, 9412. A breach [rwp/wraj 
 denotes the infraction and perversion of truth by separation from 
 good, 4926. See Breach. To be broken, and a breach, denotes 
 the dissipation and hurt of truth and of good, «A. 9163. Why the 
 Israelites were commanded to break the statues of the Canaanites, 
 
 10,643. , . . u 
 
 BREAK FORTH, to [eniwpere], denotes extension, and, when 
 
 predicated of the Lord, infinite extension, 3708. 
 
 BREAST \j}ectui\. The breast, as containing the heart and lungs, 
 signifies good and truth, 1788, 3858; also love, and the proprium, 
 6960. It signifies the good of charity ; in the supreme sense, the 
 divine spiritual principle of the Lord, 10,087. To lie at the breast, or 
 in the bosom, denotes to be loved, 10,087. John lay at the Lords 
 breast because he represented works of charity, 10,087. See Works. 
 Concerning the wave-breast, 10,091. 
 
 BREASTS \uherd\. See Paps. 
 
 BREAST-PLATE [pectorale]. See Urim. All things involved 
 in love and faith towards the Lord were included in the representations 
 of the breast plate, 3858. In one complex it signifies divine truth 
 shining from divine good, 9823. The responses were obtained by the 
 various resplendences of light miraculously shining on the precious 
 stones, 3862, 4606, 6335, 6640, 9905, to which was added either 
 an audible voice or perception, 6640. See Precious Stones, Co- 
 lours, Ephod. 
 
 BREECHES OF LINEN [femoralia lini], signify the external 
 of conjugial love, ilL and sh. 9959. Also, protection from the hells, 
 
 9962. 
 
 BRIARS [senticetum]. Briars and thorns denote falsity and lust, 
 2831. See Thorn. A pricking briar denotes the false of the concu- 
 piscences of self-love ; a thorn, the false of the concupiscences of the 
 love of the world, 2831, sh. 9144. 
 
 BRICK llater]. Bricks signify falses which are devised, 1296. 
 In clay and in bricks signifies on account of the evils which they have 
 invented, and the falses which they have devised, 6669. Bricks being 
 made by the Israelites signifies the fictions and falses infused by infernal 
 
 spirits, 7113. 
 
 BRIDE, Bridegroom [sponsa, sponsus]. See Marriage, Wife, 
 Husband, Man (vir). Woman. A bride represents the church, and 
 on this account bracelets and ear-rings were given to her, 3103, 3105. 
 Also vessels of silver, of gold, and raiment, that truth, good, and 
 their adorning, which are things of the church, might be signified, 
 3164, 3165. The veil, with which brides covered the face when they 
 
 first saw the bridegroom, denotes the appearances of truth, 3207. The 
 Lord himself is called the bridegroom, from the affection of good which 
 flows-in from him, 3207. The church is called the bride from th« 
 affection of truth ; and brides, with the ancients, represented the affec- 
 tions of truth, 3207, Bridegroom denotes the representative of the 
 church or its external amongst the posterity of Jacob, the church itself 
 in this case being understood by the bride, 7047. To be betrothed 
 signifies agreement and thence conjunction, 8996. Betrothing signifies 
 first conjunction, which is of the internal man without the external, 
 marriage denotes conjunction also of the external, sh. 9182. Bride- 
 groom signifies good, and bride truth, sh. 9182. 
 
 BRIMSTONE [sulphur]. See Sulphur. 
 
 BRING, to [ferre\. To bring signifies to serve, and to come sig- 
 nifies to accede, 5947. To bring from Egypt denotes elevation, 6183 ; 
 and to bring or carry upon eagle's wings, elevation into celestial light, 
 8764. See to Carry, to Take, to Come, to Make. 
 
 BRING BACK, to [reducere], signifies to conjoin again, 3712, 
 3031—3033, 5840. Also to submit, 5659. To bring back word or 
 information signifies knowledge, 4714. To bring back into ofiice, or 
 restore one to his station is to reduce into order, 5125, which order 
 and subordination are described, 5165. The waters of the sea brought 
 back upon Pharaoh, denotes that the evil intended towards the good 
 reverts to the evil-doer, 8334. How truths may be reduced or brought 
 back from one denomination into another, 5774. See Idea. 
 
 BRING FORTH ABROAD, to [educere fords'], signifies to see 
 interior things from externals, ill. 1806, 1807. 
 
 BRING FORTH, to, or to Bear, Birth [parere, partus]. Birth 
 and conception denote the thought and device of the heart, 264. To 
 bring forth signifies to exist, 2621, 2629; also fruitfulness, as to 
 those things which are of doctrine, 2584. See Nativity, Genera- 
 tion, Womb. Spiritual conceptions and births are signified by gene- 
 rations and nativities, 3860, 3868. To bring forth denotes acknow- 
 ledgment in faith and in act, 3905, 3915, 3919, 4919. To conceive 
 signifies reception, and to bring forth, acknowledgment, 3919. To 
 bring forth on the knees of another signifies to acknowledge from the 
 conjunction of good and truth, 3915, 6585. The distress of a woman 
 in labour is the highest expression for a sense of grief or pain, and is 
 used in the Word to signify despair, sh. 8313. Things relating to 
 birth signify such as relate to regeneration, sh. 9325. Thus abortion 
 denotes when goods and truths do not succeed in their order, 9325. 
 
 BRING NEAR, to [appropinquare], signifies to conjoin, 4348. 
 
 BROKEN, to he [frangi], when predicated of truths and goods, 
 denotes that they are dissipated, 9163, 9348. 
 
 BROTHER [/rater]. Charity is the brother of faith, 367. The 
 internal and external church, also the first and second ancient churches, 
 are brethren, 1222. The good of the rational principle, is a brother; 
 truth, a sister, 2508, 2524. Brother in the word is the same thing 
 as neighbour, and is so called from good, 2360. The affection of good 
 and the affection of truth, in the natural man, are as brother and sis- 
 ter ; but the affection of truth in the natural man, called forth into the 
 rational, is as a married woman, 3160. Brother signifies good and 
 
40 
 
 BUI 
 
 BUT 
 
 41 
 
 ¥ 
 
 J 
 
 i 
 
 I 
 
 also truth, because charity and faith, or good and truth, are recipro- 
 cally brethren, 3303, 6/56. A man with a brother, signifies the good 
 of truth, 3459. A man to a brother,, what is mutual, 4725. A man 
 brother [vir /rater] the intellectual part, 1007. All who are in good 
 have been called brethren by the ancient church, by the Jewish church, 
 and by the primitive Christian church, but a change took place when 
 doctrine succeeded instead of life, 3803. Brother denotes one who is 
 related from good, 3815. Brethren denote goods, 4121, 4129. To 
 set before his brethren and my brethren, that they may judge, denotes 
 judgment from what is just and equitable, 4167. They who are in 
 charity are in conjunction with the Lord, and are called brethren, 4191. 
 Good is respectively lord, and truth a servant ; they are also brethren, 
 4267. Those are called brethren who are in truths from good ; they 
 are also called brethen by the Lord, 5409. All are called brethren by 
 the Lord who have any thing of the good of charity from him, 5686, 
 5692. When the celestial church is treated of, brethren signify the 
 goods of the church ; when the spiritual church is treated of, brethren 
 signify truths, 6756. Why the Lord called those brethren who are 
 in good, and that they were called brethren who were from Jacob, but 
 all others were called companions, sh. 6756. The new nativity, or 
 regeneration, constitutes the affinity of brotherhood in a much higher 
 degree than natural nativity, 6756. The conjunction of good and of 
 truth was represented by two conjugial partners, and by two brothers, 
 but with a difference ; the latter represents the fraternity of kings and 
 priests in the church, 9806. By father, mother, brethren, children, 
 and by several other terms of relationship, are signified goods and 
 truths, also evils and falses, sh, 10,490. Brother and companion sig- 
 nify good and truth, 10,490. 
 
 BROTHER-IN-LAW. The Office of a Brother-in-Law. 
 [/eriV, leviratus] . The office of a brother-in-law represented the con- 
 servation and continuation of the church, sh, 4834. On the subject of 
 Judah and Tamar, see 4818. 
 
 BRUISE, or Hurt [livor^ signifies the vastation of charity ; 
 wound, the desolation of faith, 427, sh, 431, 7524. Sores, tumors, 
 abscesses, &c., the various filthiness of evil, also blasphemies and all 
 kinds of falses, sh, 7524. Wound is predicated of hurt done to good, 
 and gashes or stripes of hurt done to truth, 9056, ill, 9057, where the 
 parable of the good Samaritan is briefly explained. The breach of the 
 people and the stroke of their wound, denotes false principles of doctrine 
 and evils of life, 9272. See Hurt, Burning. As to the Moabite 
 and Ammonite (Deut. xxiii. 1 — 8) see 2468. 
 
 BRUISE, to [tundere]. Bruising and grinding signify the arrange- 
 ment of truths into series, and the preparation of good, that it may be 
 applied to uses, sh, 10,303, compare 9781. Bruising is predicated of 
 oil, frankincense, and spices ; grinding of wheat, barley, and fitches, 
 10,303. See to Grind, Mill. 
 
 BUCKETS \situlce]j denote knowledges or scientifics as receptacles 
 of truths, 3079. See Vessels, Waterpot, Bowl, Scientifics. 
 
 BUILD, to [(jedificare]. To build a house denotes the increase of 
 good from truth, 4390. To build signifies to raise up that which is 
 fallen, 153. To be built is to rise again and live, 3916. House is the 
 
 mind, or the man himself, 1488. See House. To build a city has 
 relation to doctrines of faith, 1187. To build a city and a tower is to 
 fashion doctrine and worship, 1304. 
 
 BULLOCK \^juvencus'], signifies natural good, 2180, or the good 
 of innocence or charity in the external man, 9391. See Calf, Ox. 
 
 BULRUSH [^juncus\ denotes what is vile, but still derived from 
 truth, and in the opposite sense, sh, 6/23. See Reed, Grass. 
 
 BUNDLES [colligationes']. See Fascicle. 
 
 BURDEN [onus\. Burdens denote services, 6660 ; and works 
 done for the sake of recompence, 6390. Also infestations from falses, 
 6757 ; and spiritual combats, 7104, 7105. The burdens imposed upon 
 the children of Israel by Pharaoh signify straitness of spirit and despair 
 arising from the deprivation of truth and good, 7217. 
 
 BURIAL [sepultura]. See to Bury. 
 
 BURNING [ustio'], denotes the hurt or extinction of the good of 
 love, or the internal will, 9055. See Fire. 
 
 BURNT-OFFERING [holocaustum]. See Sacrifice. It signifies 
 divine worship in general, and purification from evils and falses, 
 10,143. 
 
 BURY, to. Burial. Sepulchre, [sepelire, sepultura, sepul- 
 chrurri]. By death and burial in the internal sense is signified entrance 
 upon eternal life, 1854. To be buried in a good old age signifies the 
 fruition of all good experienced by those who are in the Lord, 1854. 
 Sepulchre, in the internal sense of the Word, signifies life or heaven, 
 and, in the opposite sense, death or hell. Burial signifies resurrection, 
 and regeneration. To be buried signifies resuscitation and resurrection ; 
 the reason, 2916, 2917, 4621, 5551, 6516, 6554. Burial signifies 
 regeneration, 6181, 6184. He who is regenerated is, as it were, re- 
 suscitated and raised from the dead, 2916, 6554. In like manner, it 
 signifies the establishment of a new church, 6516, 6522, 6554. These 
 things are signified by the burial of Abraham, of Isaac, and Jacob, in 
 the land of Canaan,* 6516. To be buried, in the opposite sense, sig- 
 nifies rejection, 4564, 6246. [The original edition reads, " rejection 
 and damnation," the latter being its extended signification though not 
 mentioned in the places cited. See Death.] To go down mourning 
 to the sepulchre, is to perish, 4785. To be buried denotes an end of 
 representation in one, but a continuation in another, in like manner as 
 to die, 3253—3256, 3276, 6302, 6645, 9928, 10,244. 
 
 BUS, or BUZ. Uz and Buz denote various rehgious persuasions, 
 2860, 2864. See Nahor. Concerning Uz, 1233, 1234. 
 
 BUSH \rubus']. See Bramble. 
 
 BUTLER [pincema], denotes sensual things subordinate and sub- 
 ject to the intellectual part, 5072, 5077, 5080; thus, the exterior 
 natural, 5118. See Baker. 
 
 BUTTER [butyrurn]. Butter and honey signify the celestial and 
 spiritual, 680. Butter, celestial good; honey, felicity thence, 2184. 
 Butter, the celestial of the rational principle, and milk the spiritual 
 principle thence derived, 2184. See Honey. Illustration from the 
 smoothness of butter, 3527. See Oil, Fat. The various goods of 
 the ancient spiritual church are signified by honey, oil, butter, milk, 
 and fat, ill, and sh. 5943. 
 
 BUTl'ERFLY [papilio]. See Worm, Insect. A comparison of 
 
42 
 
 C AL 
 
 CAM 
 
 43 
 
 'idi 
 
 I 
 
 the coDJugial state with the state of butterflies, 2758. A representa- 
 tion of the state of spirits in the spiritual world, when they are pre- 
 paring for heaven, derived from the changes of worms into butterflies, 
 which are then in their heaven, 8848. 
 
 BUY, to [emere]. Purchase signifies redemption, 2937, 2964, 
 6458, 6461. To buy is to procure knowledge, sh. 2967. Thus to 
 appropriate, 4397, 5397, 5410, 5426,5406. Acquisition denotes the 
 good of truth ; and buying, truth, 4487. See Acquisition. Buying 
 with silver signifies acquisition and appropriation by means of truth, 
 7999. Such acquisition is predicated of what the spiritual adjoins to 
 itself in the natural, 7999. See Silver. To buy gold and white rai- 
 ment of the Lord is to procure genuine goods and truths, 10,227. 
 
 BUZ [B\i8]. See Nahor. 
 
 c. 
 
 CADESH [Kadesh], See Kadesh. 
 
 CAIN. Those are so called who falsified the doctrine of the most 
 ancient church by the confession of faith separate from love or charity, 
 337 — 340. Cain is called a tiller of the ground because such regard 
 corporeal and terrestrial things, 345. Such doctrine as may separate 
 faith from love is also called Cain, 355, 356. His wrath denotes the 
 recession of charity ; the falling of his countenance, the change of the 
 interiors, 357, 358. The murder of Abel denotes the extinction of 
 charity, 366, 369, compare 384. To be a fugitive and vagabond is 
 not to know what is good and true, 382 ; but to be in falses and evils, 
 39 1 . By faith, however, or the knowledges of faith, charity can again 
 be implanted, 393. Hence the preservation of Cain, ilL 394 — 396. 
 The production of doctrines and heresies from faith alone described, 
 399 — 402. The vastation or final end of the church denoted by Cain, 
 407. Those who expect salvation from faith alone without the good of 
 charity are Cainites, 916. Ham denotes the same in the spiritual 
 church as Cain in the celestial church, 1179, 2417, 3325. In like 
 manner Reuben and Pharaoh, sh. and ill, 3325. See Ham, Reuben, 
 Egypt, Faith. 
 
 CAINAN [Kenan], See Seth. 
 
 CAKE [placenta]. General explanation of what is signified by 
 meal, fine flour, and cakes in the sacrifices, 2177. Cake signifies the 
 good of spiritual love, or love towards the neighbour ; but ordinary 
 bread the good of love to the Lord, sh. 7978. See Bread. Heavenly 
 things in their order were represented by bread, cakes, and wafers, of 
 thmgs unleavened, 9992. The bread, of which the meat-off'ering con- 
 sisted, on the altar, together with the burnt-olFering and sacrifice, sig- 
 nifies the purification of the celestial man in his inmost principle, cake 
 in his internal, and wafer in the external, 9993, 9994. See Meat- 
 Offering. 
 
 CALAH [Kalach], signifies false doctrine originating in lust, 1 184, 
 1185, 1189. SeeNiMROD. 
 
 CALAMUS. See Cane. 
 
 CALF [vitulus, vitulal. Calves, goats, and rams, with the ani- 
 mals generally offered in the sacrifices, were representatives of the celes- 
 
 tial things of the church, 1823. A she-calf of three years old signifies 
 the time and state of the church to its end, 1825. See Ox. Bullocks, 
 or he-calves, denote the good of innocence and charity in the external 
 man, sh. 9391. He and she-calves of gold were the principal idols of 
 Egypt, because they signify the good and truth of the natural man, or 
 scientific truth and its good, 9391. Since natural good is not good in 
 itself, but only the delight of the natural man, that delight is dso sig- 
 nified by the he-calf of Egypt, 939 1 . The sacrifice of a bullock denotes 
 purification from evils and falses, which are in the natural man, 9990. 
 A he-calf, or bullock, denotes the external good of innocence, a sheep 
 the internal, and a lamb the inmost, in some measure shewn, 10,132. 
 A he-calf denotes good in the external or natural man, and in the op- 
 posite sense, when it was made an idol, natural and sensual delight, 
 *A. 10,407. A bullock, in the sacrifices, signified the divine natural of 
 the Lord, and hence the natural spiritual principle appertaining to man, 
 
 2830. 
 
 CALL, to [vocare\ To call by a name signifies to be of such a 
 quality, *A. 3421. See Name. To call to any one signifies perception 
 of quality, 3659. To call another to oneself signifies to be willing to 
 be conjoined, 6047; also presence, 6177, 7390, 7451, 7721. To 
 call to himself, or to call together, signifies to arrange, 6335. To call 
 signifies influx, 6840 ; and presence and influx, 7955 ; also afflux, 7955. 
 When God is said to call, it signifies conjunction, and in the supreme 
 sense union, 8761. To call likewise is to choose, 8773. The called 
 and elect are those who are in external and internal worship, 9373. To 
 call denotes enticement and reception, 10,650. 
 
 CALL ON THE NAME OF GOD, to [invocare nomen Dei]. To 
 call on the name of Jehovah is a general formula of all worship of the 
 Lord, 440, 441. It denotes internal worship, 1455, 1561; that is, 
 worship from the truths and goods of love, 10,615. By the name of 
 God, the ancients understood all things of love and faith in worship, 
 
 2724. 
 
 CALLED [vocati]. The called and the chosen denote those who 
 are in internal worship, and from internal in external ; that is who are 
 in love and in faith to the Lord, and hence in love towards their neigh- 
 bour, 9373 end. See Chosen. 
 
 CALLOSITY [callus]. Profanation of the Word induces a callosity 
 which absorbs the goods and truths of remains, 571. How the callosi- 
 ties of the memory appear in the other life, 2492. Concerning the 
 pains which are felt in various places of the skull, flowing from falses 
 and lusts, 5563. 
 
 CALNEH [Kalneh]. A variety of the worship signified by Babel, 
 1183. See Babel. 
 
 CAME TO PASS [fiiit]. See To Make. The phrase ' and it 
 came to pass,' or *it was so,' involves a new state, 4979, 4987, 5031, 
 5578. It is used in the original in place of a distinctive punctuation, 
 
 4987, 5578. 
 
 CAMEL [camelus]. Camels signify scientifics as servants in com- 
 mon, 1486, 2781 ; or, common scientifics in the natural man, sh. 3048, 
 307 1 . Generally, those things which are in the natural principle of man, 
 and which are serviceable to the spiritual principle, 3143, 3145. Thus, 
 exterior or common truths, 4250. The straw of a camel denotes sci- 
 
44 
 
 CAN 
 
 CAN 
 
 45 
 
 v.\ 
 
 \\ 
 
 }!'! 
 
 entific truths, 3114, 4156. Camel, truth from which good is derived, 
 6049. The appearance of John the Baptist clothed with a garment of 
 earners hair, explained 9372. See Baptist. 
 
 CAMP, Encamp, to [caatra, castramentart]. The camp of God 
 denotes heaven or heavenly order; and encamping, arrangement ac- 
 cording to that order, 4236. The bands or camps with which Jacob 
 met lEsau denote accessory thoughts and affections confirming that truth 
 is truth, and good, good, 4364. To encamp denotes application, 4396. 
 Encamping denotes the arrangement of truth and good which are of the 
 life, 8103 at the end. The arrangement of truth and of good to un- 
 dergo temptations, 8130, 8131, 8155. Camp denotes truths and 
 goods, and, in the opposite sense, falses and evils, 8193, 8196. It 
 denotes the natural principle in which they are, 8453. The camp of 
 the sons of Israel in the wilderness, denotes heaven and the church ; 
 and out of the camp denotes where heaven and the church are not, and 
 where hell is, sh, 10,038. In the opposite sense a camp signifies hell, 
 10,546. 
 
 CANAAN, Canaanite. See Earth. Ham being the father of 
 Canaan signifies the corrupt church as the origin of external worship 
 without internal, 1063, 10/8, 1083. The chief difference between the 
 idolatrous worship of the Canaanites and the worship of the Jews con- 
 sisted in the acknowledgment of Jehovah instead of Baal, 1094. The 
 land of Canaan denotes the Lord's kingdom, 1413, 1437, 1607. The 
 places in the land of Canaan were variously representative, 1585. In 
 like manner, the borders of the land of Canaan, 1866. The river of 
 Egypt denotes the extension of things spiritual ; the river Euphrates the 
 extension of things celestial, 1866. The ante-diluvian church was in 
 the land of Canaan, 567. The nations in the land of Canaan signify 
 idolatries, 1205; also, all kinds of evils, 1444. Their expulsion sig- 
 nifies the removal of evils and falses, and the substitution of goods and 
 truths in their place, 1868. The Canaanite being in the land, signifies 
 hereditary evil in the external man, 1444. The Canaanite denotes 
 evil; the Perizzite the false, 1573, 1574. The Jews are Canaanites, 
 1167, 1200. Places and objects in the land of Canaan were represent- 
 ative according to distance, situation, boundaries, &c., 1585. The 
 land of Canaan denotes the heavenly kingdom of the Lord, 1607, 3038. 
 In the supreme sense, the Lord's divine human, because this flows-in 
 into heaven, and makes heaven, 3038. An account of the author's 
 ' discourse with certain Jewish spirits concerning the land of Canaan, 
 that it denotes the Lord's kingdom, &c., 3481. The land of Canaan 
 denotes the Lord, his kingdom, the good of love, and the church, 
 3705. The most ancient church was in the land of Canaan, and also 
 the ancient church ; hence were the representatives of places. On this 
 account Abraham was ordered to go thither, and the land of Canaan 
 was given to his posterity, that the representatives of a church might 
 be instituted amongst them, 3686, 4447. The first and last boundaries 
 of the land of Canaan were great rivers, 4116. These and the other 
 boundaries signify the ultimates of the Lord's kingdom, 4240. The 
 names of places in the land of Canaan are significative because the most 
 ancient church existed there, 4447. The whole country from the Nile 
 to the Euphrates was anciently called Canaan, 4454 ; compare 567. The 
 remains of the most ancient church in the land of Canaan were with 
 
 the Ilittites and the Ilivites, 4447, 4454. The ancient Hebrew church 
 was a long time in the land of Canaan, 4516, 4517 ; and so long as 
 this was the case, the Canaanite denotes the church as to good, and 
 Perizzite the church as to truth, 4517. The daughter of a man [vir], 
 a Canaanite, signifies the aflPection of evil from the false of evil, 4818. 
 The church was preserved in the land of Canaan so long time on account 
 of the representation and signification of places, and therefore for the 
 sake of the Word, which could only be written by representatives and 
 significatives, 5136, 6516, 10,559. The land of Canaan signifies a 
 variety of things because the things which it primarily signifies include 
 many ; hence it denotes a given religious principle, 5757. The sons of 
 Israel in the land of Canaan represented the church ; and the nations 
 there represented things infernal. On this account it was forbidden to 
 enter into covenant with them, and they were given to the curse, 6306. 
 The Canaanite denotes evil from the false of evil, 6858. The idolatrous 
 nations in the land of Canaan represented the state of heaven before 
 the coming of the Lord, and afterwards, 8054. They signify all those 
 who have adulterated goods, and falsified truths, 8317. They signify 
 evils originating in falses, and also the falses of evil, 9327. And these 
 cannot be together with the goods and truths represented by the sons of 
 Israel, 9320. Land (or earth) denotes the church, because the land 
 of Canaan was the church from the most ancient times, 9325. Hence 
 to be introduced into the land of Canaan denotes to be made a church, 
 10,559, 10,568. The land of Canaan denotes the church in the idea 
 of the angels, 10,568. The inhabitant of the land signifies a religious 
 principle in which is evil, 10,640. See Zidon, Heth, Amorite, 
 HiviTE, Jebusite. 
 
 CANAANITE. See Canaan. 
 
 CANDLE \lucerna\ See Candlestick, Lamp, Light. 
 
 CANDLESTICK [candelabrum]. A representative formed in hea- 
 ven, 552, It signifies the spiritual heaven ; and by lamp is signified 
 the faith and intelligence of truth, and the wisdom of good, which are 
 from the Lord alone, 9548. Its shaft, pike, and bowls, signify things 
 spiritual in what is natural, 9551. The pipes of the candlestick, truths 
 derived from good, 9.555, 9558, 9561. The tongs, snuff-dishes, &c., 
 signify things purificatory and evacuatory in the natural principle, 9572. 
 Candlestick represents the Lord as to divine truth, 9684. 
 
 CANE [calamus]. See Reed. Cassia and calamus (sweet cane) in 
 thy market signifies acquisitions of truth from which is good, 3923. 
 Thou hast not brought for me a cane with silver, denotes thou hast not 
 procured to thyself the truths of faith, 5943. The aromatic or sweet 
 cane signifies the affection and perception of interior truth, ah, 10,256; 
 specifically, exterior truth in the interior man, 10,256 ; which is defined, 
 10,254. Cane has this signification in many places where it is called 
 only cane and good cane, 10,256. Incense and best cane (Jer. vi. 20) 
 denote acts of worship not grateful because without charity, 1171, 
 10,256. The aromatic calamus was one of, the ingredients in the oil 
 of anointing, 10,256. As to what each of the four ingredients signi- 
 fies, 10,264. See Aromatics. 
 
 CANKERWORM [melolontha]. See Caterpillar. 
 
 CANON OF SCRIPTURE [libri Verhi]. The books of the Word 
 
 \ 
 
46 
 
 CAT 
 
 CAU 
 
 47 
 
 are all those which have the internal sense, which are enumerated, 
 
 10,325. 
 
 CAPHTORIM [Kaphthorim'], See Egypt. 
 CAPTIVE, Captivity [captivusy captivitas]. Those are in spi- 
 ritual captivity who are interiorly in goods and truths, but exteriorly in 
 evils and falses, 7990. They are liberated by vastation, 2694. See 
 Vastation. a captive in the house of a pit denotes those in the last 
 place, who are in the sensual corporeal principle, and in absolute dark- 
 ness concerning truth and good, 7950. Being led away captive signifies 
 the removal of truths from the midst, and the occupation of their place 
 by falses, ill. 9164. To be taken captive is also to be carried away by 
 the evils of the loves of self and the world, 9348. The Babylonish 
 captivity signifies the deprivation of internal worship, 1326. 
 CARBUNCLE (carbunculus). See Precious Stones. 
 CARCASE [cadaver]. See Corpse. 
 
 CARE [euro]. Cares of the body do not exist in the other hfe, 
 1389. They impede and obscure the perception of spiritual things, 
 6408. What is meant by care and solicitude for the morrow, and who 
 are in it, and not in it, ilL 8478, 8480 at the end. See Anxiety. 
 
 CARMEL and SHARON [Carmelus et Scharon], signify the celes- 
 tial church, and Lebanon the spiritual church, 5922. Mount Carmel 
 signifies the spiritual church, 1071. 
 
 CARRIAGES [vehicula]. See Chariots. 
 
 CARRY, to [portare]. To carry [properly, to bear up and sustain 
 in a right position, — see to Make] signifies to hold together in a state 
 of good and of truth, thus to exist and subsist, 9500 ; briefly shewn, 
 9737. Hence it signifies conservation, 9900. To be carried in a cha- 
 riot signifies reasonings from intellectual and doctrinal things, 822G ; 
 compare 5321, and see to Bring, to Take. To carry away denotes 
 to separate, 4105. 
 
 CARTILAGE. The hard parts of the human body correspond to 
 truths and goods of the lowest natural kind, 6380. What spirits belong 
 to the bones and cartilages, 5552, 5560. The lunar spirits have refer- 
 ence to the scutiform cartilage, 5564, 9236. 
 
 CASK, or PITCHER (cadus). See Water-Pot, Vessels. 
 CASLUHIM, OR Caslukim [Kasluchim], See Egypt. 
 CASSIA [Casia\ Cassia and calamus in thy market signifies acqui- 
 sitions of truth from which proceeds good, 3923. It denotes inmost 
 truth, which is immediately from good, sh, 10,258, 10,259. Or, in- 
 most truth with its affection and perception, 10,264. See Kesia, Cane, 
 CASTLE [castelluni]. Suburbs or villages denote the externals of 
 the church, castles its internals, more especially amongst the gentiles. 
 3270, 3271. The Hebrew words for villages and castles signify courts 
 and palaces likewise, 3271. See Palaces. 
 
 CAST OUT, to he [ejeci]. To be cast out of the garden of Eden 
 signifies to be deprived of all intelligence and wisdom, 305. To be cast 
 out or driven from the faces of the ground signifies to be separated from 
 every truth of the church, 386. To cast out signifies to exterminate, 
 
 2657. 
 
 CATARACTS [cataracta]. Cataracts of heaven being opened, 
 
 denotes the extreme of temptation as to intellectual things, 757 ; and 
 
 fountains of the deep, as to voluntary things, 7^^, 845. See Rain, 
 Flood, Deep. 
 
 CATERPILLAR [bruchus, Hebrew chasif]. Occurs 1 Kings viii. 
 37; Ps. Lxxviii. 46; Is. xxxiii. 4; Joel i. 4; ii, 25, where it is trans- 
 lated caterpillar, and Deut. xxviii. 38, where it is rendered locust. It 
 signifies evil in the extremes of the natural principle, 7643. Mentioned 
 in the Apocalypse Explained, 543, as a species of locust. See next 
 article. 
 
 CATERPILLAR [bruchus, melolontha, 'Rthxevf jelelc]. Occurs Ps. 
 cv. 34; and Jer. li. 14 — 27, where it is translated caterpillar; also 
 Joeli. 4; ii.25; and Nahum iii. 15, 16, where it is translated canker- 
 wonn. The latter passage is explained as above, 7643. See Locust, 
 Palmerw'orm, Insect. 
 
 CATHOLIC RELIGION. See Pontiff. 
 
 CATTLE, THE GREAT OR LABORING KIND OF, [pecus-oris"]. The 
 expression, ** Father of cattle," (Gen. iv. 20,) signifies the good of 
 love, 415, 1550. Cattle is denoted in the original by a word which 
 also signifies acquisition, hence it signifies truths when opposed to 
 flock, by which goods are signified, 4105, 6049. Cattle signifies the 
 good of truth, 6126, or the good derived from truth, 6045. Also the 
 truths and goods of faith, 7502, 7506. Cattle signifies the good of 
 truth, because it includes both the flock and the herd as well as horses, 
 camels, mules, and asses, 6016. Cattle of the flock and cattle of the 
 herd signify the good of truth interior and exterior, 6134. See Flock, 
 Herd. By cattle under this head are meant all laboring animals, 
 whether of the flock or herd, and also camels, horses, mules, and 
 asses ; the latter signify such things as relate to truths, the former such 
 as relate to goods; hence cattle, which denotes the whole, signifies 
 truths from which is good. See 6049 and the following article. 
 
 CATTLE, THE SMALL KIND OF (pccus-udis) , deuotc the goods 
 and truths of the church and of doctrine, 3786, 3993. Also innocence, 
 7832, 7837. Or the truth of innocence, 8078. When cattle are 
 meant by acquisition the good of truth is signified, 4487. See pre- 
 ceding article. It denotes interior goods, because lambs, sheep, 
 kids, goats and rams, are meant, 6049, 9099, 9103. See the name 
 OF EACH ANIMAL. Cattle signify truth and good before regeneration, 
 which become good and truth after regeneration, and are then signified 
 by flocks, 9135. See Flocks. 
 
 CAUL, THE [reticulum], on the liver, signifies the interior good of 
 the external or natural man, 10,031. Also, that good purified, 10,073. 
 See also 5943. 
 
 CAVE [spelunca], of a mountain, signifies obscure good, or such as 
 is of a false principle, or such as it is in temptations, 2463. The cave 
 of the field of Machpelah denotes an obscure principle of faith, 2935, 
 2971, 6548, 6551. See Field. Hole or fissure of a rock, signifies 
 the obscurity and falsity of faith, 10,582. 
 
 CAUSE. The end is the all in the cause and effect, 3562. See 
 End. The quality of correspondence illustrated from end, cause, and 
 effect, when the prior is all in all and is perfectly represented in the 
 posterior, 5131. The effect is not the cause, but it is the cause so 
 formed and clothed that it may act as a cause in a lower sphere ; the 
 cause must be continually in the effect, otherwise it is dissipated, 5711. 
 
46 
 
 CAT 
 
 i 
 
 are all those which have the internal sense, which are enumerated, 
 10,325. 
 
 CAPHTORIM [Kapkthorim]. See Egypt. 
 
 CAPTIVE, Captivity [captmcs, captivitas]. Those are in spi- 
 ritual captivity who are interiorly in goods and truths, but exteriorly in 
 evils and falses, 7990. They are liberated by vastation, 2694. See 
 Vastation. a captive in the house of a pit denotes those in the last 
 place, who are in the sensual corporeal principle, and in absolute dark- 
 ness concerning truth and good, 7950. Being led away captive signifies 
 the removal of truths from the midst, and the occupation of their place 
 by falses, ill. 9164. To be taken captive is also to be carried away by 
 the evils of the loves of self and the world, 9348. The Babylonish 
 captivity signifies the deprivation of internal worship, 1326. 
 
 CARBUNCLE (carbunculus). See Precious Stones, 
 
 CARCASE [cadaver]. See Corpse. 
 
 CARE [euro]. Cares of the body do not exist in the other life, 
 1389. They impede and obscure the perception of spiritual things, 
 6408. What is meant by care and solicitude for the morrow, and who 
 are in it, and not in it, ill, 8478, 8480 at the end. See Anxiety. 
 
 CARMEL and SHARON [Carmelus et Scharon\ signify the celes- 
 tial church, and Lebanon the spiritual church, 5922. Mount Carmel 
 signifies the spiritual church, 1071. 
 
 CARRIAGES \yehicula\ See Chariots. 
 
 CARRY, to [portare]. To carry [properly, to bear up and sustain 
 in a right position, — see to Make] signifies to hold together in a state 
 of good and of truth, thus to exist and subsist, 9500 ; briefly shewn, 
 9737. Hence it signifies conservation, 9900. To be carried in a cha- 
 riot signifies reasonings from intellectual and doctrinal things, 8226 ; 
 compare 5321, and see /o Bring, to Take. To carry away denotes 
 to separate, 4105. 
 
 CARTILAGE. The hard parts of the human body correspond to 
 truths and goods of the lowest natural kind, 6380. What spirits belong 
 to the bones and cartilages, 5552, 5560. The lunar spirits have refer- 
 ence to the scutiform cartilage, 5564, 9236. 
 
 CASK, or PITCHER (cadus). See Water-Pot, Vessels. 
 
 CASLUHIM, or Caslukim [Kasluchim], See Egypt. 
 
 CASSIA [C'flwia]. Cassia and calamus in thy market signifies acqui- 
 sitions of truth from which proceeds good, 3923. It denotes inmost 
 truth, which is immediately from good, ah, 10,258, 10,259. Or, in- 
 most truth with its affection and perception, 10,264. See Kesia, Cane, 
 
 CASTLE [castellurn]. Suburbs or villages denote the externals of 
 the church, castles its internals, more especially amongst the gentiles. 
 3270, 3271. The Hebrew words for villages and castles signify courts 
 and palaces likewise, 3271. See Palaces. 
 
 CAST OUT, to be [ejeci]. To be cast out of the garden of Eden 
 signifies to be deprived of all intelligence and wisdom, 305. To be cast 
 out or driven from the faces of the ground signifies to be separated from 
 every truth of the church, 386. To cast out signifies to exterminate, 
 2657. 
 
 CATARACTS [cataracta]. Cataracts of heaven being opened, 
 denotes the extreme of temptation as to intellectual things, 757; and 
 
 CAU 
 
 47 
 
 fountains of the deep, as to voluntary things, 756, 845. See Rain, 
 Flood, Deep. 
 
 CATERPILLAR [bruchus, Hebrew chasil~\. Occurs 1 Kings viii. 
 37; Ps. Ixxviii. 46; Is. xxxiii. 4; Joel i. 4; ii, 25, where it is trans- 
 lated caterpillar, and Deut. xxviii. 38, where it is rendered locust. It 
 signifies evil in the extremes of the natural principle, 7643. Mentioned 
 in the Apocalypse Explained, 543, as a species of locust. See next 
 article. 
 
 CATERPILLAR [bruchus, melolontha, Kehrew jelek']. Occurs Ps. 
 cv. 34; and Jer. H. 14 — 27, where it is translated caterpillar; also 
 Joel i. 4; ii.25; and Nahum iii. 15, 16, where it is translated canker- 
 wortn. The latter passage is explained as above, 7643. See Locust, 
 Palmerworm, Insect. 
 
 CATHOLIC RELIGION. See Pontiff. 
 
 CATTLE, THE GREAT OR LABORING KIND OF, [j)ecus-oris]. The 
 expression, " Father of cattle," (Gen. iv. 20,) signifies the good of 
 love, 415, 1550. Cattle is denoted in the original by a word which 
 also signifies acquisition, hence it signifies truths when opposed to 
 flock, by which goods are signified, 4105, 6049. Cattle signifies the 
 good of truth, 6126, or the good derived from truth, 6045. Also the 
 truths and goods of faith, 7502, 7506. Cattle signifies the good of 
 truth, because it includes both the flock and the herd as well as horses, 
 camels, mules, and asses, 6016. Cattle of the flock and cattle of the 
 herd signify the good of truth interior and exterior, 6134. See Flock, 
 Herd. By cattle under this head are meant all laboring animals, 
 whether of the flock or herd, and also camels, horses, mules, and 
 asses ; the latter signify such things as relate to truths, the former such 
 as relate to goods; hence cattle, which denotes the whole, signifies 
 truths from which is good. See 6049 and the following article. 
 
 CATTLE, THE SMALL KIND OF (pccus-udis) , dcuotc the goods 
 and truths of the church and of doctrine, 3786, 3993. Also innocence, 
 7832, 7837. Or the truth of innocence, 8078. When cattle are 
 meant by acquisition the good of truth is signified, 4487. See pre- 
 ceding ARTICLE. It denotes interior goods, because lambs, sheep, 
 kids, goats and rams, are meant, 6049, 9099, 9103. See the name 
 OF EACH animal. Cattle signify truth and good before regeneration, 
 which become good and truth after regeneration, and are then signified 
 by flocks, 9135. See Flocks. 
 
 CAUL, THE [reticulum], on the liver, signifies the interior good of 
 the external or natural man, 10,031. Also, that good purified, 10,073. 
 See also 5943. 
 
 CAVE [speluncd], of a mountain, signifies obscure good, or such as 
 is of a false principle, or such as it is in temptations, 2463. The cave 
 of the field of Machpelah denotes an obscure principle of faith, 2935, 
 2971, 6548, 6551. See Field. Hole or fissure of a rock, signifies 
 the obscurity and falsity of faith, 10,582. 
 
 CAUSE. The end is the all in the cause and efl^ect, 3562. See 
 End. The quality of correspondence illustrated from end, cause, and 
 eff*ect, when the prior is all in all and is perfectly represented in the 
 posterior, 5131. The eff*ect is not the cause, but it is the cause so 
 formed and clothed that it may act as a cause in a lower sphere ; the 
 cause must be continually in the eflect, otherwise it is dissipated, 5711. 
 
48 
 
 CEL 
 
 CEL 
 
 40 
 
 III 
 
 The case is the same with the cause in respect to the end, 5/11. The 
 internal, or the efficient, clothes itself with such things in the external, 
 or the effect, as enable it to be effective there, 6275, G284, 6299. The 
 whole man is a resemblance of his will and of his understanding thence 
 derived, illustrated from end, cause, and effect, 10,076. [Concerning 
 causes of disease originating in diseases or passions of the mind, see 
 note (s) § 74, in the Treatise on the Worship and Love of God.] 
 
 CEDAR [cedriis]. Cedar trees signify spiritual men, 776 ; also, 
 spiritual things or truths of faith, 886. The glory of Lebanon, celes- 
 tial and spiritual things, 2162. The rational principle is called a 
 cedar of Lebanon, 119. The wood of the cedar, signifies niternal 
 spiritual truth, 7918; hence it denotes the internal means of purifica- 
 tion ; hyssop, the external, sh. 7918. The cedar signifies the spiritual 
 church, 9472. See Shittim-wood. Lebanon signifies the spiritual 
 church: cedar the truth of that church, 10,199. 
 
 CELESTIAL [cceleste et ccelestis]. See Love, Charity. The 
 celestial are distinguished from the spiritual by regarding the goods of 
 faith, while the latter regard its truths, 1155, 1577. The celestial 
 and spiritual principles constitute one in the internal man, when the 
 latter is derived from the former, ill, 1577. The celestial principle 
 is love to the Lord, and towards the neighbour, 1824, 2048, 2227. 
 What interior and exterior celestial things are; also what celestial- 
 spiritual things are, 1824. The celestial, the spiritual, and the natural 
 succeed each other by derivation, 775, 880, 1096, ilL 9992. See In- 
 flux. The celestial man is a likeness, and does good from love, 51, 
 52, 1013. He is the seventh day, the Sabbath, or rest, because in 
 him spiritual labour or combat has ceased, 84—87. The quality of a 
 dead man, of a spiritual man, and of a celestial man, discriminated, 
 81. In what manner the celestial church became degenerate in the 
 last posterity, 310. See Church. The celestial angels do not even 
 utter those things which are of faith, because they perceive how the 
 case is from love, 202, 337. They do not discuss truths like the spi- 
 ritual, 3246, 4448. There is given a parallelism between the Lord 
 and man as to things celestial, 1831, not as to things spiritual, 1832. 
 Spiritual good is derived from celestial good, 2227. Celestial men 
 alone can receive the influx of divine good, because it flows into the 
 voluntary part; but spiritual men receive divine truth, 2069. The 
 difference between celestial truth and spiritual truth is according to this 
 reception ; hence the Lord appears as a sun to the celestial angels, and 
 as a moon to the spiritual, 2069. The celestial are in the affection of 
 good from good, the spiritual in the affection of good from truth, 2088. 
 The former is the good of love, the latter the good of faith, 2669, 
 2708. The celestial love their neighbour more than themselves, but 
 with the spiritual the love of self and the world continually flows in 
 from their voluntary part, 2715. The celestial are they who say *yea, 
 yea, and nay, nay,* and do not confirm truths by reasonings, 2715, 
 3246, 4448, 9166. The celestial, from the good and truth in which 
 they are principled, can see indefinite things, but the spiritual, inasmuch 
 as they dispute whether it be so, cannot come to the first boundary 
 of the light of the celestial, exemplified, 2718. The Lord pame into 
 the world that he might save the spiritual ; there would have been no 
 need to come for the sake of the celestial, 2661, 3235. They who 
 
 have conscience do not swear, still less they who have perception, or 
 the celestial, hence swearing is forbidden by the Lord, 2842. See ^o 
 Swear, Conscience, Perception. The celestial principle is the good 
 which flows-in from the Lord, and the spiritual principle is the truth 
 thence derived, 3166. It is the same divine truth which appears to the 
 celestial as celestial, and to the spiritual as spiritual, 3235, 9995. 
 Both the celestial church and the spiritual have good and truth, but 
 with a difference, 3240. The celestial church is represented by a wife, 
 the spiritual by a concubine ; and concerning the sons of the latter, 
 and their adoption by the Lord, 3246. The spiritual principle is the 
 light of trutli from the Lord flowing into the rational and the natural, 
 and the celestial principle is the flame of good from the Lord, 3374. 
 In heaven there are two kingdoms, the celestial and the spiritual ; the 
 celestial are in love, thus in a state of peace and of innocence above 
 others, 3887. The celestial belong to the province of the heart, but 
 the spiritual to the province of the lungs, 3887. The difference be- 
 tween the celestial and the spiritual pulse, explained, 3885, 3886. 
 The most ancient church was celestial ; but the ancient church and the 
 Christian church, spiritual, 4448. The Lord flowed-in by an internal 
 or prior way with the men of the most ancient church, and by an ex- 
 ternal or posterior way with the men of the ancient church, and also 
 with the Christian, ill, 4489, 4493. Hence the man of the most an- 
 cient church was altogether of another and diverse genius from the 
 man of the ancient church, 4493. See Church. Those things 
 which are of truth are denoted by the term spiritual, and those which 
 are of good by the term celestial ; such terms must be brought into 
 use for want of others so adequate to express the sense, 4585. The 
 spiritual of the celestial is for an intermediate between the external or 
 natural man, and the internal or rational, 4585, 4592, 4594. The 
 Lord alone was born a spiritual-celestial man, 4592, 4594. Celestial 
 things are the head, spiritual things the body, natural things the feet, 
 and it is in this order they succeed and flow-in, see Man, 4938, 4939. 
 The celestial like the spiritual is predicated of the external or natural 
 man, as well as of the internal or rational, 4980. The celestial-natural 
 is good in the natural, 4980. The regeneration of the man of the 
 celestial church is by things of the will, and of the man of the spiritual 
 church by things of the understanding, 5113. The celestial of the 
 spiritual principle in the Lord, which is represented by Joseph, was 
 that good of truth, or truth containing good, in which is the divine, 
 5307, 5331 ; and that it cannot be fully comprehended, 5332. To 
 look backwards is to look from good in which the celestial are, to the 
 doctrinals of faith, and thereby to leave good, sh, 5895 at the end, 
 5897 near the end. The celestial kingdom and the spiritual kingdom 
 are conjoined by charity towards the neighbour, because charity is the 
 external of the celestial kingdom, and the internal of the spiritual 
 kingdom, 5922 : compare 6435, and see Mui ual Love. The truth 
 of the celestial man is the good of charity, and this is called the 
 truth of good, 6295. Those who are in celestial good do not fight, 
 but evil spirits flee away from them, 6369, 6370. The spiritual 
 are kept in order by the Lord mediately through the celestial, and also 
 immeaiately, 6366. In like manner, the hells, 6370. Before the 
 Lord's coining the human divine of the celestial kingdom was the 
 
50 
 
 C H A 
 
 C H A 
 
 ii. 
 
 J 
 
 ii 
 
 metliiim of life nnd Salvation, but afterwards the divine human, 
 6371 6372, 6373, In the former period the divine hnman was pre- 
 sented in form through that kingdom, 6371, 6372. But whereas it 
 was weak, and thence inordinate or impure, therefore the Lord came 
 into the world, 6373. The celestial have innate powers from good, 
 because in the voluntary part, 6367. Celestial things, in their order, 
 were represented by bread, cakes, and wafers, of things unleavened, 
 9992. The orderly succession of the celestial, the spiritual, and the 
 natural, illustrated from the heavens and from man, 9992. What is 
 celestial is received in the will-principle, and what is spiritual m the 
 intellectual, 9995. Celestial good is formed by truths in successive 
 order, or, in the order of degrees, from the outermost, 10,2.12, 10,JO(». 
 The Lord alone was a celestial man, 1434, lo4o. There are few who 
 can become celestial men, because there are few with whom there is 
 anything still entire in the will part, 6296. Celestial men have per- 
 ception, because they are filled by the Lord with the spirit of wisdom, 
 9818. Celestial angels do not think from faith as the spiritual do, 
 9818. [Man becomes celestial when the celestial degree is opened m 
 him. See Angelic Wisdom concerning the Divine Love and Wisdom, 
 345.1 By anointing the ark of the testimony, is signified to induce a 
 representation of the divine principle of the Lord in celestial good, 
 which is of the inmost heaven, 10,269. Bread denotes celestial good, 
 and table spiritual good, 9545, 9684, 9685, 10,270. Divine worship 
 from celestial good is not performed by prayers, but by truths from 
 the heart, 10,295. The six days which precede the sabbath, denote 
 the combats, which prepare for the celestial marriage, or conjunction 
 with the Lord, which is rest, 10,360. The celestial marriage is also 
 the conjunction of truth and of good with man, 10,367. Celestial and 
 spiritual things are in the internal of the Word, of the church, and of 
 worship, 10,547. Celestial and spiritual things fall into natural things, 
 and form and constitute them, 10,547. Natural light, separate from 
 celestial light, is mere darkness, 10,551. 
 CENSER. See Incense. 
 
 CENTRE [centrum]. See Middle. The Lord is the common 
 centre, and every one is a centre of influxes in the heavenly form, 
 3633, 4225. When the natural man is illustrated by the light of 
 heaven, and reduced to order, truths or things which consent are in 
 the centre, and discordant things are rejected to the sides, 5128. The 
 Lord from the centre, where he performs the work of purification, 
 reduces to order whatsoever is disorderly and tumultuous in the cir- 
 cumferences, 5396. Those things which are directly under intuition 
 are in the midst, comparatively like those which are under the external 
 sight, and such things are clear and delectable, 6068. See Middle. 
 CEREBELLUM. See Brain. 
 CEREBRUM. See Brain. 
 CERBERUS. See Dog. 
 
 CEREMONIES [ceremonia, seu ritualia], are of no moment by them- 
 selves, 2342. See Rituals. 
 
 CHAFF {palea]. Wheat denotes the good of love and charity; 
 chaff that which is void of good, 3941. The good which a linan only 
 thinks, and does not bring into life, is carried away in the other life 
 like chaff before. the wind, 4881, 6208. Chaff or straw signifies the 
 
 lowest scientifics, which are replete with fallacies, 7112, 7127, 7144. 
 The delusive arguments and elegant discourses in favour of faith as the 
 only means of salvation are only so much chaff or straw to make bricks, 
 7127, which bricks denote fictions and falses, 7112. See Straw, 
 Stubble, Bulrush. 
 
 CHAFER [bruchus']. See Caterpillar. 
 
 CHAINS. Little Chains [catencSy catenula]. Chains signify 
 things conjoined, or coherences of good, of truth, of falses, &c., ac- 
 cording to the subject, 9852, 9879. The casting of silver chains, a 
 nexus apparently resembling truths, 8932. 
 
 CHALCEDONY. See Precious Stones. 
 
 CHALDEA. Ur of the Chaldeans, signifies external worship in- 
 teriorly profane and idolatrous, 1368, 1816. Chaldea denotes worship, 
 in which is the false principle, 1368. Babel denotes the profanation 
 of good, or of celestial things, and Chaldea the profanation of truth, 
 or of spiritual things, 1368. Babel and Chaldea signify the love of 
 self and the world, 1691. They are Chaldeans who are in knowledge 
 profaned with falses, 3079, 1613. And those also who are exteriorly 
 holy, but interiorly in falses, 3901, 10,227. In like manner, daugh- 
 ters of the Chaldeans, 4335. The daughters of Babylon are they who 
 are interiorly profane and evil, 4335. 
 
 CHAMBER [camera]. Concerning an obscure chamber where 
 the deceitful are in darkness and plot deceits, 949. 
 
 CHAMBERS, secret or inner [conclavia, seu penetralia]. Wilder- 
 ness, and secret or inner chambers, when spoken of in an evil sense, 
 signify truth and good vastated in the church, 3900. Closets and bed- 
 chambers signify the interiors of man, 5694, 7353. See House. 
 
 CHAMBERLAIN, the [cuhicularium] of Pharaoh, denotes the in- 
 terior things of scientifics, 4789, 4965. Interior scientifics being such 
 as accede closely to spiritual things, 4965. 
 
 CHANCE casusy fortuitu]. See Fortune. 
 
 CHANGE [mutatio]. Change of place signifies difference of state, 
 1463. Such changes are continual, both as regards affections and 
 thoughts, 2796. They are variations of heat and light flowing-in 
 from the Lord, 3862. With the unregenerate goods are not changed, 
 but affections and their delights, 4136. With the regenerate, the 
 states of good are changed even from infancy, 4136. The organical 
 forms of the exterior memory are varied and changed according to states 
 of affection and persuasions, 2487. Concerning the separation of spirits, 
 and the consequent changes of state with the regenerate, 4110. See 
 Vicissitude. To change raiment signifies to put on holy truths, 4545. 
 
 CHANNEL [canalis]. See Water Pot. 
 
 CHARACTER. See Mark. 
 
 CHARIOT [currus]. The chariot of fire, by which Elijah As- 
 cended, represented the doctrine of love and charity from the Word, 
 and the horses the doctrine of faith, 2762. The chariot which went 
 out from between two mountains of brass, signifies the doctrine of 
 good, 3708. That chariot signifies doctrine, sh. 5321. Chariot of 
 an ass signifies the congeries of particular scientifics; chariot of a 
 camel, the congeries of general scientifics, both in the natural man, 
 3048. The waggon, cart, or carriage, on which the ark was set, re- 
 presented the literal sense of the word, or doctrinais, as conveying in 
 
 E 2 
 
52 
 
 CH A 
 
 CH A 
 
 53 
 
 tonml things, r>!)i:>. The carriages of Egypt signify doctrinals of 
 scientifics, 5945. The horses of Pharaoh, or of the Egyptians, scien- 
 tifics derived from a perverse intellectual principle ; the horsemen, iaise 
 reasonings thence derived ; the chariots doctnnals of the false ; the 
 armies falses, 8146, 8148. Chariots used for carriages, and chariots 
 used for combat, denote doctrinals in each sense, but m the latter case 
 prepared for conflict with falses ; from representatives in the other li|e, 
 8215. The tumult of chariots and the noise of wheels, signify false 
 doctrinals, and fallacious sensual reasonings, 6015. ^ee >yHEKL. 
 The spiritual sense contained in the letter represented to the author by 
 
 a man in a chariot, 6212. . .i ^ /. 1 1 ^ 
 
 CHARITIES [charites-] or Graces. The three graces m the fables 
 
 of the ancients signify affections of good, 4966. 
 
 CHARITY [charitas]— . . , , . . . 
 
 I . ChaHty in life and Doctrine, Charity is love towards the^neigh- 
 bour, 615. Love is a likeness, charity an image of God, 1 1 '^' ^J'^^'^y 
 is the brother of faith, 367. Charity, not faith, is the superior, 363, 304. 
 332 1 . Charity is the good of faith, 654. Every increment of good and 
 of truth is according to charity, 1016. No one is regenerated who is not 
 endowed with charity, for from charity the new will is formed, 98 ). 
 Wisdom, intelligence, and science are the sons of charitv, 1 2^0. l ne 
 presence of the Lord is according to the state of love and charity, 904. 
 They who are in charity have a law inscribed on themselves, and are every 
 where accepted citizens, on earth as in the heavens, 1121. In^»^^a^f" 
 all are viewed from charity, and the faith thence denved, 1258. Ihe 
 delightful states of charity return in the other life, 823. They who exer- 
 cise charitv from obedience are regenerated in the other life, 989. 1 bey 
 who are without charity think nothing but evil of every man, and observe 
 his evils, not his goods, 1079, 1080, 1088. Forms of hatred and of 
 charitv cannot be together, 1 860. No one can be in the good of love and 
 charity who does not acknowledge the divine human, and the ho y pro- 
 ceeding ; hence these principles are not to be violated, 2359. AH love, 
 charity, and mercy, and all good and truth, are from the Lord, 27a 1. 
 All blessedness consists in good and truth, and these principles cannot 
 flow-in from any other source than the Lord, as may be manifest to 
 every one from the light of reason, 2363. He who is in love to the 
 Lord, must needs be in love towards the neighbour, 2227. They who 
 look to doctrinals, and not to Hfe, do not really believe what doctrine 
 teaches concerning the soul, the life after death, &c., 24.54. Hence 
 doctrinals ought to be looked at from love and chanty, and not from 
 faith, 245 1. There is a doctrinal of charity and a doctrinal of faitli, 
 and the former is at this day obliterated ; in the ancient church there 
 was the doctrinal of charity, and from it was known what is meant by 
 neighbour, woat oy the poor, what by the fatheriess, widows, &c., 
 2417. In what igporance of truth they are who are in no doctrinal ot 
 charitv, 2435. Intelligence and wisdom increase immensely with those 
 in the other life who are in charitv, 1941. During man*s regeneration 
 the Lord meets and fills truth with the good of charity, 2063. Good 
 is implanted and formed according to the quantity and quality of the 
 truths of faith, 2190. The quality of those who are in the good ot 
 charity, and of those who are not in the good of chanty, discnmmated. 
 2380. Some suppose themselves not to be in the good of charity when 
 
 they are in it, some that they are in it when they are not, the reason, 
 2380. The difference between love and charity is the same as between 
 celestial and spiritual men, 2023. See Celestial. Charity is exer- 
 cised by those who are in the affection of truth, and thence in light, 
 with discrimination according to good, 2425. The doctrine of charity 
 teaches who is the neighbour, that in the supreme sense it is the Lord, 
 and in the spiritual sense those who are principled in good and truth 
 from him, 2425. See Neighbour. Those who live in the good of 
 charity, and are ignorant of the truths of faith, are in the good of 
 ignorance, 2280. See Good. Mutual love flows from conjugial love 
 as a stream from its fountain, 2737 ; hence adulterers oppose themselves 
 to the good of charity, and to the Lord, 2751. None can be admitted 
 into heaven by thinking good, and by being instructed, unless they will 
 what is good, 2401. Falses do not become conjoined with those who 
 are in the good of charity, but only apply themselves, and are easily 
 separated, 2863. There must be innocence and charity that truth may 
 be conjoined, 3111. Good is not good, neither is it fruitful, until man 
 is regenerated ; because, until this is tlie case, good has not in it its 
 very soul, 3186. Charity towards the neighbour is a life according to 
 the precepts of the Lord, 3249. He who lives in charity receives truths 
 from the Lord suitable to his good, 3267. They who are not in charity, 
 but only in the science of the knowledges of faith, cannot at all see in 
 the^ Word the interior things which relate to love and charity, 3416, 
 3773, 3793. But the Word is unclosed or open, when love to the Lord 
 and charity towards the neighbour are regarded as principles, 3773, 
 3793. Charity, which appears only in an external form, and is not in 
 the internal form, is not charity, nor ought it to be so called, but cha- 
 rity itself ought to be in the internal form from the affection of good, 
 3776. To know or understand truth, to will truth, and to be affected 
 with truth or charity, succeed each other in the regeneration, and those 
 things are afterwards contained in charity, in their order, 3876, 3877. 
 Charity seeks no recompense, but is from the affection, 3887. The 
 delight of the affections of good and of truth, or the delight of charity, 
 is unknown to those who are in the delight of evil and the false, 3938. 
 See Delight. If men would only use their reason, they might know 
 that love to God and charity towards the neighbour constitute the whole 
 difference between men and beasts, and that they constitute the hea- 
 venly life itself, 3957. Unless the doing good is conjoined with willing 
 good and thinking good, there is no salvation ; that is, unless the exter- 
 nal man be conjoined to the internal, 3987. All truths have respect to 
 love and charity as their principle and end, and ought to be implanted 
 in it, 4353. Heaven consists in love to the Lord, and in charity to- 
 wards the neighbour, 4776. Charity towards the neighbour is the 
 affection of good and truth, and the acknowledgment of self as nothing 
 but evil and the false ; these things in the internal sense are contained 
 in the Lord's words. Matt. xxv. 35, 36, 4956. Hence those who are in 
 true charity attribute no merit to themselves, 6388 — 6393. See Merit. 
 Charity or good is in the first place, and truth in the second, and how 
 much good there is in the church when this order prevails, 6272, 6273. 
 While man is regenerating, good is in the first place actually, and truth 
 apparently, 3701. See Regeneration. They who do good from 
 truth, and are not yet in good, are in the ultimate of the Lord's king- 
 dom, 6396. They who do good from truth, but not as yet from good. 
 
54 
 
 C H A 
 
 N 
 
 do works not of truth, still less of good, 6405. They induce a want 
 of order in the will, because the interiors are almost closed, 6406. The 
 Lord is present in the good of charity, 6495. The doctrine of charity 
 is amongst the things which have been lost ; yet the Word is nothuig 
 else but this doctrine, 6632. Because the doctrine of charity is lost, 
 the doctrine of faith is much alienated from truth, 6633. See^the 
 seriatim remarks on the doctrine of charity, 6627 — 6633, 6703 — 6712, 
 6818—6824, 6933—6938, 7080—7086, 7178—7182, 7255 — 7263, 
 7^m^7^77, 7623—7627,7752—7762, 7814—7821, 8033—8037. 
 8120—8124, 8252—8257, 8387—8394, 8548—8553, 8635—8640, 
 8742—8747, 8853—8858, 8958—8969, 9112—9122. ^ Charity is not 
 to be exercised towards all promiscuously, 6703. Charity consists 
 in performing uses from the love of the heart, 7038. Love is the 
 source of the Hfe of man, and that the ruling love is that source, 7081. 
 Love and faith, in the spiritual world, are like heat and light in the 
 natural world, 7082—7084. Spiritual heat or love, and spiritual light 
 or faith, come from the Lord as the sun of heaven, 7083, 7625. AH 
 in the other life are consociated according to loves; in heaven according 
 to love towards the neighbour and towards the Lord, and in hell accord- 
 ing to the loves of self and of the world, 7085. It cannot be known 
 what good is, unless it be known what love to the Lord and love or 
 charity towards the neighbour is, 7178—7182, 7255. Nor can it be 
 known what evil is unless it be known what the love of self and of the 
 world is, 7178, 7255, 7366. Nor can it be known what the truth of 
 faith is, except from good, nor what the false is, except it be known 
 what evil is, 7178. There are two faculties, the understanding allotted 
 to the truth of faith, and the will to the good of love ; these faculties 
 are conjoined with those who are in good, but not with those who are 
 in evil, 7179. They ought not to be separated, 7180. It is necessary 
 for man to know what good is, that he may know what heaven is, and 
 to know what evil is, that he may know what hell is, 7181. The life 
 of charity according to Christian precepts is saving, but not a Hfe 
 according to natural good, 7197, 7761. The good of love to the Lord 
 is called celestial good, and the good of charity towards the neighbour 
 is caHed spiritual good, 7257. The doctrine of love to the Lord is 
 most extensive and mysterious; the doctrine of love and charity towards 
 the neighbour is extensive, but not so mysterious, 7258. Inasmuch as 
 this latter doctrine is extensive, the ancients reduced charity towards 
 the neighbour into classes, and gave them names, 7259, 7260. Those 
 names were given them from heaven, 7261. Their doctrine of charity 
 taught in what manner charity ought to be exercised towards those who 
 are in each class, 7261. Hence such names occur in the Word, where 
 they signify those who are such spiritually, 7262. See Love of Self. 
 They who are in the good of charity cannot lose any thing, and they 
 remain to eternity, because, by the good of charity, they are conjoined 
 to life itself and to the Eternal, that is, the Lord, 7506, 7507. There 
 are two things which proceed from the Lord, good and truth, but they 
 are united both in their proceeding from him and in heaven; in the church 
 they are charity and faith, which in like manner ought to be one, 7623, 
 7624. See below, Charity and Faith. Every one may see from natural 
 lumen, that good and truth agree together, not evH and truth ; and that 
 experience testifies the same thing, 7627. All things in the universe 
 Lave reference to good and truth j thus all things of the church to cha- 
 
 C II A 
 
 uo 
 
 rity and faitli, 7752—7754. The good of charity has its quality from 
 the truth of faith, and truth has its essence from that good, 7759. 
 Good also^has its quality from the copiousness of truths and their con- 
 nection, 7760. Spiritual good is alone saving, because spiritual good 
 is a plane for the angels, but not natural good ; for the latter is drawn 
 away as easily into what is false and evil as into what is true and good, 
 7761. The confidence which is of faith is from the good of love, not 
 from faith separate, 7762. See Faith. Man is so created as that he 
 can look above himself, and beneath himself, 7814. He looks above 
 himself when he looks to his neighbour, his country, the church, heaven, 
 especially to the Lord, 7814, 7815, 7817. To look above himself is 
 to be elevated by the Lord, 7816. He looks at the world and at self 
 when he looks at those things which are of heaven and of the Lord 
 from behind, 7817. To look above self, and beneath self, is to regard 
 the one or the other as an end, and to love it above all things, 7818. 
 Man may love self and the world, also eminence and opulence, but as 
 means to an end, 7819; and that in such case it is good, 7820. Man 
 IS distinguished from the brutes by the capacity of looking above self; 
 to look beneath self is to be a beast, but to look above self is to be a 
 man, 782 1 . The difference between living according to the precepts of 
 faith, and according to the precepts of charity, is as the difference 
 between man in his unregenerate and regenerate state, 8013. Charity 
 is an internal affection of doing good, and the delight of the life, 8033. 
 With those who are in charity there is heaven and the church ; these 
 also are the regenerate, who have a new will and a new understanding, 
 8036. They who are in the love of self and of the world do not know 
 what charity and faith are ; neither do they comprehend what it is to 
 do good without recompense, and that this is heaven; rather, they 
 believe that there is nothing of joy if they be deprived of the joy arising 
 from the glory of honours and 'wealth, when yet heavenly joy then 
 commences, 8037. It is believed that giving to the poor, assisting 
 the indigent, and doing good to every one, is charity, but charity ex- 
 tends much further, 8120, 8121. It consists in doing what is right, 
 just, and good in every work, and in all employments, ill. 8121, 8122. 
 The reason is, because man, a society, a man's country, the church, 
 the kingdom of the Lord, and generally what is good and just, are the 
 neighbour, 8123. With those who are in charity from internal affec- 
 tion, it pervades all and every thing which they think, speak, wHl, and 
 act, 8124. A life of piety without a Hfe of charity is of no avail, but 
 with it, it avails every thing, 8252. What is meant by a life of piety, 
 and what by a Hfe of charity; that the latter consists in uses, 8253. 
 The worship of the Lord consists in a life of charity, 8254 ; ah. 8255. 
 Man remains of such a quality as is his life of charity, and not such 
 as his life of piety without charity, sh. 8256. The life of charity is 
 according to the precepts of the Lord, and is spiritual ; but to do what 
 is just and honest without it is civil and moral life, 8257. The unre- 
 generate do not know what the good of charity is, 8462. Charity con- 
 sists in doing weH to the internal of man, that is, in such benefactions 
 as conduce to the spiritual life, and in conjoining with it such benefac- 
 tions as conduce to external welfare at the same time, with a prudent 
 regard that the former always accompany the latter, 9209. When 
 any one does good for the sake of good, or for the sake of truth, it is 
 
 ii- 
 
56 
 
 C II A 
 
 CH A 
 
 57 
 
 i 
 
 
 for the sake of the Lord, 9210. This ought always to he the head, 
 and self or gain the sole of the foot, 9210. To love what is good and 
 true for the sake of what is good and true, is to love the neighhour and 
 God, 10,310. To do what is good and true for the sake of what is 
 good and true, is to love the Lord above all things, and the neighbour 
 
 as one's self, 10,336. 
 
 2. Charity and Faith. Charity saves, not faith without charity 
 379, 389. Charity, or love and mercy, is the only bond which con- 
 joins the Lord and' man, 3/9. They who place the essential of salvation 
 in faith, do not even attend to or see what the Lord so often said 
 concerning charity and love, 1017, 2373. Charity is received from the 
 Lord by means of faith, 393. See Faith. With a person about to 
 be regenerated, seed cannot be rooted except in the good of charity, 
 880. The illumination of a regenerate person is from charity, not from 
 faith, 854. All the precepts of the decalogue, and all things of faith, 
 are grounded in charity as their essence, 1798. In the last times there 
 is no faith, because no charity, 1843. The fruits of faith are good 
 works, and good works are of charity, and charity is of the Lord, con- 
 sequently he himself is in it, 161, 1873. They who are in faith with- 
 out charity have no conscience, 1076, 1077. There is no faith where 
 there is no charity, 654, 1162, 1176. They who are in no charity 
 cannot acknowledge the Lord, and if they profess him, it is a mere 
 external thing, or from hypocrisy, 2354. None are saved by faith. 
 
 plified, 2340, 2349. Those who are in the good of charity easily re- 
 ceive the truths of faith, 2049. See Nations. Doctrinals of faith 
 are of no effect unless they have charity in them, because they respect 
 charity as their very end, 2049, 2116. Faith has been separated from 
 charity, and regarded as the means of salvation, in the degree that 
 self-love has prevailed, 223 1 . Charity is a celestial flame, and faith 
 thence derived is like the light of spring, but faith separate from cha- 
 rity is like the light of winter, 2231, 7625. They who separate faith 
 from charity make charity meritorious in the other life, 2371, 2380. 
 It has been matter of controversy from highest antiquity whether the 
 primogeniture belongs to charity or faith, 2435. Charity without faith 
 is not genuine charity, and faith without charity is not genuine faith, 
 2839. From various reasonings it would appear that faith is prior to 
 charity, or truth superior to good, but it is a fallacjr, 3324 . They who 
 make faith, and not charity, the essential, may be m the good of truth, 
 yet not so much in heaven, or so conjoined to the Lord, as they who 
 are in the good of charity, 3459. Those who do good from faith, and 
 not from charity, are more remote from the Lord, 3463. Faith is the 
 external form of charity, and charity the internal of faith, 3868, 3870. 
 Without charity, faith is lifeless and filthy, 3870. The truths of faith 
 cannot be accepted except by conjunction with the good of charity and 
 love, ill. 4368. How much eood there would be in the church if cha- 
 rity were in the first place and faith in the second, ill. 6269. An idea 
 concerning good and truth, or charity and faith, may be formed from 
 the sun, and the light thence derived, such as it is in the spring, and 
 such as it is in the winter, 7625. When the light and the heat are 
 
 conjoined, man is compared to a garden, and when they are not con- 
 joined, to a wilderness, 7626. The first principle of the church is 
 charity, and it enters by an internal way; the second is faith, which 
 enters by an external way, 7755, 77b(S, Their conjunction is effected 
 in the interiors of man, wherein good adopts truth, 77^7. By con- 
 junction with good or charity, faith becomes charity, 7758. Faith 
 itself is an internal affection for what is true and good, and this is the 
 ground of its conjunction with charity, 8034. They who are in genuine 
 charity and faith, know that the all of charity and faith is from the 
 Lord, 8035. Seriatim remarks concerning charity and faith, 9239 — 9245, 
 9363—9369, 9443—9454, 9585—9591, 9701—9709, 9796—9803, 
 9974-9984, 10,167—10,175, 10,318 — 10,32.5, 10,386—10,392, 
 10,519-10,522, 10,591—10,597, 10,714—10,724, 10,740—10,749, 
 10,760—10,766, 10,773—10,781, 10,789—10,806, 10,815—10,831. 
 
 3. Charity in worship and the Church, The church is one 
 if all have charity, notwithstanding the diversity of worship and of 
 doctrinals, 1285, 1316, 2385, 2982. Charity, which is of the will, 
 not the doctrinal of faith, constitutes the church, 809, 1798, 1799, 
 1834, 1844. They who are of the external church possess the internal 
 in worship if they have charity, 1100, 1151, 1153. See Internal, 
 Worship. The church is spiritual from charity, not by professing 
 faith without charity, 916. The church in process of time recedes from 
 charity, 1327, 1334, 1335. Every one may know from charity whether 
 he is in the internal of worship, 1102, 1151, 1153. Charity prevailed 
 in the ancient church, and therefore it was one, though it was spread 
 over many kingdoms, 2385. See Church. The spiritual church is 
 every where various as to truths, but it is one by charity, 3267. The 
 church is not the church unless doctrinal truths are conjoined with good 
 of life, 3310; but when that is the case, notwithstanding the variety 
 of doctrinals, it is one, 3451, 3452. There is not any church where 
 charity is not acknowledged for the essential of the church, ill. 4766. 
 The internal of the church is charity towards the neighbour in will and 
 in act, and thence faith in perceiving, 4899. Hence the genuine love 
 of the Lord and genuine worship are testified by charity and its exer- 
 cises, and not merely by outward veneration, 5066, 5067. The church 
 does not consist in the truths of faith, but it exists where charity is, 
 5826. How much good there is in the church if charity be in the first 
 place, and faith in the second, ill. 6269. How much of evil, if faith 
 be in the first place, and charity in the second, 6262. The doctrine of 
 charity was the prevailing doctrine in the ancient churches, and hence 
 they derived their wisdom, 6628, 6629. 
 
 4. Various particulars concerning Charity. Angelic life consists 
 in use and the good works of charity, 454. The angels are forms 
 of charity, 553, 3804. Those who have the life of charity come 
 into heaven immediately, from experience, 318. When the Word is 
 read, it is vivified according to every one's state of charity and inno- 
 cence, 1776. The spheres of charity and faith, which are perceived as 
 odours in the other life, are most delightful, 1519. Concerning the 
 doctrinals of love and charity known to the ancients, and which are 
 now lost, 3419, 3420. See Doctrine. The regenerate are, as to 
 their spirits, forms of love and charity like the angels, 3804, 4735. 
 Charity exemplified in the case of a judge who condemns an ofifender. 
 
58 
 
 C II I 
 
 CHR 
 
 59 
 
 4730. The simple know and acknowledge what charity is, not what 
 faith separate is, 4/41, 4754. The doctrinals of the ancient church 
 were doctrinals of charity, and their knowledges and scientifics con- 
 sisted in knowing what their rituals, and the objects of the world, repre- 
 sented, 4844. Those who have lived in the good of charity come into 
 all wisdom in the other life, .5859. The celestial kingdom and the 
 spiritual kingdom are conjoined by charity towards the neighbour, be- 
 cause charity is the external of the celestial kingdom, and the internal 
 of the spiritual kingdom, 5922 ; compare 6425, and see Mutual 
 Love. In the former case it is called mutual love ; in the latter, cha- 
 rity, 64.35. When the angels communicate their good to another so 
 as to be willing to give all, an augmentation of good flows in ; but if 
 they think of recompense it is dissi[)ated, 6478. All in heaven are 
 kept in a front aspect with the Lord by love towards him, and by cha- 
 rity towards the neighbour, ill. 9828. 
 
 CHAUNTING OF THE LAND [decantatio terrce']. The best 
 fruits or praises of the earth signifies the more excellent things of the 
 church, 5618. See Singing, Music. 
 
 CHECKERED [tesselatum']. See Garment. 
 
 CHEDORLAOMER [Kedorlaomer']. Chedorlaomer and his vas- 
 sals signify apparent goods and truths, 1667 ; and these in the external 
 man, 1671. See also 1685, and the articles El am, Shem. 
 
 CHEEK-BONE [jnaxiUd]. To smite the cheek-bone signifies to 
 destroy truth, 9048. 
 
 CIIEMOSH [KemoscK]. See Moab. 
 
 CHEFiETHIMS. See Egypt (Caphtorim), 
 
 CHESED [Kesed^. See Nahor. 
 
 CHERUB. Cherubim signify the providence of the Lord, to pre- 
 vent man's entering of himself into the mysteries of faith, 308, 6832, 
 9391. The Lord's dwelling between the cherubim signifies the Lord in 
 such a state of providence, 3384. The word cherub was derived from 
 remote antiquity, like the divine names, 4162. Cherubim signify fore- 
 sight and providence, 6367. Cherubim, palms, and flowers engraved 
 on the walls of the temple, signify providence, wisdom, and intelligence, 
 8369. Cherubim signify the guard and providence of the Lord, to 
 prevent access to himself, except by good, 9277 at the end ; and to 
 prevent the good, which from the Lord is in heaven and with man, 
 being injured, 9506; sh, 9509. There being two cherubim denotes 
 the celestial and spiritual good by which he is approached, 9523. They 
 also denote a guard to prevent spiritual good and celestial good being 
 mixed together, 9673. 
 
 CHILD. See Boy, Girl, Infant. 
 
 CHILDHOOD [pueritid]. Infants and children are in celestial 
 things more than adults, because they are in love towards their parents, 
 and in mutual love and innocence, 1453. The good of these loves flows 
 in from the Lord, and ser^s as the plane for receiving truths in after 
 life, 10,110. But the delight of learning in childhood is only external, 
 not regarding any end, 1472, 1480. It opens the way for the celestial, 
 the spiritual, and the rational to flow in, 1495. See Instruction. 
 The celestial affections of love with which infants and children are im- 
 bued flow in without knowledges, and are stored up for future use, 
 1450. See Remains. Worldly and sensual things adjoin themselves 
 
 ; 1 
 
 in childhood, and can only be discritninated and separated as knowledge 
 is attained, 1547, 1557. Hence instruction and knowledge must pre- 
 cede temptations, 1661, 3701. Childhood and youth signify states of 
 the affections of good and truth, 3254. By the truths of infancy and 
 childhood the angels of God ascend from earth to heaven as by a ladder, 
 and by the truths of adult age they descend from heaven to earth, 3701. 
 From infancy to childhood man is merely sensual ; from childhood to 
 youth communication with the inner natural is opened, 5126. From 
 early infancy to early childhood man is introduced by the Lord into 
 heaven, among celestial angels, and held in a state of innocence; but 
 from this period he gradually puts off this state of innocence, and comes 
 into the aff'ection of charity, and among spiritual angels, 5342. See 
 Infant, Man. 
 
 CHILD, TO be big with [gravida esse]. See Womb. 
 
 CHINESE, THE [Chinenses], The Chinese, and a representation 
 of their genius, seen by the author; they were instructed concerning 
 the Christian doctrine, that it prescribes love above every other, 2596. 
 
 CHITTIM. See Elishah. 
 
 CHOIR [chorus]. Concerning the rhythmical speech of certain 
 spirits, forming a sort of choir when heard by the author, 1648, 1649. 
 Concerning the easy initiation of gentile spirits into choirs, 2595. A 
 choir of the Chinese, 2596. On the formation of visible representa- 
 tives by choirs, 3350; compare 2596. How choirs act in unity, though 
 the number may be many myriads; and thus that the universal heaven 
 is one from mutual love, and from love to the Lord, 3350. The more 
 numerous they are, so much the more distinct and perfect, 3350. It 
 is by choirs that inauguration into unanimity is efi^ected, and that they 
 are successively more interior, 5182. The spirits of Jupiter are much 
 delighted with angelic choirs, 8115. In ancient times it was per- 
 mitted to express spiritual dehghts by choirs, or by dancing and sing- 
 ing, as mentioned in the Word, where these things signify the joys 
 belonging to the affection of truth grounded in charity, 8339. See 
 Music. 
 
 CHOSEN, OR Elect, the [electum], denotes what is well pleasing, 
 2922. The chosen (or elect) are those who are in the hfe of good and 
 of truth, 3755 at the end, 3900. Their election precedes the marriage 
 of good and truth, 3805. There is no election and reception into hea- 
 ven from mercy, according to the opinion of the vulgar, 5057, 5058 
 at the end, 8700, 10,659. But the election of the good is universal, 
 7051. 
 
 CHRIST [Christus], In the internal sense by Jesus is signified 
 divine good, and by Christ divine truth; and by both the divine mar- 
 riage of good and truth, 3004. That by Jesus is signified divine good, 
 3005; and also the complex of all doctrine and worship, 3006. That 
 Christ is the same as Messiah, anointed, and king, sh. 3007, 3008. 
 And that Messiah, anointed, and king, is the same thing as divine 
 truth, sh. 3009. Hence what is the regal principle, and what the 
 priestly principle of the Lord, 3009. The divine spiritual proceeding 
 from the Lord's divine human is one with the divine truth, or Christ, 
 4669. By false Christs are signified truths not divine, or falses, 3010. 
 They who profess themselves Christians, and do not live according to 
 the precepts of the Lord, worship false Christs, 3732 at the end. 
 
 CHRISTIANS [ChrUtiani], Concerning the state and lot of the 
 
60 
 
 CIl U 
 
 CHU 
 
 61 
 
 I 
 
 Gentiles (or nations) in the other life, as compared with that of Chris- 
 tians, 2597. See Gentiles, Nations. Christians at this day are 
 without faith and charity, in contempt, aversion, and enmity against 
 the truths of faith and the Lord ; and in intestine hatred one against 
 another, 3489. See Nations, Church (4). 
 
 CHRYSOPRASUS. See Precious Stones. 
 
 CHRYSOLITE. See Precious Stones. 
 
 CHRYSTAL [crystallus']. See Crystal. 
 
 CHURCH [ecclesia]— . ... 
 
 1 The Most Ancient Church. Concerning the most ancient 
 
 church, its celestial state, &c., 597, ^08 .^^'^T^^^^l ^^ T T}^^ 
 man or Adam, and its members are high above the head lllo. 
 They have beautiful habitations and delightful auras, 1116. 1 hey are 
 in the highest light, 1117. They had internal respiration which is 
 described! 607, 608, 1118—11 20. Accordingly, their speech was not a 
 speech of words, but was effected by expressions of the face and lips, 
 1118 They enjoyed perception like that of the angels with whom 
 they communicated, 607, 895, 1121. They had the law inscribed on 
 them 1121 ; the Word not being written in their time, but revealed, 
 2896! In terrestrial and corporeal things, they saw only spiritual and 
 celestial things, and cared for nothing else, 920, 1 122 They had de- 
 liahtful dreams and visions, and hence their paradisiacal representations, 
 1?22 With them, goods and truths were inseminated m the voluntary 
 part^not so with the ancient or spiritual church, 895. The difference 
 between the quality of these two churches described, o97, 607. The 
 antediluvians (when the most ancient church had declined) saw notlung 
 but worldly and corporeal things in the objects of the senses, 920. The 
 knowledge of representatives and significatives was from the most an- 
 cient church, 2896 ; those who collected them for the use of posterity 
 bein^ signified by Enoch, 2896. The most ancient church existed in 
 the fand of Canaan, 3686. See Canaan. The most ancient church, 
 the ancient, and the Christian, agree as to internals, for they are 
 one 4489. The difference of genius between the man of the most an- 
 cient, and the man of the ancient church, ill. 4493. See Celestial. 
 The most ancient church had not the externals of worship, nor cmild 
 they have received them unless their internals were closed, 4493. The 
 Lord was expected by the third generation of this church, 1123 ; and 
 by their posterity, when the church declined, but with a difference, 
 1124. The remains of the most ancient church were the Hittites and 
 Hivites, 4447, 4454. Also the NephiUm or giants, 4454. This church 
 was informed concerning the things relating to eternal life by immediate 
 commerce with the angels of heaven, 10,355. The period when it 
 flourished is called the golden age, 10,355. Hamor and Shechem 
 were remains of this church, and committed an enormous sin when 
 they submitted to circumcision, 4493. Had the man of the most 
 ancient church read the historical or the prophetical word, he would 
 have seen the internal sense without any previous instruction, 4493. 
 
 2. The Ancient Church. The ancient church was altogether of 
 another temper compared with the most ancient, and was formed m 
 the intellectual part, 640, 641, 765. It was instructed by doctnnals, 
 609 ; and had no internal communication with heaven like the most 
 ancient, 784. The church Enos, and its quality, 1125. The church 
 Noah, and its quaUty, 1 126. The church Shem, and its quality, 1 127. 
 
 The ancient church represented as to its quality, when it began to de- 
 cline, 1128. Through how many kingdoms the ancient church was 
 spread, 1238, 2385. That by Eber in Syria, a new church was es- 
 tablished, 1238. What was the quality of the church from Eber; 
 that it was in externals, and was instituted when the ancient church 
 was adulterated, and turned into idolatry, 1241. The ancient church 
 had a written word which was lost, and it consisted of historical and 
 propheticals, 2897. It was derived from the representatives and sig- 
 nificatives of the most ancient church, and was divine, 2897. Con- 
 firmation of this fact from the prophecy of Balaam, 2898. See Word. 
 Concerning the doctrinals of love and charity in the ancient church ; 
 and concerning representatives and significatives, 3419, 3420. See 
 Doctrine, Representation. The ancient church, like the most 
 ancient, existed in Canaan, and hence the places there were repre- 
 sentative, 3686. The statutes and laws commanded to the posterity 
 of Jacob were known in the ancient churches, 4449. In general there 
 were three churches after the flood, the first named after Noah, the 
 second from Eber, the third from Jacob and afterwards from Judah 
 and Israel, 1327. The ancient church was a representative church 
 inasmuch as their external rituals corresponded with their internal wor- 
 ship, not so with the church descended from Jacob, 4288. The 
 Canaanites and Perizzites were remains of the ancient church, 4516, 
 4517. See Hebrews. The traditions of the most ancient church 
 were the source of their knowledge of the things of eternal life, 10,355. 
 They were in spiritual good, and their period is that of the silver age* 
 10,355. Circumcision was known in this church, and emanated from 
 it to many nations, 4462. They knew the essential doctrines of the 
 church, but they were led to them by representatives, 4904. 
 
 3. The Jewish and Israelitish Church, The Hebrew or Syrian 
 church in the time of Abram had so far departed from the truth 
 as to be idolatrous, 3031. See Hebrews. In his stock, however, 
 the genuine principle of the church was capable of being represented' 
 4208. Hence the representative of a church, but not a church, was 
 raised up amongst the posterity of Jacob, 4281. See Jew, Repre- 
 sentation. This consisted of the same external rituals as the repre- 
 sentative church, but without the corresponding internals, ill. 4288, 
 4680. The internals of the ancient church had reference to charity, 
 which was to them the essential of the church, not so with the posterity 
 of Jacob, 4680. A church merely representative is not a church, 3480. 
 But all the representatives of the Jewish church contained in them ali 
 the arcana of the Christian church, 3478 at the end; such things 
 having been representative of the interior things of the church and of 
 heaven, 10,149. The Jews were not led by such representatives to 
 internal things as were the men of the ancient church, 4904. Hence 
 the Jewish church never was a church beginning from charity, but 
 only the representation of one, 2910. It was not a new church, but 
 only a resuscitation of the ancient church, 4835. Abraham was 
 ordered to go to the land of Canaan, and this land was given to his 
 posterity for the sake of the representation of heavenly things, 3686. 
 Angels communed viva voce with the Israelitish church, because the 
 men of that church were not interiorly receptive of influx and illustra- 
 tion, 10,355. The period of this church is called the age of brass. 
 
I 
 
 02 
 
 CHU 
 
 c H i; 
 
 63 
 
 I 
 
 10,355. The external form of the Word was charged o" «««'"^»'j;/ 
 th; Israelites ; its ;n^;i;e.ai„.„g f ^^^^f 'crutcii%ted 
 :?o"n l&af n?iC' ritf butLd been practised in the anient 
 
 """""tnt'Lislian Church. In the F'""''- f" hSstS^cS 
 one another as brethren^ 1834 As '« "f ""^J^ rS "o ^^^"^^^^^^ 
 ".^^nsT' "c^lreVrrc sii?di£ externals; 
 
 ASetiS "S^^^^^^^^ 
 
 A proof that charity has perished in the ^^^^^^^^^^^^^^ *%._:- g^- 
 
 When charity dies in a ehurch, a new one is "'f tuted by the LojJ. 
 and rarely among those with whom the old church existed. 2986. Ihe 
 ie will be the^ case at this day with the Chr.st.an church. 2986 
 Xnlw church will be established with only a few among them, 3898, 
 Ir there is smcdv any faith at the present day in consequence of there 
 tor there is scarteiy aiiy i oualitv of the church at 
 
 beina no longer any charity, 3898. ^ "«'**' H""'"/ "'".,, ,, 
 
 SV. ^h - to inte-ls an^^ -W ^ 
 
 rc^Tnd'^SriSn^r.h'is^^^^^^^^^ ^T^-Ae'S* 
 
 of the sun and that of the moon, 4489. But compared with the an- 
 
 ih^^ 10 n4 The last is its n ght, to which succeeds the dawn, or 
 foe^'cffi;, l^'l34. ConcerLg its gradual p^^^^^^^^^^ 
 
 1^ a dearer perception than Christians, and the church is transfened 
 tn them 9256 The Christian church is the same with the ancient 
 r K ^nH the Jewish the interior things of the latter heing the 
 Sn.s of L ChrisTi^n^L^^^^^^ 4772. The internals of the church 
 things ot tne /^nr ancients, hut he abolished 
 
 as taught by the Lord, were *^"°^" , ^^ Christian church was 
 
 Xo'bItT bV rfp^-^^^^^^^^^^^ things but was to know 
 
 Th m wi^ut r^^^^^^^ 4904. Internal truths are not revealed 
 
 nntU the church is vastated, lest they should be profaned; on this 
 ^cclt the^^^^^^ came into the world, and now al- the^"^^^^^^^^^^ 
 of the word is revealed, 3398. It is by means of the ^ ord th^t the 
 Christian church communicates with heaven, 10,355. Its period ot 
 declension is the age of iron and clay, 10,3oo. 
 
 ,*. la^sages of general appHcnfion. See Love, Charity, Hfa- 
 
 VKN, Worship, Doctrine, Faith, Internal, External. Every 
 
 church HI process of time decreases and is contaminated, 494, 502, 
 
 L^=' or recedes from charity, and produces evils and falses, 1834, 
 
 n- .lo ^ vastation of the church ends in the rise of a new one, 
 
 ,'r7t u ^^ST^TiON. It is restored amongst the Gentiles, 
 
 UOC. Somewhat of a church is always preserved, otherwise the 
 
 human race would perish, 408, G37, 931 ; because the church is as 
 
 the heart and lungs 637, 931, 2054. Ip the spiritual church the 
 
 new bir h ,s eftected by doctrinals of faith, which being implanted in 
 
 tlie mmd become the ground of conscience, 7(^b. Charity, not faith 
 
 separate, constitutes the church, 809, 916. The church would be 
 
 one. If all had charity ; although they should differ as to worship and 
 
 i^.^r""?l'.;o \^'n^i'*"^^^°"'t^*"^^' t^^ ^^"'•^h* not doctrinals, 1285, 
 \^f*A^3i^^"^' ^^^"^- The internal and external constitute 
 one church 409. The internal consists of those who are regenerate, 
 the external of the unregenerate who are in the doctrine and worship 
 of the church 1083 1098, 6587. Those who live in charity without 
 1 um'"f ►ul.^ t^'"g ^^ the internal man, constitute the external church, 
 I lUU, 0j8/. The external without the internal is an idolatry, 1242. 
 1 he external IS a mere body which is nothing unless the internal vivify 
 K 1^ 1 ^7'^^'P was made external, lest the internal principle 
 should be profaned, 308, 1327, 1328. There is an internal church 
 true and corrupt, and an external true and corrupt, 1238. The church 
 IS compared to the rising and setting of the sun, to the times of the 
 year; also of the day, and likewise to metals, 1837. A woman de- 
 notes the church, 252, 253. See Woman. Concerning the church, 
 ':frr^^ ?,"^ spiritual, what is the quality of the one and the other, 
 .^009. Concerning the first and succeeding states of the spiritual 
 church, and of spiritual things. See Regeneration. The state of 
 oloo "''^^ '^ successively changing, still the kernel is always preserved, 
 OQQ^ 4^1 church would be as the Lord's kingdom, if all had charity, 
 ^^85. Ihe last judgment is the last time of the church, 2118. In 
 VFhat the consummation of the several churches which have existed on 
 this globe has consisted, 2243. The Lord came into the worid, that 
 he might save the spiritual, 2661. They who are within the church, 
 ought especially to be purified from evils and falses, because they can 
 render holy things impure, 2051, 2054, 2056. The communication 
 of heaven with the human race is by the church, because the church 
 IS like the heart and lungs. 2853. All men who are in the Lord's 
 church, although dispersed through the globe, still make as it were 
 one, as in the heavens, 2853. States of the church compared to times 
 of the year and of the day, 2905. Every church decreases, and this 
 even to no charity, and at length to hatred against others, 2910. The 
 reason is, because hereditary evil increases with time unless families 
 become regenerate, 2910 at the end. A new church is rarely, if ever, 
 raised up by the Lord from the men of a former church, but from the 
 gentiles which were in ignorance, 2910, 2986; the reason is, they have 
 no falses opposed to the truths of faith, 2986, 4747. Various churches 
 form one church, when love to the Lord and charity towards the neigh- 
 bour IS the essential, not when faith is, 2982. The church is compared 
 to a bridej and in ancient times, vessels of silver, and of gold, and 
 
64 
 
 CHU 
 
 garments, were given to a bride, to signify truth, good, and their adorn- 
 ins:, which arc of the church, 3164, 31C5. See Bride, Bracelets. 
 The church of the Lord extends to gentile nations; and the gentiles 
 who are in good easily acknowledge many truths from themselves, 32()J. 
 Even the tacit acknowledgment and worship of the Lord, ««« his pre- 
 sence with them, is involved in their reception of good, 3263. Ihey 
 constitute the spiritual church, which is every where various as to 
 truths, but one by charity, 3267. There is no church unless the 
 truths of doctrine are implanted in the good of Hfe, 3310. Concermng 
 the first state of the perversion of the church, 3353, 3354. 1 here is 
 only one doctrine of the church, viz., the doctrine of chanty towards 
 the neighbour and of love to the Lord, 3445. Although doctrmAls are 
 various, still the church is one, if all have charity, 3451, 34o2. Ihe 
 Word is unclosed to churches in their infancy, because love to the Lord, 
 and charity towards the neighbour, is assumed as a principle ; but after- 
 wards, when faith is so assumed, the Word becomes closed, 3/73. Ihe 
 knowledges of doctrinals, that is, the Word, must precede before the 
 church can be established, 3786. There would be no church unless 
 man was spoken to in the Word by exterior truths, ilL 3bo 7. 1 he 
 churches which have existed were in external truths, 3857. Ihey are 
 not of the church who are in the afifection of truth and not m good, 
 and who are in the affection of good which is not productive of truth, 
 3963. The church is the foundation of heaven, 4060. That man is 
 the church, 4292. That they who are of the vastated church are re- 
 moved from heaven by a cloudy mist, caused by an inundation of falses, 
 4423. That life makes the church, not doctrine thence separated, 
 4468. The human race would grow insane and be extinguished, if 
 there were no church, 4545. The church which commences from faith 
 has no other regulator than the understanding; but the church which 
 commences from good has for its regulator charity, and the Lord, 4672. 
 The church in process of time usually declines to faith, 4683, 4689. 
 There is no church where there is not an acknowledgment in life and 
 doctrine, that the human of the Lord is divine, and thus one with the 
 Father, sh. 4766. Neither is there any church, where charity is not 
 acknowledged for an essential of the church, 4766. Concerniug the 
 representation of the man of the celestial church as to the voluntary 
 part, and of the man of the spiritual church as to the intellectual part, 
 throughout the Word, 5113. They who are in the affection of truth 
 do not remain in the doctrinals of their own church, but search the 
 Word, and see whether they be true, ill. 5432, 6047. The man of the 
 church was heretofore in interior things; but at this day in what is 
 external, or the body, 5649. Man ought to be in the good of truth, 
 that he may be a church, 5826. The Word ought to be searched, to 
 know whether the doctrinals of the church are true, otherwise truths 
 would be estimated only from the soil in which they are propagated, 
 and their birth-place, 6047. See Faith. How much good there would 
 be in the church, if charity was in the first place, and faith m the 
 second, ill, 6269. But how much evil there is when faith is in the 
 first place, and charity in the second, 6272. That charity is actually 
 in the first place, andYaith apparently,— see Truth, Regeneration. 
 They who are in the external church, do not elevate the thoughts higher 
 than to the Lord's divine natural, but it is otherwise with those who 
 
 CH Y 
 
 65 
 
 K the Wor^ f '^"'i^' ^.^^^- u ^^' .^^^^^^ '^ -^^^ « ^^"^^h from 
 burfrom Lin ' ^'T ^"^""^"^ *^^ ^°'^' ^"^ ^^^"^ sacraments, &c., 
 TheZof th^/'^".;^^ doctrine derived from the Word, 6637 
 
 tifics^nd ?li 'P'!;''"^^ ?^";'^ ^' '""^^^^^^ '"^ ^^^ «ther life by scien- 
 devLed ImT' ''''^ ;L'^''\^^ P""^'^ ^° «« '^ be capable of being 
 Sersed thpf ''".' ^u^^' u ^f > * ^^"^^^^ ^"^ ^^^^^^^^r such arf 
 tKS;! 7f r^' i!^' if^"'".^ ^", S'"^^"^' ^^^7. They who are in 
 the Wor^ w \t '.^"'^^ :".'^"^P^" 8^^^' ^"^ i" the literal sense of 
 want of inr-"' *.^M° ''^^ ^^ ^"^"^' b"' °b^^»^^Jy a«d generally for 
 worse with f ho"' ^i'"^^'' ^^l' ^'' Natural, Spiritual. It is 
 f hoi ri °'^ ""^'J ^'^ «^the church, and are vastated, than with 
 
 ate a^d of wh?/ ^*^ 'Y'""' '''' ^^^^°" "^^^ ^'''' ^h' Th J 
 th"^x\tnal £c2: 78lo 7/^8762 ^'^ir^^^ ^'"^^'' ^7^^^' 
 Lord and ,,30 the cai2?^^^i i^:Ta:' tI:^Xs'^^^^^^^ 
 
 9?76 ThI ' nd''f '^r''f '^ ™'". ^^" ^""^t^^"^^ '^' *^h»r^h, described 
 of We to theTord /k "'{ ^f "ftitutes the spiritual church; the good 
 
 ternalof fhp i: I ^^ •'''^ .^'^^ '^^"'^*'' ^'^^^' ^e who is in thf in- 
 ternal of the church is m the external also, for the internal is of the 
 
 ™". '^^^^.t^!•"«^ ^^ ^^tion, 9375. No ^ne is realign the chu^h 
 the cte' T ^^|r«"jvl«'698. The Lord himself^s heaven and 
 the church ; thus all m all, because he dwells there in his own, and not 
 in the propnum of any, 10,125, 10,151, 10,157. The states of Z 
 church decreasing from love and light, ae compared wftht^^^^^ 
 man, decreasing from infancy to dd age, 1 0, iV 1 W havtleen 
 tua[ ^"'%v\'"°''rr"^ "' ''^'''^^ ^h"^<^h, the aScr spirit 
 th?i^^ the Christian; and their times are meaJby 
 
 tne goJden, Sliver, brazen and iron ages, 10,355. Concerninff the revP 
 lationsin those four churches ; that in the first there wI^cLm^^^^^ 
 
 SeLTSr^^^^^^ V"' --^^ by corresponTnrri 
 
 Xd ?0 '^r^ ' Q the third by a living voice, and in the fourth by the 
 Word, 10,355. See the preceding articles, 1, 2, 3, 4. If there were 
 
 ?0 4^2 TI^^'T '^'.^r^ '' ''''''''^> *^« human race would perTsT 
 l/t\ ' ''^"" u ?f ^^' "^"'•^^ ^^d of worship without the^in er! 
 
 churches lo';??0 "\ofi ''4''; .^T'^V '^ ^°^^"- -"-^^"g 
 cnurciies,10,/60— 10,766. That which makes heaven, makes also the 
 
 church with man, 10,760. The church is where the Lord is acknow! 
 
 ^xtfrnil'^l^^^'t '^vf ^".'^^^' '^^^^^' The church is internal and 
 external; that which is m love, and that which is in faith, 10 762 
 There ought to be doctrine of life, which is the doctrine of charity and 
 
 ifvflllf ^''- '''^''' '.''^'1V They who are out of th H and 
 live well are in communion with the church, 10,765. They who are 
 
 .«li ^HURCH-MILITANT [ecclesia pvgnav,-]. The Lord's church is 
 
 ptJ^t^''* ^^^^'^ regeneration, the reason, e7/. 59. 
 
 CHYLE. The castigation and purification of the blood, of the 
 serum, and of the chyle, correspond to the various modes of spiritual 
 vexation and inauguration, 5173. These take place in order that cvih 
 may be separated, and goods collated for use, 5174. Certain spirits 
 whose influx answers to the attraction and circulation of the chyle 
 
 F 
 
66 
 
 CIH 
 
 CLO 
 
 Hi 
 
 described, 5180. Spirits only come into heaven, or the grand man, 
 when they are representatively in the blood, 51 76. See Blood. 
 
 CICERO. Discourse with him in the spiritual world, 2592. bee 
 also Heaven and Hell, 322. Sacred Scriptures, 115. Irue 
 Christian Religion, 273. 
 
 CINDERS [favilla]. See Ashes. 
 
 CINNAMON \cinnamonum]. Aromatic cinnamon denotes the per- 
 ception and affection of natural truth 10,254 10 264 S«f ^ane. 
 
 CIRCLE [circulus]. The procedure of faith illustrated by the 
 circle of things in man, from hearing and sight into the understanding, 
 from thence into the will, and from will into act, 3869, 4247. f acUou 
 is obstructed it falls into the endeavour to act, 4247. This circle exists 
 by influx from heaven, 5288. The similar circle by which communica. 
 tions are effected, 5017. The circle of communication between ^^^^^^ 
 and truth compared with the circulation of the blood 9300 The pro- 
 cess of the regeneration of man, and of the glonfication of the Lord s 
 human principle, is described and illustrated by the circle of life with 
 man, 10,057, 
 
 CIRCLE. See Halo. , . . . oo-q Wbnf 
 
 CIRCUIT [circuitus'], signifies what is outermost, 29/ J. wnai 
 
 issicrniiied by those dwelling round about Canaan, 29/3; and those 
 
 round about Jerusalem, 4592. See Border, Extremity, Outer- 
 
 ciRCUMCISION denotes purification from filthy loves, sh. 2039, 
 2632, 7045. It was performed with knives made of flint, because 
 flints or stones signify truths, 2039 at the end, 2046, 2/99, 7044; 
 and it is by the truths of faith that purification is effected, 2/99. 
 The performance of this rite on the eighth day, denotes that purih- 
 cation ought to be effected every moment, 2044. The uncircumcised 
 within the church, are they who are not in chanty, howsoever they 
 may be ii> doctrinals, 2049 at the end. Everything is called uncircum- 
 cised which impedes and defiles, as an uncircumcised ear, 2056. Ihey 
 were called uncircumcised, who were in the loves of self and ot gain, 
 3412 3413. Circumcision was enjoined, because the toreskm m tne 
 anciekt church corresponded to the defilement of good, but in the most 
 ancient to its obscuration; wherefore with this latter, there was no cir- 
 cumcision, 4462. All are circumcised who are spiritually circumcised, 
 viz., purified from the love of self and of the world, sh. 4462. It was 
 enjoined upon Abraham and his descendants as a representative sign 
 that they were of the church, and was not a new rite, 4462. It effected 
 initiation into the externals of the church, 4486, 4493. The pain after 
 circumcision denotes lust occasioning anguish, 4496. The foreskin cor- 
 responds to the most external loves, viz., such as are corporeal and 
 terrestrial, 7045. One uncircumcised in lips, denotes one who is im- 
 pure as to doctrine, 7225. An uncircumcised ear denotes disobedience, 
 and an uncircumcised heart is that which does not admit good and truth, 
 7225 Moses calling himself uncircumcised in lips, has respect to the 
 nation of which he was the head ; that its worship, which was merely 
 external, was impure, 7245. When the angels entertain the idea of 
 purification from natural defilements, as when any desire to be admitted 
 into heaven, there is somewhat quick, hke a rapid circumcision, repre- 
 sented in the world of spirits, 2039. Concerning the enormous sm of 
 
 67 
 
 Hamor and Sheckem in the matter of their circumcision, as well as of 
 the Jews who murdered them, 4489 4493 
 
 Bo.Zl^'''^''''''^''''^ l/>en>Am«]. ' See M,n«x.K, Centre. 
 
 frnm'lh™^'^?' ""J?^*^" ^■^"""'^ fract(e\ signify doctrinals derived 
 from the proprium, 2702. See Vessels. 
 
 CITADEL \_arx\. See Castles. 
 
 cinU nJI'^"'"'^"*^^ u "*y °.'" ''""^'' """n ^'S"'fi«s the spiritual prin- 
 ciple of love and chanty, or the celestial and Ipiritual things of faUh 
 thus what ,s doctrinal; and also what is heretical. 402 Concern^ 
 certam sp.nts who build cities, hiding a secret thing the ein and P "e! 
 sent.ng them to others. 2C01. The|oodsand truths appertaining to 
 
 'Z^:')^^^^^' -' ^'^ frAe = of 
 
 seeS/fiiir.srs^^^^^^^ 
 
 Another Jerusalem, between Gehenna and a lake. 941. The J^^men; 
 of Gehenna, 942. By cities are signified truths, which form the mTnd 
 by the.r inhabitants good. 2268. 2451. 2712. The latter therefore' 
 s.gn>fy the good of truth, or the good which dwells in truth 245? 
 See ,n particular, 4478 ; the reason being that every family of a nation 
 was anciently a city, their cohabitation being so called By cit°es of 
 he earth are signified truths of the church. 7297. By city of Hoods 
 the falsification of truth. 7297. ^ ^ wooas. 
 
 CIVIL [cwilis]. Civil life corresponds with spiritual life and no 
 Idea can be formed^ of the one but from the other, 4366. Civil thinss 
 arethethingsof the world. 10.789. ^-mi tmngs 
 
 nf fhf'l^ [/«/««], signifies the good, of which the mind or man 
 fi firVo '^'^ " ^°'r^^' '^''"- 1° "'«' opposite ^^nse it signifies TviT 
 
 rr FAN^pn*'"' "*" "'"? '^ *" feshion fidses, 1296. 7519^. ' 
 
 SeeBA^,?M^J,\"" ^'"""''""^' " '" •'^ ^'"''"fi^'^' '*• 4545. 
 CLEFT OF THE ROCK [/Issura petra,], denotes an obscure 
 
 l.L,J!,Mt,NCY Iclementia]. The clemency of Jehovah denotes eracp 
 and mercy. 2412 Untimely clemency to the evil is not mercy 2258 
 
 ^IjUjHItY Iclenci], See Priest. 
 
 CLEAVE, to \findere\ See to Cut. 
 
 CLOAK [pallium]. See Robe. 
 
 pJ'nc^mi.T ?^^^^T; Chamber [conclave]. See House. 
 of Lu A^ [clausura]. The closure outside the border or crown 
 of gold made to the table of the tabernacle, signifies conjunction with 
 truth from the Divme, 9534, 9539, compare 10,187. See Border 
 
 OPHERE. * 
 
 sunfn^Pn^^^!^^ ^'•..^^V^^r''^ [feffumentum sen amictm], denotes the 
 support of exterior life by inferior scientifics, 9003. See Garment 
 bciENTiFics. Clothing, or covering on all the glory, signifies the 
 vaihng of divme truth, 9433. See Vail. ^ ^ 
 
 CLOUD [nubes]. Clouds signify the obscure light in which the 
 spiritual man is as compared with the celestial, 1 043. All appearances 
 Ignorances, and falsities, are clouds, 1043. Clouds of falsity arise 
 
 F 2 
 
68 
 
 COI 
 
 COL 
 
 from the voluntary proprium, 1047. Cloud ^^"^ f » ^^\%i» ''^M'"f 
 of the word. Preface to chap, xviii. Gen., also, 4060, 4391, and *A. 
 6752. Clouds represent things affirmative and negative of truth, &c., 
 according to their varieties, 3221. Cloud denotes the literal sense of 
 the Word, and glory the internal sense, sh, 5922 ^343 at the end. 
 Spheres of thoughts from societies are represented by clouds 6609, 
 6614. Cloud denotes the obscurity of truth, also the literal sense, 
 8106. Falses derived from evils appear as mists, clouds, and waters, 
 around those who are in the hells, 8137. 8138. T^ie pdlar of a cloud 
 signifies the obscurity of truth tempering its internal glory, MUO. aee 
 PfLLAR. Cloud denotes truth accommodated to reception, 844J. 
 Cloud denotes the Word in the letter, the density of ^VJ«"^' J^;;^^^^ 
 darkness, the Word in its lowest natural species, 8/81. *;^^",5"^ 
 angels are veiled with a suitable cloud, 6849. Because the Israelites 
 were in obscurity, and in a false principle as to the truths of toh, 
 therefore the Lord appeared to them on Mount Sinai in a thick cloud, 
 and in smoke, and ill devouring fire, 8814 8819.. The external sen^ 
 of the Word without doctrine, which is glory derived from the Word, 
 is the obscurity of a cloud, 9430. A pillar of a cloud denotes thick 
 obscurity, thus the Word as received by those who are in an exterior 
 principle without an internal, that is, who are not in illustration, 10,.>ol. 
 Cloud denotes the external of the Word, of the church, and of wor- 
 ship; it is also called glory, sh, 10,574. How the Lord nianifested 
 himself to the inhabitants of a certain earth, in a cloud which appeared 
 lucid and in human form,— that it was an angelic society, in the midst 
 of which was the Lord, 10,810, 10,811. See P'^^^»^j, Jhis appear- 
 ance was according to reception with those spirits, 10,810. 
 CLUSTER. See Grape. 
 COAL. See Fire. 
 
 COAT \tunica\. See Waistcoat. . , . • 
 
 COAT OF MAIL [forica']. Why the hole in the priest s robe is 
 compared with the hole in a coat of mail, 9916. , , .. • , i 
 COAT OF SKIN [tunica penis'], A coat of skin signifies spiritua 
 and natural good, ilL 294—297. Coats of hair, truths of doctrine ot 
 the natural or external man, 4676. Coat of various colours appear- 
 ances of truth, 4742. See Colours, Garment. ^ . , . . 
 
 COCATRICE [regulu8\ signifies the evil of false derived from the 
 sensual and scientific principle denoted by the root of the serpent, 251, 
 1197. Cockatrice serpents (authorised version. Scorpions) denote rea- 
 sonings destructive of the truth, 3923, 9013. See Serpent. 
 
 COCK, or Cock-crow [gallus, sen gall%naceus\ Those who have 
 no regard for their married partners represented by a cock, &c., 2745. 
 Before cock-crow, signifies before the commencement of the Wew 
 Church, 6073. Cock-crow signifies the last state of the church, 10, 1 6\, 
 Cock-crow and the morning twilight are the same thing, hence it signi- 
 fies the first time of the commencing church, 10,134. See Twilight, 
 Morning. 
 
 COFFER \capsd\. See Ark. . . , , 
 
 COHABIT, to {cohahitare]. Cohabitation denotes conjugial love 
 in the external sense, and in the internal sense the heavenly marriage 
 union, 3960. See Tribes (ZebulonJ. ^ , « , • 
 
 COITION, to be in [coire]. The first in coition of the flock sig- 
 
 69 
 
 or^fmm Ihf vT^!"T^'*' *'"*^' *°^ goods which are from freedom, 
 
 ZZ !^^ff ^?^^*'°"' ^^2^- ^^^ »^^t ^» coition denote things 
 
 lorced, or not of freedom, 403 1 . """b» 
 
 doctrini^i^''^lf^--.u^^' ^i^^ ^^. 'P^"*« ^^^ «^« i'^ the science of the 
 doctrinals ot faith without love is very cold and obscure 34 Cold 
 
 denotes the absence of love, or of love and faith, ,A 934, 4 1 rt' Man 
 ana the world, 933. The expression, ' cold and heat,' is predicable 
 
 ler'a" ^935 o^t 7^^^^^^^^ -? '~- -^ winter' TtltZ 
 generate. 93^, 936. * Day and night' are predicable in like manner of 
 
 o.' r u''\"^'"^(: '*^^^- ^^' ^^^^ «^ i"^^rnal spirits is turned to in- 
 tense cold when they approach a society of good spirits, 825 1528 
 Ihis intense cold is signified by the gnashing ofU, 4175 See 
 I^riA ^".^^^^.hf^ there is thick darkness,%hich is fn^m falses 
 and cold which is from evils, 3340. There is also a lumen there but 
 
 iofruTw't?K '^^'lf'> Wroach of truth; and likew se hea 
 as 01 an unclean bath, which is turned into cold on the first aDDercen 
 ion of any good, 3340. Infernal spirits are in cold Ld IrkLss fn 
 
 w nKuot: '''^ '• ' '1 ^'''l^ '""^''''^'^ ''''• A "«^e of cold anS 
 
 ^Cv thT ^^TV'^'" the good of love, 3755 ; where the words 
 
 Pray that your flight be not in the winter' are explained. Cold does 
 
 ceiesuai love, 111.4175. The ultimate created spheres both in m«n 
 
 coioas his mternal IS cosed to heaven and the Lord. 9278. 
 
 clditX^L.? f^em «to a unity, 6112. When predicated of 
 
 To to aril," T''- ^^ "'?'"'' ^^'«' 8467. 8472.*^ It signifies 
 also to appropriate after instruction. 9273. 
 
 COLLECTIONS [collectiones^. The series of truths in fho ^ 
 
 in subordkattn !;^ -"-r"/"^- ^'•"'"^™' ^°'^ «»<* ''"'»>. so called 
 afirfi S-. i'°" '° "PT'V' consanguinities and affinities. 3665. 
 ^6/ 6. See Affinity. It is such good as serves for the introduction 
 of genuine goods and truth, and in^hich man is held unti he Z 
 fully accept them. 4063. See Good. Truth. Laban. 
 *'UL.uiN. feee Intestines. 
 
 theSf'Xti^fli'''''^-- ^ R*"fBO^- Colours are produced by 
 me rays ot light flowing into somewhat obscure and snowy or black 
 
 draww'lr f "' :rH='^^'''"S to the temperature ofTL" "me 
 drawing more from the white, and some from the black. 1042. 3993 
 
 t:Z truthT/lH^T'.^'" ''''^'' " """'"'' P^Pri"-. and the while 
 msof nlh,,^ ?7'"''''.'^'"'PP"''^'"' ^ self derived, while the 
 Keuce loS ?oTf r r '*" ^'^ "' '^^ ^"° "^ '^'^''°« ^nd intelli- 
 llfe and .»n I u^^'T "* *^"' originated in the sphere of man's 
 
 other I^if *'? ."'^ *^' *°e*''' 'O-'^- The colours seen in the 
 
 ritual ihd: ^ °"" '" "** ""'*' '"^^ "'P^'^^"' celestial and spi- 
 
 1624 l^lw fl"*" •''"' "' f?""' "^'"^ "^'o °«^c' ^^cn in the world, 
 are suitabf l.^r'"^'"v tJ^'^'^.P™'*"'^^' <■"'' '^"'''"'^ '^ '^eir form^ 
 s,^.ahlp 97'i -""'^r'^I.' '* *•>; '!'?•''">■ "f 'he form and reception is un- 
 suitable, 271.1. The faces of evil spirits appear of a lurid cadaverous 
 
70 
 
 COL 
 
 COL 
 
 71 
 
 
 hue (a sort of yellow or brown, bordering on blue), 441/, 4' 08. The 
 
 colours seen in the other life ^^^> J^f^^j^/Zf «,^,^' J^^^^^^^^ ^l'^'''^^. 
 gence and wisdom, 4530, 4922, 4G77, 9466, 9833, 9868. The^^^^^ 
 
 nify something of good and truth, 4922. In PT^Pf /^"J^.^^^™ 
 gence and qualificalion by purple, they are derived from he good of 
 wisdom; and in proportion to their splendour and qualification by 
 ThinTng 'white they^re derived from the truth of intelligence 4o30 
 9466. rSee also the author's treatise on Conjugial Love, /O.J iney 
 are the appearances of truth whereby the spiritual of the natura prin- 
 ciple is known and distinguished, 4677. They signify the qualities of 
 truth and its appearances! and they appear froni the affections of good 
 and truth, 4677 When the light by which the angels think passes 
 fnto the world of spirits, it p?esents itself under the aPPearanee of 
 various colours, which far exceed the colours of this world m variety 
 and heautv 4742. They are so many appearances ot truth Uenvea 
 from 3N"^^^ «^ '^' P^«"^ ^'^"^ which light emanates, 
 
 4742. The fundamental colours are red and white ; the tormer, being 
 derived from fire, signifies the good of love ; the latter, being derived 
 from light, the truth of faith, 9467, 9833, 9865. The colours which 
 partake of red and its effulgence are derived from the inmos heaven ; 
 those which partake of white and its splendour from the middle heaven. 
 9865. The signification of colours illustrated by a beautiful represen- 
 tation seen in the spiritual world, 7620-7622; and by ^.^;j™^;^l?;..7- 
 presentation exhibiting the original state and decline of the spiritual 
 church 4328. The signification of the coat of many colours explained, 
 4677 4741. 4742. Concerning the colours of the precious stones in 
 the breastpkte as a medium of revelation, see 3862, 9905, and under 
 the word Breastplate. The names of the several tribes were cor- 
 respondent to the stones and their colours but to what particular tribes 
 they severally correspond is not mentioned in the Word, 380 J. L^ee 
 Ap.Rev., 915.] See Precious Stones, and the colours specified 
 
 ^ ""red [rubruml denotes the good of love, and this froni fire and 
 from blood which are red, sh. 3300, 6379. It denotes natural good 
 especially, 3300, 3320. In the opposite sense, the evil ot the love ot 
 self «A. 3300. White is predicated of truth, red of the good of love 
 that is in truth, 9407. There are two fundamental colours, red, which 
 signifies the good of love, and is derived from fire; and ^^ite which 
 signifies the truth of faith, and is derived from light, 9467, 9865. See 
 alto 3301, 4907, and the note at the end of White So far as any 
 colour partakes of red it signifies the good of love, 9467, 9833, 9873, 
 compare 4530. Somewhat holy is evidently signified by the red cow, 
 from the ashes of which the water of purification was commanded to 
 be made, 3300, 9723. See Blood. ■,-.<. 
 
 White \albvm'], signifies truth, also the nghteousness and merit ot 
 the Lord, consequently his righteousness and merit i" man; in which 
 case it is shining. It also denotes self-righteousness, 3993, fOO/. It 
 signifies the truth of faith, and is derived from light ; as red signifies 
 tlfe good of love and is derived from fire, 3301, 9467. So far as any 
 colour partakes of white it signifies the truth of faith, 9467, 9833, 
 9865, 9873. Truth, when it is presented to the eye in the other ife, 
 appears as discrete, small and angular, and also as white, 84o8. White 
 
 hnen, and garments white as snow, denote holy truths, 5954, sk, 5319. 
 White and shmmg white are predicated of truth, 3412, 9407. In 
 heaven, those who are in natural truth, appear clothed in white, like 
 linen, 7601. Natural truth is also represenied there like a linen tex- 
 ture soft and shining if it be derived from good, but otherwise hard 
 and fragile; in both cases white, 7601. See Milk. [The significa- 
 tion ot all the colours is varied according as they are understood to be 
 opaque or transparent, but this distinction is of the greatest import- 
 ance in regard to white. Opaque white and black are the ground pro- 
 perties m which all the colours are figured ; transparent white and red 
 on the other hand, are the primitive colours. See Red.] 
 
 Purple [purpura], signifies the celestial love of good, or good of 
 a celestial origin, sk. 9467, 9596, 9833, 9868. Also knowledges of 
 good (when garments are understood), 9467, 9231. Thus the ffood of 
 celestial love, 9873. So far as colours partake of purple and are efful- 
 gent they denote the good of wisdom, 4530. Blue, purple, scariet 
 double-dyed, and fine linen woven together, signify in one complex 
 the good of charity and faith, ill. 9687, 9833. See Grape, Precious 
 bTONES (Ruby), 
 
 Hyacinth [hyacinthinum']. Hyacinth and purple signify celestial 
 goods and truths, 4922, 5954, 9834, 9839. Hyacinth signifies the 
 celestial love of truth, or truth derived from the good of love to the 
 Lord, 9466, 9596, 9833. This good itself prevails in the celestial 
 heaven, and appears of a purple colour, and the truth thence derived 
 hyacmthme, 9466. In the opposite sense hyacinth signifies the infernal 
 love of the false, 9466 at the end. It signifies love, or the affection 
 ot truth, 9596. Also the truth of celestial love, 9873, 9933. The 
 truth of celestial love is the same thing as the good of mutual love, 
 by both of which is meant the external of the celestial, 9933. It is 
 also called the external good of innocence, 9912. See Precious 
 bTONES (Chrysoprasusy Azure Stone). 
 
 Blue [caruleum]. There are two colours called blue, one which 
 partakes more of red, and signifies the celestial love of truth, or the 
 external of the good of the celestial kingdom, (see Hyacinth,) and 
 another which partakes more of white, and signifies the spiritual love 
 ot good, or the internal good of the spiritual kingdom, 9868. Blue 
 signifies good, 4328, also truths, 6609. Good, when it is presented 
 to the eye m the other life, appears as continuous, as round, and in 
 regard to colour, as blue, yellow, and red, 8458. Blue signifies spiritual 
 good, or^the spiritual love of good, which is charity towards the neigh- 
 bour, 9870. There is an appearance in the other worid of a heaven 
 with stars similar to the appearance in this, its blueness is truth trans- 
 parent from good, 9408. The angels of the planet Jupiter are clothed 
 in blue, and blue is loved by them, 8030. An inhabitant of mercury 
 was represented to the author in obscure blue clothing, 7175. See 
 Precious Stones (Azure Stone). 
 
 Scarlet [coccineum], when it appears in the other life, signifies 
 spiritual good, or the good of charity, sh. 4922, 9833; or the good of 
 truth, 9596; or the good of spiritual love, 9873. In the opposite 
 sense, the evil opposed to that good agreeing in both senses with the 
 signification of blood, 4922, 9468, both at the end. It signifies celes- 
 
72 
 
 COM 
 
 COM 
 
 73 
 
 i 
 
 tial truth, which being the external of the celestial kingdom and the 
 internal of the spiritual, is the same thing as the good of mutual love, 
 »A. 9468. It is the sphere of this love which shines like scarlet in 
 passing through the light of the middle heaven, 9468. Scarlet signi- 
 fies good, double-djed its truth, 9468. To be clothed with scarlet 
 and adorned with gold is to teach the truths of doctrine from a celestial 
 origin, and the goods of life, 9468. To be brought up in scarlet is 
 to be instructed from infancy in the good of mutual love, from the 
 Word, 9468. The external 'of the Word appears scarlet to the in- 
 habitants of heaven, hence the signification of this colour in the 
 Apocalypse, where it treats of those who have profaned the Word, 
 9468. Scarlet signifies remembrance also from the same ground, 9468. 
 Yellow [Jlavum]. The colour of good when presented to the 
 sight in the other life is blue, yellow, and red, 8458. See Honey, 
 Butter, Manna. 
 
 Green [viridis], A green thing signifies the external pleasures 
 of the intellectual part, or of spiritual aifection, 996. Herbs, grass, 
 and the leaves of trees signify truths, their greenness the sensitive or 
 ultimate perception of truth,' 7691, 9936, 10,137. See Herb, Tree, 
 Precious Stones (Emerald), 
 
 Black [niffru7n]. Opaque white and black are the two planes from 
 which all the colours are reflected, 1042, 3993, 4530. Black denotes 
 evil; specifically the proprium of man, 3993, 3994. Hence the cor- 
 poreal life of man, when seen in the spirit, appears like a black mass, 
 5865. See Ham. Whence the blackness of evil spirits, 4320. Black 
 in lambs denotes the proprium of innocence, 3994, 4001. The sor- 
 didly avaricious, when they are excoriated Hke hogs, from black become 
 white, 939. Certain black spirits seen in the habitation of dragons, 
 950. That one who supposed he had lived hoHly without works of 
 charity became black, 952. Concerning certain spirits of black men, 
 2603. The Word in the letter represented by black shining garments 
 worn by a beautiful maiden, 1872. See Garments, Proprium. 
 
 COMB, to [pectere]. To comb the hair, denotes to accommodate 
 natural things, that they may appear decent ; hence the appearance of 
 certain female spirits described, 5570. 
 
 COMBAT [pM^na]. See Temptation. 
 
 COME, to [venire]. See to Enter-in. To come, denotes tran- 
 sition from one state to another, 1853, 3016. The coming of God 
 signifies perception, because such is the efiPect of his advent or divine 
 influx into the intellectual faculty, 2513. To come to drink signifies 
 the affection of truth, 4017. To come into Egypt signifies to be 
 ipstructed, 1479. To come to any one signifies communication, 5249 ; 
 also, what is successive, 5505 ; whence it denotes accession, 5941, 5947 ; 
 and presence, 5934, 6063, 6089. See /o Bring. To come or enter 
 to any one is presence or appearance, 7498, 7631 ; and when predicated 
 of what is matrimonial, conjunction, 3914, 3918. But see 6782, 6783. 
 To come likewise, denotes application, (which precedes conjunction,) 
 6117. See Application. To come after them, when predicated of 
 those who are in falses derived from evil, denotes an attempt to do 
 violence by the influx of what is false from evil, 8187. 
 
 COME NEAR, to [accedere], denotes presence, also perception 
 
 thence, 3572, 3574 ; and interior communication, 5883. To approach 
 
 COMELINESS [decw,] Comeliness or pleasantness signifies a 
 stateof trnth 4769. The Lord's spiritual kingdom in heafen/and 
 h.s spintual church on earth, are so called. 5922 tt the end. 9642. *A 
 9815. It signifies divme truth m its external form, and also its splen- 
 
 J^RvI^. A xTa '" t""^"'""]- See Consolation. 
 i. ,,^"^^"^f NI). to, and To-SAY [pracipere et rficw]. Divine order 
 IS the perpetual command of God. hence precepts or commands denote 
 «ha ISO that order 2634. 10.119. the prScedu're of whichTdescr K 
 
 366l' .•^f^^;^J"T^ ^"""Tf ''^'"^T' =""* ^"y'-'g V^r^V^ion thence 
 3661. 3682 Command denotes influx, for the internal only commands 
 the external by influx and disposition to use. 5486, 5732. By wWch 
 
 ['/.^"n.l"'^-'"" '''\T'""T''''°'> °f '•"'"gl't «°d desire, ill 5732 ; 
 the perception of which on the part of the recipient is also signified 
 
 Son"6450 'anH '\^'"'%'' ^^T^"" consent: 6105; also SZ 
 tion. 6450; and. when predicated of the church, a nrecent 6561 
 See Precepts. In the opposite sense, it denotes lus , 71 10 Jehovai'; 
 commanding when it relates to the Israelitish nation, denotes thaTit 
 
 'i^.T^^x:^'^-xi^:^^f -'^ '-^ ^'^--'^ 
 
 m..^T^^^^^^!^^^ ['"^■'«""^- S«« Beginning. Commence- 
 Tl^LlZ " " f • "'^" .'"''" •"^e'"^ to be instructed, and beginning 
 a state previous to instruction, 1560. The Law given at Sinai wal 
 the commencement of the word. 10.632. See IniIiation. 
 
 UUiVlMON Icommune]. Every common or general thine contains 
 housands and thousands of particulars, and everf particular fhous^Ss 
 and thousands of singulars. 865. 2367. Illustrated by the common 
 affection of heaven and its innumerable contained harmonies, 545. He 
 » Ih 'llf^P^'^tf "°" '« acquainted with the singulars of particulars, and 
 with the particulars of generals; not so the spiritual man, who has 
 
 S^ 7 wun' ?^?« ^^f" ."' r" " '" 6^"'^™'- «"<=!' !»« i« in singulars. 
 9 7, 1040 1316 Man's affection and thought is as something common 
 which contains the innumerable things of the interior man, 978 Fal- 
 lacies come from general ideas. 865. Particular ideas, as the objects 
 ot the senses, insinuate themselves into general affections, by which 
 they are qualified and whence they flow, 920. See Universal. The 
 reception of common truths makes an easy entrance for the indefinite 
 particulars to which they open, 1802. How particulars and generals 
 are as what is small and what is large, 2384. During man's reforma- 
 tion, generals are first arranged into order, and when these are so dis- 
 posed as to receive influx doctrinals are removed, 3057. compare 5208. 
 national truths in respect to natural truths are as particulars compared 
 with generals, 3513. The common or general appears under a form 
 which IS according to the order of its constituent particulars, 3513. 
 Thus superior or highest things are in what is ultimate as in their 
 general principle and image, 3739. and therefore generals ought to be 
 Known that particulars and singulars may be apprehended, 4269 Par- 
 ticulars and singulars continually refer themselves to their common or 
 cardinal forms, 3913. Effects arc so called, 4104. The ordination of 
 
74 
 
 COM 
 
 COM 
 
 75 
 
 truths and affections of truth into their common principles is their pro- 
 duction in the Ufe of the natural man as in tlieir images and mirrors, 
 4104. There must be a general principle, otherwise there cannot be 
 particulars and singulars, 4325, 4329. Generals are so called from 
 particulars, for particulars are insinuated in order into generals, and 
 singulars, in like manner, into particulars; such is the progress from 
 things exterior to things interior, ill, 4345. Generals are insinuated 
 into those who are regenerating, wherein are particulars and singulars, 
 which successively come forth, 4383. The angels notwithstanding their 
 ineffable wisdom know and perceive only such things as are compara- 
 tively most common or general, 4383. There are series of things in 
 arrangement under their general principles, according to angelic socie- 
 ties, with the regenerate, 5339. The perceptive principle is the com- 
 mon principle of thought, 5228. What is common must always precede 
 whether in things natural or spiritual, into this the less common, and 
 at length particulars are inserted, 5208, 5339. See Series. Common 
 or general truths must enter into the understanding first, otherwise the 
 affection of particulars could not exist, 5454. Common or general 
 principles have their receptacles ; and in those general principles are 
 arranged things less general, or particulars, and in these singulars, 
 5531. Common truths before they are qualified by particulars, and 
 these again by singulars, suffer themselves to be bent so as to favour 
 all kinds of interpretation, 5620. What is general is the father of what 
 is internal or particular in the beginning, but not afterwards, ill. G089. 
 All things must have reference to what is general, that they may be 
 kept in form, and general things be under more generals, ill, 6115. 
 The most general universal principle is the Lord ; those which are less 
 universal or common successively described, 6115. All things are to 
 be referred to general things, thus to doctrinals, 6146. Not even ge- 
 neral things can be known to eternity, 6618. In proportion as any 
 thing is more common, it perceives less of what is more particular, 
 6686. General things may be filled with things innumerable, 7131. 
 The common or general is the outward or inferior, 8823. 
 
 COMMUNICATION. All joy and happiness are perceived and 
 communicated in heaven, 549, 550. Also all science, insomuch that 
 one spirit is capable of entering into all the knowledge of another, 1390, 
 6193. Such communications are effected not only by speech, but by 
 representations which coincide with ideas, 1391. The communication 
 of joy and happiness is by actual transmission, 1392, preceded by the 
 instantaneous removal of what is sad and contrary, 1393, compare 
 1875. There is a communication between heaven and the interiors of 
 spirits and men, and between the world of spirits and their exteriors, 
 1399. The communication of every idea of thought and affection is 
 such, that the good are thereby associated with the good, and the evil 
 with the evil, 2449, 6193. Communication is from perceiving and 
 willing, 3060. Man has communication with hell by means of two 
 spirits, and with heaven by means of two angels, 5849, 5861. Such 
 are called emissary or subject spirits and angels, 5983, 5984. The 
 acknowledgment of the truths of the church and of the Lord effects 
 communication with heaven, and opens the interiors of man towards 
 heaven, 10,287, compare 784 ; and in regard to the manner of com- 
 munication, 1638, 1639, 10,199. Even those who are in evil, so 
 
 ong as they possess the truths of faith, are preserved in communica- 
 hon with heaven, 7545. Evil spirits in hell L in such commuradon 
 but not HI conjunction, 7560 ; and such communication ceases when 
 they are yasta ed, 7573 7601. Man has communication with heaven 
 by the mternal sense of the Word, 4280, 9817. In early times his 
 communication with heaven was open and manifest, but that ceased 
 when he became external, 7802 ; but more particularly, 920. Man 
 comes into communication with angels after temptations and thence 
 
 nfcatton' wiH T ^^^^^?^«^^ ^^^J' I>"ring tem^ptation' his commu! 
 nication with heaven is partly closed, 8367, compare 5036. Unless 
 the communication between heaven and man were kept open, he would 
 be left without any restraint, external or internal, and hence ^ouldlnsue 
 the mutual destruction of the human race, 4545. On this amount com! 
 
 7ZtT2m\Zr^^^^^^ '^^ representatives in thelrh 
 
 Thp inJ. 1 ' ' ^""^1^* P^^' ^^^^' ^^»436, 10,698. See Church. 
 
 ext rnal blr?'' - f ^ ^' T "^^^ "^^^"^^ communication with the 
 external before recipient vessels are formed in the latter by sciences 
 
 don 5126 S i''\ ^''''^\ ~-ieation is opened Ty n s t ru" 
 tion, 5126, and how it is again closed by vastation, 7601. Communi- 
 cation between the internal and external man is by nflux, 5882,~ • 
 and by means of the interior man, 1702. And according to the deeree 
 of conjunction, 6057; consequently of affection, 4186?^ The coS 
 nication between the affections and thoughts of men and the anri^is 
 
 tTllJ^- ""'""' V '^' \''^' ^^ ^ ^' T^^ ^^"°"^ ^orm and befuly of 
 the angels is according to the communication of affections between them 
 and the several societies, 6604, 6605. When truths which are known 
 appear undehghtful it is a sign that their communication witWooH 
 intercepted by the fall of man into his proprium, 8349. How lommu 
 nica ion IS signified by a door, &c., 8989. The more an angel commu- 
 nicates to another from the affection of charity, the more he re^e^ves 
 
 ofTh. Tn^ ^'"'^r^^ "^. ^.^"^^"' ^^7^- Tt;re is no commun cadon 
 
 human lOQO T^ '^J^ ^"^''' '"!^^P^ ^^ *^^ "^^^^^ ^^ ^he divine 
 1 Tfu' i As to the communication of the divine with the human 
 
 and the human with the divine, 2136 and sequel. Communication and 
 conjunction cannot be predicated of the divine itself and the divine 
 human, except as infinite and eternal communication, and infinite and 
 eternal conjunction 3701. How the Lord is in communicatTon and 
 conjunction with the human race, 9276. See Conjunction, Per- 
 CBPTiON, Influx. ' 
 
 COMMUNION. The communion of the church throughout the 
 whole world illustrated by the communion of parts in the human body 
 those who are in true doctrine as well as the good of life being as the 
 heart and lungs 2853. 7396. The communton of all in the heavenly 
 societies IS such, that when a good spirit enters one of them he 
 comes into possession of all its wisdom, 5859. 10.723. The societies 
 which constitute the church in the complex, and which are called the 
 Lord s church or kingdom, consist both of those within the church 
 and without It who are in good. 7396. The intelligence, the wisdom, 
 the felicity, and the peace of all who are in heaven^re communicated 
 to each individual, and those of each individual to all, 10,723 See 
 Feasts, Consociation. 
 
 COMPANION \mius-\. Brother or neighbour denotes the good 
 
 ll 
 
J 
 
 1 
 
 76 
 
 COM 
 
 CON 
 
 11 
 
 of love ; companion, the truth of faith, 2360, «A. 10,490. A companion 
 is one who is in the truth of faith, who may be at enmity with his 
 associate, 6765. The expression, 'man and companion,* and *man 
 and brother,' denotes what is mutual, and the conjunction of good 
 and truth, 10,555; also * one at another,* or 'one to another,* 5705, 
 
 9149. 
 
 COMPARISON [comparatio, comparativa]. Comparisons taken 
 from nature are also representatives, 3518. Natural objects serve for 
 comparisons according to their signification, 3579, 7571. All com- 
 parisons used in the Word are made by significatives, 3901, 4231, 
 9086. But see 4424, 5201. They are real correspondences, and not 
 mere metaphors of language, 4434, 8989, 9272, 9828, 10,669, All 
 the historicals of the Word are representative, and all the words sig- 
 nificative, 1404, 1408, 1409. If the comparisons used in the Word 
 were not significative and representative they would not cohere together, 
 4599. They are called correspondences because such particular objects 
 actually appear in the world of spirits as representatives of the subject 
 discoursed upon, 5115, 8989 ; and because they are actually conjoined 
 to that which they correspond to, as sight is conjoined to the eye, &c., 
 7850. See Correspondence, Representation. The progress 
 of the church is compared to the succession of times and seasons, &c., 
 1837, 10,134 ; and with the development of vegetable and animal hfe, 
 501. Good affections compared to the beautiful in form and aspect, 
 and evil affections to the monstrous, 2363. The latter compared to 
 all that is vile in nature, 2045. Regeneration compared to the infu- 
 sion of the sweet juices in fruits when they grow ripe, and the growth 
 of new fibres in the heart, 3470. The immature fruit is the first ra- 
 tional, the genuine rational being the fruit tree bearing seed, and the 
 further productions of gardens and paradises, 2657. Comparison of 
 these growths with the growth of the spiritual life in man, 3518, 5115; 
 and of the operation of divine good and divine truth, with the heat 
 and light of the sun, 8328, 9434. The apparent absence of divine 
 love compared with the apparent setting of the sun, 5097. Comparison 
 of one who knows the truth concerning the influx and operation of 
 spirits to a person who looks at his own image in a mirror, and knows 
 it to be his image ; while those who are ignorant of this truth are 
 like persons who believe the image to be themselves, 5036. Man 
 undergoing temptation compared to squalor and uncleanness, and after- 
 wards to a person who has cleansed himself and put on fresh garments, 
 5246. Comparison of intellectual and voluntary things with forms 
 perpetually varying and the harmony of them, 5147; — of a man ac- 
 quainted with truths, but still in evil, to a tree bearing leaves but not 
 fruit, 2388; — of those who are holy in externals but interiorly evil, to 
 fruits which have an outwardly good aspect, but are rotten and filthy 
 within, 2468. Interior things compared to seeds, and exterior to the 
 fruits which contain them, and how much more perfect and vital are 
 the former, 9666. The union of the Lord's human essence with the 
 divine, compared to the conjunction of the soul and body in man, 2018; 
 not that the one can be compared to the other, but that it may be illus- 
 trated by it, 2025, 2026, compare 2063. 
 
 COMPASSION [commisseratio]. In the original tongue compas- 
 sion is expressed by a word which signifies the inmost and tenderest 
 
 love; to be inoved with compassion is to have mercy from love, 5691. 
 The compassion felt for others by those who are in charity flows in 
 from the Lord, and is an admonition to give aid, 6737. Compassion 
 IS predicated of truth, and moving of the bowels of good, 8875. See 
 Mercy. 
 
 COMPEL, to [coffere]. Man ought to compel himself to resist 
 evil, and to do good ; otherwise he cannot receive a celestial proprium, 
 1937, 1947. For a man to compel himself is freedom, but not to be 
 compelled, 1937 at the end, 1947. No good can arise from any other 
 compulsion, 1 937, ill. 5854. Hence the Lord governs man in perfect 
 freedom, 5854. See Liberty. Man cannot come into the good of 
 innocence or the good of love to the Lord unless he compel himself, 
 /914. See Compulsion. 
 
 COMPLAISANT, the [assent atores]. They who are of this cha- 
 racter, for the sake of doing mischief, constitute the sphincter of the 
 bladder, or of the urethers, and correspond to things contrary, 5388. 
 Complaisance is more or less evil according to the end, 5388. See 
 Simulation. 
 
 COMPULSION [coactum]. No one can be reformed or regenerated 
 by compulsion, 1947; because the affection for good is the recipient 
 of good, and the means of its conjunction, 2875, 2881, 4031—4033. 
 If not received into the will it belongs to another's will, and hence is 
 not of liberty, 5854, 10,777. Therefore it is impossible to force man 
 to be saved, 8700. See to Compel. 
 
 CONCEAL, to [celare]. See to Hide. 
 
 CONCEIVE, to [concipere]. See Nativity, to Bring forth. 
 lo conceive denotes the first reception of life flowing from the internal 
 man into the external, 1910. In the inmost sense, the origin of the 
 divine natural, 3288. It signifies reception and acknowledgment, 3925. 
 It IS the first condition of spiritual birth, 6718. See Generation. 
 All conception of doctrine is from good as a father ; and all birth is by 
 truth as a mother, 2586. The thought and device of the heart is 
 meant by conception, 261,264. 
 
 CONCUBINE. Handmaids, with whom children were procreated, 
 are called concubines ; and children were procreated from them, that 
 such as are out of the church, and also such as are of an inferior de- 
 gree within the church might be represented, 2868. The spiritual are 
 sons of concubines, 3246. It was permitted those who were in ex- 
 ternals, for the sake of representation, to adjoin a concubine to a wife, 
 but not to those who are in internals, and in good and truth ; therefore 
 not to Christians, to whom it is adultery, 3246. The celestial church 
 was represented by the wife, and the spiritual by the concubine, 3246. 
 See also, 8983. That it is not allowed to have concubines or many 
 wives at this day, as with the Jews, 9002. 
 
 CONCUPISCENCE [concupiscentia]. See Desire, Lust. 
 
 CONFESS, to {confiteri\ from which Judah takes his name, de- 
 notes, in the supreme sense, the Lord ; in the internal, the Word ; 
 and in the external or proximate interior sense, doctrine thence derived, 
 3880. See Tribes (Judah). It signifies the divine principle of love, 
 and the Lord's celestial kingdom, 3880. It signifies the acknowledgment 
 of Him, and the things which are of him ; which acknowledgment is 
 doctrine itself and the Word itself, 3880. Confession belongs to the 
 
78 
 
 CON 
 
 CON 
 
 79 
 
 celestial class of expressions being from the heart as the voice of love ; 
 praise to the spiritual class, 3880. The sacrifices of confession or 
 thanksgiving involve the celestial things of love and faith, 3880. In- 
 terior, which is real confession, is attended with humiliation and with 
 the affection of good, but exterior confession with the fictitious resem- 
 blances of these, 2329. There must be confession of sins, that maa 
 may be saved, 8387. In what the confession of sins consists and that 
 it must be before God. 8388. A general confession of sin is not the 
 confession of repentance, 8390. See to Repent. 
 
 CONFESSION. See to Confess. 
 
 CONFIDENCE [fiducia, seu conjidentiay The Lord was in m- 
 most confidence and faith of obtaining the victory, because he fought 
 against hell, not for himself, but for the whole human race, 1812. 
 There can be no confidence of salvation except in the good of life ; but 
 there are various kinds of confidence, 2982 ; which are further described, 
 4352, 9242. Genuine confidence or faith is derived from charity, 
 3868, 4352, 5826, 62/2, 6578, 9242. How fallacious the, so called, 
 confidence of faith is when the affection of the life has been contrary, 
 3938. All confidence draws its esse from the end of the life, and hence 
 genuine confidence only exists in good, 4683. The spurious faith or 
 confidence, which may be excited by the near approach of death, effects 
 nothing, 5826. Without the perception of the Lord's presence, or of 
 good and truth, it is impossible to enjoy that confidence in him which 
 gives rise to perfect tranquillity, 5963. Faith in an eminent sense is 
 confidence, 6272, 9242. Genuine confidence is the offspring of good 
 in the will, and is only given to those who are in the good of charity ; 
 as genuine hope is given to none but those who are in the good of faith, 
 6578. The supposed confidence of faith is only natural, the essence 
 and life of genuine confidence being the good of love, 7762. It is of 
 love by faith, 8240. All who are in celestial love have confidence that 
 they are saved by the Lord, 9244. 
 
 CONFIRM, to [confimare]. See Confirmation. 
 
 CONFIRMATION. Falses confirmed by a life of evil are dam- 
 natory, 845. The confirmation of truth, by which it is firmly rooted 
 and multipKed in the mind, is effected by the Lord through charity, 
 984. It is possible to confirm false principles from innumerable things 
 in the Word, 589 ; and even truths are falsified by their connection 
 with a false principium, 2385. The confirmation of divine truth with 
 those who think of the Lord as changeable like men, is signified by 
 the Lord's swearing, 2842. See also 7192. How necessary it is truth 
 should be confirmed with those who have no perception of it, 3388. 
 Universal confirmation, including the confirmation of things not un- 
 derstood, is effected by the idea of sanctity attaching to them, 3388. 
 Without a knowledge of the internal sense of the Word, any dogma 
 may be confirmed from it, 4677 at the end, 6222, 8521. Falses, 
 which are of three distinct kinds, are confirmed by a life of cupidities, 
 4729, 4730. It is not the part of a wise man to confirm a point of 
 doctrine, but first to see whether it be true, 4741, 7012. It is in this 
 that perception consists, 7680, 7950; which is only enjoyed by those 
 who are affected with truth for the sake of the uses of life, 8521. 
 Things which have been confirmed by the life as well as doctrine, 
 remain to eternity, from experience, 4747. Falses may be confirmed. 
 
 so as to appear a together like truths, 5033, 6865. The interpreta- 
 tions of Scripture hy which they are confirmed are appearances of truth, 
 4/68; which appearances are intended for the initiation of the simple 
 into the internal sense, examples given, 4783. See also 5008. The 
 truths of faith and the goods of charity are more interiorly implanted 
 and more strongly confirmed by temptations, 6574, 6663, 8098, 8099 • 
 thus by the defence which they provoke, 6663. The light of confirma' 
 tion 13 not the light of perception, or divine light from heaven, but is 
 sensual light, such as belongs to the infernals, unless there be an 
 
 noxrS^TTVT^i *^ ^''"^ Sounded in good, 8780,9300, 10,124. 
 
 y^/^*OUND, ^0 [confunderel is to darken, to obliterate, and to 
 dissipate, 1321. To confound lips is predicated of doctrine, 1321. 
 •see Ijip, 
 
 nn^^^^^^-^P no*,^*!^ ^^ ^ '"^''® congcries aud composition of evils 
 and falses, 761, 987, 2694. 
 
 nations congregated before the Lord, denotes the manifestation of goods 
 
 or hrin /" 'fjf ''^''^ °^ '''"'"' ''"*' ^^^^- To congregate is to collate, 
 or brmg together and conserve, 5293, 5340; also to ordain, or reduce 
 .nto order, because it is only thus goods and truths can be congregated, 
 6338, compare 10,397, 10,727. Congregation is predicated of truth 
 company of good 7843 The gathering together of waters, as in a 
 
 Ci',1 ^'?" '* ^ISa^&^A by being gathered to his fathers, and 
 
 how the expression originated, 3255, 4619. See to Gather, to 
 
 COLLECT. * 
 
 rS^Sn'J^^r.xP^^uf^^^^ '^^J^9ialis-\. See Marriage. 
 rr..^^F^^^^^^' ^t^^' ^^^ ^° ^°* 1°^^ others, and desire to 
 nrp5?.!f T happy cannot be conjoined to the Lord, 904. Union is 
 predicated of the divme essence, and the human essence in the Lord • 
 tmT''9^^A ^^u ^°^d'\P^esence with man by the faith of charity,' 
 ^K)Z\, JUJ4. There can be no conjunction of what is false with good 
 nor of what ,s true with evil, but only of what is false with evil and 
 of what IS true with good, ill, 3033. See also 2269. Conjunction is 
 predicated of the natural and rational as to good, adjunction of truth 
 natural and the latter, 3514, 3660. Conjunction depends on the end 
 regarded, and is effected first between the most interior, and the ex- 
 tenor, 3a6o. All spmtual conjunction is effected by goods and truths, 
 
 ^// 490^ iTL?"J"r?^^'°'' ^^' "'^^^^ *^ *^^«^' 3^12; the former 
 III. 4J05, 10,367. The process of the conjunction of one good with 
 another, includes mutual acknowledgment, agreement, affection, and 
 initiation, to which conjunction itself succeeds, 3809, 3810. All con- 
 junction m the other life is according to the will and thought, and not 
 according to outward profession as the conjunction of friendship in this 
 world, 41J(). Conjunction is what constitutes regeneration, ill, 4353 
 ^'■^^J^^^o conjunction there must be reciprocity or consent on both 
 parts 6047. See Consent. With those who have been educated 
 tor the world, and thought little of spiritual things, spiritual good 
 cannot be conjoined but only adjoined as a means of confirming them 
 
80 
 
 CON 
 
 CON 
 
 81 
 
 in the truths of the church, when they undergo anxieties, 8981 . There 
 can be no conjunction with the external without the internal, 9380, 
 1038 Hence there is no conjunction of the Lord with those who re- 
 main* in the literal sense of the Word, 9380, 9396. But compare 
 3735, 3362—3365, 10,452. The Lord conjoins himself with those 
 who are in gross ideas concerning spiritual things by the good of chanty 
 and obedience, 421 1. He is conjoined with man even in his impurity, 
 in order to vivify and affect him with innocence, 2053. The conjunc- 
 tion of the Lord with the human race was the whole end of the assump- 
 tion and glorification of his humanity, 2034, 2102, 2112. The con- 
 junction of the Lord with the human race is by love and charity, and 
 faith thence, 2342. He is present with man in love and chanty, 
 either more nearlv or more remotely according to the degree in which 
 they are received,' 1038; and by the internal man, 1999. This pre- 
 sence or conjunction is not with the supreme divine, but with the 
 divine human, and thereby with the supreme, 3441, 4211, 10,067. 
 The appropriation and conjunction of the divine in man is by acknow- 
 ledgment and affection, 5114, 10,205. It is by the good of chanty 
 that the Lord conjoins himself with those who are m the affection ot 
 truth, 9276; and consequently by which they are elevated into heaven, 
 7200. The conjunction of the truth of faith with the good of chanty 
 can only be effected in freedom, 2877, 4029, 3158. Yet this conjunc- 
 tion is necessary in order that man may come into the heavenly mar- 
 riage, 3957. . 1 Ml • • X 
 
 The difference between legitimate conjunction and illegitimate con- 
 junction, ill. 9182. The affection of truth for the sake of life is the 
 affection of conjunction, 9206, 9207. And the conjunction of truth 
 and good is what constitutes the church, or the kingdom of the Lord, 
 10,367, 10,555. The conjunction of divine truth with those who do 
 not acknowledge the Lord is profanation, 10,287. The conjunction of 
 good with truth in the natural man is effected by spiritual combats or 
 temptations, 3321, 4572; the reason of which, 4341, 5270; but to 
 this end some good must exist in the will, 3.542; because good is 
 the active cause and truth the reactive or passive, 4380, ill., 5928. 
 See Reciprocation. At first, the conjunction of good with truth 
 appears to proceed from exteriors to interiors, 3848, 4271. Hence 
 truth appears in the first place before conjunction, and good after, 
 4337, 6717. The conjunction of good and truth is effected by a life 
 according to the truths of faith, 10,237i. The actual conjunction of 
 good and truth is not in the natural but the rational, 3098, 3123 — 
 3128; the manner of which is ill. 3128, 10,143; and in respect to 
 charity and faith, 77b7—77b9. What appears like conjunction in the 
 external is only affinity, 4989. Good flows in by the internal man and 
 is conjoined with truth insinuated by the external, 4352. It can only 
 he conjoined with interior truths as man comes into illustration, 4402. 
 The heavenly marriage or conjunction of good and truth cannot have 
 place between good and truth of the same degree, 3952. Celestial and 
 spiritual truths can only be conjoined so far as man is in the affection 
 of truth from good, and in the affection of good, 3834. 
 
 The internal and external man are never united, but are held in 
 conjunction by the Lord, 1577. The beauty of the latter could it be 
 united would be ineffable, 1590. The love of self and the world is 
 
 what disunites them, 1594. Perception increases and becomes more 
 interior, in proportion as the celestial things of the internal man are 
 conjoined with those of the external, 1616. Before this conjunction 
 the internal man is, as it were, dead, 3969. Good cannot be fructified, 
 unless the doing of good is joined with the willing of good, and the 
 teaching of good with the thinking of good ; that is, unless the exter- 
 nal man be conjoined with the internal, 3987. When this conjunction 
 is effected man wakes as from a dream, and is illustrated as by the 
 light of a clear day, 4283. This is meant by the conjunction of the 
 celestial spiritual with natural good, 4275—427 7. How the natural man 
 shnnks and withdraws from it, 5647. It cannot take place until the 
 natural man is reduced to obedience, and, as it were, to nothing, 5651. 
 Hence the labours and combats of temptation, 9278, with which 
 compare 4353. The natural is not regenerated before it is conjoined to 
 the rational. How this is effected, 3573. The conjunction of the 
 natural and rational makes the human, 4108. The conjunction of the 
 good of the interior man with the good and truth of the exterior, is 
 both immediate and mediate, 3952, 3969; its application to the church, 
 5469. There is immediate, as well as mediate. Divine Influx into every 
 man, and these are conjoined in those who suffer themselves to be led 
 by the Lord, 7055. See Influx. The conjunction of the natural 
 with the celestial spiritual represented in the story of Joseph and his 
 brethren, 5710, and see, concerning the first and second conjunction 
 there mentioned, 5645. The conjunctive principle is good in the will, 
 which elects to itself truth in the understanding, 10,067. 
 
 The conjunction of the internal of the church with its external, re- 
 presented by the reconciliation of Joseph and his brethren, 5469 ; and 
 of the truths of the church with scientifics, by their dweUing with 
 the Egyptians, 6047, 6052. The conjunction of the Israelitish church 
 with heaven, and by heaven with the Lord, was effected by representa- 
 tives, 6877, 10,244, compare 10,698. But this conjunction was not 
 so close as that^ effected by the representatives of the ancient church, 
 4874. Jehovah's speaking face to face with Moses signifies the con- 
 junction of the Word internal and external, 10,554—5. The mutual 
 conjunctions effected between its celestial and spiritual contents, and 
 between these and the representatives of the letter are as innumerable 
 as the connexion of the parts in the human body, and of societies in 
 heaven, 10,554. All in heaven are conjoined, as it were, in one body, 
 9864. This conjunction is effected by spheres, which proceed from 
 every society, and from every angel in a society, 9606. The two king- 
 doms of heaven are conjoined by the good of love to the neighbour, 
 which is the external of the celestial kingdom, and the internal of the 
 spiritual, 5922, 9139; but with a specific difference which is de- 
 scribed, 6435. See Mutual Love. All the angels are kept in aspect 
 with the Lord, and in the bonds of conjunction, by their love one for 
 another, 9828. The six universal laws by which this is effected, 9613. 
 The consequence is, that every angel enjoys all the wisdom and in- 
 telligence of the society with which he is more immediately associated, 
 4186. In like manner spirits are conjoined to man, by whom, under 
 the Lord himself, he is governed, 4186. See Communion, Conso- 
 ciation, Society, Communication. 
 
 CONNECTION [nexus]. What a wonderful connection exists in 
 
 G 
 
 Hi 
 
82 
 
 CON 
 
 the internal sense between the historical and other portions of the Word, 
 however varied in the letter, 1659, 2161. Such is the order, the con- 
 nection, and the influx subsisting between heavenly and earthly things, 
 that the perception of the former conveys along with it the perception 
 of the latter, 1919 ; and He who governs heaven governs all things in 
 the world and in nature, 2026. A similar connection of all things per- 
 taining to affection, perception, and thought, is the means by which 
 every human being is in conjunction either with heaven or hell, 2556. 
 Without such connection man could not remain in existence a single 
 moment, 2998, 9481. All truths are in affinity and connection with 
 one another, 2863. It is by the Grand Man and its influx that man is 
 connected with the Lord, 3627. Everything is contained in its connec- 
 tion and form by two forces, ill, 3628. Everything in nature derives 
 its existence from something prior to itself, and thus from the first and 
 only existence, 3739, ^4523, 9481. They are derived by continual 
 succession from the First Cause, 7270. The interiors are contained in 
 their connection by ultimates, where they are at rest and in power, ill. 
 10,044. Illustrated and shown from the signification of the belt as a 
 common bond, 9828. The connection of things is owing to the same- 
 ness of the end in the first and the last, 6044. They are connected 
 from first to last by correspondences, 4044. There is in man a connec- 
 tion with the Divine, and his inmost is such that it is able to receive 
 the Divine, and appropriate it by acknowledgment and affection; this 
 connection with the Divine implanted in him is the reason that he is 
 immortal, 5114. It is more or less remote, according to the reception 
 of influx from the Lord, 5461; which influx proceeds by means of 
 spirits and angels, 9438, 9481. Concerning the connection of evils and 
 falses in man, and the means by which they are removed, 9334 — 9336. 
 See Conjunction, Consociation. 
 
 CONSANGUINITY [consanffuinitas]. See Affinity; and in ad- 
 dition to the numbers there cited, 3703, 4619, 6756, 9079, 10,490. 
 
 CONSCIENCE [conscientia]. See Bond, Perception. When 
 evil spirits begin to rule, the angels labour to avert evils and 
 falses ; hence a combat arises, which is sensibly apprehended by per- 
 ception, dictate, and conscience, 227, 263. This assault of the consci- 
 ence is spiritual temptation, 847. See Temptation. When doctrinals 
 of faith are implanted in the man of the spiritual church, conscience is 
 insinuated, lest he should act against the truth and good of faith, and 
 hereby he becomes receptive of charity, 765. Hence, it is the con- 
 science of what is right, 986 at the end, ill. 1798. Conscience is the , 
 medium by which the intellectual part of man is separated from the 
 voluntary part and its cupidities, 863, 875, 918, 1043. It is formed in 
 the intellectual part, as ground, and in the good of charity there, 875, 
 895. Hence, all who have conscience are in the good of charity, and 
 it cannot be given without charity, 1919, 2380. It is formed by the 
 truths of faith, 986, 1077. It is the new will, 918, 987, 1023, 1043, 
 1044. It is the new will and the new understanding of the regenerate 
 man, who comes into anxiety when he acts contrary to conscience, in like 
 manner as the nnregenerate when he is restrained from acting accord- 
 ing to his delights, 977, 4299. Conscience is implanted by the Lord 
 in the internal man, where there is nothing but goods and truths, 978. 
 It is an intermediate between the Lord and man, 1862. The Lord 
 
 CON. 
 
 83 
 
 rules man by bonds of conscience ; and if he has not conscience bv 
 external bonds, 1835. There is a true, a spurious, and a false consci- 
 ence, which are respectively described, 1033. With the unregenerate 
 man there is no conscience; and what its quality is if there be anv 
 thing hke conscience, 977. They who actually separate faith from cha- 
 nty cannot have any conscience, 1076, 1077. Adulterers have no con- 
 science, 827; nor jugglers and syrens, 831. They who are evil in the 
 other lite, cannot be punished by conscience, because they have had 
 none; they who have had conscience are amongst the happy 965 
 Conscience is a kind of dictate flowing in by heaven from the Lord, the 
 things which form it present themselves in the interior rational man • 
 and trom the things of conscience is derived thought, 1919 It is 
 otherwise, however, with those who have not conscience, whose thoughts 
 are derived from sensual and corporeal things only, 1914, 1919 Hence 
 they are not rational, 1814,1944. The thought of conscience is inte- 
 nor thought, which is capable of animadverting upon the evils and 
 falses of the external man ; those who are without conscience are with- 
 out interior thought, and their rational principle acts as one with their 
 corporeal sepsual 1935. The conscience is better in proportion as the 
 truths ot faith which form it are more genuine, 2053, 2063 at the end. 
 Ihe difference between perception and conscience is the same as be- 
 tween the interior rational and exterior rational ; the former receiving 
 the mflux of good the latter of truth, 1914, 2144. There is thought 
 from perception, thought from conscience, and thought from no consci- 
 ence, which are respectively described, 25 1 5. He who has perception is 
 acquainted with the particulars, and the singulars again contained under 
 them, ot general truths; those who have conscience only, with general 
 or common truth, 865 The simple in faith, who have lived in conju- 
 gial love, and have had conscience, come into heaven, 2759 They who 
 have conscience do not swear in confirmation of the truth, still less 
 they who have perception; wherefore it was forbidden by the Lord to 
 swear, 2842. Conscience is formed in spiritual good and truth, also in 
 what IS lust and equitable, and in what is honest and becoming, which 
 are goods that succeed each other in order, as successive planes of in- 
 telligence and wisdom, 2915. There are three planes into which the 
 i.ord operates: the interior conscience, which is of spiritual good and 
 truth ; the exterior conscience, which is of natural good and truth, and 
 of civil good and truth, or of what is just and equitable ; and the sense 
 of honour and fear on account of those things which are of the love of 
 self and of the worid, 4167. The new will and the new understand- 
 mg which form conscience are from the Lord; hence conscience is the 
 Lord s presence in man, 4299. The conscience of what is good is from 
 the good of truth, which is truth in the will and in act, 4390. They 
 who are without conscience are in external things alone, 4459 Con- 
 science is the interior plane in which the influx of divine good termi- 
 nates ; interiorly it is the conscience of spiritual good and tnith, exte- 
 noriy, of what is just and equitable, 5145, 6207. It is the boundary 
 of the extenor rational part, as perception of the interior, both to 
 the intent that the divine good received by man may not flow out, with- 
 out direction by the way, and be turned into what is vile, 5145. Those 
 who are obstinately conscientious in things not necessary correspond to 
 the phlegmy parts of the brain, 5386, 5724. When any thing of 
 
 g2 
 
84 
 
 CON 
 
 C ON 
 
 85 
 
 anxiety is felt on man's betaking himself to evil, it is a proof that he 
 may be reformed, 5470. The influx of the angels is mto those things 
 which are of man's conscience, 6207, 6213, which evil genu and spirits 
 continually attempt to destroy, 1820. Besides the genmne conscience, 
 interior and exterior, is the false conscience, vi^hen all things are done 
 for the sake of self, 6207. They who are in false conscience, or m ex- 
 ternal bonds, are able to discharge more eminent duties and do goods 
 according to the stringency of those bonds, 6207. But they who do 
 good from natural good, and not from the doctrine of religion, cannot 
 be saved, and have not conscience, 6208. Men who are only natural 
 call it weakness of mind to be tormented on account of the privation 
 of truth and good, because they have no conscience, ill. 7217. Con- 
 science is produced and formed from the truths of faith, and is in- 
 scribed in the interior memory, to act from which becomes as easy and 
 familiar as to act from habits of the body, 7935. The conscience of 
 those who belong to the spiritual church, is a conscience derived iroin 
 truths or from things beheved to be true, 8081. The voluntary prin- 
 ciple with them has perished, but the intellectual part is preserved 
 whole by the Lord, 10,296. Those who act from the love of self are 
 not aware that conscience consists in acting and speaking justly from the 
 pure love of justice, 8908. Seriatim passages on the doctrine of con- 
 science, 9112—9122. That it arises from a religious principle, 91 12. 
 That it is from the truths of faith, according to their reception in the 
 heart, 9113, 9116. That they who have conscience speak and act from 
 the heart, and that conscience' is improved with the illustrated and the 
 intelligent, 9114. That it is a new will, and that it exists from chanty, 
 9115° That to act against conscience is to act against faith and cha- 
 rity, thus against the spiritual life of man, 9 1 1 6, 9 1 1 7. That they are in 
 tranquillity and blessedness, who act according to conscience, and con- 
 trariwise, 9118. That there is a conscience of what is good pertam- 
 ino- to the internal man, and a conscience of what is just, pertaining to 
 the external man, 9119. Two examples concerning gain and dignity, 
 to illustrate what conscience is, 9120 ; and hence the quality of those 
 who have not conscience, neither know what conscience is, 9121. That 
 they who have not had conscience in the world, have it not in another 
 life, and that it is the plane and receptacle of the influx of good from 
 the' Lord, 9122. Faith is called conscience when it passes from the 
 understanding into the will, 10,787. . . 
 
 CONSENT \ consensus]. In order that truth may be conjoined 
 with good, there must be consent from the understanding and the will, 
 and when it is from the will there is conjunction, 3157, 3158. It is 
 predicated of the affection of truth, and is inspired into truth from 
 good, 3161, 3179. Full consent is predicated of truth when it per- 
 ceives in itself the image of good, 3180. To consent signifies accession, 
 4464, and agreement or concordance as to life, 4484, 4490. Obedience 
 is predicated of what is comparatively vile, consent of what is more 
 eminent, 6513, 8702. When good and truth are conjoined, there is 
 reciprocal consent in every particular, 8702. How evil enters the will 
 by detention in the thought, and by consent ; and how with consent 
 the particular hell answering to that evil is opened, 6203, 6204. See 
 Consociation, Conjunction. 
 
 CONSOCIATION. All consociations in the other life are accord- 
 
 ing to differences of mutual love and faith, 685, 1394, 2449. Thus 
 according to perception and consent, 1395 — 1398. See Consent. 
 Those who are in a similar state appear consociated, and if they mutu- 
 ally touch one another, especially by the hands, the state of their life is 
 communicated, 10,023. When evil spirits consociate in masses they 
 are dispersed by cohorts of spirits whose operation is signified by the 
 east wind, 842. Consociation in hell is according to differences of lust 
 and phantasy, 2449. Those are consociated there who can act as one 
 against good, though in internecine hatred themselves, 5764. In 
 heaven, on the contrary, those are associated who constitute one good, 
 because unity consists in the harmony of many similar things, 8003. 
 This law of consociation was represented by the manner in which the 
 pascal supper was ate, 7996, 7997, 8003, 9079. The consociation of 
 angels and men is effected by the Word, 3982, because all thought in 
 its first origin is spiritual and becomes natural by influx into the exter- 
 nal man, 10,215. In like manner, the consociation of good and truth 
 in the human mind is according to the consociation of angels by good 
 and truth, 9079. See Communion, Conjunction, Communica- 
 tion, Society. 
 
 CONSOLATION, always succeeds to temptation combats, 1/87, 
 1865, 8415, 8567. It is an influx from the Lord into the affection 
 of truth, 2692, 2821. Consolation after temptation is insinuated 
 into good, and is from good, 2822. All consolation is by good and 
 from good, or is according to every one's love, 2822, 2841. To be 
 consoled denotes the restlessness of the mind appeased with hope, 
 3610, 4783, 6577. To be consoled is predicated of the understanding, 
 and to speak to the heart of the will, 6578. How consolation, and 
 also recreation by good and truth succeeds to temptation, 6829, 8165. 
 See Recreation. It is occasioned by the communication opened 
 with heaven, 8367. 
 
 CONSTERNATION, denotes commotion, by which is meant a new 
 arrangement and ordination of truths in the natural mind, ill. 5881. 
 Also the terror and despair experienced in the regeneration, 8310 — 
 8314 ; and the fear and trembling of the evil, 9327, 9330. See Fear. 
 
 CONSUME, to, [consumerejy is to perish by reason of evil, 10,431. 
 Those who are in the love of self and the world would be consumed if 
 anything of the divine were to flow in, 10,533. The bush not con- 
 sunied by fire, denotes scientific truth not dissipated by the good of 
 divine love, 6834. Silver consumed (or the failure of money) in Egypt, 
 denotes scientific and practically applicable truth no longer appearing 
 by reason of desolation, 6116. 
 
 CONSUMMATION. The consummation of evil has arrived when 
 it reaches the boundary to which it is permitted to go, when it runs 
 into punishment, 1311, 1857. The consummation of the church 
 arrives when there is no longer any charity, 1837, 1857, or good and 
 truth, 2239, 10,249. The consummation of the several churches 
 described ; in each case, when evil had come to its height, 2243, 2905, 
 4516. The consummation of the age denotes such periods, and when 
 more interior truths can be revealed without danger of profanation, 
 3398. Thus, the consummation of the age and the coming of the 
 Lord, denotes the last time of a former church, and the first of a new 
 one, 4057, 4535, 10,622. Consummation, and what is consummated, 
 
86 
 
 CON 
 
 [:• • 
 
 have reference to evil when it is brought to the height, both in general 
 or in the case of churches, and in particular, or in the case of indivi- 
 duals, 1857, 2243, 10,622. 
 
 CONTAIN, to, [continere]. That which contains and that which 
 is contained make a one, and hence the two things have a like signifi- 
 cation, 5120, 5882, 10,177. Scientifics contain natural good, as the 
 ears contain the corn, 5212. How all things are thus contained by 
 more and more common or universal principles up to the divine itself, 
 6115. The external contains all the interiors in their order, and in 
 their form and connexion, 9824. To contain oneself, or be silent, 
 indicates perception, 3100; also concealment, because it prevents what 
 is interiorly willed from becoming manifest, 5697. Not to be able to 
 contain oneself, or forbear any longer, indicates a state of full prepara- 
 tion when all things are prepared and disposed for the end, so that it 
 then becomes manifest, 5869. 
 
 CONTEMPT [contemtiis], A description of certain spirits by 
 whom the Lord and all divine worship had been held in contempt, 
 950, 1878, and in like manner the Word, 5719, also of those who 
 despised others, 4949. Such contempt of spiritual things, and also 
 of others in comparison with themselves, arises from the proprium, 
 when the external or natural man is not subject to the internal, 5786 ; 
 and when man does not acknowledge that he is nothing but evil, and 
 that all good is from the Lord, 5758, 7643. See Love of Self. 
 
 CONTEND, to [contendere], as a prince, with God and men, sig- 
 nifies temptation combats as to truths and as to good, 4287 ; but in 
 the internal historical sense it denotes the opposite, namely the con- 
 tumacy of the posterity of Jacob, because that people were not in goods 
 and truths, but in falses and evils, 4293. Litigation or strife signifies 
 contention concerning truths, and in favour of truths against falses, 
 9024, also denial, 3425 — 3427. Not to contend in the way, a state of 
 tranquilHty, and confidence in the Lord, 5963. 
 
 CONTENT [contentus]. The blessing of Jehovah, in the external 
 sense, denotes a mind contented in God, whatever be its state in this 
 world, 4981. See a similar expression, 5051, and compare 3938, 
 8717. All content and happiness is from spirits and angels, who are 
 associated with man according to his ruling love, 5866. 
 
 CONTINGENCIES [contingentia], which are generally ascribed 
 to chance or fortune, are of the Divine Providence, and they denote 
 things foreseen or provided, 5508, 6485, 6493, 9010. They appear 
 like contingencies because Providence acts tacitly and secretly, 6485. 
 To think otherwise is to attribute efi^ects to dead causes and not to 
 living ones, 8717. See Fortune, Providence. 
 
 CONTINENT. See to Contain. 
 
 CONTINUALLY [juge\ denotes all and in aU, ill. and ah., 10,133. 
 See also, 3994, 9485, 10,042. 
 
 CONTINUOUS. See Degree. 
 
 CONTRIVE, to [machinart], denotes to will from a depraved 
 mind, 4724. 
 
 CONTRIVER, a, or Skilled Person [excoffitatorl, denotes the 
 intellectual part, 9598, 9688, 9835, 9915. What is signified by dis- 
 covering or inventing, 10,332. 
 
 CONVOCATION. The three great feasts of the Jews are called 
 
 COR 
 
 87 
 
 holy convocations, because the whole company of Israel, according to 
 their tribes and families, were then assembled, and represented heaven^ 
 7891. See Feasts. 
 
 COOK, to [coquere]. See to Bake, to Boil. 
 
 COPPER [cuprum]. See Brass. 
 
 CORAL [ramuth], is mentioned along with the merchandise of 
 Tyre, by which knowledges of good are signified, 1232. 
 
 CORD Ifunis]. See Rope. 
 
 CORIANDER SEED [semen coriandri], denotes truth and its 
 purity, 8521. See Seed, Manna. 
 
 CORMORANT [platea]. The cormorant, the bittern, the owl, 
 the raven, denote genera of tne false which exist when the divine truths 
 of the Word are made of no account, 5044. The cormorant and bittern 
 lodging in the pomegranates [or capitals resembling pomegranates, 
 Zeph. ii. 13, 14; Amos ix. 1. Authorized version, lintels] signifies 
 falses of evil destroying the scientifics of good, 9552. 
 
 CORN [frumentum], denotes natural good, and new wine (mustum) 
 natural truth, sh. 3580—3941, 9780. See Wine. Abundance of 
 provision denotes the multiplication of truth with good, 5276, 5280, 
 5292 ; 5358, compare 5345 ; provision, the truth of the church, or 
 the truth of faith, 5402. Ears of corn denote truths of the exterior 
 natural principle, which are scientifics, 5266. Seven ears on one stalk, 
 natural scientifics conjoined in their origin, 5212. Corn in general 
 denotes natural good, or the good of truth in the natural, 5295, 5410, 
 5737, 5959, 6537, 7602, 10,031, 10,402, from which is spiritual life, 
 5614. When predicated of the celestial internal it denotes the truth of 
 good, 5959. It signifies the interior good of the spiritual church, 9960. 
 It signifies truth in will and act, 5345. The corn in the storehouses 
 in the cities of Egypt, signifies truths adjoined to good concealed in the 
 interiors of man, 5342. Corn in the field [seges], signifies truth in the 
 church; the sheaf containing the corn, doctrine in which is truth, 
 4686. Standing corn denotes the truth and good of faith in concep- 
 tion ; when gathered together in heaps, the truth and good of faith 
 received, 9145, 9995, sh. 9146. See Harvest, Wheat, Barley, 
 Farina, Flour. 
 
 CORN, standing [seges]. See Corn. 
 
 CORNELIAN. See Precious Stones. 
 
 CORNER [angulus]. Comers denote firmness and strength, be- 
 cause there is the greatest resistance, and also the connexion of the 
 whole, sh. 9494. Such is the strength and firmness of divine truth 
 from divine good, and hence the Lord is called the head of the corner, 
 9494. Hence also the signification of the four rings upon the four 
 corners of the table of shewbread, 9537, and of the four horns upon 
 the four comers of the altar, 9719 — 9721. When the quarters of the 
 world are meant by corners, they signify where that state is which is 
 denoted by the quarter, 9642. See Quarters, and as to the west, or 
 corner of the sea, 9755. The comer or stay of the tribes denotes what 
 serves for supports to the things of faith, 1462. The corner of a bed 
 and extremity of a couch denotes the lowest natural, that is, the external 
 sensual, and its truth and good, 10,050, compare 6188. 
 CORONATION. See Crown. 
 CORPSE [cadaver], A man without charity is a dead carcass. 
 
88 
 
 COR 
 
 COR 
 
 916. With those who are called Babel there is no real worship, but 
 what they interiorly worship is a dead carcass, 1326. The church is 
 compared to a dead carcass when it is void of good, and thereby of the 
 truths of faith, 3900. Where the carcass is, there will the eagles be 
 gathered together, 1667; il. and sh. 3900, 3901. The sphere of those 
 who have lived in hatred and cruelty is cadaverous, 1514, 5394. A 
 heap of carcasses and no end of bodies denotes innumerable evils, and 
 masses of those who are in evils, 6978. To be filled with dead bodies 
 denotes spiritual death, which is the total deprivation of truth and good, 
 9809. Why the animal which died of itself or was torn by beasts was 
 not to be eaten, 4171, 5828. A carcass signifies the death of good, 
 occasioned by evils, 5828 ; or evils which are acquired by oneself, and 
 confirmed in act and thought, 4171, 4172. 
 
 CORRESPONDENCE [correspondentia]. There is in every man 
 a celestial and spiritual principle, or internal man, which corresponds 
 to the angelic heaven, 978. The external man is formed to correspond 
 with and receive the influx of the internal man, 1460, 5131, and is 
 brought into correspondence and concordance therewith by knowledges, 
 1461. There are things in the external man which correspond and 
 things which do not correspond with the internal, and what they are, 
 1563, 1568, 3349. Between the Lord and man there is parallel- 
 ism and correspondence as to things celestial, 1831 ; not as to things 
 spiritual, 1832. The Word is written by correspondences, representa- 
 tives and significatives ; the laws concerning servants, for example, 
 2567, and the correspondence of certain members of the body, 2763. 
 Representatives and significatives originate in representatives which 
 exist in the other life, but correspondences are altogether different in 
 sound and signification from the things which they denote in the spiri- 
 tual sense, 2763. Seriatim passages concerning representatives and 
 correspondences, 2987—3003, 3213—3226, 3337—3352; especially 
 concerning those that are in the Word, 3472 — 3485. Representatives 
 are the external things which are put forth as efiigies of internal things, 
 and those which concord, or which are rightly represented, are cor- 
 respondences, 2989, 2990, 4044. There is nothing throughout the 
 whole natural world, but has something to which it corresponds in the 
 spiritual, and hence is representative of the Lord's kingdom, 2992, 
 2993, 3483 ; in like manner, all things in the external man, and the 
 human body, 2994 — 2998. Correspondences, therefore, are things 
 which stand in the same mutual relation to each other as the light of 
 heaven and the light of the world, 3225, 3337. Such is the corre- 
 spondence between the ideas of men and the ideas of angels, and 
 between the literal sense of the Word and its internal sense, 3131, 
 passages cited, 3349. Hence the conjunction and correspondence be- 
 tween angels and men, illustrated by the case of the Holy Supper, 
 3464, and developed seriatim, 5846—5866, 5976—5993. There is 
 but one only life, and to that life correspond forms, which are sub- 
 stances or organs ; which organs have a quality according to the degree 
 of their correspondence with life, as its receptacles, 3484. 
 
 The things which belong to the light of this world only so far live 
 and afiTect life, as they are adequately and correspondently conjoined 
 with those things which belong to the light of heaven, 3485. The ra- 
 tional principle, which, as being internal and nearer to the divine, is first 
 
 89 
 
 ^ LToHti^r °^*^^"6 ^"^ darkness in the natural, until the latter 
 L&hV f?"^«P«°dence, thus until the things ;hich are in the 
 
 responds tn tL J .Za A ' ^' ^^^^' Heaven, therefore, cor- 
 
 henT heaveS i^ f h; 'p "!f V '" "" ^"^ ^^"^"^^^ ^^^"g^ ^o heaven; 
 374?' ^7^1 Ao^o^.c^T^ ^^" • s^"«^i"i passages, 3624—3649 
 il'^^''^' 4218—4228, also 2853, 4044 4318 10 C^n^.. M. ' 
 
 tiafthrr^rr ^"'e^^ "°^ °"^^ hitLfit Sai iT^lz: 
 
 Ini wSvIr pttTns'^^^^ 'r^"' ^"^ ^'^"^ the whole man 
 
 4229 Tf ! k •'^f . ^^. ^'"^ ^''°"* fi^'st to last, 3628, 3745 4215 
 
 fo™, but also ,i.h ^euS:!^^:^:^:^^s 
 
 tarv sense 4'?9J .„^ rii f"^'" V ^^ *''® common and mvolun- 
 
 3t and' of the el i,"'k« numbers See Sense. Of the sense of 
 wfth troths and „7fK ** '^"/^Pond ^ith the understanding and 
 
 4533 Sol' Fv/t ^'"/^Pondence of light, 4403-4420, 4523- 
 4WJ hce Eye, Light, Understanding. Of the sense of smell 
 and the nostnls, which correspond with those generallyTho are i! 
 rTnd ^i^T'VT-''''- /^^ Nose. !)f the Lse of Tea" 
 
 tongue and of the face 4701 4%n\ L^t T'". °^ *'''*^' "^ '^^ 
 shoulders, the £, S' sots' o7rL.°an]^'he^"et ^93^9?/ 
 ?L.f '° p' «°<'„"'*"'»'ers of generation, 5050-5062 See Taste' 
 
 r..-j.'^lLJT' oft^^^r^the tet.ZV^r,Z'.lTsrl- 
 
 fAl-Trh^^'ll'. ^'^ °^^r^^^ •-•'-*"' 'he human SJ.' 
 .L ; S««. Disease. The societies which constitute heaven 
 
 bersTnd ^h'f' "'"'"^''' "'r^^^ "' '^'y <»"espond to wtle mem- 
 con abedlJte3e' '"■ "'/''"■• P"'^' -"d the%articular socSs 
 
 dence 4fi2? U f T"' °"f ""^ ^^'° """"^^"^ « ^^^" correspon- 
 aence, 4625. It may be known from their situation and influx to what 
 
 province the angehc societies belong, 5171. Their influ" and c^rre 
 
 spondence wi h man are unknown, because the very existence of « 
 
 heaven and a hell is doubted, 4322. How there musT be a corresPon 
 
 deuce of exterior things with interior, in order that one may be ,„ 
 
 administering medium to another, illustrated by the philosophLal doc" 
 
90 
 
 COU 
 
 I 
 
 trine of end, cause, and effect, 5131, and from the existence and sub- 
 sistence, in one harmonious whole, of the universe at large, 5^/7. " 
 there be not correspondence between the internal and fxterual, the 
 former appears to the latter as alienated and hard, 5422, 5423. Illus- 
 trated by examples, 551 1. By correspondences is e^^ected the conjunc- 
 tion of things interior with things exterior, and at length with things 
 ultimate, 8610 ; thus they effect the conjunction of heaven with earth, 
 8615. Correspondences have the greatest force, even to the working 
 of miracles, and affecting the angels in heaven ; on this account the 
 Word was written by mere correspondences, 8615. They consist in 
 the subordination of inferior things to superior, so that the latter work 
 in them as causes work in their effects, 8778. All things m the world, 
 in its three kingdoms, are representative of the spiritual and celestial 
 things of the Lord's kingdom, and also ^f. divine things, and this ac- 
 cording to correspondence ; passages cited m illustration, 9280. Ihe 
 representatives seen in the other life, are correspondences agreeing with 
 the state of the interiors with spirits, 10,194. The correspondence of 
 all the members of the body with heaven, shown from the statue of 
 Nebuchadnezzar, namely, that the head corresponds to the inmost 
 heaven, the breast and body to the middle heaven, and the legs and 
 feet to the ultimate heaven, 10,030. The science of correspondences, 
 though it is now antiquated and lost, far excels all other sciences, 4280. 
 It existed in Egypt, and when the church with them came to an end, 
 it was turned into magic and thus perished, 4964. It was known to 
 the Arabians, the Ethiopians, and other eastern nations, but was at 
 length obliterated, especially in Europe, 10,252. It was first obliterated 
 with the Israelitish nation, 10,252. , ^ , . • ^ n * i 
 
 CORRUPT, to [corrumpere], is predicated of things intellectual, 
 thus of persuasions, 621, sh. 622. The way of all flesh being corrupt, 
 denotes that the understanding of truth had perished by reason of man s 
 becoming corporeal, 627, 628. To corrupt, when predicated of the 
 truths of faith, is to extinguish, 9060; and when predicated of worship, 
 to turn awav from the Divine, 10,420. 
 
 COTTAGES [tuguria]. See Tent. . o • . a 
 
 COTTON \xylinum], is the bi/sius or fine hnen of bcripture, ana 
 signifies truth from the Divine, 5319. See Flax, Linen. 
 
 COUCH [sponda]. The natural mind is signified by a bed, be- 
 cause it serves aTa substratum to the rational, 6188. The extremity 
 of a couch denotes the sensual part, and the corner of a bed, the 
 lowest natural, sh. 6188, 10,050. See Bed. 
 
 COUCH, to. See to Bow Himself. , , . . 
 
 COUNTENANCE or looks [vultus]. To eat bread in the sweat 
 of the countenance signifies to hold what is heavenly in aversion, 276. 
 The countenance is an index of the mind, 1388, 6616. It is a type of 
 the interiors, which are manifested in the face as m their image, 3527, 
 4066, 4292. Hence it denotes the state of affection and thought, 4066. 
 
 See Face. , „ , ., . ^ i 
 
 COUNTRY [patria]. Those who really love their country, seek 
 
 its welfare without the least thought of reward, 381 6. A society of 
 many persons is the neighbour in a higher degree than a single indi- 
 vidual; one's country in a higher degree than a society; the church 
 
 GOV 
 
 91 
 
 XoZ-'i^r -^'^^P^ ai&sr, :ra stiii' 
 
 8Q00 A J •'■'"*' 'V^" ^P'"'""! ^ense. the latter in the nftural 
 ^Iff^Z^^^-,--^ - the. ^ 
 
 villa°and caLtleT± , ° *^' ""S'""' '""Sr^"' 'te word that signifies 
 
 the inirottCiythe ^11^^^^; ^27'^//^^ 
 serve for introduction into houses Z Ji^.tfl ' ' ^^ 5°"'** 
 
 troducing man into the trutrr^he cTurcf '5?8o' "h!^''"' ^-'t 
 the interiors of the natural minrcourt its exte'rioS T/o?'*^^^ 
 porches, outward things which cohe e with th nKsTntenW 73^? ' -S 
 
 ultimaiSirfied by^riii^oflK^fTrK^^^'- '^'"^ 
 
 tne temple, the one interior, the other exterior q74i "■""™""*.to 
 
 those who dwell in these courts, therquality! Z 974 " 9742 'T^ 
 may be comnarprl in a !,«.,« • ^ .M,**"v» ***'•* y/4i, y/4J. Man 
 
 Je L?rdi;r W\^>^^^^^^^^ 
 he literll idea of a '-.r' '"'f^if^ t'=°^«°«°* ^'^ •»«" acceding to 
 
 bv a^venl^r.n^ ' u ?^:u C^PJUnction by means of love is signified 
 and u2n thi'"?'' '• '»>« ""'y «>'>J™ction or means of conjunction 
 
 ;re'dpo?;zfttss ofi:::^ /Totei; xiurh' i 
 
 or of truth. 3375 ^4^9 Th^ t a* swear, ot what is spiritual 
 
 cptirtit^h'^t e^: ^^^Z^l^ST^J-^ 
 
 tions or compacts, which in the Word ar^ called a cov;„.nt inS" 
 
 sen,. ?.'ft.'"* '•'" '*" P'^'^^P'^' "' *!"« decalogue; in a more extended' 
 W. ivfn *•?«?'«.•=«?'«' statutes, &c., which the Lo d enjofned by Moses 
 Sn^h^nTJ IST't^VV *^« ™ost extended sense, the books of Moses 
 a siln n"? ^^ ^"{: " '^ ^'* "^'^y aod election. 6804. Blood wa^ 
 
 a s>gn of a covenant, because it signifies conjunction by spirUual loTe 
 
il 
 
 92 
 
 CRE 
 
 C RO 
 
 93 
 
 that is, by charity towards the neighbour, 6804 at the end. To keep 
 a covenant, is to Hve according to the precepts, thus in good, and to be 
 thereby conjoined to the Lord, ill, 8767. A covenant can only be 
 made between the Lord and man by his receiving the influx of truth 
 from the Divine, and thus by correspondence; in this case conjunction 
 is effected, because superior things can act in inferior as their subjects, 
 8778. To estabUsh a covenant denotes communication as well as con- 
 junction, because things which communicate are conjoined, 9344. The 
 conjunction of man with the Lord is effected by the Word ; hence the 
 Word is called a covenant, as also the law, the tables, and the ark where 
 the law was, sh, 9396, 10,632. Things were halved and set opposite 
 to each other when a covenant was entered into, as in the case of the 
 sacrifices and the tables on which the law was inscribed, on account 
 of correspondence, sh. 9391, 9416. Why the salt of the sacrifices is 
 called the Lord's covenant, 10,300. Passages cited, showing that a 
 covenant denotes conjunction, 10,3/1, 10,632. See Conjunction. 
 
 COVERING [velamen, tegumentum]. See Vail. 
 
 COVET, to [concupiscere], is to will from an evil love, for concupis- 
 cence or covetousness is nothing but the procedure of love, or the life of 
 its respiration, 8910. It pertains both to the will and the understand- 
 ing, being the continuum or procedure of the will in the understand- 
 ing, 8910. The precept not to covet signifies that man is to be careful 
 lest the evils which enter into his thought pass into the will, and go out 
 thence, 8910. Not to covet denotes aversion, 10,676. See Concu- 
 piscence, Lust. 
 
 COW \yacca\. Cows denote interior natural truths, 5198, 5212, 
 5263, 5265 ; in the opposite sense, falses, 5202, 5268. Somewhat 
 holy is evidently signified by the red cow, from the ashes of which the 
 water of purification was made, 3300, 9723. See Calf, Cattle, Goat. 
 
 CRAFT [^dolus]. See Simulation, Deceit. 
 
 CREATE, to [creare]. To create, to form, and to make, in the 
 prophetic writings signify to regenerate, but with a difference, 16, 88. 
 To create is to regenerate or make man spiritual ; to make is to ren- 
 der him perfect, or celestial, 472, 593. To create is predicated of some- 
 what new that had not before existed ; to form, of quality ; and to do 
 or make, of effect, 10,373. See, as to the signification of creating, 
 1688, 3043, 3704, 10,3/3, and as to the means and procedure of 
 regeneration, 3470. The verimost reality and verimost essential in the 
 whole universe is Divine Truth, or the Word, proceeding from Divine 
 Good; it is this which creates and makes all things, 5272, 61 15. As 
 to its procedure in the creation, 7270. The historical account of crea- 
 tion in the first chapters of Genesis is only factitious, the new creation 
 or regeneration of the man of the church being signified, and thus, the 
 establishment of a celestial church, ill. 8891, 9942, 10,545 ; compare 
 9396. To create a new heaven and a new earth is to institute a new 
 church, internal and external, 10,373, and the passages cited there. 
 To be created denotes to be from the Divine itself, and thus in divine 
 order from first principles to last, or from inmost principles to outer- 
 most, 10,634. 
 
 CREATION. See to Create. 
 
 CREATURE [creatura], Man becomes a new creature when the 
 external man is reduced under obedience to the internal, 9708. Crea- 
 
 tures in the sea that have souls, or life, denote scientific truths in which 
 is good, 6385. See to Create. 
 
 CREEPING THING [r^^iVe]. See Animals. Creeping things 
 of the water, or fishes, denote scientifics which belong to the external 
 man, 40. The least part of every thought of angelic spirits not only 
 lives but has a species of body, signified by the moving or creeping 
 thing, 41, concerning the life of which see 9050. Hence the hving 
 creeping thing denotes scientific truths, which are at the same time 
 truths of faith, 9050. The sensual part and its pleasures, which 
 creep as it were in the surface of man, are signified by reptiles and 
 creeping things, 746, 810, 909. With the regenerate those pleasures 
 correspond to the celestial and spiritual things which are of the will and 
 understanding, 911; but more especially 994. They include in their 
 signification that of birds and beasts, both clean and unclean, 994 ; 
 compare 803. They signify the things of the will and understanding, 
 but of the lowest kind, 674 ; thus external and sensual goods and 
 truths, 9182, and their opposites, 9331. See Insect. 
 CRIMSON [coccineus]. See Colours (Scarlet), 
 CRITIC [criticus]. The ideas of such as read the Word with the 
 art of critics appear in the spiritual world like closed lines, or a texture 
 of such lines, 6621. 
 
 CROOKED [obliquus]. The crooked made straight denotes the 
 evil of Ignorance turned into good, and the rough places made into 
 plain ways denotes the falses of ignorance turned into truths, 3527 at 
 the end. 
 
 CROSS, thelcrvx'jy denotes temptations, 4599, 8159; or the state 
 of man undergoing temptations, 10,490-as truth divine was treated 
 with contumely, scourged, and crucified by the Jews, 2813. The Lord's 
 suffenngon the cross was his last temptation or combat with hell, 9930, 
 ill. 10,659. It is not to be understood according to the faith prevalent 
 at this day, 10,659. See Lord, Temptation. 
 
 CROWD [turba]. In the beginning of illustration the mind is dis- 
 turbed and agitated, and only becomes tranquil when truths are disposed 
 mto order by good, 5221—5222. How crowds of evil spirits are con- 
 nected with such ideates of turbulence. The means by which they are 
 dispersed, &c., 842. A mixed crowd denotes goods and truths not genu- 
 ^^' ''u L^* ^ ^^^^^ multitude or crowd signifies those who are of the 
 church but not in it, as the Gentiles, who live in mutual charity but 
 have no knowledge of the Word, 7975. How a great crowd of spirits, 
 who were r- coherently mixed together, were gradually reduced to order 
 by a choir of angels in their midst, 5396. Pharaoh compared to a 
 great whale disturbing the waters, denotes scientifics perverting the 
 truths of the church, 6015; disturbance denotes consternation of heart 
 and soul, 9328. The Word is to be searched bv every one for himself, 
 to see whether the doctrines of the church to which he belongs are in 
 agreement with the truth ; but if they are found to disagree, care is to be 
 taken lest the church be disturbed, 6047. If the truth is expounded 
 by any but those who are teaching ministers, heresies come into existence, 
 and the church is disturbed and rent asunder, 6822, compare 5432. 
 The quality of certain spirits described who could be in great crowds 
 without feeling disturbed, 5172. See Multitude. 
 
 CROWN, the, or top of the head [vertex]. See Head, Naza- 
 
 RITE. 
 
94 
 
 CRY 
 
 CUS 
 
 95 
 
 CROWN [corona]. Unless the holy things of heaven and the 
 church were represented by the ceremonials of a coronation, thev would 
 be nothing more than childish amusements, 4581. It was well known 
 to the ancients what the crown, the sceptre, the sword, the keys, &c., 
 signified, 4966. A golden crown upon the head denotes the good of 
 wisdom, 6524, 9930. A crown of adornment signifies the wisdom 
 which is of good ; a diadem of beauty, the intelligence which is of truth, 
 9818, 9930, 10,540. The golden plate worn by Aaron is called a 
 crown of holiness because a crown is the representative of divine good ; 
 and sanctity, of divine truth thence proceeding, 9930. A crown denotes 
 divine good, from which is divine truth, and a crown and sceptre, go- 
 vernment from both, 9930. What the crowns like gold worn by the 
 locusts signify, 7643; and the crown of thorns worn by Jesus, 9144. 
 See Throne, Sceptre, King. 
 
 CRUCIFY to [crucifigere]. See to Hang, Stoning. 
 CRUELTY [crudelitas]. Those who have been distinguished for 
 cruelty have also been notorious adulterers, 824. Those who have been 
 violent and unmerciful in the life of the body become incredibly cruel 
 in the other life ; and into what phantasies cruelties are there changed, 
 954. The hell of cruel adulterers beneath the right foot, where there 
 are such from the Jewish nation, 5057. How cruelly they delighted to 
 treat the nations whom they overcame, 824, 5057, 7248. Those who 
 cherish ill-will to others, if they are likewise adulterers, become cruel, 
 7370. The cruel are in the excrementitious hells, where are cadave- 
 rous things, 5394. See Hell. 
 
 CRY, or SHOUT [clamor], A voice crying, or the voice of a cry, 
 is an expression of speech very common in the Word, and is applied 
 where there is anything disturbed or unhappy; and conversely, on 
 occasions of festivitv, 375. To shout from the top of the moun- 
 tains is to worship the Lord from love, 795. To cry is predicated of 
 what is false, 2237, sh. 2240, 2396, 5011; and of its wrathful aspect 
 towards what is good, 2351. A cry from heaven denotes influx, 2692, 
 and hence consolation, 2692, 2821, 2841. A cry in the night (Mat- 
 thew XXV, 6) denotes a change in the church, 4638. To cry bitterly, 
 lamentation over the false, or truth perished, 4779. To cry with a 
 great voice denotes aversion, 5016, 5018, 5027. To cry denotes con- 
 fession and acknowledgment by faith, which is the opposite of aversion, 
 sh. 5323. To cry is predicated of indigence, or the want of good, 5365. 
 When man cries to the Lord from evil, or for himself against the good 
 of all others, he is not heard, and it appears to him that the Lord is 
 without mercy, 5585, 6852. Also, when he prays and cries to the 
 Lord in temptation, without overcoming the evil as of himself, 8179. 
 A cry ascending to God denotes imploration and its being heard, 6801, 
 6802, 6852. To say denotes thought, hence to cry signifies to think 
 more powerfully, thus, thought with a full intention of doing, 7119. 
 See to Say. To cry is to testify indignation, 7142 It denotes inte- 
 rior lamentation and intercession, 7782, 8179, 8573, and hence, sup- 
 plication from the feeling of pain, 8353. The tacit supplication of the 
 heart is heard as a cry in heaven ; this is what was represented by the 
 vocal supplications or cries in the representative church, 9202. If the 
 prayer and supplication originate in what is evil and false, they are not 
 heard in heaven, but if sufficiently ardent they are heard as a cry in 
 hell, 9202. Compare 10,456, 10,457. See to Pray. 
 
 CRYSTAL [cry8taUum\ denotes the truth of faith derived from 
 good, 9872. The knowledge of immaterial things is represented in the 
 other life by crystals, 7175. [The translucence of the word in the let- 
 ter from the truths contained in its spiritual sense is denoted by crystal 
 Ap, Rev. 897, 932.] See Precious Stones. 
 
 CULTIVATE, to or till [colere]. To be banished from Eden is 
 to be deprived of all intelligence and wisdom ; to till the ground is to 
 become corporeal, 305, 345. A tiller of the ground is one who re- 
 gards corporeal and terrestrial things, and is without charity, 345, 381. 
 See Cain. 
 
 CUMMIN [cuminum]. See Fitches. 
 CUNNING [astua]. See Deceit, Simulation. 
 CUNNING WORKMAN [excogitator]. See Contriver. 
 CUP [scypus, seu poculurn], A cup denotes the truth of faith 
 which 11 from the good of charity, and, in the opposite sense, the false 
 derived from evil, sh. 5120. Joseph's cup signifies interior truth as a 
 medium, 5736, 5747. The various things in the external memory are 
 so many vessels intended for the reception of interior things, and are 
 signified by vessels in the Word, as cups, bowls, baskets, etc., 9394. 
 Hence a cup signifies the intellectual part proximate to the senses of hear- 
 ing and sight, and is predicated of truths, 9996. See Bowl, Vessels. 
 CURDLE, to [coagulo]. See Milk. 
 CURE, to OR TAKE care OF [curare]. See to Heal. 
 CURSE, to [maledicere]. The Lord curses none, but is merciful to 
 all, 245, 592, 1093, 1874. To be cursed is to turn away from what is 
 celestial, and to turn to what is corporeal, 245, 379, 1423. A curse 
 signifies disjunction, or aversion from good, 379, 1423, 3530, 3584 
 They are called cursed who have averted themselves, 5071. Hence 
 blasting and mildew signify the non-reception of the good of love and 
 the good of faith, 9277. Not to curse God signifies that divine truths 
 ®"^ott"iSI\^^ blasphemed, 9221. See Blasphemy, Mercy. 
 
 CURTAINS [auleBa]. The curtains over the habitation or taber- 
 nacle were of goat's hair, because it signifies the innocence of ignorance 
 such as exists with the Gentiles who were thereby represented, 3519 • 
 or because it signifies truths from external celestial good which foni 
 the external of heaven, 96 1 5, 9627. The three heavens with the Lord 
 in the midst were represented by the tabernacle ; their ultimates by the 
 vails or curtains, 3478, 3540. The ten curtains of fine-twined linen, 
 and hyacinth, and purple, and scarlet double-dyed, signify the interior 
 truths of faith, which are of the new intellectual part, and their deriva- 
 tion from spiritual and celestial things, 9595, 9596, 9615. See Col- 
 n^i*^^' r?u^^ particular curtain denotes one particular truth, 9602, 
 i? -J ^"^ ''^"^^a'^t or superfluous part of the curtain hanging over 
 the side of the tabernacle, denotes truth proceeding, 9627. Its edge 
 the sphere of truth, 9606. To stretch out the heavens, and expand 
 the earth, is to regenerate man ; thus, it is to create a new intellectual 
 part, m which is a new will. The like is signified by expanding the 
 curtains of the habitation, 9596. Tapestry, or hangings, denote truths, 
 such as are m the ultimate heaven, 9743, 9756. See Tent. 
 CUSH, [Cusch, KuscK]. See Ethiopia. 
 
 CUSTODY, GUARD, OR WATCH. To GUARD, OR WATCH, OR 
 
 KEEP [cuatodia, custodire]. To keep custody is to serve and be sub- 
 
96 
 
 DAM 
 
 D A R 
 
 97 
 
 M 
 
 li 
 
 ordinate, 372. When predicated of the Lord, it signifies the divine pro- 
 vidence, 3711, 9304 ; and in the supreme sense, the divine continuum, 
 or divine essence continued to ultimates, 3733. To feed and keep a 
 flock is to have and apply that particular good to use» 3991. To keep, 
 in the sense of remembrance, is to conserve within, 4/03 ; hence it is 
 predicated of the memory, 9149. The corn preserved in the store- 
 houses of Pharaoh denotes goods and truths stored up in the interiors 
 of the natural mind, 5298. To be imprisoned, or given into custody, 
 denotes rejection, 5083, 5089, 5101, and hence separation, 5456. 
 Guard and custody are predicated of the Lord ; also of the prophets 
 and priests ; thus of the Word, sh, 7989, 8211, at the end. To keep 
 the Lord's covenant or precepts, is to live according to them, thus it is 
 to live in good and be conjoined to the Lord, ilL 8767, 8881. To 
 guard or keep, denotes to hold in bonds and to coerce, and is predicated 
 both of good and of evil affections, according to opposites, 9096. See 
 Prison. As to the protection or guardianship signified by the cheru- 
 bim, see 9391, and the article. Cherub. 
 
 CUT, to, or to Cleave, [secure, findere\ To cleave or rend the 
 shoulder signifies deprivation of all power, 1085. Hewers of wood and 
 drawers of water, signify those who perform comparatively vile uses in 
 the church, 1097. Those who arrogate merit to themselves on account 
 of works, appear in the other life to cut wood, 1110, 2784, 3720, 4943, 
 and those who place merit in truths, to cut stone, 3720. A certain 
 class of the former appear to cut or mow grass, 1111. To cut wood 
 signifies the merit of righteousness, 2784, and such merit is in good 
 done from the proprium. See Merit. To cut stones is to exclude or 
 fashion truths from the proprium, 8941. To cut into segments or 
 pieces is to prepare for arrangement, 10,048. To cut asunder or divide 
 the sea signifies the dissipation of falses, 8184. To be cut off by famine 
 is to perish from the defect of truth, 5302. 
 
 CUT ASUNDER THE SEA, to. See to Cut. 
 
 CUTICULARS \cuticulares\. Such as acquire truth without de- 
 light, but only because they regard it as necessary to salvation, are 
 called cuticulars, because they correspond to the cuticle in the Grand 
 Man, 8977, 8980. See Skin. 
 
 CUTTERS OF GRASS. See to Cut. 
 
 CUTTERS OF WOOD. See to Cut. 
 
 CYMBAL. See Music. 
 
 CYRUS \choreschus\, in the representative sense, is the Lord as to 
 the divine human, 8989. 
 
 D. 
 
 DAGGER [rnachcera]. See Sword. 
 
 DAILY [quotidiel, denotes continually, what is perpetual and 
 eternal, 2838 ; in like manner as to-day, yesterday, to-morrow, &c., 
 2838, 3998, 4304, 6165, 6983. Day by day, or daily, denotes in- 
 tensely, 5000. As to the signification of the prayer : Give us this 
 day our daily bread, 2493, 2838 at the end, 4976, 6110. See Day, 
 Time. 
 
 DAINTIES, or savoury meat [cupedia]. See Taste. 
 
 f 
 
 DAMASCUS, was the principal city of Syria, and has a like signifi- 
 cation, 1715. The remains of the worship of the ancient church 
 existed there, 1796. Eliezer of Damascus, the steward of Abram's 
 house, signifies the external church, 1796. See Syria. 
 
 DAMNATION. Divine truth, separate from divine good, damns 
 every one, 6148. Damnation is the punishment which accrues to the 
 false when truth is vastated, 7102 ; but it is in consequence of the evil 
 and false procuring their own separation, 7791, 7878, 9020, compare 
 8286. With those who are damned, the truths of faith and the goods 
 of love are extinguished, 9008. The process of final damnation ex, 
 7795, The sphere of damnation flows in from hell, and were all the 
 hells opened, the human race would perish, 7879. Those who succumb 
 in temptations come into a state of damnation, 8165. The Jews, 
 when they neglected and thus annihilated their representative worship, 
 represented the damnation of those who remain in their sins, 9965. 
 Damnation, and thus immersion in hell, was also represented by the 
 swallowing up of Korah, Dathan, and Abiram, 8306. No one is con- 
 demned because of the omission of external rites, but only for evils of 
 the heart, 9965 ; nor for false doctrines, unless they are confirmed by 
 evils, 845. To be damned is to perish by reason of evil, 2395. 
 
 DAMSEL [pvella], denotes affection* in which is innocence, 3067, 
 3080,3110. See Girl. 
 
 DAN. See Tribes. 
 
 DANCE [chorea]. The timbrel and dance denote the affection of 
 truth derived from good, 3081. Dancing is predicated of truth, glad- 
 ness of good, 4779. In ancient times it was permitted to express 
 spiritual delights by choirs, or by dancing and singing, as mentioned in 
 the Word, where these things signify the joys belonging to the affection 
 of truth grounded in charity, sh. 8339. Such dances and sports denote 
 interior festivity, because all festivity is from the delight of the love in 
 which man is, and in the Word internals are expressed by externals, 
 *A. 10,416 10,459. See Choir. Music. 
 
 DANIEL, when mentioned by name, represents whatsoever is pro- 
 phetic concerning the coming of the Lord, and the state of the church 
 at the last times, 3652. The prophecies of Daniel concerning the four 
 kingdoms, and concerning the kings of Media and Persia, have respect 
 to the internecine conflicts of evils and falses, 2547. In like manner, 
 all the numbers mentioned in Daniel are significative, 1709. By the 
 magi of whom Daniel is called the prince are meant such as were in the 
 science of spiritual things and thence in revelations, 5223. 
 
 DARIUS. As to the quality of worship signified by his requiring 
 to be worshiped as a God, 1326. 
 
 DARKNESS, Thick Darkness [tenebrce, caligo']. The things of 
 man's proprium, which appear as light before regeneration, are thick 
 darkness, 7, 21 ; because he is then in stupor and ignorance of all 
 things relating to spiritual and celestial life, 1 7. Darkness denotes fal- 
 sities, «A. 1839, 7688, 6015. Darkness denotes falses, thick darkness 
 evils, ill. and sh. 1 860. In the original tongue the word translated dark- 
 ness. Gen. XV. 17, involves the meaning and signification of both the 
 above terms, 1860. The lumen of the evil is turned into darkness, and 
 darkness is loved by them, 1528. In the hells there is thick darkness, 
 which is derived from falses ; and cold, which is derived from evils. 
 
98 
 
 D AR 
 
 DAY 
 
 99 
 
 m 
 
 3340. There is also a lumen there, but it is like what is derived from 
 an ignis fatuus ; and there is also warmth, but it is Hke that of unclean 
 baths, 3340 ; as to the lumen more particularly, 3224. When the 
 hells are looked into, there is seen a thick dark mist ; and the inhabi- 
 tants have warmth from the hatreds, revenges, and murders, which they 
 breathe, from experience, 3340. The inhabitants of hell dwell in a 
 gross atmosphere, cloudy and dark, and also in cold ; their darkness 
 and cold are proportionate to the hatred and the falsity in which they 
 are principled, 3643, 8814. The hells are said to be in darkness be- 
 cause they are in falses which appear as darkness when seen from the 
 light of heaven ; but they have a lumen as from a coal fire, 4418, 4531, 
 7870, and also of a yellowish hue as from sulphur, 4416 ; thus they 
 see one another, 6000, 78/0. Those who believe that they are wise 
 from themselves are sent into a state of darkness where they become 
 utterly stupid, from experience, 4531. The lumen flowing in from 
 hell is called darkness, for it is turned into darkness when light from 
 heaven flows into it, 5128. When man comes \ to temptations he is 
 obsessed by evils and falses, and, as it were, in durkness ; for darkness, 
 in the other life, is nothing but the obsession of falses, 6829. Thick 
 darkness denotes the total privation of truth and good, thus, impene- 
 trable falseness grounded in evil; darkness, the privation of truth, 
 thus what is false only, «A. 7711. To feel or grope in thick darkness, 
 denotes where there is contrariety to truth and good, sh. 7712. Divine 
 light is as thick darkness and smoke to the evil, ill. and sh. 1861, 
 6832, 8197. Clouds and darkness are condensations of falses derived 
 from evils, 8197. The darkness in the church at this day is much 
 grosser than in ancient times, in consequence of confirmations from 
 scientifics formerly unknown, 231—233. The light of truth becomes 
 changed into darkness when man regards himself in place of the Lord, 
 1321. The mind or intellectual part of man is kept in a light which 
 is quite different from the light of the world ; but what darkness this 
 is to those who are in the love of self and the world, ill. 3224. When 
 those who are without charity draw near to heaven, their light is 
 changed into darkness, and their minds overcome with stupor, 3412. 
 The love of self and the love of lucre induce darkness and stupor in 
 the mind, 3413. Those who are in corporeal ideas only, that is, in 
 the will of what is evil and in the understanding of what is false, can 
 only regard spiritual and celestial things from the darkness and cold- 
 ness of their own state, thus, they extinguish them. 3888. Black 
 signifies evil, in particular man's proprium, depth of shade or dark- 
 ness [tenebricosutn] what is false, 3993. Darkness upon the earth 
 denotes falses occupying the natural mind, 6015. Those who are in 
 truth and not yet in good are in shade and darkness, and what they 
 see are only phantasms, ill, 6400, 10,201. When man is in the sen- 
 sual state and its light, he is in darkness as to spiritual and divine 
 things, and his sensual lumen is turned into mere darkness when it falls 
 into the light of heaven, 6948, 9577, 9801. Actual darkness pervades 
 hell when any light from heaven flows in, 7870. Truth divine is as 
 thick darkness to the man of the spiritual church, and still more to 
 the IsraeHtish and Jewish people, 8928; compare 8814. Those who 
 refer all things to faith are in darkness concerning good, consequently 
 they are in darkness concerning the conjunction of good and truth, and 
 
 concerning truth itself, 9186. All heavenly and divine things are dark- 
 ness to those whose internals are not open to the light of heaven, 9256, 
 9577, 10,156, 10,201, 10,227. 
 
 DART [jaculutn]. See Bow, Archer. 
 DATES. See Branch, Palm. 
 DATHAN. See Korah. 
 
 DAUGHTER [/lid]. In the spiritual man the intellect or under- 
 standing is called male, the will female, 54, compare 8994. Hence 
 the church itself, from the affection of good, is called a daughter, &c., 
 54. And hence sons denote truths and daughters goods, 489 — 91. 
 In the opposite sense, daughters signify cupidities or lusts, 564, 568. 
 Daughters signify the affections of good and truth ; daughter of Zion 
 the affection of good, and daughter of Jerusalem the aff'ection of truth ; 
 thus celestial and spiritual churches, 2362, 10,402. Daughters of 
 the nations signify the various aff'ections of evil and the false, and their 
 religious principle, sk. 3024. Daughters of the Canaanites signify 
 aff^ections which are discordant with the truth, 3024. Daughters of 
 Canaan signify the aff*ections of what is false and evil, 3683—6, 3662. 
 Daughters of Heth the affection of truth with those who are without 
 the Word, thus from a source not genuine, 3620. Daughters of 
 Babel, those who are interiorly profane and e<il ; daughters of the 
 Chaldeans, those who are interiorly profane and false ; both holy in 
 externals, 4335. See as to various other nations, 3024. Daughters 
 signify affections in common, specific differences being signified ac- 
 cording to the age understood, 3067. Daughter of a king, the love 
 of truth, 3703. Daughter denotes aff'ection; also the church and 
 faith wherein is good, 3963, 6419. Daughter denotes the church, 
 and also a false religious principle, sh. 6729. The seven daughters of 
 a priest denote the holy things of the church, 6775, 6778. Daughter 
 signifies the genuine affection of truth, handmaid the affection of truth 
 from natural delight, 8993, 8994, 9001. See Handmaid. Daughters 
 signify the goods of faith, 9079. Daughter of Zion the celestial church, 
 9055 at the end. The signification of father, mother, and children, 
 sh. 3703. 
 
 DAUGHTER-IN-LAW [nurus'jy denotes the truth of the church 
 adjoined to its good ; in the opposite sense, the false adjoined to its 
 evil, sh. 4843, 10490. Thamar, the truth of the representative church, 
 4869. What is involved and represented in Judah's whoredom with 
 her, and the derivation of the Jews from that stock, 4818. See Jew. 
 
 DAVID, denotes the Lord, 1888, 2159, 2842, 4926. To swear 
 by David denotes irrevocable confirmation, or eternal truth, 2842. A 
 king, more especially when David is understood, represents divine 
 truth, 4763. The throne of David signifies the Lord's heaven, 5044. 
 David signifies the Lord as to divine truth, from whom is faith, in- 
 telligence, and wisdom, 9548 ; as to which, and the reason of his being 
 called the Lord's anointed, 9954. As to his numbering the sous of 
 Israel, 10,217. As to the rebellion of Absalom, 4763. As to his son 
 by the wife of Uriah, 2913. See Heth. David was in the love of 
 himself and his posterity, and believed that what was said of the Lord 
 applied to him and his seed, 2842. 
 
 DAY [dies']. The six days or times of creation denote so many 
 successive states of man's regeneration, 6. Day denotes time and 
 
 H 2 
 
 I 
 
100 
 
 DAY 
 
 the state of that time, 23 ; or times and states in general, 48G, iU, 
 and «A. 487, 488, 493, 862, 2788, 3785, 3814, 4780, 4850, 5089, 
 10,656. A state of faith is called day, a state of no faith night, 221, 
 4175. Love and faith are also contrasted as day and night, 709. 
 The changes of the regenerate man as to the will, are as summer and 
 winter; and as to the understanding, as day and night, 935, 936. 
 All the days of the earth denotes so long as there is any inhabitants 
 in the earth, and the inhabitants perish from the earth when there is 
 no longer any church, 931. Day by day signifies in every state, 7133, 
 7157, thus continually, 10,122, 10,132. See Daily. The third day, 
 denotes a complete period from beginning to end, thus it denotes con- 
 tinuity, 2788, sh, 4495, 5457, 7715. The third day denotes the ulti- 
 mate, when the last state ceases and a new state begins, 4119, 5159, 
 5457, 5458. The three days denote the whole period or state, and 
 the third day the ultimate of that state, 5457. Consequently the 
 third day denotes the end of a state of purification or preparation to 
 receive, *8791, 8811, 8812. Many days denote much of the subject 
 predicated, 4780, 6798, 5089. To this day, even to-day, to-day, in that 
 day, &c., denote what is perpetual and eternal, 2838, 3325, 3467, 
 3998, 4197, 4304, 4316, 4596, 6165, 6278, 6298, 6573, 7140, 8052, 
 8503 — 5. By a change in the expression, it denotes what is apparently 
 perpetual, consequently only temporal, 3325, 3329. From now, or 
 from this day, denotes henceforward to eternity, 6984. Compare to- 
 day and to-morrow, 8788. Yesterday signifies from eternity, to-day 
 eternity, and to-morrow to eternity, 3998 ; as to the latter, see also 
 7399, 7509, 7510, 8082, 10,412; and the expression, continually, 
 9939, 8418. The morrow or the day following, when predicated of 
 the Jewish nation, signifies duration to the end of the church, 10,497; 
 when predicated of the Lord, predetermination, 7510. From yes- 
 terday, and from the day before yesterday, denotes past time in general, 
 and when predicated of the Lord, what is from eternity, ill. and sh. 
 6983. Hence it denotes from a prior state, 7114, 7139, 7140, 9070, 
 compare 4067. When predicated of the Lord yesterday and to-day 
 denote what is eternal, 2838, 9939. Days and hours, when predicated 
 of the church, denote states as to good and truth ; hours, such states 
 in particular, sh, 4334. The twelve hours of the day signify all the 
 states of truth, 6000. As to the day or the hour of judgment, see 
 3353—3356, 9857, at the end. Days signify times and states in 
 general, and years are added to signify the quality or species of state, 
 487. See Year. The days of old or of antiquity, and the days of 
 eternity, signify the beginning, by which is denoted the commence- 
 ment of man's regeneration, 16. See Days of Eternity. "When 
 a year, a month, or day is mentioned in the singular number, it de- 
 notes a whole state or period, 3814. To come into days or grow old, 
 is to put off what is human and put on what is celestial ; when predi- 
 cated of the Lord, to put on what is divine, 3016, compare 1854, 
 2198. It came to pass in that day, denotes state, 3462. As yet a 
 great day, denotes a state now proceeding, 3785. Days multiplied, 
 denotes change of state, and is predicated of truth, 4850. The times 
 of the day, as morning, mid-day, evening, and twilight, in hell, are 
 so many variations of night and torment, ill, 6110. The last day and 
 the judgment is the death of the body with every individual, 507S. 
 
 DAY 
 
 101 
 
 f 
 
 In the whole day, and in the whole night, denotes a state of percep- 
 tion not obscure and obscure, 7680. Day, and light, denotes when 
 there is truth and good, 7870. The times of the day, as morning, 
 noon, evening, and night, states of illustration and perception, and 
 of the latter obscured, 8106. Of a day in its day, or every day its 
 own rate, denotes continually, 8418, 8423. The first day denotes the 
 beginning of a state, 7887, 7891. The first day to the seventh, a 
 whole and holy period, or a state completely holy, 7890. Six days 
 denote the labors and combats of temptation, 8494, 8506, 8539, 10,367. 
 The sixth day denotes the end of any given state, 8421, 8488; also 
 the seventh, 7892. The seventh day denotes a holy state, 8059, or 
 a state of the conjunction of good and truth, 8490, 10,367, conse- 
 quently, the state after regeneration, 8539, 10,374. The tenth day 
 denotes the state of the initiation of the interiors, 783 1 . The day began 
 from the evening in the representative church, because man, before he 
 comes into the morning or light of truth, is in a state of shade or 
 darkness, 5270. The morrow of the Paschal Supper, or the day 
 Psesach, denotes the state in which the Lord is present, and hence 
 liberation from damnation, 8017. The days of our father Abraham, 
 denotes a previous state as to truths, illustrated from the truths known 
 in the ancient church, and now obliterated by the Philistines, 3419. 
 The day of Elias denotes a state of the reception of Divine truth or 
 the Lord as the Word, 9198. The day of Jehovah, of the fierceness 
 of his wrath, &c., and the great day of God Almighty, denote the 
 last times when there is no longer any faith or charity, and hence the 
 last judgment, 5360, 5798, 6997, 8902, 9809. The day of affliction 
 denotes the miserable state of the evil in the other life, 34. The day 
 of straightness denotes when truth is preferred to good, 4548. Days 
 of mourning denotes perversion of state, 3607. Days few and evil de- 
 notes a state of temptations in the natural man, 6097. The day of 
 slaughter denotes the end of the vastated church, 8902. Changes of 
 state in the other life are as the changes of the times of a day in the 
 world, to the intent that man may be continually perfecting, 8246. 
 That in the other life states succeed each other, like the seasons of the 
 year in the world, 9213. And that the states appertaining to the 
 angels, are as the times of a day, but ending in twilight instead of 
 night, ill. 10,605. 
 
 DAY-DAWN [aurora]. When those who from external things 
 look to internal, see the day-dawn, they think of the beginning of all 
 things from the Lord, and of their progression to the full day of 
 wisdom, 1807, 920. The dawn ascending denotes the approach of 
 the Lord's kingdom, when the upright are separated from the evil, 
 sh. 2404, 2405. Morning and day-dawn, in the supreme sense, are 
 the Lord, in the internal sense, his love, and hence peace, 3458. It 
 was in the day-dawn or morning redness that Jacob was named Israel, 
 by whom is signified the celestial spiritual man, with whom the internal 
 and external are conjoined, 4275, 4283 — 4289. The dawn or redness 
 denotes when conjunction begins, the rise of the sun conjunction itself, 
 4300. When man is in peace, celestial and spiritual things are in their 
 day-dawn and spring, 1726, 3696, 5662. Peace in heaven has a like 
 salutary and cheering influence as day-dawn and its light on earth, 
 2780, 8455, compare 91. See Morning. 
 
10;> 
 
 DE A 
 
 DAY BEFORE YESTERDAY, the {niidius tertius]. See Day. 
 
 DAY FOLLOWING, the [postridie]. See Day. 
 
 DAYS OF ETERNITY, the [dies cetemitatia], or days of old, sig- 
 nify the beginning, by which is denoted the commencement of man's 
 regeneration, 16. Days of eternity denote the most ancient church; 
 generation of generation, the ancient church, 477, 1259, 6239, 10,248; 
 compare 3419, and see Age, Day, Eternal, Generation. 
 
 DEAF [surdus]. The deaf are those who do not perceive what is 
 true, and hence do not obey ; abstractly, the non-perception of truth, 
 and hence non-obedience, sh. 6989. By the deaf, in the Word, are 
 also signified the Gentiles who are unacquainted with the truths of faith, 
 because they are without the W^ord, and hence cannot live according to 
 them, 6989. The deaf are they who are not in the faith of truth, 
 because not yet in the knowledge and apperception of it, briefly sh, 
 9209, 9397. Those who reason from sensual things, and thence con- 
 clude concerning heavenly things, are deaf serpents, 196. To enter 
 upon an explication of heavenly things to the unregenerate who have 
 no notion of them is like speaking to the deaf, 4027. 
 
 DEATH, dead [morsy mortuum]. He is a dead man who acknow- 
 ledges nothing as good and true but what pertains to the body and the 
 world ; he is a spiritual man who acknowledges spiritual good and truth, 
 but only from faith ; and he is a celestial man who believes and per- 
 ceives them from love, 81. Man is called dead when the external and 
 internal are separated, 272, and when he is not in faith, 290. A man 
 is called dead who lives the life of death, which is damnation and hell, 
 304. Death signifies the cessation of any particular state or quality, 
 494, 525, 2516, 3326, 4563, 4833. The death of the antediluvians 
 was occasioned by an inundation of evils and falses, 660 ; compare 
 5725. In the other Hfe it is manifestly perceived what is alive and 
 what is not alive with man ; how his good appears in each case, 671. 
 He who is without goods and truths is not living but dead, 680. The 
 worship of those who are in the love of self is interiorly as somewhat 
 dead and cadaverous, 1326. Corporeal things must die before man 
 can be bom anew or regenerated, as the body itself must die before he 
 can come into heaven, 1408. The death of the body is only a conti- 
 nuation of life in a new state, which is therefore signified by expressions 
 relating to death when they occur in the Word, 1854. As to the life 
 of man after death and the manner of his resuscitation, see Life, 
 Resurrection. To see death signifies to perish, 2687. By the 
 Lord's death on the cross all that was merely human was put off, illus- 
 trated by the offering up of Isaac, 2818, 2854. To die denotes the last 
 time of the church, when all faith, that is, charity, has expired, illus- 
 trated by the death of Sarah, 2908, 2912, and by the death of Joseph, 
 6587, 6593. To bury the dead is to emerge from the state of shade 
 and of night, predicated of the truth of faith, represented by death, 
 2917, 2923, 2961 ; compare 6557, 6558. To die, denotes an end of 
 a given representation, illustrated by the death of Abraham, 3253, 
 3259 ; by the death of Ishmael, 3276 ; by the death of Isaac, 4618, 
 4621; by the death of Jacob, 6464, 6465; and generally, 5975: in 
 respect to the office of Aaron, 9928, 10,244. To die is to rise again, 
 or to end one state and commence another, 3326, 3498, 3505, 3523, 
 6008, 6036, 6176 ; ill, 6221, 6645. To be slain and to die, when it is 
 
 DE A 
 
 103 
 
 predicated of good and truth, denotes not to be received, 3387, 3395. 
 The proprium of man is nothing but evil, and when it is not vivified 
 by divine good, or the Lord's proprium, man is said to be dead, 3813. 
 In ancient times, wives who bare no children called themselves dead, 
 and believed themselves to be so, and this from a spiritual cause grounded 
 on the correspondence of sons and daughters, 3908, 3915, 3969. The 
 life of the evil, though received from the Lord, is spiritual death, 4320, 
 4417, 5070, 6685, 10,363. Man cannot die when corporeal things are 
 separated by the death of the body, because his interiors are conjoined 
 to the Lord, 4364, 4525; compare 5114, 5144, 6326, 10,099, 10,591. 
 Death denotes the extinction of the Lord's life, which is the life of the 
 divine human, in man, 4724. It was customary with the ancients to 
 bewail the dead, by which a last farewell is to be understood, though 
 they knew that the person still lived, 4565. By death, in the Word, is 
 signified hell and eternal unhappiness, and what is evil and false, as 
 opposed to the life of intelligence and wisdom, 5407 ; or the life of 
 truth, 5465, 7136. No other death is treated of in the internal sense 
 of the Word than spiritual death, which is damnation, 5605, 5759, ah. 
 6119, 7136, 7494, 7954, 8364, 8407, 8571, 9007, 9008. Death is 
 occasioned by sin, 5712, 5726, 8364. If man had lived the life of 
 good, he would have been without disease, and would have become an 
 infant again in his old age, but a wise one; and would then have passed 
 into heaven, and put on a body such as the angels have without suffer- 
 ing, 5726. See Disease. The destruction (or death) that wasteth 
 at noon-day, denotes evil openly lived, by which truth is destroyed, 
 6000. When man is said to die he only passes out of the body which 
 has served him as an instrument of use in this world into a body adapted 
 for uses in the other, 6008. To place the hand on the eyes when a 
 man dies, denotes to vivify or to elevate, and this by the closing of the 
 external sensual and the opening of the internal, 6008. In the state 
 of desolation, when truths are deficient, the spiritual life labors, and 
 man is partly remitted into his proprium, hence there is then presented 
 an image of spiritual death, which is damnation, 6119; compare 8571. 
 Inasmuch as death denotes resurrection to life and regeneration, sickness 
 denotes the successive state preceding, ilL 6221. The death of the men 
 who were at enmity with Moses denotes the removal of falses that would 
 destroy the Hfe of truth and good, 7021. The fishes dying when the 
 waters were turned into blood, the extinction of scientifics by the falsifica- 
 tion of truth, ill. 7318. The first-born dying or being slain throughout 
 Egypt, the damnation of those who are' in falses of evil, or in faith 
 separate from charity, 7871. They have life, and are said to be alive, 
 who will what is good and believe what is true ; while they have not 
 life, and are said to be dead, who will what is evil and believe what is 
 false, sh. 7494. To die denotes the consumption or withdrawal of good 
 and truth, 7507,7511,7699. To die denotes extirpation, 7738. To 
 die in the desert is to succumb in temptations, and hence to be damned, 
 ill. 8165. To die by the hand of Jehovah is to rush into damnation 
 by relinquishing the Lord, 8407. Anguish, and as it were death, is 
 occasioned by any attempt of those below heaven to enter into it, or of 
 those in an inferior heaven to enter into a superior, or of those in the 
 highest heaven to ascend to the divine, 8797; the reason, 8922. Dam- 
 nation is called spiritual death, and yet the damned live, because they 
 
lot 
 
 DEC 
 
 DEC 
 
 105 
 
 have extinguished the truths of faith and the goods of love, which are 
 the verimost life of the Lord with them, ill. 9008. By the dead saints 
 arising, after the resurrection of the Lord, and going into the holy 
 city, is signified the salvation of the spiritual church ; and that they 
 were seen in vision, 9229. Knowledges of heavenly things become 
 dead when they are only stored in the memory, and used for worldly 
 ends, 9272. When man ceases to respire externally by the death of 
 the body, he enters upon a respiration which is exactly accordant with 
 the affection of truth in which he was principled, thus according to his 
 life of faith, 9281. When death is predicated of Aaron and his sons, 
 it denotes the end of what is representative, and thus of conjunction 
 with heaven, 9928, 10,244. See above. The punishment of death for 
 breaking the sabbath denotes spiritual death in consequence of non- 
 conjunction with heaven and the Lord, 10,363, 10,731. 
 
 DEBILITY [dehilitas\t signifies the diminution of potency, 86 IG. 
 See Disease. 
 
 DEBORAH, the nurse of Rebeccah, denotes hereditary evil, ill, 
 4563. See Rebeccah. The prophetic chant of Deborah and Barak 
 treats of the perversion of the church and its restitution, 8753. 
 
 DEBT [debild]. Those who are wise not only observe the laws of 
 the decalogue externally, but also in internals, because the doing of 
 such evils is contrary to the internal debt, or charity, between man and 
 man, 4190. The conjugial debt signifies conjunction, 9003. 
 
 DECALOGUE [decalogus]. See Law. The ten precepts or words 
 of the decalogue signify remains, and the table on which they were 
 written the internal man, b7^. All the precepts of the decalogue have 
 relation to the life of charity and faith thence derived, ill, 1798, 1038. 
 The precepts of life were adapted to use in both senses, those which 
 were for use in the literal sense, were for the Jewish people of that 
 time, 2609, compare 10,637. The moral precepts of the decalogue 
 needed not to be miraculously revealed, as they were known to all 
 nations, but they were so promulgated from Sinai on account of their 
 internal sense, 2609, 3690, 8862, 8902 at the end. The precepts of 
 the decalogue are called a covenant, because there can be no conjunc- 
 tion between God and man unless they are observed not only in their 
 external form, but in their internal, 4197 at the end, 8899. The laws 
 of life which are in the decalogue and other parts of the Old Testa- 
 ment are not abrogated, but confirmed in both senses, 9211. The 
 ten commandments are the divine truths implanted in the good of those 
 who are of the Lord's spiritual church, 8859. The signification of 
 each commandment, tV/. and *A. 8860 — 8910. See Adultery, Sab- 
 bath, &c. The two tables signify the law in the whole complex, 9416, 
 10,375. Why there were two tables, and how they were divided and 
 written, 9416. See also 10,375, 10,376 and the numbers cited there. 
 
 DECEIT [dolus]. Those who deceive by artful deceit, with a view 
 to destroy souls, seem to live among serpents in a more direful hell 
 than homicides, 830; compare 4533, 9013. There are differences of 
 deceit, some being premeditated, and some not premeditated. The 
 worst of deceivers are expelled from all society, and sit in solitary 
 misery, like images of death, 830. Those who have simulated external 
 decorum and religion for the purpose of obtaining influence over others, 
 and drawing them into their lusts and pleasures, become jugglers and 
 
 t 
 
 I' 
 
 soothsayers; their quality described, 831. The most deceitful are in 
 an internal tun; they infuse deceits with so much subtilty that they are 
 able to pervert the very thoughts, and even to substitute others for 
 them; hence they are not admitted to men, 947. Concerning others 
 ot the deceitful m an obscure chamber who have fraudulently deceived 
 others with a view of possessing their goods, 949. Generally, deceitful 
 pretenders undergo the various punishments of discerption ; the author's 
 expenence, 957—960. Deceivers and hypocrites at first insinuate them- 
 selves into societies; but they are rejected and fined, 1273. See Fine. 
 feuch are meant by those who enter in, not having on a wedding ear- 
 ment, 2132. The deceitful present the fallacy of being situated above 
 the head while they are in hell beneath the feet, 1380. Infernal spirits 
 are only allowed to speak what is false from their own evil, to speak 
 otherwise being deceit, which is not permitted, 1695. The Lord conti- 
 nually provides against the danger of good and evil becoming com- 
 mingled, on account of the eternal damnation which it entails upon man • 
 but there are deceivers and hypocrites within the church who are iri 
 greater danger than others in this respect, 2427. Pretence and deceit 
 were regarded as enormities by the most ancient people ; and the de- 
 ceitful were cast out, as devils, from society, 3573 at the end He 
 whose will and thought are not exhibited in his face as in their proper 
 image is deceitful or a hypocrite, 3934. Simulation which has the good 
 ot the neighbour, or the country, or the church for its end is prudence • 
 but simulation that has evil for its end is deceit, 3993. Such deceit 
 the evil call prudence, 6655. Simulation and deceit are rendered prac- 
 ticable by the fibres of the cerebrum governing the fibres of the cere- 
 bellum, 4327. Fraud is evil opinion and intention, and the fraudulent 
 think and intend differently from him with whom they speak 4459 
 4469. As to the fraud of Jacob, 3660 ; and the fraudulent contract of 
 his sons with Sheckhem, 4459. The state of a crafty and deceitful 
 spirit who was known to the author in his lifetime described, 5058 
 Concermng the assumption of subjects by such spirits, 5989, 6197. 
 1 he deceitful when viewed by the angels, appear as serpents, and the 
 most deceitful as vipers, 4533, 9013; compare 830. To act insidiously 
 or lie m wait is to do evil from the will and from forethought, 9009 
 Deceit or guile is wickedness grounded in the will, in previous thought' 
 or premeditation, which is the worst of all evil, 9013. Those who 
 have acted from guile in regard to worldly things in this life, also allure 
 others in regard to spiritual and celestial things in the other life- such 
 are called genii, and their abode in hell is behind the back, where they 
 have the power of rendering themselves invisible, 9013. They destroy 
 the al of spiritual and interior life, and therefore are not admitted to 
 men hke spirits, 9013. Because they appear like serpents when inspected 
 by the angels, and what proceeds from them is venom, poison denotes 
 deceit in the Word, and poisonous serpents the deceitful, sh, 9013 
 Ueceit IS hypocrisy in the spiritual sense, being so called when piety 
 or charity, or innocence is simulated, sh, 9013. It is what is meant 
 by the sin against the Holy Spirit, because hypocrisy or deceit in divine 
 things infects the interiors of man, and destroys his spiritual life. 9013 
 See Hypocrites, Simulation. ^ r > - 
 
 DECISION. The decision, consummation, and fulness of things 
 
106 
 
 DEF 
 
 denotes the end of the church, 1857, 2905. See Desolation, Vas- 
 TATiON, Consummation. 
 
 DECLARE, OR Tell, to [indicare], signifies to think and t « 1 « , 
 2862, 5508, 8142. Consequently to perceive, 3608, and to know, 
 3803; or to apperceive and communicate, 4856, 5264, 5922. Hence 
 it also signifies to conjoin, 5596. To tell or indicate is to apper- 
 ceive, because thoughts are communicated in the other life without 
 speech, 5601. It signifies communication, conjunction, and influx, 
 5966, 6063, 7058. To tell what shall happen, communication and 
 prediction, 6337. Tell me, I pray thee, exploration, 3111, and deli- 
 beration, 3158. See to Say. 
 
 DECLINE, OR TURN ASIDE, to [declinare], is to fall into what 
 is false and evil, 4815. To decline, in hke manner as to descend, is 
 predicated of elongation from good to evil, and from the true to the 
 false, 4816; thus, of application to what is false, 4867. To decline, 
 in a good sense, is to submit, 3068, compare 2330, 2339. To decline 
 or pervert the judgment of the stranger, &c., is to lead by instruction 
 to what is false and evil, 4844. To decline or follow after a multitude 
 to do evil denotes confirmation and consociation with those who pervert 
 truths and goods, 9252. To decline is to pervert, thus, to destroy, 
 
 9260. 
 
 DECORUM. Honesty is the complex of all the moral virtues ; 
 decorum the form, 2915. Where these are, the Lord is present with 
 man, for upon them he founds conscience, consequently intelligence 
 and wisdom, 2915. Honesty consists in willing well to others from 
 the heart, decorum in the speech and manner, by which that honest 
 will is testified or represented, 4574. The case of honesty and de- 
 corum an illustration of the sense in which truths are to be regarded 
 as the forms of good, 4574. 
 
 DEDAN. See Sheba, Keturah. 
 
 DEEP, Depth \profundum, pro/unditas]. Deeps denote the hells 
 as to evils, because they are the opposite of heights, which denote 
 heaven, sh. 8279, 8298, 8099. Abysses denote the hells as to falses 
 because they are understood to contain waters, 8278, 8279. See 
 Abyss. Deeps are exteriors, and heights are interiors, 9656, iU. 
 10,181. The want of love towards the neighbour is an infernal deep 
 which separates man from the Lord, and into which those who are so 
 separated fall if they approach towards him, 904. See Hell. 
 
 DEER. The animal understood to be the stag, or male deer, 
 [cervus, Ps. xlii, I; Is. xxxv, 6,] signifies the natural affection of 
 truth, 64 1 3. The hind [cerva, the female of the deer] is an animal 
 which rejoices beyond others in its freedom ; it signifies natural affec- 
 tion ; specifically, the affection of natural good, 6413. Napthali com- 
 pared to a hind let loose, signifies the affections of the natural man 
 remitted into freedom after temptations, 3928, 6411 — 6415. The 
 fallow-deer [dama^y and the roe, or roebuck [caprea], only occur, 2165, 
 where 1 Kings iv, 23, is cited. Animals of this species would seem to 
 come under the signification of the flock, 8937. See Flocks, Herd. 
 
 DEFENCE [de/ensio']. Ultimate truth is a defence to spiritual 
 truth ; it is also the means by which the natural man conjoins himself 
 to the spiritual, and when the latter relinquishes it he has no means 
 
 DEG 
 
 107 
 
 of defendmg himself against the former, 5008, 5022—5028. Hence 
 It IS. as man becomes more spiritual that he is assailed by evil spirits 
 who are ^H merely natural and thus comes into temptations, ill. 5036, 
 compare 8960. Those who are in the truths of faith only are noJ 
 admitted into temptations, because the Lord could not defend them 
 agamst evils and falses, 8975. Evils necessarily lead men into falses, 
 because what a man loves he cherishes and defends, and evils can only 
 be defended by falses, 7437. How temptations are instrumental in 
 confirming good and truth by the defence which they provoke, ill. 6663. 
 oee Confirmation. 
 
 DEFORMITY [de/ormitas-]. The effigy of the man is contained 
 in every idea of his thought, and can be rendered visible ; the deformity 
 umS f?^8'^f/"^ **•««"!' "oiW strike the beholder with horror, 
 Li I' ? J T^ '!,^'"" '••*' ""*"«' »•"* «'""«' man are opposed is 
 ^^^""19. T^ "'■ ^ u ' «P'"'. however fair he may appear out- 
 wardly. 3425. The inhabitants of hell are horribly defomed, and 
 when seen m the light of heaven appear as monsters, 5199, 5377. 
 Certain deformed spirits described, 5717. Spirits and angels are beau- 
 tiful in proportion to the communication of their thoughts and affec- 
 tions with societies ; if the communication is diffused in societies not 
 according to celestial order, they are in that degree unhandsome ; if 
 thej commumcate with infernal societies they are deformed and dia- 
 bolical, 6605. See Beauty. 
 
 • .^^^''.P^'j'"' ^■^^'' [ffradus]. The intellectual part of man con- 
 sists of three degrees, which are respectively called, the scientific, the 
 rational, and the intellectual, 657, 658, compare 5934. The differ- 
 ence between the degrees of heavenly joy is such, that the inmost of 
 one degree hardly approaches the outmost of another, 543. There is 
 a like difference of degree in goods and truths, those in the higher 
 degree being represented in the lower as in their images, 3691. With- 
 out a distinct Idea of degrees, it is impossible to understand the nature 
 
 ^L.^>T^"'^,^m^''-?f"u''^'?"''""^ '•'" ^°^y' "O' tow heaven is 
 const tuted, 3691. The three degrees with man are in correspondence 
 with the three heavens, and receive influx from them, ill. 3691. How 
 much those things, which are in a superior degree, exceed, in perfec- 
 tion and abundance, those which are in an inferior, 3405. The lowest 
 degree is that which is called the external or natural man. the concu- 
 piscences and phantasies of which are similar to those of animals • 
 the middle degree IS the internal or rational man by which they are 
 kept m subjection and ruled; the third or highest degree is most un- 
 known to man, but it is the medium by which the Lord flows into the 
 rational mind, 3747. The heavens with which these degrees corre! 
 spond, are successively opened in man, according as he is principled 
 in the good of life, 9594. The degrees by which the chnrch'^advances 
 deri^J^'-fM'.-'!",'' °^ ^''^^' 2- Its exercise; 3. Charity thence 
 fn f . ' -I- ^-u'*'""' 'r**' ^''^^- A" ^l"* "« i° g^ods and truths are 
 in traternity because all good and truth originates from the Lord as a 
 
 ZTZ^"^"Ju'''^^ '^"' "« differences of degree, and these are signit 
 and „. ,l! f !'^ y"]""" *"■"" "' relationship, 4121. There are goods 
 helin" °^»*"P'« "^egfe^ 1" the internal man, according to the three 
 heavens ; and goods and truths of a triple degree in the external man, 
 which correspond to them, ill. 4154. Degrees are as ladders from 
 
108 
 
 DEG 
 
 things interior to things exterior, and are so distinct that the interior 
 are capable of existing and subsisting without the exterior, but not 
 contrariwise, 5114, 5144, 6326, 10,099. On this account man cannot 
 die when corporeal things are separated by the death of the body, 4364, 
 4525. There are three degrees in man answering to the three heavens, 
 besides the body with its sensual faculties, 5114. The life which flows 
 in from the Lord is derived from one degree to another, and becomes 
 more and more common or composite, 5114, compare 3240. The in- 
 teriors of man are distinguished into degrees, and every degree is so 
 terminated as to be separate from the inferior or subjacent degree ; if this 
 were not the case evil in the ultimate degree would flow in with defile- 
 ment, 5144, 5145. Things interior and their quality in respect to 
 things exterior cannot be known unless degrees are known, 5146. All 
 thiugs are formed from one another successively, so that they are not 
 united by a continuum, but contained within one another; he who 
 conceives of formations, as of things continuously purer and grosser, 
 cannot comprehend the internal and external of man, 5146, 6326, 6465, 
 8603. See Internal, External, Form, Connection. Man 
 casts himself into hell or evil by degrees, first from consent, then from 
 purpose, and lastly, from the delight of his life, 6203, 6204. Each 
 degree in man is distinguished by its particular light, the lumen of the 
 sensual degree is that by which hell flows-in, as heaven with its wisdom 
 and intelligence by the clear light of the interior, 6310 — 6313. The 
 degrees of regeneration proceed from truth to the good of life, and 
 thence to good, 6396, compare 4145, 5605. It is impossible to liberate 
 man from evils and falses at once, because they are so inherent that 
 they can only be removed by various mutations of state, thus by de- 
 grees, 7186, 9336. The vastation or removal of truth is in like manner 
 effected by degrees, 7265, 7710, 7795, 7465. There are six degrees 
 of divine truth, two of which are above angelic intelligence, 8443, 8603, 
 compare 9435. The degree, both as to quantity and quality of good 
 and truth with man, can be seen in the light of heaven but not in the 
 light of the world, 8533 ; and no one can ascend higher than the degree 
 in which he is, 8945. How the case is with degrees in successive order, 
 illustrated from fruits and from animal life, 8603. To ascend by de- 
 grees or steps denotes to be elevated to things interior, ilL and sh, 
 8945. In order to man's regeneration divine truth must be received 
 in good from the Lord, and this can only be done by degrees, in the 
 same order that heaven and earth were created, and in which they are 
 sustained, 9336, 9435. All altitudes in heaven are relative to the Lord 
 as a sun which is its centre, hence altitude or heights signify degrees 
 of good and truth, 9489 ; hence also what is high signifies what is in- 
 ternal, and good is more perfect in proportion as its degree is more 
 interior, 9489 at the end. Altitude signifies degree as to good, and it 
 signifies degree as to truth also when predicated of the ultimate heaven, 
 9773, compare 10,179, 10,181. All distances from the Lord, as the 
 highest or inmost are so many degrees of good and truth from him, 
 9773. The Lord's spiritual kingdom consists of three degrees, the 
 inmost communicating with the celestial, the outmost with the natural, 
 and the middle participating equally of both, 9825. There are three 
 heavens and three degrees in each ; there are also the same number in 
 man, 9825. The influx and reception of the divine is in several degrees, 
 
 DEL 
 
 109 
 
 and innumerable arcana are involved in each, 9940. The three degrees 
 which succeed each other in heaven are called celestial, spiritual, and 
 natural, and they are connected and make one by influx, 10,099, com- 
 pare 8603. The learned of this day have no knowledge of degrees, except 
 as to continuity, but the ancients were acquainted with them ; hence 
 their knowledge of the separate existence of the spirit, and of man's 
 capacity for being withdrawn from sensual things and elevated into the 
 light of the spirit, 10,099. The interior degrees are opened by divine 
 truths as vessels recipient of the good of love from the Lord, and in 
 proportion as they are opened man approaches nearer to the divine, 
 10,099. And how impossible it is for anything to exist unless good 
 and truth consociate to produce it, 5194. Degrees from interior to ex- 
 terior, or from inmost to the outmost or the extremes, are called degrees 
 of altitude or of depth, and are discrete from one another ; it is accord- 
 ing to these degrees that the Lord is called the Most High, by which 
 is meant the inmost and centre of all, 10,181. Degrees of greater or 
 less purity, which proceed by continuity, as from light to shade, are 
 called degrees of longitude and latitude, 10,181. Degrees of altitude 
 are consociated according to correspondence, the things of the interior 
 degrees becoming more and more perfect, 10,181. [That the spiritual 
 degree, which is interior, does not communicate with the natural or 
 exterior by continuity, but by correspondences, see Angelic Wisdom 
 concerning Divine Love and Divine Wisdom, 238 ; and on the subject 
 of degrees generally, the third part of that work.l 
 DEISTS. See Deity. 
 
 DEITY [^Deitas\ There is no real acknowledgment of the Deity 
 except under the human form, 4733. Those who profess to acknow- 
 ledge the supreme ens, of which they can form no conception, acknow- 
 ledge no God, but nature in his place, 4733 ; because man is such 
 that he can have no idea of the abstract, for unless somewhat natural 
 is adjoined, his thought perishes as in an abyss, and is dissipated, 
 5110. Hence the divine human is the All in* All in heaven, 7211; 
 and the means by which man can be conjoined to the invisible God in 
 thought and aff'ection, 9972. The idea of God under the human form 
 is from heavenly influx, and hence is according to the order and fluxion 
 of heaven, which in its complex is one man, 10,159. The divine 
 human seen in the sun of heaven, 7173; and the advent of God, as 
 a man in this world, acknowledged with joy by the inhabitants of other 
 earths, 9359. See God, Lord. 
 
 DELIGHT [jucunda, juncunditas']. The phantasies that have been 
 indulged in the life of the body are turned into filthy delights in the 
 other life, 820, 954, 1742. Interior afl'ections and their delights be- 
 come manifest in the world of spirits ; the more interior with their 
 pleasantness in the heaven of angelic spirits ; the yet more interior with 
 their felicity in the heaven of angels, 994. Pleasures, in the Word, 
 are signified by reptiles or creeping things, and distinction is made 
 between those whereof the delights are living or heavenly, and those 
 whereof the delights are dead or infernal, sh. 994. See Creeping- 
 Thing. Pleasure derives all its quality from delight, without which 
 It IS inanimate and dead, 995. The delight of pleasure, thus of 
 everything corporeal and sensual, is derived from interior aff'ections, 
 995. See Pleasure. Only that delight in which is good from the 
 
no 
 
 DEL 
 
 Lord can be called living, 995. Interior affections, if they are living, 
 draw their deHght from good and truth ; good and truth draw their de- 
 light from charity and faith ; and these again from the Lord, thus from 
 life itself, 995. The various delights of the body and of sensual things 
 are therefore denied to no man providing his intentions are good, 995. 
 Delight grows vile the more it approaches to things external, and inde- 
 finitely sweeter and pleasanter as it approaches to things internal, 996, 
 compare 5620. Hence the delights of the body are held in contempt 
 when man comes into the spirit, and these again when he comes into 
 heaven, and so on to the highest of the heavens, 996. The living de- 
 light of pleasure is derived from charity, and is proportioned to use, ilL 
 997, compare 1096. There is a two-fold happiness in the internal man 
 to which correspond two delights in the external, the one being the 
 delight of good, the other of truth, 14/0, compare 3589, 4301, 8056. 
 Evil spirits can find no delight except in a life of cruelty and hatred 
 flowing from the loves of self and of the world, 1742, ill. 3701, 5057, 
 7370, 7371. They delight especially in the destruction of man, 6192. 
 They seek the evil of others for no end but the delight they find in it, 
 8293, 7032, 7392. Savoury meats or delicacies are expressed in the 
 Hebrew tongue by a word which denotes the delight and pleasantness 
 of taste ; in the internal sense, it denotes the delight of good and the 
 pleasantness of truth, 3502, 3536. Nothing can remain with man 
 which is not insinuated by some delight ; hence the natural man can 
 only become regenerate by the insinuation of rational truths with de- 
 lights, 3502, compare 7967. Such truths, together with all other 
 scientifics, are situated in the memory according to the delight found 
 in them, accordingly when the delight is excited the truth or object 
 returns, and when the truth or object is remembered the delight re- 
 turns, 3512, 4302. Love is the life itself of man, and such as his love 
 is such is his delight, because it can only proceed from his love, 3539, 
 3701, 3938. The delights of good are called things desirable, the plea- 
 santness of truth things delectable, because the affection of good desires, 
 and the affection of truth finds delight in it, 3589. The same dis- 
 tinction is observed between joy and gladness, 8056, compare 4301. 
 Delight is an actual variation of form modified and animated by the 
 influx of life from the Lord, 3726, compare 5147. The combats be- 
 tween the delights of the natural man and the delights of the spiritual 
 man constitute temptation, ill. 3928 ; for the external man is entirely 
 occupied with the delights of evil, 6631 ; and the delights and blessed- 
 ness of the internal man can only flow-in as these are removed, 6408. 
 The delight of affection in the external sense, the felicity of eternal 
 life in the internal sense, and eternity itself in the supreme sense are 
 signified by blessedness, ill. 3938. They who are in the delight of 
 the affections of what is evil and false, do not know what the delight 
 of the affections of good and truth is ; and they suppose they should 
 perish if they were deprived of their delight, shown from experience, 
 3938, 4063. Delights of the affections of truth and good effect con- 
 junction, because the life of man consists in delights, 3939. Such 
 delights flow-in by the medium of angels from the Lord, 4027. An 
 illustration of the reality of truth and good and their effect upon man. 
 The pleasantness and delight of seeing is of the soul and its affection, 
 not of the eye, and what is not seen from any delight of affection is not 
 
 DEL 
 
 111 
 
 inserted into the memory, 4301 . Those who are in faith separate from 
 charity take no other truths from the Word but such as agree with the 
 delights of their life, fully ill. 4769. The whole delight and happiness 
 ot heaven consists m willing well and doing well to others, 4776 thus 
 nothing affords them more joy than removing evils from man, and 
 leading him to heaven, 5992. In the other life there are societies of 
 such as have given themselves up to the delight of conversation, with- 
 out regard to the good or evil of those with whom they associated- 
 how they deprive others of all joy, and appropriate it to themselves,' 
 4804. How the posterity of Jacob delighted in cruelty, 5057. The 
 intellectual part of man may be compared to forms which are continu- 
 ally varied, and the voluntary part to the harmony resulting from such 
 variation ; consequently, truths may be compared to variations and 
 goods to delight thence derived, 5147. The good of charity yields 
 nutrition to the spirit of man as food nourishes his body; illustrated 
 by the opening of the meatuses or ducts of the body according to de- 
 light &c., ol4/. All sweetness in the natural world corresponds to 
 delight and pleasantness in the spiritual, ill. and sh. 5620. See Honey. 
 ±.xternal delight contains somewhat of the love of the worid in it 5620 
 compare 996. And see below, 9213. The Word in the externd form 
 s sigmfied by delight, because every one can bend it to favour his own 
 love, o620. In Its interior sense it is the delight of spiritual and 
 angehc minds, o648. Man is led to good by the delights of his life 
 and by the mediation of evil spirits; his delights themselves being bent 
 towards the liberty in which he is ultimately placed, 5993. When 
 man casts himself into evil from the delight of his affection, then the 
 hell correspondmg to such evil is opened to him, because its influx is 
 into its own delight, 6203. So much of the delight of doing evil as 
 remains after death can only be removed by punishments, and further 
 bv demersions into hell, 7032. The interior goods of love and affection 
 when they flow into the natural part of man are sensibly perceived there 
 
 ^nnH« ?^ '/^' T^ ""^^ ^'^. ^^"^™«»Jy called delights are exterior 
 goods, ^d:>Q The evd come into tedium instead of delight when thev 
 are in mere falses, because they are unable to do evil ; hence they de- 
 light m the appearances and falsifications of truth by which the upright 
 may be deceived, 7392. Unless some delight of the affections adhere 
 
 7L7" Vu """^^^ 1 ^^^"""^ ^" ''^^^ *^ ^^ci*« ^ai^h a»d charity in man. 
 7 Jt)7. Ihe natural man cannot conceive why the loss of truth should 
 be a» affliction but with the spiritual man truth is the very dehght of 
 his life, Ul. 83o2. Those who are only in natural delight do no^t care 
 whether they know genuine truth or not, more especially when they 
 
 rnr^'^oQ'. wT'^'^u ""^^^T "^"'"^^^ '^'^ '"^^"^ ^^ self-aggrandize- 
 ment, 8993 When the good of charity is insinuated the flight of 
 
 pleasures which constitutes the natural Hfe is removed; hence arises 
 temptation, after which spiritual good and delight are communicated 
 by the Lord 8413 compare 6414, and see Consolation. After re- 
 generation the good of charity is the all of life, and the dehght of plea- 
 sure is the ultimate plane in which spiritual good with its fdicity and 
 blessedness is terminated, 8413. Those who can only be led by natural 
 n!rl. i ""^l '^^^''™^!^ b"t "ot regenerated ; only those can be rege- 
 \\2lfn "i; ^^^^^eceptive of the truths of faith, 8987. External de- 
 hglits cohere with the worid, and are excited and vivified by its heat 
 
112 
 
 DEP 
 
 9213, 9341. See below, 9996. Internal delights are in like manner 
 coherent with heaven, and are excited and vivified by its heat which is 
 love from the Lord, 9213. The delights of external love are as a shade 
 in which the truths of faith cannot be discerned, 9213. The sensual 
 scientific is the ultimate of the intellectual part of man, and sensual 
 delight the ultimate of the voluntary part, 9996, 3293. The delight 
 of love truly conjugial is both internal and external, the delight of love 
 not truly conjugial is only external, 10,1/0. Natural and sensual de- 
 light is signified by the calf as an idol, and it consists in the delight 
 of pleasure, of cupidity, and of the loves of self and the world, ill. 
 and«A. 10,407. Those who give themselves up to the loves of self 
 and the world, at length find their delight in hatred and revenge, 
 and after death rush into all manner of wickedness, 10,742 — 10,746. 
 
 DELIVER, tOy \lib€rare.\ signifies to prevail, 6784 ; and to ex- 
 empt or liberate from falses, 6854. Deliverance is predicated of the 
 bound, who are such as are principled in good, and yet bound as it 
 were by falses, 6854. Such were those who were detained in the lower 
 earth until the Lord's advent, 7849, concerning whom see 8668, and 
 the passages cited there. Their deliverance at the Lord's resurrection 
 is signified by his descent to hell, and was also represented by the 
 deceased who rose from the tombs and appeared to many in Jerusalem, 
 8018. No power but the holy proceeding of the Lord could deliver 
 the spiritual church from falses, 6864 ; which proceeding is the divine 
 truth manifesting the divine human, 6945. The process by which this 
 deliverance is effected, ex. 8099,--that it involves three states repre- 
 sented by the three festivals observed in the Jewish Church, 9286, 
 9294, 9295. No other than a gradual process is possible since no one 
 can be introduced into heaven by an instantaneous act of mercy, 7186. 
 It is the same thing as deliverance from sins, or the removal of evil, 
 which can only take place as man seriously repents, 9077. It is an 
 actual deliverance from the yoke and dominion of wicked spirits, 905, 
 10,219, especially 10,657. No one can be delivered from evil who 
 believes that his actions are self-derived, 10,219. All deliverance 
 from evil is owing to the subjugation of the hells by the Lord, and the 
 glorification of his human, 10,655; see also 9937; and as to the 
 temptations experienced by those who are delivered, 4299. See Temp- 
 tation, Regeneration, to Escape. 
 DELUGE [diluvium]. See Flood. 
 DEMON. See Devil, Spirit. 
 DENIAL \negati6]. See Aversion, Doubt. 
 DEPART, to [eyredi]. See to Go Forth. 
 DEPART, OR Journey, to [proficisci']. See to Journey. 
 DEPART, or go away, to [ahire seu exire], signifies separation, 
 not necessarily actual, but in appearance, 5827, compare 5696. To go, 
 or to go away is to live ; also to live removed and in secret ; and to 
 relinquish, 5962. To cause to go away is to dissipate, 8201. Moses 
 sent away to the people by Jehovah, denotes the Lord's conjunction 
 with them by truth from the divine as a medium, 8787. The Lord's 
 going away to the Father denotes the union of the human essence to 
 the divine, sh. 3736. See to Go. 
 
 DEPENDENCE [dependentia]. All things that are in the world 
 and in nature depend from heaven, and this more immediately from 
 
 DE S 
 
 113 
 
 If 
 
 1 ' 
 
 the Lord, who thus governs all, 2026. Every posterior formation 
 exists separate from the prior, but not without dependence, 6465. 
 See Degree. Dependence is the subordinate disposition of things 
 from interiors to exteriors, as from angels and angelic societies to men, 
 8728. See Disposition. 
 
 DEPOSIT, to [deponereX signifies to conceal or store up for use, 
 5299. r > 
 
 DEPOPULATE, to [depopulari], signifies to disturb order, or cause 
 a want of order, 6405, 6406, 10,227. See Tribes (Gad), 
 DEPREDATION. See Thief. 
 
 DERIVATIONS [derivationes]. The truths of faith variously 
 accepted are called the derivations of faith or of the church, 3267. 
 Truths of the second class, produced by the influx of the rational, are 
 derivations, 3579, compare 7966. The derivations of divine good in 
 the Lord's divine natural are signified by names only because they ex- 
 ceed all finite intelligence, 4642. Unless there were a continuum of 
 derivations in man, from the intellectual principle which is in the light 
 of heaven, to the sensual principle which is in the light of the worid, 
 the latter could have no human quality, 5114. These derivations are 
 as steps or degrees, as of a ladder, between the intellectual and sensual, 
 i7/. 5114. Derivations in the inferior degrees are only compositions, 
 or more properly, conformations of the singulars and particulars of the 
 superior degrees, with such things added, first of a purer nature, and 
 afterwards of a grosser, as may serve for containing- vessels, 5114, 
 compare 5122. The productions and derivations of goods and truths 
 with the spiritual are eudless, 7966. In the chain of derivations and 
 successions interior things do not cohere with exterior by continuity, 
 but are distinct, ill. 8603, compare 5114. See Degree. Such is the 
 continuum of evil which man derives from his parents and remotest 
 ancestors, that his own proper life is nothing but evil, 8550. 
 
 DESCEND, to [descenderejy is predicated of Jehovah, in like 
 manner as he is called the Most High, from the appearance ; and when 
 judgment is effected, 1311, 6854. The influx of divine love into the 
 affection of good, and thence into the affection of truth, disposing all 
 things m the natural man into order is signified by descent, 3084. 
 To ascend is predicated of going to Jerusalem, because to interiors, 
 to descend of going from Jerusalem, 3084. To descend mourning 
 to the sepulchre, when predicated of the church or of divine truth, is 
 to perish, 4785. To descend involves declension to evil; to ascend, 
 elevation to good, ill. 4815, 4816. To descend is to pass from inte- 
 riors to exteriors, that is, towards natural and terrestrial things, 4969, 
 5406, 5546. To descend, understood in the same sense as to go, de- 
 "n*k^ ^^^^' ^^^^' also animus or intention, 5655, 5660. Jacob with 
 all his household descending into Egypt, denotes natural truth about 
 to be initiated into the scientifics of the church, 6004—6006, 6023. 
 When descending is predicated of the Lord it denotes to inferior states, 
 for example, to those who are of the spiritual church, 6854. It de- 
 notes his presence by influx, thus his advent, 8792. To descend from 
 the mount, predicated of Moses, denotes application and preparation, 
 8805. It denotes the influx of the Lord into the externals of the 
 Word, of the church, and of worship, 10,689. To ascend into heaven 
 denotes conjunction with the Lord, to descend from heaven the con- 
 
:: 
 
 114 
 
 DE S 
 
 trary, 8760. To descend from heaven, when predicated of divine 
 truth, signifies its influx into man, 10,396. To descend, in the spi- 
 ritual sense, is not to descend bodily but mentally ; hence, Moses de- 
 scending from Sinai when the people were practising idolatry, denotes 
 the intuition and examination of their externals by divine truth, 10,419. 
 Jehovah's descending in a cloud denotes the divine in the externals of 
 the Word, 10,614. To descend into the deep like a stone is to go to- 
 wards hell, by reason of the false of evil, which gravitates thither as 
 what is heavy tends towards the earth, 8279. To descend is to become 
 subject, 5809. By the truths of infancy and boyhood the angels of 
 God ascend to heaven as by a ladder, and by those of adult age they 
 descend from heaven to earth, 3701, 3882, 4009. All goods and 
 truths descend from the Lord and ascend to him ; and if the life of 
 man were according to order, the divine itself would descend through 
 man to the ultimates of nature ; and from the ultimates of nature as- 
 cend to him again. Thus it would represent the divine communication 
 and conjunction, which is signified by the angels ascending and^ de- 
 scending on Jacob's ladder, on the top of which stood Jehovah, 3702, 
 3721, 3726. Descent from heaven into the world, and ascent from 
 the world into heaven, is effected by the brain and its interiors, 4042. 
 See to Ascend, to Arise, Elevation. 
 
 DESERT [solitudo~\. See Wilderness. 
 
 DESIRE [desideriurn]. The goods of love and charity are the 
 food and recreation of angels, such being their desires, 5147, compare 
 8562. Desires, loves, affections, &c., are spiritual heats deriving their 
 origin from the sun of heaven, 5215. The respiration or breathing 
 of evil love is called concupiscence, that of good love desire, 8910. 
 Desire is the affection of conjunction, as in the case of good and truth, 
 ill. 9206. Desire is the very activity of the life, for it is from the 
 affection of good, 9269. Those who are principled in truths always 
 desire to do good, such desire being in all truth by reason of its con- 
 junction with good, 9207. The desire of truth to conjunction with 
 good is signified by the salt of the sacrifices, &c., ill, and sh. 9207, 
 10,300. See Salt. Such desire is the conjunctive principle itself, 
 10,300, ill. 5365, 8772. When man has received good he comes into 
 the desire of truth, and this desire is kindled in proportion to the 
 defect of truth, ill. 8562, 10,290. Those who are principled in good, 
 and hence desire to know truths from the Word, are affected with de- 
 light by the influx of angelic wisdom into the sense of the letter, 5202. 
 Those who are in good are in the delight of perfecting their good by 
 truths, consequently they desire truths ; and the contrary with those 
 who are in evil, ill. 5623. It is manifest from the desire of knowing 
 in man that scientifics and truths are sustenance to his soul; the case 
 is still more manifest with good spirits and angels, 6078. The man 
 who desires heaven thinks no otherwise of death and of the sickness 
 which precedes it than as resurrection into life, 6222. The delights 
 of good are called things desirable, the pleasantnesses of truth things 
 delectable, for it is the affection of good that desires, and the affection 
 of truth that then enjoys delight, 3589. Spirits meet and are con- 
 joined in the other life according to the state of desire one for another, 
 9104. 
 
 DESOLATION, is predicated of the spiritual things of faith ; vas- 
 
 1 
 
 DE S 
 
 115 
 
 tation of the celestial things of faith, 411. Vastation and desolation 
 are also called consummation and excision, 411. Desolations and 
 temptations are inundations of falses, and are signified by inundations 
 of waters, sh. 790. Desolation as to truth and good is signified by 
 being cast under a shrub, in the fissures of the rocks, the rivers of deso- 
 lation, &c., 2682. A state of desolation as to truth is signified by 
 Hagar's despair on account of her child, 2689. Those who are re- 
 formed are reduced to this state of desolation, in order that the pro- 
 prium may be subdued, 2694. The desolation of truth is called afflic- 
 
 ^^^^j"^?^^* "^^^ ^^^^^ ^^^^ ^^^ ^^ apparently deprived of truths is 
 called desolation, but with those who are susceptible of reformation 
 such truths are only indrawn, 5270. It is signified by a state of famine, 
 closing m despair concerning spiritual life, 5270—5279, 5280, 6144, 
 7147. See Despair. The nature of such desolation farther shown] 
 and that it is absolute with those who do not become regenerate, 5376. 
 In the Word, desolation is used when truths are deficient, and vasta- 
 tion when goods are deficient, 5360. Good spirits and angels actually 
 appetite goods and truths, and come into desolation when they are not 
 received, 6078, 6 1 1 0. A defect of the knowledge of good and truth is 
 signified by famine, and hence desolation, or indigence of spiritual 
 things, 5576 and citations there. To desolate denotes to deprive by 
 lusts, and thereby to consume, 9141. See Devastation, Vastation. 
 Famine. ' 
 
 DESPAIR, or desperation [desperatio]. Temptations are ac- 
 companied with despair concerning the end, 1787. They who are 
 regenerating are reduced to despair in order that the persuasive light 
 m which falses and truths are equally illuminated may be extinguished, 
 and in order that the proprium may be overcome, 2682, 2694. The 
 despair attendant on those who are about to be regenerated is concern- 
 ing spiritual life ; the delight of the love of self and the world being 
 removed, and the delight of the love of good and truth insinuated, 5279; 
 Uence, it is the last state of vastation and desolation, 5280, 5369,8164. 
 By despairs, desolations, and temptations, it at length comes to be 
 acknowledged, that the all of truth and of good is from the Lord, 6144. 
 The fallacies and falses which infest arise from the hells and are com- 
 bated by truths insinuated from heaven, 7090, 7990. They who are 
 in infestations, and in temptations, are brought to despair by the with- 
 drawing of truths, 7147. The subjects of this desolation and despair 
 suppose themselves to be damned, or delivered to infernals, 7155. 
 Unless infestation and temptation were continued even to a state of 
 despair the ultimate of use would be wanting, hence the temptation 
 ot the Lord, which is the exemplar of the temptations of the faithful, 
 w^as to this extremity, 7166. When temptations proceed to the length 
 ot despair man is in the declivity to hell, and bitter things are spoken, 
 which are not attended to by angels because temptation i^s to the last 
 limit of the power of resisting, 8165. Temptations are continual des- 
 pairs concerning salvation, comparatively light at first, but growing 
 heavier and heavier by degrees, until the divine presence and aid are 
 scarcely believed in, 8567. They are succeeded by comfort, and, as 
 
 Q Jf ^' o ®^J^^*^ ^^^^ *^® ^^^* ^^^^* 4572, 5246, 6829, 8367, 8370, 
 o5o7. See Consolation. 
 
 DESTROY, to [perdere], when predicated of the Lord, denotes, 
 
 I 2 
 
 H 
 
116 
 
 DE V 
 
 I 
 
 to perish by evil, that is, to be danincti, 2395, 2397 ; and that it is 
 impossible it can be otherwise, 2402. See Damnation. The des- 
 troyer signifies hell, 7879, or the false and evil which flow in from hell, 
 7929. To destroy is to deprive any one of the truths and goods of 
 faith and of love, which, in the Word, is called desolation and vastation, 
 10,510. See Desolation, Devastation, Vastation. 
 
 DESTROYER [perditor]. See to Destroy. 
 
 DETAIN, to [detinere]. Spirits who infest man detain him in 
 the delight of his love as one bound ; hence to detain denotes to con- 
 tinue to infest, 7501. If man were not momentarily detained from 
 evils and falses by the Lord, he would rush headlong into hell, 789, 
 929, 5854. Such evils cannot be separated, but only reduced to qui- 
 escence, thus the angels themselves are only detained or withheld from 
 them, 1581, more especially 5398. The angels plainly perceive the 
 detention itself, and also influx itself from the Lord, 2016. Those who 
 are principled in faith and love to the Lord, derived from himself, are 
 capable of being detained from hell and from eternal damnation, but 
 no others, 10,153. How the spiritual church was detained in the in- 
 ferior earth and infested by evil spirits, until the Lord's advent, 7090, 
 7932^. See Earth. 
 
 DETENTION. See to Detain. 
 
 DETERMINATION. There are two determinations of the intel- 
 lectual and voluntary parts of man, the one outwards towards the world, 
 the other inwards towards heaven, ill. 9730, 7607. It is essential that 
 truths be determined to a certain form, or finished and closed exteriorly, 
 4875: compare Degree, 5144, 5145, and see Basket [caww^rt/wi]. 
 The indeterminate of the internal sense of Scripture is determined to 
 persons and particular modes of expression in the letter, 3776, compare 
 8705. To reflect on these outward determinations of the Word instead 
 of the universal sense couched under them, limits the idea and turns 
 the mind from the perception of the thing, 6653. To think of God 
 without an idea of the divine human is to think indeterminately, in 
 which case the thoughts fall into the idea of nature as God, 8705, 
 compare 9972. All who think of God from themselves or from the 
 flesh think of him indeterminately ; but those who think of God from 
 the spirit think of him determinately, that is, they present to them- 
 selves an idea of the divine under the human form, 8705. Certain 
 spirits described, whose weak and indeterminate proprium renders them 
 almost useless, 1937. 
 
 DEVASTATION. A total devastation is the privation of all good 
 and truth, thus, a state of mere falses and evils, 7770, 7947. The 
 total devastation of truth is signified by the first-bom of Egypt perishing, 
 7039, 7699. The last state of devastation, when the evil cast them- 
 selves into hell, is signified by the overthrow of all Pharaoh*s host in 
 the Red Sea, 8210. That it is the evil who expel good and truth, and 
 thus devastate themselves, 7643, 9330 ; and this by virtue of influx 
 and communication with hell, 7879. See Desolation, Vastation. 
 
 DEVIL [diabolus]. See Hell, Spirit. Inasmuch as all hell has 
 one proprium and animus, it constitutes one devil, 694. Those who 
 form this devil were once men in the world, being such as lived in 
 hatred, revenge, adultery, &c., 968. The author has frequently dis- 
 coursed with the worst of this infernal crew without fear, 968. As to 
 
 Die 
 
 117 
 
 t-, 
 
 in?„,t f '■. • '1' • "'1""'° "''^ ''"'"'S«* '" *e evils of his pro- 
 prum sadenl ,n human shape. 5/86. The idolatrous nations wUh 
 whom the Israchtes were forbidden to have any intercourse. perveTted 
 divine representatives by applying them in the worship of a cS 
 dev.1 whom they evoked from hell. 4444. As to open asso^Ltion 
 with such 3990. compare 1749. 8273. When the We of sTand 
 the world have ruled the life, the departed spirit puts on a d aboKc 
 appearance. 5165; and this in conformity with the form of hell, wS 
 
 66^5 HT„T"'f '^. W°«i'i°" to the hnman form of heavj 
 oooo. How lufernal spirits were overcome and subjected to heaven bv 
 the Lord when he glorified his humanity, 8273. The alluring dXhts 
 of evd are the means by which the diabolic crew invaded man and 
 those who find delight in alluring others belong to that crew 9348 
 Infernal spirits imagine themselves to be the gods of the un[veT;e and 
 that they contribute to the power and dominion of the " wh^se 
 whole power is by good, 1 749 ; and though the presence of a lit le chUd 
 .s sufiicient to cast them down into their infernal abodes, 1271 Such 
 
 D^VOT OM^ 't ''' V'".^"'''""' ' 7^»- See Sodom. * 
 
 utVOUON. Many who had preached faith with much eloaupni>P 
 and affected devotion in this life, hate the Lord and persecute the fS 
 ful in the other, 724. External devotion and piety have no .Lminuni-" 
 cation with heaven when evils are cherished in the h^rtTd hfe 
 
 ' npwTPr ^^^- ^« P'^'^^' Worship. *' 
 
 LltW [rot]. The dew of heaven denotes truth, and esneciallv 
 
 S Su^hfT. • ^''^/.^o'^.P-'^ and innocence, 4 and Tsl't 
 
 DIADEM. See Crown. 
 
 SfrS^r ["i"""^} See Precious Stones. 
 l.k ^'V lAciamen]. When evil spirits begin to rule the anffelo 
 
 !f™7'/\"T''^''' """^ '■'''^*«' «■"• thence arisesl. combat H is ?h s 
 sSce tf Vr""'' apprehended by perception, dictlte and cot 
 science. 22/. When perception ceased with the decline of the most 
 ancient church, there succeeded a kind of dictate, which may be cSfel 
 conscience, being intermediate between perceptiok and w"a7is known 
 as eonscience at this day. 607. 608. Conscience, or the dictate that 
 a thing IS true, is derived with the spiritual from Uat they have hearf 
 and learned not from perception as with the celestial, 895 The In 
 tenial dictate or residuum of perception remaining to the posterity of 
 the celestial church, is signified by the voice of Jehovah °1 ^21 8-220 
 
 ofch fl''' '^'"l "^'^^ '"r^ of'jehovah, 224. The'intriorl^^S 
 of truth flows-m from the Lord by the medium of angels, 1308, I9T9 
 
 impare'898'4652'5f27"'p^^^^^^^^^^^ 
 
 to the ^n«^.l'J ' 1 } • P«f«ept>°n. dictate, and conscience answer 
 
 f L .L P« ^'*r®," 'h* t"" P"'s »f the animals that were divided in 
 Lord ILd «n' h' "hove perception, dictate, and conscience, being of the 
 mi "S,*^ "" helow, of man; hence parallelism and correspondence 
 medL^f' prophets wrote from dictation or actual speecrby thl 
 rity arTleS T' H* l?!'/**^/' '°?P"' ^'^l. Those who havTcha! 
 whoonlvLJ the dictate of good, 4715, £«. 4788. External men 
 Who only obey what is true because it is commanded are easily miXS 
 b> fallacies because they have no inward dictate, 4788. Tlfose whj 
 
 Hi 
 
118 
 
 DI S 
 
 have genuine perception think that it is within them, and that it flows 
 from the nexus of things, but it is a dictate from the Lord through 
 heaven flowing into the interiors of thought, 5121. If a man recede 
 from good and then comes into any anxiety, it is not from any innate 
 dictate, but from the dictate of the faith in which he has been educated 
 from infancy, 5472. With those who are in truths derived from good, 
 or in illustration from the Word, a resplendence flows-in from heaven 
 similar to that by which the responses from heaven were discovered in 
 the breast-plate. It is this which, as it were, responds and dictates 
 when they inquire into truth from the affection of the heart, 9905. 
 DIE, to [won]. See Death. 
 
 DIET \yictus\y or meat and drink, denotes the knowledges of good 
 and truth, 1480, 9003. See Food, to Eat, to Drink. 
 
 DIG, to [fodere], denotes to inquire, or investigate ; digging for 
 water, the investigation of truth, 3424, 7343. It signifies to devise 
 or fashion from the proprium, 9084, 9085. To dig through a well 
 signifies doctrine from the literal sense of the Word, 3445. To dig 
 through as a thief, the perpetration of what is evil in what is hidden, 
 sh, 9125. 
 
 DIG THROUGH, to [per/odere']. See to Dig. 
 DIKLAH, one of the sons of Joktan, signifies a ritual of the He- 
 brew church, 1245—1247. See Joktan. 
 
 DILATE, to, [ditatarey'] or enlarge, in the internal sense is to 
 illustrate, because illustration is an amplification or enlargement of 
 the bounds of wisdom and intelligence, 1101. To dilate or enlarge thy 
 border signifies the multiplication and extension of truth from good, 
 10,675, compare 80C3. Breadth is predicated of truth, hence to 
 dilate is to receive increase of truth, 3434. See Expanse, Extension. 
 DIMENSION. There is a three-fold dimension in all terrestial 
 things, and when such dimensions are predicated of celestial and spi- 
 ritual things, their more or less perfection, and also their quantity and 
 quality is to be understood, 650. All things connected with worship 
 in the ancient church, as the dimensions of the altar, its stones, &c., 
 were representative, 4489. See Breadth, Height, High, Length, 
 Measure, Number. 
 
 DINAH, denotes the affection of general truths, or the church in 
 which is the good of faith, which is the spiritual church, 3963, 3964. 
 She denotes the affection of all things of faith, or the affection of truth, 
 thus the church, 4427. Being withheld from Sheckem by her brothers 
 and remaining among them as one polluted, she denotes, also, the 
 church corrupted, or the affection of all falses, 4504, 4522. See Ha- 
 MOR, Tribes. 
 
 DINNER [praridium]. See Feasts [convivia], 
 DISCERPTION . Divers punishments of discerption and laceration 
 described, and the character of those who undergo them, 829, 956, 
 957, 959, 1983. They who inflict the punishment of discerption act 
 in the form of a cone, 958. Discerption as to the thoughts, 962. All 
 discerption in the spiritual world consists in the separation of good from 
 evils and falses, 5828. Hence to be rent or torn signifies to perish by 
 reason of such, 4777, 5828, 9171. Flesh torn in the field denotes the 
 good of faith falsified, 9230. As to rending the garments, see Dust. 
 DISCIPLES, the [discipuli], of the Lord represent all things of 
 
 DIS 
 
 119 
 
 the church, thus all things of faith and charity, 2089 2129 2no 
 3354, 3858, 6397, 7418, 8902, 10,683. In the representative sense 
 they signify all who are principled in the truths of faith and the good 
 of charity, 6756, 9942. As to the numbers twelve and seventy, and 
 the analogy of both with the tribes and elders of Israel, 9404, 3913 
 See Apostles, Peter, Numbers. 
 
 DISCORD [discorditas]. The natural man considered in itself is 
 so discordant with the spiritual that they are the very opposites of each 
 other, ill. 3913. As to the discordant doctrines and ends signified by 
 the confusion of Babel, 1322. See Dispute. 
 DISCOURSE [sermo']. See Speech, 
 DISCOURSE [loquela\ See Speech. 
 DISCRETE. See Degree. 
 
 DISEASE [morbm']. Misfortune, sickness, disease, &c., are suf- 
 fered at this day m place of temptations, the latter being experienced 
 by those only who have a conscience of what is good and true, 762, 
 5353. Description of the spirits who correspond to the vicious things 
 that enter into the purer blood or animal spirit, from which the most 
 grievous and fatal diseases break forth, 4227. He is called sick who is 
 m evil, and he bound who is in the false, 4958. Seriatim passac^es 
 concerning the correspondence of diseases with the spiritual world, 571 1 
 —5727. Diseases correspond to the spiritual world in a wide sense • 
 not to the grand man, but to those who are in hell, 5712. They cor- 
 ^7 f!?"f i^ *^® ^"^^^ ^"^ passions of the soul, thus they are from sin, 
 571-, 5/26, 8364. All infernals induce diseases, but with a difference, 
 because they are all in the lusts and concupiscences of evil, 5713. They 
 are not permitted to flow into the solid and organical parts of the body 
 but only into lusts and falses ; when man falls into disease, however, 
 they have influx into the unclean things pertaining to disease, 5713. 
 Ihis circumstance does not hinder man from being healed naturally 
 because the providence of the Lord concurs with such remedies, 5713 
 Adulterers inflict pains in the periosteums, and the nerves of those 
 parts, and this wheresoever they emerge ; also oppression of the sto- 
 mach trom experience, 5714. A sphere of the most dreadful evils 
 described which produced disease instantaneously, like a burning fever, 
 5/lo. When man falls into such disease, which he contracts from his 
 lite, the unclean sphere to which it corresponds adjoins itself and acts 
 as an aggravating cause, 5715. A cold fever is induced by certain 
 spirits from unclean colds, also swooning, &c., 5716. Concerning 
 those who have reference to the vitiated excrements of the brain, that 
 they rush into the skull, and by continuity even into the spinal mar- 
 row, and induce insanities and death, but that their hells at this day 
 are closed, from experience, 5717. Concerning those who in their prin- 
 ciples and life have been desirous of rule, that they excite enmities and 
 hatreds, and have reference to the gross phlegm of the brain, by which 
 they induce torpor ; how many diseases are thus originated, 5718. They 
 who despise the Word and the life of charity have reference to the viti- 
 ated principles of the blood which run through the veins and arteries, 
 and contaminate the whole mass ; infernal spirits of this description are 
 contined to their own separate hell, and only communicate with such as 
 are ot a similar quality, and thus cast themselves into their haHtus or 
 sphere, .^719. Hypocrites induce excruciating pains in the teeth, in the 
 
I 
 
 120 
 
 DI S 
 
 DIS 
 
 121 
 
 bones of the temples, the cheeks, &c., 5/20. The most contumacious 
 of all are they who, in the life of the body, have appeared more just 
 and serious than others, and have lived only a life of self-love, in hatred 
 against those who have not worshiped them ; these, when they apply 
 themselves to man induce the most insufferable tedium, and such in- 
 firmity of mind and body, that those who suffer under it are hardly 
 able to rise from their beds, 5721. A similar weariness of life, and 
 torpor of the joints and members is induced by the presence and influx 
 of certain most filthy spirits into the soHd parts of the body, 5722. 
 Other spirits, who had given themselves up to voluptuousness, occasion 
 heaviness or pains in the belly ; also torpor in the members and joints 
 of the sick, 5723. They who indulge in scruples of conscience on all 
 occasions, and in matters of indifference, induce anxieties and act upon 
 the abdominal parts and the region of the diaphragm, 5724. How it 
 is with man when he is inundated by evils and falses, that he is indig- 
 nant, and under the influence of vehement desire, 5725, compare 660. 
 Evil is the first cause of disease, and it acts in the body by closing the 
 most minute vessels which enter into the texture of the larger ; hence 
 the first or inmost obstruction, and vitiation of the blood, 5726. If 
 man had lived the life of good, he would have been without disease, 
 and would have become an infant again in his old age, but a wise in- 
 fant ; and would then have passed into heaven, and have put on a body 
 such as the angels have, without suffering, 5726. Physicians, medi- 
 cines, &c., signify preservations from evils ; for spiritual diseases are 
 nothing but evils and falses, 6502. Inasmuch as to die signifies to 
 enter upon life, and man enters upon eternal life by regeneration, to be 
 sick, which precedes death, denotes the successive state preceding re- 
 generation, *//. 6221. Diseases denote evils which affect the spiritual 
 life of man, and tend to spiritual death, which is damnation, 8364, 
 903 1 . When man sickens as to his spiritual life, evil is derived into 
 his natural life and there becomes disease, 8364. A burning fever 
 denotes the cupidity of evil ; a plague, the vastation of good and truth; 
 a leprosy, the profanation of truth, 8364 ; a dropsy, the perversion of 
 truth and good, 9086. The Lord's miracles were heahngs of diseases 
 because hereby was signified the iniquities and evils of spiritual life, 
 hence they involved and signified states of the church, 8364 at the end. 
 Hence also they were performed on the Sabbath day, 9086. Disease 
 denotes falsified truth, and adulterated good, because good and truth 
 are what constitute the spiritual life, 9324. 
 
 DISPERSION. To be dispersed denotes to be dissipated, and is 
 predicated of internal worship, 1328. Dispersion, which denotes ex- 
 termination, is predicated of the internal man and of good, division of 
 the external man and of truth, 6361, 9093. To be dispersed upon the 
 faces of the whole earth is not to be received and acknowledged, 1308, 
 1309, 1324—1328, compare 1066, 1158, 1206, 1258. See Division. 
 
 DISPUTE [lis, rixa]. To dispute, or litigate, denotes to deny, 
 3425, 3427, 3428. Not to contend, denotes to be in tranquillity, 
 5963. The well not contended about denotes the literal sense of the 
 Word not denied, 3432. Altercation or dispute denotes combat, 6764. 
 To dispute denotes contention concerning truths amongst those who be- 
 long to the church, also the defence of truths against falses, in order 
 to their liberation, 9024, 9260. Contention or strife is predicated of 
 
 J 
 
 truths and falses, 9041, 9252, 9253. Two subjects of strife have in- 
 fested the church from the very beginning ; the first, whether faith or 
 charity is the first-born, the second, whether faith separate from charity 
 is saving, 9224. The contention of the learned at the present day 
 seldom goes beyond the question whether a thing be or be not, 3428. 
 How such contention arises from the prevalence of fallacies of the senses, 
 ill, 6948. See Fallacies, Falses. 
 
 DISH. See Bason [crater], 
 
 DISJUNCTION. Nothing but charity, or love and mercy, is con- 
 junctive; when this is wanting the bond between the Lord and man is 
 broken, 379, ill, 2034. When man is disjoined from the Lord by the 
 want of charity he is left to his own proprium ; all that he then thinks 
 is false, and all that he then wills is evil, 389. The love of self and its 
 cupidities disjoin the external and internal man ; in like manner, the 
 love of the world and its cupidities, but not to the same degree, ill, 
 1594. The disjunction of the human race from the divine was the 
 cause of the Lord's assuming the humanity, ill, 2034. Disjunction from 
 the Lord is signified by evils and sins, because evils and sins considered 
 in themselves are nothing but disjunction from good, ill. 4997. . Spi- 
 ritual conjunction, which is charity or mutual love, is effected by the 
 mind of one presenting itself in the mind of another, with all manner of 
 good will towards him; spiritual disjunction, by its associating with 
 another the thought and will of doing him evil, 8734. See Conjunc- 
 tion. 
 
 DISPOSITION, dispose, to, [disponere]. Before things can be 
 disposed into order, they must of necessity be reduced to a common 
 mass or chaos, in order that the evils which cohere may be dissociated 
 and broken, 842. Truths are disposed into order when spiritual good 
 begins to act in the natural mind, 4543. The order in which they are 
 disposed when man becomes truly rational or regenerate, is answerable 
 to the order of heaven, and is from influx ; hence, the faculty of con- 
 cluding, judging, and reflecting, is so wonderful as to exceed all human 
 science and wisdom, 2556, compare 5339. It is a holy arrangement 
 or disposition, first, of common scientifics in order that particulars may 
 be insinuated into them by the Lord ; after which, doctrinals or con- 
 clusions from those scientifics are removed, 3057, i7/. 3161. In the 
 process of this order of disposition a most exquisite exploration is 
 effected, by means of which good elects to itself truth, and rehn- 
 quishes all that is false to some evil, 3110. See Initiation, Con- 
 junction. All disposition of good and truth in the natural man is 
 effected by the Lord through the medium of the spiritual, and by truth 
 there, in which consists the potency of good, 4015, compare 9337, 
 9846. It takes place when man acknowledges the love of the Lord 
 and the neighbour, and all things confirming them, which are the things 
 of faith, 4104, 9931. Sensual things are disposed into order, so as 
 to receive the light of heaven, when they are brought under subordina- 
 tion to the rational mind, ill, 5128. It is the life of charity by which 
 the images and ideas of things in the natural mind are illustrated and 
 disposed into the order and fairness of heaven, 5133, compare 9931. 
 They are disposed under common principles, and in perpetual series 
 according to the arrangement of societies in heaven, and thus adapted to 
 the influx of hfe, 5339, 5343, 7403, 9337, 9846, 10,303. See Series. 
 
122 
 
 DI V 
 
 II 
 
 Man must dispose himself to receive the influx of heavenly charity from 
 the Lord, by removing evils, and, as far as he can, falses, 5354. Scien- 
 tifics and the truths of the church are disposed into order by truth from 
 the divine, and scientifics are so disposed first, ilL 5510. When so 
 disposed they cohere together in series according to various aflinities 
 and propinquities, not unlike families and their offspring, and so as to 
 be excited at the same time and act harmoniously with good, 6G90, 
 compare 9079. All things in heaven and earth were first disposed into 
 order by heaven, and afterwards by the Lord's divine human, 7931. 
 When man has undergone temptations his interiors are disposed into 
 order, so that by influx immediately from the Lord, and mediately from 
 heaven, he may resist falses and evils, 8131. The disposition of the 
 goods appropriated by man is effected by the Lord at the end of every 
 state, denoted by the sixth day ; such disposition also is followed by 
 conjunction, which is signified by the seventh day, 8422. The dis- 
 position of things from eternity and to eternity is effected by truth 
 divine immediately proceeding from the Lord, and also by the media- 
 tion of heaven ; such divine disposition or providence extending to the 
 most minute particulars of all things, 8717. The subordinate or me- 
 diate disposition of things consists in their dependence one from ano- 
 ther, 8728. See Dependence, Degree. The disposition of truths 
 and also of falses is according to ends and uses ; thus every one when 
 he comes into the spiritual world is reduced to the state of his good 
 or his evil, thus to the use of his life, or the end that he had loved 
 above all things, 9297, compare 4104. The Lord flows into man by 
 good, and by that disposes truths into order, and so far as this dispo- 
 sition takes place evils and falses are removed, 9337, compare 4015. 
 Hence it is that truths constitute the form of good, 9846. See Form. 
 As to the disposition of natural good and truth to the influx of inno- 
 cence, see 4021 and sequel. 
 
 DISSIMULATION [simulatio']. See Simulation. 
 
 DISSOLUTE, Unbound, Loose, Naked [dissolutus], denotes 
 aversion from what is internal, 10,479, 10,480. See Nakedness, 
 Aversion. 
 
 DISTANCE [distantia]. Places and distances in the other life are 
 nothing but varieties of state, and are determined according to the 
 human frame, 1274, 4403. Distance has no effect in rendering spirits 
 and angels invisible, 1274. The mutation of place and distance is 
 only in appearance according to state, 1275, compare 1380. Hundreds 
 or thousands of miles would be no hindrance to the mutual presence 
 and discourse of persons so situated in the world, providing their in- 
 ternal sight were opened, 1277. But see the seriatim passages, 1273 — 
 1277, 1376 — 1382. Places, distances, and places in nature, are states 
 and mutations of state in heaven, 3356, 3387. The societies of heaven 
 appear at a distance from one another according to the difference of 
 affection as to truth and good, 6602. That distances in the other life 
 are appearances from the diversity of states of life, 2625, 2837, 3356, 
 3387, 3404, 4321, 4882, 5605, 7381, 9104. See Place, Situa- 
 
 TION. 
 
 DISTURB, to [turbare]. See Crowd. 
 
 DIVINE, to [divinare], signifies to know what is hidden, 5748 ; 
 when predicated of the Lord, to know things hidden and future, 5781. 
 
 DOC 
 
 123 
 
 i^ii^: 
 
 Thmgs which do not flow according to the common order of nature 
 can only be predicted from the Divine Prsevidence, notwithstanding 
 the prophet may be a worshiper of other gods. The predictions of 
 divniers, augurs, soothsayers, and Pythonesses, derived from natural 
 magic, are always opposed to the Lord, and to the good of love and 
 raith, 3698. See Magic. Divination, when predicated of the pro- 
 pliets, denotes revelation which respects life ; seeing, revelation which 
 respects doctrine, 9248. 
 
 DIVINE, Divine Human. See Lord. 
 
 DIVINE NAMES. See Name. 
 
 DIVISION. To divide or halve denotes paralleUsm and corre- 
 spondence, and as this cannot exist between the doctrines of faith and 
 the Lord, the birds were not divided in the sacrifices, 1832. To divide 
 unto [dividere super ad\ or share out, denotes disposition or arranee- 
 ment, 4342, 4343, 4344. To divide the spoil denotes service, 8292. 
 1 hose who are in the knowledges of good and truth and yet in a life of 
 ''T ^^!?/^^ TT*° ^^ divided when these are removed from them, ill, and 
 «A. 4424. Hence division denotes the separation and removal of truth 
 and good, thus extermination and dissipation, 6360, ilL and sh. 9093. 
 feee Dispersion. To be divided or broken denotes dissipation when 
 predicated of the whole, and hurt or loss when predicated of a part, 
 J 103. Man is not permitted to have a divided mind, that is, to under- 
 
 oniQ """nl? ^A- T^\ ^'■"^^ ^"^ *^ ^^" ^^^ *^ ^° ^^il> 7180, especially 
 JOM. lo divide silver signifies to dissipate truth, 9093. To cast lots 
 upon and divide the Lord's raiment, is to distract and dissipate divine 
 "i '.o-r rJ^^^^^ ^^*°S divided denotes the removal of falses and 
 evils, 42o5. The Jews and the Israelites being divided into two king- 
 doms after the time of Solomon, has respect to the two kingdoms of 
 heaven, the celestial and the spiritual, 4292, 8770, 9320, 9404. The 
 earth divided denotes the beginning of a new church, 1243. As to the 
 division of the brain and the human mind, 644. See Separation. 
 
 DKJ to\Jacere\ m the natural sense, is to will in the internal 
 sense, bj^o. To do well is to obtain the life of good, 4258. To do 
 when predicated of God, denotes effect and state, 2618. And hence 
 
 nnn^^^Tx^^^i.^^ ^" ^^'^^' ^'^ ^^^ ^^s"l*' 5264. See to Make. 
 DOCTRINE, Doctrinal. See Learned.— 
 
 • 1 ' {{'^^''7 "f I>octrine. The truths which had been perceived 
 in the Most Ancient Church were reduced into doctrine by Enoch, and 
 thus preserved for the use of posterity, 521. The doctrinals of faith 
 which had been revealed to the Most Ancient Church were first collected 
 Jm^u *°/ "^^'^ afterwards reduced into doctrine by Enoch, 609, 
 J20 The doctrinals thus collected consisted in significatives, and thus, 
 f ooff * '" ^^^'^^gs enigmatical, whence originated all ritual worship, 
 &c., JJO. They were derived from the revelations and perceptions of 
 •!w? Ancient Church, and constituted the word that was in use 
 with the Ancient Church ; and because Noah was instructed in them 
 ne is called a husbandman, or man of the ground, 1068, 1071. The 
 nse of all doctrines, true and false, from this stock, is also signified by 
 ^l!;I '^ '°"!' i^^l' ^°^ ''^^"^l ' ^"^ ^«"°"s remoter doctrinals, 
 
 Tn rnnrrf f ^ ''''^!l ^^ ^^^^^^ l^^^' 1^52. See Noah! 
 
 In course of time the first Ancient Church was adulterated, and its 
 representatives and significatives turned into idolatry and magic; hence 
 
 :*» 
 
124 
 
 DOC 
 
 DOC 
 
 a second Ancient Church was instituted by Eber, the doctrinals of the 
 antediluvian age constituting its internal worship, and sacrifices, &c., 
 its external, 1241. See Eber. The doctrinals and rituals of the 
 first Ancient Church were various in the several kingdoms over which 
 it extended, but still the church was one, because charity was the 
 essential in all, 1799, 2385, 2417. Their knowledges and scicntifics 
 consisted in knowing what the rituals of the church signified, and how 
 charity was to be exercised, 4844. Hence they were enabled to know 
 what is signified by the neighbour, and what by the poor, the father- 
 less, &c., 2417, 3419, 4844, 7259. It has been a subject of con- 
 troversy from the most ancient times whether charity or faith is the 
 primary, but the doctrinal of charity involves the all of faith, 2417, 
 2435. The Ancient Church, and ail other churches, know no other 
 doctrine at their commencement than the doctrine of charity, but this 
 has always perished in course of time, and been superseded by the 
 doctrine of faith, 2417, 4720, 1834. In the Ancient Church, those 
 who thus studied doctrine rather than life, and at length rejected the 
 life by making faith the essential of the church, were called Philis- 
 tines, 3412. Having rejected the doctrine of charity, they at length 
 obhterated interior truths by the loves of self and the world, 3413. 
 In like manner the Babylonians and Philistines of the present day, 
 
 3419, 3420, 1844. Their doctrinals were formed from external truths, 
 3857. How much the doctrine of charity, and the innumerable truths 
 flowing from it originally prevailed over the doctrine of faith, 4844, 
 4955. And how scieutifics were thence all subservient to the love of 
 God and the neighbour, or the doctrine of charity, 4964, 4966, com- 
 pare, 2417, 4844. See Church. 
 
 2. How far essential to the Church. It is one thing to know from 
 perception, and another to learn from doctrine, 521. Those who 
 are in perception know what is good and true by internal influx; 
 those who are in doctrine, by the external way of the senses, 52 1! 
 Neither the scientific and rational things of faith, nor yet doctrine, 
 constitute the church, but only the love and charity to which they 
 lead, 809, ill. 916, 1798, 1799, 1834, 1844. Hence the church would 
 be one if all had charity, notwithstanding their difference as to worship 
 and doctrinals, 809, 1285, 1316, 1798, 1799, 1834, 1835, 1844, 3419, 
 
 3420. And hence doctrinals are of no account whatever if the life be 
 not formed according to them, 1515. The doctrine of faith is nothing 
 but the doctrine of charity, for it only exists in order that its teaching 
 may be performed, 916, 2571. That is called the doctrine of faith 
 which treats concerning truth, and thence good ; and that is called the 
 doctrine of charity which treats concerning good, and thence of truth, 
 7053, compare 5542. Those who are in doctrinals and not in charity 
 dispute about all things, and condemn all who do not believe as they 
 do, 1798. Yet doctrinals do not constitute the external of the church 
 much less its internal, 1799. If all had charity, even schism would 
 not be called schism, nor heresy, heresy, but would be left to the con- 
 science of every one as differences of doctrine, providing only that the 
 Lord, and eternal life, and the Word, were not denied, and that the 
 life was according to divine order, 1834. To look to doctrinals is to 
 turn from good to truth, in which case the latter, as well as the former 
 becomes vastated, ill. and sh. 2454. Even the life after death is not 
 
 125 
 
 really believed by those who instruct others in doctrine and nrA nnf • 
 charity, 2454 at the end, compare 2416. They wh^sew^^^ '° 
 
 trine of faith from the doctrineV charity fall Kll manner of here" 
 sies and falses, 2435. How doctrinals aJe filled with foLes and ^ul 
 pro aned by those who live in evil, ilL 2383, ZifJSZ: Such are 
 at length unable to see any truth that leads to good their rafional 
 
 aoctrmals, 2385. See Disposition, and compare 2417. 2454 
 
 3. Us connection with Human Understanding. Instruction in thp 
 
 Gerlr'LVor'^^''^ '"^^^^'^ ''' ^^Snified by Abraham's jourey^^^^ 
 Gerah 2496, and sequel. See Abimelech, Education. The doc 
 
 a teiesuai ongin, J510, 2o33. There can be no doctrine of faith fmm 
 the rational because it is in the appearances of truthf and contZ 
 under U fallacies ongnmting in things sensual confirmed by scient fics 
 fJl\J^"- '^"° f """"e 'Joctrinal of faith which is not^from d vin^ 
 
 veniy marriage, 2j1G. The rational princ pie, therefore, is not to Hp 
 consulted in regard to the doctrine of faith 25 1 9 Such doc rine 
 
 fatS; SrlSt.-T"' '^ ^'^^.'■°"" --"-o'^ated to himan 
 07fio o.V. ^331, 2533, 25a3; and is discovered in the internal sense 
 2762. 9424, (see below, 6.) The doctrine of spiritual truthTreal and 
 hvmg in proportion as it is freed from what isSensual, scientific and 
 rational, for in that proportion the divine can flow-in. 2538 lUs one 
 
 & «°nS°r" l^'ll'> '■''''°"'''' ""^""fi"' ""d ««"«"«!. as a means of 
 
 oy tuem, ^538. Order consists in the due subordination of these thino-c 
 
 IV the'tbt^hl''"''/^'"'"''' "•'"SS from the Lord, 254 l%spec LSy 60I7' 
 It the thoughts of man were not terminated in natural and Ziri.nli 
 things, they would perish in vacuity hence celestial Za f*^'"! 
 doctrines could never L received unle/s^hej w re exj^ded nXal":' 
 
 silr/" 'r?.-"^'- •^^^•- 7^' "^'"'t""^ °f faith, therefore! wWAcS: 
 sidcred in Itself IS divine, is clothed with appearances from thines human 
 
 or rational and scientific, 2719, 2720, especially 3368 Sp"";"' 
 
 b;Xti?nto5? Sfa,[n1 T' r ^'— ^-^ from scienafi« 
 af to div ne tri,?^ 1 . allowable for those who are in the affirmative 
 as to divme truth to enter into things rational and scientific but nit 
 for hose who are in the negative, 2568, 2588. All ^cepSn of doc 
 2^86 nnT, ^°°y "' * ?'"'"■■• ""'' ''^ ^^^ '« fr"-" truth as a mother 
 
 ?1,L A™u • / be''*''*'^' ^° ""at conclusions can be drawn from 
 W^'^! "'','• f *' "^^ '"""'»°° ^it^ii&c^ of the natural mM hTv^ 
 been disposed into order; before this they are only sc"enti™s 3057 
 
 o -charity SrwH- """'rlf a^eknowJdges, t&tS 
 knowledges 3240 3^6? f • ' f"/ t»'\doctrinals of faith spiritual 
 sensual trnfh., / i"', .^T""^'' ^'■"ths are taken or formed fron. 
 sensual truths, and doctrinal truths from scientifics 3309 %l{n 
 Hereby, when man is regenerating, is next derived Ihe good of life!!!; 
 
126 
 
 DOC 
 
 DOC 
 
 ii 
 
 which he is instructed by the doctrinals of love and charity, 3310. 
 How this good differs from natural hereditary good, though there is 
 some affinity between them in externals, 4988. Doctrinals are the 
 spiritual or interior truths pertaining to the natural man, and arc 
 eliminated from scientific and sensual truths after he attains adult age, 
 3310: compare, generally, 5432, 6047. The truth of doctrine is 
 acquired by the external way, the good of life by an internal way ; 
 hence, it appears as though the truth of doctrine or faith were prior 
 to good or charity, 3324, 3030, 3098. The true doctrine, however, 
 by which the priority of charity is determined, is as follows : — 
 
 4. The comprehension of all Doctrine in Charity. Man considered 
 in himself can neither do anything that is good, nor think anything 
 that is true, 874 — 876 ; but good and truth from the Lord so far flow-in 
 as what is evil and false are removed, 2388, 2411, 3142, 3147. The 
 church comes into existence when truths of doctrine are implanted in 
 the good of life, 3310. Good has the faculty of acknowledging its own 
 truth, 3101, 3102, 3179. Truth is from good, and is the form of good, 
 2434, 3049, consequently it tends to good, 2063. It contains in itself 
 the image of good ; and in good is its own primitive effigy, 3180. Hence, 
 the faith of the church can never exist except in its life, that is, in 
 love and charity, 379, 389, 654, 724, 1608, 2343, 2349. And to 
 look from doctrinals of faith, and not from love and charity as the 
 cardinal principle, is to turn back like Lot's wife, who became a pillar 
 of salt, and thus represented a state of vastation, 2454. Good flovvs-in 
 by an internal way unknown to man, but truths are procured externally 
 by a known way, 3030, 3098, 3324. Truths are the recipient vessels 
 of good, 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318. Hence, 
 truth is vivified according to the good of every one, thus according to 
 his state of innocence and charity, 1776, 3111. The truths of faith 
 can be received by those only who are in good, or in charity ; the ac- 
 knowledgment of the Lord by others is either wholly external or hypo- 
 critical, 2261, 2343, 2349, 2354. Consequently where there is no 
 longer any charity there is no longer any faith, 654, 1162, 1176, 2429. 
 All the precepts of the Decalogue, and all things pertaining to faith 
 are involved in love and charity, 1121, 1798. The Lord himself is 
 present according to the state of love and charity, 904. The love of 
 the Lord and the neighbour is heaven itself, 1802, 1824, 2057, 2130, 
 2131. The knowledge of doctrinals effects nothing without charity, 
 for doctrinals regard charity as an end, 2049, 2116. There is no 
 salvation by faith, but only by the life of faith, which is charity, 2228, 
 226 1 . If a cogitative faith had any saving efficacy all would be intro- 
 duced into heaven, but this is not possible because the life obstructs, 
 2363. A saving faith or actual confidence of salvation can only be 
 possessed by those who are in the good of life, 2982. Truth is not 
 really truth before it enters into the heavenly marriage, or is accepted 
 by good, 2173, 2429, 2503, 2507. The affection of good is of the 
 life, and the affection of truth for the sake of life, 2455. By the in- 
 flux of good truths are evoked from the natural man, and elevated into 
 the rational, 3085, 3086. Thus the rational part of man is formed 
 as he enters upon the regenerate life, 3161; and it is by good that he 
 is regenerated, 989, 2146, 2183, 2189, 2697. The same truths are 
 truths in a greater and less degree, and are even falses, according to 
 
 127 
 
 the state of those who acknowledge them as to good, 2439 Hence 
 It IS not doctrine, or faith separate from charity, that constitutes the 
 church, but the doctrme of charity and faith in one, 809 916 1798 
 1799, 1834, 1844. See above, 2. Hence also, the good of love to the 
 Lord and of charity towards the neighbour is superior and prior to the 
 truth of faith, and not contrariwise, 363, 364. Thus, there is only 
 one doctnne throughout the Word which is the doctrine of charity. 
 344o. See Love, Charity, Faith. ^ 
 
 5. Doctrinals compared with Essential Doctrine, All the appear- 
 ances of divme truth or doctrine as accommodated to the rational 
 mmd, thus as received by angels and men, are called doctrinals, 3365. 
 
 i^al ^^^u^' I^^" ^^^ ''^^^?"^^ P^'^ ^^ illustrated by divine truth, 
 3368. Ihus they are not knowledges, but are in knowledges, and 
 pertain to the internal man, 3391, compare 4697, near the end. 
 Doctrine thus proceeding, so that the divine is at length perceived 
 m It is signified by Abimelech, 3393, 3447, and the citations there. 
 
 1 .u^'^'^,''*^'^^-. ^?^ ^'^^^^ ^^ ^^^ ^^"''ch collected into one body 
 and thus acknowledged are called doctrinals, 4479, 8042. The com 
 mon heads into which doctrine is parted, and to which all truths 
 refer, are doctrinals, 6146 Such truths or doctrinals are various 
 m the spiritual church and being adjoined to good render it com- 
 paratively impure, 6427. The spiritual, indeed,\re aware that good 
 and truth proceed from the Lord, but when these exist in the 
 rational mind, they regard them as their own, and thus do not 
 separate them from their proprium, 3394. On this account the 
 spin ual who are regenerating are willing that the things of faith 
 should be simply believed, without any intuition from the rational 
 principle, for they do not perceive how what is divine can have 
 anythmg in common therewith, 3394. The doctrine of spiritual 
 good is not so deep and ample as the doctrine of celestial good, 7258. 
 JesVHlf ^" ^°^^"^^f.^?> /l^^t the humanity of the Lord is divine, 
 fh.JnrA' A' A^^ ^f e^t/al ^octrmes are two, 1. That the human of 
 the Lord IS divine 2 That love to the Lord and charity to the neigh- 
 bour constiute the church, 4723. The special things of doctrfne 
 are demonstrative and explanatory additions which are doctrinals of 
 
 tJl '"'^' T': ?'''T'^' ^^P^^^ ^'^^ '^^^ understanding 
 for as they are understood so they are believed, 5354. They are only 
 
 l^^^T"" ""i *'"^'°^ ""^ 'P^"*"^^ S«°^' wherefore he who' is in that 
 good has no longer any need of them, 5997. Doctrine contains divine 
 truth proceeding from the Lord, and in divine truth is contained love; 
 7002' *i^t ''r" ^^^.^'' '' predicated of doctrine and not of person 
 H-i .u^ "^^^ ''^''^'''® *''"t^ mediately think only from doctrine 
 which they accept upon authority ; those who think from truth floS 
 
 not in tL ^^'^ confirm them, ill. 7055, 8780. The spiritual are 
 
 ZZ^n- P''^tP''°\'^^ ^r^^ "^" ^^' ^^^^^ti^J' but they elimhiate truth 
 by reasoning; hence truths with them become science and are called 
 doctrinals of faith 7877. Such doctrine is faith in the understanding 
 
 spSalTood • ^'f ^" '^' "."^' ^^ S^°^' ^y P«--g ^-'- -et ; hencf 
 evl enJ/fr^^'^'^'l^' ''•"'^' ^^^2. Those^ho rega;d only 
 lus r^Hnn U. ^' ^''''I ^^' acquisition of truths do not come into il- 
 lustration, but only confirm the doctrinals of their church, 8780, 9382 
 
128 
 
 DOC 
 
 DOC 
 
 129 
 
 Doctrinals or knowledges of good and truth are the only means by 
 which the natural man can accept life from the rational or become re- 
 generate, and these can only be communicated by delight, 3502. His 
 initiation into the intelligence of wisdom begins with scientifics which 
 are the truths of the natural man, after which come doctrinals which 
 are the truths of the spiritual man in the natural ; how the substantial 
 forms of the mind are modified and animated by the reception of these 
 and of the influx of life from the Lord, 3726. 
 
 6. Connection of Doctrine with the Word, The Word is so uni- 
 versal that it contains doctrine accommodated both to external men and 
 to internal men, 2531, 9025, 10,028. The doctrine of faith is con- 
 tained in the literal sense of the Word, from which, however, falses 
 may be derived as well as truths, 3436. The doctrine of faith is the 
 Word understood in its interior sense, 2762. The interior or genuine 
 sense of the Word is the divine law represented by Moses, the exterior 
 sense is doctrine represented by Aaron, 7089, compare 7053, 9424. 
 All doctrine is from the Word, and it all teaches the worship and love 
 of the Lord who is the Word itself and doctrine itself, 2859, 2531, 
 2762. The doctrinals from which the Word is to be understood are 
 those of love to the Lord and charity towards the neighbour, ill, and sh, 
 3419, 3420. The church must of necessity be everywhere different, 
 because it derives its doctrinals from the literal sense of the Word ; it is 
 nevertheless one church if unanimous in willing well and doing well, ill, 
 345 1 . In all doctrinals derived from the literal sense of the Word there 
 are interior truths, 3464. Divine doctrine is divine truth, and divine 
 truth is the whole Word of the Lord, 3712. Hence it contains divine 
 doctrine, in a threefold sense, the supreme, the internal, and the literal, 
 37 12. The literal sense and its doctrine can only be spiritually discerned 
 from the doctrine of charity, 3419. The doctrinals, the rituals, and 
 the knowledges of the church are only scientifics, until they are seen to 
 be true by comparison with the Word, and are thus appropriated, 5402, 
 5432. Accordingly, there are two ways of procuring the truths of the 
 church, namely by doctrinals, and by the Word ; if they are procured 
 only by doctrinals, man believes those who have collected confirmations, 
 but if by the Word, he procures to himself truths from the divine, 5402. 
 They who are in the affection of truth for the sake of truth, and for the 
 sake of life, do not remain in doctrinals, but search the Word, and see 
 whether they be truths, 5432, more especially 6047. Those who are 
 only in the afl^ection of truth from natural delight remain in the doc- 
 trinals of their churches, 8993. Doctrinals of scientifics are those 
 which are derived from the literal sense of the Word, which are espe- 
 cially serviceable as a means of inauguration into the interior truths of 
 the church, 5945. Doctrinals are from the Word, knowledges are 
 from doctrinals on the one hand and scientifics on the other, but sci- 
 entifics are from sensible experience, 6386. See Science, Know- 
 ledges. The true doctrine of the church arises from the scientific 
 truths derived from the literal sense of the Word, by its explication ; 
 hence true doctrine is the internal sense, as perceived by the angels, 
 9025, compare 9409, 9430. Truth from the letter of the Word being 
 dissimilar and sometimes contradictory in appearance occasionally 
 weakens the doctrines of the church which are spiritual truths, 9025. 
 The doctrine of the church often recedes from the sense of the letter, 
 
 i 
 
 X 
 
 902 J. Those who live an angelic life, accept the Word according: to 
 the internal sense, for it is what the internal sense contains that is 
 taught by the genuine doctrine of the church, that is to say, the Lord 
 as the object of faith and love, and the love of all good that is from him 
 .T w '^^^l**"^y towards the neighbour, 9086, 9430. They who read 
 the Word from heavenly love are illustrated, and thence make to them- 
 selves doctrme ; but they who read it from infernal love, are not illus- 
 trated, but are thereby more blinded, ill, 9382. Those who are illumi- 
 nated understand the Word according to its interiors ; hence they make 
 doctrme for themselves from the Word, to which doctrine thev applv 
 the sense of the letter, 9382. They who are in the external sense of 
 the Word, and not m the internal, make to themselves no doctrine 
 from the Word, 9409. All doctrine from the Word ought to lead to 
 the understandmg of the Word in its internal sense, for the internal 
 sense is nothmg but the doctrine of love and charity, ill, 9409. With 
 those who are in the sense of the letter without doctrine, truth is not 
 in any power, ill, 94 10. There is no communication with angels if the 
 Word is understood according to the letter without doctrine, which is 
 the internal of the Word, 9410. Those who are not wise in heavenly 
 things imagine the Word in the literal sense to be doctrine itself, but 
 w '"Vn^.o^"^ heavenly in doctrine unless it be eliminated from the 
 7rZ\ ^* aT'^T ^^^^ Doctrine, therefore, ought to be derived 
 from the Word by those who are in illustration from the Lord, namely. 
 
 7XT n^^T^^.*'"*^ ^""^ ^'""^^'^ s^*^^' 9424, 10,105, 10,323! 
 1.^1. II L^of^ i^'^^"?^ the Word is sustained as to its literal or external 
 sense, J^^. 9424. Doctrines derived from the external sense of the Word, 
 without the internal, are signified by idols, sh, 9424, 10,406. The 
 external sense of the Word, without genuine doctrine from the Word, 
 is obscure like a cloud, 9430 ; and those who are in it are merely sen' 
 sual men, 10,582. When man is in genuine doctrine as to faith and 
 Tot^IaI fe JS in the internal sense of the Word, for it is then in- 
 scribed both m his understanding and will, 9430. The external sense 
 ot the Word, however, is not to be hurt or weakened, for it is the 
 nexus m ultimates between the Lord and man, 9430. The external 
 ^J^^^^TP ^°^^°c*''\»e to external men, and the internal sense, when 
 collected from the various parts of the Word which are explained by 
 those who are m illustration, to internal men, 10,028, compare 2531, 
 
 of ft W ""' ?' u'^"! ^^' ^^^^ ^^ ^^^^ ^ *^™P' ^"^ tb« internal sense 
 theMJnf.K^^^^ IMOl 10,584, and citations. The sense of 
 the letter of the Word, without doctrine, leads into errors, ill, 10,431. 
 ihey who are m things external, without an internal principle, and the 
 merely sensual, read the Word without doctrine, and believe only the 
 sense of the letter, and that hence come falses, for they have a material 
 
 frnmT'w "§ *'"^^/ ^.^'^^2- ^^^'^ "^"^^ i° ^" ^««es be doctrine 
 irom the Word, to the mtent that it may be understood, 10,582. To 
 believe and adore the Word in its external sense only, without the 
 
 1a lirL'r''wu'^°'*'i"'V^' ^^ '"" *^^ *^^^^ P^^^s of Jehovah, ill, and 
 sn 1U,584. Where the church is, there must be doctrine from the 
 
 «n7 f *°f, ^«deed the doctrine of life, which is the doctrine of charity 
 
 Word ^^S^^^^*"' ^nd not of faith alone, 10,763, 10,765. See 
 
 Things purely divine could never be receiv>ed by man unless they 
 
r 
 
 130 
 
 DOM 
 
 DOC) 
 
 were expounded sensually, hence human members and affections are 
 predicated of Jehovah, 2553. The Lord's intuition into this state, 
 and the still grosser state into which men had fallen at his advent, was 
 the reason why he first thought whether the rational principle was to be 
 consulted in regard to the doctrine of faith, 2553. See above, lo 
 this succeeded his perception and thought concerning the doctrine ot 
 love and charity, which is divine doctrine itself, 257 1 . Hence to divme 
 doctrine, or to the presence of what is divine in doctrine was adjoined 
 rational human things, of which also progression is predicated, 28oS, 
 compare 3161. To be in doctrine when predicated of the Lord is to be 
 doctrine, for he is the Word itself and doctrine itself, 2859. Hence all 
 doctrine treats of his divine humanity and the worship and love due to 
 him, 2859, 5321. It is the supreme of all doctrines that the human 
 of the Lord is divine, and how this is to be understood, ill, 4687. All 
 doctrine treats of the good of love and the truth of faith, thus all doc- 
 trine treats of the Lord by the medium of whose divine humanity all 
 that is good and true proceeds to man, 5321. See Lord, Good, 
 
 Truth 
 
 DODANIM. See Elishah. 
 
 DOGS [canes], denote the lowest or vilest of all in the church, who 
 blather and babble of things belonging thereto, yet know little ; in the 
 opposite sense, those who are entirely out of the faith of the church, 
 and those who speak contemptuously of the things of faith, sh. 7/84. 
 By a dog's not moving the tongue against the sons of Israel is signified 
 that there should not be the least of damnation or lamentation with the 
 spiritual church, 7/84. Dogs denote those who render the good of 
 faith unclean by falsifications, because they eat unclean things, and bark, 
 and bite men, ilL md sh. 9231, By the dogs that licked the sores of 
 Lazarus, are signified those who are in good although not m genuine 
 faith, 9231. A certain spirit described whose face resembled the jaws 
 of a rabid dog, 5566. A dog like Cerberus seen by the author, and 
 that it denotes a guard to prevent any one passing from the delight of 
 eonjugial love to the delight of adultery, which is infernal, 2743, 5051. 
 DOMINION [dominiutn]. Evil spirits, even though they are 
 bound, think themselves able to contribute to the power and dominion 
 of the Lord ; but dominion from the evil and the false is the very 
 opposite of dominion from good and truth, ill. and sh. 1749. All 
 dominion is of love and mercy, and is exercised without the will to 
 dominate ; hence, evil spirits and infernals are given into the power 
 of the angels, the Lord governing all, 1755. See also 50,905, 7332, 
 10,152. But subordination and government in hell, differs from sub- 
 ordination in heaven, 7773, 8232. Dominion from the love of the 
 neighbour exists with those who dwell together in patriarchal houses or 
 nations; but dominion from the love of self with those who Uve in 
 kingdoms, or under other forms of universal rule, 10,814. The spi- 
 ritual or internal man acquires dominion over the natural or external 
 man by temptations, 8967; and when this occurs a new state begins, 
 5159. Good always has dominion when man is regenerating, but the 
 appearance is otherwise because it adjoins truth, 4977. See also 
 3582, 3587, 4250—4256, and compare 52. The internal man is 
 enabled to rule the affections of evil in the natural man, 9069. The 
 manner in which good exercises the dominion over evil, illustrated by 
 
 131 
 
 the spirits of another earth, 10,808. To reign is predicated of the 
 understanding, to have dominion of the will ; hence the difference 
 between kingdom and dominion, 4691, 4973, especially the analogies 
 in the latter, domus, dominus, ^c. See Government. 
 
 ^00^ [ostium Janud]. Windows signify the intellectual faculty, 
 
 ?^^i %'i'.*^"^^*"f^ ^"^ '■^^^'^''^^ *^^"8« 0^ ^'•"thj doors, hearkening, 
 051—655. A door is as the ear, of which hearing is predicated, and 
 a window as the internal sensories, 656. The door of a tent denotes 
 • the entrance to what is holy, 2145, 2152, 219.5, 2196. A door signi- 
 hes that which introduces or intromits man either to truth, or to good 
 or to the Lord ; hence it signifies truth itself, good itself, and the Lord 
 himself ; because truth introduces to good, and good introduces to the 
 
 A \ ^4 ^^J^- ^^^ ®^*^ ^^^ admitted to the knowledge of eood 
 and of the Lord, but not to actual acknowledgement and faith ; hence 
 l.ot closed the interior door [ostium] leading into the house, in which 
 were the angels, against the men of Sodom, 2357, 2376, 2380. Their 
 laboring to find the outer door or gate [janua] signifies their inability 
 to see any truth that leads to good, 2385. A door signifies some doc- 
 9 w ' ^!;^"7^tu^^ by which truth and thus good may be approached, 
 i'C .J. *''"^¥ ^^ ^b® ^'^^'•^^ s^^se of the Word are as doors by 
 which the internal sense may be entered upon, or by which those who 
 are m evd may enter upon falses; hence the door of the fountains by 
 which Tamar sat, 4861. To enter into a chamber and close the door, 
 was a form of speech derived from the ancient church, signifying to do 
 somewhat that did not appear, sh. 5694. The brethren of Joseph 
 communing with his steward at the door signifies consultation concern- 
 mg introduction; in the original the particle at or m is omitted on 
 account of the intenial sense, 5653. A house signifies the man him- 
 se f, the door and the things pertaining thereto things which serve for 
 introducing; hence doorposts denote the truths of the natural principle, 
 lintel Its goods, 7847, compare 8989. To go out from the door of a 
 house IS to pass from good to truth, ill. 7923. When the truths of 
 aith are known they are, as it were, in the door; when acknowledged, 
 they are m the court or hall ; when believed, they are in the chamber 
 «779 ^i ^T \^' ^"^c^essi^e stages from exteriors towards interiors, 
 »77J. Ihe Lord is called the door, because the divine itself can have 
 no communication with men, nor even with angels, except by the 
 dmne human, 8864. A door signifies communication as well as intro- 
 
 iTi!''''-;!. I'f 'K'^Jn^ ""f^"' by which one apartment communi- 
 cates with another, sh. 8989. Angels and spirits dwell in real habitations 
 where everything is significative; communications of truth with good 
 appear to the sight as doors, conjunctions by posts, and other spiritual 
 things by apartments, courts, windows, &c., 8989. They are real 
 correspondences, and are opened and closed in heaven according to com- 
 munications, 8989. A door signifies approach and communicftiou ; to 
 enter by the door is to proceed by the truth of faith to the good of 
 chanty and love, thus to the Lord, 8989. By the ears of the servant 
 
 .S *r 1^!''''"^^.'"'^^ ^"^ *^^ ^^ *b^ ^^^^'^ «^ door-post, was repre- 
 sented the being addicted to perpetual obedience, 8990. The place be- 
 fore the tent of the congregation, or the door of the tent, represented 
 
 ;? fnZ? Jn^l^'"^^*°^S^^^' ^''^b^ heavenly marriage, i//. and 
 *A. 10,001, 10,022, 10,025, comp. 9686. It also signifies the entrance 
 
 k2 
 
132 
 
 DOW 
 
 r 
 
 to heaven, 10,108. and the externals of the Word, of the church, and 
 
 ''"S^^'^^n^^^^^^lx^^, or doctrinals of good 
 andS fron, the Word."^ 4720 ; where the siege of EUsha m Dothan 
 "s briefly expkined. In the opposite sense, when the church begummg 
 from fafth is treated of, Dothan signifies falsities, or the special things 
 5?feUe pr^ndpks. 4720, 4721. is to the difference between special 
 or particular things and generals. See Common. 
 DOUBLE [duplum]. See Numbers (/iw). 
 DOUBLE-DYED, Scarlet [dibaphum] See CoLorRS. 
 DOUBT Wubium]. In all temptation there is a doubting con- 
 cerning the presence and mercy of the Lord 2334. Such doubt s 
 Sred by evil spirits and it remains with those who succumb in 
 tPmotations 2338 Those who are in the affection of truth are in a 
 rtfol'Stl to the affection of good -bich i-b--^^^^ -~ 
 with them, 2425. To tarry or stop signifies a state of "louH J«^o go 
 or iourney signifies a state of life without doubt, 5613. Those whose 
 doubU concerning the truths of the Word only forerun their denial, are 
 S asTncline to'a life of evil ; those whose ^ouhis.res^coeMh^ 
 affirmation are such as incline to a life of goodness, 2o68, 2388. Doubts 
 „e insinuated by the spirits adjoined to man "hen his thougl.tsj.ave 
 been held in truths in order to their conjunction with good, but so ar 
 L the affection of truth prevails with him he is led to the affirmative 
 4090. The first state preceding the appropriation of good « the state 
 of doubting, the seconS consists in the dispersion of these doubt by 
 reasons thf third in affirmation, and the last or ultimate, in act, 409/. 
 Where worWly things dominate over heavenly things, truths are con- 
 sumed away and brought into doubt; but where heavenly things pre- 
 dominate, worldly things are illustrated and set in clearness, and 
 dols removed, 4099, compare 42.50. The state of doubting is sig- 
 „med by unseasonable sleep, as slackness or tardiness in spiritual 
 Things by natural sleep, 4638. The doubting of the prudent or wise 
 invofves the affirmative of truth, the doubting of the foolish involves 
 the ne<^tive, 4638. See Affirmative, Nkgative. ^ . , . , 
 • DOUGH [massd], of which bread is made, ?>§"'««» .f"'^/'";''' 
 from good, and in a more advanced state, producing good, 7960, /979. 
 
 ^^ ■Dm^%olumbti]. Doves denote the goods and truths of faith, 
 with a person about to be regenerated, 870. They signify, generally. 
 The intellectual things of faith, 870. The soul of the turtle-dove, the 
 lifp of faith 870. The dove unable to find rest for the sole of her toot, 
 dLteluiat nothing of the good and truth of faith could yet root itself. 
 ft75 Its beinc sent out again and returning no more to tne arK, ae- 
 'ote's a Ite of receiving the goods and truths of faith, and the sta e 
 of liberty resulting, 890-892. Turtles and young pigeons signify 
 things spiritual, 1361, 1826, 1827. A dove from the land of Asshur 
 sic^nifies rational good, 1186. A dove signifies faith; its wings, the 
 truths of faith, 8764. The son of a dove and a turtle, in like manner 
 as a lamb, signify innocence, 10,132, or the good of mnocence, 10,210. 
 
 ^^ DOWNWARDS [deorgum]. Those who are in falscs look down- 
 wards and outwards, that is, into the world and to the earth, 6952. 
 
 DRI 
 
 133 
 
 Man, of himself, can only look downwards, and when he looks down- 
 wards, the sensual principle prevails, 6954, 9128. He can either look 
 downwards or upwards as to his interiors, but he looks upwards not 
 from himself, but from the Lord, 10,330. As to objects in the memory 
 
 ''^"^nnwiv*^^'^' "^^ ''^''^'"^ downwards, 8885. See to Descend. 
 
 DOWRY, a [dos'j, as the sign or ticket of consent to become one, 
 denotes the confirmation of initiation, 4456, 9184—9186. It denotes 
 truth initiated into, and consenting to full conjunction with good, 9186. 
 bee Marriage. 
 
 DRAGON [draco]. Concerning the habitation of dragons, near 
 t^ehennah ; who, and of what quality they are that dwell there, 950. 
 Ihe tail of the dragon denotes reasonings from falses, the dragon bein^ 
 the same as the serpent that seduced Eve, 6952. Serpents signify rea^ 
 sonings from which are falses; but dragons, reasonings from the loves 
 ot selt and the world, which not only pervert truths but goods, 7293. 
 1 he water cast out of the mouth of the dragon, who sought to devour 
 the male child, denotes falses originating in evil, and reasonings thence 
 derived, seeking the destruction of divine truth, 7293, 10,249. See 
 also 10,400, and the article Serpent. 
 *k ^^^,^' to [kaurire]. To draw waters denotes to be instructed in 
 
 ^oL Qno% olhn^'.S''^ ^*'"'' *^ ^^ illustrated, 3057, 3058, 3071, 
 3094, 3097, 3102, 6776, The well from which they are drawn de- 
 notes the Word, 6774, 6785. Drawers of waters (as the Gibeonites) 
 denote those who are in the continual desire of acquiring truths, with no 
 ^^^J^^.i^'^'^'^' ^^^^- See Water, jfo Drink, Well. 
 
 DREAD [pavor, terror, /or mido]. See Terror, Fear, Con- 
 sternation. J , y^^^ 
 
 DREAM [somnium]. See Sleep. 
 4 I^'^}^^' ^"^ l^ibere]. To eat denotes the appropriation of good, 
 to drink the appropriation of truth, 3168, the nature of which is ex- 
 
 ?S' wu • ^u^ '?.^^''- ^^^^ ^" *^^ opposite sense, 10,415, 
 /M^^-^^^^''^thf. subject treated of is concerning the goods and 
 truths o^^Jajth drinking signifies to be instructed in them and to receive 
 them, 3069, 8352. To give to drink is to illustrate, 3071. See to 
 IJRAW. losup, or to drink, signifies also communication and con- 
 C«o'°K ^^'^g P^'edicated of spiritual things, as eating of celestial, 
 3089, hence it is predicated of truth, 3168, 3570. To cause to drink 
 denotes "early the same as drinking, but involves somewhat of an active 
 principle, 3092. To give a flock to drink, denotes to instruct in the 
 Word or doctrine, 3772, 6778. To come to drink, denotes the affec 
 tion of truth, 4012, 4018. All kinds of drink, as wine, milk, water, 
 &c., relate to truth which is of the intellectual part of man, 5077. To 
 drink fpotarej denotes the application of truth to its good, 5709, with 
 which compare 7344, 8349, 8352. As meats and drinks recreate the 
 o?io i^^' '^ Soods and truths corresponding to them, spiritual life, 
 ^ .Z' rV.^^ ^"^ *o drink, denotes information concerning good and 
 truth, sh. 9412. To drink, spiritually, is to be instructed in truths, 
 and in the opposite sense in falses, 9960. To be drunken is to become 
 insane m consequence of the latter, 9960, with which compare, 1071. 
 bee Drunkenness. To drink the Lord's blood is to appropriate the 
 
 nrnxT^ P[S?ff.^"^^ ^'^"^ ^^s divine human, 4735. See Supper. 
 
 DRINK-OFFERING [libamen]. The drink-ofifering in the Jewish 
 
134 
 
 DRY 
 
 church signified faith in the Lord, 1071. The drink-offering poured 
 upon the statues signified the divine good of faith; od, the divme good 
 of love 3728. The stones which were accustomed to be set up m tne 
 earliest'ae:es for signs and testimonies were at length treated as holy by 
 those who lived immediately before the flood, who poured dnnk-offerings 
 and oil upon them in order to sanctify them, 4580. The drmk-offering. 
 which consisted of wine, denotes the good of truth, the good of taith 
 or spiritual good, which is charity ; the meat-ofl-ering, which consisted ot 
 fine flour and oil, celestial good ; in like manner, the bread and wine 
 in the holy supper, sh. 4581, 10,079, ilL 10,137. A dnnk-ofl'enng ui 
 the opposite sense denotes the worship of what is false, sh. 4oHl, lU, i^/ . 
 By setting up a statue of stone, offering a drink-offering upon it, and 
 pouring oil upon it, was represented the progress of the Lord s glonhca- 
 tion, and of the regeneration of man from truth to celestial good, 4.'>8J. 
 The fat of the sacrifices signifies the good of love m all worship ; the 
 wine of the drink-ofl^ering the truth and the good of faith, 594 J, 0^77, 
 10 137. The drink-ofl^ering was offered along with the meat-oltering 
 because good without truth is not good, and truth without good is not 
 truth, 10,137. See Sacrifice, Meat-Offering, Oil. 
 
 DRIVE OUT, to lexpellere]. See to Expel. , ,, v i 
 
 DROMEDx\RY [dromas]. The dromedaries of Midian and Ephah 
 signify doctrinals, 3242. See Camel, Midian. ^ ^ , 
 
 DROVES [caterva]. By the droves (or troops) of a flock are sig- 
 nified the things of the church, thus doctrinals, 3707. A flock signifies 
 those who are in good, abstractly the doctrinals by which they are in- 
 troduced into good, 3767. Droves denote the science of doctrinals, 
 3768, 3770. Droves of a flock denote goods and truths, 402d. Droves 
 denote scientifics, also knowledges, and thus doctrinals, 4266. Jacob s 
 sending the droves forward in the hands of his servants denotes that 
 they were as yet in the natural or external man, thus in the memory 
 only, and not in the spiritual, 4266. See Flock. 
 
 DRUM [tympanum]. See Music. . 
 
 DRUNKENNESS, Drunkard [ehrietas, ehriua]. To drink wine 
 in the opposite sense, is to investigate the truths of faith by reasonings, 
 
 1071 . A drunkard is one who believes nothing but what he can under- 
 stand from things sensual, scientific, or philosophical, and thence slides 
 into errors, 1072. It denotes those who are insane in spiritual things, 
 
 1072, in consequence of imbibing falses, 9960. Babylon making the 
 earth drunken, signifies leading those who are of the church into errors 
 and insanities, 5120 ; and that by false reasonings and depraved inter- 
 pretations of the Word, or falses of evil, 8904, compare 3614. bee 
 
 to Drink, Wine. ^ rr.i . i 
 
 DRY [arida-] . DRYNESS or DROUGHT [siccitas] . The external 
 man is called the dry (land), 27; the want of water denotmg the ab- 
 sence of anything spiritual, 806, 6976. Dryness or drought, from 
 failure of dew or rain, denotes a failure of truth derived from any good, 
 3580. The waters being withheld, while the children of Israel passed 
 the Red Sea on dry land denotes protection from the influx of falses, 
 8185, 8234. The waters returning upon the Egyptians, that the falses 
 of evil revert to those who intend evil to the good, 8334. To dry the 
 rivers is to dissipate falses, and to dry up the abyss to dissipate evils, 
 8185. Generally when waters denote falses, dry and drying denote 
 
 D WE 
 
 135 
 
 non-falses; but when waters denote truths, dry and drying denote 
 non-truths, ah, 8185. In like manner, when the subjects predicated 
 are trees or herbs, or the harvest, &c., dry and drying denote what is 
 contrary to those things; and that dry earth is predicated of good, 
 8185 at the end. A drought upon the waters denotes truths destitute 
 of life, 8869, or the deprivation and consumption of the truths of faith. 
 10,227. 
 
 DUDAIM. See Mandrakes. 
 
 DUKES [duces]. The duke or chief of an army denotes the pri- 
 mary or chief thing of doctrine, 3448. See Edom. 
 DUMAH. See Ishmael. 
 
 DUMB [mutus]. To be dumb is to be incapable of enunciation or 
 utterance understood spiritually ; hence the dumb in the Word denote 
 those, who, by reason of ignorance, cannot confess the Lord, and preach 
 faith in him, sh, 6988. As to mute grief, 1688. 
 DUNG [fimus, stircus']. See Excrement. 
 
 DUST [j)ulvis'\. To eat dust is to be incapable of living from any 
 other than worldly and corporeal things, 249. Thus, it has reference 
 to the love of self and the world, 3413. Dust signifies what is damned 
 and infernal, 249, 275, 278, 7418, 7522. The humanity which the 
 Lord derived from the mother, and which he put ofi; compared with 
 the divine human, was as dust and ashes, 2265. To be clothed with 
 sackcloth and covered with dust or ashes was a token of humiliation on 
 account of evil, 2327, 4779, 7418. To rend the garments signifies 
 grief on account of lost truth, to put dust on the head on account of 
 lost good, 4763. Man formed of the dust of the ground denotes the 
 external man, 94. To smite the dust of the ground is to stir up those 
 things which are damned in the natural man, 7418. Dust signifies 
 what is damned because the place where evil spirits are, and under 
 which are the hells, appears as uncultivated and arid earth, 7418. See 
 to Grind, at the end. In a good sense, the dust of the earth has re- 
 lation to the immensity of celestial things, the sand or dust of the sea 
 to spiritual things, and the stars of the heavens to both in a superior 
 degree, 1610, 3707. The dust of the feet signifies what is unclean 
 from evils and falses, 1748, or the natural and corporeal things which 
 are with man, 2162. Why the disciples were commanded to shake the 
 dust from off" their feet, 7418, 249. Why the golden calf was ground 
 to dust or powder, 7418, but especially, 9391. See Ashes. 
 
 DWELL, to [habitare], signifies to live, or life, 1293, 2502, 6080, 
 or to be and to live, consequently it denotes state, 3384, 3417. It is 
 predicated of the life of good with truth, 2451, 2708, 2712, 3613, 
 6773, 6774. And of the Lord's presence and influx in the good of 
 love, 1 0, 1 53, 9480. What is signified by dwelling in Beersheba, 2859 ; 
 in Gerar, 3384 ; in the desert, 2708 ; in the land of the south, 3195 ; 
 in tents, as at the feast of tabernacles, 414, 3312; in the land, 4480, 
 9345; in a mount, 2460; with another, 4451, 6792, 9345; by one- 
 self, secure and alone, 10,160. Why the ancients dwelt in distinct 
 houses, families, and nations, and how it signified the church, or the 
 Lord's kingdom formed by innumerable societies, 471, 10,160. See 
 to Inhabit, to Tarry, Habitation. 
 
136 
 
 EAR 
 
 EAR 
 
 137 
 
 E. 
 
 EAGLE \afmila\ By the carcase (Matt. xxiv. 23-28) is signified 
 the church without the hfe of charity and faith, by the eagles gathered 
 thereto, reasonings confirming falses and evils, 3900. An eagle denotes 
 the rational man as to truth ; and, in the opposite sense, the ra- 
 tional as to what is false or reasoning, sh, 3901. That it denotes the 
 rational man, 5113. To bear on the wings of eagles, denotes to 
 elevate by the truths of faith to celestial light, 8764. A great eagle 
 with great wings signifies the interior truths of the spiritual church, 
 10 189. The spiritual church is called an eagle from perception, 
 9688. Certain spirits belonging to one of the earths in the universe, 
 and who were seen on high, Ukened to eagles, not as to rapme, but as 
 
 to keenness of sight, 9970. ^ ^, ^. • n 
 
 EAR, the r«Mm]. denotes obedience, ah. 2542, 2965, especialy 
 3869, 4403, and seriatim, 4652—4660. In the supreme sense, it de- 
 notes providence ; in the internal sense, the will of faith ; in the in- 
 terior sense, obedience, ill. and ah. 3869. That which is heard is ad- 
 dressed to the understanding as well as that which is seen, but the former 
 affects the voluntary part also, and persuades to obedience, 3869. 
 The left ear corresponds to obedience alone without affection ; ill.y by 
 changes of influx into the face, &c., 4326. The right ear, on the 
 other hand, derives its signification from good, which supposes love or 
 affection, 10,061. The ear is formed correspondently to the modifica- 
 tions of the air and sound ; the eye, correspondently to the modifications 
 of aether and light, 4523, 6057. Thought is the speech of the s^rit 
 of man, and the apperception of speech is its hearing, 46o2. The 
 spirits who correspond to hearing, or constitute the province of the ears, 
 are such as are in simple obedience, 4653. They are various, however, 
 according to the parts and functions of the ear interior and exterior, 
 4653. The quality of those who correspond to the external ear in par- 
 ticular, 4654. Certain spirits were observed by the author near the 
 ear, and within it, 4655. They who do not attend to the sense of a 
 thing, though they hear the words, correspond to the cartilaginous and 
 bony part of the external ear, 4656. There are spirits given to whis- 
 pering, especially into the left ear, the sinister manner in which they 
 speak of others, &c., 4657. Of those who had immersed their thoughts 
 in the scholastic philosophy and the influx of their speech towards the 
 left ear ; the contrast between them and Aristotle, who spoke into the 
 right ear, 4658. By means of the ear, the thought of one is transferred 
 to the understanding of another, from the understanding it passes into 
 the will, and from the will into act ; hence hearing signifies both apper- 
 ception and obedience, 5017, compare 7216, especially 8361. When 
 hearkening is predicated of those in lower stations it denotes obedience, 
 when predicated of the more eminent, for example, of kings, it denotes 
 consent, 6513. To see with the eyes is to understand and have faith, 
 to hear with the ears is to be in obedience, 2701. To speak in the 
 ear denotes application to the faculty of obedience, or the will, 2965, 
 2975, 8621, compare 3869. To bore the ear with an awl, in the case 
 of the Hebrew servant, denotes the addiction of those who do not undcr- 
 
 K 
 
 stand truth, and are relatively not free, to obedience, 3869, 8990. To 
 hear signifies to be instructed and to receive, sh. 9311 ; thus, hearken- 
 ing, perception and obedience, sh. 9397, 10,061, where the ceremony 
 of putting blood on the ears of Aaron and his sons is explained. 
 
 Ear-rings, like ornaments for the nose, signify good, but good in 
 act, and in the opposite sense evil in act, 3103, 3263 at the end. The 
 nose ornament, which was applied on the root of the nose at the fiare- 
 head, is expressed in the original Hebrew by the same word as ear-rings ; 
 the latter were the insignia representative of obedience, the former of 
 good, 4551. Ear-rings signify the perception of truth, and also obe- 
 dience ; a nose ornament the perception of good, 9930, compare 10,540. 
 Ear-rings of gold were insignia representative of obedience and of the 
 apperception of the delights which are of external love, ill. and sh. 
 10,402. To put on ear-rings denotes to obey, 10,402. 
 
 EAR OF CORN [arista]. Ears of corn, or spikes, denote exterior 
 natural truths, or scientifics, sh. 5212, 5266. See Corn. 
 EAR-RINGS [inaures]. See Ear, Ornament, Ring. 
 EARTH, or Planet [^e//M«, planetal. See Universe. 
 EARTH, or Land [terra']. The earth empty and void, or ground 
 in which nothing is yet implanted, denotes man before regeneration, 17. 
 The external man is signified by dry land or earth, 27, 913, 1016. It 
 signifies a receptacle, 28. It is prepared to receive celestial seed by re- 
 generation, 29. It is the external man which is signified by earth, the 
 internal by heaven, 82, 1732. The external man is signified by earth 
 while man is spiritual, and by ground or field when he becomes celestial, 
 90. When man is regenerated, he is no longer called earth, but ground, 
 because celestial seed is then implanted in him, 268. Hence, in the 
 early chapters of Genesis ground signifies the church, earth or land 
 where there is no church, 566. The land or faces of the ground denotes 
 wherever there is instruction in the truths of faith, 5ij7, 620. Conse- 
 quently where the church is, 567, 662, 1066, 2571. Thus earth or 
 land denotes the church itself, 566, 662. 1066, 1262, 1413, 16e7, 
 1733, 1850, 2117, 2571, 2928, 3355, 4447, 4535, 5577, 8011, 8732, 
 9643, 10,570. As it denotes the church in general, it also denotes the 
 church in particular, thus the regenerate man, 10,373. In the Hteral 
 sense the earth denotes wherever man is ; in the internal sense, where 
 there is love, and as love is predicable of the will it denotes the volun- 
 tary part of man, 585. Earth is predicated of love, ground of faith, 
 because the earth is the continent of the ground, and ground of the 
 field, in like manner as love is the continent of faith, and faith of the 
 knowledges which are implanted in it, 620, 636, 1066, 1068. Earth 
 is distinguished from ground as the man of the church and the church 
 itself, 662, compare 10,570. The external man, and the body itself, 
 are as earth or ground, the pleasures of the body as reptiles and creep- 
 ing things, 909. By the whole earth, the ancients did not mean all 
 lands, but only where the church existed ; in the opposite sense, how- 
 ever, it signifies where there is no longer any church, but an unregen- 
 erate people, 1066. Hence the land or earth denotes the nation dwell- 
 ing in that particular tract and its quality, 1251, 1262, 1411, 8011. 
 In a general sense, it denotes the external man who is not of the church, 
 his will and proprium, &c., 1044, 1066, 1411. By a new heaven and a 
 new earth is meant, in general, the Lord's kingdom, 1 733, 1850, 2571 ; 
 
138 
 
 EAR 
 
 EBE 
 
 139 
 
 or a new church internal and external, ah. 3355, 4447, 4535, 5577, 
 10,373, briefly 2117, 2118. See Judgment. In a special sense, by 
 earth or land is meant Canaan, and thus, again, the Lord's kingdom, 
 because the church existed there in ancient times, 1413, 1437, 1585, 
 1607, 2571, 4535, 5577, 801 1, 5136, 9325, and citations. See Church, 
 Canaan. Earth or land has various significations according to the 
 series of things treated of, 2571, and citations. Under all these various 
 significations, it retains the signification of the church, which is its pro- 
 per and universal sense, 3368, 8732. Inasmuch as it signifies the man 
 of the church, the church itself, and the Lord's kingdom, it signifies 
 the essential of these, namely, the doctrine of love and charity, ill. 
 2571. Also, rational truths illustrated by the Lord's presence ; thus, 
 in the supreme sense, the Divine itself, because where the church is 
 the Lord himself is, 3368, 3379, 3404, 8732. 
 
 The people of the land denote those who are of the spiritual church, 
 2928. Land married denotes those with whom the understanding and 
 will, or charity and faith are conjoined, 55. Land of the south denotes 
 the good and truth of faith, 1458, 2500. Land of the east, the good 
 of faith or charity, 3249 ; otherwise called the truths of love, 3762. 
 The land of the shadow of death, the state of those who are in ignorance 
 of good and truth, 3384. The land of Ham is the corrupt church of 
 Egypt, 1063. The land of Egypt is the natural man, 5278, 5279, 
 5280, 5288, 5301, 5510, 6111, 6976, 10,156; also the vastated church, 
 6589 ; the state of infestation by infernal spirits, 7221, 7240, 7274, 
 7278, 7826, 8401, 8407, 8866 ; and damnation or hell, 8018, 10,156. 
 The whole land of Egypt is the natural mind both interior and exterior, 
 5276, 5316, 5329 ; the best of the land of Egypt is the inmost of the 
 natural mind, 6084. New or holy land is the Lord's kingdom, 4255, 
 and citations. A land good and broad denotes where the good of charity 
 and truth of faith are, thus heaven, 6856. A land inhabited likewise, 
 because of \\h from good, 8538 ; and a land flowing with milk and 
 honey, 5620, 6857, 8056. The midst of the land, signifies truth 
 from good, or where it is, consequently the church, 7444. The deep 
 places of the earth signify the truths of the church, which are called 
 strengths of the mountains from power grounded in good, 4402. 
 
 In the world of spirits, the lower earth is the region under the feet, 
 where well-disposed spirits are, before they are elevated into heaven, 
 ah. 4728, 6928, 7090. Beneath it are places of vastation which 
 are called pits, and in a lower region, extending round about, are 
 the hells, 4728. Those who are in the lower earth are in the region 
 of the belly and intestines, 5392. Their quality, and the relative 
 situation of the places they inhabit more particularly described, 4940 — 
 4951, 7090. A very great number of Christians are sent into the 
 lower earth, because they are natural, 4944. Those of the spiritual 
 church who were saved by the Lord's advent into the world had 
 been detained, and infested by infernal spirits in the lower earth, 
 7090. The vastation of what is false and contrary to the life of heaven 
 takes place there at this day, 7090. The lower earth is signified by 
 Goshen in Egypt, where the children of Israel were ; the Egyptian 
 quarters denoting the hells round about, which infest, 7240. The land 
 where they are who are in falses derived from evils, and whence they 
 are cast down into heU, appears uncultivated and arid ; hence the 
 
 signification of dust as denoting damnation, 7418. The earth swal- 
 lowing them up, denotes danmation, thus immersion into the hells, ah, 
 8306. 
 
 EARTHQUAKE, an [terrce motua], denotes a change of the state 
 of the church, ah, 3355, compare 3353, 3354. See Earth. 
 
 EASE [oHum]. The author's experience ccmcerning certain spirits 
 who had given themselves up to ease and sluggishness in the life of the 
 body; and that they induce heaviness in the stomach, 5723. How 
 sensual they are who live in wicked slothfulness, 6310. The joy and 
 blessedness of heaven does not consist in ease but in active exercises of 
 use, 454, 6410. The Israehtes being at ease or remiss, in reference 
 to the tasks imposed upon them by the Egyptians, denotes the insuffi- 
 ciency of infestation by falses, to withdraw them entirely from divine 
 things, 7118. '^ 
 
 EAST [oriena]. See Quarters. 
 
 EAST- WIND [eurua]. See Wind, Quarters (Eaat), 
 
 EAT, to [edere]. To eat, in the internal sense, is to live, 270, 
 272—274. Also, to be communicated, appropriated, and conjoined, 
 ah, 2187, 3149, 3168, 3734, 5643. Such is its meaning in the Holy 
 Supper, 2187, 2343. The sanctified things of the sacrifices, being 
 eaten, represented the communication, conjunction, and appropriation 
 of celestial goods, 2187, 2343. To eat denotes the appropriation of 
 good, and to drink the appropriation of truth, 3168, the nature and 
 manner of which are explained, 3513. By eating and drinking in the 
 Holy Supper, is signified appropriation, and what is meant by eating 
 worthily, 3513 at the end. Feasts and repasts amongst the ancients, 
 signified appropriation and conjunction by love and charity, 3596. See 
 Feasts, Bread, Food. Eating also denotes the appropriation of evil, 
 4745. The ancients, after they had decreed anything which required 
 the confirmation of others, ate together, by which the approval and 
 appropriation of what they had done was signified, 4745. To eat in the 
 original tongue is also to consume, which is its signification when pre- 
 dicated of false principles originating in evil, 5149, 5157. To eat to- 
 gether denotes fruition or enjoyment, 7849. To eat the passover, de- 
 notes to be consociated, 8001. See Passover. To eat and to drink, 
 denotes information concerning good and truth, ah, 9412, and in the 
 opposite sense, the appropriation of evil and the false, 4334. To eat 
 denotes conjunction and appropriation as to good, 3570, 10,686. To 
 eat bread, confirmation in good, 6791. To eat the herb of the field, 
 to live like a beast, 272—274. To eat of the tree of knowledge of 
 good and evil, is to enquire into the mysteries of faith by sensuals and 
 scientifics, 126, 128, 202. To eat of every tree of the garden, to know 
 what IS good and true from perception, 125. To eat and drink in the 
 Lord's kingdom, to appropriate the goods of love and the truths of faith, 
 which are celestial food, 3832. See to Drink. 
 
 EBER, the son of Salah, the son of Arphaxad, the son of Shem 
 [See Shem], was the first institutor of the representative church which 
 began in Syria, and was afterwards spread through many lands but es- 
 pecially Canaan, 1 238. This church is called the second ancient church, 
 the first being signified by Noah and his three sons, 1238. The two 
 sons of Eber, Peleg and Joktan, signify the internal and the external 
 worship of this new church, 1137, 1240, 1242; and in what the in- 
 
EDU 
 
 140 
 
 EDE 
 
 141 
 
 ternaland the external respectively f ?,«^^*^^\ ?241; -i^'' Tncipa^^^ 
 mitted to institute this church, though its worship *^«f f ^^ P^^^ ^ 
 Tn externals, because the former church had degejierated ^^^J^^^^l^ 
 and in many places, had been turned to magic, 1241. Ihe g^^J^^^ 
 first iven shoiJs the' posterity of Joktan ; that in the lowing chapter 
 of Peleg 1242. Joktan signifies the external worship of this churcn , 
 Ls sols Almodad, Shele'ph, Hazarmaveth Jerah Hadoram Uzal 
 Diklah, Obal, Abimael, Sheba, Ophir, Havilah, .*^«d Jobab) so many 
 various rituai;, in use among the nations so designated 1137 im, 
 1247 Their dwelUng from Mesha to Sephar a mount of the t^st 
 signifies the extension of their worship fron. the truths of faith to he 
 good of charity, 1249. Observe that the Sheba and Havik^^^^^^^ 
 mentioned in the Word, belong to the stock of Ham and not to tnis 
 
 ^'""'Xhe be'c^inning of the Hebrew church is described from Shem be- 
 
 cause ShemSfies internal worship as before, though not of the 
 
 ame qualTy , 1 IsO Its quality appearUom the successive derivatio^is 
 
 isbeinff scientific, and from the number of years, &c., 1331. Ihe 
 
 iLl^ ^^^^^ church described by the ^irth ^f A^^^^^^^^^ 
 denotes science, constitutes the second period f .^J^^^^^/^^^^^^/^^^^^^ 
 1334, 1335. Its own second period is denoted by Salah the son oi 
 ArDhaxad by whom is signified that which proceeds of science 1339. 
 te being T^^^ Eber, the son of Salah 
 
 [342 aS^^^^ and Salah, and^Eber are the names onaUon^^^ 
 1334 1340 1342 ; and all who adopted the worship mstiUited by 
 Ebe : to' whatever 'nation they belonged, took the name of Hebrews 
 1343 4517. See Hebrews. The entrance of this church upon its 
 fourth period is denoted by the birth of Peleg, by which is meant ex- 
 rnSwChlp and also a n'ation so called 1345. Its entran^ JP^^^ is 
 fifth and sixth periods by Reu the son of Peleg, and Serug the son 01 
 Reu which are^also the names of nations, with whom worship was be- 
 cominrmore and more external, 1347-1350 Its seventh P?nod by 
 NThor'the son of Serug, which is likewise the name of a -t- ^^^^ 
 whom such worship was verging to idolatry, 13j2. Its eighin periou 
 
 by T^rah the name of a nation by which idohltro-^r''^^P;?/^T^^^^^ 
 1^53. See Nahor. Its ninth and last pe"od by the sons of Terah 
 Abram, Nahor, and Haran, by whom are signified the three ^nnrersal 
 kindTof idolat y into which the church had now passed, namely the 
 love of self, the love of the world, and the love of pleasure, 13oa-1358. 
 
 See Abram, Nahor, Haran. , ^^f«„-nr crnods such 
 
 EBONY [ebenum]. Ivory and ebony signify exterior goods, such 
 
 as relate to worship or rituals,' 1 172 Those who have l^ved in inte^ 
 
 necine hatred, and in falses thence derived, have skulls, as it were, like 
 
 ^^"^ ECCLESIASTIC. The necessity and limits of ecclesiastical order 
 <lpfined 10 793—10.799. See Government. , . , « 
 
 EDEN intelhgence of the celestial man which flows 
 
 in by Krort^^^^^^^^^ 99. ' Eden signifies love 100 ; or all things 
 Tertlining to the celestial man, 122 The river which w^^^^^^ 
 Eden signifies intelhgence flowing from love, 107. 108. ^^^on, the 
 intelligence of faith thus originated, 110. See Havilah Gihon 
 the intelligence of aU things relating to good and truth, 110. bee 
 
 Ethiopia. Iliddekel, the clearness of reason, 118. See Ashur. 
 Euphrates, science, 118, or the sensual and scientific principle which 
 is the boundary of celestial and spiritual intelligence, as this river was 
 a boundary of the Israelitish dominion, 1 20. See Egypt (the Nile), Eu- 
 PH rates. When the rational principle, which is the intelligence of the 
 external man, is from a celestial origin, it is called the garden of Je- 
 hovah; when spiritual, the garden of God; ill, and sh. 1588. The 
 garden of Eden, which signifies celestial wisdom and intelligence, was 
 in the land of Canaan, for that was where the most ancient church 
 flourished, 4447. The regenerate man, as to truth and good, is called 
 the garden of Eden and the garden of Jehovah, 5376. See Garden. 
 
 EDER. See Tribes, Tower. 
 
 EDOM. Esau or Edom who dwelt in Mount Seir signifies and 
 represents the Lord as to his human essence, 1675. The Horites, 
 who were expelled from Mount Seir by the Edomites, represented those 
 who are in persuasions of the false, 1675. Mount Seir and Paran de- 
 note the celestial things of love pertaining to the Lord's human essence; 
 hence, what is meant by Jehovah's going from Mount Seir, and marching 
 from the field of Edom, 1675, 3322. Esau in particular signifies 
 natural good, and Edom the same with doctrinals adjoined ; and in the 
 opposite sense, ill, and sh. 3322. The field of Edom denotes the 
 divine truth of the Lord's divine natural, or the truth of good ; truths 
 being known and perceived from good after regeneration, 424 1 . Edom 
 denotes the Lord's divine human as to what is natural and corporeal, 
 4642. Esau, as the father of Edom, signifies the divine good which 
 proceeds by derivation into the humanity, 4646. The dukes of Edom 
 signify leading principles in series with the good of love, ill. and sh. 
 8314. See Esau, Seir. 
 
 EDUCATION AND INSTRUCTION being diverse, are the occa- 
 sion of various methods of reformation and regeneration, because the 
 Lord never breaks but only bends the principles with which man has 
 been imbued from infancy, to this end, 1255. Even falses with which 
 men arc imbued by education are not condemnatory so long as they live 
 in charity and do not know that they are falses, 1295. How infants are 
 educated for heaven in the other life, 2296—2309. See Infants. 
 How very bad the education of infants in the world is, from experience 
 respecting boys fighting, and their parents encouraging them, 2309. 
 In what manner infants and boys are initiated, by the pleasure of learn- 
 ing, &c., into the good of love, and the truth of faith, 3502, 3512, 
 3,518, 3519. The order of progression by education is apparently from 
 scientific to celestial truths, but in reahty "it is the celestial which flows 
 in through the successive degrees, and adapts rational and scientific 
 truths to itself, 1495, compare 128. See Initiation. Thus states 
 more and more interior are formed by instruction, without which it is 
 impossible to be elevated into heaven, 1802. From the age of infancy 
 to boyhood man is merely sensual, the mind being formed by influx 
 into the memory and imagination ; how he progresses thereupon by 
 instruction and regeneration, 5126, 5135, 9723. Man's spiritual life 
 is sustained by instruction, or by the acquisition of truths, ill. and sh. 
 6078. The first subject of instruction, in order to the existence of 
 the spiritual church, is the fact that there is a God, and that he is to 
 be worshipped ; the first truth necessary to be known concerning him. 
 
142 
 
 EF F 
 
 EG Y 
 
 143 
 
 is, that he created the universe, and that from him it continually 
 subsists, 6879. The second necessary subject of instruction is the 
 procedure of divine truth from the Lord's divine human, and that 
 divine truth proceeding from him must be received, 6882, compare 
 3175. Particular instruction in doctrine is given by influx, when truth 
 immediately proceeding from the Lord's divine human is conjoined 
 with truth that proceeds mediately, for hence is perception, 7058. In- 
 struction from the divine, and concerning the divine law, is signified 
 by Jehovah's speaking to Moses, 7186. As to instruction in the truths 
 of faith, 9123, 9209 and sequel; and by means of illustration in par- 
 ticular, 2701, 9382, 10,355. In the case of the Lord himself, 1457, 
 1460, 1461, 1464, 1469, 1475, 1476 2496, 2497, 2500, 2504, 2511, 
 2515, 2523, 3030. After coming out of a state of vastation and deso- 
 lation, 2701, 2704. At the Lord's coming those are instructed who 
 are in ignorance of truth, not so those who are in falses, 2383 ; yet 
 the evil desire to learn for the sake of self-aggrandizement, 8349. All 
 instruction concerning the truths and goods of faith and of love, which 
 constitute the church and enter into worship, is given by means of 
 the external sense of the Word, and by the agency of those only who 
 are in illustration from the Lord, thus, by the influx of light from 
 heaven, through the internal sense, 10,548. The age of instruction 
 and science is from the fifth to the twentieth year, 10,225. See Age. 
 
 EFFECT [efectus]. See End, Cause. 
 
 EFFERVESC ENCE [efervescentia] . The evil continually breathed 
 by hell, is seen as an eifervescence and ebullition, which is kept down 
 by the opposing sphere of heaven, 8209, 9492. 
 
 EFFIGY [ejiffies]. An effigy, similitude, or likeness, denotes the 
 celestial man, an image the spiritual man, 51, compare 53. The 
 former is called a son of God, the latter a son of light, 51. When 
 man is regenerated he is an effigy or an image of heaven, but before 
 regeneration he is an image of hell, 911. An effigy or likeness of the 
 Lord consists in love to him ; an image of the Lord, in charity to- 
 wards the neighbour, 1013. When one loves another as himself, then 
 he sees the other in himself, and himself in the other ; thus love makes 
 a similitude, 1013. All heaven is such a simiUtude or likeness of the 
 Lord, 1013, 3739; and man was created and formed to be an effigy 
 of the three heavens, 3739. The soul or spirit is the real effigy of 
 man, the body is its representative image, 4835. When seen in the 
 light of heaven, man is an effigy of his ruling love, and every, the 
 least part of his will, is a similar effigy, 6571, 803. The face in par- 
 ticular is an effigy of the mind, and exhibits the affections of the soul 
 and the ideas of the thought to the very life, 8249. He who has order 
 in himself is in heaven, and also is heaven in a certain effigy ; but he 
 who has it not, is in hell, and is hell in a certain effigy, 10,659. The 
 commandment not to make any likeness of anything that is in heaven 
 or on earth, or in the waters under the earth, ej?. 8870 — 8872; and 
 the disobedience of the Israelites in the matter of the golden calf, 9391. 
 See Image, Similitude, Likeness, Engraving. 
 
 EFFLUVIUM. There is an effluvium or halitus around every 
 vegetable and animal, and around every man ; in the case of the latter, 
 after the death of his body, it is the extension or sphere of his love, 
 10,130, 6571. See Sphere. 
 
 EGG [ovuml A man who is born again, or regenerate nassP^ 
 through a succession of ages, similar to those of natuXro^tra^^^^ 
 development, and every age that he runs through is J JZl pro 
 ducing the succeeding age, 4378, 4379. The cfse further iSaC 
 4383. How the soul of man which is from the father, begins to 3 
 SetEMBir"^"™' "' ^^^"^"'^ ^" *^^ ^^°^^ '' '^^^^^^^^^ IBI5! 
 
 EGYPT [Mkraim, seu ^gyptus] 
 
 1. The Mosaic Genealogy. The sons of Ham, Cash, Mizraim Phnt 
 and Canaan were so many nations, by which are ignified vario™know 
 
 iha^^ mT'' mt "*"'^'% '^' f ^P""S of flith separated from 
 S? k^.'u J • ■'^'^'""n'" Egypt denotes the various scientifics hv 
 
 TonfirmpH^'^r"''' •'" •",P'°''= '^' ''""'' "^ '"''"'>, and by wh ch the^ 
 confirmed false principles, 1163, 1165. It signifies scientXs iTl 
 
 good sense as well as a bad, 1164, 1186, 1462? MUirSenee 
 
 cLt'- "^'^ '""'• ^"•'™' A""""'"'. I-^habim, Naphtuhim a^d 
 Caphtonm are so many nations by which are signified so many ^cfen 
 tific or external ritua s of worshio 1103— II o^ w;!" T^ n ; 
 sons Pathrusim and Casluhim,'"a're also the tmefof Itnf f^J 
 signify similar doctrinals. 1196. PhiUstim, the nat on derhed f^m 
 these, sigmfies the science of the knowledges of faith anT chaSy 
 th! ,f*« Phh-istines. To him who seiks to become wise from 
 the world things sensual and scientific are as a eard^ th^wTf 
 self and the world is his Eden ; himself is the eastf and all Ws Som 
 
 2. The Historical People and Land of Eavnt Tn « »e^A 
 
 Ssonhv % 4066 ^^^S P"-^^!°t ^ay, such as those of the scholastic 
 puuosopny, %u. 4966. The scientifics sign fied bv Eevnt are all in *!,« 
 
 nouse 01 Jigypt the good of the natural mind, 4973, 4980 ; thus^ the 
 
141 
 
 EG Y 
 
 good of the life, 4982. Egypt signifies the natural man, 5013, be- 
 cause the scientific principle* is the truth of the natural man, 5079. 
 When regenerated, it signifies the interior natural, 5080, 5095, 5H)0. 
 The scientifics signified by Egypt are all those to which the goods of 
 faith and charity can be in-applied, thus, all natural truths which cor- 
 respond to spiritual truths, 5213. The wisdom of Egypt denotes the 
 science of natural things, its magic, the science of spiritual things ; 
 hence the wise men of Egypt denote exterior scientifics, the magicians, 
 interior scientifics, and Egypt, science in general, 5223. By Pharoah 
 and the land of Egypt is to be understood the natural man ; by the 
 events which occurred there, matters pertaining to regeneration, and 
 in the supreme sense, to the glorification of the Lord's humanity, 
 5275. All the land of Egypt signifies the natural mind, both interior 
 and exterior, as the continent of interior and exterior scientifics ; thus 
 the whole external man as distinguished from the internal, 5276, 
 5278—5280, 5288, 5301, 5338, 5341, 5359, 5363, 5364, 5366, 
 5373, 6015,6145, 6147, 6252, 6643. In its proper and good sense, 
 Egypt denotes the scientifics of the church, 5373, 5700, 5958, 6015, 
 particularly 5580, 6004, 9391, and the passages cited above, 4749, 
 4964, 4966. Pharoah signifies the scientific principle the same as 
 Egypt, but in general or common ; consequently the natural man as a 
 whole, 6015, 6145, 6147, 6651. In the opposite sense, the scien- 
 tific principle separated, and opposed to the truths of the church; thus, 
 what is false, 6651, 6679, 6683. The Egyptians, or people of Pha- 
 roah, denote contrary scientifics, namely, such as are alienated from 
 the truth, 5700, 7701, 6692, 6761, 6871. Pharoah and his people 
 denote those who are in falses, and who infest others with their falses, 
 as those who are in faith alone, and in evil infest the spiritual church, 
 or the well disposed in the other life, 7097, 7107, 7110, 7126, 7142, 
 7280, 7317, 7498, 7502, 7506, 8049, 8132, 8165, 8364, 8528. AH 
 such infesting spirits had belonged to the church when they lived in 
 the world, 7502, 7926. Those who infest by the absolute false are 
 denoted by Pharoah when called king of Egypt, because king in the 
 genuine sense is truth, 6651, 7220, 7228. The land of Egypt as the 
 abode of the Israelites signifies the lower earth, where they are who 
 are infested ; as the abode of the Egyptians, it denotes the hells which 
 are near the lower earth, 7240, 7090, 7445. See Earth. The land 
 has the same signification as the nation itself, and the latter that which 
 is predicated of it, thus the Egyptians and Egypt denote infestation, 
 7278, 8165, 8528. The Egyptians signify those who falsify truths, 
 7320. The house of Pharoah, and the house of his servants, and of 
 all his people, denotes all things interior and exterior in the natural 
 mind, 7353, 7355, 7648. Before vastation, the Egyptians signify 
 those who are in falses; afterwards, those who are in evil, 7786 ; at 
 length, those who are in mere falses from evil, thus, who are in damna- 
 tion, 8132, 8135, 8138, 8146, 8148, 8161, 8217. Egypt and the 
 Egyptians signify those who are in the science of spiritual things, and 
 who separate life from doctrine because such was really the case with 
 them ; they who are of this quality undergo vastation, and are then 
 damned, 7926. Egypt, the house of servants (or house of bondage), 
 denotes the spiritual captivity occasioned by the infestation of falses, 
 8049. The army of Egypt denotes the falses themselves; horses and 
 
EG Y 
 
 145 
 
 horsemen, the intellectual perversities and reasonings pertaining thereto ; 
 the chariots, their doctrinals ; the captains, their common principles 
 holding all in series and connection, 8138, 814G, 8148, 8150. In a 
 summary, Egypt denotes science in both senses, good and evil ; in the 
 former case the natural man himself both as to good and truth ; in the 
 latter, ending in the representation of hell, 9340, particularly 9391, 
 10,437, and citations. 
 
 3. The Ancient Church and Idolatry of Egypt. The church de- 
 noted by Noah and his three sons was not confined to a few, but ex- 
 tended through many kingdoms, e. y.y Assyria, Mesopotamia, Syria, 
 Ethiopia, Arabia, Lybia, Egypt, Philistea, and the whole land of 
 Canaan on both sides of Jordan, 1238, 2385. It differed in rituals 
 and doctrinals, yet it was one church, because all had charity, 2385. 
 See Church, Doctrine. The doctrinals of this church treated of 
 love to God and charity towards the neighbour ; its scientifics of the 
 correspondence between the natural world and the spiritual, and of the 
 representatives of spiritual and celestial things in those of the world, 
 49(i4. The Egyptians in particular cultivated this science, and were 
 teachers of correspondences, representatives, and significatives, the 
 ancient word that was extant amongst them being thus expounded, 
 49(54. See Word. In this primitive age they worshipped Jehovah, 
 but they afterwards rejected him and served idols, especially the calf, 
 and turned their representatives into magic, 5702, 7097, 9391. Their 
 scientifics were instrumental to charity, the goods of charity and faith 
 beuig contained in them as ends, 5213, G004 ; thus, they consisted of 
 such natural truths as correspond to spiritual truths, 4749. On this 
 account, the scientifics signified by Egypt are called the scientifics of the 
 church, 4749, 4964, 49GG, 5373, 5580, 5700, 5958, G004, G015, G750, 
 9391. In the opposite sense, such as are contrary to the truths of the 
 church, GG51, GG52, GG84, G692, 7097. They were of two kinds, the 
 interior, which formed the science of spiritual things, and the exterior, 
 which formed the science of natural things, 5223. The Egyptian 
 mystics, the teachers of the former, were called magi ; the teachers of 
 the latter, wise men ; and Egypt itself, the son of the wise, or the son 
 of ancient kings, 5223, 729G. By means of their representatives and 
 significatives, those who lived in the good of charity had communica- 
 tion with heaven, which communication was open with many, GG92. 
 When they departed from charity, the perversion of these interior 
 scientifics gave origin to their magic applied to selfish purposes, 4680, 
 5223, 6692. At this time, they were in mere fallacies and falses, or the 
 abuse and reflection of divine order in opposites, which enabled them 
 to perform miracles similar in external form to those of Moses, 7287, 
 7297, 7388, particularly 7337. The abuse of order and of the science 
 of correspondences consists in its application to evil ends ; thus in ob- 
 taining command over others, and injuring or destroying them instead 
 of doing them good, 7296. In consequence of its abuse in this way, 
 their science was withdrawn from the Egyptians ; this, and the vileness 
 of the evils to which they were given up, signified by the miracle of 
 the lice and their inability to imitate it, 7419, 7426, 7427. They are 
 now in the deepest region of the hell of magicians, 6692. See Magic. 
 That the Hieroglyphics of Egypt, which represent spiritual ideas 
 by means of natural objects, are a proof they were acquainted with the 
 
1 1 
 
 146 
 
 EG Y 
 
 actual correspondence of such things, 6692, 7097, 9391. 10,407. 
 10 437. See Hieroglyphics. That the ancient church of Lgypt 
 >.as the representative church, 7097, 9391, 10,437., That it declined 
 after the age of Joseph, 66-) 1, 66,i2. That its dechne was owing to 
 the ahenation of science and faith from genuine religion ; thus, to sell- 
 intelligence, 7039, 7926, 8364, 4735. That they who thus come into 
 faith separate from charity, cast themselves into evds and falses, and 
 that this was represented by the history of Cam, of Ham, ot Canaan, 
 of Reuben, and the Egyptians, 332.5. That the gods of Egypt denote 
 falses, 3325. And that the final end of the Egyptian church is de- 
 noted by the overthrow of Pharoah and his host in the Red bea, 05«y. 
 
 See below, (7). , a^ x i • 
 
 4. Abram and the Egyptians. For the part that Abram took in 
 the representation of divine things, namely, of the Lord and the 
 church: See Abraham (supi)lement). His going to Egypt signifies 
 instruction in science, 1462. Predicated of the Lord, his instruction 
 in knowledges from the Word by way of the external man, 14^9-7 
 1464. Sarai with him denotes truth with the celestial state in which 
 he was, thus a priori truth, 1465, 1469. Abram' s fear on her ac- 
 count when they approached Egypt, signifies the cupidity of acquiring 
 truth alone perceived in the scientific mind, 1471—1474. Her passing 
 for the sister of Abram, signifies the influx of celestial truth appeanng 
 as intellectual truth, to the end that the celestial state may not be 
 violated, 1475, 1476, 1477. Her being in Pharoah s house denotes 
 its influx into sciences, and how it captivates the nnnd, 1483. Abram s 
 being prospered by Pharoah on account of Sarai, denotes the multi- 
 plication and accession of scientifics, 14841—1486. Pharoah and his 
 house being plagued on her account denotes the destruction of such 
 scientifics as are incapable of conjunction with the internal man, 1487— 
 1489. Their leaving Egypt, the idea of truth alone, or mere scien- 
 tifics, altogether relinquished ; love and charity forming the celestial 
 state in the scientifics which were accordant, and the others laUing 
 away as dead scales, 1498—1502. Summary of the process, 149.0. 
 
 Sarai having no children signifies that as yet the rational man was 
 not formed, 1893. Her having an Egyptian handmaid, the affection 
 of sciences in the external man, 1 895. The Egyptian given to Abram, 
 the conjunction of the internal and external, 1909. Her conception, 
 the life of the rational man commencing in the latter, 1910. Her con- 
 tempt of Sarai, the low estimation in which the perception of truth is 
 held by the rational when first born of scientifics, 1911,1916. Her hu- 
 miliation and flight, the intestine conflict by which intellectual truth 
 and the rational principle are divided, 1923. The angel admonishing 
 her, the dictate with man that he ought to compel himself to speak, 
 and to do according to internal truth, 1937. The promise that she 
 should bear a child, and that his seed should be multiplied, the fruc- 
 tification of the rational man as a consequence, 1938—1941, 1944. 
 The birth of Ishmael her son, the rational man at length formed by 
 the influx of the internal man into the affection of sciences, 1960. See 
 
 Ishmael, Reason. , . . t^ . l 
 
 5. Joseph in Egypt, Joseph was made as a king in Egypt, because 
 the divine truth proceeding from the Lord's divine human in heaven 
 and the church was represented by him, 4669 ; specifically, the celestial 
 
 EGY 
 
 147 
 
 spiritual man, or the good of truth present with the rational mind, 
 4963 and citations. The Ishmaelites and the Midianites, by whom he 
 was drawn out of the pit and conveyed to Egypt, denote those who are 
 in simple good and in the trutli of 'that good, 4747. Their being on 
 the way to Egypt denotes instruction in scientifics, 4749. Their bring- 
 ing Joseph there, consultation from scientifics concerning divine truth, 
 4760, 4787, 4788. His being sold by the Midianites, the alienation 
 of divine truth in consequence of the fallacies which deceive the external 
 man, ilL 4788. His being with Potiphar, the chamberlain of Pharoah 
 and captain of the guard, divine truth in the interiors of the natural 
 mind, or in scientifics, which are the primary agents of interpretation and 
 doctrine, 4789, 4790, 4962, 4965, 4966, 4967. His being in the 
 confidence of Potiphar, having the care of his household goods, &c., 
 the initiation of the celestial spiritual man, or the truth of that degree 
 mto natural good, 4973, and following passages. The importunity of 
 Potiphar's wife, the natural man by means of its truth only seeking 
 the conjunction of spiritual good, 4986, 4989. Joseph's garment left 
 with her, truth in ultimates, which is all that the natural man can thus 
 procure and acknowledge, 5008, 5019, 5028. Joseph's accusal and 
 imprisonment, the false appearing as the true; and the bondage of 
 temptation, which is suffered in the natural man by spiritual eood, 
 5011 5024, 5028, 5029, 5032, 5035, 5039. His finding favour with 
 the chief of the prison, the mercy of the Lord and his grace imparted 
 to those who are undergoing spiritual temptations, 5042, 5043. His 
 having all the prisoners under his hand, truth ruling over all falses in 
 this state, 5044, 5045 ; the keeper looking to nothing, its absolute 
 power, 5049. 
 
 Pharoah, after these events, casting the chief of the butlers and the 
 chief of the bakers into prison, signifies the commencement of a new 
 state with the natural man ; his aversion to the sensual things of the 
 body both intellectual and voluntary, 5073, 5074, 5077, 5078, 5081. 
 Joseph's ministering to them in prison signifies instruction as to these 
 things, 5088. His interpreting their dreams, the influx of perception 
 into the natural man, 5121, 5142, 5150, 5168. In respect to the 
 butler, that the sensual things of the intellectual part would resume 
 their function, be reduced to order, and minister to interiors, 5125, 
 0126, 5127. In respect to the baker, that the sensual things of the 
 voluntary part should be rejected and damned, 5156, 5157. His pray- 
 ing the butler to remember him, that all this was in order to the re- 
 ception of charity and faith, 5129—5132: on account of its present 
 alienation by evil, 5135. The butler not remembering him, that such 
 conjunction could not yet take place, 5169, 5170. 
 
 The advancement of Joseph in the kingdom of Pharoah signifies 
 the exaltation of the celestial spiritual man over the natural ; thus, over 
 ?oir® ^^io'i^*^^^ *^®^^» denoted by Egypt, 5191, 5312, 5316, 5324, 
 5325—5330, 5333, 5338. Pharoah's acknowledgment of the wisdom 
 ot Joseph, the perception of the natural man that all truth and good 
 fr. n ^^J""^^' ^306» 5307, 5310. His riding in Pharoah's chariot, 
 that all the doctnnes of good and truth depend thereon, 5321. Their 
 crying, *Abrech; 'bow the knee' before him, the acknowledgment of 
 feith and adoration, 5323. His having the daughter of the priest of 
 un lor a wife, the conjunction of truth with good and good with truth, 
 
 l2 
 
m\ 
 
 148 
 
 E G Y 
 
 5332. Tlie years of abundance which followed, the multiplication of 
 truths, 5339. The corn gathered and stored up, such truths adjoined 
 to good concealed in the interiors of man, 5342. The birth of Ephraim 
 andManasseh, the natural man renewed by the conception of a "^w 
 understanding and will from the influx of the celestial spiritual, 5348, 
 5351, 5354. Their being born in Egypt the land of his affliction, that 
 such is the result of temptations endured in the natural, 5356. The 
 famine which followed, and their coming from all parts to buy corn ot 
 Joseph, the desolation of the natural man, and the conjunction of the 
 celestial spiritual with scientifics therein, 5360, 5365, 5369, 53/6. 
 Joseph's opening the store-houses and selling to them, denotes the pro- 
 duction and communication of remains to that end, 5370. See He- 
 mains. , 
 
 A second conjunction which takes place in the natural man, namely, 
 of the celestial spiritual man with the truths of faith therem, is de- 
 noted by the father and the brethren of Joseph coming to Egypt, 5396. 
 Jacob's sending his sons to buy corn there, denotes the external truth 
 of the church seeking to sustain itself by scientifics, 5401, 5402, 540o, 
 5406, 5410, 5414. Thus, seeking to procure spiritual life, 5407. His 
 not sending Benjamin with them signifies without a medium between 
 the internal and the external, 5411—5413. Joseph's not acknow- 
 ledoing them, that there could be no manifestation and conjunction ot 
 the internal in this case, 5411, 5422. His brethren in Egypt not 
 knowing him, that divine truth cannot be perceived in natural hght, 
 not yet illustrated by celestial light, 5428. Joseph's treating them as 
 spies, and demanding their brother, the perception that the truths of 
 the church are confessed for selfish ends, 5447—5451, 5513. Their 
 remorse concerning Joseph, that they were guilty of having alienated 
 the internal by the non-reception of good, 5469, 5470. Reuben having 
 remonstrated with them, that they had had perception from faith in 
 the understanding, 5472—5476. Simeon being taken from them and 
 bound before their eyes, that it is made clear to their apperception 
 they were without faith in the will, 5482—5484. Corn put m their 
 sacks, the infusion of good into their scientifics, 5487. Their money 
 returned with it denotes from no ability of their own, 5488, 5496, 
 5499, 5530, 5532. Their going back and returning with Benjamin, 
 the acquisition of the means of conjunction, which is intenor truth 
 depending on the intuition of the internal in the external, 5574, 5600, 
 5631, compare 5411, 5413. Their returning again for their father 
 Israel, the means of conjunction by good acquired, 5867. After this, 
 the whole family of Israel in Egypt denotes the order in which spmtual 
 good, with all the goods and truths of the church, occupy the natural 
 man, conjoined with the celestial internal denoted by Joseph, 5994, 
 6168—6174, 6643. ^ . 
 
 6. The Israelites in Egypt. The death of Joseph denotes the end 
 of the internal church thus instituted, 6593, 6645. His being em- 
 balmed and put in a coffin in Egypt, that it was still within the ex- 
 ternal, preserved from the contagion of evil, and darkened by scientifics, 
 6596. The king who knew not Joseph denotes the false principle 
 dominating in scientifics when separated from internals, 6651, 66;)2. 
 Their affliction of the Israelites, scientifics and falses opposed to the 
 church and insurgent against it, 6639, 6659, 6660. The Israelites 
 
 t 
 
 EG Y 
 
 149 
 
 compelled to build treasure-cities in Egypt, doctrines from falsified 
 truths in the natural man, 6661. Their continued multiplication, the 
 increase and firm establishment of truths by temptation and infestation, 
 6663. The command of Pharoah that the midwives should destroy 
 the male children only, the assault of the evil upon truths, and good 
 protected from them, (iii77. The command that all the people should 
 throw the sons into the river, the immersion of all truths as they ap- 
 peared m falses, ^^9S. The birth of Moses, the divine truth appearing 
 as the law, 6717—6720. His being concealed among the flags, that it 
 was first among the falses of the natural man, 6726. His preservation 
 by the daughter of Pharoah, its reception and consent on the part of 
 that false religion, 6729, 6/30, 6740, 6741, 6743. His being grown 
 and going out to his brethren, conjunction with the truths of the church, 
 P^?\ ^^^ ^^^m^ their burdens, perception that they were infested 
 by falses, 67o7. His slaying the Egyptian, the destruction of the 
 alienated scientific principle, 6761. His flight from before Pharoah, 
 the separation of the truth of the divine law from falses, 6772. His 
 dwelling in Midian, its reception with those who are in simple good, 
 ^^73, 6827. His return to rescue the Israelitish people from Pharoah, 
 the liberation of the spiritual church by divine truth, 6825, 6864, 6865, 
 80 1 8. All the first-born of Egypt perishing in the night of the Exodus, 
 the damjiation of all those who were in faith separate from charity, 
 7946 — 7952. The Israelites borrowing of them vessels of silver, and 
 vessels of gold, and raiment, the scientifics of truth and good lost by 
 the evil within the church and accruing to the good, 7969, 7970, and 
 citations. The 430 years of the sojourn of the children of Israel in 
 Egypt are reckoned from Abram's sojourning there, not from the settle- 
 ment of Jacob, 1502, 1847. It denotes the whole duration and state 
 of temptation, 1847. 
 
 7. The Red Sea [mare suph\ The waters of the Red Sea have 
 a similar signification to the waters of the deluge ; the Egyptians who 
 were drowned representing the evil; and the Israelites who passed over 
 m safety, the regenerate, 842. The destruction of the Egyptians in 
 the I^d Sea represented the end of the vastated church, 6589. The 
 Red Sea denotes the hell of those who are in faith separate from cha- 
 nty, and in evils of life, thus damnation, 8099, 8200, 8265. This 
 hell IS widely extended beneath the hell of adulterers, and separated 
 from It by waters as of a sea ; the relative situation of the PhiUstines, 
 of the desert, &c., described, 8099, 8137. They who are liberated 
 from infestations are brought through the midst of this hell, surrounded 
 by a column of angels with whom the Lord is present, as represented 
 in the passage of the Israelites, 8099. The passage of the Israelites 
 and destruction of Pharoah and his host fully explained and illustrated, 
 8191—8241. The Red Sea, as the boundary of the land of Egypt, 
 denotes sensual and scientific truths, 9340. From the Red Sea to the 
 sea of the Philistines, denotes from scientific truths to the interior 
 truths of faith, 9340. The casting of the locusts into the Red Sea 
 denotes the rejection of falses to hell, 7704. 
 
 8. The Nile, The river of Egypt signifies the extension and ter- 
 mination of the spiritual things of faith, 1866. The Euphrates, the 
 Jordan, the Nile, and the sea, were the last boundaries of the land of 
 Lanaan, and represent the ultimatcs of the Lord's kingdom ; the Nile, 
 
150 
 
 ELE 
 
 ilij 
 liii 
 
 1:1 
 
 t 
 
 
 sensual things subject to the intellectual part, thus, scienti6cs, 5196. 
 In the opposite sense, it denotes the contrary of intelligence, thus, 
 what is false, 6693, namely, false scientifics, 6975. The shore of the 
 Nile denotes the last mental plane or terminus, 5196, 5197, 5205, 
 6726, 6731, 7308. The seed of Sihor, the harvest of the Nile, sig- 
 nifies good without the church, derived from scientific truths, 9295. 
 In the opposite sense, Egypt and the waters of Sihor, denote scien- 
 tifics which pervert, 5113, 120; or falses induced by scientifics per- 
 versely applied, 9341. [The Hebrew Tar, the general designation of 
 a large river, is translated the Nile in the passage, 9295, by the author; 
 but the English Bible does not specify what river is meant. The word 
 is usually understood according to the context.] 
 
 Pharoah's dream of the fat and lean kine ascending from the river, 
 denotes the perception of truths and falses, which rise together in the 
 natural mind, 5195—5202, 5205, 5259. Pharoah's appeal to Joseph 
 for the interpretation, denotes the thought of the celestial-spiritual, 
 from the natural mind as its plane of reflection, 5259. Moses con- 
 cealed in the flags by the brink of the river, denotes those who are 
 initiated into truth at first among falses, 6726. The daughter of 
 Pharoah washing in the river, denotes worship from falses, 6730. Her 
 maidens attending her, denotes the ministration of that false religion, 
 6731. Moses going to the river's brink to meet Pharoah, denotes 
 influx discovering the fallacies and falses of those that infest, 7307, 
 7308. The waters of the river, the streams, and the ponds of Egypt, 
 all turned to blood, denotes total falsification of truths and doctrinals, 
 and scientifics subservient to truth, 7317, 7323—7325, 7332. The 
 fish of the river dying, denotes the extinction of truth by its falsifica- 
 tion, ill. 7318, 7333. The water of the river stinking, and the Egyp- 
 tians unable to drink of it, denotes aversion to truth and unwillingness 
 to be instructed, 7319, 7320, 7334, 7344. The waters bringing forth 
 frogs, denotes reasonings from mere falses springing up, the whole 
 mind and all its delights being occupied by them ill, and ah. 7351 — 
 7357. Pharoah's going to the water, denotes the procedure of the 
 thought of those who are in evil to falses, 7437, 7307. 
 
 EIGHT, Eighteen, Eighty, &c. See Numbers. 
 
 EJECT, to [ejicere]. See to Expel. 
 
 EL, Eloah, Eloim, El-Elohe, &c. See Name. 
 
 ELAM, one of the sons of Shem, denotes faith grounded in cha- 
 rity, 1228. See Shem, and observe that Chedorlaomer was king of 
 Elam, 1667, 1685. 
 
 EL-BETHEL. See Bethel. 
 
 ELDAAH. See Midian. 
 
 ELDER [senior]. See Old. 
 
 ELDER, the [major natu], denotes good, the younger truth ; or 
 the affection of good and the affection of truth, 3296, 3494. When 
 predicated of truth, the elder denotes what is external, because it is 
 first learnt ; the younger, what is internal, because it is learnt after- 
 wards, 3819. As to the signification of old age, &c., see Old. 
 
 ELEAZAR and ITHAMAR. See Nadab. 
 
 ELECT, Election. See Chosen. 
 
 ELEVATED, to be [elevari]. See Elevation. 
 
 ELEVATION, is the effect of charity, 361—363. The natural 
 
 ELE 
 
 151 
 
 
 mind is said to be elevated when spiritual things are appropriated, 
 3171, 7607. Man is said to be elevated when he is perfected as to 
 spiritual and celestial things, that is, as to the truth of faith, and the 
 good of love and charity, 3334. In like manner, the Lord as to the 
 natural man when he made it divine, 3761. Elevation denotes a nearer 
 accession to the divine ; in the case of man to what is celestial, 4103. 
 ' Truths and their affections are elevated with man when he prefers the 
 things of eternal life and the Lord's kingdom to those of the body and 
 the world, 4104, ill. 4353. Elevation signifies emergence from a state 
 of obscurity into clearness, or from ignorance into a state of intelligence, 
 4881. To be elevated towards interiors is to think interiorly, by draw- 
 ing nearer to the influx of truth and good from the Lord ; in this case, 
 scientifics serve for the ultimate plane of intuition, 6007; compare 
 5089, 7442; from experience, 6210, 6309, 6315, 6954. The only means 
 of ascending from exteriors to interiors, and thus thinking as a spirit 
 or an angel, is by regeneration, 6454, 6954, 7645. When man is ele- 
 vated interiorly the sensual part is also elevated, but its lumen is ren- 
 dered obscure by the brightness of the light of heaven, 6954, 7442 ; 
 compare 9406. No one can look above himself and the world except 
 by elevation from him who is above, 7607, 7816, 10,156, 10,229. The 
 Lord elevates all who are in faith and love to him, 9127, 9405. He is 
 said to be elevated above the sensual or led away from it, and thus to 
 think interiorly, who explores and considers his sensual desires and 
 thoughts ; this has place only with those who are in the good of charity 
 and faith, 9730, 6309, 6312. Elevation is effected by withdrawal from 
 sensual and scientific things, into a state of interior thought and affec- 
 tion, thus interiorly into heaven, 6183, 6844. Unless man be thus 
 removed from sensual things, the divine cannot flow in, 6845; ill. 7645. 
 Such elevation towards interiors is a departure from the infestation of 
 falses towards the truths and goods of faith, 6897, 7442, 7443. It is 
 not the sensual part, but the thought of the mind proximate thereto 
 which is elevated, 7442, and citations at the end. It can only take 
 place according to the degree of good in which man is, 8945 ; compare 
 3101. In proportion as man is thus elevated he becomes truly rational, 
 that is, truly a man, 3175. Such elevation is to be understood by the 
 initiation and introduction of truth into good, 3175. It is an actual 
 elevation of such truths out of the natural mind as concord with good 
 in the rational, 3098, 3101, 3102, 3182, 3190; or from the truths of 
 the exterior natural to the good of the interior, 5817. The internal 
 elevates the natural to itself by continual generations, so that man is 
 perfected by degrees, and continually elevated towards interiors by rege- 
 neration, 6239. The process consists in the insinuation of spiritual 
 life by the Lord through the internal man, 6183, 6262, 9227; hence 
 influx and illustration, 10,330; see Influx. The interiors are actually 
 elevated by the Lord when man is in the good of faith and charity; 
 thus man is enabled to look upwards who otherwise would only look 
 downwards to self and the world, 6952—6954, 10,330; compare 7814 
 — 7821. By such perpetual elevation and conversion towards himself, 
 the Lord protects both the angels of heaven and the men of the church, 
 9517. Good with man is elevated by means of the truths of faith, 
 9514. To be led from the natural man and its scientifics, and elevated 
 into the intelligence and wisdom of the spiritual, is to be led from hell, 
 
152 
 
 ELI 
 
 EMB 
 
 153 
 
 Hi 
 
 I 
 
 !■' I 
 
 and elevated in thought and in will to heaven, 10,156, 10,229. Varia- 
 tions of state are effected by elevations towards interiors and demersion 
 into exteriors, how signified by evening and morning, 10,134. Still 
 there is a continual tendency and elevation upwards towards heaven by 
 those who suffer themselves to be regenerated, 6611; compare 6315. 
 
 In general, to be elevated signifies to ascend from inferior to superior 
 states, 3084; thus into the light of heaven, 3171,3190, 4104, 9407, 
 10,156. It is denoted by arising, 4092, 4103, 4881; by the ascent of 
 steps, 8945; by flying with wings as a cherub, 9514; by lifting the 
 feet, 3761; by lifting the hand, 1745; by the lifting up of the coun- 
 tenance, 363, 4796, 5585; and by speaking, as the effect of influx, 
 6262. Elevation into heaven is also signified by the promise of the 
 land of Canaan to the Israelites, 7196, 7200, 721 1, 8325. They were 
 not themselves elevated into heaven, because the heavenly sphere was 
 not received by them; but there was communication with the heaven 
 without them by means of their holy externals, 4311, 8588. Such as 
 remained in the lower earth were elevated to heaven by the Lord's 
 advent, 7207. Elevation from sensual things into a milder and more 
 interior light was experimentally known to the ancients, 6313. When 
 elevated into interior light man thinks justly and equitably, and in light 
 still more interior, from spiritual good and truth, 6315. lie who is in 
 the good of life is elevated from one lumen to another, and into interior 
 lumen the instant he begins to think any evil, for angels are near him, 
 6315. The light into which man is thus elevated is the universal 
 sphere of divine truth proceeding from the Lord, which not only appears 
 as Hght to the eye, but illuminates the whole mind, ill. 9407. 
 
 ELIAS OR Elijah. Moses and Elias denote all the books of the 
 Old Testament ; the former, all the historical portion, the latter, the 
 prophetical, 2606, and Preface to Gen. xviii. The chariot of fire and 
 horses of fire which carried Elias to heaven signify the doctrine of love 
 and charity, and the doctrine of faith, the latter being the same as the 
 understanding of the Word according to the internal sense, 2762. In 
 a general sense, Elias and Elisha represent the Lord as to the Word, 
 2762, 3301, 3540, 4763, 6752, 9954. Elisha's rending his clothes 
 when Elias ascended to heaven signifies grief on account of divine truth 
 disappearing, 4763. The mantle of Elias falling upon him signifies 
 that he continued the representation, 4763. Elias with the widow of 
 Sarepta signifies the Word communicated to those who are in the desire 
 of truth and in charity, 4844. Elisha' s being called baldhead signifies 
 the Word ignominiously reputed to be deficient of an external sense, 
 that is, of a sense adequate to the understanding of man, 5247. Elisha 
 with the sons of the prophets represents the Word and doctrines there- 
 from ; death in the pottage, the good of the Jewish rituals falsified ; 
 its cure by Elisha, the means of restoration by truth from the Word, 
 8408. Elisha and the men of Jericho, his healing the waters, &c., 
 also signify the emendation of the church and of life, the particulars 
 ex, 9325. Elisha in Dothan signifies the Lord as the Word within the 
 doctrinals of good and of truth derived therefrom, the instruction of 
 those who are subject to falses, &c., the particulars also ex.^ 4720. 
 The representation of the Lord as the Word, or divine truth in the 
 earth, by Elias and by John the Baptist, was nearly the same, their 
 clothing, &c., compared, 5620, 7643, 9372, 9828. See John. How 
 
 the spirits of the planet Jupiter are carried away into heaven by bright 
 horses as of fire, like Elias, 8029, 2762. 
 
 ELIEZER of Damascus, the steward of Abram's house, signifies 
 the external church, 1796. Eliezer, the son of Moses and Zipporah, 
 signifies the good of truth with those who are within the church, 8651. 
 
 ELIJAH. See Elias. 
 
 ELIM, denotes a state of illustration and affection; thus consola- 
 tion after temptations, 8367, 8397. It derives this signification from 
 the fountains and palms that were there, 8399. 
 
 ELISHA, THE Prophet [^Elisceus], See Elias. 
 
 ELISHAH [Elischah]. The sons of Javan, Elishah, Tarshish, 
 Kittim, and Dodanim, signify so many species of ritual or externsd 
 worship, 1 156 — 1158 ; according to the genius, opinion and probity of 
 those with whom they severally prevailed, 1157, 1159. Why called 
 islands, 1158. The isles of Kittim or Chittim denotes the Gentiles 
 who are in simple good, and thence in natural truth, 3268. See Tar- 
 shish, Javan. 
 
 ELM [ulmus]. The tree so called in the authorized version (Hosea 
 iv. 13) is translated by the author as signifying the male oak, robor, 
 2466. See Oak. 
 
 ELOQUENCE. The sphere of those who study eloquence as an 
 end, thereby drawing universal admiration to themselves, is perceived 
 as an odour of burnt bread, 1514. The art of verbal criticism is such 
 that the ideas of those who have studiously applied it to the Word, 
 without much solicitude about the sense, appear like closed lines, or a 
 texture of lines, 602 1. The affectation of eloquence and of erudition 
 brings things into a shade, substituting mere words for them, &c., 6924. 
 See Learned. Eloquent words signify the joy of the mind, 6414. 
 
 ELPARAN. See Paran. 
 
 EMBALM, to [condire\y bodies after death, signifies a means of 
 preservation from the contagion of evil, 6503, 6504, 6505. The em- 
 balming of Israel denotes the effect of preserving spiritual good ; the 
 forty days of the process, a state of preparation or temptations by 
 which falses and evils are removed, 6504 — 6506. When predicated of 
 the church, embalming denotes its preservation internally, thus with 
 the angels, nothing but the external remaining with man, 6595; com- 
 pare 10,252. 
 
 EMBITTER, to [exacerbarejy or sorely vex another, denotes resist- 
 ance by falses, 6420. When predicated of the Lord, it denotes aver- 
 sion from him by reason of the falses of evil, 9308. 
 
 EMBLEMS [emblemata]. The ceremonies observed at coronations, 
 &c., are at this day only received as emblematic, but they correspond 
 to sacred things, 4581, 4967. In the emblems of the oriental books, 
 hieroglyphics, &c., many things which are correspondences are still 
 extant, but the knowledge of them has perished, 9011. See Compa- 
 rison, Correspondence. 
 
 EMBRACE, to [amplexi]. See to Kiss. 
 
 EMBRYO. The whole interior man or spirit is derived from the 
 father; the whole exterior man, or body, from the mother, 1815. The 
 soul is implanted by the father, and begins to clothe itself with corpus- 
 cular forms in the ovulum, which it subsequently perfects in the womb, 
 of the mother, 1815, ill, by the conception of good in the rational 
 
154 
 
 END 
 
 END 
 
 155 
 
 part, 3570. All that the parents contract from actual use and habit, 
 thus all that they are imbued with from actual life, so that it becomes 
 familiar and natural to them, is derived as hereditary stock into their 
 offspring, ilL 3469. See Evil. The embryo, or the child so long as 
 it remains in the womb, is in the kingdom of the heart, and has no 
 corporeal sensation or voluntary action, 3887, 4931. In the embryo, 
 the action of the liver precedes that of the heart, for it receives the 
 blood from the womb of the mother and is the medium by which it 
 finds access to the heart, 5183. The office of the renal capsules ex- 
 plained, 5391. With what unerring accuracy the lineaments of the 
 embryo are projected, every successive formation for the sake of that 
 which is to follow, and with a view to the reception of heaven by the 
 adult man, 6491. The nutritious liquor received by the embryo by 
 means of the placenta and the umbilical cord from the womb of the 
 mother, corresponds to the good of innocence, 10,031. Certain spirits 
 described who correspond to the thymus gland, 5172. See Womb, 
 Generation, Nativity. 
 
 EMERALD [smaragdus]. See Precious Stones. 
 
 EMIM. See Nephilim. 
 
 EMPTY \inane]. See Void. 
 
 EMERODS [hcemorroidea], and other kinds of ulcers signify so 
 many varieties of falses from evil, 7524. The emerods with which the 
 Philistines were smitten signify the unclean loves of the natural man ; 
 the golden emerods the same loves purified and made good ; Treatise 
 on Divine Providence^ 326. 
 
 EMPIRE. See Government. 
 
 EMISSARY SPIRITS [mhjecta\ See Subjects. 
 
 EMULATION [cemulatio]. See Envy. 
 
 ENAKIM. See Nephilim. 
 
 ENCAMP, to [castr anient art]. See Camp. 
 
 ENCHANTMENTS [incantationes]. See Magic. 
 
 END, to \^absolvere\ or leave off speaking, signifies the close of 
 that state of perception, 2097, 2287. To bring any action to an end 
 involves the signification both of what precedes and what follows, hence 
 it signifies what is successive, 3093. The camels leaving off to drink 
 signifies the end of illustration in common scientifics, thus acknowledg- 
 ment, 3102. To end admonishing denotes the effect of what is insinu- 
 ated, 6462. To end a task, the doing what is enjoined, 7138. Jehovah's 
 ceasing to speak with Moses, and giving him tne covenant of the deca- 
 logue, signifies conjunction by means of the Word after the institution 
 of the church, 10,375; compare 10,700 and context. 
 
 END or Termination Q/?ww]. See Extremity. As to the end 
 or consummation of the church, &c., see Church (5), Consumma- 
 tion, Vastation, Evening. 
 
 END [Jinis], 1. As characteristic of man. The end regarded by 
 man, or his life's love, rules all that he thinks, and all that he does ; 
 hence to do signifies thought and intention, thus the end itself, 1317, 
 6937. To regard a thing as an end is to love it above all others ; and 
 the thing so loved reigns universally, and constitutes the interior or 
 spiritual life of man, 5949; ill. 6571, 6936, 6937, 8995. Hence all 
 things of the will and the thought, and the quality of every action, 
 depends on the end as the first and ruling principle, 6571, 6934 — 6938. 
 
 By the Lord and the angels nothing is regarded in man but ends and 
 uses, 1317, 1645. The end cannot be changed or hindered from coming 
 into effect except by change of state, 1318; compare 5660. The qua- 
 lity of the whole man, the very love of his life, and the true nature of 
 his charity and his works, can only be known from the end which pre- 
 vails with him, 1317, 1568, 1571, 3776, 3796, 3816, 4054, 6934— 
 6938. It is the end that constitutes the spiritual life of man, thus the 
 man himself, and which distinguishes one from another as to internal 
 form, 3425, 3796, 6571, 8995, 10,284. The life of the internal man 
 flows into all the affections of the natural man, and is varied therein, 
 or exists in different forms according to the ends which constitute such 
 affections, 1909. If the end or intention is good, the life itself is good, 
 though it may appear otherwise externally; in like manner if it is evil, 
 4839. Hence no one is punished for an evil act if it be performed 
 from a truly good end, 1936, 2364, 4839. It is the end that makes 
 man happy or unhappy in the other life, because it is the inmost of all 
 causes and effects, 3562. All things that are beneath the end, or inter- 
 mediate between the end and the effect, are formed by it, 3562. In 
 such formation good ends organize according to the form of heaven, 
 evil ends according to the form of hell ; thus ends determine all things 
 and bring them into order, 4104. Good ends evince that man is in 
 heaven, evil ends, that he is in hell; hence, by attending to the ends 
 of his life every one may know whether he is regenerating, 3570, 3796. 
 With the unregenerate there is no other end but self and the world ; 
 all spiritual things being made su1)servient thereto by the natural man, 
 5025, 10,284. The whole difference between the unregenerate and the 
 regenerate, or the old man and the new, is a difference of ends, which 
 are natural in the one case and spiritual in the other, and by which the 
 Lord arranges all things, 4063, 4104; compare 3165. The end of 
 regeneration is that the natural and the spiritual, or the external and 
 the internal, may be united, 4353. Man can have no freedom except 
 in the ends or loves which he cherishes, for these constitute his whole 
 will and life, 5786, 5660. Beasts also are ruled by their own ends, 
 which are natural ; men, therefore, who have only natural ends have 
 little of life, nor do they know what life is, 3646, 3647. The difference 
 between natural or external ends and internal, and in what manner 
 they ascend, illustrated by the various affections from which corporeal, 
 spiritual, and celestial food may be taken, 4459. Things essentid 
 ought to be regarded as ends, not things instrumental, for when this 
 is the case the former are obliterated, ill. 5948. Even the loves of 
 self and the world are good, if they be regarded as means of serving 
 the Lord and the neighbour, and not as ends, 7819, 7820, 8995. In 
 like manner, the end of all science, intelligence, and wisdom consists 
 in the life, and they are either good or evil according as the life or real 
 end in their possession is good or evil, 10,331. 
 
 2. As respects the Word. Those who have faith in the Word, and 
 receive its divine instruction in simplicity, are in the end itself for 
 which all doctrine and knowledge concerning the Scriptures are given ; 
 hence they have no need of such knowledges, 2094, 2718. The instruc- 
 tion afforded by the Word is proportionate to the end and affection of 
 growing wise, 3436. To those whose ruling end is the love of reputa- 
 tion and self-aggrandizement by such knowledges the Word is a sealed 
 
 I 
 
f 
 
 156 
 
 END 
 
 ENG 
 
 157 
 
 li 
 
 book, 3769; because worldly and corporeal ends bring notbing but 
 darkness over the mind, 8993. The end for which the Word is given 
 is that men in the Word and angels in heaven may be conjomed by 
 means of its internal and external senses, 10,687. Ends and uses, or 
 affections derived from the world rather than ideas, are represented 
 even in the speech of the angels, 1645, 2157. See Speech. As to 
 the end of all truth and good in respect to their reciprocal conjunction, 
 3679. See Conjunction. . 
 
 3. As operative. The end of the regenerate, or his particular good, 
 commences in the rational part like the human soul in the ovulum of 
 the mother, and forms to itself a body in the natural, as in its womb, 
 3570. It is the influx of the Hfe or end of the will that forms the 
 intellectual part or understanding of man, and makes the life of thought, 
 3619. Hence, in the idea of spirits, thought is predicated of natural 
 good, when good is the eud regarded ; while it is viewed by man as 
 being in natural good, 3679. A single end or principle may act vari- 
 ously in ultimates according to the form there ; thus, many may be 
 associated together in one thought or end, though they speak variously, 
 5189; compare 4051. All things in ultimates are disposed in order by 
 the end, and they are so disposed before intermediates, 3565. If man 
 only acknowledge the Lord as his first and last end, the descent of the 
 divine to the ultimates of nature, and ascent from the ultimates of 
 nature to the divine, would be effected through him, 3702. He is so 
 constituted as to be capable of being in the sphere of divine ends and 
 uses, 3645, 3646. The human brain, like heaven, to which it corre- 
 sponds in its form, is in that sphere, 4041, 4054. The ends of all 
 things that exist in nature are in the interior heaven, 5711. The ends 
 of all things in their first origin coalesce in the divine good of the divine 
 love, thus in the Lord himself, who is the First and the Last, 6044. 
 Nothing was ever created except to some end, and the end is all in all 
 in created things, 6044, 9337. The whole universe, with its myriads 
 of stars and earths, is only a means to one end, and that end is a 
 heaven of human beings, thus the Lord's kingdom, 6698, 9441. To 
 this end, the whole aim of the divine love and mercy is the fehcity of 
 the good, and the restraint and emendation of the unrighteous, 8700. 
 By its operation as one end, all things are kept in subordination and 
 consociation, thus in connection and form, 9828. 
 
 End, cause, and effect are related to one another as the threefold 
 state of man, the internal man, the middle or rational part, and the 
 external, and as the three heavens, &c., 978, 9825, 10,076. It is the 
 first end which produces the cause or middle end, and, by means of 
 the cause, the effect or ultimate end, 4104. The cause is the end 
 formed, the effect is the cause formed, 4666; or the cause appearing in 
 external form, 10,076. The end is all in the cause and the effect, and 
 were it not continually in them the effect would be dissipated, 3562, 
 5711. When end, cause, and effect are in perfect correspondence, the 
 end itself acts the part of both, being all in all in them, otherwise it 
 is changed and varied in the cause, and still more in the effect, 5131. 
 Their coexistence and duration within one another illustrated by love 
 to the Lord, charity towards the neighbour, and good works, 5608. 
 The effect is the complement in which the interior or prior efficients 
 naturally close together and rest, 9824. These three, end, cause, and 
 
 i 
 
 effect, are everywhere necessary in order that any perfect thing may 
 exist, 9825. The operation of the end is like that of the human soul, 
 which is the will or life's love ; the proximate cause by which it pro- 
 duces the effect resembles the human understanding ; the effect itself 
 is like the representation of what is willed and thought in the human 
 body, 10,076. Ends also are represented by the principles from which 
 the fibres proceed, such as they are in the brain ; the thoughts thence 
 derived by the fibres, and the acts by nerves, 5189 at the end. 
 
 ENEMY, Foe, or Adversary [hosHsy inimicus]. Enemies de- 
 note all the abuses, natural and rational, by which worship is perverted, 
 2162. Good can never be insinuated into falses, nor evil into truths, 
 for instead of correspondence, which is the cause of conjunction, there 
 is nothing but enmity between them, 2269. Enemies are evils and 
 falses, or those who are evil, as genii and infernal spirits, 2851, 6365, 
 6657, 8282, 9954. The promise given to Abraham, that his seed 
 should inherit the gate of his enemies, denotes that charity and faith 
 shall be in the place of what was evil and false, ill. and sh. 2851. See 
 Gate. What enmity and hatred towards the whole human race is 
 cherished by vast numbers who come into the other life from the Chris- 
 tian world, by such also as were in ancient times of the most celestial 
 genius, 4327. They who are out of the church are called foes, haters, 
 enemies, from spiritual disagreement, but only in the sense of the letter, 
 for they are not treated as enemies by the angels, but instructed, 9255, 
 9256. The hatred the Jews bore towards them was owing to their own 
 hereditary nature, 9259. Foes or adversaries denote the falses of evil, 
 9314, 9330. To act as an adversary or a foe, when predicated of the 
 Lord, is to avert the falses derived from evil, 9313. Enemies and 
 insurgents denote evils, and falses derived from evils, for these are the 
 spiritual foes which rise up against man, sh. 10,481. As to the appa- 
 rent wrath and hostility of the Lord towards the evil, 8282, 8875. As 
 to the law of retahation and the Christian duty of loving our enemies, 
 8223, 9174. As to the hostility against truth and good signified by 
 the words of Zipporah, 7047. As to certain spirits who delight in 
 exciting hostilities and divisions amongst others, in order to rule them, 
 5718; and of others who are the enemies of evil spirits, 5189. See 
 War, Temptation. 
 
 ENGRAVING, Graven Thing, to Engrave {sculptural sculp- 
 tile, sculpere]. A thing graven denotes somewhat false conceived and 
 excluded from the proprium, 585. The fairness of the truth of faith 
 only is like the beauty of a painted or sculptured face, but the fairness 
 of the affection of truth derived from good is like a living face animated 
 by celestial love, 5199; compare 9424 at the end. A graven image 
 denotes what is not from the Lord, but from man's intellectual pro- 
 prium; a molten image what is from his will proprium, the love and 
 worship of which are forbidden by the second commandment, ill. and 
 sh. 8869, 10,406. Those who fashion doctrines from their own intelli- 
 gence, which they are desirous should be received as divine truths, are 
 denoted by the makers of graven images, 8869, 9424, 9852; compare 
 8932, 2466. Molten and sculptured images, graven things, &c., denote 
 such things as are excluded and fashioned from man's own intelligence, 
 which are in themselves dead, though they are adored as living, 8941, 
 9424. Writing and engraving upon tablets or stones denotes the being 
 
158 
 
 ENT 
 
 impressed upon the life and memory, and thus rendered permament, 
 ill. by the commandments written upon two tables of stone, 9416. 
 And by the names engraved on the two onyx stones, 9841, 9842, 9846, 
 9931. The covering of the graven images of silver, and the clothing 
 of the molten images of gold, denote the scientifics of what is false 
 and evil, which are acknowledged and worshipped for truths and goods, 
 9424. An image of molten silver denotes good falsified, 3574; see in 
 particular 8932. The engraving of a seal denotes the celestial order 
 of truths as the type-form, according to which all the affections which 
 are of love and all the thoughts which are of faith necessarily flow, 
 9846, 9877. Thus it denotes the celestial sphere, 9931. The forma- 
 tion of falses, so that they cohere together and appear like truths, is 
 signified by what is graven ; their conjunction so as to favour external 
 loves, and make evil appear like good, by what is molten, 10,406. See 
 above, 8869. The carving of stones denotes the representation of all 
 things of faith or truth ; the carving of wood, the representation of 
 good, 10,333, 10,334; compare 9846. See Idolatry. 
 
 ENLARGE, to. See to Dilate. 
 
 EN-MISHPAT [En Mischpatk]. See Kadesh. 
 
 ENOCH [Chanoch\ the alleged son of Cain, signifies a heresy 
 derived from that principal schism, 331, 399, 400. The name itself 
 denoting instruction — understood as begun by that heresy, 401. The 
 city called by his name denotes that heretical principle and doctrine, 
 402. The sons of Enoch, — Irad, Mebujael, and Methusael, signify 
 other derived heresies, 404 ; and the son of Methusael, vastation, 406. 
 
 See Lamech. 
 
 Enoch, the alleged son of Jared, was a church whose doctrines were 
 framed from the things revealed and perceived in the most ancient 
 church, 464. It was the seventh distinct church in that line, 463, 
 513. It took its rise with those who formed doctrines, whence good 
 and truth might be known, from the perceptions of the most ancient 
 church, and accordingly the name itself signifies to instruct, 519. This 
 church was numerically small, and its doctrine was preserved for the 
 use of posterity, 520— -522, 5136. It was adopted in the Noatic church 
 736. It was collected and framed when communication with angels be- 
 gan to cease, 2896. The quality of the human mind at that time, 522. 
 
 ENDS [EnoscK]. Adam and Enos in the original both signify man ; 
 Adam, the man of the celestial church, Enos, the man of the spiritual 
 church, 7120. See Lamech. As to Enos in the line of Adam, who 
 denotes a church similar to the most ancient, see Seth. 
 
 ENSNARED, to he [illaqueart]. See Snare. 
 
 ENTANGLED. See Entwisting. 
 
 ENTHUSIASM [enthusiasmus] . The visions of enthusiastic spirits 
 are beheved by themselves to be genuine, on account of the false per- 
 suasions and principles they had contracted while they were living in 
 the world, 1968, compare 6865. 
 
 ENTIRE [integer] . To be just is predicated of the good of charity, 
 to be whole or perfect of the truth of charity, 610, ill. and sh. 612, 
 331 1 . Wholeness or integrity is also predicated of the good done from 
 truth, ill. and sh. 1994. To be entire denotes without blemish, un- 
 spotted, immaculate, 7837. See Integrity. 
 
 ENTRANCE, Enter-in, to [introitus, intrare']. To enter-in sig- 
 
 EN V 
 
 159 
 
 nifies compiunication, because one enters to another spiritually when 
 he communicates his thought, 6901. Nothing can be retained in the 
 memory, much less enter into the thought, except by some idea, how- 
 soever formed, 2249, 2831, 5510. To come or enter-in to any one 
 denotes conjunction, 4868. Also presence or appearance, 7498, 7631. 
 To enter into a chamber or a house denotes to think or intend interiorly, 
 thus, to have mental communication, 5694, 5776. Those who enter 
 the house of another in the other life actually communicate their thoughts 
 with all there ; those who are together, therefore, in one house are of 
 one mind or opinion ; still more those who are together in one apartment, 
 9213, compare 9927. To enter-in and go out denotes the whole state 
 of the life, thus, from beginning to end, according to the subject treated 
 of, ill. and sh. 9927, 10,240. See ^ Come, ^oGo, ^o Journey. En- 
 trance into the holy place, or entering-in before Jehovah to speak with 
 him, denotes worship, 9903, 9907, 9963 ; or the whole state of good 
 and truth involved in worship, 9927, 10,242; or influx from the Lord 
 through the internal man into the external, 10,702. The entrance of 
 the Lord into man by the way of the internal, and what is transacted 
 there, transcends all human perception, 1940, compare 1999. The 
 entrance or intromission of spirits into heaven consists in their reception 
 by angelic societies, their state of life being conformable, &c., 2130 — 
 2132, 6571, 8988. Those enter heaven and are conjoined to the Lord 
 in whom the heavenly marriage of good and truth has taken place, 
 10,360, 10,367. Man enters into the heavenly marriage by the con- 
 junction of good and truth in the rational, which is the commencement 
 of what is truly human, 3161. To enter from truths or the doctrines 
 of faith into rational ideas and arguments is according to order, but not 
 the contrary, 2588. The truths of the internal man, which are spiri- 
 tual or intellectual ideas, can only come to manifest perception by en- 
 tering the natural memory, 10,237. See above 2249, and the article 
 Scientifics. Whatever once enters into man, more especially if it be 
 received from affection remains with him for ever, 7398. 
 
 ENTWISTING, Perplexed [implexum perplexuni]. How im- 
 mensely the truth of good is multiplied when man passes into the other 
 life ; compared with the growth of a seed which has been relieved of the 
 dense and perplexed obstructions that had prevented it from springing 
 up, 1941. What is perplexed or twisted together, as the vegetation of 
 a forest, denotes the scientifics which are mingled in the exterior 
 memory, sh. 2831, 4156, 9011. Entwisted work denotes the scien- 
 tifics of the natural memory ; the same of gold, divine truth therein, 
 3703, or truths in which are good, 5954. To be entangled in the land 
 denotes confusion as to the things of the church, 8133. Baldness in- 
 stead of entwisted work (* well-set hair') denotes the deprivation of 
 exterior truth, 10,199. 
 
 ENUNTIATIONS, the Book of. See Word. 
 
 ENVY [invidid]. With how much envy evil spirits are afl^ected 
 and tormented, when they see the blessedness of the angels, and what 
 degrees and varieties of envy exist, 1974. To envy denotes not to 
 take or comprehend, 3410. In the original Hebrew, to envy signifies 
 likewise to emulate and to chide, and because all these are the eflfect 
 of hatred it denotes aversion, 4702. Envy is among the causes of 
 disease, 5712. 
 
160 
 
 EQU 
 
 E S A 
 
 161 
 
 EPHAH, one of the sons of Midian. See Midian. 
 
 EPHAH, the Hebrew measure. See Measure. 
 
 EPHER. See Midian. 
 
 EPHOD [ephodum]. The ephod signifies the truth of faith covering 
 the good of love, 9477. The ephod signifies the covering of external 
 celestial things, breast-plate the covering of internal celestial things, 
 9477. The ephod signifies divine truth in the spiritual kingdom, in 
 the external form, into which interior things close, 9824, 989 1 . The 
 ephod being the outmost of the three garments, is more holy than the 
 others, and denotes priestly raiment in general, 9824. The girdle of 
 the ephod signifies the external bond of the spiritual kingdom, 9837. 
 The ephod, like the breast-plate signifies heaven in ultimates ; but the 
 ephod signifies the spiritual heaven, and the breast-plate all the heavens 
 in one complex, 9873. The ephod with the robe or cloak denotes the 
 spiritual kingdom, and the waistcoat, because separated from them b^ 
 the girdle, denotes what is spiritual and celestial, the same as is signi- 
 fied by the vail in the tent, and by the human neck, ill, 10,005. 
 
 EPHRAIM. See Tribes. 
 
 EPHRATH, OR Ephrata, the ancient name of Bethlehem, sig- 
 nifies the same thing in a prior state, namely, the middle term between 
 the internal of the natural man and the external of the rational, ill, 
 4.585. This middle state is called the spiritual of the celestial, because 
 the spiritual man is from the natural, and the celestial man from the 
 rational, 4585. Ephrath from the most ancient times signified the 
 spiritual of the celestial, or the medium between the internal and ex- 
 ternal man ; hence, Benjamin was born there, David was born and 
 anointed king of Israel there, and the Lord was born there, 4594. In 
 the prior state signified by Ephrata, man is affected with truth for the 
 sake of doctrine or of becoming intelligent ; in the new state signified 
 by Bethlehem, he is affected with truth for the sake of wisdom or life, 
 6245 — 6247. We have heard of him in Ephratah, predicated of the 
 Lord, signifies his revelation in the spiritual celestial sense of the Word, 
 9406. It is predicated of him because he was born there, 9485, 
 9594. 
 
 EPHRON, and the sons of Hetli, denote those who are capable of 
 receiving the goods and truths of faith, 2901, 2933, 2940, 2969, 
 6.544 — 6551. Ephron is called the Hittite, in order to represent the 
 spiritual church, as the head and prince, 2941. The discourse of 
 Abraham with Ephron signifies influx and the state of reception, 2949 — 
 2957. The field of Ephron signifies the church, or the good of faith 
 which forms it, 2968—2971, 6454. See Heth. 
 
 EQUILIBRIUM. Such is the formation, disposition, and con- 
 junction of all things, celestial, spiritual, and natural, that each is in 
 its own freedom, and yet the equilibrium of the whole is continually 
 preserved, 689. It is by the action of this equilibrium in the other 
 life that evils run into their own punishment, 696, 967, 1857. The 
 Christian world is in such disorder and wickedness that the equilibrium 
 begins to incline on the side of evil, it is about to be restored therefore 
 by the rejection of those who are within the church, and the reception 
 of those who are without, 2122. How societies are then dissolved, 
 2129. A common equilibrium is preserved between the aura of heaven 
 and the atmosphere of hell, 3643. Man is kept in equilibrium between 
 
 what is evil and good, and between what is true and false, hence his 
 liberty, 5982, 6477. To this end, the societies of heaven and hell are 
 preserved in a most distinct order, 6864. It is effected by the medium 
 of influx, 6308, 8209. See Liberty. 
 
 ER. See Tribes (Judah), 
 
 ERECH. See Nimrod. 
 
 ERECT [erectus.'] To go erect, and look upwards or forwards, 
 is predicated of the celestial man, 248. All who are in heaven and in 
 hell appear erect on their feet, but such is not their real position, 3641. 
 To stand erect and rigid is a quality of truth, to bend and soften of 
 good, 7068. He who regards charity and faith as of first importance 
 is an erect or upright man, and appears so in the other life, his head 
 being in heaven, 9181. The inhabitants of Jupiter do not go erect, 
 &c., 8371—8374. 
 
 ERNESTI. Communication by an intermediate spirit given with 
 him, and concerning the ideas he entertained of spiritual things, 3749. 
 
 ERR, to \errare]. See Error. 
 
 ERROR. Evil signifies disjunction and aversion ; error, if there 
 be sin in it, the same thing in a less degree, thus what is adverse, 5625. 
 Those who are in faith are prone to discover the errors of others, those 
 who are in charity either do not see them or try to excuse them, 1079 — 
 1088. What errors they at first fall into who are reformed, and the 
 uses to which their errors are subsequently rendered conducive, 2679, 
 2946. To err or stray in the desert of Beersheba, signifies a wan- 
 dering in the doctrinals of faith, 2679. To stray in the field, a wan- 
 dering or a falling away from the common truths of the church, ill, 
 47 \7, See to Wander. 
 
 ESAU: — 1. Person and signification, Esau, or Edom, in the 
 genuine sense, represents the Lord as to his human essence, 1675; spe- 
 cifically, as to the divine good of the divine natural, 3302. The con- 
 ception and birth of the divine natural as to good is represented by 
 Esau ; as to truth by Jacob, 3232. Their being the sons of Isaac and 
 Rebecca denotes their origin from the divine rational, by means of divine 
 truth as a mother, 3288, 3297, 3306. Their being called two nations 
 and two peoples, that such good and truth are both interior and exte- 
 rior, 3293, 3294. Their being twins, that such good and truth are 
 conceived and born together, 3299. The greater serving the less, that 
 the truth for a season would be preferred over good, 3296. Esau born 
 first, that good in its essence is primary, 3300. His being red and 
 hairy in person, the good of life and its production to externals, thus 
 to its investiture, which is the truth of good, 3300, 3301, 3526, 
 3527. Jacob, his brother, appearing next, denotes the truth and its 
 fraternal connection with good, 3303. His hand taking hold of the 
 heel of Esau, that their being separated in consequence of hereditary 
 evil does not hinder the power of truth adhering to good in externals, 
 3304. See Evil (2). Esau in particular denotes natural good, to 
 which doctrinals of truth are not yet adjoined ; also the good of life 
 from rational influx; Edom, natural good, to which are adjoined doc- 
 trinals of truth, sh, 3322, 4642. In the opposite sense, Esau denotes 
 the evd of self-love before falses are adjoined; Edom, the same with 
 falses adjoined thereto ; and both names in common, such as despise 
 
 M 
 
162 
 
 E S A 
 
 E S A 
 
 1G3 
 
 
 tii 
 
 and reject truths, from the evil of self-love, sh. 3322, 5135, 8311 — 
 8314. Man is in the state signified by Esau, in the genuine sense, 
 when he no longer mistakes truths for good, and substitutes knowledge 
 for life, but when he does good from the affection of good, that is, when 
 he is regenerate, 3G03. 
 
 Esau being the greater son denotes that the affection of natural good 
 or the good of life which he represents is greater than the doctrine of 
 truth, 3494. Such good is not spiritual until it is made so by regen- 
 eration, but is the same as the good of infancy, 3504. It is not natural 
 good, but the affection of rational good in the natural, 3508 ; more 
 particularly, ill. 3509. It is good producing truth, called the truth of 
 good ; as its inverse, which Jacob denotes, is good derived from truth, 
 3669, 3677. In general terms, the good denoted by Esau is celestial good 
 in the natural man, 4239. In respect to the Lord, thus in the supreme 
 sense, it is the good, or the very proprium, which the Lord had from 
 the Father ; the difference between natural good, and good in the natural, 
 ex. 3518, 4641. Esau first represented the natural good of the Lord's 
 infancy, which was divine from the father, but human from the mother ; 
 after^vards the divine good of the divine natural ; analogically as Jacob 
 represented the divine truth, 3599, 4234, 4641, and citations. It is to 
 be noted that Jacob and Esau are considered as brethren in this repre- 
 sentation but that they are only one potency receptive of the actual good 
 and truth which are treated of afterwards, 3599. Also, that Jacob's 
 putting on the person of Esau was for the sake of the primogeniture and 
 blessing of Isaac, and in order that the representation of the Lord de- 
 rived from Abraham and Isaac might fall into one person, 3659. See 
 Jacob. 
 
 2. As to the enmity between him and Jacob. The boys growing, 
 signifies the first state of the progress of good and truth to conjunction, 
 3308. Esau a cunning hunter, signifies the good of life supported by 
 sensuals and scientifics, 3309. Isaac's love for him, the preference 
 (jf the rational man as to good, 3313, 3314. His coming from the 
 field, weary or faint, to Jacob, the study of the good of life and desire 
 for doctrinals, 3317 — 3319. His eating the pottage, which appeared 
 red, and from which Esau was himself called Edom, such doctrinals, 
 apparently good, appropriated, 3320. The contempt of his birthright 
 on this occasion, the apparent priority and supereminence of truth, 
 while the good of life is being attained by the regenerate, 3325, 3336. 
 Esau's subsequently taking for a woman Judith, the daughter of Beeri, 
 and Bashemath, the daughter of Elon, both Hittites, the adjunction of 
 truths not genuine to natural good, 3470. Isaac's growing old and 
 unable to see, the rational man without perception in the natural and 
 desirous to illustrate it, 3493. His sending Esau for venison, the truth 
 of good to be procured by the immediate influx of the will of the rational 
 man into natural good, 3502, 3508, 3509. Jacob's forestalling Esau 
 by the advice of Rebecca, that the way is provided by the mediation of 
 natural truth ; thus that influx into the good of the natnral man must 
 take place through the understanding, 3509, particularly 3563. The 
 clothing of Esau put on him, the understanding acting and not the will, 
 ill. 3539. His calling himself Esau, that the truth puts itself forward 
 as the good, 3550. The voice appearing to Isaac as the voice of Jacob, 
 
 and the hand as the hand of Esau, that it is perceived to be in inverse 
 order, good being exterior when it should be interior, ill. 3563. His 
 blessing him, that there is conjunction thereby notwithstanding, 3565. 
 The coming of Esau afterwards, the genuine truth of good and its 
 advent, 3588. His being to live by his sword, and finally throwing off 
 the yoke of his brother, that conjunction could only take place by temp- 
 tations, and that then truth would owe its conjunction to good, and not 
 good to truth, 3601 — 3603. Esau's hatred of Jacob and his purpose 
 to slay him on the death of Isaac, the aversion of good from truth in 
 this inverse order, thus the withdrawal of the life that truth owes to 
 good, 3605 — 3607. His taking Mahalath, the daughter of Ishmael, 
 for a woman, conjunction with truth from a divine origin ; her being 
 called the sister of Nabaioth, the affection of interior celestial truth, 
 3678, 3687, 3688, 4643. See Mahalath, Bashemath, (Supple- 
 ment). It is to be noted that Esau was thought of and intended when 
 Isaac blessed Jacob, whose substitution represented the apparent pri- 
 ority and supereminence of truth until reformation and regeneration 
 have been effected, 3576. 
 
 3. Their reconciliation. The inversion of the state preceding regen- 
 eration, thus the true order instituted, is signified by the reunion of 
 Jacob and Esau when the former returned from Haran, 4232. Jacob's 
 messengers sent to Esau in the land of Seir, the country of Edom, de- 
 notes the first communication with celestial good and truth thence, 
 4239 — 4241. Their announcement that Esau was coming, denotes the 
 continual influx of good, ill. 4247. Four hundred men with him, and 
 the fear of Jacob thereupon, the temptations that good brings along 
 with it in assuming the first place, 4248, 4249, 4341. The present 
 forwarded by Jacob to Esau, its arrangement in droves, &c., the acquire- 
 ments of the natural man prepared for initiation into good, 4265, 4266, 
 4269. The disposition of his wives and children, the arrangement of 
 interior truths under their affections, 4342 — 4345. His passing over 
 before and bowing himself seven times as he drew near Esau, the high- 
 est degree of submission and humiliation, 4346, 4347. Esau's running 
 to meet him, the influx of divine good towards truth when thus insinu- 
 ated externally, 4350. His embracing him, and falling upon his neck, 
 and kissing him, conjunction more and more interior, thus by stronger 
 and stronger love, 4351 — 4353. His lifting up his eyes and beholding 
 the women and children, the affections of truth and the truths there- 
 with perceived, 4356, 4357. The handmaidens and their - children 
 approaching to Esau, and bowing themselves, the submission of scien- 
 tific sensuals and the truths thereof, 4360. Leah and her children 
 approaching and bowing themselves, the humble introduction of the ex- 
 terior affection of faith and the truths thereof 436 1 . Joseph and Rachel 
 approaching and bowing themselves, the humble introduction of the 
 interior affection of faith and therewith the celestial spiritual man, 4362. 
 Esau's gently refusing the gifts of Jacob, their tacit acceptance as the 
 return of affection, thus in token of reciprocity on the part of man, 
 4363, ill. 4368, 4373. His desiring to set forth again with Jacob, pro- 
 gression to ulteriors, 4375, 4376. His desiring to leave some of his 
 men with him, that truths should flow-in from good now conjoined, 
 4385. Jacob's refusal of them, that illustration is from within and 
 
 M 2 
 
 » 
 
 • 
 
164, 
 
 ESS 
 
 nearer presence is not requisite, 4386. Esau's going on his vi&y to 
 Mount Seir that day, the state of divine good to which the goods of 
 truth are now adjoined, 4387. 
 
 By the generations of Esau are signified the derivations of divine 
 good in the Lord's divine human, the whole chapter very briefly noted, 
 4639 — 4651. These divine states are expressed by mere names because 
 they are such as cannot fall within the understanding of any man, and 
 hardly of any angel, 4641, 4644. When the chapter is read, however, 
 they are represented by a celestial light and influx afl"ecting the angels 
 with divine good, 4642. They are obscure to human comprehension, 
 because no one is born into any good, but only the Lord ; hence they 
 signify such derivations as existed in the Lord's humanity when it was 
 made divine by glorification, 4644. See Edom, Seir. 
 
 ESCAPE, to [evadere], denotes liberation from damnation by re- 
 mains, sh. 5899. The remnant, or those that escape, are such as have 
 remains, 5899; compare 1700, 1701. See to Deliver. 
 
 ESCHOL [EsckAol'}. See Aner. 
 
 ESEK, in the original tongue, signifies contention or strife, from a 
 root denoting oppression and injury ; the wellEsek signifies the internal 
 sense of the Word denied, from the appearance of opposites, ill. 3427. 
 
 ESPOUSALS. See Marriage. 
 
 ESSE. All esse or being and life is of the Lord, 726. It consists 
 in love, which is the only absolute life, 1735, 2253, 5042, 9954, 10,125. 
 The human essence of the Lord was also made esse and life itself, 1 738, 
 3938, 5041, 10,053. As to esse, the Lord is called Jehovah, 726, 
 1738, 2253, 3938; and as to existence, God, 10,158. As to verimost 
 esse he was divine good itself or Jehovah, and as to verimost derived 
 esse divine truth itself which was of Jehovah, 3141. Concerning which 
 good and truth, see 3703; and as to their unition, or the Lord's glorifi- 
 cation, 10,053. The divine esse is the divine itself; the divine existere 
 was the divine human before its assumption, 6880; but the human 
 being made esse itself, the divine truth which proceeds from it is the 
 divine existere, 6880, where the signification of the divine name I AM 
 is ex. See also 6882, 6887, 7444, 10,579. The Lord is the esse itself 
 of all love and wisdom with the angels, and is present wherever good is, 
 as its esse, 2572. The difference between esse and existere is as the 
 difference between man's soul and his sensitive or corporeal life, and 
 as the difference between cause and effect, 2621. The divine is infinite 
 as to esse and eternal as to existere, 3404. The celestial church adored 
 the infinite esse in the infinite existing, from the perception and sensi- 
 bility which they enjoyed, as a divine man, 4687. State as to esse 
 corresponds to space, and state as regards existere to time, 3938. 
 Existere is predicable of the Lord in the world, and of his divine pro- 
 ceeding, but it is not in him, he having put on the divine esse, 3938. 
 Love is the esse of man's life, and is as the soul, which creates the 
 body to its image, 4727. The good of life is the very esse of man, 
 and the truth of faith is the very existere thence ; the former is of the 
 will, the latter of the understanding, 4985, 9995. The esse of man's 
 life is to will, and thence to acknowledge, believe, and do, 9282, 9386, 
 9995. The esse of a thing is the good of love, because it conjoins ; 
 non-esse is predicated of disjunction, ill. 5002. That which is the 
 
 r 
 
 I 
 
 f 
 
 ESS 
 
 165 
 
 esse of the life forms all that is derived from it, according to its own 
 similitude, 10,125. The esse itself of man, and thence the inmost of 
 his life, is from the father, the clothings or exteriors of which are from 
 the mother, 5041. The eternal really is, because the divine or esse is 
 in it, 8939. See Eternal, to Be. 
 
 ESSENCE [essentia]. The essence of the Lord's life, answering 
 to what is called the soul in man, was the divine itself, or divine essence 
 called the Father, 4235. The human essence was only an additament 
 to the divine essence, 1461; but it was made divine by conjunction, 
 1475, 1502, 1539. The divine essence immediately proceeding from 
 the Lord is far above the inmost heaven, 7270, 8760. Love in its 
 essence is the harmony resulting from the mutations and variations of 
 state, in the forms of which the human mind consists ; which harmony 
 is produced by the influx of divine love disposing such forms into the 
 order of heaven, 5807. The essence of love and charity is the con- 
 junction of two so that they become one, 1013. The essence of cha- 
 rity towards the neighbour is the affection of good and truth, 4956 : 
 for the neighbour is good itself, and consequently those who are in 
 good, 5132. The essence of truth is good, and truth is not truth, 
 however it appears like it, without its essence, 2429. Truths are no- 
 thing but good, as an essence, formed into its various images in the 
 understanding, 4574, 9818. In like manner, nothing in the whole 
 universe is a thing unless it exists from divine good by divine truth, 
 5075; compare 6948. See Form. The internal church, in its es- 
 sence, is charity, 1228. 
 
 ESSENTIAL [essentiale']. With the regenerate, charity or love is 
 the very essential or life itself of the will, 1001. The essential of all 
 worship is the adoration of the Lord from the heart, which cannot exist 
 without charity, when this is in external worship it is said to correspond 
 to internal, 1 150, II 75. The most essential of all doctrines is that of 
 the divine, the human, and the holy proceeding, as constituting one 
 God ; what dissensions exist in the church on this subject, 3241, 9303. 
 The very essential itself of the Lord's kingdom and the church, is good, 
 4576. The essentials of external divine goods and truths, are provi- 
 dence, charity, love, conjugial love, &c., 4606. There are two essen- 
 tials which constitute the church, and two principal doctrines depending 
 thereon ; the first, that the human of the Lord is divine ; the second, 
 that love to the Lord and charity towards the neighbour constitute the 
 church, 4723, 4766. The error that truth or faith is the first essential 
 of the church has arisen from the appearance of its being first learnt, 
 the good of the regenerate life being hidden in the interior man, 4925. 
 The essential of the church is the good of truth, insomuch that it is 
 the same thing whether a man is said to be in the good of truth or in 
 the church, 5536. The divine truth, proceeding from the divine good, 
 is jhe verimost reality and verimost essential in the whole universe, 
 5272, 8200. It is the one only substance by which all things exist, 
 both essentially and formally; for the forms of things are the created 
 recipients of divine truths, 8861. The essential can only act in the 
 effect according to the quality of the instrumental by which it acts ; 
 such instrumentals are signified in the Word by all kinds of vessels, 
 5948. See End. Essential and instrumental are only relative terms ; 
 
n 
 
 It 
 
 166 
 
 ETE 
 
 that which acts hy an instrument or organ in one case may itself be 
 nothing more than an instrument or organ in another ; thus the only 
 self-essential is the Lord himself, 5948. Unless things essential are 
 regarded as the end, and things instrumental as subservient thereto, 
 the former perish ; hence the Lord, as the verimost essential, ought to 
 be regarded in all things, and he is regarded when uses are kept m 
 view, 5949. If things essential are regarded as the end, there will be 
 things instrumental in abundance, 5949. Truth is the essential of 
 the spiritual church because it is the essential of spiritual good, 8042. 
 The essentials of the spiritual church are charity and faith, hence the 
 good of truth or spiritual good is represented by Israel, and spiritual 
 truths received in the natural man by his sons, 6657, 7162. The 
 essential of all things relating to heaven and eternal life is the good of 
 love to the Lord, 9474. The first and verimost essential of the church, 
 without which there can be no progress in the life of heaven, is the 
 acknowledgment of the Lord as the Saviour of the world, 10,083, 
 10,089. See Education. The essentials of the church, as repre- 
 sented by the keeping of the Sabbath, are to preserve the mind in holy 
 thought concerning the union of the divine and hunian in the Lord, 
 concerning his conjunction as to the divine human with heaven, con- 
 cerning the conjunction of heaven with the church, and the conjunction 
 of good and truth in the man of the church, 10,356. Love and faith 
 are the essentials of the church, because they conjoin both men and 
 angels to the Lord, the good of love conjoining their wills and the truth 
 of faith their understandings, 10,361. The essential and the formal 
 illustrated by the case of honesty and decorum, 4574 : and by charity 
 and faith as constituent of natural truths, 5200. 
 
 ETERNAL [ceternum]. To be and to live can only be predicated 
 of what is eternal, consequently of the Lord, because all esse and life in 
 eternity are of him, 726, 1096, 2572, 10,409. Men think of eternity 
 from time, the angels from state, 1382, 3404, 3938, 8325. In the 
 Lord, all is infinite and eternal ; infinite in respect to esse, eternal 
 in respect to existere, 3404, 3701. Man can never comprehend what 
 is from eternity, consequently nothing of eternity ; but the angels 
 can comprehend it because to them the eternal is the infinite as to 
 existere, being thought of from state and not from time, 3404, com- 
 pare 8325. There are two states, namely, a state as to esse and a 
 state as to existere ; the state as to esse corresponds to space, the state 
 as to existere to time, 2625, 3938. The esse of man is the recipient 
 of eternity, the existere is his life and felicity, 3938. The infinite, 
 consequently the esse, is predicable of the Lord, and is in him ; the 
 eternal, consequently the existere, is not in him, but from him, 3938. 
 Man, in his inmost," is such as to be receptive of the divine, and to be 
 capable of appropriating it by acknowledgment and affection; hence 
 he can never die ; for he is in eternity and infinity, not only by influx 
 thence but by reception, 5114. The infinite and the eternal are in all 
 things done by the Lord ; the eternal, because he regards no terminus 
 from which or to which, the infinite because in every minute particular 
 he has regard to the universal, and in the universal to every minutest 
 particular, 5264. The eternal is the infinite as to time, hence there is 
 no proportion between myriads of years and eternity, 8939. The eter- 
 
 EUP 
 
 167 
 
 nal iSf because it derives esse from the divine ; the temporal respectively 
 considered, is not, 8939. The eternal is signified by generations, be- 
 cause the generations of charity and faith are understood ; but eternity 
 is predicated of divine good, generations of divine truth, thus of the 
 divine celestial and divine spiritual, 6888, 9789. The statutes of the 
 Israelitish nation were not eternal truths, but they enter into the holy 
 things of the Word because they contain eternal truths, which truths 
 are their internal sense, 10,637. The arrangement and providence of 
 the Lord in respect to man's regeneration is eternal, everything done 
 by him having in view somewhat that is to succeed to it, and so on to 
 eternity, 10,048. Those who are elevated into heaven continue to be 
 perfected to eternity, 754 1 . Those who are cast into hell sustain more 
 and more grievous evils, until they no longer dare to do evil to any 
 one; they then remain in hell to eternity, 7541. Days of eternity de- 
 note the most ancient or celestial church, generations the ancient church, 
 477, 6239. The mountains of eternity denote the good of love of the 
 most ancient church ; the hills of ages the good of mutual love ; the 
 one being internal the other external, 6435. 
 
 ETERNITY. See Eternal. 
 
 ETHAM. The children of Israel journeying from Succoth to 
 Etham denotes the second state of the spiritual after their liberation, 
 8103. See Journey. 
 
 ETHIOPL\. See Ham. Cush or Ethiopia, and Sheba, in like 
 manner as the gold and precious stones and aromatics with which the 
 country abounded, signify good and truth and the grateful things de- 
 rived from them, such as are knowledges of love and faith, 117. Speci- 
 fically, the land of Cush denotes the mind or faculty ; and Gihon, the 
 river which encompassed it, all knowledge, 116. In the opposite sense, 
 Cush and its river signify the false and evil principles derived from 
 ratiocination, 130. Ethiopia denotes those who possess celestial things, 
 which are love, charity, and works of charity, 349. The sons of Cush 
 denote knowledges of spiritual things ; the sons of Raamah knowledges 
 of celestial things, 1132, 1168. Cush is said to have begot Nimrod, 
 because it is only those who possess interior knowledges that can per- 
 vert internal worship and make it external, 1173. See Nimrod. 
 Cush or Ethiopia was a nation ; it signifies the more universal and 
 interior knowledges of the Word, 1163, 1164, 1166, or of spiritual and 
 celestial things 1169, 1173, 1174, 1176, thus in the opposite sense, 
 the knowledge of good and truth whereby evils and falses are confirmed, 
 1164, 6723, 9340. Ethiopia, as signifying knowledges, cited, 2588. 
 Why it is said the Ethiopian or negro cannot change his skin, 3540. 
 What is signified by the tents of Cushan in affliction, 3242. See 
 Seba, Sheba. 
 
 EUCHARIST. The particulars of the eucharistic sacrifice denote the 
 celestial things of faith and love, 3880, 8936. Being a free-will offering, 
 it denotes worship from the heart, or love, 10,097. See Sacrifice. 
 
 EUNUCH [eunuchus]. By eunuchs (Matt. xix. 12), are signified 
 those who are in the heavenly marriage, according to the three degrees, 
 394. Eunuch (Isaiah Ivi. 3 — 5) denotes the natural man as to good, or 
 the gentiles who are without the church and yet in good, sh, 5081. 
 
 EUPHRATES [Phrath, seu Euphrates]. This river, as the boun- 
 
168 
 
 EVE 
 
 EVE 
 
 169 
 
 I 
 
 i 
 
 R 
 
 dary of the dominion of Israel, denotes the sensual and scientific prin- 
 ciple which is the boundary of celestial and spiritual intelligence, 120, 
 1585; and in the opposite sense, 130, 9341. The river of Egypt 
 denotes the extension and termination of the spiritual things of faith ; 
 Euphrates, of things celestial, 1866, 9828. As a boundary of the land 
 of Canaan, the river Euphrates signifies not only the ultimate, where 
 the representation of Canaan ceases, but also the primate where it 
 begins, and on this account it denotes conjunction with good ; in the 
 supreme sense, with the divine, 4116, 4117, 5196, 9341. Its signifi- 
 cation varies, according as it is regarded from the midst of Canaan or 
 from Assyria ; in the latter case it denotes the good and truth of the 
 rational principle, ah, 9341. In the opposite sense, such good and truth 
 adulterated and falsified by fallacious reasonings and scientifics which 
 favour the loves of self and the world, sh. 9341. See Ashur, Eden. 
 
 EUROPE, at this day, is signified by the faces of the ground, it 
 being the tract of the church, where those are who are instructed in the 
 doctrines of faith, 567. How contrary it is to the mercy of the Lord 
 to suppose that only those can be saved who are born in Europe, the 
 inhabitants of which only constitute a small portion of the human race, 
 1032. How strange it appears that the internal sense of the word 
 should be unknown to the learned, especially to those of Europe who 
 are in possession of the Word, 901 1. How the science of correspon- 
 dences, upon which the knowledge of the internal sense depends, has 
 been obliterated, 10,252. The full consummation of the Jewish church 
 or the residuum of the worship of that nation takes place with the con- 
 summation of the Christian church in Europe at this day, 10,497. See 
 Church (4), Christians. The state of Europe represented by ap- 
 pearances in the other life, 2125. 
 
 EVANGELIZATION. See Gospel. 
 
 EVE [ChavaK], Adam signifies the celestial man. Eve the church, 
 287. She is called the mother of all living from faith in the Lord, which 
 is Hfe itself, 287 — 290, and from love, for the same reason, 476. By the 
 marriage of Adam and Eve is described the first time when the church 
 was in the flower of her age representing the celestial marriage, 29 1 . 
 See Church. And as to the decline of the Adamic age, see Seth. 
 
 EVENING [yespera]. Evening denotes the whole state of shade 
 or of falsity, and the absence of faith, which precedes regeneration ; 
 morning, the state that succeeds which is one of light, or of truth and 
 the knowledges of faith, 22, 9787. The evening, like the morning 
 twilight, denotes the state in which the goods and truths of faith begin 
 a little to appear, 883. The evening denotes the state of the church 
 when there is no longer any charity, and when, as a consequence, 
 faith begins to decline ; the night which follows, denotes the total ab- 
 sence of all things constituting the church, 2323. See Night. The 
 evening also denotes the commencement of charity with a new church, 
 but in this case the twilight before morning is understood ; thus by the 
 evening is meant both the evening and the morning twilight according 
 to the subject predicated, 2323. See Twilight. Evening, in general, 
 signifies the visitation both of the faithful and the unfaithful, which 
 precedes judgment, 2323, 7844. The evening denotes the state of 
 obscurity which precedes the end of a falling church signified by night. 
 
 * 
 
 ^j 
 
 I 
 
 and the rise of a new church signified by morning, 3056. It denotes 
 the obscure state of the natural man previous to the conjunction of truth 
 with good in the rational ; thus, such things as are beneath the intuition 
 of the latter or good in divine light, 3197. It denotes the obscurity 
 of the state of initiation which precedes conjunction, when truths are 
 indrawn and man is apparently deprived of them, ill. 3833, 3838, 5270. 
 This state of obscurity or evening always precedes the morning of re- 
 generation ; on this account, the day was reckoned from the evening in 
 the representative church, 5270. The evening with angels is when the 
 things of intelligence and wisdom fail them ; thus, the evening is a state 
 of spiritual hunger, ill, 5576—5579, 6110. There are changes of 
 illustration in heaven corresponding to morning, noon, and evening in 
 the world ; the evening occurs when the angels are immitted into their 
 proprium, 5672, 5964. The spring or morning of the spirit, is when 
 man is held in the sphere of life, which he receives from the Lord by 
 regeneration ; its autumn or evening is when he enters the sphere of 
 his own life, 5725. The angels are perfected by continual changes of 
 state from morning, noon, evening, and twilight, to morning again, 
 5962, 8426. The evening occurs to them when they do not perceive 
 the Lord present, but it is shortly succeeded by twilight and morning, 
 5962, 5964. The light from the Lord as a sun continually flows into 
 the will and understanding, but the evils and falses of the proprium 
 surround it with the shades of evening, ill, 6110, 8812. There are 
 similar changes in hell which are variations of shade and darkness, end- 
 ing in night; but there is no night in heaven, 6110, 6000, 8426. The 
 light which should appear about the time of evening, (Zech. xiv. 7 — 9,) 
 denotes the advent of the Lord at the end of the representative church, 
 6000. In the other life, states of temptation, infestation, and desola- 
 tion are evening and night ; states of consolation and festivity, morning 
 and day-dawn, ill. 7193. Between the evenings, denotes the end of a 
 former state, and the beginning of another ; as well for those who are 
 saved, as for those who are damned, 7844, 7901. Evening denotes the 
 end of a former church, or its vastation, and the beginning of a new 
 church, sh. 7844. Evening and morning denote the coming of the 
 Lord, sh. 7844. Evening denotes the end of a former state ; morning, 
 the commencement of a new one, ill, and sh, 8426, 8427, 8431, 9787, 
 8452. Flesh in the evening denotes the good of the natural man, or 
 the proprium, vivified ; bread in the morning, spiritual good from the 
 Lord, 8431, 8432, 8447, 8448, 8452, 8455. In the time of evening, 
 in heaven, the spiritual principle is in obscurity^ and the natural in 
 clearness, and contrariwise when it is morning, 8431. In a state of 
 evening in the other life, angels and good spirits are remitted into the 
 state of natural delight pertaining to them when they were in the 
 world, but such as contains in it spiritual good, ill, 8452. Evening, 
 and the other states of time in the world, exist according to corres- 
 pondence with the states of life in heaven, as effects from their causes, 
 8812. The ordering of the lamps from evening to morning, so that they 
 might never go out, represented the influx of good and truth from the 
 Lord continual in all states, 9786, 9787. Evening denotes a state of 
 light, and of love in the external man, and morning in the internal ; 
 illustrated by the state of the angels, and by reasons, and shown, 10,134, 
 
170 
 
 E VI 
 
 E VI 
 
 171 
 
 i 
 
 10,135. When morDiug and evening are mentioned the whole day is 
 understood, morning including mid-day, and evening twilight, 10,135. 
 Between the evenings does not mean between the evening of one day 
 and the evening of another, but the time between evening and morning, 
 thus including night (in the case of the evil) and twilight (in the case 
 of the good), *A. 10,135. The spiritual man whilst he is becoming celes- 
 tial, is the sixth day and evening of the Sabbath, hence the holiness of 
 the Sabbath was reckoned from the evening in the Jewish church, 86. 
 For the like reason the day before the paschal feast was called evening, 
 10,134. As to the Holy Supper, see Feasts, Supper, Initiation. 
 
 EVIL, Sin [malum, peccatum'] : — 1. What evil is. Everything 
 existing and everything done in the universe, which is according to 
 order, has relation to good and truth ; everything which is not accord- 
 ing to order, to evil and the false, 3166, 4390, 4409, 4839, 5232, 7256, 
 10,122. Evil is all that proceeds from an evil intention or end, 4839. 
 See End. To sin is to act contrary to order, so that there is no con- 
 cordance between the sensual externals and interiors, 4839, 5076. In- 
 asmuch as those who are in inverse order, are disjoined from those who 
 are in order, evil and sin consist in aversion and disjunction from the 
 Lord, which are accordingly signified by evil and sin in the Word, 4997, 
 5229, 5474, 5746, 5841, 9346. Separation from the Lord implies 
 separation from truth and good, which is also denoted by sin, 7589. 
 In like manner, the returning of evil for good, which is denoted by aver- 
 sion, 5746. The inversion of state in the case of the evil, occasions all 
 good and truth flowing in from the Lord to be perverted, 3607, 6991, 
 ill, 7643, 7679, 7710. Hence evil is hell and damnation, and when 
 it is known what evil is, it may be known what hell is, 6206, 7155, 
 7181, 8918. The disjoining causes, or origin of all evil, are the loves 
 of self and the world, and the quality of all evil may be known from the 
 quality of those loves, 693, 694, 760, 1321, 1594, 1690, 1691, 2039, 
 2041, 2045, 2057, 2219, 2364, 2444, 2632, 3413, 4750, 4776, 6667, 
 7178, 7255, 7364, 7376, 7488, 7490-7494, 8318, 8487, 8678, 8918, 
 9335, 9348, 10,038, 10,742. The mercy of the Lord is never removed 
 from man, but evils are as dense clouds which conceal the Lord from 
 his view, 5696. To do evil when predicated of those who are in truths 
 and goods, signifies the infestation and temptation to which they are 
 subject, predicated of the Lord it denotes his permission of such infes- 
 tations, 7165, 7168. In the Word, evils are mentioned by the several 
 names of sins, iniquities, and prevarications ; sins denote such as are 
 done against the good of charity and love ; iniquities such as are done 
 against the goods of faith ; prevarications (or trespasses) such as are 
 done against the truths of faith, 9156, 6563. Tbe sin against the Holy 
 Spirit is the hypocrisy of those who profane the divine truth proceeding 
 from the Lord; which is done by thinking evil of holy things and 
 speaking well of them, and by willing evil and doing well, 9013. 
 
 To do evil is to violate the good of charity, and the divine human and 
 holy proceeding of the Lord, 2359, 2373. God not permitting evil to 
 be done, denotes that evil was not able to impede the influx of good, 
 4078. The phrase to do evil and to sin against God is used, because 
 all evil disjoins man from the Lord and from heaven, 4997. To do 
 evil is to disjoin, 5596. To do evil when predicated of the Lord, in 
 
 reference to those who are in truths and goods, denotes the permitting 
 them to be too much infested, 7165, 7168, compare 7392. 
 
 2. The hereditary state as to evil. It is a universal truth that men 
 are born into evils of all kinds, insomuch that their proprium is nothing 
 but dense evil, 210, 215, 694, 731, 874, 987, 1023, 1049, 2307, 2308, 
 3518, 3701, 3812, 4317, 8480, 8550, 10,283, 10,284, 10,286, 10,731. 
 Hereditary evil is not derived from Adam, but actual evils which have 
 become habitual with the parents are transmitted to the children, and 
 so on to posterity with continual augmentation and increase, 313, 494, 
 2910, 3469, 3701, 4317, 8550. To this hereditary accumulation of 
 evil is added the actual evils committed by each individual, 8551. The 
 springs of all evil and falsity, which are born with the proprium of man, 
 are the loves of self and the world, 210, 694, 4317, and passages cited 
 above (1). The native proprium is all that is evil and false, but it is sus- 
 ceptible of being tempered by goods and truths from the Lord, in which 
 case it becomes the ground of a new and beautiful creation, 731, 164. 
 In consequence of this hereditary nature man is viler than any beast, 
 and as he grows up to maturity would rush into all manner of wicked- 
 ness unless he were under restraining influences, 987. It brings him 
 into communication with hell by the medium of evil spirits, and thus is 
 itself the hell of each individual, 987, 1049, 8480. In consequence of 
 the augmentation of evil through successive generations, it is more 
 intense or malignant now than in ancient times, 2122, 2910. See 
 Judgment. Infants derive their different inclinations and tempers 
 from hereditary evil, 2300, compare 4317. Their native proprium is 
 nothing but evil, illustrated by the case of those who die in infancy and 
 are educated in heaven, 2307, 2308, 4563. From the father is derived 
 interior evil, which is less susceptible of eradication ; from the mother 
 exterior evil, 4317, compare 3518. Hereditary evil is not the evil that 
 may be committed, but it is the thought and will of evil which adjoins 
 itself not only to evils in act but also to good, 431 7. It consists in the 
 depraved forms of the will and understanding, as receptive of good and 
 truth, which are so distorted by the continual habit of doing evil, that 
 they pervert all that flows in from the Lord, 4317. The ofl'spring con- 
 ceived by parents who are living in the good (so to call it) of the love 
 of evil, are born with a flexibility and proneness to evils of every kind, 
 so that they are easily seduced into their worst and vilest forms; in like 
 manner, the children conceived of parents who are living in the good of 
 the love of falsity, are in the proclivity to falses of all kinds, for they 
 derive from that good the craft of insinuation, hypocrisy, &c., 3469. 
 All that is evil and false flows in from hell, and man makes it his own 
 by appropriation, 3812. Evil spirits however are only permitted to 
 operate into the actual evils, by which man procures to himself a sphere 
 of cupidities and falses, not into hereditary evils, 1667, compare 4563. 
 Thus they are not permitted to excite anything of evil and the false 
 with infants and the simple in heart, 1667. No one sufl^ers punishment 
 on account of hereditary evils, but only for those acquired by himself, 
 966, 1667, 2307, 2308, 9069. On account of the inherent evil of his 
 nature it is necessary for man to be regenerated and accept new life 
 from the Lord, 3701. Natural good is connate with man but not truth, 
 on account of hereditary evil, 3304, compare 4644. Connate good is of 
 
172 
 
 E VI 
 
 four kinds, namely, that of the love of good, that of the love of truth, 
 that of the love of evil, and that of the love of the false ; such good 
 being derived from the parents according to the habits of their life, 
 3469. Such hereditary or connate good is not spiritual, but like the 
 juice of unripe fruits, until it is tempered by the influx of charity and 
 faith from the Lord, 34/0, 3471, 3508, 3518, 7761. Its quality 
 further illustrated in comparison with divine good, 8480. It is the 
 means by which truth can be insinuated, and thus the regeneration of 
 the natural man effected, 3508, 3518. To this end, on account of the 
 contrariety between the hereditary state of man and divine order, he 
 is born in mere ignorance, 1050, 1902, 3175. See Proprium, Re- 
 generation. 
 
 The intellectual proprium is distinct from the voluntary proprium, 
 10,283. The good of the voluntary part perished with the antedilu- 
 vians ; now, the good of the intellectual part begins to perish, 2124. 
 The state of man is such that goods and truths are turned in an instant 
 into evils and falses, 2123. It is so perverse that nothing but the vilest 
 evils are seen when the interiors become manifest, and many who appear 
 like angels in the world are mere devils, 7046. 
 
 3. Its procedure and connection with falses. Not only all that is 
 evil, but all that is false springs from the proprium of man, 1047. The 
 proximate causes are several, as, the fallacies of the senses, the pre- 
 dominance of some cupidity in such fallacies, and an evil will which 
 will acknowledge nothing for truth unless it favour its cupidities, 1 188, 
 compare 1212, 4729. The false may be derived from evil, or it 
 may be productive of evil; in like manner, evil may be derived from 
 some predominant false principle, or it may produce the false, 1679, 
 10,109 and citations, 10,624. The false of evil is all that man thinks 
 while he is in evil by way of excusing it; the false producing evil is 
 when evil is done from some religious conviction that it is not evil, 
 2243. There are evils and falses which can be conjoined and applied 
 in a wonderful manner to goods and truths, and there are such as can- 
 not, ill, 3993. When evil is willed, it is confirmed by false thinking, 
 in which case, falses appear like truths and truths like falses, 4729. 
 Such falsity is called the false of evil, and the very worst of falses 
 spring from it, 4729. Evil derived from the false of evil, consists of 
 the evils that are lived in consequence of false doctrines ; such doctrines 
 again being the offspring of the evil of self-love, 4818. Evil of this 
 kind completely closes the way to the internal man, ill, 4818. The 
 kinds and species of evil are innumerable, and they are distinguished 
 according to the various societies of infernal spirits, 4818, 4822, 7574. 
 ^All evil carries the false along with it, hence they are in falses who are 
 in evils of life whether they know it or not, 7437, 7577. Falses mani- 
 fest themselves with such as soon as they begin to think about the 
 truths of the church, and especially about salvation, 8094. The falses 
 of evil appear like impure waters, or seas and clouds over the hells, 
 8137, 8138, 8146, 8220. Those who are in the falses of evil are 
 brought into anguish by the mere presence of the Lord, thus they are 
 damned and cast into hell, 8137, 8138, 8188, 8227, ill, and sh. 8265, 
 compare 7926. The false of evil, having evil in it, is heavy and tends 
 to hell, 8279, 8298. It also appears hard, the harder the more it is 
 
 E VI 
 
 173 
 
 confirmed, 6359. Those who are in evils of life falsify truths, as those 
 who are in the good of life verify falses, or convert them to truths, 
 8149, compare 8051, 831 1. The evil are permitted to falsify the truths 
 they acquire in order that they may not remain in communication 
 thereby with the simple and the good, 7332. Every kind of evil is 
 adjoined to some particular kind of false principle, because the will 
 springs into light, and effigies and forms itself by the understanding, 
 83 1 1 . The falses in which evils are latent cannot be bent to the good 
 of the church, 9258 ; and hence, are not to be mingled with its truths, 
 9298, 10,302. Falses of evil infest the truth and combat with it, 9304. 
 Evils derived from falses are condemnatory, but not to the same degree 
 as evils originating in the loves of self and the world, 7272 ; and not 
 with those who are principled in good, 8318. Evil which enters into 
 the thought is not hurtful, but only when it is kept in thought and 
 consented to, for it then passes into the will, and when opportunity 
 offers into act ; thus consent to evil opens the hell corresponding 
 thereto, 6203, 6204. Evil from the will and not at the same time from 
 the understanding is not condemnatory ; but guilt consists in doing evil 
 which is seen and understood to be evil, 9069. Evils are not rooted and 
 appropriated to man which proceed only from one part of his mind, 
 whether it be the voluntary or the intellectual part, but only those 
 which are foreknown and intended by him, 9009. Evils and falses in 
 man assume a certain order and connection so that they cannot be sud- 
 denly removed from him, ill. and sh. 9334, 9335. Every particular 
 evil and falsity has a rooted connection with all other evils and falses, 
 and they are so innumerable, and their connection so intricate, that the 
 angels cannot comprehend them, but only the Lord, 9336. The only 
 power of resisting them is from the Lord, hence, those who are in ex- 
 ternals only, and thus separate from the Lord, are under their dominion, 
 ill. and sh, 10,481. So far as evil and the falses of evil are removed, 
 so far the truths of good are multiplied, ill. 10,675. See Falses. 
 
 4. Its appropriation and punishment. The law of equilibrium, by 
 which the formation, disposition, and conjunction of all things is pre- 
 served, secures to evil its own consummation, thus, its punishment, as 
 to good its reward, 689, 696, 967, 1857, 6559, 8214, 8223, 8226, 
 9048. Such punishment does not accrue to hereditary evil, but only to 
 the actual evils of which a man is guilty by his own fault, 966, 1667, 
 2307, 2308, 9069. To this end the more malignant hells are kept 
 separate, so that they cannot operate into hereditary evil, 1667, 8806. 
 Evil of its own nature gravitates to hell, and the mere presence of the 
 Lord is an agony to those who are in evil, 8279, 8298, 8265. The 
 Lord never casts any into hell, but endeavours to lead all from hell, and 
 turn all punishment and torment to good, and to some use, 696, com- 
 pare 8631. There are always angels at hand to moderate the punish- 
 ment of the evil, but it cannot be withdrawn on account of the law of 
 equiUbrium, and the provision thereby for the safety of the good, 967. 
 Every evil has its bounds which it cannot transgress without running 
 into the punishment of evil, hence, its consummation, 1857. Man casts 
 himself into hell when he does evil, first entertaining it in thought, 
 then from consent, next from purpose, and lastly, from the delight of 
 affection, 6203. By indulging in evil it inheres in the thought and is 
 
174 
 
 E \ I 
 
 E VI 
 
 175 
 
 appropriated by passing into the will and act, 6203, 6204. Evil is ap- 
 propriated to man because he believes he thinks and acts of himself; 
 if he reflected that it came from evil spirits, the angels would avert and 
 reject it, because their influx is into what man knows and believes, 
 4151, 6206, 6324, 6325. It is the evil which man conflrms in thought 
 even to faith and persuasion that renders him culpable, 4 172. Evil spi- 
 rits are punished in proportion to the evils with which they were actually 
 imbued in the world ; good spirits when they speak or do any evil are 
 pardoned and excused because their end is not evil, and they know that 
 the excitement to evil is from hell, 6559. In the letter of the Word, 
 evil and the punishment of evil are attributed to the Lord, yet nothing 
 but good proceeds from him, 2447, 6071, 6991, 6997, 7533, 7632, 
 7643, 7681, 7710, 7877, 7926, 8223, 8227, 8228, 8632, 9306. In 
 like manner, wrath or anger, which appertains solely to man, 5798, 
 6071, 6997, 8284, 8483, 9306, 10,431. The evil devastate themselves 
 when heaven flows in, which the Lord is continually arranging in order, 
 by rushing into the opposite evils and falses ; and in the same degree 
 that they rush into evil, they rush into its punishment, 7643. See 
 Punishment. By this operation the hells arrange themselves, and 
 take up a situation according to the degree of their evil, when the Lord 
 arranges the heavens, 7679, 7681. The means by which he arranges 
 the heavens and the new comers there, is the influx of good and truth, 
 which also passes to the evil and is turned by them into the opposite ; 
 hence, the dominion of the potency of divine truth in heaven, produces 
 a new state among those who infest heaven, which is signified by dark- 
 ness, 7710. Thus from the Lord there is nothing but good, and all 
 evil is from those who are in evil, ill. 7877, 7926, and citations above. 
 The case illustrated from the circumstance that, with those who are in 
 evils and falses, the internal man is closed above and open beneath, 
 9128. It is otherwise expressed in the Word on account of the simple, 
 and because the Lord appears to every one according to his quality ; 
 thus, according to the common idea and appearance of truth, 7632, 
 9010, and citations, 9306, and citations. See Anger, Appearance. 
 
 The spiritual law of order by which all evil reverts to the evil doer, 
 is the ground of the Jewish law of retaliation, 8214, ilL and sh, 8223, 
 8226, 9048. In the other life all are remitted to their interiors, there- 
 fore into their evils, 8870. 
 
 5. Its remission. Evils and falses remain with man, notwithstand- 
 ing his being regenerated ; but he is strongly withheld from them and 
 detained in good, 865, 868, 874, 887, 894, 929, 987, 1581, 4564, 
 8206, 8393, 9014, 9333, 9447, 10,057. They remain with him even 
 after death, so that his proprium is for ever nothing but evil, and all 
 the good he can have is continually from the Lord, 868, 2116. They 
 remain in one way with those who have lived in them, and in another 
 way with those who are regenerate or in charity, 868, 2116. In con- 
 sequence of the adhesion of evils and falses in the proprium, man can 
 never do anything that is good, or think anything that is true of himself, 
 874. For the same reason he can never say that his state is perfected, 
 but c^n be continually progressing in perfection, 894. Hence, likewise, 
 he can never of himself have dominion over evil, 987. The angels, if 
 they do not reflect upon it, know no other than that evil is separated 
 
 from them, yet they are only detained from evil, 1581. Though evil is 
 not exterminated with the regenerate it is separated, and by the Lord's 
 disposition of things rejected to the circumference, 4551, 4552, 4564. 
 It can only be separated with those who live in charity or the life of 
 faith, because the Lord can only be present in good and truth, 8206. 
 So far as this is the case sins are remitted, because the remission of sins 
 consists in being withheld from evil and kept in good, 8391, 8393, 9014, 
 9333, seriatim 9443 — 9454. Man is continually falling of himself, but 
 is continually raised up by the Lord, 8391. His sins are continually 
 remitted by the Lord in proportion as his life is formed according to the 
 precepts of faith, 8393. He is capable of being detained from evil in 
 the other life, in the same degree that he has resisted evil in the Hfe of 
 the body; he can also be kept in good in proportion as he has done 
 good from aifection ; there is no other remission of sins, 8393, 9448, 
 9452 — 9454. Evils and sins are not washed away, but they are re- 
 moved, and this successively, 9088, particularly 9333, 9334, ill. 9336. 
 Evils are removed by the implantation of goods, falses by truths, 9335. 
 The sins which a man does become rooted in his life, and make his 
 life ; hence he can only be liberated from them by receiving new life 
 from the Lord, that is, by regeneration, 9444, 9452—9454. All are 
 withheld from evil and sustained in good by the Lord, but the unre- 
 generate obstruct and turn the influx of good into evil, 9446, 9447. 
 The signs that sins are remitted, 9449. The signs that they are not 
 remitted, 9450. Sins are removed from man by the reception of faith 
 and love from the Lord, and so far as sins are removed, hell is removed, 
 9938. When sins are removed from man or he is removed from them, 
 it appears as though they were altogether extirpated, 9938. The sin 
 against the Holy Spirit cannot be forgiven because man cannot be re- 
 moved from it, because it consists in a profane mingling of what is evil 
 and good, and what is true and false, ill. md sh. 9013, 9014. The 
 priesthood bearing the iniquity of the people, represented the Lord sus- 
 taining the eternal combat with hell in behalf of man, sh. 9937. The 
 people bearing their iniquities represented damnation ; no one, however, 
 was really damned for the omission of an external rite but only for evils 
 of the heart, sh. 9965. The expiation eff*ected by the blood of young 
 animals represented purification by the good of innocence, 10,210. See 
 Sacrifice. 
 
 When man comes into the other life, if he has lived a life of love 
 and charity, evils are separated from him, and the good elevates him to 
 heaven ; if the contrary, good is separated froLi him, in which case the 
 evd conducts him to hell, 2256. It is provided that goods and evils 
 shall be separated, on account of the destruction consequent on their 
 being mingled, 2269, 31 10, 3116, 5217. See to Profane. In pro- 
 portion as evils and falses are removed there is an influx of good and 
 truth from the Lord, 2388, 2411. Good cannot flow into truth, thus 
 there cannot really be truth, with those who are in evil, 2434, 3607. 
 Man can only become rational as good and truth are conjoined, ill. 
 3175. If good and truth form the rational man, and the natural man . 
 m correspondence therewith, man becomes an image of heaven ; if ' 
 formed by what is evil and false he becomes an image of hell, 3513. 
 By the appropriation of good is meant the implantation of good iti the - 
 
176 
 
 EXI 
 
 EXP 
 
 177 
 
 1' 
 1- 
 
 will, which can never take place while the will is in evil ; hence, man 
 must be purified from evils in order to receive good from the Lord, «/*. 
 10,109. Man is in liberty to desist from evil because he is perpetually 
 kept in the tendency thereto by the Lord, 8307. 
 
 EXACTORS. See Moderators. 
 
 EXALT, to [exaltare]. See High. 
 
 EXCISION. See Desolation. 
 
 EXCREMENT [Jimus, stercus, excrement uifi]. The successive states 
 through which the spirit passes in the other life, compared with the 
 passage of the food in the human system ; the first hell corresponding 
 with the rectum, 5175. The excrement itself corresponds to certain 
 hells which are called the excrementitious hells, 5392. The filthy 
 odour which they exhale is like that of human excrement, &c., from 
 experience, 824, 1514, 4628, 4631, 7161. The disgusting scenes into 
 which corporeal pleasures are changed in those hells, from experience, 
 943, 954, 1096, 1631. They who have lived a delicate hfe, combining 
 craft with their pleasures, are in things excrementitious, 4948. The 
 cruel and adulterers are in excrementitious hells, 2755, 5390, 5394. 
 The voluptuous, and they who had regarded mere pleasures as an end 
 of life, are under the buttocks, and live in filth, 5395. Robbers and 
 pirates delight in stinking urine, 820, 5387. The inhabitants love 
 to live in such places, because they correspond to the evils they have 
 loved in the world, 7161. The belly corresponds to the way towards 
 hell, 8910. A stench denotes aversion and abomination, 4516, #A. 
 7161, 7319, 7409. The state of damnation is actually perceptible by 
 the foetid and stinking odour that it exhales, 7766. Dung and excre- 
 ment denote what is infernal, because derived from the useless and ob- 
 solete parts of food, and food in the spiritual sense is truth and good, 
 10,037. See Hell. Dung and excrement denote what is infernal, 
 
 sh. 10,037. 
 
 EXCRETIONS, the, and secretions of the human body are in 
 uniform series, and are in correspondence with certain spirits; in like 
 manner the organs of excretion and secretion, 5380, 5386, 5390. 
 
 EXHALATION. See Sphere. 
 
 EXINANITION, Excision, Consummation, &c., signify a state 
 of desolation and vastation in man, 5360. In some of his other works 
 the author applies the term to the Lord's voluntary state of humiliation, 
 or the unclothing of the humanity. See Lord. 
 
 EXISTENCE, ExisTERE [existentia, existere']. There is no such 
 thing in nature as an independent existence and subsistence, 3627, tV/. 
 3628. There is nothing but what exists and subsists from something 
 prior to itself, and this even to the first ; consequently everything that 
 is exists by a spiritual medium from the Lord, and receives influx ac- 
 cordingly, 4523, 4524, 6040, 6056. The prior flows into the poste- 
 rior, and this successively ; thus all the interiors exist in the ultimate 
 in their own order, 6451. The successive formations are separate 
 though not independent, 6465. Without a knowledge of this order of 
 subsistence and existence no one can understand the internal man and 
 its existence after the death of the body, 6465. Subsistence is perpe- 
 tual existence ; thus, preservation and all production in each world, the 
 spiritual and the natural, is perpetual creation, 3648. Existere differs 
 
 I 
 
 from esse as the sensitive life of the body from the soul, and as an 
 effect from its cause, 2621 ; also as time differs from space, 3938 ; and 
 as the understanding from the will, 9282. See Esse. 
 EXISTERE. See Existence, Esse. 
 EXPAND, tOy [expandere]. See Expanse, to Dilate. 
 EXPANSE [expamio']. The internal man, or heaven, is called 
 an expanse; hence mention is made of expanding the earth and stretch- 
 ing out the heavens, 24, 25 ; also of the waters over the expanse, and 
 the waters under the expanse, by which are signified knowledges, inter- 
 nal and external, 24 ; also of the greater and lesser lights placed in 
 the expanse, by which are signified love and faith, 30. To expand or 
 stretch out, is to make or create from divine power; hence it denotes 
 omnipotence, by which heaven is amplified and filled with life and 
 wisdom, 7673, 8043. To stretch out the heavens like a curtain is to 
 amplify heaven by the influx of divine truth, 9595. See to Dilate. 
 To extend and expand the tabernacle by means of the curtains, has the 
 same signification as to extend the heavens and expand the earth; 
 namely, the regeneration of man by forming a new intellectual part 
 wherein is a new will, 9596. See Extension. 
 
 EXPEL, tOy Cast out, to, [expellere, ejicere]. To be cast out of 
 the garden of Eden signifies the being deprived of all intelligence and 
 wisdom, 305. To be cast out from the faces of the ground signifies 
 the being separated from every truth of the church, 386. To cast out 
 signifies to exterminate, ill. by the case of Hagar and her son Ishmael, 
 who were ejected from the house of Abraham, 2657. To expel them, 
 signifies the flying or shunning of such things, 7189, 7768, 9332, 
 9333, because that is expelled which is contrary to the will and its 
 affections, 7670. To expel signifies to be removed, 7980, 9333, 10,638. 
 It signifies the being cast down and destroyed, 8295. The expulsion 
 from Paradise signifies the closing up of the intelligence and wisdom of 
 the internal man, 9960. To expel the Canaanites, &c., from thy faces, 
 signifies the removal of evils from the interiors, or from the will and 
 understanding, 10,638. To expel when predicated of man signifies re- 
 moval, because evils cannot be expelled from him, 10,674, and citations, 
 10,057. But that it was otherwise in the case of the Lord, with whom 
 they were not removed, but actually expelled or cast out, 10,057. 
 
 EXPIATION. The Lord's expiation or propitiation is protection 
 from the overflowing of evil, 645. The separation of evil by good 
 from the Lord, was represented by the expiation effected by the sin- 
 offering, 3400. Expiation by blood signifies the holy proceeding of the 
 Lord's divine human, 4735 ; thus purification from evils by the truths 
 of faith, derived from the good of love, 10,208. The process of expia- 
 tion when Aaron entered into the holy of holies (Levit. xvi.), repre- 
 sents the regeneration of man, to his attaining a celestial state ; and 
 the Lord's glorification, 9670. By expiation is meant deliverance from 
 damnation, and hence the pardoning and cleansing of sin, 9076 ; the 
 same by propitiation, 9506. How false the doctrine of expiation as 
 commonly received is, ill, and sh. 9937. All expiation effected by 
 washing, burnt-offerings, and sacrifices, represented the purification of 
 the heart from evils and falses, thus regeneration, 9959, 9990, especi- 
 ally 10,042, 10,208, 10,210. Expiation by the removal of evils and 
 falses involves the implantation of good and truth, 10,127 ; the all of 
 
178 
 
 EXT 
 
 I If 
 
 faith and love being from the Lord, and nothing from man, 10,220. 
 See Propitiation, Redemption. . . /. u 
 
 EXPLORATION. Before the initiation and conjunction of truth 
 with good a most exquisite exploration takes place, which is done by 
 the medium of spirits and angels, 3110. It consists in an exquisite 
 weighing or libration, to prevent the least minimum of the false being 
 conjoined to good, or of truth to evil, 3116. If this were not done 
 man would eternally perish, 3 1 1 fi. It is an exploration as to innocence 
 and charity in truth, and as to its origin, 3110, 3125. Being recalled 
 out of its natural forms, truth is conjoined with good in the midway, 
 which is the rational, 3128. See Initiation, Conjunction. The 
 visitation which precedes judgment at the end of a church is explora- 
 tion, 2242. He who would know the quality of his life should ex- 
 plore the ends which he regards, 1909, 379G ; the particular charac- 
 teristics he ought to look for, 1680, 3796. But no one can explore 
 himself unless he knows what the good of love to God and his neigh- 
 bour is, and what truth ; and what the evil of the love of self and the 
 world is, and what its false, 7178. The doctrinals of the church are 
 not to be believed because the ministers of the church teach them, but 
 they are to be explored by illustration from the Word, 6047, and the end 
 of 5432. See Spies. It is impossible to explore the mysteries of faith 
 by scientifics, 233, 1475. Concerning certain spirits who are in the cupi- 
 dity of exploring and chastising others, 5381-— 5384, compare 10,153. 
 
 EXPRESSIONS [expressiones]. How the affections treated of in 
 the internal sense fall into natural expressions, as the aversion of 
 the good from evil into expressions of hate, 3605. It is usual, espe- 
 cially in the Prophets, to describe a state by two similar expressions, 
 but the one involves the common idea, the other something deter- 
 minate therein, 2212. One involves what is celestial, thus good; 
 the other what is spiritual, thus truth, which together represent the 
 divine marriage, 3880. Accordingly the one has relation to the will, 
 the other to the understanding, 4691, 5502, 7711, between which there 
 is a perpetual inherence and involution, or kind of marriage, carried on, 
 590. See Language. 
 
 EXPULSION. See to Expel. 
 
 EXTEND, to, [extendere]. See Extension, to Dilate. 
 
 EXTENSION. See Expanse. How foolish it is to deny sub- 
 stance and extension to spirit, for thus place is denied to it, and conse- 
 quently the possibility of its being in the body, 444, 446. Extension 
 and gravity do not exist in heaven, but only their appearances originat- 
 ing from states of good and truth in the superior heaven, 5658. The 
 extension of the sphere of perception, or its limits, is proportionate to 
 opposites ; thus the degree of felicity experienced by man is propor- 
 tionate to his previous experience of the contrary, 2694. Thought dif- 
 fuses itself into the societies of spirits and angels round about, and the 
 faculty of understanding and perceiving is according to that extension, 
 6599, 6611. This extension or nexus, however, is by influx from the 
 societies, not to them, 6600, compare 8794, 9962. The extension of 
 divine influx is denoted by Jehovah's looking, 8212. The extension of 
 heaven, or of its spheres, is to the limit of every one's good, 8794. 
 The sphere of every one's Ufe has extension either into societies of the 
 angels or societies of hell, according to the quantity and quality of good 
 
 EXT 
 
 179 
 
 i 
 
 or evil with man, 8794, see above, 6599, 6600. There is an extension 
 of the all of love and the all of faith from society to society in heaven, 
 also from one heaven into another, and from heaven to man, 996 1! 
 The extension of good and truth described by breaking forth to the 
 west and the east, 3708. The extension of truths from good by be- 
 coming a great multitude in the midst of the earth, 6285. Such exten- 
 sion is according to the quantity and quality of good, and is manifested 
 by spheres, 8063. The boundaries of Canaan, from the border of 
 Egypt on one side to Tyre and Zidon on the other, denotes extension 
 from scientific truths to interior truths ; its other boundaries the ex- 
 tension of good, 9340, and citations. The etxension of the sensual 
 part of man, signified by the grate of network about the altar, is from 
 the head to the loins, 9731, compare 9348. Every man has his own 
 particular measure or state, and the limit and degree of its extension are 
 manifest in the other life, 7984. As to the extension or stretching out 
 of the hands, see Hand. 
 
 EXTERNAL, Exterior.— 1. Universally. Nothing can exist in 
 exteriors but what is produced from interiors, 994. How one thing is re- 
 latively exterior to another in all degrees, 3084. The distinction between 
 interiors and exteriors is such that the exteriors are not necessary to 
 the existence of the interiors ; the doctrine of degrees illustrated, 3691 . 
 See Degree. Exteriors are images and forms composed of myriads of 
 internal things which appear as one, 3855, compare 3695. Being fur- 
 ther from the divine, who is within the inmost of all, they are respec- 
 tively inordinate, and more exposed to contingencies, 3855. They are 
 continually arranged and disposed into order from the inmost, 5897, 
 compare 5396, (duplicate number). There is no influx from exteriors 
 to interiors, but always the contrary, notwithstanding appearances, 
 which are fallacies of the senses, 5119, 6322. The external lives from 
 the internal, and the internal is in it as its adequate form, whence it is 
 able to act according to the influx which itself receives from the divine; 
 in other words, the internal clothes itself with such things in the exter'- 
 nal as may enable it, in that inferior sphere, to produce effect, 6275, 
 6284, ill, 6299. Influx is continued from within to the very ultimates 
 of order, where it presents the appearance as if life were in ultimates 
 or externals ; but it is only the common life and subsistence of innu- 
 merable things flowing in from interiors, and hence, compared with in- 
 tenor life, it exists in obscurity, 6451, 6454. It comes into clearness 
 in proportion as it is reduced to compliance and correspondence with 
 the interiors, 6454. The external ought to be in such subordination 
 and correspondence, 5427, 5477, 5947. The communication and cor- 
 respondence IS preserved by a transit as of fibres constituting the exter- 
 nal the receptacle of the internal, 8603. Thus, the external is held in 
 Its connection and form by the internal which subsists in it with all its 
 substances and forces, but not continuously, 6465. Goods and truths 
 in ultimates are as belts which contain and strengthen all the interiors 
 in one connection, ill. and sh. 9828. The interiors not only flow into 
 ultimates, but they are present in ultimates in their true order and con- 
 nection, illustrated by end, cause, and effect, 9824, and by the Word, 
 «c., 10,614. See End. The conservation of the whole depends on 
 the state of the ultimate in which the interiors find their strength and 
 potency, dl. and *A., 9836. It is the inmost or supreme, by means of 
 
 n 2 
 

 180 
 
 EXT 
 
 the lowest, which contains all the interiors, which are intermediates, m 
 their connection and form, ill, md sh, 10,044, compare 9499. The 
 ultimates or external in which interiors rest compared with the skin, 
 9216. The external is as the effect, the internal as the efficient cause, 
 ill. 94/3. Things are less perfect in proportion as they proceed to ex- 
 ternals, 9666; the last and the first are contained together, 4901. 
 The last or ultimate signifies the whole and every part, 10,044. The 
 first and the last, or the inmost and the extreme, signify the whole, 
 ill, and sh. 10,329, 10,335. 
 
 2. In respect to man. The internal and external man are not what 
 the learned commonly suppose, but all the goods and truths which are of 
 the Lord compose the former, and the whole sensual man, without regard 
 to his being in a material body, the latter, 978. The internal consists 
 of goods and truths from the Lord ; the interior, of the rational part ; 
 and the external, of the affections of good and the scientifics of the 
 memory, lOlf), 1889. The external man consists of three parts, the 
 rational which is interior and is the means of uniting the external and 
 the internal, the scientific which is exterior, and the sensual, which is 
 outmost, 1589. What is commonly regarded as the external man is 
 only the corporeal part ; it consists properly of the scientifics of the 
 memory and the affections of the love, with all the sensual and pleasur- 
 able means of their enjoyment in the spirit itself, 1718, 4659, 5884. 
 These affections and pleasures illustrated from the animals and creep- 
 ing things which correspond thereto, 994, 995. The external man is 
 formed to be a recipient of the particulars and singulars of the internal 
 which flow in as the organical vessels of the external are opened, 1563. 
 The means of opening such vessels are the scientifics and knowledges 
 of the understanding, and the pleasures and delights of the will, 1563. 
 See Scientifics. Among these affections and knowledges of the ex- 
 ternal man are things which agree and things which disagree with the 
 internal, 1563, ill, 1568. With the external man all is natural, for it 
 is the same as the natural man, and hence it can never be united to the 
 internal except apparently by influx from the Lord, 1577. The exter- 
 nal is separated from the internal by evil cupidities and false persua- 
 sions, that is to say, good and truth are thus separated, so that they 
 can only flow in remotely, 1587, 1594. The beauty of the external 
 man could it be united to the internal, would be ineffable, 1590 ; and 
 how base it is in consequence of being disjoined, 1598. The inverted 
 forms which occasion this disjunction could never be restored by the 
 immediate influx of good and truth from the Lord, hence the inverted 
 vray of the senses is provided, and man is made rational miraculously 
 by their agency, 1 902. The external man is nothing but an instru- 
 mental organism, which accepts its life from the internal, and then ap- 
 pears as if it had hfe itself, 1603. The internal and external are 
 equally one man, 1999, 2018. The medium between the internal and 
 external is the rational man, which is the interior of the natural submit- 
 ting to the divine influx, 1702, 1707, 1732, 1889, compare 1589, 1940. 
 The external sight, properly considered, is only the sight of the spirit 
 produced among outward objects, in order that it may reflect therefrom 
 upon interior things, thus that man may see internals from externals, 
 1806, 1807, compare 1914, 1953. The internal can see all things 
 that are in the external, but not contrariwise, unless there be a medium ; 
 
 
 EXT 
 
 181 
 
 still less if there be not correspondence, and by correspondence con- 
 junction, til, 5427, 5428, 5477, 9128. The affection of sciences, by 
 which as a mother the rational man is born is the life of the exterior 
 man, 2675. Order requires that the natural or external man, which is 
 wise from the ight of the world, should serve the spiritual, which is 
 7u^ o?i^ the light of heaven, but this order has been inverted by the 
 tall, 3 1 67. On account of this order the external is called a servant, and 
 
 *i ?i Q fnTi^^'^mu"''.^^'^ ^^ servants in the Word, the internal a Lord, 
 171^, 10,471. The internal or spiritual man is formed to the image of 
 heaven, the external or natural man to the image of the world, 3628 
 4a23, 4524, 6013, 6057, 9279, 9706, 10,156, 10,429, 10,472. The 
 case illustrated by the correspondence of interior and exterior forces 
 m he body, 3628, 4523. External things are adequate and adapted 
 to the body internal to the spirit, 24/6, 10,174. On this account 
 man was called by the ancients a microcosm or little world, 4523 Bv 
 man the spiritual world actually flows into the natural world, so that 
 he may, if he attend thereto, sensibly perceive it, 6057, 10,472. 
 Heaven flows into the external man by means of the internal, 4963, 
 1U,4«4. All influx IS from the internal into the external, the natural 
 
 ^foo 'I? ''^''® '" "^^^^^ ®P^"^"^1 ^"^"^ terminates, 5119, 5651, 
 .^ '\ ?^® . externals of man are formed that they may serve 
 
 ^7fi«^ ^n^i'^o^'i^^.^ ^"'^^'''^^ '"^^ ^^'"^^^^ ^^ ^"bject to the internal, 
 5786 0947, 6275, 6284, 6299, 9216, 9828. Left to itself, the ex' 
 ternalman is completely opposed to the internal, 3913, 3928; and 
 man at this day is immersed in the external, or body, 5649. The ex- 
 ternal is so opposed to the internal that none of the truths of faith 
 are believed while it dominates ; enumeration of the sensual fallacies 
 which occasion this darkness, more especially with those who are in 
 the love of self and the world, 5084. Hence, man ought not to allow 
 himself any freedom from the proprium, in order that he may accept 
 celestia freedom from the Lord, and that the internal may act in the 
 external as m its subject, 5786. The external man is created for the 
 world, only that it may be subject to the internal which is created for 
 heaven, 10,396. The externals of man are opened by degrees, by the 
 operation of the world upon him from infancy to adult age ; the contrast 
 with the operation of heaven, which opens his internals, 9279, 10,156 
 
 It is only an appearance that the external man thinks, for all intel- 
 ligence is in the light of heaven, consequently in the internal man, 
 which thinks in the external, 3679. The mode of thought in the ex- 
 Q^if°n ^^"^ ^^ different according as it corresponds with the internal, 
 36/9; compare 9/02, 9703, and see Thought. The rational is the 
 mternal man, the natural the external; but the latter has an internal 
 
 !^^n^\1?o .?oT' *^ ^^'^^^' ^293, 3294, 5649; particularly 3793, 
 4.5/0, 51 18, 5126, 5497. See Natural. Angels as well as men are 
 relatively external and internal, and this in each of the three heavens, 
 4280; compare 5649. The societies of spirits and angels to which ex- 
 ternals correspond, are for the most part from this earth, but they make 
 one with those to which internals correspond, in like manner^ as the 
 external man and the internal make one with the regenerate, 4330. 
 1 he inhabitants of this earth are external-sensual ; how they infest those 
 Who are internal-sensual, and combat with them, 4330. What it is to 
 be m externals only, illustrated by the posterity of Jacob, who could 
 
182 
 
 EXT 
 
 entertain nothing but an evil opinion and intention concerning the truth 
 and eood of the internal man, 4281, 4293, 4307, 4429, 4433, 44o9. 
 4865—4868, 4899, 4903; and citations 9320, 9380, 10,396, 10.692. 
 The reasons of their immersion in externals and thus of the separation 
 of heaven from them, and the same with many Christians, especially 
 the more intelligent, 10,492. See Jews. Those who are in externals 
 only, whatever ingenuity they may possess in regard to the things ot 
 civil hfe, or in matters of learning, have no faith in anything but what 
 is sensual, 4464. External truths, and those who are in external truths 
 only, are weak and wavering; but they who are in internal truths at the 
 same time, are firm and discriminate, ilL 3820. The external man is 
 so distinct from the internal, that the latter can live a perfect h^ with- 
 out it, as it does when the body is separated by death, 5883. The ex- 
 ternal must exist before the internal, because all progression is from 
 exteriors to interiors, as from scientifics to intellectual truths, the exte- 
 rior serving as a plane of the interiors, 5906. As the internal and 
 heaven are together, so the hells are in externals, and the external man 
 is necessarily in hell, until he becomes spiritual by regeneration, 6322, 
 10,156, 10,489. The hells are opened to man according to the exi- 
 gency and necessity of his external loves, 10,483. The external man 
 is in the form of hell, even as to the scientifics of his memory, until 
 they are disposed by the Lord in the form of heaven, 5700. In conse- 
 quence of the regeneration of the external being necessary, to be in 
 externals is to be in a state of labour and combat, 92/8. The form of 
 heaven may be simulated in externals when the internals are evil, which 
 is the ground of the commandment not to make the likeness of any- 
 thing. &c., 8869, 8870. The appearance of truth in externals which 
 are internally denied, signified by the pictured images of the Chaldeans, 
 9828. The studious imitation of divine things in externals further 
 illustrated by the phantasmagoria of celestial scenes, palaces, &c., 
 amongst infernal spirits, 10,284, 10,286. Seriatim passages contain- 
 jno- a summary view of the external and internal man in apposition with 
 ea?h other, 9701—9709, 9796-9803. See Man. The darkness in 
 which the external live, their selfish and woridly loves, their terrestrial 
 and corporeal ideas of all things, 10,134, 10,396, 10,400, 10,407, 
 10,411, 10,412, 10,422, 10,429, 10,472, 10,582. As to the external 
 man of the Lord as an image of the three heavens, and the image of 
 the heavens in man, 1590, 6013. See Lord. 
 
 3. In respect to worship, the church, ^c. The church is necessa- 
 rily both internal and external, because man is such, 1083. Before re- 
 generation he is led by the externals of the church to internals, and 
 after he becomes regenerate all the things of the internal man are 
 terminated in externals, 1083. External worship without internal is 
 only a fooUsh babbling, and often conceals the most abominable wicked- 
 ness, 1094, 1102. There are two classes of men who are in external 
 worship, namely, such as have charity and conscience, whose external 
 worship is therefore imbued with internal, and such as make worship 
 consist wholly in externals; the latter are signified by Ham and Canaan, 
 1083, 1098, 1200. All external or ritual worship corresponds with in- 
 ternal worship in the case of those who are in charity, 1 100, 1 151, 1 153. 
 Those who live in charity without knowing anything of the internal 
 man, constitute the external church, 1100, 6587. To suppose there 
 
 EXT 
 
 183 
 
 can be no true worship without the outward form, is to make worship 
 consist in externals; illustrated by the rise of Babylon in the person of 
 Nimrod, 1175. Such worship becomes more profane, the more those 
 who practise it are principled in the love of self and the world, 1 182, 
 
 1326. See Babel. All external worship is the formal of essential 
 worship, which consists in profound adoration and humiliation of heart 
 before the Lord, and in charity towards the neighbour, 1175, 1153. 
 Man while he is in the world ought also to be in external worship, be- 
 cause he is thus imbued with knowledges, and a state of sanctity is 
 induced upon him calculated to prepare him for the reception of influx 
 from heaven, 1618. Unless the life after death is believed in, worship 
 can only be external, 1200. External worship without internal is worse 
 than no church, for it is idolatry, 1242. The differences of external 
 worship and even of doctrines, does not hinder the church being one, 
 because internal worship or love and charity are always one, 809, 1083, 
 1285, 1316, 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3445, 3451, 
 3452, 6269, 6272. The external church is the procurator or adminis- 
 trator of the internal, and like the external man is nothing but a dead 
 body unless the internal vivify it, 1795. External worship was insti- 
 tuted as a means of preventing the profanation of internal things, 308, 
 
 1327, 1328. The most ancient church had no external worship, nor 
 could they have had it unless their internals had been closed, 4493. 
 The externals of the ancient church were representative, because they 
 corresponded with internal worship; not so in the case of the Jewish 
 church, 4288, 4680. As to internals, the Christian church is the same 
 as the ancient church and the Jewish, but it differs in externals, 1063, 
 3478, 4772. Churches and societies, and individuals in societies, ne- 
 cessarily differ as to truths and externals, but they become one in willing 
 and doing good, 3451. The affection of charity which seeks the good 
 of others without the thought of reward, is the internal of the church ; 
 to will and do such good from the truth, that is, because it is com- 
 manded in the Word, is the external, 6299, ill. 9404. The chief ritual 
 of the Christian church was instituted because the greatest part of man- 
 kind are in external worship, 2165, 4700. The church may be with a 
 nation where it is instituted in externals, but it is not in them, nor 
 they m it, unless they are internally in the church, 4899. Before the 
 coming of the Lord men were led away from the loves of self and the 
 worid, thus into the church internally, by externals which were repre- 
 sentative, but these were abolished by the Lord and the internals 
 themselves made known, 4904. In place of all the externals which 
 were thus abolished, the two memorials of baptism and the holy supper 
 were appointed, 4904. With those who assist at the holy supper in a 
 state of holy thought, there is an influx of the good of love and charity 
 which conjoins them with heaven, even though they do not understand 
 its signification, 6789. See Supper. But there is no personal con- 
 junction bv means of externals, not even by the externals of the Word 
 separate from internals, ilL 9379, 9380. Divine truth is eminently 
 
 A ^° I external form, because it contains all the interiors in their 
 order, thus the external is holy by reason of the internal, and more 
 eminently so because good and truth are in their strength and power in 
 ultimates ill and sh. 9824, 9836. Truths are relatively in externals, 
 good in the internal, ill. 7910. Hence external things in the heavens 
 
181 
 
 EXT 
 
 and also with man correspond to truths, ill, and sh. 9959. The exter- 
 nal of the Word, of the church, and of worship separate from the in- 
 ternal, was represented by the apostacy of Aaron and the sons of Israel 
 when Moses was absent, 10,397, 10,422, 10,683. Moses represented 
 the external as receptive of the internal, thus the external with the 
 Divine in it, 10,607, 10,614, 10,627. The external sense of the Word 
 is like a table or plane in which is written the internal sense; hence the 
 external sense could be changed and adapted to the state of the Jewish 
 people, while the interior writing or Word of God continued the same, 
 ill, and sh. 10,453, 10,603, 10,604. By this change, the genuine ex- 
 ternal sense was destroyed, 10,461. The Jews also were not in genuine 
 externals, but remote from them, 10,545, 10,548—10,552. They who 
 are in externals, who love themselves above all things, worship them- 
 selves instead of God, for they look downwards and outwards to their 
 own loves, 10,407, 10,412,10,422. To be in externals is to worship 
 externals as holy without the acknowledgment and love of God, 10,602. 
 Whether it be called the external of worship and the church, or hell, it 
 is the same thing, for they who are in external worship without internal 
 are in the loves of self and the world, and these loves are from hell, 
 10,546. They who are in the internal of the Word, of the church, and 
 of worship, love to do the truth for the sake of the truth from internal 
 affection, thus from spiritual affection; they who are in the correspond- 
 ing externals, love the truth for the sake of the truth from external or 
 natural affection; they who are in separate externals love the truth on 
 account of the advantages they derive from it, 10,683. They who are 
 in externals separate from internals, have the truth of faith in obscurity, 
 and are in falses of faith originating from their material, terrestrial, and 
 corporeal ideas, believing the Word everywhere according to the letter, 
 and not according to its interior sense, thus without doctrine, 10,582. 
 All instruction and doctrine, indeed, is given by the external of the 
 Word, because it contains all the interiors, but only to those who are 
 in illustration when they read the Word, for then light from heaven 
 flows into them by the internal sense, 10,548. See Worship, Church, 
 Doctrine, Word. 
 
 EXTREME, Extremity [extremay extremitaa]. The end or ex- 
 tremity, called also the circuit or border, is where the representation 
 expires ; it denotes a little, 2936. It also denotes what is more exterior, 
 as the body, in the midst of which is the soul, 2973. See Midst. 
 The extremes of divine order and influx are in the gestures, actions, 
 looks, and sensations of the human body, 3632. The extremes of the 
 natural man are the sensual things in which the natural mind terminates, 
 and which are of two kinds, voluntaiy and intellectual, 4009, 5077, 
 5078, 5081, 5084, 5089, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 
 6201, 6310—6318, 6564, 6598, 6612, 6622, 6844, 6845, 6948, 6949, 
 7442, 7643, 7645, 7693, 9212, 9216, 9331. See Sense. From one 
 end or extreme of heaven to the other end or extreme denotes the church 
 internal and external, 4060. The end of days denotes the last state, in 
 which truths and goods in general are together when in their order, 
 6337. From end to end denotes extension through the whole, 6147 ; 
 thus, from the beginning or first end to the last, sh, 9666. Extremity 
 is predicated of good, length of truth, 9666. From extremity to extre- 
 mity denotes all things and every where, 9666, 8613, 9836, 9886, 9887, 
 
 EYE 
 
 185 
 
 
 9890. The two ends of the mercy-seat over which the cherubim were 
 expanded signify celestial and spiritual good, 95 1 1 . The extremities of 
 a superior degree are the intermediates with respect to a lower, 8796. 
 See Medium, Extension. The extremities of the human body, which 
 are the hands and feet, signify the whole man, 10,044, 10,241. 
 
 EYE [oculu8.'] Properly speaking, the eye is nothing but the sight 
 of the spint produced to externals, 1806. The natural eye could never 
 discern any object except by influx from interior sight, thus it is not the 
 eye but the spirit that sees, 1954, 3679. It denotes the interior sight 
 or understandmg, 2148, 2701 ; consequently, perception, advertence, 
 and many thmgs that are predicable of interior sight, 5304. The eves 
 bemg opened denotes knowledge and acknowledgment from an internal 
 dictate, 212, 9266. See Dictate. To see, is to acknowledge, to un- 
 derstand, to have faith, 897, 1584, 1806, 1807, 2150, 2325, 2701. 
 2807, 3764, 3863, 3869, 4567, 4723, 5114, 5286, 5400, 6032, 6249. 
 6256, 6805, 8688, 9128, 9266. See to See. To lift up the eyes is 
 to see and perceive interior things, interiors being denoted by what is 
 high or superior, 2148. In the case of the Lord it signifies divine 
 thought and intuition, 2789, 2829. In the case of the external man, 
 illumination, 1584, 2150. To lift up the eyes and see signifies thought 
 and intention, 3198, 3202, 4339 ; consequently perception, 4083. The 
 imperative form, lift up thine eyes and see, denotes advertence from the 
 propnum, 4086. To lift up the eves therefore denotes reflection, for 
 to advert is to intend intellectual sight, 5684. It denotes intuition, 
 perception, and thought, 8160. In the eyes or sight of any one, signi- 
 fies before the rational mind, 2403 ; in the supreme sense, before omni- 
 science, 2572. It denotes the apperception of the quahty, 3529, 3827. 
 Thus, what appears to the understanding, 2975, 5484, 7331. God is 
 said to open the eyes when he illustrates the interior sight or under- 
 standing by influx into the rational mind, 2701. To have eyes and not 
 to see is not to will to understand and believe, 2701. He whose life 
 and will are only exterior sees nothing but darkness in internal things ; 
 his internal eye or understanding being so formed that it opens when he 
 looks downwards, and closes when he looks upwards, 3438. Weak- 
 eyed signifies feebleness and indecision of the understanding, which is 
 characteristic of those who are in external truths, 3820. As things 
 heard are seen interiorly, hearing as well as sight denotes what is un- 
 derstood, but the sight affects the intellectual part only, hearing the will 
 and the intellect, 3869. In the supreme sense the ear denotes Provi- 
 dence, the eye foresight, sh, 3869 ; compare 8688 ; seriatim passages 
 on the eye and on light, and their correspondence, 4403 — 4420, 4523 
 —-4533. The spirits who correspond to the eyes are intelligent and 
 wise, 4403. The heavens in which paradisiacal scenes are represented 
 correspond to the chamber of the eye, and such scenes originate in the 
 discourse of the superior angels concerning intellectual truth, 4528. 
 The sense of sight corresponds to the affection of understanding and 
 growing wise, 4404—4406. The affections are representatively effigied 
 in the face, the more interior affections in the eyes, which sparkle with 
 light according to the affection of the thought, 4407. As the sight of 
 the eye corresponds to intellectual sight, it corresponds also to truths, 
 4409, 4526. In consequence of distinct influx into the two hemispheres 
 of the brain, the sight of the left eye corresponds to the truths of faith. 
 
186 
 
 FAC 
 
 that of the right eye to the goods of faith, 4410, ah, 2701 ; and in the 
 opposite sense, 8910: see below, 6923. The humours and tunics of 
 the eye have also a distinct correspondence, and with a difference in 
 respect to each of the three heavens, 4411. The author's experience 
 by means of influx, 4412. The ear is formed correspondently to the 
 modifications of the air and of sound, the eye to the modifications of 
 ether and light, 4523, 6057. The sight of the eye corresponds to in- 
 tellectual sight and to the goods and truths of faith, because the light 
 of the world corresponds to the light of heaven, which flows into it by 
 the human understanding, 4526. The eye, or rather its sight, cor- 
 responds more especially to those societies in the other life which are in 
 paradisiacal appearances ; some of those heavens described, 4528, and 
 citations; compare 441 1, 9577. The left eye corresponds to the know- 
 ledge of abstract or intellectual things, the right eye to such as are of 
 wisdom, 6923; compare 4327. The four beasts full of eyes before and 
 behind, signify intellectual truths from the divine in heaven, and their 
 conjunction with the voluntary part, 5313. To set the eye on any one 
 denotes communication and influx, 5810. To put the hand upon the 
 eyes of one dying, signifies to vivify, for it is hereby understood that 
 the external sensuals are closed and the internal opened, thus, that ele- 
 vation and vivification are effected, 6008. The external sensuals are 
 formed correspondently with universal nature, the internal to the image 
 of heaven, 6059. The internal eye sees from the light of heaven and 
 scans the natural man, as the eye of the body regards outward objects, 
 6068. Spirits can only be seen by the internal eye, which, for many 
 reasons, is not opened at this day while man is yet in the body, 5849, 
 9577. The eyes being dim signifies obscurity of apperception, 6256. 
 The eyes red with wine denotes the intellectual part nothing but good ; 
 in the supreme sense, the internal human, 6379. Before the eyes of 
 the Lord denotes a life of faith in him, for where the goods and truths 
 of faith and of love are, the Lord is present, 8361, 10,569. Jehovah 
 descending in the sight [arf oculos] of all the people, denotes his influx 
 into the understanding, thus the perception of faith and illustration, 
 8792. Their eye not sparing the sons (Isaiah xiii. 18) denotes that 
 those who understand truths extinguish them, 8902. As the eye denotes 
 the understanding, it denotes both the truths and the falses of faith ; 
 the law of retaliation explained, * eye for eye,' 905 1 ; and the law for 
 injuring the eye of a man-servant or maid-servant, 9058 — 9061. To 
 find grace in the eyes of Jehovah is to be received, 10,563, 10,569. 
 When predicated of men who receive the divine of the Lord, the eye 
 signifies the understanding and faith, or truth as received in the under- 
 standing; thus the understanding and faith in illustration, 10,569. 
 When predicated of the Lord, it signifies his divine presence in the 
 truths of faith and the goods of love, 10,569. See to See, Vision. 
 
 F. 
 
 FACE [fades], 1. The faces or face signifies the interiors, be- 
 cause the interiors of the mind manifest themselves by the face, 358, 
 1933, 1999, 2219, 2327, 2434, 3527, 3573, 4066, 4299, 4396, 4796, 
 4866, 5100, 5565, 5585, 5695, 6848, 6849, 9306, 9546. With those 
 
 FAC 
 
 187 
 
 who do not simulate, the rational or spiritual life manifests itself by the 
 face, as to good by a certain fire of life, and as to truth by its light, 
 3527. The good is manifested by the blood and its redness, the truth 
 by the form thence resulting and its fairness, 3527. The natural mind 
 as to good is manifested by the hair, as to truth by the scales, 3527. 
 As the face manifests the natural mind, so the latter ought to manifest 
 the rational, 3573, see below, 5118, 5165. The face denotes the state 
 of thought or the state of affection, for it is nothing but the representa- 
 tive image of the affections and thoughts thence derived, 4066, 5102. 
 In the most ancient times the face acted in unity with the interiors, 
 and those who simulated were cast out of society as devils, 3573. The 
 proximate cause of this state was the involuntary sense of the cerebel- 
 lum showing itself in the face by fibres derived therefrom ; these were 
 supplanted in course of time by fibres from the cerebrum, and governed 
 by them, 4326. The face in general corresponds to all the interiors, 
 both evil and good, and also as to the will and understanding, 2219, 
 4796. With the angels, all the interior affections shine forth from the 
 face, insomuch that the face is their external form and representative 
 image, 4796. Changes of the state of the affections appear in the faces 
 of the angels according to the societies into which they come, but the 
 genuine faces are still recognizable, 4797. Such changes were mani- 
 fested to the author from one limit of the affections to the other, rang- 
 ing also from infancy to adult age, 4797, 6^04. It was hereby shown 
 that man is truly human in so far as the expression of infancy is retained 
 to adult age. and no further, 4797. The faces of evil spirits also mani- 
 fest the state of their interiors, and with what hells they communicate, 
 4798, 5717. There are spirits who have so little of spiritual life 
 remaining that they do not appear with any face when seen in the light 
 of heaven, but only with teeth, 5565 ; compare 5057. Description of 
 certain spirits from another orb, who discoursed by changes of the face, 
 principally about the lips, 4799, 5189, compare 1762. Their faces were 
 open and ingenuous, by reason that they used no simulation, 4799. 
 The inhabitants of Jupiter also discourse by the face, and their faces 
 glow with sincerity and modesty, 8242. They have an idea that the 
 face is mind in form, not body, 8243. The same idea is entertained by 
 the inhabitants of one of the earths in the starry heavens, 10,315. The 
 manner in which they discourse by the face, ex. 8247, 8248. The 
 most ancient inhabitants of this earth also held discourse by the face ; 
 concerning its superior excellence to discourse by words of speech, 
 8249. Discourse by words of speech succeeded ; and then the face was 
 changed ; the interiors of the mind were contracted and void of life ; 
 whilst the exterior was inflamed by the fire of self-love, and was ready 
 to assume pretended appearances, 8250. The inhabitants of Jupiter 
 continually keep the face directed forward, never downwards, 8372. 
 When they lie down, they turn their faces to the chamber, not to the 
 wall, 8376. See Jupiter. The face is actually contracted from within 
 by speaking and acting in contrariety to the thought and will, 4799, 
 8247. The influx of spirits into the muscles of the face demonstrated, 
 a face being effigied by their influx, &c., 3631, 4800. The faces of men 
 are seen by the angels in a form which exactly manifests their affections 
 and thoughts, and not as they appear in the body; these are the 
 genuine living faces which, when man passes out of the world, put off 
 
188 
 
 FAC 
 
 F AC 
 
 189 
 
 the material face as somewhat dead, 5102. The natural mind is as a 
 face or faces representative of the spiritual things of the internal man, 
 that is to say when they correspond together, 5118, compare 3573. 
 The faces of spirits and angels are formed according to the exterior 
 natural mind, which is an interior face, in which the intentions or ends 
 image themselves, as affections and thoughts in the face of the body, 
 5165, 5168. The face is so formed that a person may discover by it 
 what is the disposition of another towards him ; with the ancients the 
 face corresponded to the interiors, as it does with the angels, for they 
 think nothing but good, 5695. Inasmuch as affections and thoughts 
 are denoted by faces, it signifies also desires ; and hence evil with your 
 faces (or before you) denotes that there is no good in the desires, 7666, 
 compare 5102. In like manner the parts and functions of the face 
 correspond to various things of affection, as the eye to the understand- 
 ing of truth, &c., 9048. See the seriatim passages on the correspond- 
 ence of the eye and light, 4403—4421; the nostrils and smell, 4622— 
 4634; the ears and hearing, 4652 — 4660; and on the tongue and the 
 sense of taste, and the face generally, 4791 — 4805. In general terms, 
 the face signifies all the interiors of man, thus the affections, as those 
 of grace, of favour, of benevolence, of aid, and the contrary of these, 
 as inclemency, anger and revenge; hence whatsoever is in the person 
 himself and from him; on this account the word is of so wide applica- 
 tion in the original Hebrew, ill. 9306. 
 
 2. The faces of the abyss denotes the cupidities and falses in which 
 man is, 18. The faces of the waters, the knowledges of good and truth 
 remaining with him, 19. Also truths from heaven, 10,465; and in the 
 opposite sense falses, 789. The faces of the ground denotes man's state 
 when the goods and truths of faith can be inseminated, 872, 566, 90, 
 91. To be dispersed upon the faces of the earth denotes not to be 
 received and acknowledged, 1309. Hiding from the faces of Jehovah 
 denotes the evil fearing the dictate of conscience, 222. The face or 
 countenance being lifted up signifies that man is in charity; its falling, 
 that there is no charity with him, 358, 363. It was customary with 
 the ancients to fall upon their faces when they adored in token of inte- 
 rior humiliation, 1999; and also to bow with their faces to the ground, 
 2327. Truth is as the face of good, and the variations of truth by 
 which it becomes manifest are as numerous as the varieties in the 
 human countenance, 3804. The faces of the cherubim one towards the 
 other denotes the mutual intuition and conjunction of truth and good, 
 95 1 6. Haran dying on the faces of his father Terah denotes the obli- 
 teration of interior worship, and its becoming idolatrous, 1366. The 
 angels looking to the faces of Sodom, the evil interiors discovered, 
 2219, 2456. Ishmael falHng upon the faces of all his brethren (dying), 
 the end of that representation in contentions concerning truth, 3277. 
 Thamar veiling her face, that interior truths could never be discovered 
 to the Jewish nation, 4859 — 4866. Moses covering his face, that the 
 interiors of the church, of the Word, and of worship could never be 
 known to them, 10,701. Rebecca veiling herself, the appearances of 
 truth first discovered to the rational man, 3207. 
 
 3. When predicated of Jehovah or the Lord, faces or face signifies 
 mercy, peace and all good, 222, 223, 358, 387, 2434, 4369, 5585, 
 5706, 7599, 8867, 9306, 9545, 9546. Thus it denotes heaven itself. 
 
 or the Lord's presence with men and angels, who receive these gifts, 
 9545, 9546; compare 10,577. Strictly, the faces of Jehovah denotes 
 the divine love, 5585, 9212, ill, 9936; or the divine good of the divine 
 love, and the divine truth of that good, sh, 9306. In the opposite 
 sense the faces of Jehovah denotes the contrary of love, mercy, peace, 
 &c.; thus wrath and punishment, sh. 9306. The Lord lifting up his 
 face or countenance upon any one denotes that he is gifted with charity 
 from the divine affection of love, 358, 4796. To cause his face to 
 shme signifies that he has compassion; to elevate his faces, that he 
 gives peace, and all from mercy, 5585. Not to see his face, or the 
 hiding of his face, denotes that there is no compassion, thus no mercy 
 and conjunction, 5585, 5592, 5816, 5823. How it verges upon the 
 signification of faces in the opposite sense, 7599. To see the faces of 
 God, or to see God faces to faces, signifies the sustaining of the most 
 grievous temptations apparently from the divine, by approaching him 
 interiorly, 4298; ill, 4299. It is said that no one can see Jehovah 
 face to face and live, on account of the contrariety between the evils 
 and falses of man, and the holy good and truth of the Lord, 4299; 
 ill, 6849. I have seen God faces to faces, in the internal historical 
 sense, denotes that he was only representatively present, and not as he 
 is with the regenerate, 4311. The divine itself can never appear by 
 any face, but only the divine human ; hence the angel of faces denotes 
 the divine mercy in the Lord's divine human, 5585. To cover the 
 face at the sight of God signifies the interiors protected, lest the pre- 
 sence of the divine should injure them, ill. 6848, 6849. To turn 
 away the face is predicated of Jehovah, but it is man that turns him- 
 self away, not the Lord, 7599, 10,579, 223. They who are in good 
 from the Lord turn the face continually to him, 9517; ill, 10,189, 
 10,420. Over against the face or in front, when heaven is signified,' 
 denotes what is eternal, being perpetually in sight of the Lord, 9888, 
 9894. Jehovah's speaking face to face with Moses denotes the con- 
 junction of the divine internal and the divine external of the Word, 
 10,554. The face of Jehovah denotes the divine interiors of the Word' 
 of the church, and of worship, 10,567, 10,568, 10,579. The Lord in 
 heaven is the face of Jehovah, by which alone he can be seen and 
 approached, sh, 10,579. The face of Jehovah is the divine truth in 
 heaven, thus also mercy, peace, and every good, 10,579. The Lord 
 as to celestial good is denoted by the shew-bread, or bread of faces on 
 the table, 9545. 
 
 FACES OF THE WATERS [fades aquarum]. See Face (2). 
 
 FACULTY ]/acullas], Man has two distinct faculties, will and 
 understanding, 2930, 5194, 5835, 6148; ill, 9050, 9835. Originally 
 the will and the understanding made one, which was the characteristic 
 of the celestial church, but they are now separated, which is the cha- 
 ractenstic of the spiritual church, 2930, 5835. These two faculties are 
 receptivities of spiritual heat and light, which are love and wisdom or 
 good and truth, 5194, 9835. By regeneration these two faculties are 
 conjoined again, so that the regenerate are made truly men, 5835, 9050. 
 Man would have no faculty for the reception either of truth or good, 
 if the good of love did not flow in from the Lord, 6148. The faculty 
 of receiving the influx of good from the Lord is formed where it can 
 flow out again, thus in the external man, 5828, 6148. The faculty of 
 
190 
 
 F AC 
 
 F AI 
 
 191 
 
 reception is good itself, and is denoted by substance, 4105. All the 
 human faculties are included in good and innocence, for it is from inno- 
 cence that good is good, and from good that truth is truth, 2526. 
 Among the eminent faculties developed in man after his separation from 
 the body is that of perceiving the signification of representatives; and 
 also of expressing in a single moment what it would take hours to ex- 
 plain in this world, 3226. The state and faculty of becoming wise is 
 in all good, however simple, 3820, 5527, 5623. The faculty of think- 
 ing compared by the angels to the faculty in the viscera of acting ac- 
 cording to the form of the fibres, from experience, 3317. The faculty 
 of wilHng and thinking constitutes the whole life of man, for it is only 
 into these faculties that life flows, 4151. The faculty of imagination 
 and perception is duplex, for it is excitable by the light of the world 
 and the light of heaven, hence the genius and argumentative powers of 
 many who are in no illustration, because not in good, 4214. The inte- 
 rior man is in the faculty and potency of correcting the exterior, and 
 not of wiUing and thinking what the latter sees from his phantasy and 
 appetites from cupidity, 5127. The faculty of receiving truth is pro- 
 portionate to the reception of good, because the Lord flows in with 
 good and with that faculty at the same time, 5623. The faculty of 
 wide contemplation, or intuition of universal ideas, does not hinder the 
 distinct perception of particulars ; such is the common voluntary sense 
 enjoyed by the more wise, 4329, 5527. The measures of the various 
 faculties of understanding and perception are proportionate to the eleva- 
 tion of the thought above sensual things, thus to the degree of intui- 
 tion from interiors, 6598. Those who are undergoing regeneration are 
 introduced into angelic societies, and are continually acquiring a faculty 
 of more extensive and more elevated perception, 6611, 6612. See 
 Extension. With those who are not regenerating, the interiors are 
 only so far manifest as they sustain the faculty of confirming evils by 
 means of falses, ill. 7442, 9256. Every one has his measure or capa- 
 city, which can only be filled either with goods and truths, or^with 
 evils and falses ; that measure is his faculty of reception, ill, 7984. 
 Those only are in the faculty of receiving goods and truths who live a 
 life of charity, and all such are saved notwithstanding the infestations 
 and temptations to which they are subject, 8321. Charity, however, 
 is not saving on its own account, but in virtue of its yielding to divme 
 influx, which faith without charity will not, 8321. The faculty is con- 
 tained in good, but it only comes into any determinate operation by 
 truth, and when so determined it becomes an actual potency, 9643. 
 The faculty of receiving the threefold influx of heaven consists in the 
 voluntary, the intellectual, and the scientific forms of man ; the volun- 
 tary part receives celestial influx or good, the intellectual, spiritual influx 
 or truth, and the scientific, from which depend external thought and 
 imagination, closes these together, 9915; compare 978. The faculty 
 of knowing, of thinking, and of understanding is derived from intellec- 
 tual truth, which is like a light flowing in by way of the internal man, 
 and illustrating all that it meets with in the external memory, 1901 — 
 1906. This light confers upon every one the faculty of perceiving divine 
 truths in proportion as he desists from evils, 9399; compare 6598. 
 See Thought. As to the inversion of the faculties below the internal 
 man by reason of hereditary evil, 1902, 1999. See Evil (2). 
 
 FAITH Ifides-] 1. What faith is. The essence and life of faith 
 
 scientific fftith ; its next in the understanding, which is inrellectull 
 fa! h ' 30 ^ ^T?"' '^ ^hf,^-rt, which is the tth of love or ^.tg 
 in Ih. ; 1 ' """"^/^^^^ ^'? *^" ^^^ luminaries kindled by the Lord 
 
 31 Fnir T'l^T?'^'.^^"' ^"^'^ i" th^ understanding, 30 
 ^L i^ ^siiot only the knowledge and acknowledgment of allfhines 
 embraced in the doctrine of faith, but it consists especially in obedience 
 to them; thus m love to the Lord and the neighbour, 3^. The^e is 
 
 rr/^f >K^^'1V^ ^^^"g^^ ^"^^his life can only be 
 
 f nH ?]^^ I'V^l ^^' u' ^P^' ^^' ^"^ «^ ^" the science, knowledge 
 
 Ttself S.l • .r^ 'i '^*"'^' '"^ ^^ '^' ^°^ constitutes the thing 
 S44 ' tI I '' ^T^^ constituent of faith, without which it is nothin/ 
 ttt'fJu ^°7^^.^g^ f the things of faith or belief is only sdencf' 
 rLJ?v «T'''p "J «^^r^>dsment, the very principle ofVh'ch is 
 chanty, 6o4. Faith is the form of love or charity, and derives its Qua! 
 hty from the quality of the love, 668. Only to know failh is ofThp 
 memory, its acknowledgment implies rational consS which iind^^^^^^^ 
 by certain causes, and for the sake of certain ends ; br to have faith 
 s of the conscience, that is, of the Lord operating thereby 896 Fa th 
 IS the acknowledgment of the truths and goods of faith and is not 
 external but mternal, being of the Lord alone op rat ng by charity^ 
 
 lu t ^^' ^""'li ^^^ ^°'^ ^'^^ the neighbour constitute folthS' 
 the knowledge of faith is only given for the sake of hi We, 11 76 
 In the common acceptation of the term faith is all that the church 
 holds in respect to doctrine; but the eenuine tenpf snffoif^ lu 
 constitute, the internal church, flow frfm^Te ulZti^^' 77^? 
 By faith, m the Word, nothing but the love of the Lord and the neifh 
 hour IS signified, thus a life according to these principles Vl 16 All 
 
 tet Til T'^r"''^°"f '!. ^'^^ P^^^^^d to the though S no higher 
 yet all salvation and all associations in heaven are Lording to life^ and 
 such as do not convene therewith perish 2228 P«ifh io VkL 
 tion or thought of the mind conceL^g Ihe'quality ^fwe or cCT 
 
 S\K23i%'2rVh"^-^" *'^ undersLdin'g as 'char/tyt" ^e 
 rrounL ?n ;bf .; ^•^'''''J' persuasive faith, or conviction of truth 
 grounded m the propnum before man is reformed and re^enPrAfPri 
 which IS most difficult to soften and eradicate; so far as Ln% in S 
 
 Z'lm 342V" T^T/'r' ^"^^^^^^^.^^^ ^^ ^^^ truthr2682, 268t 
 
 "me fn ?h;S-of^?f:' TannoTbuVS '°^^""^' '''^.''''^' ^^^ ^-^ 
 Tu« ^. ?""" "i ine, cannot but be m a persuasive faith "^497 
 
 SSeTThrvLn'"^ '"•''"'"' ^?^^' 8148; and seriatim, 9363- 
 2504 rt^^u^ Vf^^'Sree is spiritual when grounded in good 
 
 ana Mmeon. 3863. By faith, when distinguished from charit/ is meant 
 
192 
 
 FAI 
 
 F AI 
 
 193 
 
 the truth of doctrine, like that of the Apostles* Creed for example, 
 and according to the common acceptation of the term, for saving faith 
 is believed to be the faith that men have in truths, 3868; compare 
 4690. There are few who know that faith is confidence, and among 
 those still fewer who know that faith or confidence is from charity, 
 3868. Truth and faith are expressed by the same word in the Hebrew 
 tongue ; and truth in the ancient church is the same as faith in the 
 new, 4690. To have faith spiritually is expressed in the historical 
 parts of the Word by believing or confiding in regard to natural things, 
 ill, 6970. Faith in an eminent sense is confidence, 6272, 9242. 
 Faith is an internal affection for truth and good, not for the sake 
 of doctrine, but for the sake of life, 8034. Faith insinuated exter- 
 nally, as a faith grounded in miracles or depending on authority, is 
 merely natural, and sometimes sensual ; thus it cannot be ascribed 
 to the Lord ; but if there be the truth of innocence in it, that is from 
 him, and is accepted, 8078; compare 4047, 7290. Faith is made spi- 
 ritual by the affection of truth and good, for in this case man is illus- 
 trated by the Lord according to the quality of his affection, or his end 
 in learning the truth, when he reads the Word, 8078. Faith can only 
 accord with the life ; if the life is evil, it is a faith in the false princi- 
 ples of evil, and tends to hell, thus it is a damned faith, 7778, 7766. 
 Every one who thinks rightly may know that the life of faith constitutes 
 the spiritual man, but then it must be the life of his love, 7779. Faith 
 never becomes faith until man wills the goods and uses to which it 
 leads, and from willing does them, ill. 9224. The faith that saves is 
 to believe in God, which is to know and to do, but to believe in what 
 is from God, which is to know and not to do, is not saving, 9239, 
 9243. A genuine faith or confidence cannot be had by those who are 
 not in charity, for their hearts are not towards God, but towards them- 
 selves and the world, 9240, 924 1 . The appearance of confidence and 
 faith with such at the hour of death and in sickness arises from self- 
 love and the fear of hell, 9242, 9243. All who are in celestial love 
 have confidence that they are saved by the Lord ; this faith or confi- 
 dence of theirs briefly expounded, 9244. See Love, Charity. The 
 Lord so often asked concerning faith when he healed the sick, because 
 the acknowledgment of the Lord, and that all salvation is from him, 
 is the first principle and beginning in man of life proceeding from the 
 divine, sh. 10,083. 
 
 2. Its connection with truth. The spiritual angels confirm faith by 
 intellectual, rational, and scientific truths, but they never conclude 
 from these concerning faith, 203. The celestial love which continually 
 flows in from the Lord can only be received in truths, 2046. Conscience 
 itself is formed by the truths of faith, and it is by the conscience of 
 what is true and right that man becomes regenerate, 2046. They who 
 are simple-minded, and live according to the common truths of the 
 moral law, are easily imbued with the truths of faith, if not in this 
 life, in the next, 2049. The doctrinals or knowledges of faith are 
 highly necessary to form the life of charity, insomuch that there can 
 be no life of faith without them, 2049. The truths of faith are never 
 really acknowledged as truths unless they are implanted in charity, 
 2049. It is by the truths of faith that man proceeds to conjunction 
 with the Lord, for they are the vessels into which He flows with good. 
 
 and thus gifts the man with conscience, 2063, 2189. See Vessels. 
 The good of life, or the common good of the Gentiles, is as the field 
 or ground in which the truths of faith are inseminated, 3310. Man*s 
 regeneration is effected by the insinuation of truths into the good of 
 life, and according to the quantity and quality of such truth is his 
 internal good or charity, 2189, 2190. Goods are actually born and 
 formed by the truths of faith, which enter by myriads of myriads into 
 his state as to goodness and holiness, 2190. They are saved who are 
 affected with the truths of faith for the sake of good ; the whole life 
 of faith is nothing but this, 2442. Inasmuch as the truths of faith 
 are implanted in charity while man is regenerating, it appears as if he 
 were regenerated by truth, but truths derive all their life from good, 
 2189, 2697. It is the influx of good or charity, like the genial heat 
 of the sun, which makes the truths of faith inseminated in the exter- 
 nal man flourish and multiply, 1016. The truths of faith effect en- 
 trance into the memory through some delight of the affections, other- 
 wise they are not received, 1484, 1487, 3040, 3066; ill. 3336, 4018, 
 5893. They recur to the memory as often as the affection recurs, and 
 take their place in series with many similar truths and affections, 3336, 
 5893. The affections with which truths are thus conjoined and associ- 
 ated spring from the love of the Lord and the neighbour as their foun- 
 tam-head, 4018. Unless the truths of faith are conjoined with the 
 good of the rational man they can have no life in them, ill. 3146. The 
 truths of faith cannot penetrate inwardly where there is incredulity, 
 for incredulity as it were limits and drives away truth, even when a 
 man thinks he believes, 3399. The truths of faith cannot be accepted 
 and conjoined to good except with those who are in the good of charity 
 or love, ill. 4368. They cannot be conjoined because there is not one 
 end to which they all tend, and the falses of evil always enter and sepa- 
 rate them, 5440. When conjoined by good they constitute a fraternity, 
 as represented by the sons of Israel, 5440. Not only the confidence 
 of faith, but the truths of faith are insinuated by the Lord, though it 
 appears as if they were procured by man, 5664^. They are procurable 
 by man as mere knowledge or things of the memory without such influx, 
 and hence even the worst of men can know them; but it is one thing 
 to know and another to believe, 5664^. They who receive the truths 
 of faith from the Lord intend nothing else by them but uses or exer- 
 cises of charity, 5664^. Unless the truth of faith become the good 
 of faith by willing and acting it, it is of no use, and is dissipated in 
 the other life, 5820. Scientifics and truths that are not believed are 
 rejected to the sides or ultimates, thus they are the lowest things, 
 5886. In things spiritual beginning is to be derived from the truths 
 of faith, not from scientifics ; if from the latter, man is led into falses 
 and negatives, 6047. Commencement is to be made from the doctrinals 
 of the church, then the Word is to be scrutinized from the affection 
 of knowing truth, otherwise all truth would be accepted as genuine 
 from the soil in which it is propagated, and from its birth-place, or 
 because the teachers of the several churches represented it as true ; 
 afterwards it is allowable to confirm those truths by scientifics, 6047. 
 Scientifics of every name and nature are not to be rejected, but con- 
 joined to the truths of faith, and this by the prior way of faith, in which 
 the affirmative reigns universally, 6047. See Science. The truths 
 
 o 
 
194 
 
 FAI 
 
 FAI 
 
 195 
 
 of faith effect nothing unless charity be insinuated into them by the 
 Lord; evils also are in the continual effort to falsify truths, 7342. The 
 truths of faith are falsified in essentials by holding that faith without 
 charity is saving, even at the last hour of life ; and from essential fal- 
 sifications are derived secondary falsifications which affect the neigh- 
 bour; from these, others still more remote, and so on in series, 7779. 
 The truths of faith are terminated in material ideas derived from the 
 world both with the good and the evil; but in the one case they illus- 
 trate them, and assume a beautiful form, in the other they are immersed 
 in them and deformed by them, 7506. Faith being the very initiament 
 of spiritual life, care is to be taken lest it be extinguished; hence the 
 principles of faith received by those who are not illustrated, even though 
 they may be untrue, are not to be rejected without the fullest intuition, 
 9039. The spiritual church consists of two classes, — those who are in 
 the truths of faith or doctrine only, who are signified by the servants of 
 Israel, and those who are in the affection of charity corresponding thereto, 
 signified by the freemen, 8974. They are servants who do good from 
 the obedience of faith, and not from the affection of charity, 8987, 8988, 
 899 1 . See Obedience. The same difference exists between the truths 
 of faith themselves and the good of charity, for the former are intended 
 to introduce the man of the church into the latter, thus to minister 
 and serve, 8974. They who are only in the truths of faith, and not 
 in good according to those truths, are in the ultimates of heaven, and 
 constitute the skin, 8980. Good cannot be conjoined to those who are 
 only in the truths of faith, but only occasionally adjoined as a nieans 
 of confirming such truths; illustrated by the contrast of concubinage 
 and the marriage of good and truth, 8981, 8983. Both the amend- 
 ment or the purification of man and his regeneration can only be effected 
 by the truths of faith, influx from the Lord being into what man knows ; 
 illustrated by ablutions and baptism, 9088. The life of truths or faith 
 is from good, and good has its form, thus its quality from truth, illus- 
 trated by a fibre containing the animal spirit, and a vessel in which is 
 blood, 9154, 8530. Many of the learned who were acquainted with the 
 truths of faith are in hell, while others who were not in truths, indeed, 
 who were in falses, are in heaven ; the reason is, that the former were 
 not in good, sh, 9192. Truth desires good, that is, it desires to do 
 good and be conjoined to good, ill. 9206; sh, 9207. The truths of 
 faith are all that a man knows of spiritual things, and they become 
 the goods of faith when some end or use is entertained in such know- 
 ledge; with the regenerate man the goods of faith are succeeded by 
 the goods of charity, 9230. The truths of faith are received in the 
 understanding, the good of charity in the will, ill. 9300. They re- 
 spectively make the life of the understanding and the life of the will, 
 which with the regenerate constitute one mind, 9300. The case argued 
 with those who hold that the truths of faith are simply to be believed, 
 because the natural man cannot understand them, 9300. The Lord 
 enters by the life or soul into the truths of faith; hence there is no 
 conjunction with the Lord unless the life accord with them, 9380. 
 They who possess the truths of faith only in the external memory 
 wander about in the other life among rocky places and woods; they 
 who possess them in the interior memory among cultivated hills and 
 gardens, 9841. The truths of faith when grounded in love are alive. 
 
 I 
 
 for they are what love dictates ; thus they draw their esse from love, 
 ^?1^* . 7^^y *^® affections of the life, and exist together in the order 
 of families; but there are secondary truths situated more remotely, 
 which serve for their confirmation, 9841. See Truth, Good, Rege- 
 
 NERATION. 
 
 ^ 3. Its connection with charity. Love and faith make one in the 
 mternal man, as heat and light in the external, and can never be sepa- 
 rated, 30, 34. The only life is the life of love, and the angels know 
 of no faith but the faith of love, 32. Those who are in the life of 
 love are also m faith, for faith is the proceeding of love, 34. They 
 acknowledged no faith in the most ancient church but the faith of love 
 and were even unwilling to name faith, 32, 393. After being separated 
 and thus converted into doctrine, it was preserved in order that charity 
 might be restored by it, 394—396. Charity and faith ought not only 
 to be together, but charity ought to have rule over faith, 363, 364. 
 Ihe brotherhood of charity and faith was represented by Abel and 
 
 *l"{iu ^ ^^*" ^^^ ^^^^^* ^y Manasseh and Ephraim, and by Zarah 
 and Fharez, 367. They in whom faith exists without charity are not 
 likened to brethren, but to fools, 367. Faith without charity is mere 
 knowledge, which even the devils may have, but charity is the saving 
 bond between the Lord and man, 379, 389. There is no faith without 
 charity, for charity is the goodness of faith, and acknowledgment its 
 verity, 654. There is no reality and holiness in faith unless it be the 
 offspring of charity ; for the Lord is in love or charity, and man himself 
 m faith separated therefrom, 724, 904. The operation of the Lord 
 by means of charity or conscience produces faith; hence these things 
 are inseparable, 896, 1076, 1077, 1162. In heaven all are regarded 
 from chanty and the faith thence derived, 1258. The faith of charity, 
 which IS genuine faith, conjoins man to the Lord, and thus the hea- 
 venly kingdom IS for those who are in that faith, ill. 1608. Good 
 works, charity, love to the Lord, and the Lord himself are to be under- 
 
 ^u ij"/^® ^^""^^^^ ^^°^®^ ^^^^^ ^°^^ V *^® ^^"^^ o^ ^aith» and these 
 should always be within one another, 1873. Man can never be regene- 
 rated by faith without charity, for it is the means by which his new 
 will IS formed, 989, 2046. A true faith can only proceed from the life 
 of charity, otherwise it is only the knowledge of the memory, 1 798, 
 1 799. The knowledge of the doctrinals of faith is of no account, if 
 men have not charity ; for such knowledge has respect to charity as an 
 end, 2049, 2116. Faith separate from charity is as the light of winter, 
 which produces neither flowers, fruits, nor harvest ; but faith grounded 
 in chanty is as the all-productive light of spring, 2231, 3146, 3412, 
 
 ^\^c ' i?^** ^^ ^^^^* *" *^® natural worid actually correspond to love 
 and faith in the spiritual, insomuch that their qualities and effects will 
 adniit of a strict comparison, 7082—7084, 7625, 7626. Charity and 
 laith differ from one another as good and truth, or willing well and 
 thinking well, ill, 2231. Truth is not troth without its essence, which 
 is good ; in hke manner faith is not faith without charity, 2429, 2435. 
 The truths of faith do not save, but the goods which are in the truth, 
 2261. The acknowledgment of troth cannot be given, thus neither 
 faith, unless man be in good, 2261, 2343. Faith is never given but 
 m Its life, which is love and charity, 2343, 2349. The acknowledg- 
 ment and faith of good and the Lord is never given to those who are 
 
 o 2 
 
196 
 
 FAI 
 
 in the life of evil, but only the knowledge, 2357. No one can be ad- 
 mitted into heaven by thinking only; neither do those who have only 
 thought concerning good and truth suffer themselves to be instructed, 
 because the life of evil opposes, and is not receptive, 2401. They who 
 are principled in the good of charity easily receive the truths of faith 
 in the other life, 2049. The hfe of faith consists in being affected 
 with the truths of faith for the sake of good ; hence they are saved 
 who are in faith, provided there be good in their faith, 2442. The 
 good of charity acknowledges its own truth of faith, and the truth of 
 faith its own good of charity, thus they are always correspondent to 
 each other, 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5835, 9637. 
 The end of the agreement between the state of man as to truth and 
 his state as to good is, that the truth of faith and the good of charity 
 may be conjoined, 3834, 4096, 4097, 4301, 4345, 4353, 4357, 4364, 
 4368, 5365, 5835, 7623—7627, 7752—7762, 8530. 9258, 10,555. 
 Charity is not genuine unless there be faith, nor faith unless there 
 be charity, 2839. The confidence called saving faith cannot be given 
 except in good of life, 2982, 3868, 4352, 4683, 4689, 5826, 6272, 
 6578, 9242. They who are principled in love to the Lord, thus 
 in the good of charity and the good of faith, have confidence ; with 
 others, the so-called confidence of faith is spurious, 3938, 5826, 5963, 
 6578, 7762, 8240, 9241, 9244, 9245. The conjunction of the truth 
 of faith with the good of the rational man is wrought by affection, ill, 
 3024. The fruits of faith are fruits of good, which is of love and cha- 
 rity, 3146. As light without heat produces nothing, so the truth of 
 faith produces nothing without the good of love, 3146. The spiritual, 
 not having the perception of the celestial man, parts off divine truth 
 from the rational mind, and considers that all good and truth in the 
 latter are of their own proprium ; hence they are willing that things of 
 faith should be simply believed without any rational intuition, 3394. 
 They who make faith essential, not charity, may be in the good of 
 truth, but they are not so in heaven, or conjoined to the Lord, as 
 they who are in the good of charity, 3459. They who do good from 
 faith, and not from charity, are comparatively remote from the Lord, 
 but there is some conjunction of their doctrinals with the internal sense 
 of the Word, 3463. The Word is unclosed when love to the Lord and 
 charity towards the neighbour is assumed for the essential, but it is 
 closed when faith is so assumed, 3773. The truths of faith are nothing 
 without the affection of good, ill. 3849. Faith is the external of cha- 
 rity, and charity the internal of faith, 3868. The progress of regene- 
 ration is from externals to internals, by the accession of faith to the 
 will, where it acquires life, for it is only by the new will that the Lord 
 can flow in, 3870. The truths of faith cannot be accepted or conjoined 
 to good, except with those who are in the good of charity and love, 
 ill. 4368. Unless faith be conjoined to good it either becomes no faith 
 or is conjoined to evil, whence comes profanation, 6348. Seriatim 
 passages on the conjunction of good and truth, or of charity and faith, 
 and what is man's quality when they are conjoined, and what his qua- 
 lity when they are not conjoined, 7623—7627, 7752—7762, 7814— 
 7821, 8033—8037, 8120 — 8124, and before every succeeding chapter. 
 Charity enters by an internal way into man, faith by externals, 7755, 
 7756. The conjunction of charity and faith is effected in the interior 
 
 
 FAI 
 
 197 
 
 man, where good adopts to itself truth, 7757. By this adoption faith 
 itself becomes charity, 7758. It is charity as to essence, 9783. The 
 ground of its conjunction with charity is its own quality as an internal 
 affection for truth and good, 8034. Before regeneration the life is 
 according to faith, because charity is not yet known from affection, 
 but only from doctrine ; after regeneration it is formed according to 
 the precepts of charity, 8013. Those who are in the former state see 
 truths obscurely and from persuasion concerning the doctrines of their 
 own churches ; they who are in the latter state are in clear perception, 
 and see truths from illustration, 8013. They who are principled in 
 charity are humble and willing to be the lowest ; they who are in faith, 
 proud and desirous of acquiring power, 8313. Various comparisons 
 illustrating the difference between charity as the life of faith, and faith 
 as the form and vessel of charity, 8530. The understanding is the 
 recipient of the truths of faith, and the will of the good of charity, 
 ill. 9300, 9930, 10,064. Hence charity and faith separated from one 
 another are like the will and understanding separated from one another, 
 and there is nothing of which heaven and the church can be predicated 
 unless they make one, 10,555. See Charity. The fruits of faith, 
 as they are called, are its very principium, thus its first and last end, 
 *A. 9337. See Fruit, First. 
 
 4. Faith without charity. They who separate faith from love do 
 not even know what faith is, for they suppose it to be mere thought 
 grounded in certain doctrines, while it consists especially in obedience, 
 36. Those who separate faith from love, also separate it from charity 
 which is the offspring of love ; how the love of self conspires with it in 
 this case, 362. When charity is disjoined from faith, the Lord is also 
 disjoined, and whatever a man then thinks is false, whatever he wills, 
 evil, 389. Faith can never conjoin the Lord and man without charity, 
 for so it is mere knowledge and thought, which the devils themselves 
 have, 379. When faith was first separated from charity in ancient 
 times it was provided that it should be the means of acquiring charity 
 again, illustrated by the preservation of Cain, 394. On this account, 
 faith is inviolable even when so separated, 395, 396. When faith is 
 separated from charity, it is occupied by man himself with his worldly 
 loves in place of the Lord, and hence it is unsanctified, 724. Faith 
 with a man without charity is like a bird hovering about a corpse, 916, 
 1834. They who have faith without charity procure to themselves a 
 false conscience, so that they continue to Uve in their evils, and still 
 hope to be saved ; hence the present state of the Christian world, 916. 
 They who make faith alone essential to salvation do not even care about 
 charity, and do not see, as it were, the many things that the Lord 
 said concerning it, 1017. Conscience and charity are inseparable, but 
 they who separate faith from charity have no conscience, 1076, 1077. 
 Their notions of justification by faith are vain and illusory, ill. 2116. 
 There is no salvation by faith without life, for such faith only pertains 
 to the thought, and all thought that is not grounded in life perishes, 
 2228, 240 1 . Faith at the present day is of such a nature as to extinguish 
 and pervert all perception of love to the Lord, and charity towards the 
 neighbour, 2343. With those who establish as a principle that faith 
 alone is saving, truths themselves are contaminated by falses, and they 
 at length lose all power of perceiving truth, 2383, 2385. Faith was 
 
198 
 
 FAI 
 
 first separated from charity when man began to indulge in self-love and 
 hatred of others, for they then began to look to the doctrines of their 
 reUgion for salvation, and to distinguish them as their faith, 2231. 
 They who are led to think from doctrine that faith alone saves, and are 
 yet in the good of life, thus, who are Christians in heart, are in the 
 Lord's spiritual kingdom, 2442, 3242, 3459, 3463, ill, 7506, 7507. 
 Without charity at all faith is no faith, but only the science of the 
 knowledges of faith, and in the other life it perishes, 654, 724, 1162, 
 1176, 2049, 2116, 2228, 2349, 3849, 3868, 5820, 6348, 7039, 7766, 
 7778. The life of faith remains, but not the doctrine of faith without 
 life, 3242. The doctrinals of faith alone are destructive of charity, 6353, 
 8094. They who separate faith from charity cast themselves into falses 
 and evils ; the state of such was represented by Cain, by Ham, by Canaan, 
 by Reuben, by the first-born of the Egyptians, by the PhiUstines, and 
 by Tyre and Zidon, 3325, 8093, and citations, 7097, 7317. The errors 
 and falses into which they cast themselves exemplified, 4721, 4730, 
 4776, 4783, 4925, 7779, 8313, 8765, 9224. They who are in faith 
 alone appear in light, but in the light of winter, which is turned into 
 darkness, so that the mind is stupified when they approach towards 
 heaven, 3412, 3413, from experience 4416. Hence, a state of no faith 
 is signified by evening and night, 22, 709. They who are not in 
 charity but only in the science of the knowledges of faith have no per- 
 ception of the internal sense of the Word which treats of love and charity, 
 3416. They deny the internal sense, because they make faith the es- 
 sential of the church, and call good the fruit of faith ; when yet love to 
 the Lord is the tree of life, charity and good works are the fruit thence 
 derived, and faith and the things of faith its leaves, 3427, 4663. The 
 word is closed to such because all the law and the prophets hang on the 
 two commandments of love to God and man, ilL 3773 ; how they also 
 defile the sense of the letter, 4783, 8780. Faith without charity is 
 vile and filthy because it copulates with the evil affections, ill, 3870. 
 It is not faith but the life of faith, or the fruit of faith, that is saying ; 
 and they who are in the life of faith easily receive the faith itself, if not 
 in the body yet in the other world, 4663. When faith is put before 
 charity, divine truths are also put away, and rejected to the lowest 
 place, 4673. The so-called confidence of a spurious and false faith can 
 exist with a hfe of evil, 4683. They who are in faith alone cannot 
 possibly adore the Lord in his divine humanity, but in heart deny him, 
 4689, 4730. The false doctrinals that spring from faith alone are 
 those of immediate justification, admission into heaven by mere grace, 
 &c., 4721, 4783. How the false principle, that faith alone is saving 
 has risen from evils of life, and from a disinclination to discern in what 
 a life of charity really consists, 4730. The simple know and acknow- 
 ledge what charity is, not what faith separate is, 4754. They who are 
 in faith alone give false interpretations from the Word, the literal sense 
 of which is intended as the means of initiation into the internal sense, 
 ill. 4783. Certain spirits described who, in the life of the body had 
 received the truths of faith but lived in evil, how they abuse such truths 
 to obtain dominion, &c., 4802. How many errors, not only infecting 
 doctrine but life, have arisen from the one capital error that faith alone 
 saves or from the more ancient form of the doctrine, that truth is su- 
 perior and prior to good, 4925. The errors of faith alone have pro- 
 
 \ 
 
 FAI 
 
 199 
 
 ceeded much farther and wider than those of the superiority and priority 
 of truth, 535 1 . Faith without charity is dead, and all who were prin- 
 cipled in such faith, and did not live the life of charity are in hell, 535 1 . 
 Such are they who infest the well-disposed of the spiritual church in 
 the other life, as signified by the oppression of the Israelites by the 
 Egyptians, 7097, 7107, 7110, 7126, 7142,7280,7317,7498,7502, 
 7506, 8049, 8096, 8132, 8165, 8364, 8528. To this purpose they 
 abuse the common truths of the word, for all such infesting spirits had 
 belonged to the church, and thus were acquainted with the Word in 
 the hfe of the body, 7127, 7502, 7545, 7926. The difierence between 
 such truths with them and with those they infest, ill, 7506. See Egypt. 
 Faith is held to be in the first place before regeneration because it can 
 be sensibly apprehended, but the good of charity is not apprehended 
 until after regeneration, 6269. They that are in evils of hfe are either 
 in falses as to faith, or in no faith, or utterly opposed to faith, 7627. 
 Faith alone carries damnation along with it, and is damned when it is 
 applied to patronize evils and falses, 7766, 7778. When the life is 
 evil, the faith is necessarily a faith in what is false, and consequently 
 tends to hell, 7778, 7950. He who is in evils of life may indeed con- 
 firm himself in the doctrinals of his church, but he cannot be illustrated 
 80 as to discover whether they be true, 7950. When faith alone is 
 taken for a principle, it is owing to evil of life, for the false is always 
 concealed with the evil, ill, 8094, 7627. From the false principle that 
 faith alone will save proceed numerous other falsifications, 8094, 8313, 
 8765. Such falsifications are in regular series, the first kind affecting 
 the essentials of faith, the second affecting the neighbour, &c., 7779. 
 See False. Faith without charity is like a blood-vessel or a fibre with- 
 out the blood or the animal spirit, &c., 8530, 9154. They who are 
 in faith alone see nothing but what confirms their sentiments when they 
 read the Word, 8780. They are in darkness, because they separate 
 goods from truths, ill, 9186. Faith alone is acknowledged in ignorance 
 of the fact that all things in the universe have relation to good and 
 truth, and their conjunction ; thus, to the two human faculties of will 
 and understanding ; how many errors are grounded in it, 9224. The 
 apparent faith or confidence of the evil when life is endangered is not 
 genuine, for a genuine faith consists in believing the truths that are 
 from God, 9243. See Confidence. Faith separate from charity 
 is not a new thing, for it is repeatedly described in the Word by per- 
 sons separated, cursed, or slain, 8093 ; see above 3325. Where they 
 dwell in the other life who are in faith alone, their numbers, &c., 8096, 
 8099. See Egypt, Hell. 
 
 5. In respect to the Church. In the most ancient church no faith 
 was acknowledged but love, nor were they willing to name faith, 32, 
 202, 337, 393 ; ill. 2715, ill, 2718, 4448. They never inquired 
 what truth was, but they perceived it from good, 3246. When this 
 state of perception from love existed no longer, faith was adjoined to 
 charity, as the means of procuring conscience toman; in this conscience 
 was the church after the flood, for the most part, and the primitive 
 church, 393, 1834. The ancient church was principled in charity, and 
 its means of arriving at charity was the truth of faith, hence truths 
 began to be inquired into and discussed, 4448. By a further corrup- 
 tion, faith and charity were disjoined, thus conscience perished, and 
 
 J 
 
! 
 
 200 
 
 FAI 
 
 faith became dead, 1076, 1077. After this the knowledges of faith 
 were retained, and hence proceeded the corruption of all worship, 1 1 62, 
 1163, 1 167, and sequel. The ancient church which existed after the 
 flood was one church, though there were differences of doctrine and 
 ritual, so long as the faith of charity remained, 1799. By faith, in its 
 general sense, is meant the doctrine of the church, but as charity is the 
 internal of the church such doctrine ought to be the doctrine of charity, 
 ill, 1798. The faith or doctrine does not constitute the external of the 
 church but a life according thereto, thus, according to the internal, 
 1799. When the church is resuscitated by the Lord, it is at first in 
 innocence and charity, but charity is separated and vanishes away as 
 evils creep in, and thereby falses of faith, ill, 1834, 1835. At this 
 day, churches are distinguished by their doctrinals only, which they 
 preach up as constituting the church, while they defame, and despoil, 
 and rend one another like wild beasts, 1844. Such are they who are 
 signified by the uncircumcised, for they make faith all, and charity 
 nothing, 2049. The system of referring all doctrine and religion to 
 faith began to prevail as soon as the human race began to will evil to 
 one another, 2231. All mankind. Gentiles and Christians, simple and 
 learned, young and old, are, by the providence of the Lord, bent to 
 the good of life by the good of their faith, 2364. When the knowledge 
 and thought of faith is made the essential of the church, and not the 
 good of faith, it is a divided and false church, 2982. There is no 
 church, unless the doctrinals of faith be implanted in the good of life, 
 3310. Every church is at first founded in love and charity, but in 
 course of time it declines from the good of love to faith, thus from life 
 to doctrine, and then the Word is closed to it, ill, 3773. When the 
 church derives its beginning from faith, it has no regulator but the un- 
 derstanding which is influenced by the loves of self and the world ; but 
 a church beginning from charity is regulated by good from the Lord, 
 4673. As the church turns aside from charity to faith, and at length 
 to faith alone, it makes a saving faith consist in confidence, which can- 
 not be genuine with the evil, 4683, 4689, 7762. By what steps a 
 church proceeds in this decline, 4730. Into what contradictions a 
 church, principled in faith alone, necessarily comes ; and that it is no 
 church, ill, 4766. How deficient it is in the actual end of all faith and 
 doctrine, 5826. What discussion and strife prevails concerning the 
 truth, and thus, how the church, at last, perishes, 6272. The differ- 
 ence between the truths and goods of the church in those that are 
 saved and those that are damned, ill. 7506, 7507. True worship is 
 worship from the good of life, which is made spiritual by conjunction 
 with truth ; worship from truth only is a mere ceremony, 7724. 
 See Worship. All things of the church have respect to charity and 
 faith ; to charity as the first and active force, and to faith as the reac- 
 tive and passive, 7752—7762, The genuine truths of faith can be 
 given in the church because it possesses the Word, which those out of 
 the church do not, 7759. The doctrine of faith alone is not a new 
 thing in the church, but has always prevailed along with evils of life 
 from ancient times, 8093. It is represented under various names in 
 the Word, and first by Cain, 337, 340, 1179; afterwards by Ham, 
 1062, 1063 ; by Reuben, 3870, 4601 ; by Simeon and Levi, 3870, 
 6352; by the Egyptians, 7766, 777S; by the Philistines, 3412, 3413; 
 
 F AL 
 
 201 
 
 i 
 
 I 
 
 I 
 
 by Tyre and Zidon, and lastly, by Peter, 6000, 6073, 8093. See each 
 article. The Word and the doctrine of the church are believed by many 
 who do not live accordingly, and all such are in a persuasive faith, 
 which conduces nothing to salvation, 9363. Such is the faith of all 
 those who love the Word and doctrine for the sake of the gain and re- 
 putation accruing to them ; and the persuasion is stronger in proportion 
 as they aspire after great things, 9364, 9365. Their persuasion appears 
 to them like the truth itself so far as they believe, and preach, and act 
 from the loves of self and the world ; but when they are not in the fire 
 of those loves, they do not believe, 9366. They have no illustration 
 whereby to know, neither do they care, whether their doctrine be true, 
 so that it be credited ; and they defend faith alone above others, 9367. 
 If deprived of gain and reputation, they recede from their faith, and it 
 vanishes from them after death because it has no inward root in good, 
 9368. Such are they who are described in the Word as workers of 
 iniquity and by the foolish virgins, 9369. 
 
 It is not faith or doctrine that constitutes the church but charity, 
 809, 916, 1799, 1834, 1844. All doctrine, truth, or faith, is se- 
 condary to good, and the appearance to the contrary is a fallacy, 352, 
 367, 2435, 3030, 3098, 3324, 3325, 3494, 3539, 3548, 3556, 3563, 
 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925—4928, 
 4930, 4977, 5351, 6272. The first-begotten signifies the faith of the 
 church on account of the appearance, 352, see the passages collated, 
 3324, and the illustrations and reasons, 3539, 5351. It so appears to 
 the spiritual man because he is introduced into good by truth, and his 
 perception falls into the obscure light of the natural mind, 6256. The 
 contrary is represented in the history of Esau and Jacob, 3233, 3490, 
 4232, 4336, and the sequel of each. See Esau, Jacob. It is also 
 represented by Perez and Serug, 4923 ; and by Ephraim and Manas- 
 seh, 6273. See Primogeniture. All things of faith and charity 
 in one complex, thus all things of the church, were represented by the 
 twelve disciples of the Lord, as formerly by the twelve tribes of Israel, 
 2129, 3354, 3488, 3858, 6397. Peter, James, and John, represented 
 faith, charity, and the goods of charity, in their order. Preface fol- 
 lowing numbers, '2134, 10,087 ; Peter alone faith, 3750, 4738, 6000, 
 6073, 6344, 10,087, 10,580, and preface following 2759. How much 
 of good there would be in the church if charity were set in the first 
 place, and faith in the second ; how much of evil is occasioned by the 
 contrary, ill. 6269, 6272. How doctrinals of faith alone destroy charity, 
 ill, 6353. How it was foreseen that the church would decline from 
 charity to faith ; and that the truth concerning the Lord's divine human 
 was not sooner revealed on this account, 4689. As to the denial of 
 the Lord by Peter, then representing faith without charity, and the 
 consummation of the church as a consequence, 6000, 6073, 10,087. 
 See Church, Doctrine. 
 
 FALL, to [cadere]. The faces or countenance falling signifies a 
 change of the interiors, 358. To flee away and fall down signifies to be 
 conquered, 1689. Falling on the faces was a rite of adoration in the 
 roost ancient church, and was derived to the ancient church, because 
 the faces denote the interiors of the mind, and to fall upon the faces 
 humiliation, 1999. To fall backwards from horseback is predicated of 
 those who reason sensually and scientifically concerning the truths of 
 
203 
 
 FAL 
 
 \ 
 
 FAL 
 
 203 
 
 
 faith, and are thereby thrown into the lowest principles of naturalism, 
 2761, particularly 6398 — 6401. To fall denotes to be separated, illus- 
 trated by RacheFs alighting from her camel, 3203. To fall upon the 
 faces of all his brethren, predicated of the death of Ishmael, denotes 
 the contentions concerning truth in which that representation ended, 
 3273 — 3277. To fall upon the faces of his father, predicated of Joseph, 
 denotes influx, 6499. To fall upon his neck, predicated of Esau, de- 
 notes conjunction, 4352. See to Kiss. The same thing predicated of 
 Benjamin, 5926, and of Israel, 6033. To fall before any one denotes 
 submission, illustrated by Joseph and his brethren, 6567' To fall 
 away from Jehovah denotes to perish, 8831. To fall into a pit, predi- 
 cated of an ox or an ass, denotes a lapse into error by perversion, 9086, 
 9163. To fall or be slain, denotes a closing up against internal influx, 
 10,492. To fall by the sword is to perish by falses, sh. 2799, 4499, 
 8294, 8902. To fall by pestilence, damnation on account of evil, sh, 
 7102. 
 
 FALLACIES [/allaciie], arise from the general ideas of the senses 
 not illustrated by particulars, 865. They appertain to the spiritual 
 man to whom the common truths of the Word are accommodated, 865 ; 
 compare 2053. Examples of the fallacies entertained by those who 
 believe the Word in simplicity, 735, 1874. Certain spirits described 
 who love fallacies, and will hardly be persuaded that anything they 
 perceive is only the appearance of truth, 1376. Many things in nature 
 are known to be contrary to the fallacious appearances presented to the 
 senses, ill, 1378. In like manner, situation and place in the other 
 life are appearances, and some of their phenomena, fallacies, 1380. 
 It is a fallacy of the senses that the eye sees, illustrated by the author's 
 spiritual experience, 1954, 3679. All truths with man are appearances 
 imbued with fallacies, 2053, ill, 3207. It is a fallacy to suppose that 
 man is made rational by sensual and scientific truths, for. influx is not 
 inward but outward, 2577, t//. 5119, 6322, compare 2888. All that 
 enters immediately into the thought by sensual media are fallacies ; 
 fourteen examples of the leading fallacies both in natural and spiritual 
 things, 5084 ; other examples, ill, 6948. Such fallacies cannot be re- 
 jected, but the intuitions or thoughts, and the affections derived from 
 them, can ; examples of rational thought opposed thereto, 5094. The 
 ideas derived from sensual things are fallacies, unless they are illus- 
 trated from the interior, 5133. It is the same with spirits in the other 
 life who are subject to numerous fallacies of the senses in consequence 
 of their influx with man ; examples, 5858. A further example in the 
 case of subject spirits, 5985. Those who are in truth and not yet in 
 good are in fallacies from lowest nature, ill. 6400. When the evil do 
 evil to themselves, it appears as if it was from the Divine Being, but 
 it is a fallacy like other fallacies, 8282. They who suppose that what 
 they think and will are in themselves are only in fallacies, 9301. All 
 these and similar fallacies are the proximate causes of falses which 
 arise by reasonings therefrom, 1188, 1212, 4729, 7293. See False. 
 
 FALLOW-DEER [dama]. See Deer. 
 
 FALSE, Falsity [/alsum, falsitas] — 
 
 1. What the false isj and its varieties. Everything according to 
 order has relation to good and truth, and all that is contrary to order, to 
 evil and the false, 3166, 4390, 4409, 4839, 5232, 7256, 10,122. The 
 
 springs of all that is evil and false are the loves of self and the world, 
 which are born with the proprium of man, 210, 694, 1047, 4317. See 
 Evil. False principles are the capital doctrines which conduce to 
 systems, false persuasions are the truths that are made to favour the 
 loves of self and the world, 794, 1192. There are three kinds of 
 falses which owe their existence to reasonings concerning the truths 
 and goods of faith, 1. From the fallacies of the senses, when the 
 understanding is not illustrated, and from ignorance. 2. From the 
 same cause with some cupidity predominant in it, as the lust of inno- 
 vation or eminence. 3. From the will of evil or lust, which acknow- 
 ledges nothing to be true but what favours its own cupidity, 1188. 
 There are three origins of what is false, 1 . From the doctrine of the 
 church, consisting of the persuasions with which man is imbued from 
 infancy and their confirmations. 2. From the fallacies of the senses, 
 the understanding having little intuition in consequence of the thought 
 being immersed in inferior and sensual things. 3. From the will itself 
 or the life of lusts, the falses springing up from which are the worst 
 and most ineradicable, 4729, compare 1679. The fountain-heads of 
 all falses are two : 1. The various cupidities of the loves of self and 
 the world. 2. The various reasonings from knowledges and scientifics ; 
 thus, there is the falseness of lusts and the falseness of ignorance, 
 1212, 1295. These two general kinds of falses described as the false 
 derived from evil, and the false producing evil, 1679, 2243, 5351, 
 2408, compare 6859. There are falses of life which are produced be- 
 tween falses of reasoning and falses of lusts, 1190, 1191. The evils 
 cherished in will are turned into falses in the understanding, which are 
 the falses of evil, 1573. Falses of evil are all that man thinks while 
 he is in evil, by way of excusing it ; falses producing evil are such 
 principles or convictions as allow it to be cherished as though it were 
 not evil, 2243. Falses derived from evil are the very worst of falses, 
 and the evils which they again produce are the worst of evils, for they 
 completely close the internal man, 4729, 4818. Falses of evil are the 
 false doctrinals derived from evil of life, 4832, 6784. Evil and the 
 false of evil exists, when the evil of the will is seen and adopted by 
 the understanding, 10,624. There are falses which contain good, and 
 when this is the case, especially if it be the good of innocence, the 
 false is accepted as truth ; on the other hand, unless it contain good, 
 truth itself is not truth, 4736, 6784, 9258, 9335, 9809, 10,109, 10,302 ; 
 see below, 3993, 8149. It is from the false of evil that infestation 
 is suffered, for the false with the good does not oppose itself to truth, 
 9304. Falses are so numerous in kind that it is impossible to recount 
 them, 4822. They are as numerous in kind and species as evils, for 
 they are in correspondence with all the hells, which are innumerable, 
 7574. The common head of falsity which prevails with the depraved 
 in all churches, is varied with every individual according to his life, 
 4822. Primary falses, and the special derivations of false principles 
 illustrated by the doctrine of faith alone and the dogmas depending 
 thereon, 4721, 7318, 10,659. The evils derived from falses are as 
 numerous as the falses of faith and worship, ex. 7272. Mere falses 
 are the very opposites or negatives of truth, 7351, 7392. The falses 
 by which the spiritual church was infested at the Lord's advent, were 
 of a more direful and persuasive nature than any before or any since. 
 
204 
 
 FAL 
 
 FAL 
 
 205 
 
 being infused by the Nephilim, who were the last posterity of the 
 most ancient church, and who were not yet cast into hell, 7686. All 
 those who infest others with falses belonged to the church when they 
 lived in the world, and falses with such are more dense and grievous 
 than with others, 7502, 7688, 7926. See Egypt (2). The false is 
 all that is exactly contrary to the truth, while the falsified is truth itself 
 appHed in the confirmation of evil, 8062, 7352. Falsified truth is the 
 false not conjoined but adjoined to truth, profaned truth is the truth 
 and the false conjoined, 7319. The total falsification of truth is when 
 the false begins to reign, thus when man lives according to his innate 
 and acquired evil, and either rejects or falsifies every truth opposed to 
 his delight therein, 7327. Truth is falsified by being applied and 
 brought down to evil, 8094, 8149. The false is the evil itself in form 
 and effigy, 831 1, 9192, 9331. The false of interior evil is more subtle 
 than that of evil spirits, and does not assault the truths of faith, but 
 the goods of faith ; description of the evil genii from whom it proceeds, 
 and their hells, 8593. The false is all that man thinks he understands 
 from himself; the evil, all that he thinks he wills from himself, 9301. 
 There are falses which do no hurt, falses which hurt lightly, falses 
 which hurt much, and falses which destroy ; falses that hurt or destroy 
 derive their origin from evil, 9331. Man is immersed in the falses of 
 evil when his rational mind assents to the evils and falses arising from 
 the fallacies of the senses, and the various appetites and pleasures of 
 the body, 9331. He who separates faith from charity necessarily 
 comes into falses, for even the truth is falsified by its sinister applica- 
 tion under the influence of evil, 8087; ilL 8094, 7950. In this way 
 doctrine from the Word is falsified, being like truth in the external 
 form, but false in internals, ill. 9424. The truths of worship and 
 doctrine are falsified, and become mere idols, when ideas of self and 
 the world are adjoined to them, because such ideas transfer the truths 
 from the divine to man, 10,643. In general, falses with those who 
 are in evil are the falses of evil, and their truths are truths falsified, 
 which are dead ; but falses with those who are in good are accepted as 
 truths, for they are rendered mild and pliant, and applied to good uses ; 
 variously ill. 2863, 4736, 6359, 6784, 8051, 8149, 8298, 8311, 8318, 
 9192, 9253, 9258, 9261, 9298, 9304, 10,109, 10,302. The methods 
 by which truths are falsified are three: — 1. When those who are in 
 evils of life acknowledge truths of doctrine ; 2. When the evil who 
 have been in true doctrine adopt falses ; 3. When those who are in evils 
 of life and falses of doctrine adopt truths, 10,648. Such falsifications 
 are signified in the Word by whoredom, 10,648; ah, 2466. 
 
 2. The operation and connection of falses. How hurtful the per- 
 suasion of what is false is ; that it hardens the mind against all instruc- 
 tion, 794, 806. The falses of received principles, which do not origi- 
 nate in the will, are still falses, and cannot but lead to evils of life, 
 1679. Hence there is always a connection between evils and falses, 
 for they all either spring from evil or lead to evil, 1679, 2243; see 
 below, 8318. Every cupidity produces its falsity, which may be com- 
 pared with the lumen produced by a coal fire, 1666; ill. 8311, 10,624. 
 The sphere of the persuasions and principles of what is false excites 
 confirming falses, and this to such a degree that falses appear like 
 truths and evils like goods, 1510, 1511. Evil spirits cannot operate 
 
 by such spheres until man procures them to himself by actual life • 
 hence they cannot excite anything of what is false with infants, and 
 with the simple in heart, 1667. They cannot retain any potency either 
 unless there be evils in man similar to their own state, for they are not 
 allowed to think or to speak anything false, except from the evil which 
 IS their own actual life, 1695. The evils and falses that flow in from 
 hell can only be appropriated to man by his own act, 3812. From one 
 mise principle there flow other falses in continual series, 4717, 4721 
 When evil is willed, it is confirmed by false thinking, and then falses 
 appear hke truths and truths like falses, 4729. Truths are extermi- 
 nated from the natural mind by falses; and, contrariwise, falses by 
 truths, or the good which truths bring along with them, 5207. Falses 
 and truths, whatever appearance there may be to the contrary, cannot 
 be together, 5217, 7351, 7392. Truth has immense power over the 
 ^la^o * because the latter is contrary to the divine potency itself, 
 t//. 6784, 8206. There is no truth, however, but which may be falsi- 
 fied by a process of reasoning; examples of such falsifications, 7318. 
 Ihe evil are permitted to falsify the truths they acquire, in order to 
 detach them from communication with the simple and the good in the 
 other life, 7332. Falses and truths cannot be applied and conjoined 
 except by intermediates, which are fallacies and appearances, such as 
 are contained in the literal sense of the Word, 7344. See Fallacies. 
 1 he mfernals are permitted to reason from mere falses, but not from 
 falsified truths, because the latter are at length turned into blasphe- 
 mies ; an additional reason is, that the truth and the falsification cannot 
 be together, for the truth rejects it, 7351, 7392. To reason from 
 mere falses is to deny the truth, and assume its very opposite, exam- 
 ples, 7352, 8062. All evil carries the false along with it, hence all 
 they are in falses who are in evils of life, whether they know it or not 
 7437; ill. 7^77, 7950, 9192. Falses become manifest with such as 
 soon as they begin to think about the truths of the church, and espe- 
 cially about salvation, 8094. They who are in hell cannot do other- 
 wise than speak falses, 7357. The evil cannot but think from evils to 
 falses, for falses are their only means of defence, ill. 7437. It is un- 
 dehghtful to the infernals to reason from mere falses ; but dehghtful to 
 reason from truths falsified by fallacies and appearances, 7392, 7699. 
 Those who are in the falses of evil are brought into anguish by the 
 mere presence of the Lord, thus they are damned and cast into hell 
 8137, 8138, 8188, 8227; ill. and sh. 8265. Falses derived from evils 
 appear as mists, clouds, and waters, around the hells, 8137, 8138, 
 8146, 8220. Such falses, by reason of the evil that is in them, gravi- 
 tate towards hell, 8279, 8298. Every evil produces its own falsity, 
 and forms itself therein, as the will always forms and effigies itself by 
 the understanding, ill. 8311. The evil and the false really act toge- 
 ther hke the will and understanding, 1 0,624. False principles of religion 
 lead to evil, but only with those who are in evil, 8818. The truths 
 which the evil only apply from their memory as means of doing evil, 
 are not thereby commixed with falses, but only when they are made to 
 favour evil by sinister arguments, whereby truth is profaned, 9298 • 
 compare 10,109, 10,624. So long as the fires of evil are kept shut Up 
 in the will, the understanding can be in illustration ; but when they 
 effuse their light into the understanding, the prior light is dissipated. 
 
mm 
 
 206 
 
 FAL 
 
 F AM 
 
 207 
 
 I 
 
 \ir 
 
 ■ I 
 
 and the apperception of good and truth lost, 9144. With those who 
 confirm themselves in falses, they are arranged in series and connection 
 so as to form the mind itself, 9256. The arrangement of evils and 
 falses thus connected is so intricate and inscrutable, that the angels 
 cannot comprehend it, but only the Lord, 9336. A truth taken from 
 the Word is filled with infinite other truths, and vnth the evil, with 
 infinite falsities, ilL 9424. See Profanation. 
 
 3. Their confirmation or removal, Falses are not condemnatory 
 unless they be copulated with evil by a Ufe confirming them, 84o, 129o, 
 4729, 5096. Neither falses nor evils, with which the hfe has been 
 imbued, can be dissipated, except to appearance, 865—868. With 
 those who become regenerate, falses, though not abolished, are bent 
 to the truths of which they are receptive, 887. Their apparent aboli- 
 tion is owing to their separation from the voluntary part, 895. Ihey 
 are easily separated when they are not conjoined but only applied to 
 good, which is the case with those who live conscientiously, 28 6 J, 
 10,302. Falses and evils, when they exist together with goods and 
 truths, are not conjoined, much less united to good, but they are ad- 
 loined and applied so that goods and truths occupy the centre, and 
 evils and falses are arranged in a wonderful manner towards the pen- 
 phery, 3993; further ill. 4551, 4552. With those who do not suffer 
 themselves to be regenerated the contrary takes place, for evils together 
 with their falses occupy the midst, and truths are rejected outward, 
 and the further the more divine they are, 4552. Falses are continually 
 in course of removal by truths, from the earliest boyhood to the end 
 of life, but especially with the regenerate, 4551. When evil is willed, 
 it is confirmed by false thinking, in which case the falses themselves 
 may be so confirmed as to appear like truths, 4729, 5033. Those who 
 confirm themselves in falses are no longer in a^J Ij^e^'ty ^^.f^^f ^"g ?°^ 
 accepting truth, but are interiorly imprisoned and bound, 5096. When 
 a false principle derived from evil is confirmed until it becomes a per- 
 suasion, it appears hard; from experience in the other life, 63o9. 
 The false is not appropriated to any but the evil, because they who are 
 not such make it agree in some way with good ; thus its hardness and 
 roughness are not perceived, 8051, 9192. Hence as truths are falsified 
 by those who are in evils of life by being brought down to evil, so falses 
 are made Uke truth with those that are in the good of life, by being 
 brought to good, 8149, 8311. Hereby such falses are not imputed, 
 but are accepted as truths, 4736, 6784, 8049, 8051. See above (1). 
 Falses with those who are in good can be easily bent to truths, and at 
 length dissipated ; but not so with those who are in evil, 2863, 9253, 
 9258 10 302. All falses can be confirmed, and when confirmed, they 
 appear like truths, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780. 
 When falses are confirmed, they arrange themselves in series and con- 
 nection, so as to constitute the very mind itself; m this case their era- 
 dication is the work of years, for truths and goods must be implanted 
 and disposed into similar order and series by the Lord, or otherwise 
 the Ufe itself would be destroyed, 9256, 9335. How difficult it is to 
 amend the falseness of this state, 9259. Either truths or falses are 
 removed when judgment is formed from doctrine, 9425. Evils and falses 
 are removed by a conformity to the precepts of eternal truth, esp^ially 
 the acknowledgment of the Lord as the only God, and of all good and 
 
 truth, and all salvation and eternal life as proceeding from him, 10,638. 
 So far as evils and the falses of evil are removed, so far truths derived 
 from good can increase and multiply in their room, 10,675. Evils and 
 falses are removed by the sphere of goods and truths, in which the 
 Lord is present ; but they surround it like a wall of waters, with a con- 
 stant tendency to rush in, 8206. 
 
 FAMILY [familia]. In the most ancient times men were distin- 
 guished into houses, families, and nations, 470, 1159, 1246, 1259, 
 1261. A nation in the most ancient and also in the ancient church 
 consisted of several families acknowledging one father; a family, of 
 several houses, 470, 1258. See House, Habitation, to Dwell. 
 This patriarchal custom was instituted as a means of preserving the 
 church in its purity, and that the Lord's kingdom, thus consociation in 
 heaven, might be represented, 471, 1259. The families thus dwelling 
 together in the most ancient church were in different kinds and species 
 of perception according to their paternity ; they contracted matrimony 
 within their own houses and families, and now dwell together in heaven, 
 483. Consociations in the other hfe are thus arranged according to 
 the consanguinities and affinities of love and faith, 685, 917, 5598. 
 See Consociation, Affinity. Houses and families denote states of 
 love and charity ; nations, of both, 1 159, 1251. Families and tongues 
 denote states of morality, and varieties of opinion, 1215, 1216, 1251. 
 Instead of a nation, according to the literal sense of the Word, the 
 angels perceive its quality as to worship, thus as to charity and faith, 
 1 258. Families are predicated both of nations and peoples ; all the 
 famiHes of the ground, therefore, denotes all goods and the truths of good, 
 1424, 3709. See Nations, People. Goods and truths enter into 
 conjunctions, and form together like parents, brethren, relations, and 
 friends, in families, 3612. The families of Israel denote the goods of 
 truth ; every family within a tribe some special good of that particular 
 order; thus they represented heavenly societies, 7833, 7836, 7891, 
 7916, 7996, 7997. See Tribes. In general, families signify truths 
 and goods of worship and of life, 917, 1159, 1215, 1216, 1254, 1261, 
 3709, 7916. With the regenerate man, truths and goods are dis- 
 posed in the same order as the societies of heaven, and the interiors 
 are as parents from which they are born as sons and daughters, 9079. 
 They are like families derived in long and widely-spread series from 
 one father, who is the Lord himself as the Regenerator, 9807. See 
 Generation, Nativity, to Bring Forth. 
 
 FAMINE, OR Hunger [fames], denotes a scarcity of knowledges, 
 1460, 3316, 3364, 3708. Such defect of knowledge is predicated either 
 of the natural man or the rational man according to the subject, 3364. 
 It denotes a defect of km)wledges and of truth, or the apparent defect 
 of such, 3364, 5270, 5277, 5279, 5281, 5300. By a famine consum- 
 ing the earth is denoted despair from a defect of truth, and the increasing 
 gravity of such a state, 5279, 5281, 6144. A famine denotes a defect 
 of the knowledges of truth and good, thus desolation as to the things 
 of the church, ill. 5360, 5376, 5415, 5536. It signifies the desolation 
 arising from a want of spiritual nourishment, which consists in the 
 things of science, intelligence and wisdom, 5576, 6110. Abundance 
 of provision as opposed to a famine denotes the copiousness and suffi- 
 ciency of knowledge, 5276. In the spiritual worid, as in the natural. 
 
208 
 
 FAS 
 
 FAT 
 
 \ 
 
 when there ceases to be food for use, they «=o-ne Jnto famme. 5579. 
 A famine « the midst of the ^'^^^^^el £ thi" 'denotes the 
 
 rSoTe^.S'^trS H'Lhd tS ^rnXenrofevU: 
 V'^oi 'T^d rrX Ifin'^^f'tS^raVnioe. the vas- 
 il^o^f S^odTa pestilenc, ^--;^: Z:'t-^^r;.r^^^. 
 consummation, 2799, 7103. "l^XeJil— 1 The plague of famine, 
 signified by plagues that accrue to the evil. U ine P = ^^ ^^.^^ . 
 
 Xn they no longer receive '^^'S^^fJ^lS by evils aud falses ; 
 2 The plague of the enemy, when they are '°k*Y "•', _.„:,ed from 
 
 3. ?': fee of a Pesaience -^^^^^^^^^^^^ ^ 1^^ ^-dTs' ^^^^^^ 
 
 infancy pensh. •«. 10.219. ^ee Pestilence. p ^^^^^^^ 
 
 intelligence, -^^fom. thus |.od and truth . and supp^ ^ J^^ 
 sniritual nourishment, a57o. see roou, »" . denotes the 
 
 '^FARINA, OR Meai, iyan««]. ^^en -nade ."n o cakes, den 
 
 spiritual principle of love «» fi°«/°"/. S^Sd from the celestial, 
 truth derived from good or the sP^'t"*! ^'n^*^^; .^ ^^^^ from 
 
 'l''\ \ 't%TlnZt^e s^'e itTotes truths which 
 wheat or barley, 43Jo. in ine oppu» ..j,,cine 4335. It denotes 
 are turned or perverted into ^^if.^tZym. 7906. Farina 
 
 Meat-offering, Sacrifices. bundles denote doctrinals, 
 
 those less so more and more '^*."V°*« JX/37rier5530, 5881, 4687. 
 those which are contrary «°ter >nto anoth^^^^^^^ ^^. 
 
 Scientifics and truths in man are t^"^ "™"S*^^^^^^^ ,7/. 7408. 
 
 cause they constitute t^emmd or substantne plane o^^^^ .^^^^^ ^^^ 
 Without such arrangement f?^ c°uld ne\er be qua m 7^^ 
 
 £vCS fSr th; «• ™ ses^itioSa^s 
 
 t::rl^ 'C t^ KS t EiW of wives are 
 bunXd together like a ^-^^^,f^:^lZT^l^{ T^e fashioner or 
 FASHION, Fashion. *" ^-^^'"'"^^'/W clay and the ves- 
 potter signifies '•eformation a„d regenera o^^^^^^^^ ^^^g 
 
 sel of the potter signify the good ot e*lf 'ty 8°a i" . therefrom falses. 
 
 In the op^site sense, clay denotes ^^ ■. '^"' ^^J^'^n'^^^ 
 
 6669. The fashion or pagination »/ the thought o^ man ^^^ ^^^8 
 
 SfdeSffrom tC74H«i 'S8.'"' Sef EnoiIavino. Imaoe. 
 
 '*'\Tst:7o^-.W.]. Fasting ^"nS^^^ 
 teuth. «A. 9182. The soul fasting and hungering signmcs 
 
 209 
 
 celes^k?''w^fV!!X^'"^^'^'' ^'T^' ^''«^''^*]. denotes whatsoever is 
 
 aicacca, jsj, 5943. Illustrations from m Ik and butter 21fi4 v«t 
 
 Fttnt: V'':k'"'^'1^' i '•'"'"^ '•'^ ^P'"'"»l derived tWroLioJf 
 ^finn p^*''" "";•*' '^P'«dicated of good; dew of heaven, of truth 
 love 39lr ''f?'^^-^\''ttl.emney.%f.Ue.t. because wheat denoSs 
 vlf'Jii -I "f 'ambs denotes the charity of innocence, ill. 3994 
 
 l^.Ii, t "^""a"^'' *^' Sood of love in worship; to eat of wh ch sigl 
 nified Its being destroyed. 4581. ill. and *A. 5943. or profaned OsT 
 
 Sr 52^00 • e!« °f '^*"T. of flesh denote Jhe ffTf love "and 
 
 the SdofTaith 5213 "^ F» 'of ?h 8°°l''^»°tes scientifics receptive of 
 
 c goou 01 laitn. s J13. i.at of the earth (understand EcvDt> cronii in 
 
 6409 T^i r^' '^?^; . ^'* '"'^'"^ «"• '^« joy of the lOTTove 
 9780' P-f f l"r'?'' " T''* '■'" '^'th oil. celestial |,od impartid 
 ?0 02q ^nn/n\w"^>uS°?'' accommodated to the externa? man 
 
 resoelt to fh. J . j^^ '"'^'"y'' ^"'"32. The same subjects in 
 respect to the consecrated ram, 10.070 \() OTi tKo t-J 
 
 severely prohibited from eating either he fat or ^heblooSbeSuse Zl 
 Z^rJiJ T,""^'' -"lA^to are in extenialtnn'ot aTpro^riall 
 ^'"^^f"-}""? divine truth without profaningit. 10.033. See^FrsH! 
 PATni-R r V ^^ Fortune. Predestination. Providence 
 V,Z u^ "^^f "■^- ^- ^^^ I-ord is acknowledged in heaven as the 
 Father, because they are one and the same, 14 15 1720 ^no«7 
 
 Si^ht/"''',''V/r i"'** "?' ''''' ^"-^ with'jelih'the FatheV to 
 which he united the humanity, and thus made the divine and the lh!,m»„ 
 
 b^thrsr' .ri^ ■^'''- > *« p**!"- - signifi d "rdi .t lod 
 
 by the Son. the dmne truth. sA. 2803, more fully 3704 4207 ^Hp 
 
 i:?f « 'S ?i' !f?''"^u''^ """"'"S but divine good both as to the dWne it 
 self and the divme human, but a distinction is made between thrH,v;„I 
 good, or the F'ather. and the divine truth, or th"son, inromiodaZ 
 to human understanding, 3704. ill. 4180. The diVine human thus 
 but «1 •• ^''.""i^'^tood by God and by Jehovah in the anc"ent church 
 but especially m the most ancient, ill. 5663. It is as the Father or 
 divine good that the Lord is caUed Jehovah, and which he cidled thi 
 Father when he was in the world, ill 7409 7005 Hi. J • ! 
 
 from the Father denotes the divine iU If as^^miug ihetr'hfs ~ 
 S'tI^^fTV'"' ••"™- — « and the'dlvinees^enc^ied" 
 
 fn SfderTtat fhefcd a^H ^h^^-'^ ^P'^'* "^ ^P"''"" "^ '° '^^ ^o'd 
 .7/ fiooVi;.7u ^ '**,''*' ^''''''* *° ''»■" ""'gbt be acknowledged 
 IL^T- /Jf'e' denotes the Lord as to divini good, and dso the 
 good derived from him ; mother, as to divine truth.^and also the tr^th 
 
 SenSf Ltd auT'v 'u^ /"'''" '"'' '"°*^"' '» '"^^ supreme se^t 
 aenote the Lord and his kingdom; in a respective sense, the eood an<i 
 
 truth which are from the Lord, 8899, 8900, 9021. The aSs ac 
 
 knowledge no other divine than the divine human of the Lordft^e 
 
 SraS foV7?^ t i';S Zr ^ ""'-' ^'-'^-^^= 
 
 is deU5r^tS;odtttra:rsforuX^^^^^^^^^^ S 
 
 I i 
 
210 
 
 F AlT 
 
 FE A 
 
 21J 
 
 r 
 
 h 
 
 [It 
 
 5581. The most ancient church, as the first and most loved by the 
 Lord on account of its celestial state, is especially signified by mother, 
 289. It is called the mother of all living from faith in the Lord, who 
 is the life itself, 287, sh, 290. The ancient church is also signified by 
 mother, 289. The spiritual church is called a mother from the affec- 
 tion of truth, 2691, 2717. It is from the external as a mother, and 
 the internal man as a father, that the rational principle is born, 1895. 
 The ancient church as to its good is signified by father, as to its truth, 
 by mother, 4680. By the fathers of the Israelites is understood in 
 the proximate sense the ancient church, the most ancient church, and 
 also the primitive Christian church, because the external church con- 
 joined with the internal is called father, but not otherwise, 4700, 4706, 
 6075, 6304. By fathers is not meant Abraham, Isaac, and Jacob, 
 but those of the ancient church who were in good, 6050. Father, 
 when predicated in the historical sense of Abraham, Isaac, or Jacob, de- 
 notes the ancient church, and not those patriarchs, because the succeed- 
 ing churches were not new but derived their birth from it, 6846. The 
 sons of Israel denote the spiritual church ; the God of their fathers, the 
 divine human, thus the Lord, as acknowledged in the ancient church, 
 and most ancient, ill. 6846, 6876, 6884. The land that Jehovah sware 
 unto their fathers, denotes the state of the ancient church to which 
 those who are signified by the sons of Israel, thus the spiritual church, 
 are to be restored, 6589, 8055. Their fathers denote the ancients who 
 were in good and truth, 8055. The actual fathers of the Jews and Is- 
 raelites were so far from being in any internal religion, that every family 
 had its own God, 4208, particularly 5998. The request of Israel that 
 he might be carried away from Egypt and buried with his fathers, de- 
 notes the resuscitation of the church restored to its ancient state, 6181, 
 6182, ill. 6304. It was customary in ancient times to speak of being 
 gathered to their fathers and to their people, because they knew that 
 those who were in similar good and similar truths dwelt together in 
 heaven ; thus, that they really went to their parents and relations, 3255; 
 compare 7833. See Tribes. 
 
 3. Man receives all that is internal, thus his soul or life from his father, 
 and his external or body from his mother, 1815, 2005. The soul itself 
 is implanted by the father and begins to clothe itself with corpuscular 
 forms in the ovuluni, whatever else is added either in the ovulum or 
 the womb is of the mother, 1815. Whatever is signified both by sons 
 and daughters is also predicated of fathers, 1853. All things in the 
 universe are derived from good as a father, and from truth as a mother, 
 thus from their union or marriage ; hence father denotes good, mother 
 truth, «7/. and «A. 3703, 3704, 5581, 5902. In the opposite sense, 
 father denotes the evil, and mother the false, 3703. By honouring 
 father and mother is signified the love of good and truth, and thus^the 
 love of the Lord, from whom all good and truth proceed, 3690, 3703, 
 see above 8897—8900. Joseph is called the father of Pharaoh because 
 he denotes internal good, from which depend all things both in the 
 internal and external man, 5902. Israel the father of Joseph denotes 
 spiritual good evoked from the natural man, 5906 and citations. See 
 Jacob. What is external is said to be the father of what is internal, 
 as Jacob was the father of Joseph, because the progress of instruction 
 is made from things exterior to things interior, 5906. What is common 
 
 i 
 
 (or general), is the father of what is internal in the beginning, but not 
 when the internal has intuition in the external because the state is then 
 changed, ill. 6089. The Lord is the father when man comes to the 
 exercise of his own judgment, and no longer the natural father as be- 
 fore ; the author's discourse to this effect with his father in a dream, 
 6492. A father's house denotes the man himself as to internal good • 
 a mother's house, as to external good, ill. 3128. A father's house 
 -fi"^^^l^^®P^^^^^"^*^g^°^^^^^h distinguishes one from another, ill. 
 /833, /834. Our Father in the heavens denotes good from the divine 
 proceeding in the heavens, thus in divine truth, sh. 8328. Father de- 
 notes interior good, mother the truth adjoined thereto, 9199; compare 
 3128. By father, mother, brother, sister, and by several other names 
 of relationship, are signified goods and truths, and in the opposite 
 sense evils and falses, 10,490. The iniquity of the fathers visited upon 
 the sons, denotes that evils always proceed to falses, and that in a lone 
 series, ill. 10,623. ° 
 
 FATHERLESS [pupilhis, orphanus]. By the fatherless or by or- 
 phans IS meant those who are in a state of innocence and charity, and 
 desire to do good, but are not yet able ; by sojourners, those who are 
 being instructed ; by widows, those who are in truth and not good, or 
 in good and not truth, sh. 3703. An orphan, in the celestial sense, 
 denotes one who is in good, but not yet in truth, and who is led by 
 truth into the good of life or wisdom, 4844, 9198. In the spiritual 
 sense it denotes one who is in truth and not yet in good, and still 
 desires good, sh. 9199, 9207. When mention is made of the sojourner, 
 the widow, and the fatherless, the expressions fall into one sense with 
 the angels, and denote the reciprocal conjunction of good and truth in 
 the church, 9200. The difference between natural and spiritual good 
 exemplified by the doctrine of charity in respect to the fatherless, &c., 
 5008. That the doctrinals of the ancient church treated fully of these 
 differences, 4844, 4956. See Sojourner, Widow. 
 
 FATHER-IN-LAW [socer-], denotes the good, from which, as 
 from a father, exists the good conjoined to truth, 6827. When a son- 
 in-law denotes truth, his father-in-law denotes the superior good, 8643. 
 A father-in-law signifies the good from which good conjoined to truth 
 is denved, on account of the signification of the wife and her husband, 
 8644. Father-in-law signifies the good from which proceeds the con- 
 junction of good and truth, 7015. The case illustrated by Moses with 
 his father-in-law, 6827, 7015, 8643, 8644. See Moses. And by 
 Tamar and her father-in-law, 4857. See Tribes (Judah). 
 FATNESS lpinguedo\ See Fat. 
 
 FEAR [^eiwor]. 1. They who are principled in what is evil and 
 false are in fear, because every one seeks the destruction of the others, 
 390, 391. Fear is predicated of evils, terror of falses, ill. 986. Fear 
 appears simple, but it involves many affections ; amongst others, aver- 
 sion, ill. 2543. The fear of God signifies worship ; and, indeed, wor- 
 ship either grounded in fear, or in the good of faith, or in the good of 
 love, sh. 2826, 8239. In all worship there is holy fear ; not a fear of 
 hell and damnation, but lest anything should be thought and done 
 contrary to the Lord, 2826. In proportion as worship is grounded in 
 servile fear there is less of faith and still less of love in it ; hence fear 
 also signifies to distrust, or not to have faith and love, 2826. To fear 
 
 p2 
 
212 
 
 FE A 
 
 to say denotes not to be able to open or make manifest, 3387. Fear 
 is of two kinds, tbe one holy, the other not holy, 3/18. Holy fear is 
 in love, and without such fear love is as something unseasoned, 3718. 
 It is the admiration of the divine and the fear of love ; and involves 
 the signification of veneration and reverence, 3718, 3719. The fear of 
 the evil is from divine truth received in the external man, 4180. Divine 
 truth alone carries fear and terror and dread along with it, not divine 
 good, ill. 4180. The change from one state to another is accompanied 
 with fear ; hence fear denotes a change or alteration ; in particular, the 
 inversion of state preceding regeneration, 3718, 4249, 4250; ill, 4341, 
 i7/. 5662, 5881. See Consternation. The situation of certain spirits 
 described who are vastated by fears, 4942. There is no internal being 
 or esse with the society which is held together by fear of the laws, or 
 the loss of reputation and honour, &c. ; for hell is also held together 
 by external bonds, 5002. The fear of God denotes the love of God, 
 which is qualified by the subject of which it is predicated, 5460. The 
 love of God with those who are in external worship without internal is 
 fear, with those who are in spiritual worship it is holy fear, and with 
 those who are in celestial worship it is love with holy reverence, 5459. 
 Fear denotes the influx of what is holy, 5534. Among its various sig- 
 nifications is that of retraction, or the shrinking of the external man 
 from conjunction with the internal, 5647, 5662. He who fears and 
 honours God keeps God continually before him ; not that he thinks of 
 him continually, but that the fear or love of God prevails universally 
 in all that he thinks, speaks, or does, 5949. The worship and love of 
 God always commences with a holy fear, and as man abstains from 
 doing evil from fear, love and good are gradually insinuated into him, 
 . ill. 6071, 6997. In his state of desolation the regenerate man comes 
 into the fear of damnation, not into damnation, 6140. To fear God is 
 to keep his truths or precepts, and because all such obedience and keep- 
 ing is from the divine itself it denotes that they are guarded by the 
 divine, 6678. To be in fear denotes that man is not yet protected 
 because he is not yet in truths, ill, 6769. Spiritual fear, such as the 
 regenerate only experience, is joined with aversion, so as to become 
 horror and despair, 8162, 8171. See Horror, Despair. Men of 
 abiHty, fearing God, denotes such as are in good from the divine, 8710. 
 Fear is a common bond, and that it holds in bonds both the well- 
 disposed and the evil; but that there is a great difference of fear, it 
 being holy fear with the well-disposed, and the fear of punishments 
 with the evil, 7280. The evil have no respect for divine truth, or even 
 for the divine itself, except from fear, 7788. To tremble, when predi- 
 cated of the earth and the people, denotes a holy fear or tremor at the 
 presence of the Divine with those who are about to receive truth and 
 good, and terror with those who do not receive, 88 1 6. The fear of 
 those who come into temptations is a fear lest the life of heaven should 
 perish, 8924. A holy fear is a fear of hurting the life of love by sin, 
 and is according to love, 8925, 9306. They who are in the hells are 
 in terror at truths from the Divine, ill, and sh, 9327, 9328, 9330. 
 See Terror. 
 
 2. The words of Jehovah, Fear not, Abram, I am thy shield, &c., 
 and the similar address to Hagar denote consolation after temptations, 
 1787, 2694. Lot's fearing to dwell in Zoar denotes the state of the 
 
 FE A 
 
 213 
 
 affection of truth after the vastation of good, 2462, 2459. Isaac's 
 fearing to call Rebecca his wife, the impossibility of revealing divine 
 truths because of the non-reception of divine good, ill, 3387. Jacob's 
 fear after his vision at Bethel, the holy tremor and alteration of state 
 with hose who come into illustration, 3718. Jacob's fear on the ap- 
 proach ot Lsau, the inversion of state and consequent temptation when 
 Qro"?""?^ ""^^'' ^^'^ dominion of good, 4249, 4256, 4341 ; com- 
 pare Joy J. Joseph s brethren fearing on account of the money returned 
 in their sacks the holy influx, and the state of reverence consequent 
 thereupon, when it is discovered that truths are freely given to the 
 natural man 5534, 5657, 5662. Their fearing on this account when 
 they went to Josephs house, the external man shrinking away from 
 Oie internal, lest he should be deprived of the freedom of his hfe, 5647. 
 The rnidwives fearing God, and not destroying the Hebrew children, 
 the state of the natural mind prepared to receive the influx of the inter- 
 nal man, 6678; compare 4588, 4921. Moses fearing on account of 
 having slain the Egyptian, the unprotected state of those who are 
 among alienated scientifics, and not yet in truths, 6769. His covering 
 his face, and fearing to look upon God, protection lest the interiors 
 should be hurt by divine influx, ill. and sh, 6849. Pharaoh's servants 
 fearing the Word of Jehovah, the discovery of goods and truths with 
 the natural man derived from the Lord, 7562; compare 7599. The 
 people in the camp trembling when Jehovah descended upon Mount 
 feinai, the holy tremor which precedes divine influx, 8816; ill. 8924, 
 8925. Aaron and the people fearing to approach Moses when his face 
 shone, those who are in externals unable to sustain the manifestation 
 of the internal therein, 10,694. 
 
 • ^j^^^STS [cowremfl], denote cohabitation, as of the Lord with man, 
 m tl^ holy things of love represented by the sacrifices, 234 1 . Hence, 
 
 rX-y X PiP^'' T^^ "^"""^^ ^ ^•'^^^ °^ convivial meeting in the primitive 
 (Christian) church 2341. A feast, when predicated of the Lord, de- 
 notes union as well as cohabitation, 2648. Feasts and convivial enter- 
 tamments amongst the ancients, signified appropriation and conjunction 
 by love and charity 3596. Dinners and suppers in the primitive 
 Christian church involved the same things, 3596. A feast denotes ini- 
 tiation to conjunction, and this was signified by feasts amongst the 
 ancients, 3832, 5161, 5698. See Initiation. Feasts, suppers, and 
 dinners, were, m ancient times, for the sake of consociation by love, and 
 -o^^" n! I i''^^^"^*^^" 5 l>»t the ends of feasts at this day are the reverse, 
 / 996, 94 12 They vvere for the sake of conjunction and confirmation 
 -"J^*^ -nn? J Paschal supper represented consociations in heaven, 
 /»J0, /yyz. To eat denotes information concerning good; and to 
 dnnk, information concerning truth, 9412. Hence the import of the 
 Holy feupper, and of the Lord's words when he instituted it, 9412 at 
 the end See Supper, to Eat, to Drink. Feasts denote initiation 
 into mutual love; nuptial feasts, initiation into conjugial love, 3832. 
 
 L^V^o"^ ?^"'^^^ ^^^ "'^^^ of initiation which precedes conjunction, 
 3833. See the next article. 
 
 FEASTS, OR Festivals [festa-]. To keep a feast or festival 
 denotes worship from a glad mind, 7093, 8059, 9286, 9294. There 
 were three general festivals commanded to be observed by the Jews : 
 the feast of unleavened bread, which denoted purification from falses ; 
 
214 
 
 FEE 
 
 the feast of harvest or first-fruits, which denoted the implantation of 
 truths in good ; and the feast of ingathering, which denoted the im- 
 plantation of good, thus full deliverance from damnation, 9286, 10,669 
 —10,671, ill. 9294. In purification from falses is also implied deliver- 
 ance from infestation by falses in consequence of the Lord's advent, 
 7093. The three feasts (which are also denominated the feast of the 
 passover, the feast of weeks, and the feast of tabernacles, 9294) are 
 called holy convocations, because the whole company of Israel accord- 
 ing to their tribes and families represented heaven, 789 1 . Thus they 
 were in a full representative state on such occasions, and were prohibited 
 from all manner of work in order to prevent the representation of 
 worldly and corporeal things, 7893. See Sabbath. These festivals 
 were retained after representatives were abolished, for the sake of doc- 
 trine and instruction, 7893. They represent the human race led from 
 hell and introduced into heaven by the reception of new life from the 
 Lord by virtue of his advent, 9294. The primary intention of the 
 feast of unleavened bread, or Paschal feast, was to signify the subjuga- 
 tion of hell and the glorification of the Lord's humanity, ill. 10,655, 
 10,659; see also 2342. It denotes his presence with deliverance, 
 10,134. Hence it was forbidden to eat anything leavened, because a 
 fermenting agent signifies the false of evil, 9992. See Leaven. The 
 signification of the feast of weeks or first-works, as denoting the im- 
 plantation of truth, sh. 9294, 9295 ; and that of the feast of taberna- 
 cles, as denoting the implantation of good, 414, 3312, 4391, 6537, 
 ilL and sh. 9296, 10,545. On the latter occasion they dwelt in tents, 
 3312, 4391. See Tent. What was signified by the animals sacrificed 
 on these occasions, 2830. See Sacrifice. 
 
 FEED, to [^pascere]. See Shepherd. 
 
 FEEL, OR Touch, to [palpare, tangere]. Spirits and angels have 
 sensitive life the same as men, and their sense of touch is most ex- 
 quisite, 322, 1630, 1880, 1881, 1883. All sensations have reference 
 to touch, of which they are only diversities and varieties, 322, 3528. 
 The whole sensitive nature is nothing but the external perceptive, and 
 the perceptive nothing but the internal sensitive, 3528. The inmost 
 and all of perception is denoted by feehng, because the sense of touch 
 is the one common and universal sense to which all the other senses 
 have reference, 3528, 3559, 3562. All the external senses are in cor- 
 respondence with the internal senses. The sense of touch in general 
 corresponds to the affection of good, 4404, 5077, 10,199. It has 
 special reference to the voluntary part, 5077. The whole external man, 
 thus the senses, are formed in correspondence with the whole world ; 
 the sense of touch sympathizes with the changes of state in the air, is 
 cognizant of fluency, of weight, &c., 6057. Touch and taste form the 
 ultimate of the voluntary part ; sight and hearing of the intellectual 
 part ; and smell is common to both, 9996. Touch, in general, signifies 
 communication, translation, and reception, because the activity of the 
 whole body is collated into the arms and hands, 10,019 10,023, 
 10,130, 10,199. See Hand. The interiors of man put themselves 
 forth and communicate with others by externals, especially by the sense 
 of touch ; thus, they transfer themselves into another, and so far as the 
 will of the other consents they make one, 10,130. Even sight can be 
 effected by touch, 10,130, compare 7046. In the other hfe, spirits are 
 
 / 
 
 FIB 
 
 215 
 
 consociated according to similarity of state ; those who mutually touch 
 one another communicate the state of their life ; if they touch by the 
 hands, the whole state of their life, 10,023. The command that the 
 people were not to touch the border of Mount Sinai, signifies that there 
 was no extension to the heavenly societies that are in the love of good, 
 nor even to intermediates, 8796, ill. 8797, 8798. As to touching the 
 hollow of Jacob's thigh, 4305, 4317 ; the touching of that man and 
 woman, 3402 ; and the evil of even touching the tree of knowledge, 
 202. Darkness that may be felt signifies the falses of evil so dense that 
 nothing of good and of truth can be known, 7712. See Sense. 
 
 FEET \ pedes]. See Foot. 
 
 FEMALE. An accurate distinction is always made in the Word 
 between male and female ; in general the former signifies truth, the 
 latter good, 4005; compare 1484, 4104, 4200. Females, women and 
 wives denote affections of truth and good ; affections of truth when 
 named along with the husband, and affections of good when the mar- 
 ried state is not predicated, 4510. Handmaids or females denote those 
 who are in the affection of truth and good, thus whom truths and 
 goods affect when they perceive them in others ; such affection is com- 
 mon with good females, 8994. In the celestial church females or wives 
 are in the knowledges of good and truth, and the husbands in affection, 
 8994. The female sex is so constituted and formed that the will, whether 
 it be good or evil, prevails over the understanding ; such is the total 
 disposition of their fibres, and such their nature, 568. As to the an- 
 cient law concerning the females or wives of servants, and those born 
 of them, 3974. As to the phenomenon of a female being propagated 
 from a male soul, see the author's work on Conjugial Love, 220. 
 
 FERMENT, to. See Leaven. 
 
 FERVOUR, predicated of Jehovah, denotes repugnance and pun- 
 ishment of what is evil and false, 3614, 5798. See Anger. 
 
 FESTIVALS [festa]. See Feasts. 
 
 FEVER [febris]. See Disease. 
 
 FIBRE. Those in the grand man, or heaven, who are in princi- 
 ples of good, have reference to the cortical substances of the brain ; 
 those who are in principles of truth, to the fibres which flow out from 
 such substances, 4052. The fibres of the cerebrum are the organs of 
 the voluntary sense ; those of the cerebellum, of the involuntary ; both 
 are conjoined in the medulla oblongata and medulla spinalis, 4325, ill. 
 9670. In ancient times, there was special influx from the cerebellum 
 by means of its own fibres into the face ; these are now supplanted by 
 fibres from the cerebrum, 4326. The fibres of the cerebellum are ruled 
 generally by those of the cerebrum, hence the simulation and deceit 
 which are now so prevalent, 4327. Ends are represented by the begin- 
 nings or principles of fibres ; thoughts thence derived by fibres, and 
 acts by nerves, 5189. Truths in good are like nerves in the flesh, thus 
 they are like spiritual fibres which form the body ; hence, fibres signify 
 the inmost forms proceeding from good, and nerves, truths, 4303, 
 5435. See Nerve. Truths invest good, as vessels the blood and 
 fibres the spirit, 5954, ill. 5951, and more largely, by the same com- 
 parisons, 9154. There are fibres about the lips which were not created 
 for mastication and vocal speech only, but for expressing the ideas of 
 the soul ; hence the prominence of the lips with those who allow their 
 
1 
 
 216 
 
 FIE 
 
 thoughts to flow out freely, and the contraction from interiors with 
 those who are hahituated to restraint, 8247, 4799. Certain spirits de- 
 scribed who correspond to the isthmus between the cerebrum and cere- 
 bellum by which the fibres pass out and are variously diffused, 4799, 
 5189. 
 
 FIELD [ff^er]. Earth denotes the external man while man is yet 
 spiritual ; ground and field, the external man when he is becoming 
 celestial, 90, compare 9272. A field denotes doctrine, and whatever 
 has respect to doctrine, sh. 368, 3196. A field, and also ground, de- 
 notes the church as to good, because the truths of faith, which are 
 compared to seed, are received in good, 2971 . It denotes the good of 
 faith, 2980. A field with a cave in it denotes the church and its faith, 
 2971, 2980, 2984. Meditating in a field, denotes thought in good, 
 and is predicated of the rational man, 3196. The earth denotes the 
 Lord's kingdom in heaven and earth, thus the church ; ground, the 
 same but in a stricter sense ; field, also the same, but in a sense still 
 stricter, ill, and sh. 3310, 3766, citations 6767, 7571. A" man of the 
 field denotes good of life derived from doctrinals, 3310. The parable 
 concerning seed sown in four kinds of earth or ground, ex. 3310. To 
 come into a field denotes the study of the good of life, 3317. A field 
 denotes the good of the church, and the good of doctrine, thus, good 
 ground, 3500, or where good is, 4073, 4397, 9230. To go into the 
 field to hunt, denotes the endeavour of the affection of good to procure 
 truth, 3508. A field denotes the state of the man of the church as to 
 good; the divine command. Matt. xxiv. 18, ex. 3652. A field denotes 
 the church as the recipient of the seeds of good and truth ; the various 
 growths of the field, such things in their different kinds, 3766, 3941, 
 7502, ill. and sh. 9272. See Earth. The middle of a field denotes 
 the interior of the church ; standing com in a field, good in the church, 
 ill. 4686. In the opposite sense, a field denotes a religious corruption, 
 being predicated of a church merely external, 4440, 4443. When 
 house denotes celestial good, then field denotes spiritual good; and 
 when house denotes spiritual good, then field denotes spiritual truth, 
 thus doctrine, 4982. Fields, when mentioned after houses and courts, 
 denote what is still more exterior, 7407. "When man is called a field, 
 it is his mind, which consists of will and understanding, that is meant; 
 the seed of the field denotes nourishment of the mind, 6158, 8505. 
 A field denotes the church as to good; a vine, as to truth or the good 
 of truth, br. sh. 6432, 9139. Herbs of the field denote the truth of 
 the church, sh. 7571. The field of another denotes good not of the 
 same family, but coherent by affinity, ill, 9141. A harvest-field 
 denotes the whole human race as to the reception of truth in good; it 
 also denotes the church, and the man of the church, and good with 
 him, sh. 9295. See Harvest. 
 
 Cain and Abel in the field together, denotes charity, and faith be- 
 come doctrinal, leading to the extinction of charity, 366 — 369. Abram's 
 huying the field of Ephron the Hittite for a burial-place, denotes the 
 redemption of those who are capable of receiving the goods and truths 
 of faith, 2940, 2954, 2955, 2964, 2969. See Death, 2908, and 
 sequel. Isaac in the field meditating, when Rebecca was brought to 
 him, denotes the rational in the good of the church, and the affection 
 of truth acceding thereto, 3196, 3201. Esau's having come aweary 
 
 Fl L 
 
 217 
 
 from the field when he sold his birthright, denotes the temptation of 
 those who are in the good of life, but as yet without truth, 3318. See 
 Esau. Jacob's coming into the field and watering the flocks lying 
 there, denotes instruction from the Word with those who are in the 
 goods and truths of faith, 3760 — 3773. Reuben in the field, and his 
 finding the dudaim, denotes the state of the church when conjugial love 
 is discovered to it, 3940 — 3942. The sons of Jacob in the field, and 
 coming from the field exasperated against Sheckhem, denotes that his 
 posterity in their religion opposed themselves to the truths of the ancient 
 church, 4440, 4442, 4444. Joseph's wandering in the field and not 
 finding his brethren, denotes the fallen state of the church in which 
 the divine human is not acknowledged, 4717. As to the feast of taber- 
 nacles when all the sons of Israel dwelt in the fields, its representation 
 of heaven, &c., 7891, 7893, 9294—9301. See Feasts. As to Jeho- 
 vah's marching out from the field of Edom, see Edom. 
 
 FIFTEEN, Fifteenth, Fifty, &c. See Numbers. 
 
 FIGHT, to \^pugnare']. See Enemy, War, Temptation. 
 
 FIG-TREE, the \Jlcus']^ denotes natural or exterior good, 216, 
 217, 885, 4231, 4314, 5113, 9277, 9960, 10,137. To sew fig-leaves 
 signifies to excuse, 216 : compare 9960 near the end. The fig-tree 
 dried up denotes that there was nothing good, not even natural good 
 remaining in the earth, 217, 4314. Only the leaves remaining, that 
 doctrinals of faith or truths were still extant with them, 885. The 
 fig-tree denotes natural good, the branch its affection, the leaves truths, 
 «A. 4231. The vine and the fig-tree are so frequently mentioned to- 
 gether because the former signifies spiritual good, the latter natural, sh, 
 5113, 9277. The fig-tree reduced to foam, cited, 5113, 7643. He who 
 is destitute of the good of life, and yet abounds in truths, is like the 
 fig-tree which withers away, and is accordingly cut down, 9337. 
 
 FILL, to [implere']. When man is regenerated, the goods and 
 truths of remains are filled into his scientifics, 5373. Hence, the ves- 
 sels of his brethren filled with corn by Joseph, signifies scientifics gifted 
 with the good of truth, 5487. The multiplication of good and truth 
 which then takes place in the natural man, is denoted by filling the 
 earth with increase, 984 ; illustrated by the increase of the Israelites 
 in Egypt, and their filling the land of Goshen, 6647 — 6649. To fill 
 from out of a well signifies to enrich from the Word, ^777. To he 
 filled with the spirit of wisdom is to know truths, not from science but 
 from internal perception arising out of good, ill. and sh. 9818. To be 
 filled with the spirit of God denotes influx and illustration from divine 
 truth proceeding from the divine good of the Lord, 10,330. Moses 
 commanded to anoint Aaron and his sons, and to fill their hands ("con- 
 secrate them" in the English Bible), signifies the Lord as to the good of 
 love and the truths of faith, 9954, 9955. The filling of their hands 
 represented the divine potency of the Lord in saving the human race, 
 also its communication and reception, ill. and sh. 10,019, 10,120. It 
 signifies divine truth, proceeding from divine good ; thus, the influx 
 and communication of divine truth from the Lord, and its reception in 
 heaven, 10,076, 10,101, 10,118,10,493. As to the ram of irapletion 
 or consecration, 10,076, 10,106, 10,114. See Hand (3). As to the 
 stones of impletion filled in the breast-plate, 10,333. To fill (or go 
 
218 
 
 F I R 
 
 fully) after Jehovah signifies to do according to the divine truth, 10,076. 
 See Full, to Fulfil. 
 
 FILTH [sordes]. The loves of self and the world with all that per- 
 tains to them constitutes the filth of the natural man, which impedes 
 the influx of good and truth from the Lord, 3147. Those who have 
 addicted themselves to such loves in the world, however delicately they 
 may have lived, dwell amongst fiUh in the other life, 4948. See Ex- 
 crement. The lice under the scabs and filth of the skin correspond 
 to such evils as inhere in the sensual part, 7419. 
 
 FINE, ^0 Fine [iw?//c^a, mulctare]. Concerning certain deceitful 
 spirits who have the art of insinuating themselves into societies, whence 
 they are afterwards expelled with fines or punishments, 957, 12/3. A 
 fine signifies amendment, because it is inflicted for that end, 9045. The 
 same is signified by a repayment, and tlie silver paid denotes truth by 
 which amendment is efi*ected, 9087, 9097. It also denotes restitution, 
 9097; and consequently the corresponding punishment, 9102, where 
 the whole is illustrated. 
 
 FINGER [digitus]. See Hand. 
 
 FIRE [ignis]. 1. Cold and heat have place with one about to be 
 regenerated, as summer and winter, with one who is regenerate, 933, 
 935, 930. Fire or heat denotes love and charity, 934. Strange fire 
 denotes the love of self and the world, and all their cupidities, 934, 
 9965. Heavenly love is called a consuming fire, because it so appears 
 to the wicked, 934, end. The burning of fire denotes evil, originating 
 in the love of self, 1297. The angels occasionally appear like lucid 
 stars, coruscating according to the quality of their charity and faith ; 
 the evil, as coal fires, 1527. The life of the Lord's love and mercy is 
 actually changed into such a fire with them, 1528. The fire of the 
 evil on their approaching good spirits is turned into cold, 825, 1528, 
 4175. See Cold. A torch of fire denotes the heat of cupidities ; the 
 smoke of a furnace, dense falses, 1801. Fire denotes lust and hatred ; 
 the smoke ascending therefrom, the falses which accompany them, sh. 
 1801. The fire of hell is nothing but hatred, revenge, and cruelty; 
 or the love of self from which they proceed, 1801 . The fire of sulphur 
 denotes the false, originating in the evil of the love of self, 2440. The 
 lake of fire and sulphur denotes hell, thus the love of self with its cu- 
 pidities and falses, 2446, 7324. When sulphur is put for evils, fire 
 denotes falses ; when fire is put for evils, smoke denotes falses, 2446. 
 Fire, and smoke, and sulphur, named in series, denote evils and falses 
 of all kinds, 2446. On account of the sulphur they contain, the gopher- 
 wood of which the ark was made, and other woods of the same species, 
 denote concupiscences, which easily catch fire, 643. In like manner 
 the bitumen used at the building of Babel, 1299. Heat denotes a holy 
 external in which are the loves of self and the world, 3755. Fire and 
 the sun signify divine good ; light, the proceeding divine truth, 3969. 
 Spiritual fire and heat consist in love, and, deprived of his love, man 
 is reduced to a state of torpor and death, ill. 4175. Love is spiritual 
 fire, and life is actually from the heat thence derived ; hence fire and 
 flame denote good, and heat the affection of good, ill. 4906. Eternal 
 fire is neither elementary fire, nor the torment of conscience, but the 
 fire of concupiscences, ill. 5071, 6832. The vital fire of man is from 
 
 FIR 
 
 219 
 
 love, whether good or evil, 507 1 . There are two origins of heat, or of 
 fire, the sun of the world and the sun of heaven. It is heat from the 
 latter which is meant in the Word by fire, flame, and heat, which de- 
 notes love in both senses, 5215. The heat of the sun of heaven is as 
 universal as that of the natural sun ; it is this heat which kindles the 
 interiors of man, and gives birth to all his desires and affections, 5215. 
 This vital heat flows into the heat derived from the sun of this world, 
 and vivifies it, 6314. Vital heat, or love, is meant by sacred fire in 
 the Word, and infernal love by the fire of hell, 6314, 6832, 6834, 
 6849, 7324, 9434. Fire and flame signify divine love, and likewise 
 divine truth proceeding from the divine good of the Lord, sh. 6832. 
 In the opposite sense, fire and flame denote filthy loves, sh. 6832. The 
 fire of man's life proceeds from the Lord as a sun, and is turned into 
 the fire of lusts when it enters with those who are in contrary forms, 
 6832. Such is the ardour of the divine love of the Lord, which is the 
 fire of the spiritual sun, that if that fire or love should flow into any 
 one in its purity, even into an angel of the inmost heaven, he would 
 perish, 6834, 6849, 8644, 8760. On this account the angels are 
 veiled with a thin suitable cloud, by which the heat flowing in from the 
 sun is tempered, 6849, 8816. See Sphere, Influx. When the 
 Lord was in the world, he received the fire of this love into his humanity, 
 6834 ; and hence in him alone the Father is made manifest, 6849. It 
 is from spiritual fire and not from elementary fire that all life pro- 
 ceeds, 7324. Fire denotes the lust or cupidity of evil ; an oven, its 
 delight, 7356. Fire and hail are mentioned together, because fire is the 
 evil of lusts, and hail the falses derived therefrom, sh. 7^7 by 7553. 
 To be roasted with fire is to be imbued with the good of love, sh. 7852. 
 To be burnt with fire denotes temptation, because purifications are ef- 
 fected by fire ; in temptation likewise man is immersed in his cupidities 
 which are fires, 786 1 . The heat of the east-wind denotes temptatwns 
 as to the will ; the waters of a flood, as to the understanding, 739, 
 5215. In the opposite sense, a burning denotes the hurt or extinction 
 of the good of love, ill. 9055, 10,038. The proceeding divine truth is 
 like light proceeding from the sun, which light has in itself heat, 8328. 
 The heat contained in the proceeding light is accommodated to reception; 
 in like manner the divine good contained in the divine truth, which 
 could not be sustained in its proper quality, 8644, 8816. The case is 
 relatively the same with the heat and light of the superior heavens in 
 respect to the inferior, 8797. The cupidities of man are consuming 
 fires ; hence, the kindling of a fire signifies the desolation of goods 
 and truths by reason of lusts, sh. 9141—9144. To desolate is ex- 
 pressed by a Hebrew word which signifies to fire and burn up, 9141. 
 Fire denotes anger, because anger is a fire breaking out from the affec- 
 tion of evil, sh. 9143, 9144. How the will communicates by its fire 
 with the understanding, where the confluence of evils and falses kindle 
 into flame, ill. 9144. Falses in the understanding are like smoke, and 
 wrath is like a flame kindled in it, 9144. The Lord appears to every 
 one according to his love, as a creating and renovating fire to the good, 
 but as a consuming fire to the evil, ill. 9434, 8816. His descent m 
 fire denotes his manifestation in divine celestial love, 8820 ; see below. 
 (2). Love is like a fire or flame in man, for it is the vital flame itself, 
 and faith is like its light, 9434. The fire of the altar represented divine 
 
220 
 
 FIR 
 
 love thus love from the Lord ; strange fire, love flowing in from hell, 
 9965. To be baptized with the holy spirit and with fire is to be rege- 
 nerated by the good of love, 9229. The people being as the fuel of the 
 fire denotes their appropriation of the evils or the cupidities of the 
 loves of self and the world, 10,283. In general, heavenly fire is love 
 to the Lord and love to the neighbour ; infernal fire, the love of self 
 and the world, and hence the concupiscence of all evils, 10,747. These 
 loves have their respective seasons answering to the times of the day, 
 &c. ; thus it is morning with the inhabitants of heaven when they are 
 in their highest state of felicity, and with the inhabitants of hell when 
 they are in the excitement of their lusts, thus, in their infernal fires, 
 10,413. The inhabitants of Mars have the art of making fluid fires, 
 by which they obtain light in the evening time and night, 7486. 
 
 2. The destruction of Sodom and Gomorrah by fire rained down 
 from Jehovah out of heaven, signifies the damnation which those pro- 
 cure to themselves who are in the evils of the love of self, and in falses 
 derived therefrom, ill. and sh. 2443—2447. The hail and fire mingled 
 with hail which fell in Egypt, the fire running along upon the ground, 
 denotes the falses of evil by which the truths and goods of the 
 church are destroyed, and the evil lusts which then occupy the whole 
 natural mind, 7574, 7b7by 7553. Ezekiel's vision of the cherubim, 
 and the coals of fire, and the man scattering the fire over the city, de- 
 notes the providence of the Lord guarding the mysteries of faith, and 
 the evil left to their lusts, 308. The first angel sounding, and hail and 
 fire mmgled with blood falling upon the earth, denotes the evil of lusts 
 and their conjunction with falsified truths disclosed, 7553. The fire 
 and smoke, and darkness, in which Jehovah appeared to the Israelites, 
 denote the reception of him by that people, thus the evils and falses 
 mto which they converted all the good and truth proceeding from him. 
 1861, 2842, ill, 6832, fully ill. 8793-8797, 8816, 8820, 9434. The 
 bush burmng with fire in which Jehovah appeared to Moses, denotes 
 the divine love manifested in scientific truth ; thus, the divine truth 
 Itself in the natural man, i7/. and «A. 6832— 6834, 6849. Jehovah^s 
 going before the Israelites in a column of cloud by day, and a column 
 of fire by night, denotes his presence with man when in a state of 
 illustration and when in a state of obscurity, ill. 8105—8110, briefly 
 5923. The fire going out from Jehovah and destroying Nadab and 
 Abihu when they offered incense with strange fire, denotes the annihi- 
 lation of worship when any other than heavenly love enters into it, 9376, 
 9942, 9965. The command of Judah that Tamar should be led away 
 and burnt, after he had used her as a harlot, denotes the good of the 
 church, or the internal of the church, extirpated by the affection of 
 evil, 4906. The institution of sacrifices, and of the holocaust or fire- 
 ofi'ering of Jehovah, was to represent all divine worship in general, 
 and its being kindled by divine love ; in the supreme sense, the glorifi- 
 cation of the assumed humanity, 10,055, 10,086, 10,245, but parti- 
 cularly 10,042. The burning of incense was instituted to represent the 
 hearing and gjateful reception of all worship proceeding from love and 
 charity, 10,177. Its being off'ered in the morning, when the lamps 
 were dressed, and in the evening, when thev were lighted, was to re- 
 present the elevation of worship,—!, in a clear state of love, which is 
 constantly associated with intellectual light, and 2, in a state of obscurity 
 
 FIR 
 
 221 
 
 as to the good of love, when illustration is afforded as far as possible, 
 ill. 10,200, 10,201. See Light, Flame. 
 
 FIRMAMENT. Mutual love is the very firmament of heaven, for 
 in that, heaven itself and all its consociation and unanimity subsists and 
 consists, 2027. The firmament or expanse of Gen. i. denotes the in- 
 ternal man, 24. See Expanse. 
 
 FIRST \^primus, primurn]. There is nothing unconnected with 
 somewhat prior to itself and thereby through the medium of other 
 prior things with the First of all, thus with the Lord, 3627. How all 
 the contents of the Word have respect to him as the First and the 
 Last, 3382. Did man only acknowledge the Lord in faith and heart 
 as the First and Last End, he would be the medium of descent to the 
 ultimates of nature, and of ascent from the ultimates of nature to the 
 divine, 3702. The connection of things depends on the presence of 
 the first end in the ultimates, 6044, 7004. The first and the last are 
 always together, thus there is continual progression from one church 
 or state to another ; hence the last and first denote what is perpetual, 
 and in the supreme sense what is eternal, 4901. The first day denotes 
 the beginning of a given state, 7887, 7891. The first month of the 
 year, the beginning of all succeeding states to eternity, 7828. There 
 are two things which signify the whole, namely, the highest and lowest, 
 or the first and last, 10,044, 10,329, 10,335. The first and the most 
 new (or last) denotes the one end which all things regard, thus the 
 Lord, 10,044. The first holds all things in connection by means of 
 the last, ill. 9828. See End, Number. 
 
 FIRST-FRUITS [primitia]. The first-fruits of the harvest and 
 the first-fruits of the vintage signify all the goods and truths of faith, 
 which are to be ascribed to the Lord ; of what they respectively con- 
 sisted, 9223, 9300. The feast of harvest or first-fruits of labour repre- 
 sented the fructification of truth by its implantation in good, 9294. 
 See Feasts. The first of the first-fruits being sacred to the Lord sig- 
 nifies the holiness of all good and truth by the life received from him, 
 ill. 9300, 10,680. The first of the first-fruits signifies the state of 
 innocence induced in infancy, 3519. The first-fruits of the earth sig- 
 nifies the good of the new will, 5144. The day of first-fruits, the day 
 of the wave-sheaf, &c., denote states of innocence, ill. 10,132. Their 
 being waved, vivification, 10,083. 
 
 FIRSTLINGS, FIRST-BORN, or FIRST-BEGOTTEN [primo- 
 genita, primogenitus]. The firstUngs of the flock denote what is of 
 the Lord alone, thus love, 352. By the first-born is meant not only • 
 the prior in time, but the prior in degree, which is good, 3325, 4923, 
 4925, 6273. The Lord alone is the First-born or the First-begotten 
 with respect to his human essence, and others are so called from love 
 to him, 352, 3325, 4925. Love or good is the first-born, because life 
 is in it, and in faith or truth only derivatively, 3225. When the rege- 
 neration of the spiritual man is treated of, the primogeniture is attri- 
 buted to truth from the appearance, sh. 3225, 8042. Hence, in the 
 opposite sense, the first-born of Egypt, and the first-born of the maid- 
 servant who is behind the mills, signify the doctrine of faith and cha- 
 rity perverted by scientifics, thus truths falsified, 3325, 4335, 7039 ; 
 particularly 7779, 7780, 7949, 7950. In the genuine sense, the first- 
 born signifies the good of charity ; but according to appearances, the 
 
222 
 
 FIT 
 
 I! 
 
 truth of faith, 6344; or the faith of charity, 7035, and citations. The 
 first-born to be sanctified to Jehovah denotes acknowledgment and con- 
 fession that all faith is from him, 8038, 8042. The first answers for 
 the whole in these cases, because all derivative truths and goods draw 
 their essence from the first, 8042. See First. The firstling of an 
 ass was not to be set apart, but redeemed with a lamb or a kid, because 
 it denotes faith merely natural, which is not from the Lord and is not 
 to be ascribed to him, 8078. The first-born of men were to be re- 
 deemed, and the tribe of Levi was substituted in their place, because 
 the truths of faith arc not to be ascribed to the Lord except by its good, 
 8080. The first-born of beasts that were redeemed were all such as 
 were not offered in the sacrifices, asses, mules, horses and the like, 9223. 
 As to the apparent priority of truth while man is regenerating, and the 
 ancient controversy whether the good of love or the truth of faith is 
 the first-begotten, 3863. See Jacob, Esau, Primogeniture. As 
 to the real priority and superiority of good, see the seriatim passages 
 cited, 3324. '^ ^ ^ ^ To 
 
 FIR-TREE [abies]. The cedar, the glory of Lebanon, denotes 
 celestial spiritual things ; the fir-tree, the pine, and the box, celestial 
 natural, 2162. The fir-tree, the pine and the box signify spiritual 
 good and truth, and natural goods and truths corresponding thereto, 
 9406. The man of the spiritual church is called the garden of God ; 
 his rational mind is denoted by the cedar ; his natural mind, as to good 
 by the fir, and as to truth by the chestnut or plane-tree, 4014. The 
 fir-tree, and others of its kind, abound in sulphur ; hence the gopher- 
 wood of which the ark was made denotes concupiscences, 643. 
 
 FISH [piscis]. Fishes and birds denote the products of the fifth 
 state of regeneration, which arise from confirmations of truth and good, 
 11. Fishers denote those who instruct natural men in the truths of 
 faith, 40; thus who teach from sensual truths, 3309; or give instruc- 
 tion in the externals of the church, 10,582. Fishes denote scientifics 
 animated by faith; great whales, their common products, 40, 42, 991. 
 In the opposite sense fishes denote those who think sensually, and thus 
 confide in scientifics only, and thence conceive falses, 99 1 . The pro- 
 phecy of much fish denotes the abundance of applicable scientifics, 
 2702. The piece of broiled fish and honeycomb, of which the Lord 
 ate after his resurrection, denotes the external sense of the Word as to 
 its truth and pleasantness, 5620. The reason of its being broiled, &c., 
 7852. The tribute-money taken from the mouth of the fish denotes 
 the subjection and servitude of the natural man, 6394. Whales signify 
 the common products or heads of scientifics ; fishes, the scientifics 
 which are thus contained in common ; their scales, things merely sen- 
 sual ; hence Pharaoh, king of Egypt, is called a great whale, &c., 
 6693. The fish dying denotes the scientifics of truth extinguished, 
 7318, 9755. The inhabitants of a certain earth described who Hve on 
 fish and fruits, &c., but not the flesh of animals, 10,161. To fish is 
 to instruct in external truths ; to hunt is to instruct in internal, 10,582. 
 FISHERS [piscatores]. See Fish. 
 
 FITCHES OR VETCHES [zea]. Wheat, barley, beans, lentils, 
 millet, and spelt or fitches, as different species of bread, signify various 
 species of good, more and less noble, 3332. [The passage cited here is 
 Ezek. iv. 9; the same Hebrew word occurs Exod. ix. 32 and Is. xxviii. 
 
 FLA 
 
 223 
 
 25, where it is rendered, in the authorized version, by rye, but the 
 author translates both passages uniform with the above. Accordingly,] 
 Fitches or spelt (zea vel spelt a, Exod. ix. 32) signifies interior natural 
 truth corresponding to interior natural good, as signified by wheat, 
 7601 — 7605 ; and to sow wheat, barley, and fitches (Is. xxviii. 25) 
 signifies the implantation of truth in good, 10,669. [The word ren- 
 dered fitches in the authorized version. Is. xxviii. 25, 27, which is the 
 only place where it occurs, is quite distinct from the above, and is 
 translated uigella by the author. Thus,] Nigella and cummin denote 
 scientifics, these coming first under man*s cognizance when he receives 
 intelligence, 10,669. To grind, which signifies the disposition of truths 
 in their series, is predicated of wheat, barley, and fitches ; to bruise 
 or pound, which has the same signification, is predicated of oil, frank- 
 incense, and aromatics, 10,303. 
 
 FIVE, Fifteen, Fifty, &c. See Numbers. 
 
 FIX FIRM, to [obfirmare']. See Hard. 
 
 FLAGS [alffiB], The flags in which the ark of Moses was placed 
 denote the false scientifics in which they are who are first initiated into 
 divine truth, 6726. See Reed, Egypt. 
 
 FLAME [Jlamma]. The loves and their affections are represented 
 by flames, and truths by lights, 3222, 6272. All celestial and spiritual 
 heat, or love and charity, are perceived in heaven as a flame from the 
 sun ; all celestial and spiritual light, thus faith, as light from the sun, 
 3862. Fire and flame denote good, and heat thence proceeding the 
 affection of good ; in the opposite sense, evil and the affection of evil, 
 4906. Heat, fire, and flame in the genuine sense denote celestial and 
 spiritual loves; in the opposite sense, corporeal and terrestrial love, 
 ill. 5215, 6033. Good with man is like a little flame which gives light 
 to and illuminates his mind, so that he can see, perceive, and believe 
 truths, 5816. The flame of the spiritual sun is nothing but divine 
 love, and the light of that flame is the holy proceeding of love, which 
 is divine truth, 6645. Fire and flame signify the divine love of the 
 Lord, and the divine truth proceeding therefrom ; in the opposite sense 
 they denote filthy loves, sh, 6832. The flame of divine love is so pure, 
 that if it were to flow into any one, even an angel, it would instantly 
 consume him, 8644; ill, 8760. Flames signify divine truths proceeding 
 from divine good, 8914. When the will flows into the understanding 
 it kindles a flame, which, with the evil, consumes all the goods and 
 truths of faith, ill. 9144. Flame denotes mutual love, its heat cha- 
 rity, its light faith, ill. 9473. Light in the inmost heaven is flaming, 
 because in good ; but in the middle heaven white, because in truth, 
 9570; hence there are two fundamental colours, red and white, which 
 correspond to good and truth, ill. 9866. See Colours, Precious 
 Stones. Good cannot become manifest without truth, as flame cannot 
 appear without light ; and in like manner truth cannot exist except 
 from good, as light cannot exist except from flame, 9637. Spiritual 
 light and spiritual heat proceeding from divine truth and divine good 
 constitute the very life of man, ill. 6033. Charity may be compared 
 to a flame, which is the essential of heat and light ; faith separate, to 
 the light of the flame without its heat, 365. All celestial flame and 
 spiritual light is from the Lord, who appears as a sun in the midst of 
 his kingdom, 2973. The flame and light of the spiritual sun decrease 
 
i\ 
 
 ^1 I 
 
 224 
 
 FLE 
 
 to their minimum, and in their termini the opposites commence, 2973. 
 In the opposite sense, faces of flame denote cupidities, 1326. There 
 is a certain flame and delight in the hfe of cupidities, but it is exterior, 
 1594, 2973. The quality of heavenly light discovered by the appear- 
 ance of an intense flame, from experience, 1524. The quality of the 
 celestial church represented by flames and colours, from experience, 
 4328. The quality of ideas interiorly open represented by a lucidity 
 and a flame therein, as the token of the Lord's presence, from experi- 
 ence, 6620. The Lord's presence manifested by a cloud, which gra- 
 dually became more lucid, and assumed the human form, and at length 
 appeared like a bright flame, from experience, 10,810. The state of 
 the inhabitants of Mars represented by a flame which changed into a 
 bird, &c., from experience, 7620—7622. See Fire, Light. 
 
 FLAX [linu7n], signifies exterior natural truth, corresponding to 
 barley, which signifies exterior natural good, 7600. It takes this sig- 
 nification from representatives in heaven ; natural truth appearing as a 
 texture of fine linen threads, ill. &nd sh. 7601. See Linen, Gar- 
 ment. 
 
 FLEE, to [fugere]. See Fugitive. 
 
 FLESH [caro]. See Body, Food, Bread, Wine. The proprium 
 of man is denoted by bone ; the proprium vivified, by flesh, 148, 149, 
 780, 3540. The coherence of the internal with the external, when the 
 posterity of the most ancient church desired Ho live in their proprium, 
 is signified by the man and his wife becoming one flesh, 160 — 162. In 
 a general sense flesh denotes all mankind, specifically the corporeal 
 man, sh. 574, 627, 661, 670, 780, 999. The people lusting for flesh 
 signifies the desire to live corporeally, 574 ; compare 8431. The way 
 of all flesh corrupted signifies the understanding of truth wholly de- 
 stroyed in the corporeal state of man, 627. The destruction of all 
 flesh in which was the spirit of lives, under heaven, signifies the pos- 
 terity of the most ancient church perishing by their corporeal lusts and 
 persuasions, 661, 800. See Flood. Every hving soul denotes man 
 as to the intellectual part ; all flesh, as to the voluntary part, 670. 
 As flesh denotes the voluntary proprium, it also signifies all its concu- 
 piscences, ilL and sh. 999 ; particularly 10,283. Life is predicated of 
 flesh when man, from corporeal, becomes regenerate, thus when his 
 proprium is vivified, 780. The Hving soul in all flesh is predicated of 
 the whole human race from the remains of innocence and charity with 
 them, ill. 1050. The flesh of the foreskin to be circumcised denotes 
 the removal of the defiled loves of the proprium, 2041, 2056, 2057. 
 The covenant of Jehovah in their flesh denotes the conjunction of the 
 Lord with man even in his impurity, and purification thereby, ill. 2053. 
 My bone and my flesh denotes conjunction as to truths and as to goods, 
 3812; compare 156. Flesh denotes the proprium in both senses, good 
 and evil ; in the former case the heavenly proprium with which man is 
 gifted by the Lord, 3812; in the latter, his own pleasure and lust, sh. 
 8408, 8409. In the supreme sense it denotes the proprium of the 
 Lord's divine human or the divine good ; in the respective sense, the 
 voluntary proprium of man vivified by divine good, sh. 3813, 5200, 
 6968, 7850. Flesh and blood denote the divine good and divine truth, 
 thus in the Holy Supper, 3813; lY/. and «A. 4735, 7850, 8682; sh. 
 9127, 10,283. See Supper. Flesh and blood signify the divine pro- 
 
 
 FLO 
 
 225 
 
 prium in the humanity, 4735. The flesh in which is spirit signifies 
 the internal church; bones only, the external, 6592. Living flesh 
 denotes acknowledgment and faith ; leprosy in it, profanation therewith, 
 6963. Flesh predicated of the spiritual man denotes the good of truth, 
 6968. Flesh denotes the divine good of the divine love, which is from 
 the Lord's divine human, and the reciprocal good with man, 7850. 
 The flesh of Sclav, a bird or flying creature, denotes the good or de- 
 light of the external or natural man, 8431 ; compare 8413. In the 
 genuine sense flesh denotes the good of celestial love ; in the opposite 
 sense, the evil of self-love, 9068. The spirit shown to be the true life 
 of man, and the flesh his proprium ; the former at great length, 9818 ; 
 tlie latter in particular, 10,283. The most ancient people did not eat 
 flesh, and the eating thereof considered in itself is somewhat profane ; 
 yet no one is condemned oij this account who eats it without violating 
 the conscience, 1002, 1003. The inhabitants of a certain earth in the 
 universe described who eat no other flesh than that of fishes, 10,161. 
 The Jews were severely prohibited from eating either fat or blood be- 
 cause they were wholly in externals, and would thereby have represented 
 the appropriation and profanation of divine truth and divine good, 
 10,033. They were permitted to eat the flesh of the sacrifices because 
 the flesh, without the fat and the blood, denotes the proprium of man, 
 10,040; or the evil of his own love, ill. 10,035. Still it was eaten to 
 represent what is holy in externals, thus the appropriation of celestial 
 good and consociation by love, 8682, 10,040. Specifically, the flesh 
 of sacrifice represented spiritual good, the meat-offering, which was 
 bread and cakes, celestial good, 10,079, end. The flesh of the ram 
 that was eaten denotes the good of the internal man, appropriated by 
 those who are purified from evils and falses, 10,106; e//. 10,109, 10,114. 
 See to Eat. Flesh, when predicated of the Lord, denotes the divine 
 good of the divine love, sh. 10,283. The signification of flesh gene- 
 rally ill. 2i:A sh. 10,283. That spirit is life from the Lord, and flesh 
 life from man, sh. 10,283. 
 
 FLIGHT [fuga'\. See to Flee. 
 
 YIA^T [lapis sen petra]. Knives of flint denote the truths into 
 which they are initiated who are delivered from their evils, 2039, 2799, 
 7044. See Circumcision. 
 
 FLOCKS [ffreges]. 1. He who teaches and leads to the good of cha- 
 rity is a shepherd ; and they who are taught and led are the flock, sh. 343, 
 3772, 4713, 5913, 6044, 6778, 6786. A flock denotes those who are in 
 the truths and goods of faith, 343, 3767, 3772. More interiorly, shep- 
 herds or keepers of the flock, denote the truths themselves which lead to 
 good, ///. 6044. In the same sense, flocks denote the rational or internal 
 goods themselves, and hence, they who are truly rational or internal 
 men, 2566, 3408, 4505. Flocks and herds denote the goods of the 
 natural man, interior and exterior, 415, 1486, 1565. They denote 
 his supposed goods, which are to be separated in consequence of dis- 
 crepancy with the internal man, 1565, 4250. Animals of the herd 
 denote celestial natural effects, those of the flock celestial rational, 
 2180. A flock, in the widest sense, denotes all who are in good 
 throughout the whole world, but in a particular sense those only who 
 are imbued with the good of charity and the truths of faith, thus, who 
 are within the church, 3767. Hence, flocks denote churches, and. 
 
226 
 
 FLO 
 
 I! 
 
 abstractly, the doctrinals of the churches by which the good of charity 
 is imbued, 3767, 3768, 3783. A flock led to drink denotes the in- 
 struction of those who are willing to be led to good from the Word, 
 3772, 6778, 6786. A flock denotes the interior good of the natural 
 man, which is the good approved by reason ; a herd exterior good, 
 2566, 4250, 4378, 5913, 7504, 7663, ill, and sh, 10,609. A flock 
 denotes the good of the rational man when a herd is understood to 
 signify the good of the natural ; otherwise, a flock denotes natural 
 domestic good, ill, 3518. Ox and ass denote exterior goods and 
 truths ; flock, and man-servant and maid-servant, interior goods and 
 truths, 4244. A flock denotes charity; a herd, its exterior goods, 
 which are the exercises of charity, 6531, 7663. Flocks denote goods 
 and truths, 4073. Flocks denote interior goods and the truths thence 
 derived ; cattle, interior truths and goods thence derived, 9 1 35 ; but 
 observe that cattle is sometimes predicated both of the flock and the 
 herd, 6049, 6134. See Cattle. The animals belonging to the flock 
 are lambs, sheep, kids, he and she-goats, and rams, by which are 
 denoted affections of good and truth in the internal man ; the animals 
 belonging to the herd are oxen, and he and she-calves, which denote 
 affections of good and truth in the external man, 8937, 9391, briefly, 
 5913. See Herd, Ox, Goat, Sheep. 
 
 2. AbePs offering of the firstlings of his flock to Jehovah, denotes 
 the ascription of holy love to the Lord, thus worship from charity, 
 350 — 354. Lot's possession of flocks and herds and the strife between 
 his herdmen and Abram's, the goods of the external man separate 
 from the internal, and their discordance, 1562, 1565, 1570. Isaac's 
 acquisition of flocks and herds, and servants, when dwelling in Gerar, 
 the goods and truths of the rational man which are acquired by doc- 
 trine, 3365, 3403, 3408. The strife between his keepers and those 
 of Abimelech about the well that the servants of Isaac had discovered, 
 the opposition of those who teach from external doctrine to those who 
 teach from internal, 3423—3425. Rebeccah's sending Jacob to the 
 flock, the procedure and influx of truth to good not yet rational, 3518. 
 His coming to Haran, and behold a well in the field, and three flocks 
 of sheep lying by it, and the well closed, the state of the church as 
 yet only instructed from the external sense of the Word, 3763 — 3769. 
 Rachel with her father's sheep coming into the field, the affection of 
 interior truth manifested, 3793, 3794. Jacob's watering the flock 
 and kissing Rachel, instruction and conjunction thereby with the 
 doctrine and aff*ection of interior truth, 3799, 3800. His acquisition 
 of flocks and herds in her father's service, the genuine goods and 
 truths which are then acquired, and all the means thereto, 1993, 4005, 
 4073, 4084, 4087, 4169, 4217. His return home and the division 
 of his flock on the approach of Esau, the arrangement and disposition 
 of all that the natural man has acquired, in order to the influx of 
 divine good, 4250, 4336, 4368, 4378, 4384. See Jacob, Esau. 
 
 FLOOD, OR DELUGE [diluviuni], 1. The death of the posterity 
 of the most ancient church was occasioned by their total immersion in 
 evils and falses, which is signified by a flood ; their decline briefly 
 described, 660, 661. It was not mankind universally that perished, 
 but only those who were of the church, 662. The flood of Noah de- 
 notes the temptations which they underwent who were capable of re- 
 
 FLO 
 
 227 
 
 k^ 
 
 ■ 
 
 generation ; and the desolation or devastation of those who were not, 
 705, 729. Inundations of waters, signify temptation and desolation, 
 because persuasions and false principles actually flow-in from evil 
 spirits; the signification sh. 705, ill. 751. A flood of waters, as dis- 
 tinguished from a flood, signifies the beginning of temptations, or 
 temptations comparatively light, being as to intellectual things only, 
 sh. 739, 752. The fountains of the great deep broken up, and the 
 cataracts of heaven opened, signifies the extremity of temptation as to 
 things voluntary, and things intellectual, 754, sh. l^^"*, 7^)7. The 
 nature of such temptations and devastations, ex. and ill. 7:^7, 760 — 
 762. Their end and purpose in the establishment of a new church, 
 765 and sequel. See Noaii. 
 
 2. The genius of the antediluvians was very different from that of 
 the people who lived after the flood, 310. Their state was such, 
 when in their integrity, that the whole mind was ruled by love, so 
 that it was one and undivided ; hence, celestial seed was derived to their 
 posterity, 310, 805. The decline from such a state is most perilous, 
 for it perverts the whole mind, insomuch that it can hardly be restored 
 in the other life, 310. The decline of the ante-diluvian church was, 
 in general, like that of subsequent churches ; but it was distinguished 
 by the suffV)cation of remains, 560. The antediluvians fell into the 
 most direful and abominable persuasions, considering themselves as it 
 were gods, and whatever they thought, divine; how self-extinction 
 or suffocation as by a flood is the necesbary consequence of such a state, 
 562, 563. They held this persuasion to such a degree as not to ac- 
 knowledge any god above themselves, 808; see below, 1268. They 
 immersed the most holy goods and truths in their lusts, and thus de- 
 filed them, 560, 562, 570, 571, 581, 660. They were called Ne- 
 philim, or giants, from the persuasions conceived of their own super- 
 eminence, 580, sh. 581 — 583. Their dire persuasions or phantasies 
 thus originated, were the causes of their extinction and suffbcation, 585. 
 When in their integrity they enjoyed an internal respiration, and dis- 
 coursed together by the representation of ideas in the changes of the 
 face; they were also in the perception of good and truth, 607, 11 18 — 
 1121. In course of time the internal respiration was changed ; but 
 with those who conceived such dire persuasions, it became of such a 
 quality that every idea of thought was represented in a most deformed 
 shape ; hence, all these became extinct, 607. The way for the pro- 
 duction of remains being closed up, they necessarily perished, for 
 when this is the case, man is no longer man, for then he can no longer 
 be guarded by angels, 660. In their integrity the men of the most 
 ancient church respired with the angels, and their being no longer 
 capable of doing so was the genuine cause of their extinction, ill. 805. 
 The intellectual and the voluntary part with them cohered together in 
 one corrupt form, so that they could not be separated, 1034. Their 
 quality described in ^^>eir integrity and in their decline from experience, 
 seriatim, 1114 — 1128. How magnificently and in what happiness 
 they dwell in heaven, 1115—1117. The quality of the antediluvians 
 who perished described from experience, seriatim, 1265 — 1272. Their 
 abode is in a hell under the left foot, where a misty mountain appears, 
 by which they are separated from the other hells and the world of 
 
 Q 2 
 
228 
 
 FLU 
 
 ■I 
 
 spirits, 1266, 311, 581. Their influx is so deadly, that if they were 
 permitted in the world of spirits the human race would perish, 1266, 
 1270. They breathe nothing but hatred, and treat one another most 
 cruelly, 1267. How the author was guarded, in order that he might 
 know their quality, and by what means they were discovered to him, 
 1268 — 1270. They confessed that they had thought much of God, 
 and persuaded themselves that they were gods, in which they were 
 confirmed by dreams, 1268, compare 1122. \Vhcn they descended 
 into their hell, their phantasies against the Lord were represented by 
 a noise from the mountain, 1270. Their weakness is such that they 
 were thrust down by an infant, 1271. Their women and children re- 
 presented, and their glory in the latter, 1272, compare 112:^. Some 
 less evil described, but not of the number who perished, or Nephilim, 
 1124, 1265. 
 
 3. The promise that the earth shall not be destroyed any more by a 
 flood denotes that such a deadly persuasion cannot again exist, 1 035, 
 1051. The church before the flood is calkd the most ancient church, 
 that after the flood the ancient church, 1148. The consummation of 
 the most ancient church described by the flood, was a last or genertil 
 judgment, besides which there have been three others, 4333. There 
 are two kinds of spiritual inundations or floods, the one, of lusts per- 
 taining to the right part of the brain, the other of falses pertaining to 
 the left part; the case described from experience, 5725, see above, 
 739,754. The waters of a flood denote temptations as to things intel- 
 lectual; heat, or a hot wind as to things voluntary, 739, 5215. 
 
 FLOUR, FINE [similago]. Fine flour, and oil, and frankincense, 
 denote the whole of charity ; fine flour its spiritual, oil its celestial, 
 and frankincense its grateful essence ; their use in the sacrifices, ex. 
 2177. See Meat-offering, Sacrifice. Fine flour made into cakes 
 denotes the celestial principle of love ; farina or meal the spiritual, 
 2177. Fine flour, or the farina of fine flour, denotes celestial good 
 and the good of faith ; cakes, both conjoined, 2177, 3880. Fine flour 
 signifies charity towards the neighbour; mixed with oil, love, 4581. 
 Fine wheat flour [simila] denotes the spiritual ; honey, its sweetness ; 
 and oil, its good, 5620. Fine flour signifies truth producing good, 
 7966, and truth derived from good, both ill. 9995, 10,136. It signi- 
 fies good prepared for use by reduction into series or truths, 10,303. 
 See to Grind, Farina, Corn, Bread, Cake, Wheat, Barley. 
 
 FLOWER [fos\. When a man is reborn spiritual life flows into 
 him, as the heat of the sun into a tree, causing it to produce leaves 
 and flowers, 5115. The tree flowering represents the state near re- 
 generation, 5116. Flowers denote the scientifics of truth, and gene- 
 rally truths ; the fruits by which they are followed, good, ill. and sh. 
 9553, 10,185. The cherubim, and palms, and flowers that were 
 sculptured upon the walls of the temple, denote providence, wisdom, 
 and intelligence which constitute the state of heaven, 8369. The 
 spheres of charity and faith are sometimes perceived as odours, re- 
 sembling the sweet scent of flowers, 1519. See Fruit, Vegetation. 
 
 FLUCTUATION. After a state of temptation the mind some- 
 times fluctuates, if the man is celestial, between good and evil ; if he 
 is spiritual, between truths and falses ; and if he is natural, between 
 
 FOO 
 
 229 
 
 cupidities and their contraries, ill. 847, 848, 857. Fluctuation be- 
 tween truths and falses is denoted by the ark floating on the waters, 
 789. See Flood. The confluence of scientifics is denoted by the 
 sea ; reasonings therefrom concerning divine things, by its waves and 
 tides, 9755. 
 
 FLUXION, the, of the form of heaven is derived from the love of 
 the Lord flowing in, 3889. The author's perception of its flux or gy- 
 rations, and their correspondence, in the lowest sphere, with the human 
 brain, 4041. See Form, Influx, Heart. 
 
 FLY \j)iu8ca]. See Insect. 
 
 FOAM, OR Froth [spumd]. The scholastic learning of this world 
 compared to filthy spume by the spirits of another earth, 3348. Fil- 
 thiness and scum or foam denotes what is evil and false, 4744 ; also 
 the profanation of good, and filthy loves, 8408, 10,105. The fig-tree 
 reduced to froth, cited, 51 13, 7643. See Filth. 
 
 FOE [inimicus]. See Enemy. 
 
 YOO^ [cibus]. There is celestial, spiritual, and natural food con- 
 sisting, generally, in knowledges of faith and works of charity, thus 
 goods and truths, and the nature of each, 12, ^Q — 59, 676—681, par- 
 ticularly 1480, 1695. The food of the spiritual man is described by 
 the herb yielding seed, which denotes all truth having respect to use ; 
 and by the tree yielding fruit, which denotes the good of faith, 56, 57, 
 The food of the natural man is described by the green herb, because it 
 consists especially in scientifics, 56, 59. Goods and their delights are 
 signified by foods, because it is by these that the soul is sustained, 678. 
 Goods and truths are the genuine foods of man, and without them he 
 is only a dead man, 680. Food, in the Word, always denotes spiritual 
 and celestial food, thus faith and love, sh. 680. Food in the other life 
 is whatever comes forth from the mouth of the Lord, by which alone 
 spiritual life is sustained, 681. Man is not only aff*ected but sustained 
 by pleasures and their delights, providing there be good in them from 
 the Lord, ill. 995 ; see below, 5147. Foods succeed each other in 
 order from the celestial degree to the natural, insomuch that one kind 
 of food corresponds to the other, 1480, 4459. Spirits have not the 
 sense of taste, but the appetite of knowing in its stead, the satisfaction 
 of which is their food, 1973. See Taste. The food of evil spirits is 
 the contrary of wisdom, &c., thus all that is false, by which also they 
 are equally sustained, 1695. The food with which the Lord continually 
 supplies the angels is love and charity, thus the divine humanity itself, 
 2838, 5147, 9396. Whatsoever conduces to intelligence and wisdom 
 is celestial food, and what relates to the Lord the very felicity thereof, 
 3085. The spiritual food proper to man is to know, ill. 31*14. The 
 appetite and savour of food is of the soul, which by these delights, or 
 external goods, administers to its body; the afl'ection* and relish of know- 
 ledge, and the introduction of good illustrated, 3570. The taking of 
 food with another signifies conjunction by love and charity, 3596. See 
 Feasts. An illustration of the manner in which ends ascend, from the 
 nourishment of the body, and the correspondence of corporeal, spiritual, 
 and celestial foods ; moreover what it is to be in externals and in inter- 
 nals, 4459. Spiritual food is science, intelligence, and wisdom, and 
 hereby infants and youths who enter the other life actually grow to 
 maturity, 4792, 5576. Food in general denotes celestial and spiritual 
 
'M 
 
 230 
 
 FOO 
 
 ^tl 
 
 II! 
 
 Illl 
 
 good, ill. and«A. 51 17, 5360, 5435. The angels derive their recreation 
 and nourishment from the exercises of love and charity as men from 
 corporeal food ; illustrated by the greater nutrition of the body when 
 food is eaten joyfully, 51 17, 557C, G078. Food, in the genuine sense, 
 signifies divine good in exercise or act, 5147, end. Food is what nou- 
 rishes the internal man or the soul, thus goods and truths ; in general, 
 whatsoever is conducive to use, ill. 5'293. Food denotes truth when 
 adjoined to good, 5340, 5342 ; consequently, the truth of good, 5426 ; 
 or the good of spiritual truth, 5410, 5487, 5582, 5588, 5655, 5733. 
 Spiritual food, which nourishes minds, consists in the things of intelli- 
 gence and wisdom, thus in the understanding of truth and the willing 
 of good, ill. and sh. 5576. In the spiritual world, as in the natural 
 world, when foods adequate to use fail them, they become hungry, 
 and it is then evening with them, 5579, 6078, 6110. See Supper, 
 Evening. Sustenance by meat and drink signifies the influx of good 
 and truth through heaven from the Lord, by which the internal man 
 is sustained, ///. and sh. 5915, 6106, 6576. Scientifics and truths sus- 
 tain the soul ; hence to feed signifies to be instructed, ///. and s/i. 6078. 
 Goods and truths, and the knowledges of such, constitute the sfiiritual 
 life of those who are in heaven ; states of reception illustrated by the 
 times of the day, &c., 6110. All food in general is signified by bread, 
 which denotes spiritual life, or the good of love and charity, 6118, 
 9545. See Bread. All food requires the accompaniment of drink, 
 illustrating how good appetites truth, 8562. Food and drink signify 
 the goods of love and the truths of faith, 8562; ///. and «//. 9139, 9396, 
 9527. Falses unwittingly held by the good, and which arc therefore 
 susceptible of being bent to good, may be compared to foods which are 
 unclean to the sight, but still savory ; falses derived from evil, to foods 
 which are really unclean and stinking; and truths adjoined to evils, to 
 foods which appear clean, but are interiorly corrupt or poisonous, 9192. 
 A table, as containing food, denotes the receptacle of the goods of love 
 and charity, thus heaven itself as receptive of such good ; and in the 
 opposite sense, 9527, 9543, 9545. Spiritual food in general is all good, 
 but in particular it is the good that is acquired by truth passing into 
 will and act, 5820. Hence the signification of teeth, ill. and «/^ 9052; 
 compare 5175. See Teeth. In times of temptation, inconsequence 
 of the hatred of evil spirits to all that is good and true, the only food 
 that they leave to man is compared to the green herb, 59. The' foods 
 which the Lord gives are compared to the herb yielding seed and the 
 tree yielding fruit, to receive which is to come into tranquillity and 
 peace, 59. To ride upon the high places of the earth signifies the 
 fruition of internal peace and felicity ; to be fed with the heritage of 
 Jacob, external tranquiHity and delight, >^d. Straw and provender for 
 the camels denotes the common scientifics which are the food of the 
 natural man, 3114, 3146. Food stored uj) in the cities denotes truths 
 concealed in the interiors of the natural mind, ///. 5342. To buy food 
 denotes the appropriation of truths by good, or the procuring of the 
 good of spiritual truth, 5410, 5435, 5582, jitSS, bdo^. The Israelites 
 forbidden to kindle a fire and prepare food on the sabbath, denotes that 
 man is not to act from his own loves, or teach from his own intelligence, 
 ill. 10,362. The inhabitants of Jupiter dress their food not to gratify 
 their palate, but for the sake of use, and that thev who dress their 
 
 I!! 
 
 
 FOO 
 
 231 
 
 food to gratify their palate plunge into luxuries, sensual indulgence, 
 and stupidity of mind, 8378. The entrance of man into the other life 
 illustrated by food passing into the human system, 5175. See to Eat, 
 to Drink. 
 
 FOOT [^pes]. The feet, generally, denote things natural, such as 
 pertain to the ultimate life of man, 259, 2162, 3147, 3148, 3761, 
 3986, 4280, 4382. The sole of the foot and the heel such as are more 
 and more exterior, 259, 1748, 2162, 3304, 4951, 6406. The ancients 
 considered celestial and spiritual things in reference to the head and 
 the face; the affections of the rational man derived therefrom, such as 
 charity and mercy, to the breast; those of the natural man, to the 
 feet, the sole of the foot, and the heel, according to degree, 259 ; sh, 
 2162. The sole of the foot and the heel denote the ultimate natural 
 parts ; the shoe, which invests them, and yet can be put off, the cor- 
 poreal, sh. 1748, 3540, 3761; from experience, 5378. Moses was 
 commanded to put his shoes from off his feet, because the lowest sen- 
 sual things cannot be retained when man approaches the Lord, ilL 
 6844 ; compare 7864 and context. The lace or thread of the shoe 
 denotes what is false; its latchet or fastening, evil, 1748. Abram's 
 requesting the three angels to wash their feet denotes that somewhat 
 natural, in order to better perception, should be put on, ill. and sh, 
 2162. The God of Israel seen as to his feet, under which was as it 
 were a work of sapphire stone, denotes that they only saw the externals 
 of the church represented in natural things, 2162. Such natural repre- 
 sentations, proceeding from internals, are denoted by the place of 
 Jehovah's feet, and by his footstool, sh, 2162. See Footstool. It 
 was customary in the representative church to wash the feet, which 
 denotes the purification of the natural man, sh. 3147. To wash the 
 feet was also a token of charity and humiliation, indicating that they 
 did not reflect upon the evils of others except to reform them, 3147. 
 It was customary for travellers and sojourners to wash the feet, because 
 journeying, &c., signifies the life, 3148. The heels denote outermost 
 goods, 3540, 4938. The heels, the soles, the hollow of the feet, and 
 hoofs signify the ultimates of the natural man, sh. 7729, 9391. The 
 hoofs of the horse in particular, either the truth or the false in ultimates, 
 or the lowest intellectual things, ill. and sh. 3923 ; ill. 6400, 7729, 
 9391. See Hoof, Horse. The foot to be cut off if it scandalize, 
 denotes the natural ability destroyed when it lifts itself against spiritual 
 things, br. sh. 4302. According to the foot (or progress) of the flocks 
 and herds, and according to the foot of the sons, denotes the conjunc- 
 tion of good and truth proceeding according to the acquired ability of 
 the natural man, 4382, 4383. The spirits who belong to the province 
 of the feet are natural men ; those who belong to the soles of the feet 
 more grossly natural, 4403. Seriatim passages on the correspondence 
 of the feet, of the soles of the feet, and of the heels with the grand 
 man, 4938 — 4952. Celestial things are terminated in spiritual, and 
 these again in things natural, to which the feet, the soles of the feet, 
 and the heels correspond, 4938 ; from the author's experience, 4939. 
 They who are merely natural dwell under the feet and the soles of the 
 feet in various and most distinct places, according to character ; many 
 varieties described, 4940 — 4951. Such places in general are called th% 
 lower earth, 4945. To lift up the hand denotes power in what is spi- 
 
232 
 
 FOR 
 
 ritual; to lift up the foot power in what is natural, 5327; ill 5328. 
 "When the three heavens are presented to sight as one man, the celestial 
 or inmost heaven forms the head, the spiritual or second heaven the 
 body, and the first or ultimate heaven the feet, 5328. The spiritual 
 world has, as it were, its feet and the soles of its feet in the natural, 
 5945, 6436. The sceptre shall not depart from Judah, nor the law- 
 giver from between his feet, until Shiloh come, denotes the government 
 of the natural man by influx through the celestial heaven until the 
 Lord's advent. Hi. 6371—6373. The feet signify lower or inferior 
 things in which are interiors, ill. 6 163. Hence feet denote the ulti- 
 mates of the church, of the Word, &c., 9406. The things which are 
 under the feet of God are the ulti mates of the W^ord, and are called 
 the place of his feety and footstool, sh. 9406. The thumb of the right 
 foot denotes the intellectual faculty in the lowest heaven, 10,063. To 
 wash the hands and the feet is to purify both the internal and external, 
 10,241. To tread upon serpents and scorpions is to destroy falses and 
 evils, 10,019. To tread down or bruise, predicated of the serpent's 
 head, denotes the depression of evil so that it shall only affect the 
 natural man, ill. 258, 259. As to Jacob's being named from the heel, 
 see Jacob. As to the signification of fractured feet or hands, 2162. 
 FOOTSTOOL [scabellum pediun]. Heaven is my throne denotes 
 the celestial and spiritual interiors ; earth is my footstool, the rational 
 and natural exteriors corresponding thereto, sh. 2162, 5313. Other 
 passages explained of external worship corresponding to internal, 2162. 
 A footstool signifies divine truth below heaven, such as the Word in 
 the literal sense, upon which the Word in the internal sense is made 
 to rest, 9166, 9406. See Foot. 
 
 FORCES [vires], denote the power of truth ; strength, the power of 
 good, iV/. 6343, 6344, 8710. There are always two forces which contain 
 all things in their connection and form, the thing contained being be- 
 tween them, 3627, 3628. The interior of these forces is a living force, 
 the exterior not living, but in correspondence and reaction with it, 3628. 
 Description of certain spirits who correspond to the passive forces of 
 the membranes that cover the viscera, 5557. There are two forces 
 acting in all temptations, the one of falses which are injected from hell 
 into the external man, the other of truths which are insinuated by the 
 Lord into the internal, 8168. No one can resist temptation by his 
 own powers, they being those of the falses in which he is, 8172—8175. 
 The Lord alone subjugated all to himself by his own powers, 2025. 
 In innocence there are innate forces, because it pertains to celestial love 
 and the voluntary part of man, 6367. Recipient substances and forms 
 are the subjects of life, and the results of their mutations and modifi- 
 cations are forces which are properly called living, 8603. The recipient 
 faculties of man are the will and understanding, to which the heart 
 and lungs correspond ; what their vital forces signify, &c., 9050. See 
 Power. 
 
 FOREHEAD [frons]. All things whatsoever in the ideas of angels 
 have some reference to the human form ; thus the lintel and the door- 
 posts of a house have a similar signification to the forehead and the 
 hand, 7847. A sign upon the hand and a memorial between the eyes 
 denote perpetual presence or remembrance in all thought and action, 
 8066, 8067; or perpetually in the will and perpetually in the under- 
 
 FOR 
 
 233 
 
 I 
 
 standing, 8090. The interiors are expressed in the face, those of love 
 particularly in the forehead, 9936. See Face. Hence the forehead, 
 and also frontlets between the eyes, denote celestial love, and they were 
 worn as a sign of love to God ; in the opposite sense they denote infer- 
 nal love, sh. 9936, 10,061. 
 
 FORESIGHT [prcevidentia]. See Providence, View. 
 
 FORESKIN [prceputiiim]. The organs of generation correspond 
 to the conjunction of good and truth ; the foreskin to the obscuration 
 of good and truth in the most ancient church, because that church was 
 at the time an internal man ; and to their defilement in the ancient 
 church, because that church was respectively an external man, 4462. 
 On account of the defilement of good and truth in externals circum- 
 cision was instituted by the ancient church, but it was unknown to the 
 most ancient, 4462. The Philistines in particular, who did not conform 
 to this rite, and cared little about charity, are called the foreskinned or 
 uncircumcised, 3412, 4462, 1197. The foreskin signifies the defile- 
 ment of all celestial and spiritual love by the impurities of the external 
 man, which impede their influx, 7225. The foreskinned male signifies 
 one who is not in the truth of faith in consequence of its defilement, 
 thus what defiles and impedes the influx of truth, 2056. The flesh of 
 the foreskin denotes the impure loves of self and the world, which per- 
 tain to the proprium, and which impede the influx of celestial love, 
 2041. Those who are in the life of defiled loves are called foreskinned 
 or uncircumcised, 2049. Such are they in whom the life of charity is 
 not formed, whether they be in the church or out of it, 1197, 2049. 
 To be foreskinned or uncircumcised is to be impure; to be of uncircum- 
 cised lips is to be impure in respect to those things which are of doc- 
 trine, 7225. Moses was so called on account of the impure Jewish 
 church, 7245. The cutting ofi* of the foreskin signifies the removal of 
 defiled loves, 7045. See Circumcision. 
 
 FOREST [si/lva]. When the angels discourse of intelligence and 
 wisdom, thus of perceptions and knowledges, there are represented 
 paradises, vineyards, forests, meadows, &c., 3220. A forest denotes the 
 church as to science, or the knowledges of good and truth, thus a 
 religious system or religion, ill. and sh. 9011. See Grove, Tree, 
 Vegetation. 
 
 FORGET, to [obliviscijy denotes the gradual abolition of repug- 
 nance by delay and habit, 3615. To forget denotes disjunction and 
 removal, 51/0; ill. 5278, 5352. See Memory. 
 
 FORM, denotes the very essence or substance of a thing, 3821, 
 4223, 4224, 4985, 8603, 3484. When mention is made in the Word 
 of beautiful in form and beautiful in aspect, form has reference to the 
 esse of a thing, thus to good, aspect to the existere, or beauty thence 
 derived, thus to truth, 3821, 4985, 5199. The functions of the viscera 
 and organs of the body make a one with their organical forms, such 
 forms being really produced by their functions or uses, ill. 4223. Be- 
 sides these, there are forms or substances which are inscrutable in 
 natural light, 4224. The conjunction of good and truth in a material 
 form is like the conjunction of the heart and lungs, ill. 3889. Truth 
 is the form of good, that is, when good is so formed that it can be 
 intellectually perceived it is called truth, 3049, 5337, 9474. Good 
 cannot come into form or sight except by truth, and truth cannot exist 
 
( 
 
 234 
 
 FOR 
 
 I 
 
 iiiii 
 
 ii^i 
 
 except from good as its essence, 9637, 9781, 9995. There are two 
 forms of good, internal and external, 4988. The idea of form, or of 
 truth as the form of good, illustrated by what is honest and decorous, 
 4574. The form in which truths and goods consociate is derived from 
 the form of heaven, 3584, 9878. In like manner the form of the brain 
 and its functions in the body, 4040 — 4054. The form of heaven is 
 stupendous, and exceeds all human intelligence, 4041, 9877. The 
 things which are in heaven, however, are represented in the world of 
 spirits by forms to the similitude of which accede forms in the world, 
 4043, 10,270. See Heaven. A discourse with a philosopher in the 
 other life concerning forms, that one is from another in man, and that 
 the operations of mind are variations of form under changes of state, 
 ill, 6320. All things both in man and in universal nature are formed 
 from one another successively, and not by a continuum becoming more 
 and more pure; hence things interior and exterior are distinct from 
 each other, the former being within the latter ; tlius they succeed in 
 order, 0405, 8603. He who does not thus conceive of formation cannot 
 comprehend the internal and external of man ; neither can he conceive 
 otherwise but that when the external dies, the internal man dies also, 
 6405. See Degree. In accordance with this doctrine of forms and 
 of influx, everything of thought and of will flows in by means of a 
 wonderful form, which is the form of heaven, from the Lord, 5288, 
 5980, 0007. All the operations of the mind are variations of form, 
 6326. Inferior thought circulates according to the form of the clneri- 
 tious substance in the brain ; but the superior forms which are in heaven 
 are altogether incomprehensible, 6007. Scientifics are arranged into a 
 heavenly form when man is in heavenly love, and it is that love which 
 arranges or forms them, 6690. Thus it is good that reduces truths into 
 a heavenly form, 3316, 3470, 4302, 5704, 5709, 6028; or into series, 
 10,303. See Series. Hence, also, truth is called the form of good, 
 9840. The interior form receptive of good and truth from heaven is 
 depraved and distorted by hereditary evil, 4317. This form, however, 
 was created in all the fairness of good and truth, and recovers the 
 native beauty of its form by regeneration, 3804. The first form, by 
 virtue of which man is man, is his internal ; by this internal form the 
 Lord is united to him : on the other hand, so far as man gives himself 
 up to evil, he separates himself from it, 1999. The human form is 
 the form of heaven, and is perfect and beautiful in proportion to the 
 communication of affection and thought with heavenly societies; thus 
 good forms man into an image of heaven, as evil forms him into an 
 image of hell, 0005, 0020, 3513, 3584. See Good, Heaven, Evil, 
 Hell. It is by the good of love, therefore, that all truth with the 
 regenerate is disposed into a heavenly form and preserved therein, ill. 
 9840 ; and he is in the form of heaven who is in the good of love con- 
 joined with the truth of faith, 5199. The conjunctions which take 
 place in heaven are called forms in respect to good, and societies in 
 respect to persons, 8409. The form of divine truth, or the Word, is 
 its perception, thought, and enunciation ; hence it is various in the 
 several heavens and with man on earth, 8920. Unless it were so accom- 
 modated in form it could not be received, thus it could not flow into 
 any faith nor into the life of faith, 8922. The form of heaven is im- 
 pressed upon it by the Lord, and through its medium the same form 
 
 FOU 
 
 235 
 
 r. 
 
 is impressed upon man, 4040. When the Lord appears it is always 
 in an angelic or human form, 9359, 9972. Before the Lord's advent 
 into the world, he assumed the human form by transition through 
 heaven ; the human form being his own form or divine presence in 
 heaven, 10,579. See Lord. The whole heaven is arranged by the 
 Lord according to the divine form in himself; his spiritual kingdom 
 being according to the ordination of affection in his divine human, 3189. 
 The primitive human form is not in the form of the body, but in a 
 most perfect form known to the Lord alone, which conspires and tends 
 to that, 3033. Hence the human form is put on bv all angels and men, 
 but the Lord alone is man, 3034, 0020. All organical forms, which 
 are substances, are nothing but recipients of influx from the Lord; 
 and they receive it according to their correspondence, as organs, with 
 the only life, 3484, 3743, 6872, 8003. The form of the habitation or 
 tabernacle shewn to Moses on Mount Sinai is representative of heaven 
 where the Lord is, 9481, 9570, 9577, 10,270. The forms of all its 
 vessels also are representative of celestial and spiritual things, 9482, 
 10,270. See Tent. Form, generally, illustrated by the procedure of 
 that which is formed, or its derivation, from internal to external, 5337. 
 
 FORTIFICATIONS \munimenta\ denote truths so far as they 
 defend good, 7297. See Castle, Tower. 
 
 FORTUNE. The all of fortune is from the divine providence of 
 the Lord in the ultimates of order, 5049, 0493, 0494. The spiritual 
 spheres that are about man produce the effects which are ascribed to 
 fortune, which are therefore of the ultimate sphere of Divine Provi- 
 dence, 5179. All fortune, contingency, or chance, is of the Divine 
 Providence acting secretly and incomprehensibly, 5508, 0485. All 
 misfortune is owing to the sphere of evil spirits prevailing, who have 
 the art to make occurrences appear like chance, 0493. Things the most 
 minute and apparently trivial, even to the cast of dice, are directed 
 from the spiritual world ; the providence of the Lord ruling all, 0493, 
 6494. The case argued, 7007. The ancients expressed their sense 
 of the Divine Providence in all things by the very terms in which they 
 alluded to apparent chances, ill. 90 10. See Providence, to Prosper. 
 
 FORTY, &c. See Numbers. 
 
 FOUNDATION, the [futidamentu7n']t or common basis, denotes 
 the truth of faith derived from good ; such is the signification of the 
 foundation of the earth, the foundations of the walls of the New 
 Jerusalem, &c., 9643. The foundation of the altar denotes the ulti- 
 mate or sensual life of man, 10,028. The church upon earth is the 
 foundation of heaven, 4060, ill. 4618, 9430. The external is uni- 
 versally the foundation and receptacle of the internal, 6299. The 
 fundamental of all loves is conjugial love, 686, 2733, 2738, 5053. 
 The influx of innocence in early life is the fundamental principle upon 
 which the intellectual or rational man is afterwards built up, 5126. It 
 is of fundamental importance that the thoughts of those who are to be 
 together in the other life agree together, 5182. The foundations of 
 the mountains signify hell, sh. 1691. 
 
 FOUNDER [co7tyiator]. An artificer or maker of graven images 
 denotes one who fashions what is false from his own intelligence ; a 
 founder, him who makes it appear like good, 424, 9852, 10,406. See 
 Engraving, Fashion. 
 
236 
 
 FRA 
 
 III 
 
 FOUNTAIN [/ons]. Fatness and the fountain of lives {scaturiyo 
 vitarum) denotes the celestial principle, which has relation to love, 353. 
 The love of the Lord and the love of the neighbour are the verimost 
 fountains of life, from which all and everything flow out, 14.")0. A 
 fountain of waters in the desert denotes natural truth which has not yet 
 received life, Vyi7 ; compare 195G, 1957. A fountain in like manner 
 as a well denotes the Word, also doctrine from the Word, and truth 
 itself, 8h. 2/02. In the supreme sense it denotes truth divine, 3005, 
 3082, ill. 3131, 3137. A fountain denotes pure truth, a well truth 
 less pure, 3096, 3424. The Word is called a fountain and a well of 
 living waters, because the literal sense contains divine truths, 3424. 
 The Word is called a well where the natural mind is treated of, which 
 perceives nothing of itself but the literal sense ; and it is called a foun- 
 tain, when the rational mind and its perception of the internal sense is 
 treated of, 3705, 0774. Waters denote truths; rivers, intelligence; 
 and fountains, wisdom, which are all from the Word, 4097. A door 
 of fountains denotes entrance both to truths or falses, thus the literal 
 sense of the Word which opens the way to either, according as man is 
 in good or evil, 4801, 4891. The twelve fountains of Ehm denote 
 truths in all abundance, 8308. The fountain of the waters of life, the 
 truths and goods of faith, 8508. The fountain said to be opened in 
 Mount Parnassus denotes intelligence, 4900. Such is the connection 
 and dependence of all things that they must receive influx from one 
 fountain of life, 4524, 5005. The denial of this single source of good, 
 thus self-merit, or the self- righteousness of man is the fountain of nu- 
 merous evils, 57p8, 10,033. The heart and lungs are the two foun- 
 tains of all motion, action, and sensatiou in the external man or mere 
 body, 3035. 
 
 FOUR, Fourteen, Forty, &c. See Numkers. 
 
 FOWL [volatile]. Fowls or flying creatures denote truths ; in the 
 opposite sense, falses, 1834. The flesh of a bird denotes the good of 
 truth, or the good of faith, 8131. See Bird. 
 
 FRACTURED or BROKEN [fractus seu fractvra']. Those who 
 were fractured in the feet or hands represented such as are principled 
 in perverted external worship, 2102. See to Break. 
 
 FRAGRANCE. When the perceptions of the angels are turned 
 into odours, they are sensated like fragrance from aromatics and flowers, 
 5021. Fragrant spices were used in the worship of the ancients, be- 
 cause of their correspondence with the grateful perceptions of faith and 
 charity, 4748. Fragrant aromatics are of two kinds, answering re- 
 spectively to the celestial and spiritual states, 10,291, 10,293. Fra- 
 grances in general signify the aflections of truth derived from good, 
 10,295. See Frankincense, Incense, Aromatics. 
 
 FRANKINCENSE [thus']. The frankincense used with oil and 
 fine flour^m the sacrifices denotes the grateful perception of charity and 
 love, 2177. Frankincense, incense, and odours in ointments, * were 
 made representative because odour corresponds to perception, 4748. 
 Pure frankincense denotes the truth of celestial good, 9993, 10,252; 
 thus, it denotes inmost truth, which is spiritual good, ill. 10,236,' 
 10,303. Generally, frankincense denotes the truth of faith ; and hence 
 oil or gold, &c., is mentioned along with it to denote the good of love, 
 10,177. The gold of Sheba signifies the good of love, its frankincense 
 
 FRU 
 
 237 
 
 the truth of faith, thus the celestial and spiritual internals of worship, 
 1171, 9293. 10,177. See Odour, Incense, Aromatics. 
 FRAUD [fraus]. See Deceit. 
 FREEDOM [liberum]. See Liberty. 
 
 FRIEND [amicus]. The spiritual man is called by the Lord a 
 friend and a son of light ; but the celestial man, a son of God, as in 
 the gospel of John, 51. 
 
 FRIENDSHIP [amicitia']. Friendships and civilities are not charity, 
 but they partake of charity in proportion to their sincerity, 1158. 
 Mutual love has respect to the good in man, and to the man for the 
 sake of the good ; friendship accedes to self-love, and is opposed to 
 mutual love or charity in proportion as it does so, 3875. How many- 
 societies there are in the other life of mere sensualists, who have re- 
 garded nothing but external satisfaction in friendships ; how they take 
 away all the aff'ection of truth and of good appertaining to others, and 
 how sad their lot is, 4054. There are also numerous societies called 
 societies of friendship, and that such take away delights from others, 
 4804. There are also societies of interior friendship, founded upon the 
 afi'ection of spiritual things, and true love for one another, 4805. As 
 to the friendship of the good for those who are signified by their ene- 
 mies in the Word, 9255. 
 
 FROGS [ranee], from the river of Egypt, signify reasonings from 
 mere falses, 720.5, 7295, sh. 7351, 73.)2, 7384, 9331. The Egyp- 
 tians prayed to be delivered from the evil of the frogs because infernal 
 spirits have no pleasure in reasoning from mere falses, inasmuch as 
 they cannot do evil thereby, 7392. See Egypt. 
 FRONTLETS [frontalia]. See Forehead. 
 FROST [pruina]. See Hoar-Frost, Cold. 
 FROTH [spuma]. See Foam. 
 
 FRUCTIFY AND MULTIPLY, to [fructificare et multiplicare]. 
 Fructification is predicated of states of love ; multiplication of faith or 
 truth, 43, ^'o, 913, 983, ill, 1015, 2840, 2847. The fruit, which 
 is predicated of love, contains the seed by which it multiplies itself, 43. 
 The fructification of good and the multiplication of truth take place in 
 the external man ; the former in his aff'cctions, the latter in his memory, 
 913. The fructification of truth is from the good that is in it; and to 
 such a degree, that truths are indefinitely multiplied with the good 
 however simple they had been in the life of the body, 5527. See Fruit,, 
 Multiplication. 
 
 FRUIT [fructus]. Fruits that are truths are denoted by sons, 
 fruits that are goods by daughters, 55. The gift of the Lord to the 
 celestial man is fruit, to the spiritual man, seed, ^7. The tree yielding 
 fruit is the good of faith, 57. The fruit of the tree in the garden of 
 which they were not to eat, is the good and truth of faith which are not 
 to be thought of as man*s own, 198—200. The fruits of the ground 
 denote works of faith without charity, which pertain to the external 
 man only, 348. Good works are called the fruit of faith in the exter- 
 nal sense, but not so in the internal sense, unless they contain charity 
 in which is love to the Lord, and in this love the Lord himself, 1873. 
 The fruit of faith is the fruit of good, which is of love and charity pro- 
 ceeding by faith, 2349, 3140, 3207, 3324, ill. 3427, ill, and sh. 3934, 
 3995, 4003, 4083, 5351, 9337. The fruit of faith is nothing but a 
 
'i 
 
 238 
 
 FUL 
 
 GAI 
 
 239 
 
 life according to the precepts of faith, which life and not the precepts 
 is saving, 4663. The fruit of the belly denotes the conjunction of truth 
 and good springing out of their acknowledgment in faith and act, 391 1. 
 See Boy, Conjunction, to Conceive. The fruit of a tree denotes 
 the faculty of knowing good; its viridity, what is sensitive of truth, 
 7690, 7691. Fruits are the works and goods of charity, sh. 7690. 
 To fructify denotes the increase of good, and this is the first and the 
 last, because the end, sh. 9337. See to Fructify. Fruit denotes the 
 good of life, which is the good of wisdom, 9353. 
 
 FUGITIVE, Flight [profuyus, fuga]. Flight denotes the last 
 time, in particular the time of death with every individual, 34. To be 
 a fugitive and vagabond is to have no knowledge of what is true and 
 good, 382, 388. To flee away and fall signifies to be overcome, 1689. 
 To fly from the face of any one is not to endure his presence, thus, in- 
 dignation, &c., 1923, 1933. The flight of Jacob from Ilaran signifies 
 the separation of good, 4 1 1 3, 4 1 1 1, 4 1 20. Joseph leaving his garment 
 and fleeing away out of doors, signifies spiritual truth separated and 
 left defenceless, 5008, 5009, 5029. Moses flying from Pharaoh, the 
 divine law separated from falses, 6772. His flying from the serpent, 
 horror on account of the sensual principle separated, 6950. The Egyp- 
 tians who feared the Lord causing their servants and their cattle to flee 
 into the houses, the concealment and reservation of natural goods and 
 truths in the interiors, 7563. The flight of the children of Israel from 
 Egypt, separation from the falses of evil, 8142. The Egyptians flying 
 from them, separation from good and truth, 8218. Their'flying against 
 the sea, that such immerse themselves in the falses of evil, 8227. The 
 old inhabitants of Canaan put to flight, the removal of evils and falses, 
 9332, 9333. See to Expel. Flight signifies removal from a state of 
 love and innocence ; the prayer that it be not in the winter nor on the 
 sabbath day, ex. 3755, 3756; compare 35. "Sin lieth at the door'* 
 explained ; if only it is put to flight, love and charity will enter, 364. 
 The Lord is continually putting evils and falses to flight, but this is 
 only done by conscience, and when that is relaxed there is no medium 
 of influx, 1835. Supplication and worship avail nothing if evils are 
 not shunned, illustrated by the case of the guilty homicide flying to the 
 altar from which he was to be taken and slain, 9014. As to the flyin* 
 of a bird, see Wings. ^ 
 
 FULFIL, to [implere] an engagement (understood of service, &c.), 
 denotes study, or the state arrived at that was the end of study, 3830, 
 3840, 3845, 3847. To fulfil the period, or forty days, of embalmment 
 denotes the state of preparation for the removal of evils and falses by 
 temptations, 6505, 9506. To fulfil all things written of the Lord in 
 the law of Moses, and in the Prophets and in the Psalms, denotes as 
 to the internal sense, 5620, 7933. The common idea concerning the 
 Lord's fulfilment of the law is erroneous ; its fulfilment consisted in the 
 subjugation of the hells, and the reduction of the heavens to order 
 10,239. See Full, to Fill. 
 
 FULL, FvhUESs [plenum, pletiitudo]. The full of days denotes 
 those that are confirmed, 2348. The fulness of times or states, pre- 
 dicated of the church, signifies the end, 2905. It is predicated of the 
 Lord's coming when there was no longer any good, not even natural 
 good with the Jewish people, 3398. To be filled full, or replete, sig- 
 
 
 nifies to reign, because whatever the mind is replete with rules the man, 
 ill. 7648. The hands or fists full denotes potency fully equal to recep- 
 tion, 7518. Every state has its beginning, its progression, and its 
 end ; the latter is called its fulness, ill. 8750. Fulness signifies all or 
 abundance, for multitude is predicated of truth, magnitude of good, 
 and fulness of both, ill. 6297. That is a plenum in which there is 
 good or use, 5214. Fulness is predicated of the regenerate state, when 
 man is receptive of good and truth from the Lord, 2636. The state is 
 not full when good is regarded from truth, but when truth is regarded 
 from good : for in this case, the good is receptive of innocence, 7839. 
 With those who are in good there is a fulness of truth, because their 
 truths have extension into heaven. 5478. When the fulness of good is 
 deficient in any society of angels, it is supplied from some neighbouring 
 one, 7836. It is necessary that there be a plenum of spirits every- 
 where, in order to make a continuum between the Lord and man, illus- 
 trated by the state of the spiritual heaven before the Lord's advent, 
 8054. See to Fill, to Fulfil. 
 
 FURNACE [fornax]. The smoke of a furnace denotes the most 
 dense falsity; its fire, the vilest evil, ill. and sh. 1861. Man is no- 
 thing but evil, and evil continually exhales from him as from a furnace, 
 5354. A furnace has the same signification as the fire which it con- 
 tains, hence, it denotes the evils of lusts, 7519 ; the ashes of a furnace, 
 falses derived from such evils, 7519. Its smoke going up like the 
 smoke of a furnace denotes somewhat obscure, like the obscurity of 
 lusts, 8821. A brick furnace or brick-kiln denotes worship derived 
 from the falses signified by bricks, 1296; or the lust of the falses de- 
 rived from evil, 7519. An oven, the delight experienced in the natural 
 man by the influx of interior goods ; in the opposite sense, the delight 
 of infernal loves, which are lusts, sh. 7356. See to Bake. 
 
 FUSE OR MELT, to. See Engraving. 
 
 FUTURE. The spirits of those who have been very solicitous 
 concerning the future described ; their influx, &c., 5177, 5178. 
 
 G. 
 
 GAD. See Tribes. 
 
 GAHAM [gacham]. See Nahor. 
 
 GAIN [lucnmi]. The cupidity of avarice with the Jews illustrated 
 by the sale of Joseph ; no gain denotes no profit nor eminence, 4751. 
 How often the truths of the church are only regarded on account of 
 gain and honour, the love of which must be removed before man can 
 be regenerated, 5280. Where the love of gain exists there cannot 
 be the love of truth, ill. 5433. Unless the truths of the church be 
 conjoined by good with the internal man, whosoever professes thera 
 can have no other end than gain, 5449. In such cases they may be 
 as capable as others of teaching the truth, but they do not confess it 
 to themselves, rather they see the contrary, 5464. Gain denotes 
 everything false derived from evil, which perverts the judgments of the 
 mind and withdraws it from truth and good, sh. 8711. Gains and 
 honours are a blessing to man when he is in the true order of his life, 
 otherwise they are curses, 9184. All the blandishments of the natural 
 
 » ^ ■ 
 
240 
 
 GAR 
 
 man, whether opulence, dignity, or wealth, are understood hy gain, 
 and are signified by the gift that blinds and perverts, 9265. 
 
 GALBANUM, denotes the affection of interior truth in the in- 
 ternal man, 10,294. See Incense. 
 
 GALEED, the heap set by Jacob and Laban to be a witness, de- 
 notes the quality of the conjunction between them as representative 
 persons, ill. 4190, 4197. 
 
 GALL [/el]. Judgment turned to gall and the fruits of righte- 
 ousness to hemlock, denotes truths and goods perverted, 1488. De- 
 scription of the spirits that correspond to the i)ancreatic, hepatic, and 
 and cystic ducts, 5185: and they that constitute the eall-bladder, 
 3186, 5187. 
 
 GAMMADIM, the [Gammadcei], in the towers of Tyre (soldiers, 
 supposed to be swordsmen), signify knowledges of interior truth, 4599. 
 GANGLIA. See Gland. 
 
 GARDEN [hortus]. A garden signifies intelligence; its being 
 planted by Jehovah, that it springs from divine influx ; its being in 
 Eden eastward, that it is grounded in the celestial state of love, 99, 
 100. The celestial church is described by the garden of Eden ; its 
 perceptions by all manner of trees; its good by fruits, &c., 1069. 
 When the human mind is compared to a garden or plantation, the cor- 
 respondence extends to waters and rivers; and in the most ancient 
 times wisdom and intelligence were actually called by such names, sh. 
 108, more fully, 2702. From this correspondence the ancients per- 
 formed worship in gardens and groves, but it was prohibited when the 
 places themselves were worshiped, sh. 2702, 4552. A garden denotes 
 good and truth with man, with a difference according to cultivation ; 
 the midst of a garden, the celestial interior from which all perception 
 is derived, 225. To build a house and dwell in it, is predicated of 
 the will; to plant a garden, of the understanding, 710. Tbe trees 
 of the garden of Eden denote inmost or intellectual perceptions ; the 
 trees of Lebanon, such as the cedar, rational perceptions ; oak-groves, 
 the perceptions of the external man or of scientifics, 144:^. Woods 
 denote scientific persuasions occupying and ruling the mind ; a garden, 
 truth, 9642. Tlie rational mind is called the garden of Jehovah when 
 its intcHigence is derived from a celestial origin, 1588; and the garden 
 of God when spiritual, 4014. The regenerate man is called Eden as 
 to good, and the garden of Jehovah as to truth, 5376. Gardens, &c., 
 derive their signification from representatives in the other life, 1069, 
 9841, 10,644, from experience, 3220. The immense extension of the 
 paradisiacal gardens, the beauty and variety of the trees, thus repre- 
 sented, are ineffable, from exp. 1622. The heavens in which they 
 appear correspond to the chamber of the eye ; and they appear, to- 
 gether with many other wonderful representations, when the superior 
 angels are discoursing intellectually concerning truths, 4528. How 
 the spirits of Mercury oppose themselves to such representations, and 
 endeavour to change or disturb them unless they perceive them intel- 
 lectually, 7071, 7072. 
 
 GARMENT [vestis]. 1 . To be naked is to be destitute of truth, 1073. 
 Truths of faith are called garments because they cover the goods of cha- 
 rity, and charity is the body itself, 1073. Truths are called the clothing 
 of good because they are the recipients or vessels of good, and good 
 
 \ 
 
 GAR 
 
 241 
 
 18 the life of them, 2189, 3652. Garments denote inferior truths, as 
 the clothmg of superior; thus, rational and scientific truths as 'the 
 Testures of spiritual, 2576, 6918. Also sensual truth, which is the 
 lowest, and therefore invests all, 9158, ill. 9212, ill. by the skin, &c., 
 9215. Garments denote exterior goods, as the clothing of interior 
 thus celestial-spiritual and celestial-natural good ; celestial good itself 
 which IS innocence, is not clothed, 297, 165. When predicated of 
 the Lord, garments signify divine truths, 3735. Garments signify 
 the ultimate forms of spiritual truth, 5006, ill. 5008, 5022. In general 
 garments denote whatever is inferior or exterior, as the covering and 
 clothing of what is superior ; thus, the external or natural man, in 
 which IS the internal ; and more particularly, the truths of faith, 5248 
 63/7, sh. 9212. Truths are called the clothing of good, because the 
 good exists and circulates in them, as blood in a blood-vessel, or as the 
 animal spirit in the nerves, 5954. The signification of clothing is 
 denved from representatives in the other life, where spirits and angels 
 appear clothed according to their understanding of truths, 165 5248 
 5954, 9158, 9212, 9814, 10,536. It is the quality of truth' in the 
 natural man that is thus represented ; its quaUty in the rational is 
 manifested by the beauty of their countenances, 5248, 5319. The 
 clothing of angels is more or less splendid, that of spirits without 
 splendour, 5248. They who are in the truths of faith, and thereby 
 in good appear m white garments ; they who are in good, and thereby 
 in the truths of faith, in shining garments, 5954, 9212. The garments 
 ot angels are varied according to change of state, and they who are in 
 good only appear naked, 9212, 9814, 165, 297. The garments of 
 angels come upon them and are formed according to the reception of 
 light from the sun of heaven, thus it is their intellectual state which 
 IS rendered visible and represented by clothing, ill. and sh. 9814, 9952, 
 10,536. Garments signify truths, because truths form the intellectual 
 part of man, and it is the intellectual part or understanding which 
 clothes the will, in like manner as truth clothes good, 10,536. The 
 intellectual textures are signified by needle Tork, cunning- work, and 
 woven-work ; needlework denotes the scientifics which form the imagi- 
 nation and understanding of the external man ; cunning-work, intel- 
 lectual truths which proceed from thought ; and the work of the weaver, 
 that which proceeds from celestial good, thus from the will, 9688, 9835^ 
 9915. See Needlework, Linen. 
 
 Precious clothes for chariots signify exterior goods or the good of 
 rituals, 11 72. Black, shining garments— a girl wearing them, hastening 
 from light to light— signify the Word in the letter, 1872. A hairy 
 garment, truth with the natural man, 3301. Raiment of desires, the 
 genuine truths of good, 3537. White garments as of fine linen, truth 
 from the divine, 5319. Garments of silk, spiritual truths, 5319. 
 v-arments like hnen or snow, holy truths, 5954. Garments of wrought 
 gold and raiment of needlework, truths with good in them, and scien- 
 tific truths, 5954. Garments of the slain, truth profaned, 4728. The 
 skirts of a garment, external truths, 3540. Change-garments, or new 
 garments, holy truths put on by a change of state, 4545, 5248 ; or 
 truths initiated into good, 5954. To put on garments, the reception 
 of truths induced by good, 9952. To wear garments, the appropriation 
 and conjunction of truths, 3735. To rend the garments, mourning for 
 
 n 
 
 \> 
 
242 
 
 GAT 
 
 X > 
 
 i 
 
 truth lost or destroyed, or the loss of faith, *^. 4763. To mend an 
 old garment with a piece of a new one, the truth of an old dispensation 
 or church, and the truth of a new church applied together, by which 
 both are destroyed, 9212. Garments of mixed linen and wool not to 
 be worn, denotes that spiritual truth and celestial truth^are so discrete 
 that they cannot both be in one subject, ill, and «A. 94/0. 
 
 2. Adam and his wife clothed in coats of skins, denotes instruction i 
 in spiritual and natural good, 292-297. Shem and Japheth covering 
 the nakedness of their father with a garment the excuse «/ ^^^-f a»f 
 perversities by those that are in charity, 1082, 1084, 1086—1088. 
 Silver, and gold, and raiment given to Rebecca, the means by which 
 the truth of the church is prepared for conjunction with good, dl04. 
 Her clothing Jacob with the garments of Esau, the natural nrian imbued 
 with the genuine truths of good, 3537, 3539. Joseph clothed with a 
 coat of many colors, the appearances of truth by which the spiritual 
 becomes manifest to the natural man, 4677, 4741, 4/42, 4/6/--4786. 
 Tamar's removing the garments of her widowhood the simulation ot 
 truth derived from good, 4858. The garment of Joseph left in the 
 hands of Potiphar's wife, the ultimate of spiritual truth relinquished, 
 or its abstraction from the Hfe and spirit by the natural man, ;.000, 
 5008, 5019, ilL 5028. His garments changed when he was releasea 
 from prison, the investiture of new truths according to the state, oJ4W. 
 His being clothed in fine linen by Pharaoh, the appearance of celestial- 
 spiritual truth in externals when the natural man is submissive, 5^19. 
 His criving changes of raiment to his brethren, truths initiated into 
 good! 5954, 5955. The sons of Israel borrowing gold, and si ver, and 
 Garments from the Egyptians, the scientifics of truth and good Jost by 
 the evil within the church and accruing to the good, 6914, 7909, / J/U. 
 The holy garments commanded to be made for the priests, the repre- 
 sentation of the Lord's kingdom, internal and external, a«d th»s of 
 the proceeding of divine truth in the church, 9814, 9815, 9826, 9942. 
 The garments of the Lord washed in wine, and his clothing in the blood 
 of grapes, the procedure of divine truth from divine good mthe^ natural 
 man, and of divine good from divine love in the rational, 63//, O^/H. 
 His garments divided and his vesture or coat preserved whole, the dis- 
 sipation of external truths by the Jews and the inviolability of internal 
 truth, 9093. His garments shining as the light when he was trans- 
 formed, the manifestation of divine truth proceeding from him, 921^. 
 His disciples placing their garments on the ass and the colt, and the 
 aarments of the people and branches of trees strewed in the way when 
 he rode to Jerusalem, the ministration of truths in their whole complex, 
 as the substratum by which divine tnith proceeds, 9212. His riding 
 on a white horse his garments dyed with blood, the procedure of divine 
 truth imbued with divine good, 9987. Peter girding himself when a 
 boy denotes the faith of the church in its beginning when truths inves,. 
 good ; another girding him in his old age, its faith at the end invested 
 by thefalsesofevil, 9212. , n-^n c 
 
 GAS. The inhabitants of Mars know how to make fluid fires, trora 
 which they have light at evening-time and night, 7486. 
 
 GATE [ porta] . There are two gates in man, the infenor gate where 
 infernals are, and the superior gate where angels are, and they open 
 into the rational mind, 2851. The rational mind between the gates is 
 
 GE H 
 
 243 
 
 M 
 
 J. 
 
 compared to a city, which the evil assault ; and when they come to the 
 gate, it is instantly closed, 2851. If they enter within the gate, thus 
 among goods and truths, man is lost, for the superior gate is then 
 closed against the influx of angels, 285 1. Thy seed shall inherit the 
 gate of thy enemies, signifies that charfty and faith shall succeed in the 
 place of the evil and false, 2851, ill. 3187. Gates denote rational 
 truths, 655. The gate of a city denotes what is doctrinal, thus, what 
 leads to truth, 2943, ill. 4492, 4493. The house of God and the gate 
 of heaven is predicated of the regenerate man who is in the knowledge 
 of celestial and spiritual things, 1453, ill. 3720, 3721. Lot in the 
 gate of Sodom, denotes those who are in the good of charity, and in 
 external worship, 2324. To sit in a gate as the way both of entrance 
 into the city and of departure from it, signifies to be with the evil and 
 yet to be separate from them, 2324. Be thou multiplied into thousands 
 of millions, and may thy seed inherit the gate of thy haters, or enemies, 
 was a customary saying at betrothals ; how it was explained by the wise 
 ones of the ancient church, and how understood afterwards, 3187. A 
 gate denotes the ultimate principle in which order closes, also the 
 natural mind, 3721. It appears as if there was entrance from nature, 
 by the natural mind as by a gate into interiors, but the influx is really 
 the contrary way, 3721. Hamor and Sheckhem going to the gate of 
 their city, denotes good and truth in the doctrine of the ancient church, 
 4477. Their going out from the gate of the city denotes recession from 
 doctrine, ill. 4492, 4493. The bars by which gates are fastened de- 
 note the potency of truth, ill. and sh. 9496. A gate or entrance east- 
 ward, denotes the good of love by which the Lord flows in, ill. 9668. 
 Gates denote communication and introduction ; the gates of the court 
 of the tabernacle, introduction into the ultimate heaven, 9763. The 
 ways to the hells appear as gates opening into the world of spirits, from 
 experience, 6626, ill. 10,483. The gates of hell and the gates of the 
 enemy signify these apertures of the hells, sh. 10,483. Gates likewise 
 denote the entrance into heaven and the church by truth and good, and 
 the influx of truth and good into man, 10,483. The Levites going 
 from gate to gate through the camp, and slaying the people, signifies 
 the closing of influx, ill. 10,489, 10,490. 
 
 GATHER OR COLLECT, to [colligere'], when predicated of good 
 is to receive by influx, 8418, 8467, 8472. To gather is predicated of 
 those things which are in the memory of man, that is, of goods and 
 truths before regeneration, 679. To gather denotes the collating of 
 scientifics true and suitable into a one, 6112. To gather denotes to 
 procure, 71 15 ; also, to appropriate after instruction, 9273. To gather 
 the feet is predicated of superior principles collated in inferior, ill. 6463. 
 To be gathered to his fathers and his people was predicated of the dying 
 in ancient times, because they actually went amongst their kindred in 
 the other life ; all who are in the same good and truth being formed 
 together into societies, ill. 3255, 4619, 6451. See Congregation. 
 Gathered things denote the interiors of worship brought together and 
 represented in externals, 9459. Collections denote the series of truths 
 in the regenerate mind, 5339. See Fascicle. 
 
 GATH. See Philistines. 
 
 GAZA [Assa]. See Azzah. 
 
 GEHENNA, is the hell of those who are in concupiscences, espe- 
 
 R 2 
 
 / 
 
244 
 
 GEN 
 
 GEN 
 
 cially the concupiscences of adultery, sh. 9010, compared with the 
 author's experience, 825, 826, 950, 50G0. Its quality, and the appear- 
 ances seen there, 825, 826. Description of certain infernal cities called 
 the Filthy Jerusalem and the Judgment of Gehenna, 941, 942 ; of 
 the habitation of dragons near Gehenna, 950 ; and of a hell under 
 Gehenna, 815. See Hell. 
 
 GEMS. See Precious Stones. 
 
 GENEALOGY. It was a most familiar custom with the most an- 
 cient people to express spiritual things by the names of persons, and 
 thus form genealogies to show the birth of one principle from another, 
 339; examples, 1238, 1246. When representatives were instituted, 
 living persons and their genealogies had the same significations applied 
 to them, 2861, 4642, 6024, 6025. The names of real persons living 
 at a later period were also applied, on account of their signification, to 
 the factitious genealogies assigned to an earlier, 3240. Names and 
 genealogies are constantly given in the Word on account of the order in 
 which heavenly societies are instituted, ill. 7836. 
 
 GENERA AND Species. Goods and truths, both celestial and 
 spiritual, are distinguished into their genera, and these again into their 
 species with indefinite variety, 775. Uow these innumerable varieties 
 arise, by conjunctions of good and truth, and births proceeding there- 
 from, 4005, 10,032. See Connection, Conjunction. 
 
 GENERAL [commune]. See Common. 
 
 GENERATION. See Nativity. Generations are predicated of 
 such things as proceed from faith, 613. Generations of an age, or 
 perpetual generations, signifies those who are regenerated for ever, 
 1041. The fourth generation signifies the time and state of restitution, 
 1856. Generations are predicated of faith and charity, 2020, 2584, 
 6239; see also 1145, 125.5, 3860, 3868, 4070, 4668. Generation and 
 birth denote regeneration, or the new birth by faith and love, 5160, 
 5598, 9042, 9845. Generation of the just denotes truths derived from 
 good, 6239. Expressions relating to generation, as conception, gesta- 
 tion in the womb, birth, &c., signify similar things in the regeneration, 
 9042. To go out from the womb or belly is predicated of love, to be 
 separated from the bowels, of truth ; the former expression is used 
 when the mother is spoken of, the latter in reference to the father, 
 3294 ; compare 1803. The truths and goods appertaining to a rege- 
 nerate man are as generations, and as families, and so forth, 9079. 
 From generation to generation denotes what is eternal, and is predicated 
 of spiritual things, but the word eternal, or to eternity, of celestial 
 things, sh. 9789 ; the former predicated of divine truth,* the latter of 
 divine good, 6888. According to their generations, denotes accordino* 
 to the order in which spiritual generation is effected, and in which i*t 
 proceeds, 9845. Generations denote those who are of the church, 
 10,212. Throughout your generations, signifies in all things of the 
 church, 10,212, 10,282. Spiritual generations in heaven and the 
 church are like natural generations or families, the arrangement of 
 goods and truths being according to affinities and consanguinities, 9079. 
 See Affinity, Consanguinity, Conjunction, Consociation. 
 
 GENESIS. The account of the creation in Genesis is not a real 
 history, but a narrative written in the style of the ancient churches 
 signifying spiritual and divine things ; in general, the regeneration of 
 
 245 
 
 ^ 
 
 man, ill. 8891. The general subject of the first chapter is the regene- 
 ration of man ; the particular subject, the rise of the most ancient 
 church, 4, 6—13, 10,238. This style is continued from the first chap- 
 ter to Eber, with whom the true history commences; such history 
 being, in like manner, representative, 1403, 1409. See Genealogy. 
 In general, there are four different styles of writing in the Word, and 
 they all contain the internal sense, 64 — 66. See Word. 
 
 GENII. There are two kinds of temptations, namely, those of 
 evil spirits, who accuse and excite man from what he has thought and 
 done, and those of evil genii ; with what subtlety the latter act upon 
 the very springs of life, 751, 9013. The worst and most deceitful 
 genii are in an infernal tun, and on account of their extreme subtilty 
 are not admitted to man, 947. Evil genii fight against the affections 
 of good, evil spirits against the affections of truth, ill. 1820, 2363. 
 Evil spirits and genii are in the very delight of their life when they can 
 enter into any cupidity, and allure man to evil ; how easily they take 
 those captive who are only in natural good, 5032. Evil spirits act into 
 the intellectual part, but genii into the voluntary part; how differently 
 their presence is manifested in the other life, and where they respectively 
 dwell, 5035; ill. from experience, 5977. Genii are in interior evil, of 
 which there may not be the least trace discernible in the actions, in 
 the discourse, and in the countenance ; for they belong to the province 
 of the cerebellum, and to that part of the spinal marrow which emits 
 the involuntary fibres, 8593. They never assault man openly, nor 
 when he is in the full vigour of resistance, but when he is on the point 
 of succumbing they are suddenly present, and impel him to fall, ilL 
 by the Amalekites, 8593, 8622, 8625. They become genii in the other 
 life who have continually meditated evil to others, and effected their 
 purposes clandestinely, or by the agency of others, while appearing 
 modest and friendly themselves, and even Hke good Christians, 8622. 
 
 GENITALS [genitalia]. The organs and members of generation 
 in both sexes correspond to the marriage of good and truth, 4462 ; 
 seriatim, 5050 — 5062. In general, the loins and the members adher- 
 ing to them correspond to genuine conjiigial love; consequently, to 
 societies of such as are in conjugial love, 5050, 9960. Those societies 
 are as distinct from others as that province of the human body from the 
 rest of the organs and members, 5053. In general they are of a celes- 
 tial genius, and dwell in a most interior and inscrutable sphere ; for 
 this reason, and on account of the filthy thoughts which are indulged 
 when these organs are named, the particular correspondences are not 
 given, 5055. Those who correspond to the seminal vessels described, 
 represented by a spirit who ardently desired to enter heaven, 5056, 
 8847. Those who are in the opposite correspondence of the testicles 
 described ; how they ensnare in conjugial love by simulating friendship 
 and innocence, 5060. From the correspondence of these organs, the 
 foreskin, when predicated of the celestial, denotes the obscuration of 
 good and truth ; when predicated of the spiritual, the defilement of 
 good and truth by external loves; hence circumcision, 4462. See 
 Foreskin. As to the nakedness of the genitals and loins, 9960. 
 See Nakedness. 
 
 GENIUS. From the hereditary nature which they derive from 
 their parents and their parents* parents in a long succession, children 
 
 /I 
 
 V 
 
 I 
 
li 
 
 246 
 
 GIF 
 
 inherit a particular genius ; in general they are either celestial or spi- 
 ritual, 2300, 2301. With respect to adults, there are two other general 
 distinctions, viz., into those who are principled in charity and those 
 who are not, 1079. Also those who are easily instructed and those 
 who are given to self-intelligence, 736. As to the distinct and peculiar 
 genius of the ante-diluvians, see Flood ; and as to the posterity of 
 Jacob, see Jew. 
 
 GENTILES. See Nations. 
 
 GERAR, signifies what is revealed concerning faith, 1209—1211. 
 Gerar (which was in Philistea) signifies faith itself, and the king of 
 Gerar, the truth of faith, 2504, 3365. See Abimelech. To dwell 
 in Gerar is to be or to live in faith, 3384. The men of Gerar denote 
 the spiritual of the first class, namely, those who are in doctrinals of 
 faith and not in perception, 3385. The valley of Gerar denotes sub- 
 servient truths, ill. 3417. See Philistines. 
 
 GERSHOM [Gerschotn]. See Moses. 
 
 GESTURE [gestus]. The manifestation of the affections and 
 thoughts by gestures is in consequence of the Lord's will, that the 
 good of one should be communicated to another, and thus all be affected 
 and made happy by mutual love, 1388. All affections have gestures 
 corresponding to them, such gestures being their natural and proper 
 effects, 2153. The gestures and the speech of man are his will and 
 thought formed externally, thus they are their corresponding images, 
 3393. See Language. Embracing is a gesture which corresponds to 
 affection in general ; kissing to conjunction from affection, 3807 ; UL 
 4215. See to Kiss. Gestures are derived from the correspondence of 
 the exteriors with the interiors, but they may be simulated by external 
 habit; examples of gestures which correspond, 4215, 5323, 5420, 
 7596, 8873. 
 
 GETHER. See Uz. 
 
 GIANTS [gigantei]. As to the giants mentioned in the book of 
 Genesis and other parts of the Word, see Nephilim. As to giants 
 inhabiting the planet Venus, 7249. 
 
 GIBEAH, Ramah, and Bethaven, signify those things which 
 are of spiritual truth from a celestial origin, 4592. 
 
 GIBEONITES, the [Gibeonitce]^ denote those who serve in the 
 church, 1097. The Gibeonites or Hivites were a remnant of the ancient 
 church, with whom truth was not altogether extinct, 4431. See to 
 Draw, Hivites. 
 
 GIFT [donum\ See to Give. 
 
 GIFT or Present [munus]. Gifts or offerings put upon the altar 
 signify worship ; presents to kings and priests, initiation, sh, 4262 ; 
 as to the former, see Offering. These presents were commanded to 
 be given as a representation of what is due to the Lord, for kings re- 
 presented the Lord as to divine truths and priests as to divine good, 
 5619. See to Give. Gifts denote initiation and insinuation, because 
 they were offered to obtain grace or favour, 5619, 5671, 5675. The 
 insinuation of truths in this way «//., 4364. A gift in the opposite 
 sense, or a bribe, denotes all that closes the understanding or per- 
 verts truth, thus everything of a worldly nature loved by man, 
 9265. The gifts or offices of angels described, 5992, 6206, 6213, 
 1977,454. 
 
 G IR 
 
 247 
 
 GIHON 
 
 good and tru 
 
 Gichon^ denotes the knowledges of all things relating to 
 ;h, or to love and faith, 1 16. See Eden, Ethiopia. 
 
 GILEAD. Mount Gilead denotes the good into which man is first 
 initiated when he becomes regenerate, or in which the first state of 
 conjunction occurs, which is the good of sensual things, or the good of 
 pleasure, 4117, 4124, 4255. Gilead was within the land of Canaan, on 
 this side Jordan, and was one of its boundaries, sh. 4117. Gilead 
 denotes exterior good, 4747, 9340, by which man is initiated or intro- 
 duced into internal good, 4117, 4124, 4747. The balm of Gilead de- 
 notes interior natural truth concluded from or divined in externals, ill, 
 4748. 
 
 GINS [tendicula]. See Snare. 
 
 GIRDLE [cingulum]. To be girded is to be in order, prepared to 
 receive and to act, 7863. The loins girded denotes the interiors held 
 in order, 7863 ; or good invested with truth, 9212. The girdle of the 
 loins denotes an external or common bond, containing all things of love 
 and of faith in connection, briefly, 9341, 9698. A belt or girdle de- 
 notes the common bond which collects together and firmly holds all 
 the interiors in connection, and directs them to one end, ill. and sh. 
 9828, 9944. Such bonds are goods and truths in ultimates ; celestial 
 goods being denoted by a girdle of the loins, and spiritual goods and 
 truths by girdles of the thighs and breast, 9828. A girdle of the loins 
 denotes the good of the church, which concludes and holds together 
 the truths therein, sh. 9828. The girdle of the Ephod denotes the 
 external coUigament or knitting up of the interiors, 9837, 9895. The 
 belt of the inner garment or waistcoat denotes the middle bond, which 
 collects and contains spiritual things, and sei)arates them from things 
 external, 9944; ill. 10,005. The leathern girdles of John the Baptist 
 and Elias represent the common bond of good, and their coats of hair 
 the common bond of truth, in the external sense of the Word, 5247, 
 7643, 9828 ; especially 9372. Peter's girding himself when young 
 denotes the state of the church when faith and charity were one ; his 
 being girded by another in his old age, the state of the church at its 
 decline, when the falses of evil prevail, 9212. 
 
 GIRGASHITES [Girgaschi], and Jebusites, signify falses derived 
 from evil, 1867. See Amorite, Jebusite. 
 
 GIRL [puella], denotes affection in which is innocence, 3067, 
 3080, 3110 ; or the affection of truth in which is good, 3080, 3179. 
 Her virginity its purity from all that is false, 3081. Affections serving 
 or ministering are also signified by girls, 3189. They signify affection 
 in which is innocence before consent, and the affection of truth after 
 consent to betrothal, 3179. Good, which is of the celestial church, is 
 denoted by virgin ; and the truth of good, which is of the spiritual 
 church, by girl, but otherwise expressed in the original than in the 
 former cases, sh. 6742. The girls attendant on the daughter of Pha- 
 raoh denote the ministries of that false religion, 6731. See Egypt 
 (6). Those who acknowledge and love the interiors of the Word repre- 
 sented by a beautiful girl in the first flower of her age, 1774. Repre- 
 sentation of the Word by a beautiful girl in shining black raiment, 
 1872. Girls who have become harlots, and passed into the other life 
 at an early age, are instructed and severely chastised in order to their 
 amendment, 1113. See Virgin^ Boy. 
 
 Y 
 
 / 
 
 ' ? ; 
 
 /, 
 
 I 
 
 A» 
 
 / \ 
 
248 
 
 GLO 
 
 r 
 
 \ 
 
 GIVE, to \dare\ is predicated of what is derived from the pro- 
 priura ; the Father giving to the Son, therefore, denotes what the Lord 
 derived from his own proprium, which was the divine itself, 3/0.5, 
 3740; compare 1007, especially 2026, 4738. To give denotes influx 
 from the divine, ill. 8899. By gifts or offerings to Jehovah is signified 
 the attributing all to him which is really his already, it being from 
 him, 10,093; iV/. 10,227. His giving wisdom to man is predicated of 
 those who attribute all wisdom and all good to him, for thus good and 
 truth can flow in, 10,227, 10,336. His covenant given between him 
 and man denotes his presence in charity, and conjunction thereby, 1039. 
 All love and charity, thus the celestial proprium, is the Lord's gift, 
 1594. His gifts to man denotes what is conceded for the sake of use, 
 997. Good and truth given to man by the Lord without any ability 
 of man's proprium was represented by the money returned with the 
 corn to the sons of Jacob, 5532, 5649, 5664. The same in the case 
 of interior truth signified by the cup of Joseph, and that these gifts 
 to man are at first regarded by him as not given, 5747 ; compare 
 4364. To give into the hands of any one denotes application to use, 
 or instruction tending thereto, thus furthering the initiation of truth 
 into conjunction with good, 4009, 4266, 4978, 5045, 7726, 9342, col- 
 lated. See Gift [tnunus]^ Dowry. 
 
 GLADNESS [latitia]. See Joy. 
 
 GLAND [fflandula]. There are societies of spirits who are dissi- 
 milar in speech, but similar in thought ; they correspond to the isthmus 
 between the cerebrum and the cerebellum by which the fibres pass out, 
 and diffuse themselves to the various functions of the body ; also to 
 the glandular or cortical substances of the brain ; and to the ganglia in 
 the course of the nerves, 4051, 4052, 5189. Spirits of an infantile 
 genius, whose perception is interior, thus not given out in meditations 
 and thoughts, correspond to the thymus gland, 517. The mucus and 
 salival glands, &c., correspond to tenacities of opinion and scruples of 
 conscience in things of no moment ; spirits of this character have no 
 extension of thought, and pay no attention to reasons, 5386. There 
 are two kinds of spirits who correspond to the cutaneous glands ; how 
 they judge of the truth by its fluency, &c., 5558. 
 
 GLASS. See Crystal. 
 
 GLORIFICATION. The glorification of the Lord was the union 
 of his external and internal man, 1603, 2826; or of the human with 
 the divine, sh. 10,053. So far as he was in the infirm human taken from 
 the mother, he was in a state of humiliation ; and so far as he put off 
 this human he was in a state of glorification, 1999. The Lord's glori- 
 fication was not effected at once, but successively, 2033, 2523. The 
 human was in continual progress towards union with the divine, even 
 until it was absolutely united, 2523. This union or glorification was 
 effected by divine love, 2826. As to the manner of its procedure, 
 3141, 10,057. The Lord completely changed his human state into a 
 divine state, and this glorification is imaged in the regeneration when 
 the old man is made new, 3296, 6864. How the liberation of the spi- 
 ritual church from damnation is signified by being glorified, and what 
 is denoted by the immersion of Pharaoh and his host in the Red Sea, 
 8137, 8138. The Lord's glorification was effected by continual temp- 
 tations, or conflicts with hell, 9715, 10,828. To glorify is to make 
 
 GO 
 
 249 
 
 ij 
 
 divine, 10,828. The internal sense of the Word everywhere treats of 
 the Lord's glorification, which is represented to the apprehension of 
 the angels, together with, its innumerable consequences, under the 
 most beautiful forms, 2249, 2523. See Lord. 
 
 GLORY [gloria]. Somewhat worldly is understood by glory in 
 the letter, but in the internal sense it denotes celestial love and humi- 
 lity, 1419. Even the light and glory of heaven confers no happiness 
 apart from use, 455. Hence glory does not consist in dominion, 9039, 
 where the Lord's words are explained. Power is predicated of good, 
 glory of truth, 4060. Glory denotes the internal sense of the Word, 
 cloud the literal sense ; Preface before 2135 ; ill. and sh. 5922. Human 
 glory is an end for the sake of self, but divine glory an end for the 
 sake of others ; hence the humiliation and submission of the human 
 race before the Lord is required for their own sakes, ill. 4347, 5957, 
 7550, 8263; further ill. 10,646. Glory denotes the intelligence and 
 wisdom which are in divine truth, and in the splendour of its light, 
 4809. Glory is predicated of the divine human of the Lord as to 
 divine truth, thus of the divine truth which is from himself, sh. 5922. 
 It denotes the spiritual heaven, 5922. It is attributed to royalty, be- 
 cause by it is represented the divine truth, 5922. By glory in the 
 representative sense is meant the good of love towards the neighbour, 
 or charity, 5922. The glory of those who are in spiritual good is 
 truth, 6355. The magnificence or glory of heaven is nothing else but 
 divine truth, consequently faith ; the glory of man is faith in the Lord, 
 8267. How the Lord is glorified, ill. and sh. 826 1 . Glory is the pre- 
 sence and coming of the Lord, and is the Lord as to divine truth, 
 8427. The glory of Jehovah is the divine truth proceeding from the 
 Lord, such as it is in heaven, thus the interiors of the Word, sh. 9429; 
 also the interiors of the church and of worship ; and all this because 
 it is of light in heaven, which is divine truth, 10,574. The appearance 
 of the glory of the Lord like a fire at the top of the mountain signifies 
 the divine truth in heaven resplendent from the good of love, ill. 9434. 
 A general glorification of the Lord heard in heaven, and seen by radi- 
 ation, described ; it was an outflow of the inmost joy of the angels, 
 2133. 
 
 GO, to \ire]f denotes separation according to the subject treated 
 of, &c., 3030, 3042, 3176, 4144. See to Depart. To go signifies 
 progression in those things which are of good, or life, in like manner 
 as to journey, to travel, to progress, 3335. It denotes the order and 
 institutes of hfe, 3685. It denotes life, or to live, 3690; ill. 4882, 
 5493, 5522, 5605, 5962, 7061, 8417, 8420, 8707; and when predi- 
 cated of Jehovah, to give life, to be present, and to lead, 10,567, 
 10,569, 10,627. Going one's way denotes what is successive, 4234; 
 compare 3407, 3973, 3976. To go and see denotes conjunction, 5975. 
 To go and do denotes obedience, 7944. Moses going from Midian to 
 return to his brethren in Egypt, signifies elevation to a more spiritual 
 life in the natural degree, 7016. To go day and night signifies life 
 both in a state of illustration and a state of obscurity, 8109. To go 
 after or follow is to be led of the divine auspices, 3191. When predi- 
 cated of the angels attending the camp of the Israelites it denotes divine 
 guardianship, lest the false of evil should flow into the will, 8194. 
 Jehovah's going before them denotes the Lord's continual presence. 
 
250 
 
 GO 
 
 GOL 
 
 251 
 
 \ 
 
 " » 
 
 1 
 
 \ 
 
 8105; and his teaching them the precepts of faith and life, 9315: 
 see ahove, 10,567. See also to Journey, to Walk. To go down 
 involves declension to evil; to go up, elevation to good, 4815. See to 
 Ascend, to Descend. 
 
 GOBLETS OR Basons [crateres^, denote the scientifics of the 
 memory, as the receptacles of truth, ill. 9394. See Bason, Vessel. 
 
 GOATS: — 1. He-goats [hirciy capri^, denote those who are in 
 the truth of faith, and hence in some charity ; in the opposite sense, 
 those who are in the faith of no charity, or in the doctrine of faith and 
 not in the life, 4169 at the end, 4769. He-goats denote the truths of 
 good ; she-goats, the goods of truth, 4005. He-goat of the she-goats 
 denotes natural truths, or truths of the external man, from which come 
 the delights of life ; in the opposite sense, external truths chosen in 
 accordance with the delights of the natural man, thus derived from 
 them, 4769. Hence he-goats denote those who are in faith separate ; 
 and, generally, who are in externals, sh. 4769. They who are signified 
 by the goats in the words of the Lord concerning the last judgment 
 actually appear separated to the left ; the passage explained, 4809 ; 
 briefly, 9263. He-goat of the she-goats denotes the truth of faith, 
 9937. The he-goat of the she-goats, seen in vision by Daniel, denotes 
 the doctrine of faith separated from the good of charity ; its horn grow- 
 ing towards the south, the power of the false against truth ; its growing 
 towards the east, against good ; towards the pleasant land, against the 
 church ; to the host of heaven, against all heavenly good and truth ; 
 its casting some down and trampling upon them, the destruction of the 
 knowledges of good and truth, 9642, and more briefly, where the sig- 
 nification of rams is shown, 2830. 
 
 2. She-goats and Kids [capra, hoedi']. A she-calf denotes exte- 
 rior good ; a she-goat interior good ; a ram, the truth of good, ill. 
 1821 — 1824. He-lambs and she-lambs denote the innocence of the 
 internal or rational man, consequently his truths and goods ; he and 
 she-kids, the innocence of the external or natural man, and, in like 
 manner, his truth and good, 3519, 7840. Kids of the she-goats 
 denote the truths of good, 3519. She-goats denote the goods of 
 truth, or the charity of faith; he-goats, the truths of good, 3995, 
 4005, 4006. Sheep denote good ; she-goats, the good of truth, 4169. 
 In the supreme sense, she-goats and sheep signify divine goods ; he- 
 goats and rams, divine truths, 4263. She-goats signify the natural 
 delights of good, 4769. A lamb or she-goat denotes innocence, the 
 former of the internal man, the latter of the external, 7832. A lamb 
 denotes the good of innocence ; a she-goat or kid, the good of truth in 
 which is innocence, 7840. The wool of she-goats denotes good derived 
 from the good of mutual love, ill. 9470 ; or external innocence, such 
 as the innocence of the Gentiles, 3519. On account of their signifying 
 innocence, a lamb, a kid, or a she-goat were commanded to be offered 
 for sins committed in ignorance ; and because genuine conjugial love is 
 innocence, it was customary to present a kid on entering into a wife, 
 3519. Hence a kid of the she-goats denotes a conjugial pledge or 
 token of conjunction, ill. by the case of Thamar, 4871. 
 
 GOD, Gods. See Name. 
 
 GO DOWN, to [descender e]. See to Descend. 
 
 GO FORTH, or Go Out, to [exire]. To enter in and go out 
 
 
 II 
 
 r 
 
 denotes the whole state of the life, and of the thing treated of, from 
 beginning to end, ill. and sh. 9927, 10,240. See Entrance, to Go. 
 To go out, predicated of the Israelites in Egypt, is to be liberated, 
 1851. To arise and go forth, predicated of the state of evil, is to 
 recede from it, 2401. The Philistines are said to have gone out from 
 the family of Mitzraim, not to have been begotten, because they signify 
 the knowledges of faith acquired by another way than by reasonings 
 from scientifics, 1 198. To go out from the bowels is predicated of the 
 regenerate, and the state of love, 1803; compare 3294. To go out 
 from the thighs is predicated of what originates from the good of conju- 
 gial love, 3021. He or them which goes out must be of the essence of 
 that from which it goes ; hence Jesus is called the Sent, and the Holy 
 Spirit was promised to be sent, 2397; ilL 5337. The Son going out 
 from the Father denotes the assumption of the human by the divine, 
 and his returning to the Father, the human and the divine made one 
 essence, 3736. To go out or to proceed is to become present before 
 another in a form accommodated to him, 5337, 7124. In this sense 
 it is predicated of the Lord, who was the Divine formed as man, and 
 thus accommodated to perception, ill. 5337, 9303. In like manner, 
 truth goes out or proceeds from good, the understanding from the will, 
 speech from thought, action from will, and in general, the external 
 man from the internal, 5337. To go forth from any place, as from a 
 house or a city, denotes to recede, to be separated and removed, 4493, 
 5696, 6100, 7404, 7463. Entering the gates of a city denotes accession 
 to doctrine, and a receding from externals ; going out from a city, acces- 
 sion to externals, and a receding from doctrine, 4492 ; ill. 4493. Hamor 
 and Sheckhem going out from their city denotes the recession of the 
 last posterity of the most ancient church from their doctrines, ill. 4492, 
 4493. Joseph's going out from his brethren denotes the apparent 
 withdrawal of the Lord from those who are regenerating, 5696. To 
 go forth denotes influx, 5333. To go forth and meet another denotes 
 preparation to receive, 7000. The exactors and the moderators going 
 forth denotes the emission of those who proximately infest and who 
 proximately receive the infestation, 7124. See Moderators. Moses 
 and Aaron going out from before Pharaoh denotes the separation of the 
 divine law, external and internal, from those who are in falses, 7404 ; 
 thus the removal of divine truth from them, 7463. Pharaoh'^s going 
 forth to the water denotes thought from evils to falses, thus its proce- 
 dure with thp evil, 7307, 7437. Moses' going to meet him, divine 
 influx discovering the state of such, 7307, 7308. See to Walk. 
 
 GOG [Goffus]. See Magog. 
 
 GOLD [aurum]. In general, gold denotes the good of love; silver, 
 truth, 113, 425, 1551, 1552, 2954, 4453, 5658, 6112, 6914, 6917, 
 8932, 9490, 9510, 9644, 9832, 9874, 9881, 10,402. Gold denotes 
 the good of wisdom, or the good of love, 113. Gold denotes inmost 
 celestial good, 425, 643. Gold denotes wisdom ; silver, intelligence, 
 113. Gold and silver denote good and truth proceeding from the divine, 
 thus from the Word, 9391. See Silver. Gold, and frankincense, 
 and myrrh signify the good of love, the good of faith, and the truth 
 derived therefrom in externals; thus celestial, spiritual, and natural 
 good, 113, 1171, 9293, 10,177, 10,199, 10,252. Aromatics, and pre- 
 cious stones, and gold, the merchandise of Sheba, denote charity, and 
 
 I 
 
 
252 
 
 GOL 
 
 ffdth, and love, or the knowledges thereof, 1171. Precious stones de- 
 note interior truths, gold their good, and aromas, all that is grateful 
 proceeding from them, 10,099; more fully «A. 10,227. See Precious 
 Stones, Aromatics. Gold denotes the good of innocence, and that 
 good in the other life appears golden, from influx, shown hy experi- 
 ence, 5658 ; compare 4453. The ancient times, when innocence and 
 integrity prevailed, are denoted by the golden age; the succeeding 
 times, when men were guided by truth, the silver age, &c., 5658. 
 These ages or states of the church were also represented by the statue 
 seen in vision by Nebuchadnezzar, briefly ex, 3021. Gods of silver 
 and gods of gold denote falses and evils which appear in the external 
 form like goods and truths, «A. 8932. See Idolatry. Gold, and 
 silver, and brass, named in series, denote internal good and truth, and 
 external good, 9464; ill, 10,332. A chain of gold denotes conjunction 
 by good, 5320. Precious stones set in gold denote truths founded in 
 good, 9847, 9851; and proceeding from good, 9874. To be covered 
 with gold denotes to be wholly founded upon good, 9490. To make of 
 gold, what is representative of good, 9510. In general, fine gold, or 
 gold from Uphas, denotes celestial good; gold from Ophir, spiritual 
 good ; gold from Sheba and Havilah, the good of knowledges ; and 
 gold and silver from Tarshish, scientific truth and good, 988 1 . Gold 
 tried in the fire denotes genuine good from the Lord, 10,227. Gold 
 for brass denotes celestial good to be in the place of natural good, 425. 
 The river of Eden encompassing the land of Havilah, where there 
 is gold and precious stones, denotes the state of the celestial man as to 
 love and intelligence, 1 10 — 115. Abram's being rich in silver and gold, 
 denotes the state of the Lord in boyhood as to celestial good and truth, 
 1549 — 1552. The Israelites borrowing vessels of silver and vessels of 
 gold and raiment of the Egyptians, denotes scientific truths and goods 
 taken away from the evil, and acquired by those who are of the spi- 
 ritual church, ill, 6913, and sequel. The people ofl^ering gold, and 
 silver, and brass, and blue, and purple, &c., for the works of the taber- 
 nacle, denotes interior things collated and disposed in externals, where 
 they are represented, 9458, and sequel. The gold of the ark, and the 
 border of gold round about it, denote good in the inmost, and the 
 common sphere of good which proceeds from the Lord, and contains 
 all, 9484, 9492. The mercy-seat and the cherubim of gold denote the 
 hearing and reception of worship, and approach to the Lord, from the 
 good of love, 9506, 9509, 9510. The table of show-bread covered with 
 gold, and the border of gold round about it, denotes the reception of 
 all that conduces to the spiritual life in good, and the sphere of good 
 affording protection from evil, 9527, 9532, 9533. The candlestick, its 
 branches, &c., all of gold, denotes all mental illumination, intelligence, 
 or the truth of faith, proceeding from good, 9548, 9549, 9550. The 
 couplings for the curtains of gold, denotes the whole connection and 
 conjunction of truths, thus the whole order and harmony of heaven, 
 preserved by the good of love, 9611 — 9613. The boards of cedar 
 covered with gold denotes the whole merit and good of works, thus all 
 the good that sustains heaven, from the good of love, thus from the 
 Lord, 9634, 9667, collated with 9472, 9486. The blue, and purple, 
 and scarlet, and fine linen of the Ephod, embroidered all over with 
 golden thread, denotes the universal prevalence of love, and every 
 
 GOO 
 
 253 
 
 manifestation of charity and faith imbued therewith, 9332 — 9334, 
 9339. The sockets of the onyx stones made of gold, and the chains 
 of gold, denote the subsistence and coherence of all things in the 
 memory grounded in good, 9840, 9847, 9851. All the stones of the 
 breastplate set in gold, its rings and chains of gold, denote all the 
 goods and truths of the internal man proceeding from divine good, and 
 surrounded with the sphere of good, and their indissoluble conjunction 
 thereby, 9874, 9880—9889, 9892. The bells of gold upon the border 
 of the robe of Aaron denote all that is heard and perceived of the church, 
 thus all doctrine and worship to be from good, 9921, 9923. The 
 plate of gold engraved with " Holiness to Jehovah" upon Aaron's fore- 
 head, denotes illustration and wisdom proceeding from the divine good 
 of the Lord, 9930. The altar of incense covered with gold denotes the 
 elevation, or hearing and reception, of all worship rising from love and 
 charity, 10,177. Bezaleel, of the tribe of Judah, called and inspired 
 to do these works for the tabernacle, to work in gold, &c., denotes 
 those who are in the good of love receiving divine influx, and their 
 exceeding wisdom, 10,329 — 10,331. The works of the tabernacle, 
 and the heavenly state it represented, shown in a summary, 2575. In 
 the opposite sense, the ear-rings of gold given to Aaron to make the 
 golden calf denotes the delight of external loves, which are the loves of 
 self and the world, rendering worship idolatrous ; thus the good of the 
 external man instead of the good of love, or divine good, represented, 
 9391, 10,402, 10,406, 10,407. 
 
 GOMER, the son of Japhet, denotes those who are in external 
 worship comparatively remote from internal, 1131. The sons of Gomer, 
 Ashkenaz, Raphath, and Togarmah denote so many derivations or 
 doctrinals of external worship, 1154. Specifically, those of the spi- 
 ritual class, as the sons of Javan those of the celestial, 1155. See 
 Javan. 
 
 GOMORRAH [Amora], Sodom denotes the evil of the love of 
 self; Gomorrah, the false thence derived, sh. 2220. See Sodom. 
 
 GOOD [5owMm]. — 1. General Principles, That which man knows 
 and understands he calls truth, that which he wills, good, 4301. The 
 varieties of good pertaining to man, both within the church and out 
 of it, are as various as men themselves, and their varieties exist from 
 truths, genuine or otherwise, 3986. There are many kinds and species 
 of good, for example, celestial and spiritual good, interior and exterior 
 good, the good of love, the good of innocence, and the good of faith ; 
 and all good is varied and qualified by truth, 10,334. By good in its 
 proper sense is not meant civil and moral good, which is known out of 
 the church as well as in it, but spiritual good or charity, which is to 
 will and to do good to others without any aid but the delight of the 
 afl^ection of good, 4538, 5354. All good and truth thus understood 
 are from the Lord, and he who cannot perceive that it is so cannot be 
 in heaven ; on the other hand, so far as any one receives good from 
 the Lord, and believes it to be from him, he is in his kingdom, 1614, 
 2904. In good from the Lord there is heaven and the Lord himself; 
 but good from the proprium has inmostly in itself hell, ill. 8480, 9473. 
 All the good peculiar to man as distinguished from the brute animals, 
 is the good flowing in from the Lord as the afl^ection of good, thus, 
 the love of God and the neighbour, 3715, 3768. All good is of love. 
 
 t 
 
^1 
 
 254 
 
 GOO 
 
 GOO 
 
 255 
 
 and love is a celestial and spiritual fire from which the affection of 
 good is derived as heat, 3300, 3865, 4906. Good in man appears to 
 be one and simple, but it is so manifold and various that even its 
 common varieties could never be explored, 4067. The varieties of 
 good are comprised in two universal kinds, namely, the good of faith, 
 which is spiritual, and the good of love, which is celestial ; thus, good 
 deriving its origin from the will, and good deriving its origin from the 
 understanding, 4581, 6065. From these two faculties of life, the will 
 receptive of good and the understanding of truth, is derived the plural 
 form of the expression for life in the Hebrew language ; the two lives 
 also form one when the understanding is of the will, or, what is the 
 same, when truth is of good, 3623. All good is conjunction, the good 
 of love conjoins man to the Lord, and the good of charity to the 
 neighbour, 4997. It may be known what good is if there be any 
 study to know what love to God is, and love towards the neighbour, 
 but not otherwise, 4997, 5354, 7178. No truth can be known ex- 
 cept from good, thus, it cannot be known what heaven is, for good 
 makes heaven, 7178, 7181, 7197. It is good alone from which, and 
 by which, all things exist, for they all refer to good and truth, and 
 truth is from good, 9667, ill 9832 and citations. There is no good 
 that is really such without interior good be in it, and thus all proceed 
 according to genuine order, and there be influx from the inmost to the 
 external, ill, 9912, 9812, ill 10,021 and citations. All good is the 
 divine with man because it is from the divine, 10,618 : see below (23). 
 2. Good Works, Man of himself can neither do anything that is 
 good, nor think anything that is true, but in the first state of rege- 
 neration it appears as if he did good and thought the truth of himself, 
 874—876, 2946, 2960, 2974, 3310. Evil cannot even be separated 
 from man, he can only be witheld from evil, and held in good, 789, 
 929, 1581, 2016, 5398, 5854. Every one ought to do good as it were 
 from the proprium, only acknowledging, when he reflects upon it, that 
 it is not his own good, 1712. He is in the good of charity whether 
 in the church or one of the church who thinks nothing but good of 
 others, and wills nothing but good to them, even though they be 
 enemies, and without any idea of reward, 2380. He who intends evil 
 to his neighbour and thinks evil of him, is among infernals ; he who 
 intends good, and never thinks anything except good, and also does 
 good whenever practicable, is among angels, 1680. He who suffers 
 himself to be led by the Lord never intends and thinks anything but 
 good, 3573. Good is done from the perception of good by the celestial; 
 but from truth, thus from knowledge and understanding, by the 
 spiritual, 4169. Good works are called the fruit of faith, but they 
 are inanimate unless they proceed from charity ; in charity, again, 
 there ought to be love to the Lord ; and in this love the Lord himself 
 is present, 1873. Man ought to compel himself to do good and speak 
 truth, 1937, 1947. He ought to compel himself because what is first 
 done from the understanding is at length willed and made habitual ; 
 thus, the truth passes from the memory and becomes the good of truth 
 in the will by good works, 4337, 4346, 4390, ill, 4538, compare 5351. 
 No one can merit heaven by any good that he does, for so far as his 
 good is not from the Lord it is nothing but evil, 2370. Every one 
 ought to do good and think truth from himself, that what is good and 
 
 true may become as his proprium, and he may have celestial freedom, 
 2882, 2883, 289 1 . The interior conscience is formed in spiritual good 
 and truth, but there are two other planes in which the Lord operates, 
 the exterior conscience of what is just and equitable, and the sense of 
 honesty and decorum, which are as goods succeeding each other in 
 order, 2915, 4167. They who do not live according to the precepts 
 of the Word, can have no perception of good and truth ; and even those 
 who are regenerating imagine truth to be good, ill, 3603, 3612, 3793. 
 They who become regenerate do not learn truths as naked knowledges, 
 but they acquire them as a life by doing them, 3701. With the re- 
 generate good is regarded in the first place, and person in the second ; 
 hence, they delight in doing good to others according to the good they 
 perceive in them, 3701, ill, 3768. It is essential that faith be acknow- 
 ledged by the good of life, that is by works of charity, 3923. The 
 good of faith cannot be given without works, for works are its produc- 
 tions, and correspond to it, 3934. Unless they correspond to the good 
 of faith they are neither works of charity nor works of faith, for they 
 do not come from the internal, 3934. The good of faith is compara- 
 tively like the will and the thought of man, and works as the face 
 which ought to be the representative image of what is willed and 
 thought, 3934. The good of faith which is of the internal man, and 
 good works which are of the external, constitute the third common 
 medium that is to be acknowledged in faith and act, before man can 
 enter into the Lord's kingdom, 3935. To do good from the will is to 
 do it from the perception of good, which is celestial ; to do good from 
 the understanding is to do it from knowledge and instruction, which 
 may sometimes be fallacious, but the good end is accepted, 4169. To 
 do good believing it to be self-derived is to be willing to merit salva- 
 tion, whereby the good continually flowing in from the Lord is defiled, 
 4171. See Merit. Good works may exist without any good of 
 charity in them, but there is no good of works without charity, ill, 
 4189. The works of the external man are of no account unless they 
 proceed from the internal, briefly, 4368. They who are in truth or 
 faith only are more apt than others to ascribe merit to all that appears 
 as good in the external form, 4638. They that cherish internal love 
 and reverence towards the Lord testify it by exercises of charity to- 
 wards those that are in the good of charity and life, for the Lord him- 
 self is in their good, sh, 5066, 5067. Goods in exercise or act are the 
 recreations of the angels, and are the means by which their spiritual 
 Hfe is nourished and made joyful, ill, 5147. Unless good from the 
 Lord flow out into life it cannot flow in, for it is a universal law that 
 influx accommodates itself to efflux, ill. 5828, ill. 6299. Goods in act 
 performed according to the precepts of faith received in the under- 
 standing, are spiritual good, 6065. Goods are works of charity or 
 uses performed towards one's neighbour, or country, or the Lord's 
 kingdom, briefly ill, and sh. 6073. When goods are thus applied they 
 are said to be from the Lord with man, when bent to self and the 
 world they are said to be from man, though the Lord is still the source 
 from which they flow in, 7564. Works are the complex of all charity 
 and faith with man, and are called spiritual goods, for goods become 
 such by their exercise, that is, by use, 6073. They who do good for 
 the sake of reward can never know what heavenly fehcity there is in 
 
I • 
 
 lit 
 
 256 
 
 GOO 
 
 GOO 
 
 257 
 
 doing good for its own sake ; yet the Lord himself is its reward in this 
 case, for he is present with the good that proceeds from him, ill, 6391, 
 6392, 9984. Neither they who do good from natural genius alone, 
 nor they who do so for the sake of meriting heaven can come into 
 association with the angels, ill. 8002, see 5032, 7761 : see below (3). 
 Good works or exercises of charity consist in acting conscientiously 
 and prudently in all the relations of life, for the sake of good as an 
 end, 8120 — 8122. Man's state as to good completely depends on the 
 use of his life, according as he regards the service of others or himself 
 only, ill. 9296, 9297. Without good in the life, interior goods and 
 truths lose their coherence and are dissipated, for they can only be held 
 together by one end prevailing in all things, ill, 9828, 9832. They 
 who put merit in works, love themselves, and they who love themselves 
 despise others in the same proportion ; hence all good is to be done 
 from the Lord, 9975, 9976, 9981. All the good that is done is 
 quahfied by the end, if it is not done for the sake of good, thus from 
 love to the Lord, it has self in it and is evil, 10,336. To do good and 
 truth for the sake of good and truth is to love the Lord above all 
 things, and the neighbour as oneself, 10,336. See Proprium, 
 Works. 
 
 The necessity of man*s compelling himself to do good according to 
 the dictate of the internal man represented by the vision of the angel 
 and his words to Hagar, 1937, 1947. The ascent from the lowest 
 goods and truths done in the life to heavenly wisdom, and the descent 
 afterwards through every degree of good, represented by the angels 
 ascending and descending in the vision of Jacob, 3701, compare 5147. 
 The commencement of regeneration by works of charity, or the good 
 of life, represented by the birth of Dan, 3923; and, more ultimately, 
 by the birth of Gad, 3934. The production of good and the good of 
 truth into life represented by the ewes and the she-goats not casting 
 their young, 4169. Good that has once acquired life injured by evils 
 and reasonings from externals, represented by a flock ravaged and torn 
 by wild beasts, 4171 ; compare 5828. Uses or works of charity re- 
 plenished from within with celestial good represented by the food in 
 the uppermost of the three baskets carried by Pharaoh's baker, 5147, 
 5148. The goods of charity represented by the works or employ- 
 ments of life, 6073, 6074. The infelicity of works done with a view 
 to reward represented by Issachar under the character of an ass 
 crouching with his burthen, 6387 — 6394. They who do good from 
 natural genius alone represented by the stranger inhabiting with the 
 Israelites, and they who do good for gain by the hired servant, 8002. 
 The fruition and use of all good in the life when man suffers himself 
 to be withheld from doing, willing, and thinking evil, represented by 
 the harvest of first fruits, or first works, 9294, and sequel. Good 
 done in all things from the love of good represented by the gold every- 
 where woven in the Ephod, 9832. Good not communicable with those 
 who do good from merit, represented in the parable of the wise and 
 foolish virgins, 4638. The works of charity in their true order, or 
 the essence and exercise of charity, represented by the Lord's words 
 concerning the hungry and thirsty, and naked, &c., 4955, 5066, fully 
 ill. 5008. Good done from truth, and evil done from falses, repre- 
 sented by trees and their fruits, 9258. 
 
 3. Natural Good. All the good in man before he becomes rege- 
 nerate is only an appearance of good, because it is not vivified by 
 the Lord, 671. All external or natural goods are only so far good as 
 celestial and spiritual goods are in them, 1420. Natural good is 
 accepted so far as there is innocence in it, thus in infancy and child- 
 hood, and so long as man is not better instructed, but it is not the 
 good of charity, 1667. The natural man has his good and his truth, 
 for the marriage of good and truth is universal ; his good is the de- 
 light that is perceived from charity, from which delight the pleasure 
 of the body exists ; and his truth is the scientific favouring such good, 
 2184. The good of the natural man is what the phrase 'celestial 
 natural' denotes, 2184. Natural good devastated of all truth, and 
 defiled with falses, is impure and profane, 2463, 2464, 2468. The 
 truths of the natural man are scientifics, that is to say, whatsoever is 
 in the external memory ; his goods are the delights pertaining to the 
 affections of those truths, 3114. After the illustration of the natural 
 man by influx from the spiritual, his good consists in the delight and 
 pleasure of serving his neighbour, still more in promoting the public 
 weal, and further still in serving the Lord and his kingdom; his truths 
 also consist of such doctrines and scientifics as further these uses, and 
 tend to wisdom, 3167. Natural good is the delight of natural affec- 
 tion, which forms itself and exists by scientifics ; and the natural 
 man is not human unless the one is perfected by the other, 3293. 
 The life of the natural man is from good, which is of two kinds, in- 
 terior and exterior ; interiorly it communicates with the rational mind, 
 exteriorly with the life of the bodily senses, 3293. Natural good, 
 such as the animals also have is connate with man, but not truth, on 
 account of hereditary evil ; such connate good is only good in appear- 
 ance, and is easily perverted, but good acquired or given by the Lord 
 is properly so called, 3304, 3408. When man is regenerating, the 
 good and truth of the natural man are conceived together from the 
 influx of rational good as a father, and rational truth as a mother; and 
 until this influx can take place the marriage is a barren one in respect 
 to truth, 3286, 3299. The influx of the good of the rational man 
 into the good of the natural is both immediate and mediate ; in the 
 latter case, by rational truth, 3314, ill. 3563, ill, 3570, ill. 3573, 
 briefly, 3616. Its influx into the truth of the natural man is by the 
 medium of his good, or by the mediation of rational truth, 3314. 
 The natural good connate with man is of four kinds, namely, from 
 the love of good, from the love of truth, from the love of evil, and 
 from the love of the false ; inclinations to these are received by chil- 
 dren hereditarily from their parents, ill. 3469. Natural good is not 
 the good of faith or charity, until it is reformed of the Lord by re- 
 generation, 3470. To this end, truths not genuine are first adjoined 
 to it, and become the means of introducing genuine truths ; on this 
 account, states of vastation and temptation have to be endured until 
 the concupiscences languish and the good of charity can flow in, 3470, 
 3471, ill' 3570. The truths thus received are as fibres which are led 
 and applied into form by interior good, 3470, ill. 3570. The good 
 thus formed in the natural or external man is as a texture woven and 
 formed by the internal man from the Lord, who is the Former and 
 Creator, 3470, 3494, 3513. It is by the delights of the natural man 
 
 B 
 
258 
 
 GOO 
 
 that knowledges of good and truth are first insinuated, hence called 
 the truth of good, 3502, ill 3518, 3519, tV/. 3570, compare 35/5. 
 The good of the natural man is derived from the order in which 
 good and truth flow in from the rational, and from the order of its 
 scientifics, knowledges, and doctrinals among themselves, 3508, ill, 
 3ol3. The good thus flowing in from the Lord is called the good of 
 the natural to distinguish it from the natural or domestic good which 
 man derives from his parents, 3518, 4231, 7920. There can he no 
 good with the natural man but what flows in by means of the rational, 
 2//.^ 3563, 3575; thus from the existence of the rational within it, 
 3o76. The formation of good in the natural man, by the good of the 
 rational as a soul, is like the formation of the child in the womb, ill, 
 3.)70. While it is in that state that good is exterior, and truth in- 
 terior, much IS admitted by the natural man that is not good, but still 
 useful as means, 3570. The means of forming the good and truth of 
 the natural man by the influx of the rational are innumerable, 3573. 
 feuch formations proceed by successive derivations of truth from good, 
 and good from truth, ilL 3579. The good of the natural man is a 
 manifestation and procedure from the rational, 3587. The goods and 
 truths of the natural man are so innumerable, that it is hardly possible 
 for their most common genera to be known, and yet when natural good 
 IS named it appears as if it were one and simple, 3660. The whole 
 natural mmd and all it contains is nothing but good and truth, but 
 some of Its goods and truths are discordant with rational goods, and 
 hence the rational cannot be in them, 3660. Exterior good and truth 
 are as ground m which interior good produces itself Hke a seed, 3671. 
 Ihe natural man may know and perceive natural, moral, and civil good, 
 but not spiritual without revelation, ill. 3768. The quality of natural 
 good, like all other, can only be known from truths, 3804.* The good 
 ot the natural man is called common good, because the innumerable 
 tilings which flow m from the internal appear there as one, 3829. 
 Ihe goods of the external man, which are the delights of life while 
 man lives m the worid, are only so far good as they have spiritual cood 
 in them, tlL 3951. The truths of the external man before regenera- 
 tion are scientifics and doctrinals, howsoever acquired, and his good 
 IS the pleasure and delight he perceives in them ; but the heavenly 
 marriage cannot be formed by this good and truth unless spiritual good 
 flow m, ill, 39.)2. The arrangement of good and truth in the natural 
 man is derived from the spiritual, and thereby from the Lord, whose 
 influx is into the good of the internal man, and by truth into the ex- 
 ternal, 401o. Natural goods and truths are appropriated by the 
 senses, and contained in the exterior memory, truths by sight and 
 heanng especially and goods by the other three senses; the commu- 
 nication between these and things corporeal below them and rational 
 above them, t//. 4038, compare 10,236 and citations. The good of 
 the sensual things of the body, or pleasure, is the good into which 
 they who become regenerate are first of all initiated, 4117. The good 
 first produced when the church is created anew is the good of the 
 natural man, that is, spiritual good in its external form with its afl^ec- 
 tion nnd Its truths, ill 4231. They who are only in natural good 
 
 TTq.w''T/P'"^"*^^'"^^' ^^^^"^^ of appearances and fallacies, 
 tlL 4303. Interior goods and truths predicated of the natural man 
 
 GOO 
 
 259 
 
 are those which correspond to the goods and truths of the rational ; 
 in general they are uses and the means of application, 4973. Scien- 
 tific truths appropriated to the good of the natural man, are as water 
 to bread or drink to meat in nourishment, without which the solid 
 food could not be resolved into parts and distributed to the uses of the 
 body, ill. 4976. Natural good as derived from parents is only good 
 in external form, and may be compared with that of the milder 
 animals; but natural good derived from the doctrine of faith and 
 charity is proper to man, for thus he acts from reason, and knows how 
 to dispense good according to use, 4988, ill. 4992. They that are in 
 natural good, not spiritual, are easily persuaded that evil is good, and 
 that the false is truth, for there is no plane in which heaven can 
 operate ; hence they suffer much from the infestation of evil spirits 
 in the other life, ill. 5032, 5033, 7197, 7761, 8002, from experience, 
 6208. External good is elevated to heaven by internal good, and if it 
 be not elevated, thus, if there be not conjunction between them, they 
 perish, 5841, compare 5828. The elevation of the natural man is 
 effected by his withdrawal from sensuals and scientifics into a state of 
 interior thought and affection, ill. 6183. Natural good constitutes 
 the external of the church, spiritual good the internal, ill. 5965. 
 When the church is formed in man the midst of the natural mind is 
 occupied by the best good, and other goods are disposed round about, 
 nearer or more remote, according to their degree of goodness, 6028. 
 When this order prevails, all the interiors close together in ultimates, 
 according to the procedure of influx ; thus, there is spiritual good and 
 apparently life itself in the natural man, 6451. Before this order 
 prevails good is mixed with evils and falscs in the natural man, but it 
 is guarded by the operation of divine truth given in the midst, 6724 ; 
 compare, as to the mixed state of goods and evils, 3993, 3995, 4005. 
 The exterior goods and truths of the natural man look outwards and 
 downwards, thus, to self and the world, and are thereby adjoined to 
 evils and falses ; but his interior goods and truths look inwards and 
 above himself, and thus have regard to the Lord and his kingdom, 
 ill. 7601, 7604, 7607. Natural good is both connate with man and 
 produced by the accidents of misfortune, sickness, imbecility, and the like, 
 hence it is not saving ; spiritual good, which saves, derives its quality 
 from the copiousness and connection of truths, 7761, 8002. Without 
 the truths of faith the natural man is like a reed shaken by the wind, 
 for there is no stamina by which the angels can hold him to good and 
 truth, 7 1 97, 8002. It is not the life of natural good but the life of 
 Christian good that makes heaven, 7197, 8772. The good of plea- 
 sure, or natural delight separate from spiritual, makes the life of hell, 
 8410, compare 41 17. Natural good, not made spiritual, is only de- 
 light, ill. 8977, 8981. The good of charity in the natural man is 
 perceived as delight, the good of the spiritual man as duty ; but the 
 latter is also sensibly perceived as delight in the other life, 9103. The 
 good of the natural man, whose state is described by wounds and 
 bruises, cannot be restored except from a full state of spiritual good ; 
 for it is the internal that regenerates the external, ill. 9103. Natural 
 good, when in order, contains spiritual good, and in mostly celestial 
 good, for one good exists and subsists by another, 9812, ill. 9912. 
 
 s 2 
 
260 
 
 GOO 
 
 Ministering goods and truths are the knowledges and scientifics of the 
 external man, 10,272, 10,340. See Natural, External. 
 
 The discordant goods of the natural man to he separated, repre- 
 sented by Lot and his acquisitions parting from Abram, 1581. Natural 
 good after the affection of truth is separated and defiled with falses, repre- 
 sented by Lot and his daughters, 2459, 2461, 2463, 2465, 2466, 2468. 
 The pleasure and delight yielded by good and truth with the natural 
 man when truth is initiated into good in the rational, represented by 
 the servant of Isaac, 3167—31/0. Good and truth conceived and pro- 
 duced in the natural man, represented by the birth of Esau and Jacob, 
 3286, 3293, 3294, 3297—3306. The good thus produced preferred 
 to truth by the rational man, represented by Isaac's partiality for Esau, 
 3313. The good of the natural man conjoined to truth not genuine, 
 represented by the marriage of Esau, 3468—3471. The good into 
 which the natural man is first initiated when he becomes regenerate, 
 represented by Jacob's arrival at Mount Gilead, 4117. The natural 
 man from his proprium assuming spiritual good as his own, represented 
 by the proposal of Laban to make a festival with music, &c., on ac- 
 count of Jacob, 4138. Influx from the divine into natural good, or 
 the celestial spiritual man initiated therein, represented by Joseph in 
 the house of the Egyptian, 4973, 49/4, 4977, 4983—4985. Thev 
 who are m natural good not spiritual easily persuaded that the false i*s 
 true, represented by Potiphar hearkening to the false accusation of his 
 wife, 5032. The church instituted by the heavenly disposition of good 
 m the natural man, and all other goods and truths gathered thereto, 
 represented by Israel and his sons dwelling in E»:ypt, 6028, 6081— 
 6087, 6101-6107. The divine truth with man in the midst of 
 natural good mixed with evils and falses represented by Moses in the 
 ark, 6717— 6726. The destruction of good merely exterior and the 
 truth corresponding thereto, in consequence of evil and the falses of 
 evil, represented by the flax and barley destroyed, and that by hail 
 and fire mingled with hail, r^ll, 7601, 7602—7604. The good of 
 natural life appropriated to the full represented by the bread or flesh 
 eaten by the sons of Israel in Egypt, 8406—8410. Good from his 
 own delight supplied to the natural man, represented by the quails 
 sent at evening-time to the sons of Israel; and the good of truth by 
 manna supplied in the morning, 8451—8464. The state of the natural 
 man when good conjoined with his truth is derived from the spiritual, 
 represented by the Hebrew servant and his wife, 8979—8991. The 
 good of the natural man alienated by evil, represented by the ox stolen 
 away, and the law respecting it, 9098—9103. The worship of the 
 Lord from the good of innocence and charity in the natural man, and 
 trom the truth of that good, represented by the burnt offerings, and 
 the sacrifice of oxen, 9391, 9990. The worship of the Lord from 
 natural delight or good, without spiritual, represented by the golden 
 calf made by Aaron, 9391, 10,395—10,416. 
 
 4. The Good of Ignorance is predicated of man while he is being 
 instructed from the tenth year of his age to the twentieth, ill. 2280. 
 It is called good, but not the good of wisdom, because there is little 
 intelligence associated with it, 2280. Those of whom it is predicated 
 imagine that they do good and think truth of themselves ; hence, good 
 
 i« 
 
 GOO 
 
 261 
 
 and truth with them is obscured by what is evil and false, ill. 1712. 
 See Ignorance. 
 
 5. Simple Good. They are said to be in simple good who are in 
 the externals of the church, and believe the Word in siniplicity ac- 
 cording to the literal sense, each as he can understand it, and live 
 accordingly, ^77d. They receive the influx of the internal by good, 
 but are in obscurity because they have no interior truths by which it 
 can distinctly illustrate them, 6775. The divine law given to them is 
 signified by Moses flying from Pharaoh and dwelling in Midian, 6772 — 
 6774, 6827. The priest of Midian having seven daughters, and their 
 coming to water the flock, denotes the holy things of the church with 
 them, and instruction in the good of charity, 6775, 6779. The shep- 
 herds driving them away, denotes the teaching of those who are in 
 evil opposed to instruction from those who are in the truths of simple 
 good, 6779. Moses withstanding them, denotes the truth of the divine 
 law, though unknown to them, overcoming the falses of evil, 6780, 
 6784. Moses dwelling with the family of the priest, and having one 
 of his daughters to wife, denotes truth of a divine origin hereby ad- 
 joined to their good, 6792, 6793. A son born of this union, denotes 
 truth native with them from the heavenly marriage of good and truth, 
 6794. See Moses. They are properly said to be in simple good who 
 are without the church, and who live in good according to their re- 
 ligion, 6775, compare 3986. In this case it is also called common or 
 collateral good, see below (6.) 
 
 6. Collateral Good and Middle Good. The affection of good in 
 the natural man, or the affection of external good, is called external 
 collateral good, for it pertains to the universal or common stock in 
 which the Gentiles share, ill. 3665, 36/6. Collateral good is the good 
 of those who constitute the church among the Gentiles, and do not 
 possess the Word, 3778. Collateral good differs from good of the 
 same stock in a right line by its conjunction with fallacies of the senses, 
 in place of truths, 3778. Collateral good is the first medium by which 
 genuine truths and goods can be introduced, 3778, 3972 — 3974. It 
 is only useful as a means of introducing genuine goods and truths, and 
 is afterwards relinquished, ill. 3983, 4063, 4145. Collateral good does 
 not flow in directly from the Lord, or by the mediation of heaven, but 
 is derived in a great measure from things of a woridly nature which 
 appear as goods, and are not such, 4145, compare 4099, 4151. It 
 is such, however, that the divine can be in it, and they who are in 
 this good suffer themselves to be led by the Lord, for they are soft 
 and yielding, 3986. It is called middle good, 4063, 4145, 4243. 
 It is separated when worldly, corporeal, and terrestrial things are no 
 longer regarded as an end, 4063. It is the good of the natural man 
 that is separated from middle good, 4096, 4151. When the societies 
 of spirits who are in middle good are in society with augels, it appears 
 to them that the goods and truths of the angels are theirs, hence it 
 appears when they separate that they have been deprived of them, 
 4151. Collateral good is so called because it does not flow in directly 
 from heaven, they of whom it is predicated not having the Word, 4189, 
 ill. 4197. It is predicated of good works within which is the good of 
 charity, 4 189. For the representation of collateral good, and its connec- 
 tion with the procedure of regeneration. See Laban, Jacob, Nations. 
 
1. 
 
 2G2 
 
 GOO 
 
 7. Domestic Good. Natural domestic good is the good that man 
 derives from his parents, which is interior from the father and exterior 
 from the mother, ill. 3518. At the commencement of regeneration 
 domestic good and the truth thence derived appear to man like genuine 
 good and truth, 3556. The manner in which this apparent good, and 
 its external delight, serves as the means of producing the genuine 
 good that flows in from the Lord, is represented by Jacob simulating 
 the person of Esau, and his taking two kids from the flock, and 
 serving them to Isaac for venison, &c., 3516 — 3518, 3527, 3535 — 
 3542, 3548, 3550, 3552, 3563, ill. 3570. See Esau, Jacob. 
 
 8. The Good of Remains [reliquiarum bonum^. See Remains, and 
 The Good of Infancy y below. 
 
 9. The Good of Infancy. There are three kinds of good signified 
 by Remains, namely the good of infancy insinuated to the tenth year, 
 the good of ignorance insinuated during instruction, to the twentieth 
 year, and the good of intelligence procured by reflecting upon good 
 and truth, and by temptations, 2280. The good of infancy is not equal 
 in kind to the good of ignorance, and much less to the good of intelli- 
 gence, for as yet it is without knowledge, 2280. The good of infancy 
 and the good of life, thence derived, are the same as natural good, and 
 it is made spiritual by the implantation of truth, 3504. Good in man 
 without truth is Hke the good of infancy, in which there is no wisdom, 
 but the man is formed by truth, or the intelligence of wisdom conjoined 
 with good, ill. 3726. The good of innocence and charity flows in 
 from the Lord in early infancy, and in the succeeding age is drawn to- 
 wards the interiors, where it is preserved by the Lord, in order to 
 temper the states of life which are induced afterwards, 3793, fully 
 illustrated 5135. Without this good, man would be worse than any 
 wild beast, 3793. As the good of infancy is indrawn, evil enters into 
 its place in the natural man, where the false copulates with it and 
 forms as it were a marriage ; hence the necessity of regeneration, and 
 the heavenly marriage of good and truth, 3793. With those who be- 
 come regenerate there are continual changes of the states of good ; 
 thus, the good of infancy is varied and changed into the good of boy- 
 hood, and soon to the end of life, 4136. When the goods and truths 
 of infancy and boyhood are recalled by those who are in evil, and ap- 
 plied to the confirmation of evils and falses, the spiritual life is destroyed, 
 for then remains are consumed, ill. by the signification of stealing, 
 5135 ; compare 7601. See Thief. The good of infancy is the be- 
 ginning of the new will, which is opened and continually perfected in 
 adult age with the regenerate, but closed with the evil, ill. 9296; com- 
 pare 9742. The good of infancy is the habitation of the Lord himself 
 with man, 9296, ill. 9473. The good of innocence and charity is im- 
 planted in infants and children, to serve as a plane for the reception of 
 truth, 10,110, 2306. See Remains. 
 
 The salvation of those in whom any good of infancy and early life 
 yet remains, signified in the intercession of Abraham for the people of 
 Sodom, 2277—2285. The good of life derived from the good of in- 
 fancy desired by the rational man, signified by Isaac's desire to bless 
 Esau and eat of his venison, 3496 — 3505. 
 
 10. The Good of Life. All the good of life, in general and in par- 
 ticular, is comprehended in charity, 2388, 3324; see below, 3923. 
 
 GOO 
 
 263 
 
 . 
 
 ( 
 
 The good of life, or the afl^ection of good, is from the Lord, and is in- 
 sinuated by an internal way, man not knowing; but faith or the truth 
 of doctrine is received externally, 2875, 3324, and citations. The good 
 of life is not the good of the church, or spiritual good, until doctrinals 
 are adjoined thereto, but only a potency which may become such, like 
 the good of the Gentiles who are in ignorance of the Word, 3310, ill. 
 8002. The church is formed by the life of good and the doctrine of 
 truth, 3305. The good of life, the good of truth, and the good of doc- 
 trinals are most distinct from each other; the good of life flows from 
 the will, the good of truth from the understanding, and the good of 
 doctrinals is of science, 3332. All the good with which man is imbued 
 in infancy and childhood by the love of his parents and companions, 
 &c., remains permanently with him, and becomes the good of life ; 
 without such good man would be worse than any wild beast, 3494, 
 The good of infancy and the good of life thence derived is not spiritual, 
 because it is without science, without intelligence, and without wisdom ; 
 but it becomes spiritual by the implantation of truth, thus by regene- 
 ration, 3504. The difi^erence between the evil and the good in respect 
 to truths is, that the latter have an affection for truth on account of 
 good ; hence the good of life derived from truth is the first state of 
 reformation, 3539. When man is regenerating truth is apparently in 
 the first place ; but when he is regenerated the good of life is first, 
 3539. The procedure described through four successive states, 3603 ; 
 see below (11), (20). At the commencement of man's regeneration 
 the aff*ection of natural truth appears to him to be the good of life, 
 3546 — 3548, 3556. The good of life consists in the works of charity, 
 and charity is the holy principle of faith, ill. 3923. The good of life 
 and the holy principle of faith comprise all things of the church, for 
 the one is the external and the other the corresponding internal, 3921, 
 3964. All who are in the good of life, that is, who live in love to the 
 Lord and charity towards the neighbour, are saved, 3986. All things 
 in heaven and the church have respect to good and truth, thus all the 
 truths of doctrine and all the goods of life are included in them, 4390. 
 The good of life is made spiritual good by conjunction with truth, 
 7724. The veriest worship that can be off*ered to the Lord is from the 
 good of life made spiritual, 7724. 
 
 The salvation of those who are in faith when they recede from evil, 
 and thus come into the good of life, signified by the deliverance of Lot 
 when the cities of the plain were destroyed, 2386 — 2393. The good 
 of life procured from sensual truths and scientifics signified by Esau as 
 a man of the field or hunter, 3309, 3310. The good of life given with 
 the good of truth and the good of doctrinals signified by Esau sustained 
 by the pottage of Jacob, 3331 — 3335. The good of life from the 
 aflection of good in the natural man, prior and superior to the afi^ection 
 of truth, signified by Esau as the greater son, 3494, 3603. 
 
 1 1 . The Good of Truth is the good that exists from truth, thus it 
 is truth appearing as good, 3295. The good of truth is the good done 
 by man before he is regenerated, thus it is good done from the under- 
 standing, 3295 ; ill. 3310. The order in which man proceeds from 
 his sensual state in becoming spiritual is from doctrinals to the good of 
 doctrinals, from the good of doctrinals to the good of truth, and from 
 the good of truth to the good of life ; when in the good of life the 
 
264 
 
 GOO 
 
 order is inverted and he regards all truth and doctrine from good, 
 3332; compare 3603, 3701, 3882, 4538, 6396. The good of life is 
 of the will, the good of truth is of the understanding, and the good of 
 doctnnals is of science, 3332. They who put faith and knowledge 
 before charity, and thence derive the good which they do, are in the 
 good ol truth ; and this good, compared with the good of charity, is 
 hard and inflexible, 3459. The Lord conjoins himself with those who 
 are in the good of truth, but not in the same way as with those who 
 are m the good of charity, thus remotely, 3459, 3463. They are in 
 the good of truth who are in the doctrinals of faith alone, but as to 
 life in good, 3463. They that are in the good of truth have no per- 
 ception of good, but only a kind of persuasion that such and such 
 things are good and true because they are enjoined by their doctrinals ; 
 hence they are easily led into falses, 3463. The good of truth is pre- 
 dicated when truth is apparently in the first place at the commencement 
 ot reformation and regeneration, 3539, 3995. Before regeneration it 
 IS supposed that good consists in doing what the truth teaches; vet 
 this is not good, but truth, 3603. The state of those who are in the 
 good of truth compared with the state when good is regarded in the 
 Q^m^ ?^i! ^^^\^H ^^"^^ is ^-^P^ete with ineffable wisdom and felicity, 
 3610. The good of truth and the truth of good are inverse in respect 
 ^^firn v; f ^^^"'^ regeneration, but afterwards they are conjoined, 
 3669 ; dl by an example, 3688. The good of truth is good derived 
 iTom truth in the natural man ; the truth of good the contrary, 3677. 
 Ihe good of truth is the affection of truth for the sake of life, for life 
 is the good which is regarded in truth by those who are afterwards 
 regenerated 3865. The affection of truth without the good of truth, 
 which IS a life according thereto, is from self, and not from the Lord, 
 hence it does not constitute the church, 3963. Goods flows in from 
 the Lord while man is regenerating, and inapplies itself to his truths, 
 from which It produces itself as the good of truth ; after regeneration 
 the priority of the good is acknowledged, and truth is apprehended as 
 the truth of good, 3995; compare 4385. By reason of this inversion, 
 the goods of charity are oflen called the fruits of faith, 3995. By 
 good, simply so called, is meant the good of the will ; by good of 
 truth, the good of the understanding, ///. 4169. The good of truth 
 indicates one of the states of good and truth in their procedure to con- 
 junction, 42/3, 4538. When man is in the good of truth he comes 
 into temptations, but not before then, ill. 4274. The good of truth is 
 I^ji^ iQon '•r?5i^''^."} ^^'^ "memory into will and act, 4337, briefly, 
 tli^' «^ in' n n/^^2,' ^^ f ^^^^' ^"^^^ ^^95, ill. 5595, 6065, 6427 
 783a, 8649, 9404. Truth passes into the will, and thus becomes the 
 
 f^^^l ^l^of^'j^^- ^'^V"^ ^?^ ""^^^^ ^' *^^°^ externally, 4353 ; compare 
 5301, o;,26. It is when the good flowing in from the Lord meets with 
 the good of truth m the will that the conjunction of good and truth 
 takes place, 433/ ; zlL 4353, particularly 4984 ; compare 7056. The 
 good of truth increases with man so far as he exercises charity from 
 good will, thus according to the quality and degree of his love of the 
 neighbour, 4390 The truth of doctrine becoming the truth of life is 
 called the good of truth, 4539 By the good of truth, otherwise called 
 
 4^«i^°«9«o ^ ' '' ?'T^ ^T- ^^^^'^^^ ^^^ neighbour, or charity, 
 4581, 6289. The good of truth is the good of charity acquired by the 
 
 GOO 
 
 265 
 
 ) . 
 
 ► 
 
 truth of faith ; it is called the celestial spiritual of the natural, 4598 • 
 or, more generally, spiritual good, 6065, 6289, 7835. Truth producing 
 good, by passing into the will, is as a seed passing into the womb • iti 
 production in act is comparatively like going out from the womb ; hence 
 the import of regeneration or the new birth, ill, 4904. It is not truth, 
 but only the good of truth, that is appropriated ; that is to say, the 
 uses derived from truth, ill. 4984. When the truth of doctrine enters 
 
 LonV h ' """n '' c^^^'^^ ^° ^^^'' '^ ^^^°^"^^ g«o^' a^d from this 
 good the new will is formed, 5526. By the good of truth is meant 
 
 ^'rT'-V^"ifr ^^n^^i'"'^^ ^^' ^^" ^^"'^^ *»d it a^e one thing with 
 man, 5o36, 5826 7957. By the will in which truth becomes good is 
 meant the new will formed in the intellectual part, and the good so 
 procured is called spiritual in contradistinction to celestial good? which 
 IS implanted m the voluntary part itself, 5595; eV/. 5733, 6065, 8521. 
 Ihe truth of good is predicated of the celestial church, because the 
 perception of truth with them was wholly from good ; and the good of 
 truth IS predicated of the spiritual church, because it is by truth they 
 are led to good, 5733, 7957, 8458, 8521, 9404. The good of truth 
 
 ^«9n'^' T ""! T"^' 7*f ^ ^? appropriated by being willed and done, 
 o820. The influx of the celestial internal is the truth of good ; that 
 of the spiritual internal the good of truth, ill. 5959. They who are 
 in the good of truth are in the internal of the church, but they who 
 are m the truth of faith, and not in its good manifestly, are in the 
 external, 622o ; compare 7474. The good of truth is called the good 
 of the spiritual church, or the good of spiritual truth, because it con- 
 sists in what IS done according to instruction in good, 6277, 7957 
 Ihe good of truth is various according to the doctrines from which it 
 is deduced ; it is likewise more or less impure, 6427. The goods of 
 truh, or goods m truth, are so various, that in myriads of myriads 
 
 "^ol^^ r^u"" ^^'?'x^ ^^T. ^^"^^ "°t ^^ ^0"°d one like another, ill. 
 72db. Ihe good of truth is so called because it is derived from the 
 reception of truth together with the good of charity ; for when the 
 truth IS reproduced the aff-ection also recurs to which it was adioined • 
 7QrV"^^ wears under the form of good, 7835; compare 3336,' 
 7967 They who live a life of charity are capable of receiving the 
 tru h of good or the good of truth, and all such are saved ; in truth 
 
 wio r lu *^T i' "^ ^^'^"^'^ °^ receiving influx from the Lord, ill. 
 8321 The good of truth is truth both as to its origin and essence, 
 for It appears as truth, and forms the intellectual part of the mind 
 but IS sensated as good, and thereby forms the new voluntary part' 
 f/^. by the manna given to the children of Israel, 8458, 8521 The 
 good of truth vanishes according to the degree of increasing concnpis- 
 cence ; and, contrariwise, all delight in the loves of self and the world 
 vanishes according to its increase, 8487. On this account, and lest 
 the spiritual life should sicken, the good of truth does not remain with 
 S'fo"^''' «' Pu"^^' ^"t ^' tempered by the delights of natural pleasure, 
 8487. By the appropriation of the good of truth man is led to heaven 
 but he IS not admitted into heaven, for he is not in the order of heaven 
 until he acts from good, 8539, 8559, 9832; ill. 8722, 8772. By good 
 from truth the spiritual church is meant, for that church is in good 
 from truths, 9404. ^ 
 
 The origin and procedure of the good of truth with those who be- 
 
266 
 
 GOO 
 
 come regenerate represented by the history of Esau and Jacob, 3232, 
 3233,3288, 3293, 3294, 3296, 3297, 3300, 3301, 3303, 3306, 3317 
 -3320, 3325, 3336, 3470, 341^, 3494, 3502, 3508, 3509, 3539, 
 3550, 3563, 3576, 3588, 3599, 3601—3607, 3678, 3687, 3688, 4232, 
 4239—4241, 4247-— 4249. 4265, 4266, 4269, 4337, 4381—4387. 
 The good of truth or good of faith represented by the drink-offering, 
 4581. The good of truth, or the good of charity acquired by the 
 truth of faith, represented by Israel, 4598, 5536, and citations, 5826, 
 6225, 6277, 6426. The good of truth appropriated signified by bread 
 or food, 4984, 5733, 5820, and citations; compare 5959, 606a : and 
 as to manna, 8458, 8487, 8521, 8539. Faith in the will, forming the 
 good of truth, signified by Simeon, 5526. The goods of truth, inte- 
 rior and exterior, signified by flocks and herds, 6065. The goods of 
 truth signified by the armies of Israel, and by the people of Israel. 
 7236, 8321, 8722, 8772. J f f 
 
 12. The Good of Faith makes the spiritual church, the truth of faith 
 does not make the church, but introduces to it, 2669. The good of faith, 
 that is, the life of love and charity according to the dictates of faith, 
 is the veriest essential of the church, and no confidence or saving faith 
 can be given except in that good, 2982. The good of faith is what is 
 called in the Word charity towards the neighbour, and charity towards 
 the neighbour is a life according to the ten commandments, 3249. The 
 good of truth is sometimes called the good of faith, and it is predicated 
 of all who are led to good by external means or instruction, 4581. 
 Truth, when it is received in the will, becomes the good of faith, ill, 
 4984. When truth is received in the will, and thereby passes into the 
 life, it becomes the good which is called the good of truth, or the good 
 of faith, or spiritual good, or the good of the spiritual church, 6289. 
 They who are in the good of faith belong to the external church ; they 
 who are in the good of charity to the internal, 7474. So far as any 
 one is in a state of peace from the good of faith, so far he is in divine 
 providence, 8478. The good of faith consists in all that is deduced 
 from the doctrines of the church with a view to use or life as an end, 
 and so done from obedience ; the good of charity, in what is done from 
 the affection of good, 9230. The internal of the good of faith is the 
 good of charity, which is spiritual ; the internal of the good of charity 
 IS the good of mutual love, which is celestial ; the internal of the good 
 of mutual love is the good of innocence, in which is divine good pro- 
 ceeding from the Lord's divine human, 9473, 9683 ; and with regard 
 to the corresponding heavens, 9670, 9673, 9680, 9682, 9741, 9812, 
 9873, 10,270 ; see below (17). The good of faith is from illumination 
 by light proceeding from the Lord, for that light is truth, and when it 
 forms a new will in the intellectual part of man it becomes good, 9742. 
 They who are in the ultimate heaven, signified by the court of the taber- 
 nacle, are in the good of faith, 9742. 
 
 13. The Good of Doctrine is love and charity, the truth of doctrine 
 IS faith, ill. 2572. See Doctrine, especially (2) (4) : Charity, (1) : 
 Faith. ^ * 
 
 14. The Good of Scienii/ics. Scientifics cannot enter into the 
 memory unless they are introduced by some affection, which afterwards 
 mheres with them ; hence they form a kind of marriage with their own 
 goods, and as goods are respectively interior, scientifics are the recep- 
 
 GOO 
 
 267 
 
 tacles of good, ill. 5489, ill. 5881, ill. by the case of instinct with 
 brute animals, &c., 6323; briefly eV/. 8005. Scientifics (understand 
 scientifics and their own goods conjointly) are also the receptacles of the 
 goods of charity and faith, ill. 5213; compare 1472, 1486, 4965; ill. 
 5201, 5373, ill. 6004, 6022, 6071, ill. 6077, ill. 6751, ill. 7770, espe- 
 cially 9922, and citations of seriatim passages. The good of scientifics 
 IS the delight arising from scientific truths, 5670. See Scientifics, 
 Vessels. 
 
 15. national Good. The man who is in truth without the good of 
 charity, thus rational truth alone, is morose and pugnacious, ill. 1949 
 —1951, 1964. Rational good is mild and clement, patient and yield- 
 ing, for it is the good of love and mercy, hence it never fights, and yet 
 is always victorious, 1950. Rational good is never subjected by evil 
 because it is divine, and no evil can subsist within its sphere, 1950. 
 The Lord was never tempted as to divine rational good, but as to truth, 
 ill. 2813. The life of charity is perfected according to the quantity 
 and quality of truths, for they are the vessels of good, and good con- 
 stitutes the rational state when it becomes the life of truth, 2189. 
 Rational good to which truth is adjoined has much in it derived from 
 worldly delights, because it is not formed from truths alone, but also 
 from sensual and other dehghts into which spiritual good is insinuated 
 by the Lord, 2204. Rational good is procured by reflection on good 
 and truth, and by temptations consequent thereon ; how superior it is 
 to the good of infancy and the good of ignorance, 2280. The genuine 
 rational principle is from good and exists from truth, 3030. The good 
 from which it is, flows in by an internal way ; the truth by which it 
 exists by an external way, 3030. Rational good formed internally is 
 the ground itself; truth is the seed inseminated therein, 3030. The 
 influx of good into the natural mind is through the rational, thus by 
 an internal way ; but truth flows in by the sensual faculties, especially 
 those of hearing and sight, 3098. The conjunction between good and 
 truth is not where their first confluence takes place in the natural mind, 
 but in the rational ; hence truth must be first elevated out of the natural 
 sphere into the spiritual, 3098; see below, 3952 (21). Only those 
 truths are received, when they are elevated into the rational sphere, 
 which agree with rational good, and by insertion and insemination 
 therein can act as one with it, 3101. The election of truth is effected 
 by the illustration of the natural man, and the natural man is illustrated 
 by the influx of good, 3102, 3141, 3166, 3167. Truths are not initi- 
 ated into good without the most exquisite exploration and caution, to 
 prevent the least minimum of what is false being conjoined thereto, 
 3110, 31 16. See Initiation. The influx of good is at first remote, 
 because it can only be received as instruction proceeds ; the initiation 
 and conjunction of truth is also according to the quality of instruction, 
 3141. Good can only flow in, and thus the rational state be formed, 
 as the loves of self and the world, or evil lusts and false persuasions, 
 are removed, 3142, 3147. Man is not born rational, but with the 
 potency of becoming rational by the acquisition of truths, and their con- 
 junction with good, 3161, 3175. It is good that elects to itself and forms 
 the truth to which it may be conjoined ; for it acknowledges nothing 
 for truth but what agrees with itself, 3161, 3570; ill. 9034, 9079. 
 The affection of good and the affection of truth in the natural man are 
 
268 
 
 GOO 
 
 GOO 
 
 269 
 
 f 
 
 It 
 
 as brother and sister ; but the affection of truth elevated therefrom into 
 the rational, and there conjoined with good, is as a married woman, 
 3160. The good into which truth is initiated, and with which it is 
 conjoined in the rational mind, is the love of God and the neighbour ; 
 for from this love all human good is derived, 3175. When truth is 
 conjoined with this good, thus when man is regenerated, the one is 
 infinitely multiplied and the other infinitely fructified ; for their offspring 
 is from a legitimate marriage union, 3186, 3987. The affection of truth 
 and perception of good first come together when the latter relinquishes 
 mere scientifics, and flows spontaneously into life, ill. 3203. When 
 the rational state is formed, good and truth are both conceived together 
 in the natural mind, namely, from rational good as a father, and ra- 
 tional truth as a mother, 3286, 3299. Both together, namely, rational 
 good and truth, are called the soul, but still good is the principal, and 
 truth clothes it as with a tender vessel or body, thus good is interior, 
 within truth, 3299. The marriage of good and truth, thus the rational 
 principle, is barren as regards truth, except in so far as it can flow in 
 and regenerate the natural, 3286. Rational good flows in without 
 truth, thus immediately into the good of the natural man ; and also 
 mediately by truth, 3314, ilL 3563, ill, 3570, ill. 3573, briefly, 3616. 
 By the mediation of its own truth, or the good of the natural man, it 
 also flows into the truth of the natural, and thereby into its good, same 
 numbers. Hence the conjunction between the good of the rational 
 degree and the good of the natural, is stronger than that between good 
 in the one degree and truth in the other, 3314, 3564. Good and truth 
 produced in the natural man are called the offspring of the rational ; 
 still it is not the rational that produces and begets them, but influx 
 thereby from the Lord, 3494, 3513. Rational good is manifested as a 
 certain fire of life glowing in the countenance, and rational truth as the 
 light of that fire ; natural good appears as a more obscure fire ; corpo- 
 real good as hardly anything but a heat, 3527; compare 4906. When 
 rational good flows in by the medium of truth, it is only somewhat 
 similar to good that is manifested in the natural man, and not genuine ; 
 for it is good in the outward form, but truth in the interior, 35*63 . 
 The good of the rational man consists of the ends of life which have 
 good for their object, namely, the good of the neighbour, and thus 
 the Lord's kingdom, ill. 3570. This good, when it flows in, appro- 
 priates nothing in the natural but what accords with itself; the remain- 
 der is relinquished as the means of introducing still more that is accord- 
 ant, 3570; see below, 3972, &c. (21). It conjoins itself with good 
 first, and with truth afterwards, 3570, 3576; compare 3160. Its 
 conjunction with the good of the natural man is immediate and close, 
 when man is so led by the Lord as never to intend and think anything 
 but what is good, 3573. Its conjunction could never be effected except 
 by innumerable means, which are treated of in the internal sense of 
 the Word, 3573. When it flows into the natural man, the good of 
 the rational appears in a common form, and hereby it produces truths 
 almost as life produces fibres in the body, and disposes them to use ; 
 by truths thus disposed into celestial order it produces another good, 
 whereby truths are again formed ; and so on in successive derivations, 
 3579. The good of the rational is like a seed planted in the good 
 and truth of the natural man as ground, and there producing and mul- 
 
 tiplymg Itself, .// 3671. Rational truths are the interior intuitions 
 
 the rr?h '"' 'r r '"^V \^'^^'^^^ the blessing and happiness of 
 onrnn \ ^^ l?^^^^^^?" ^^^ the natural man between the rational and 
 CO poreal briefly explamed 4038. The rational mind is more pure 
 Ta. f "J^t^t than the natural, because it is more interior ; hence it is 
 adapted to the reception of interior goods and truths, 4612. 
 
 1 he rational man as to truth without good represented by Ishmael ; 
 iLn ^\n'^ ^"^ parentage; its procedure by his history, 1944—1946 
 
 2?05""2??9' Zf^^2f^ 2076-2078, 2087-2090 2099, 2J00: 
 2105-2112, 2610, 2650-2661, 2668-2718, 3262-3277 The 
 internal man as to good represented by Abraham, and as to truth bv 
 Sarah ,468, 1901 1904 2063, 2173, 2204, 2507, 2588, 2618, 3030^ 
 Ihe rational man, from the marriage of good and truth, represented by 
 Isaac and his history, 2066, 2081—2085. 2092 20Q3 21 HQ 9iSft 
 --2196, 2203, 2204', 2610,' 26 15-2649^666^7 19%772 2^^^^^^^ 
 
 W?' f.'^^o f^': ''''' 3194-3200, '3209-3212:3278-3281 
 336a, 33/2, 3384, 3392-3395, 3404-3409, 3416 3419 3436 
 
 '.ttn'^nf' 'Al\' 3492, 3498, 3554, 3563, 3572-3603,%6' 8- 
 3688 461 -4621. See Abraham r^w;,;,/^^,;,^;, Ishmael, Isaac. 
 16. Celestial Good and Spiritual Good. Celestial good is love to 
 the Lord, and truth derived therefrom is love to the neighbour, or 
 spiritual good, 2227, 2507. Celestial good is the good of love to the 
 
 97 1« ' T'^oTf^ f,"!' ^^^ ^°°^ ^^ ^^^"ty towards the neighbour, ill. 
 2718, I//. 3240, 4138, 4982, ill 5365, ill. 5922, 9277, 10,261. Celes- 
 tial good IS love to the Lord, and its truth is the love of the neighbour- 
 spiritual good is charity towards the neighbour, and its truth, the 
 doctrine of charity, thus, faith, 3240. The celestial are in the good 
 •77 A^o 1 V, ^Z^ ' ^^"^ spiritual, in the good and truth of faith, 3240, 
 J// 4581 til. 10,577. The good of faith and the good of charity are 
 both called spiritual good, and that spiritual good is from the Lord, 
 J 1* ^ natural man could have no knowledge of spiritual good 
 w ^'"o^ff ^^If'''"' revelation, thus, it can only be derived from the 
 word, 3768. The good of one's neighbour and country and the good 
 ot the church are made spiritual good by the conjunction of good with 
 truth, ill 3951. There are two kingdoms most distinct from each 
 other m heaven, the celestial kingdom consisting of those who are 
 principled m love to the Lord, and the spiritual kingdom consisting of 
 those who are principled in charity towards the neighbour. 4138 2660 
 
 07«n' o«t^' '^,^\ 'V'^' ^^'^' ^^^^' ^^^^> and citations; ilL mt 
 9780, 9873; til. by the heart and lungs, and by the will and under- 
 standing. 3887-3888, 9817-9818, 9993, 9995. There are three dis- 
 tinct planes or receptivities of influx from the Lord, the first or interior 
 ot which is the conscience of spiritual good and truth formed in the 
 rational man, ill. 4167, 2046. The celestial are they who are in the 
 perception of good and thus do good from good, 4169. In general, all 
 good that IS of love and charity is called celestial, and all truth that is 
 thereby of faith and intelligence, spiritual, 4286. Spiritual good, in the 
 Word, is called charity, and it consists in doing good for no selfish end 
 but from the delight of the affection ; no one can come into this good 
 except by regeneration, 4538. The good of love is called celestial good 
 the good of faith spiritual good; and that the former is received by an 
 internal way from the Lord, the latter imbued externally, 4581. They 
 
270 
 
 GOO 
 
 GOO 
 
 271 
 
 who are in the good of celestial love arc most conjoioeJ to the Lord, 
 for they dwell in a state of innocence in the inmost heaven, 4/50. Ce- 
 lestial good flowing in from the Lord forms the new voluntary part in 
 the natural man, and spiritual good the new intellectual part, ill. 
 5351 — 5354, ill. 5510, particularly 5526. The new will is formed hy 
 the confluence of truth received externally, with good received internally 
 from the Lord; thus the truth is made good by being willed, and such 
 good is spiritual, 5595, ill. 5826. Spiritual good, or the will of that 
 good, is formed in the intellectual part, celestial good is received in the 
 voluntary part, 5595, 2/15, 2954, 3235, and citations of seriatim pas- 
 sages; 4328, ill. 4493, ill. 5113, 6296. 7233, ill. 8521. Spiritual good 
 constitutes the internal of the church, for it consists in the light of 
 heaven and has in it the affection of good and the perception of truth, 
 5965, ill. 6256, compare 7992, 8042. Spiritual good is the good of 
 truth, for it originates from the understanding, but celestial good ori- 
 ginates from the will, 6065, 6647. Spiritual good is called the good of 
 faith, the good of truth, and the good of charity, thus the good of the 
 spiritual church, 6225, 7836, 9277, see below, 6435. Spiritual good is 
 predicated both of the natural man (when regenerate) and of the rational, 
 but the former is in obscure perception compared with the latter, ill. 6256, 
 6289, 7233, and citations, compare 3374. Spiritual good is various, 
 because derived from various doctrines, and is also impure, ///. 6727, ill. 
 2715, 2718. Celestial good in the internal is the good of love to the 
 Lord, and in the external the good of mutual love; spiritual good in the 
 internal is the good of charity towards the neighbour, and, in the exter- 
 nal, the good of faith, ill. 6435, 9680, 9741, 9780, 9873; compare 
 6366, 9993, 10,077—10,079. Spiritual good is the good of life when it 
 is invested with truths, as a soul or essence with a body, 7724. Spiritual 
 good derives its quality from the copiousness and connection of the 
 truths of faith, 7761, 7977. Spiritual good has the church and the 
 salvation of others for its end, and cannot be given to those who are 
 only in the external delight of truth, ill. 8977. When the truths re- 
 ceived into the memory come under the intuition of the internal man, 
 such truths are elected as agree with good flowing in from the Lord, 
 and conjoined thereto ; these elect truths are understood by the truths 
 of faith, and good thus formed by spiritual good, ///. 9034, 9206 ; prac- 
 tically, 4538 ; see below (21). None but those who are in spiritual good 
 can confess truth from faith ; but without such good the truths of faith 
 may be confessed from doctrine, 5747. Spiritual good is the proceed- 
 ing of celestial good, and invests or clothes it, ill. 9817. Celestial 
 good is that of the love of doing truths derived from the Word for the 
 sake of good, thus for the sake of the Lord, 10,252. Celestial good 
 is brought into existence with man by truths received externally into 
 the memory, out of which they are elevated, first, by a life according 
 to them, and afterwards by the love of them, in which case they form 
 celestial good, 10,252, 10,266. Celestial good both exists and subsists 
 by truths, which are disposed in order from inmost to outmost, thus 
 one series within another, the ultimates containing all being composed 
 of sensual truths or scientifics, 10,252, 10,266. The generation and 
 formation of celestial good is entirely dependent on the acquisition of 
 truths, and their orderly arrangement in the mind; and this takes 
 place from whatever affection truths were at first acquired, providing 
 
 only the evd affections are successively put off, and the man purified 
 ill. 10,266. As to the middle good or state called celestial spiritual' 
 4277, 4278, 4286, 5805 ; and that called the spiritual of the celestial' 
 and the celestial of the spiritual, 4586. Celestial spiritual good is the 
 medium by which the good of mutual love and the good of charity are 
 conjoined, or the celestial kingdom and the spiritual, 6435. Spiritual 
 and celestial good freely given by the Lord to those who are receptive 
 ot them IS denoted by his grace and mercy, ill. 10,577. See Grace. 
 l-rom the want of knowledge concerning spiritual good it has become a 
 question, especially among the learned, in what the highest good con- 
 sists ; and there is scarcely any one who knows that it is perceived 
 from mutual love or the good of charity without any end of self and 
 the world, 5365. For the representation of celestial and spiritual good 
 see Gold, Colours, Precious Stones, Bread, Wine, Food 
 Feasts, Oil, Fat, &c. ' 
 
 ^i ^l* ^^f^^^o"^ 0/ Love, the Good of Mutual Love, and the Good of 
 Charity, The good of love is predicated of those who are led to good 
 by the internal way, thus of celestial good, ill. 4581, ///. 10,577. 
 Ihere is celestial good of love and spiritual good of love, and these two 
 f ^° n '^^;E, W°s^^ to the two evils of the loves of self and the world, ill. 
 4/.')0. rhe good of love is a spiritual fire, and the affection of that 
 good IS Its proceeding heat, ill, 4906. The good of love is the heat 
 proceeding from the Lord as a sun, 9490. All good is either the good 
 ot love to the Lord, or the good of love to the neighbour, by which men 
 and angels are conjoined one with another and all to the Lord ; all evil 
 on the contrary, is either of the love of self or the love of the world' 
 and is the cause of disjunction, 4997. The good of love is interior, the 
 good of charity respectively exterior, ill, 9263. Such is the communi- 
 cative nature of the good of love, that when it is said to be in any one 
 It is also as truly said to be from him, for its desire is to impart all its 
 own to others, 9310. The good of love is celestial, and it is by it that 
 spiritual good exists, and by which angels and men are conjoined to the 
 Lord, 98 1 7, 9874. The good of love is the internal good of the celes- 
 tial kingdom ; the good of mutual love, its external, ill. 6435, 9680 
 9741, 9873, 99 12. The good of mutual love is in the place of faith to 
 the celestial, for with the spiritual, faith or the good of faith, is exter- 
 nal 6435, 9680 ; see below, 9404. The good of mutual love and the 
 good of charity coincide together as internal and external ; for the o-ood 
 of mutual love is the external of the celestial kingdom, and the good of 
 charity is the internal of the spiritual ; the difference between them not 
 previously distinguished by the author, 6435, compare 5922. The good 
 ot mutual love is more interior than the good of charity because it is 
 generated out of the rational man, while the good of charity is gene- 
 rated out of the natural, 6435. The good of mutual love and the good 
 ot charity are not conjoined as the internal and external of one and the 
 same degree, but by a middle good which is called celestial spiritual, 
 6435, compare the illustrations 4277, 4278, 4286, 5805. The good of 
 mutual love is celestial good as formed without truths ; good formed bv 
 truths is spiritual, 9404. The good of mutual love is the celestial love 
 ot truth, 9466, 9912. Good in man makes his heaven ; the good of 
 love the inmost or third heaven, the good of charity the middle or 
 second heaven, and the good of faith the first or ultimate heaven, ill. 
 
272 
 
 GOO 
 
 9741. The three heavens are comprised in two universal kingdoms, 
 the celestial and spiritual, each of which is internal and external ; hence, 
 the good of the inmost heaven is interiorly the good of love to the 
 Lord, and exteriorly the good of mutual love ; that of the middle hea- 
 ven is interiorly the good of charity towards the neighbour, and exte- 
 riorly the good of faith; and that of the ultimate heaven is the externals 
 of both, which coalesce together, 9/41. The good of mutual love flow- 
 ing in gives existence to the good of charity, for there is no good which 
 does not depend from some interior good, and the order of their exist- 
 ence within one another denotes the order of influx, ill. 9912. The 
 good of mutual love is the external good of innocence, and unless the 
 good of charity have innocence within it, it is not the good of charity, 
 9912. They who are in the good of charity are in the internal church, 
 they who are in the good of faith in the external, ill. 7474. The good of 
 charity, or spiritual good, derives its quality from the copiousness of the 
 trnths of faith by which it is formed and from their connection one with 
 another, hence, it is called also the good of truth, 7759, 7700, 8658. The 
 good of charity in the interior man is the good of spiritual life, and it 
 comes to perception as what ought to be, or duty, and makes tiie soul con- 
 tent; in the exterior man it is the good of natural life, and is sensibly 
 perceived as delight, 9 103. In the other life, the interior good of charity 
 also comes to sensation, thus, is perceived as delight, 9103. The good 
 of love to the Lord makes the celestial church, the good of charity 
 towards the neighbour the spiritual church, 9277. No one can be in 
 the good of charity from himself, for it flows in from the Lord ; but 
 man can remove the evils which obstruct its reception, and then it is 
 freely given him and forms his new will, ill. 5354, ill. 5526, 5595. 
 See Charity, Love. 
 
 18. The Good of Innocence. The innocence of infancy is only a 
 plane to receive genuine innocence, which is the innocence of wisdom, 
 briefly, 2280 ; ill. from experience, 2306 ; ill. and sh. 5608, and cita- 
 tions. It is innocence that makes good to be good, 2526, 10,021. 
 Unless innocence, which is the same thing as love to the Lord, be 
 within charity it is not charity, and unless charity with innocence in it 
 be within the works of charity, they are not works of charity, 5608. 
 The good^ of innocence and charity are both' interior and exterior, 
 6529 — 6532. The good of innocence is both interior and exterior 
 because the Lord flows in by innocence r.nd vivifies good, and good is 
 interior and exterior, ill. 7840. The Lord, who is innocence itself, 
 flows-in into the inmost heaven immediately, because innocence reigns 
 there, but into the second heaven mediately, 7836. It is by the mediate 
 influx of innocence that the societies of the second heaven are arranged 
 according to their goods ; and when the state of any society is not full 
 enough for the innocence flowing in, other societies are conjoined, ill. 
 7836. They are in innocence above all others who are in the third hea- 
 ven, because the good of innocence is the good of love to the Lord; they 
 are also the most wise, for innocence and wisdom dwell together, 7877. 
 Tiie good of charity or innocence in the external man, is of the same 
 quality as the good of infancy; a series of passages concerning innocence 
 cited, 10,021. The difl^erence between the innocence of infancy and 
 the innocence of wisdom is, that hereditary evil is within the former, 
 and innocence is without ; while innocence is within in the latter case. 
 
 GOO 
 
 273 
 
 I 
 
 and hereditary evil without, 4563 ; the diff'erence further ill. 9301, and 
 citations. The good of innocence exists in three degrees, interior, mid- 
 dle, and exterior, for it is the essential itself of all good, and is thereby 
 in all truth, 10,132, 10,133. The good of innocence is to acknowledge 
 that all truths and goods are from the Lord and nothing from man, 
 thus, it is to be led by the Lord and not by self, 10,210. Without the 
 good of innocence there can neither be love to the Lord, nor charity 
 towards the neighbour, nor a living faith, for it is the one and only 
 thing that receives the Lord, 10,131. As to the good of external inno- 
 cence represented in the sacrifices, 9391, 10,021, 10,132, 10,135, 
 10,210. As to the good of internal innocence and middle good so 
 represented, 10,042, 10,132, 10,134, 10,210. 
 
 19. Christian Good is the good of charity towards the neighbour, 
 without which the truths of the church cannot exist in any order, ill. 
 5704. No one can be led to Christian good except by the truths of 
 faith, 8516, particularly 8635—8640. By the good with which truths 
 are to be conjoined is meant no other than Christian good, 8754. All 
 Christian good, or spiritual good, has in itself the truths of faith, for it 
 derives its quahty from those truths ; if it does not derive its quality 
 from truths, it is not Christian good but natural good, which is not 
 saving, 8772. 
 
 20. Its Procedure with those who become Regenerate. Good is not 
 good, neither is it made fruitful, until man is regenerated; because 
 before this there is not in good its essential soul, 3186. While man is 
 in his unregenerate state it is evil that he believes to be good, and the 
 false that he believes to be true, ill. 3701, 3793, end. It is necessary 
 for man to be instructed in what is evil and false and in what is good 
 and true, for without knowledge no one can be imbued with any good, 
 3701. In the first state of those who are regenerating it appears that 
 good and truth are from themselves, and to this opinion they are relin- 
 quished for the reasons explained ; when regenerated they believe that 
 good and truth are from the Lord, and the angels sensibly perceive that 
 it is so, 874, 2946, 2960, 2974, 3310. The good that is done by man 
 in the first state of regeneration is not the good of faith, nor is the 
 truth that he thinks really truth, because the good of faith is not in it, 
 874. In the second state the good of charity, which is good from the 
 Lord, is received, and then faith becomes living, ill. 880. In this state 
 natural good is as the vessel of spiritual good, and spiritual good of 
 celestial ; thus, life from the Lord pervades all, 880, 1420—1422. So 
 long as man is not regenerate the good of the external man is at enmity 
 with that of the internal ; and, so far as they cannot^ be brought into 
 correspondence, the former must be separated, 1577. The apparent 
 goods and truths which occupy man before regeneration are mixed with 
 evils and falses, but they are excused by ignorance and the absence of 
 actual evil, 1667. The good acquired in temptations is the good of 
 intelligence or wisdom ; but there are less degrees of good without 
 temptations, namely, the good of infancy and the good of ignorance, ill. 
 2280. Good from the Lord continually flows in, but it is only received 
 by man so far as he recedes from evil; otherwise, it cannot be inapplied 
 •to his truths, for the evil of life impedes, 2388, 2411. The good of life 
 or the aff*ection of good is insinuated from the Lord by an internal way; 
 the truth of doctrine or faith is rece^'ed externally, 2875. The truths 
 
 T 
 
274 
 
 GOO 
 
 ) 
 
 If 
 
 li 
 
 thus received are conjoined to the affection of good, and thus good is 
 received in them as vessels, so far as man freely submits himself, 28/5. 
 Good continually flows in from the Lord, but unless the natural man is 
 prepared for its reception by purification from evil, it is perverted or 
 suffocated, 3142, 3147. Good is infinitely fructified, and truth is infi- 
 nitely multiplied after their conjunction in the heavenly marriage by 
 regeneration, 3186, 5345, 5355. In order to regenerate man the good 
 of charity is insinuated from the Lord into his rational mind, and to 
 this good is adjoined truth received from the natural ; by the rational 
 principle thus formed, the natural man is at length brought into cor- 
 respondence with the spiritual, 328G. In the regeneration of the natu- 
 ral man its good and truth are conceived together, namely from rational 
 good as a father, and rational truth as a mother ; for it is good that im- 
 parts life by the medium of truth, 3299. Natural good is connate with 
 man, but not truth, on account of hereditary evil ; nevertheless, truth 
 adheres to good with some power, 3304. It is good that forms the 
 ground of regeneration, thus, in which the Word can be inseminated, 
 3310. Good producing itself according to instruction and doctrine 
 forms the first state of regeneration ; when regenerate, man no longer 
 does good from doctriuals but from love and charity, ill. 3310. In the 
 first state of regeneration the doctrinals of truth are stored in the me- 
 mory without order, but they are reduced into order by good flowing in, 
 which appears as the affection of truth, and appetites the truths that 
 are agreeable to its own state, 3316, ill. 35/0, 5704 ; see below, 3579. 
 The spiritual man when he is regenerating proceeds from the doctrine 
 of truth to the good of Hfe, but when he is regenerated the order is in- 
 verted ; for from the good of life he now regards the good of truth, from 
 this again the good of doctrinals, and from the good of doctrinals, the 
 doctrmals of truth themselves, 3332, compare 3603, 3/01, 3882, 4538. 
 Some affection always adjoins itself to whatever enters the memory, and 
 when the affection recurs the memory of the thing recurs, thus they are 
 always reproduced together ; in this manner the doctrinals of faith are 
 associated with the affections of various loves, and as far as possible 
 with the genuine affection of charity, 3336. Regeneration commences 
 when the affection of good to which the things of the memory are thus 
 adjoined is inspired by the Lord; for the remains of former states are 
 now reproduced, and by these, as a medium, falses and evils are re- 
 moved, 3336. See Remains. In the process of regeneration the 
 truths adjoined to natural good are as fibres which are led and applied 
 into form by interior good; thus the state of natural good is re-formed, 
 3470. Man is first regenerate when the understanding and the will are 
 united, and thus, capable of acting as one ; for then good can be done 
 from good, 3539. Good proceeds into the natural man by the medium 
 of truth at the commencement of regeneration, and manifests somewhat 
 similar to good, but it is in inverted order, and hence not genuine, 3563. 
 Its procedure in the formation of genuine good is like that of the soul 
 which forms the child in the ovulum and womb of the mother, ill. 
 3570; see below 4904. By the common form in which it first presents 
 Itself It disposes the natural mind into order, and forms truths; by these 
 again it produces good, and so on, 3579. Regeneration proceeds, at 
 first, by ascent, from truth to good ; afterwards its procedure is from 
 good, whence all truth is regarded as from an eminence, thus by descent. 
 
 GOO 
 
 275 
 
 1 
 
 1 
 
 3882. While regeneration is proceeding man is preserved in a middle 
 good to the intent that genuine goods and truths may be introduced, 
 after which it is relinquished, 4063 ; and the illustrations, 3665, 3690, 
 3972—3974, 3982, 3986, 4145. The good into which they who be- 
 come regenerate are first initiated is the good of the sensual things of 
 the body, or pleasure, 4117, compare 8410. States of good are varied 
 and changed with the regenerate from infancy to the end of life, but of 
 these changes man is in utter ignorance because there are no knowledges 
 at the present day concerning good and truth, 4136. There are two 
 general states with the man who is regenerating, the first when he is 
 led by truth, and the second when he is led by good ; and until he is 
 led by good he cannot come into heaven, 8516, 8539, 8559, 8754. 
 The regenerate come into temptations when good assumes the first 
 place, and begins to rule over truths, ill. 4256, ill. 4274, 4275, 5773. 
 It is the conjunction of truths with good from the Lord, which takes 
 place in the natural man, that constitutes regeneration, ill. 4353, 4380. 
 Goods and truths were implanted by the Lord in the voluntary part 
 with the man of the most ancient church, and in the intellectual part 
 with those of the ancient church ; thus the influx of the good of love 
 was received bv the former in the will, but with the latter a new will 
 was created by regeneration, ill. 4493, and citations. The new will is 
 formed when truth is received by the will comparatively as seed is re- 
 ceived by the womb ; when this takes place good produces itself in act, 
 or goes out from the womb and is born, ill. 4904. When man is first 
 regenerated good does not appear but secretes itself in the interior man, 
 but truth manifests itself, ill. 4925. There can be no influx of good 
 from the Lord unless the natural man be regenerated, thus, unless good 
 flow out into life, 5828, 6299. When man is regenerated good increases 
 itself by truths, and truths are continually multiplied from good ; thus, 
 the angels are perfected to eternity and yet cannot arrive far beyond the 
 first degree of wisdom, 6648. When man is first reformed good is min- 
 gled with evils and falses in the external man; but in the midst is divine 
 truth operating into every individual part of the external, and continually 
 flowing in with good and truth, 6724, compare 3993, 3995, 4005. The 
 evil, and infernal spirits, are permitted to assault truths but not good, for 
 in all good the Lord is present ; hence, the evil come into torment and 
 cast themselves into hell when they draw near it, Q^77t 7474. Goods 
 and truths are planted in man by temptations, but they are not arranged 
 until after temptations, for it is only by the procedure of good that 
 arrangement can take place, and good proceeds tranquilly, 8370, com- 
 pare 5704, 5709, particularly 8754. The arrangement is from divine 
 good by divine truth, and it commences when man begins to act from 
 good ; because so long as he acts from truth he is tempted, 8643, ill. 
 8648, 8658. The good of the internal regenerates the good of the ex- 
 ternal man, but not before its own state is filled, ill. 9103. Good itself 
 is first infused in infancy and childhood, when it forms the commence- 
 ment of the new will ; it is afterwards either closed up by evils of life, 
 or it produces itself and is perfected by the truths of faith, ill. 9296. 
 9742. Man can only be regenerated by good, that is, evils and falses 
 can only be removed, so far as he can be held in the good of charity, 
 ill. 9937. His state is altogether according to the formation of the 
 understanding by truths, and the wilF by goods from the earliest age, 
 
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 ill. 10,298. The whole man is formed according to his good, and not 
 to truth without good ; for when he is in good as to the will, he is in 
 the truth of that good as to the understanding, ill. 10,3G7. The rege- 
 neration of man is by good, but he is led to good by truth, the will 
 consenting thereto, &c., ill. 10,367. See Regeneration, Freedom. 
 21. The connection of Good with Truths. Truth is the form of 
 good, and is formed in man according to the quality of his good, 668. 
 Truths cannot be regenerated except by goods and their delights, 6/1. 
 Goods and their delights constitute the life of man, and they communi- 
 cate their life to his truths, 6/8. No scientific or rational truth is 
 communicable from the beginning to the end of life except by the de- 
 light of some good, 678. Goods and truths are the genuine foods of 
 man, by which the Lord operates his regeneration, 679, 680. The true 
 life of man consists in good and truth, for it is only in good and truth 
 that there can be life from the Lord, 3623. The truth of faith can only 
 be rooted in man by the good of faith, that is, by the good of charity, 
 ill. 880. There is external good and truth and internal good and truth, 
 and they ought to correspond together and act as one, 1577, 1581. 
 The true rational principle consists of good and truth, good being its 
 soul or life, and truth accepting its life from good, 1950. Truth, in 
 this case, is formed by good, and may be called its own proper form, 
 thus, it partakes of the same celestial quality, 1950. The affection of 
 good and the affection of truth are distinct things, and are respectively 
 predicated of the will and the understanding ; hence, the union of good 
 and truth is likened to a marriage, 1904. The affection of good con- 
 sists in doing good from the love of good ; the affection of truth in doing 
 good from the love of truth ; the former is predicated of the celestial 
 man, the latter of the spiritual, 1997. Good and truth considered in 
 themselves have no life, but are only instrumental to Ufe, which they 
 derive from the affection of love ; hence, the quality of good and truth 
 is according to the quality of the love or life, 1904. The multiplication 
 of truth from good with those who are in charity, thus who are in the 
 heavenly marriage, is so immense as to be inexpressible, especially so in 
 the other life, 1941, 1997. The marriage of good and truth is con- 
 tinually represented in the historical parts of the Word, because it pre- 
 vails everywhere in the Lord's kingdom both in heaven and earth ; all 
 nature likewise subsists from that marriage, 2173, 2184, 2508. Man 
 is reformed and regenerated by the knowledges and scientifics of truth 
 continually implanted in good, that is, in charity, and their accepting 
 the life of charity, 2189. Goods are born and brought to maturity by 
 the truths of faith, and hence they derive their quality from the qua- 
 lity and quantity of such truths, 2190. Truth derived from good, in 
 the genuine sense, is spiritual good, which is love towards the neigh- 
 bour ; celestial good is love to the Lord, which is love derived from the 
 Lord, 2227. The truths of faith are the vessels recipient of good, and 
 they receive good in the degree that man recedes from evil, otherwise 
 good cannot flow in, 2388. With those who are in the affection of 
 truth, there is also the affection of good, but it only comes to their per- 
 ception obscurely; but with those who are in the affection of good, and 
 thereby in truth, its distinctions are clearly perceived, 2425. Good and 
 truth are always proportionate to one another both in measure and de- 
 gree, thus, where there is little good there is little perception of truth, 
 
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 «« 
 
 2429. Truth is not truth unless it contain good within it, 2434. In 
 the Lord himself there is a marriage of divine good and divine truth, 
 and all understanding and reason and science are conceived from a simi- 
 lar marriage in man, 2508, fully ill. 2588 : and as to perception and con- 
 science, 2831. Interior truths may be known, but they can never be 
 received except by those that are in good, 2531. The proceeding of 
 divine good flows-in into every man, but its reception is according to his 
 rational apprehension of truths ; hence, it is of the greatest moment that 
 truths be genuine, 2531, 7759 ; see below, 7887. They who are in the 
 good of doctrine, which is love and charity, are in the truth of doctrine, 
 which is faith, ill. 2572. All good is of the voluntary part of man ; all 
 truth of the intellectual part, 2781. Good and truth with the spiritual 
 is implanted in the intellectual part; with the celestial in the voluntary 
 part; hence, the spiritual have no perception of good and truth like 
 the celestial, ill. 2831 ; see 4493 (20). So far as any angel, spirit, or 
 man, receives good and truth from the Lord, and believes that they are 
 from him, so far he is in his kingdom, and contrariwise, 2904. The 
 spiritual who have no perception of good are introduced to good by 
 truth, hence they are called the redeemed or those bought with silver, 
 2937. What is false cannot be conjoined with good, nor what is true 
 with evil, ill, 3033. To prevent the conjunction of anything false with 
 good, or of anything true with evil, a most exquisite exploration takes 
 place, i7/. 3110, 3116. See Initiation, Exploration. They who 
 are in the affection of good are receptible of all truth according to the 
 quantity and quality of the good with them, 3033. When good is 
 formed so as to be intellectually perceived it is called truth ; hence, 
 truth is the form of good, and in itself is good, 3049, 3121. No one 
 is affected with any scientific or truth but for the sake of use ; hence, 
 the use makes it to be good, and such as the use is, such is the good, 
 3049. When the natural man is illustrated by influx from the rational, 
 good sees and acknowledges its own truth, and truth its own good ; 
 thus they can be conjoined, 3101, 3102, 3179, 4358, 10,555. Good 
 does not conjoin truth unless there be innocence and charity present 
 with it; when this is not the case it is adjoined to some apparent good, 
 3110 ; see below, 7056. There is nothing in the universe, that is ac- 
 cording to order, but what has reference to good and truth, and in man 
 to the will and understanding as their receptacles, 3166, ill. 3704, 
 4390, 5232, 7256, 10,122. Good and truth are conjoined by mutual 
 acknowledgment and consent ; when truth perceives in itself the image 
 of good, and in good the very effigy of itself, 3179, 3180, ill. 9079, 
 9495. It is with good and truth as with offspring, for they are con- 
 ceived, carried in the womb, born, and afterwards grow up to maturity; 
 these being so many states of their progress, or conjunction, 3298, 
 3308, 3570. These states succeed each from infancy to old age, and 
 with the good are continued to eternity ; thus, the angels are continually 
 growing more perfect, 3308, 8772. Good and truth are conceived to- 
 gether in the natural mind, from rational good as a father, and from 
 rational truth as a mother; and these together are called the soul, 3299. 
 When good and truth are predicated their subjects are to be understood, 
 namely, those who are in good and truth, 3305, 4380. They are spoken 
 of in the abstract by the angels, because they are not willing to attribute 
 good and truth to themselves, and because all heaven is filled therewith; 
 
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 the ancients also were accustomed to speak of them abstractly, 4380. 
 When good first appetites truth it appears under the form of the affec- 
 tion of truth, 3316 ; see below, 4247. Truths and whatever else is con- 
 tained in the memory of the natural man form an undigested and chaotic 
 mass, until good flows in by regeneration and discriminates and reduces 
 all to order, 3316. It is according to the appearance, and to the proce- 
 dure of regeneration with the spiritual man, that truth is held to be 
 prior and superior to good, or faith to charity, but this appearance is a 
 fallacy, fully ///. 3324, 332.5, 3330, 3336. Hence, truth is apparently 
 in the first place when man is regenerating ; but the good of hfe is in 
 the first place when he is regenerated, 3539, 3546 — 3548, 3563, 3570, 
 3576, 3601, 3603, 3610, 3701, 3863, 3995, 4247, 4256, 4337, 4925, 
 5351, 5354, 5747, 6247, 6396. See Doctrine (4), Truth. Good 
 from the Lord, or divine good, cannot flow in unless there be truths, 
 for truths are vessels of good, and without them there is no recipiency 
 or state corresponding to good, 3387. Truths or appearances of truth 
 are imparted to man in order that divine good may form his intellectual 
 part thereby, and thus the man himself ; when they are not received 
 there can be no rational or human good, consequently no spiritual life, 
 3387. Appearances of truth are also given to man and acknowledged 
 for truths when genuine truths cannot be received, because the divine 
 good can still flow into them, ill. 3387, 3388. To know good and truth 
 is not to have them, for that is to be affected with them from the heart, 
 not from the loves of self and the world, 3402. It is of the divine pro- 
 vidence that no one is admitted into the acknowledgment and affection 
 of good and truth further than he can remain in them, on account of 
 the peril of eternal damnation, 3402. So far as man comes into what 
 is evil and false, good and truth are removed into the interiors, which 
 is occasioned by the angels receding from him and evil spirits drawing 
 nigh, 3402. If good and truth be formed in the natural man, which is 
 done by the influx of the rational, it is an image of heaven, but if evil 
 and the false, it is an image of hell, 3513. The genera and species of 
 good and truth are innumerable, even when they appear and are ex- 
 pressed as one, 3519, 3677; see below, 4005, 4149. Every truth also 
 has its own good, and every good its own truth, and these must be con- 
 joined in order to their being anything, 3540, 3599, ilL by the will and 
 understanding, 9637, and by esse and existere, &c., 10,555. The 
 truth of good is produced in the natural man by the influx of the ra- 
 tional, which is both immediate and mediate, 3575. The common good 
 produced from the influx of the rational man disposes the truths of the 
 natural into celestial order, and thereby produces another good, by 
 which again other truths are formed, and so on successively, 3579, ///. 
 4005; see below, 4302, 5912, 9258. Good and truths consociate to 
 form a society, and at length a state (civitas), and this from the form 
 of heaven, and influx thence, 3584, 3612. Truth has no life from it- 
 self but from good, for it is nothing but a vessel recipient of good, ill. 
 3607, and citations. When truth is deprived of self-derived life, it is 
 then conjoined with good, and by good receives essential life, that is to 
 say, Hfeirom the Lord, 3607. Truth is first deprived of its self-derived 
 life when good begins to be regarded in the first place, and thus to ac- 
 quire the dominion, 3607. The state of the life when truth is in the 
 first place compared with its state when good is ; that the former rcsem- 
 
 GOO 
 
 279 
 
 bles the sordid life of brute animals, and that the latter is replete with 
 wisdom and ineffable felicity, 3610. There is a continual endeavour on 
 the part of good with the regenerate to restore the state according to 
 the order of heaven, that truth may be subordinate, ill. 3610. When 
 this order exists in the mind innumerable things are known and per- 
 ceived concerning good and truth, and this more and more distinctly ; 
 at length the proximities of good and truth, such as they are in heaven, 
 and heaven itself in form become manifest, 3612. All truth of what- 
 soever quality it is, contains in itself good, for it is from good that it is 
 called truth, 3659. Interior good is like a seed capable of producing 
 itself in good ground ; exterior good and truth are like ground, ill. 
 3671, fully ill. 9258. Goods and truths are distinguished according to 
 degrees, and the superior flow into the inferior, and thus manifest 
 themselves as in their images, ill. 3691 ; see below, 4154. The lowest 
 goods and truths, from which those begin who are regenerated, exem- 
 plified ; that they are such as admit of interior truths being received, 
 and have a tendency to extirpate falses, 3701. Good and truth are like 
 a father and mother, and their state with man like that of a marriage ; 
 hence all inferior goods and truths are as sons and daughters, etc., ac- 
 cording to consanguinities and affinities in every degree, fully ill. and sh. 
 3703. All consanguinity and society in heaven is derived from good, 
 the affinities of which take the place of natural relationship, 3815. 
 All things in heaven and man, and in the whole universe, which are ac- 
 cording to order, have reference to good and truth ; hence, divine good 
 and divine truth are predicated of the Lord, from whom they actually 
 proceed as the sun of heaven, thus as heat and light, ill. and sh. 3704, 
 4696, compare ^(i(j7. Good is the first essential of order ; truth the 
 last, 3726. Without the marriage of good and truth, nothing can be 
 produced, for all production and eficct is derived therefrom, 3793. 
 Good varies in all and every one by truths, and from truths it receives 
 its quality, 3804, ill. 3986. Notwithstanding these indefinite varieties, 
 all who are in good and truth constitute one universal heaven, for they 
 are harmonized by love and charity from the Lord, which eficcts spiri- 
 tual conjunction, 3986. Truths are conjoined with good when they 
 are learned and acknowledged for the sake of uses of life, 3824. It is 
 only by the affection of truth from good, or the affection of good, that 
 truths can be conjoined ; and so far as man is in these afi'ections inte- 
 rior truths are conjoined to him, because truths are the vessels of good, 
 3834. Good is insinuated by the Lord through the external man, and 
 it adopts to itself the truths which are introduced by the external ; 
 hence all the life and soul is in good, ill. 3863. There is no conjunc- 
 tion of truth with good without a life according to the truth, for other- 
 wise there is no appropriation, ill. 3865. Good appropriated by its 
 conjunction with truth is the only good that is spiritual and that re- 
 mains to eternity, 395 1 ; see below, 9404. The conjunction of good and 
 truth, or the heavenly marriage, is not effected between good and truth 
 of one and the same degree, but between a superior and inferior, thus, 
 between the good of the external man and the truth of the internal, 
 3952; see below, 8516. The church is formed from the affection of 
 truth in what is good, and from the affection of good proceeding to 
 truth, but not from either separate, 3963. Good and truth not genuine 
 serve as the means of introducing genuine good and truth, 3972 — 3974, 
 
280 
 
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 281 
 
 ^11 
 
 3986, 4063, 4145. After such introductioD, good and truth not 
 genuine are relinquished, 3975, 3982, 4063, 4145, compare 3665, 
 3690 : see 35/0 (15). Good cunnot be fructified, and truth cannot be 
 multiplied until the external man is conjoined with the internal, ill, 
 3987; afterwards, they are infinitely fructified and multiplied, 3186, 
 5355, 6091; see below, 5345. When genuine goods and truths are 
 introduced into the natural man, they are in the midst of evils and 
 falses; how wonderfully they are disposed from the centre, so that evils 
 and falses are rejected to the circumference, exemplified, 3993, 3995, 
 4005 ; see below, 6724. The truths comprehended in one good are in- 
 numerable, for they are produced in continual series, truths from goods 
 and goods from truths, 4005. There are also goods mixed with evils, 
 and truths mixed with falses ; and the ways in which they are tempered 
 exceed myriads of myriads, 4005. All the genera of good and truth, 
 and every specific difi^erence, correspond with angelic societies, which 
 are qualified by them ; with such societies therefore they who are in 
 good and truth are interiorly associated, 4067, 4263 ; see below, 4151, 
 4154, 4302. The influx of good from the Lord proceeds by the me- 
 dium of angels, and is received in the knowledges of truth by the natu- 
 ral man ; how it proceeds to conjoin truths with itself, ill. 4096, 4097, 
 4099. Good considered in itself is one, but it is made various by 
 truths ; comparatively, as the life flowing in from the soul is varied in 
 the body by the variously composed fibres, 4149. The truth of one 
 can never subsist in the good of another, if transferred therefore it 
 passes into the form of him who receives it, and puts on another appear- 
 ance, 4149. No good and truth with any one is his own except appa- 
 rently, for it all flows in from the Lord, both immediately and through 
 the medium of angelic societies, ill, 4151. Goods and truths are in 
 three distinct degrees, which are external and internal according to so 
 many heavens, for they correspond together, 4154, 9891. Their cor- 
 respondence more particularly described, 9670, 9673, 9680, 9682, 
 9741, 9812, 9873, 10,270, compare 9473, 9683. The truth that 
 enters with any afi^ection is reproduced whenever that affection recurs, 
 and the good or affection is reproduced when the truth recurs, for they 
 cohere together, 4205, ill. 4301. Good flows in according to its recep- 
 tion by truths, and as truths receive good they also describe the limits 
 of its influx, 4205. The influx of good is continual, but it cannot 
 apply itself or be appropriated except by the acquisition of truths as its 
 vessels, 4247. Before truths are acquired it manifests itself as the 
 affection of truth, which is nothing but the always flowing conatus of 
 divine good, 4247. Before good and truth are conjoined, the former is 
 as lord and master, and the latter as a servant ; after conjunction they 
 are as brethren, 4267, 5510. Truths are insinuated and conjoined to 
 good by affection or delight, and they are necessary to make it good, 
 ill. 4301. They cannot be conjoined to good from the Lord until they 
 are disposed into the order of heaven, and they assume this order when 
 they are filled into the goods of charity, and these again into the 
 goods of love, ill. 4302 ; see below, 5704. The conjunction of good and 
 truth takes place when good flowing in from the Lord meets with the 
 good of truth, which is truth in the will, 4337, 4353, 4904, 4984, com- 
 pare 7056. The conjunction commences with the common affections 
 and the truths belonging to them, and proceeds to the less common, or 
 
 ^TV 
 
 more and more particular affections, ill, 4345, compare 4353. Before 
 truths can be received and conjoined to good they must be freely re- 
 ceived and confirmed ; for there is i^ influx from heaven beyond the 
 means that exist with man, and no conjunction of good and truth except 
 in liberty, 4364, and citations^ Truths cannot be accepted and there- 
 fore cannot be conjoined to good, except with those who are in the good 
 of charity and love, ill. 4368. The affection of truth appears to derive 
 its origin from truth, but it is from good flowing into truth, 4368, ill. 
 4373. When good conjoins itself to truth it is good that acts, and 
 truth that suffers itself to be acted upon ; the apparent reaction of truth 
 is also from good conjoined thereto, 4380. It is by truth that good 
 acts or exercises its power, 4757; see below, 5928. Good flowing in by 
 the internal man brings along with it truths, hence called the truths of 
 good, 4385, compare 3677, 3995. There is a parallelism or correspon- 
 dence between the Lord and good with man, but not with truth, ill. 
 4493, and citations. Truths derived from good are called the forms of 
 good, because they are goods formed, ill, 4574, ill. 4926. A doctrine 
 may be true in itself, yet it is not true with him who receives it without 
 good ; and contrariwise, falses are accepted as truths if there be good in 
 them, and more especially if it be the good of innocence, 4736. Good 
 is as solid food, and truth as water or drink, by which it is resolved and 
 distributed to the body, 4976, compare 10,040. Good does not appro- 
 priate truth to itself, but the good of truth, or use ; truths that enter 
 alone are either rejected altogether, or retained for the future iiUroduc- 
 tion of goods, 4984. The influx of good from the Lord is received in 
 the voluntary part, and the influx of truth in the intellectual part, but 
 the one cannot be received without the other, 5147. The intellectual 
 state may be compared to forms which are continually varied, and the 
 voluntary state to the harmony of such variation ; hence, truths are the 
 variations, and goods the delights yielded by them, 5147, 5807; see 
 below, 9206. Truths are adjoined to good when man finds his delight 
 in doing good to others for the sake of good and truth ; and when so 
 adjoined they are preserved and concealed in the interiors, to be pro- 
 duced as spiritual nourishment, especially in times of temptation, 5340, 
 5342, 5733, 5820. See Remains. If truths be multiplied by their 
 association with anything but good, they are not truths, and instead of 
 the heavenly marriage there is adultery, ill. 5345, 6090. There is no 
 end to the multiplication of truth from good after the heavenly mar- 
 riage, because the infinite is in them, 5355. The multiplication of truth 
 precedes, and the fructification of good follows ; hence, there are states 
 of spiritual indigence or hunger, and hence the conjunction of truth and 
 good is according to desire, ill. 5365. Truths are first manifested be- 
 cause they are nearer the sensual things of the body, but good is more 
 in the spirit, and in the light of heaven, ill. 5827, compare 8648. 
 Truths cannot be conjoined, and form a brotherhood, without good; for 
 if good be not present, the falses of evil enter and separate them, 5440. 
 There is no conjunction of truths without good, because there is no end 
 to which they all alike tend, and no origin from which they all alike 
 come ; thus, they are not pervaded and ruled by any universal princi- 
 ple, 5440. By the fructification of truth from good with those who 
 become regenerate is meant their continually increasing power of per- 
 ceiving truths, and they enjoy this faculty because the influx of good 
 
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 \ 
 
 brings along with it the wisdom of the angelic society with which it com- 
 municates, 5527. They who have lived in the good of charity come 
 into all the wisdom of that good^ter the life of the body, 5859, 7474. 
 Good arranges truths into its own likeness, thus into the form of hea- 
 ven, for there is a living force in it, because the Lord himself; thus 
 the whole application of truth is under good, ///. 5704, briefly, 5709 ; 
 see below, 8370. They who vindicate as their own the good and truth 
 proceeding from the Lord cannot be in heaven, and all do so before they 
 are regenerated, ill. 5747, 5759. See Thief. When good is willed it 
 is insinuated into the understanding, and assumes a quality and form 
 there which is called truth ; between good and truth in this case the 
 conjunction is close and strong, like that of a father and son, 5807, ill- 
 5835. Good multiplies truths about itself, and makes every truth as a 
 little star sparkling from its fire in the midst ; by one truth also it pro- 
 duces another and another in succession, 5912. The reciprocality and 
 reaction of truth is from good, for truths with good in them are like 
 blood-vessels containing blood, and without good they are empty and 
 lifeless, 5928, ill. by this and other comparisons, 8530, 9154, 10,555 ; 
 and by the conjunction of the heart with the lungs, 9495. There is a 
 nisus or endeavour in all things, from inmost to outmost, to act the part 
 of a cause in its effect, or to produce itself in something ulterior as a 
 body ; thus, good seeks to live in truths, truths in scientifics, scientifics 
 in the sensual things of the body, and these in the world, 6077. Di- 
 vine truth given to man is in the midst, and around it is good mixed 
 with evils and falses ; how the good is protected by the operation of the 
 internal into every individual part of the external, 6724. The good of 
 every one is enriched and qualified by the affections of good and truth 
 that are in affinity with it ; truths also become goods when they are 
 lived, 6917, ill. 7236, compare 7770, 7834, 7835, 7836 end. Good flows 
 softly and freely with those in whom truths are properly arranged ; 
 but when not so, the rigidity and inflexibility of truth is manifest, ill. 
 7068, compare 8370. All goods and truths flow in from the Lord, but 
 when man bends them to himself they become the goods of the loves of 
 self and the world; they are said to be from the Lord with him when 
 they are applied to the welfare of one's neighbour, or country, or the 
 Lord's kingdom, 7564. The truths by which good is qualified in con- 
 sequence of its influx therein are rarely genuine, but are appearances of 
 truths and falses, yet not such as are opposite to truths ; they are ac- 
 cepted as truths if received from ignorance, providing there be innocence 
 and a good end in them, 7887, ill. 7975, and citations. When there is 
 no good the affection of truth is undelightful, and where there is good 
 there is delight in truth, for good and truth mutually aflect one another 
 and proceed from one another, 8349, 8352, 8356. When truths are 
 arranged they make with good one body in the image of a man, ill. 
 8370. When truth is presented to view in the other life, it appears 
 like a discrete quantity of minute angular forms, and also as white ; 
 when good appears it is like a continued quantity, round in form, and 
 as to colour, blue, yellow, and red ; their conjunction ill. by the appear- 
 ance of the manna, 8458. See Colours, Precious Stones. It is 
 good that adopts truth when they are conjoined, because truth is sub- 
 jacent, and influx is from what is superior to what is beneath, not from 
 what is inferior to what is above, ill. 8516, compare 8778. He who 
 
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 GOO 
 
 283 
 
 
 knows what the formation of good from truths is, knows the veriest ar- 
 cana of heaven, for he knows the secrets of man's creation anew and the 
 formation of heaven within him, 8772. Truths received into the exte- 
 rior memory are subject to the intuition of the internal man, who elects 
 therefrom such as concord with good flowing in from the Lord ; such 
 elected truths are called spiritual, and the good to which they are con- 
 joined is called spiritual, because it is formed by them, 9034, compare 
 3161, 3570. This election of truth and its association with good in the 
 heavenly marriage is from their mutual love for one another, which is 
 derived from the angels of the societies corresponding thereto in heaven, 
 9079. It is with good as with all delight and sweetness and consent 
 and harmony, which are not such from themselves but from what is con- 
 tained in them ; thus good is made good by truths, and he is not in 
 good who does not desire truths, ill. and sh. 9206, 9207. Good im- 
 planted from the Lord by truths is like the prolific principle secreted in 
 the interior of fruits by their fibres ; when good is thus formed, it pro- 
 duces itself by truths with a continual conatus to a new good, compara- 
 tively as the fibres afterwards carry juice from the seed, and as the seed 
 produces a new tree, which again bears fruit, &c., ill. 9258. Good is 
 first received in infancy, and is increased in the succeeding age accord- 
 ing to the life of obedience and innocence ; this is the beginning of the 
 new will, which is afterwards perfected by the implantation of truth, 
 such implantation of truth forming the commencement of the new 
 understanding, ill. 9296, 9297. Good implanted by truth is the good 
 of truth, which is spiritual ; good not implanted by truths is the good 
 of mutual love, which is celestial, 9404. Good must be all in all in 
 truths of whatever degree, and it must be one good, in order that they 
 may have being and consistence together, 9550, 9568, 9574, 9667. 
 The same illustrated by the belt as a common bond, 9828, and by the 
 precious stones filled into the gold of the breastplate, 9863, 9874. See 
 Gold. Good cannot appear in light except it be formed by truth, as 
 the will cannot appear except by the understanding ; hence truth mani- 
 fests that it is genuine by its purity and clearness, 9781. There is the 
 same difficulty in distinguishing between good and truth as between 
 willing and thinking, for good is of the will and truth of the under- 
 standing, ill. 9995. The marriage of good and truth is in the inter- 
 nal man, with the spiritual in the intellectual part, and with the celes- 
 tial in the voluntary part, 9995. See Marriage. 
 
 All good and truth flowing in from heaven amongst the evil is 
 changed into evil and the false in its descent ; on the contrary, when 
 anything evil and false flows in amongst the good, it appears under 
 another form according to their genius and state of goodness, 3607, 3743. 
 They who are not in good and truth, however intelligent they may 
 appear in other things, cannot acknowledge the interior truths of the 
 Word, 3793. They who are receptive, on the contrary, have divine 
 good and divine truth freely revealed to them by the Lord, ill. 10,577 ; 
 see above 2531, 3387, 4096, 7564. 
 
 22. Good in heaven. The arrangement of goods and truths, and 
 the arrangement of heaven, are the same, for they correspond together; 
 thus, a regenerate man is a little heaven, and heaven is a grand man, 
 1900, 1928, 3584, 3612, 4154, 4302, 5704, 5709, 8370, 9473, 9670, 
 9673, 9680, 9682, 9683, 9741, 9812, 9873, 9891, 10,270. Goods and 
 
284 
 
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 285 
 
 1 
 
 truths are so real that a spirit is uothing but the goads and truths that 
 the maa had acquired in the world, and yet it appears in human form, 
 ill. 10,298. It is good that forms the faces of the angels, and tlieir 
 indefinite varieties are derived from the truths in which goods form 
 themselves, ill. 7236. It is goodness and charity itself which is effigied 
 in their faces, and their fairness exceeds all human imagination, 553. 
 In like manner all beauty in the human countenance is derived from the 
 good of innocence flowing in ; and hence the beautiful or good in form 
 denotes what is easy of reception, 3080, 3388. All the beatitude and 
 felicity that man can enjoy in heaven is also from good in truth, not 
 from truth only, 2434. Truth itself with the angels, thus, all their 
 wisdom and intelligence are from mutual love and the love of the Lord, 
 for hereby they are in the very principles and springs of all things, thus 
 in ends and causes, 2572. It is according to good, or the genius of the 
 inhabitants for good, that the heavens are arranged and distinguished, 
 and this arrangement extends to the most minute differences, 7833, ill, 
 7836. The arrangement itself is eflFected by divine good, 5704. Divine 
 good itself is far above heaven, its proceeding in heaven is called celes- 
 tial divine good, 8758; see below, 9810, 9995. The celestial kingdom 
 of heaven is where divine good from which divine truth proceeds is 
 principal ; the spiritual kingdom, where divine truth which contains 
 divine good is principal, ill. and sh., 5313; ill. and sh. 5922. The two 
 goods that are in the inmost heaven are the good of love to the Lord 
 and the good of mutual love, and beneath these are the good of charity 
 towards the neighbour and the good of faith, 9468, 9680, 9683, 9780. 
 The Lord is present in heaven by influx, and they are its nearest reci- 
 pients who are in the good of love, more remotely, they who are in the 
 good of charity, and more remotely still, they who are in the good of 
 faith or good of life, 9682. Divine truth proceeding from the Lord and 
 received in the voluntary part is called celestial good, received in the 
 intellectual part spiritual good, 9810, 9811; ill. 9995. Celestial divine 
 good, which makes the third or inmost heaven, is the good of love to 
 the Lord ; spiritual divine good, which makes the second or middle 
 heaven, is the good of charity towards the neighbour ; and natural 
 divine good, which makes the first or ultimate heaven, is the good of 
 faith and obedience, i7/. 9812, 10,005, 10,017, 10,270; variously i7/. 
 4279, 4286, 4938, 4939, 9992, 10,068. All truths and goods that are 
 in heaven are from divine truth proceeding from the divine good of the 
 Lord, thus, divine truth received by the angels of the celestial kingdom 
 is called celestial good, and received by the angels of the spiritual king- 
 dom, spiritual good, ill. 9995. The divine proceeding is called truth, 
 because it appears as light to the angels, but the heat is within the 
 light, which makes it good, 9995. The divine good of the Lord is one 
 only good, but it is distinguished into celestial and spiritual from 
 reception, comparatively as heat and light from the sun are varied by 
 the different regions of the earth, &c., 10,261. Influx from the Lord's 
 divine human into the good of the inmost heaven is received imme- 
 diately ; into the good of the middle heaven it is both immediate and by 
 the mediation of celestial good ; and into the good of the ultimate hea- 
 ven it is both immediate and mediate, 10,270. See Influx. The 
 only good that reigns universally in heaven is the good of the Lord's 
 merit and justice, thus the divine human, briefly sh., 9486, briefly, 
 
 9635, ill. And sh.t 9715, compare 9310. In heaven there is a com- 
 munion of all goods ; the peace, the intelligence, the wisdom, and the 
 felicity of all are communicated to every one ; hence, their so great hap- 
 piness, 10,723. ' Heaven is also conjoined with the world by the good 
 of love and charity prevailing with those who receive the Word, 9817. 
 All that the Word treats of throughout is the good that constitutes the 
 heavenly life; thus the Word in its whole complex is the doctrine of 
 good, 9780. The extension of heaven is to the limit of every one's 
 good, 8794. See Heaven. 
 
 23. Divine Good and Good predicated of the Lord. Divine truth 
 is the order itself of the universe, and divine good is the essential itself 
 of order, 1728, 2258. The Lord is good itself and truth itself, 201 1 ; 
 see below, 3704. All good and truth are from the Lord alone, and the 
 universal heaven is filled with the sphere of good proceeding from him, 
 1614. There could be no proceeding of divine good except by the 
 medium of the diviue human, 2016. All the power of the Lord in the 
 government of the universe is exercised by good and truth, thus his 
 universal dominion is the dominion of love and mercy, 1749, 1755. 
 The union of divine good and divine truth in the Lord is the cause of 
 all existence and subsistence ; hence, a similar marriage prevails uni- 
 versally in all kingdoms; and the state of marriage abounds in com- 
 parisons with the conception and growth of things, 2173, 2184, 2508, 
 2588, 2618, 3703, 3704. When good is treated of, the Lord is called 
 Jehovah, and where the subject is truth, God, 2769. See Name. The 
 divine marriage is not between divine good and divine truth in the 
 divine human, but between the good of the divine human and the 
 divine itself; thus, between the Father and the Son, 3952. The divine 
 good of the Lord, which is called the Father, is good itself, and the 
 divine itself; the divine truth, which is called the Son, is the divine 
 good appearing in heaven before the angels, 3704, 3712. The Lord in 
 his essence is nothing but divine good, both as to the divine itself and 
 the divine human; thus, the divine truth is not in divine good, but 
 from it, 3704, ill. 5704, 8724. The Lord, as divine good, is repre- 
 sented by the sun, for he is seen as a sun in the other life; and as 
 diviue truth by light, for the light proceeding from him as a sun fills 
 the whole heaven, 1053, 1521, 1529— -1531, 2441, 2495, 2776, 
 3138, 3195, 3223, 3339, 3636, 3641, 3712, end, 3862, 3969, 4321, 
 4696, 5097, 5377, 5704, 9682, 9684, and citations. The Lord appears 
 as a sun to those who are in his celestial kingdom, thus as to celestial 
 good; and as a moon to those who are in his spiritual kingdom, thus 
 as to spiritual good, ill. 9682, and citations. The divine love itself is 
 as the sun, or its pure fire, which represents the Lord, divine good is 
 as its proceeding heat, and divine truth as its light, ill. 5704. Divine 
 truth proceeding from the Lord does nothing of itself but from the 
 divine good, for divine good is the esse, and divine truth the existere, 
 8724, ill. 9995. Good proceeding from the Lord as a sun is the sphere 
 which surrounds and contains all in heaven, comparatively as air and 
 ether contain the body ; variously ill. 9490—9492, 9498, 9499, 9502, 
 9534, 9874. 
 
 When the Lord was in the world he was the divine truth, and then 
 divine good in him was the Father; but by glorification, he made the 
 human in itself divine, and thus made himself divine good as to the 
 
286 
 
 GOS 
 
 GOV 
 
 287 
 
 human likewise, 4973, 8127, 8281, 8724, 8861, 9199, ill. 10,125. 
 Since the human was made divine good, divine truth proceeds there- 
 from, and this is meant by the spirit of truth or holy spirit, 4973, 
 8127, 8861, 9199, particularly 9807, 9818. Divine good was the esse 
 of the Lord's life while he was in the world, for it was the same in him 
 as the soul, which is derived from the Father in man, ill. 9954. It 
 was from the divine good that was in him by virtue of his conception 
 from Jehovah, that the Lord made his human divine truth, and this 
 while he was in the world; when he left the world, he fully united 
 divine truth to divine good, 9199 and citations, 10,367, 10,730. 
 The union of the human essence of the Lord with the divine, is like the 
 union of truth with good; and the union of the divine with the human, 
 like the union of good with truth ; thus, good united itself to truth and 
 truth to good reciprocally, 2011. In the glorification of his natural 
 man, the Lord proceeded from truth to the good of truth, and finally 
 to good, 4538. The good that was with the Lord from conception and 
 nativity was clothed over by what he assumed from the mother, which 
 was not good but evil ; this assumed humanity was made new by good 
 acquired therein, and this acquired good was what the Lord conjoined 
 to divine good, briefly ill. 4641. The Lord made his human divine by 
 good flowing through heaven from the divine itself, and this good was 
 the divine human before the Lord's advent, 6720. The Lord as to 
 divine good itself and divine truth itself conjoined to divine good, was 
 represented by Abraham and Sarah, 1468, 1901, 1904, 2003, 2065, 
 2172, 2173, 2189, 2198, 2204, 2507, 2588, 2618, 2904, 3077, 7022; 
 as to divine good spiritual, and divine truth conjoined thereto, by 
 Abraham and Keturah, 3236 ; as to the same in the divine human or 
 rational man, by Isaac and Rebecca, 3012, 3013, 3030, 3077, 3102, 
 3110, 3116, 3141, 3161, 3203, 3599, 3387; and as to the same in the 
 natural man, by Esau and Jacob, 3232, 3288, 3297, 3300, 3306, 
 3518, 3599, 3659, 4234, 4641. See Lord. 
 
 When the Lord is named in the "Word the divine good of the 
 divine human is signified, thus the Lord as to divine good, 4973, 9167, 
 9 1 94, and citations. Good is from the Lord, the Lord is in good, and 
 he is good itself, 6818, 8480. The Lord is continually flowing in 
 with good, and by the influx of good he is present with man and gives 
 the apperception of truth, 5127, 5355, 5470, 6564, 10,153. The 
 omniscience of the Lord is from his universal presence in good; it is a 
 fallacy to imagine that he is in truth separate from good, 2572. What- 
 ever is done from the will or good pleasure of the Lord, is from the 
 laws of order as to good; also, many things that are done from indul- 
 gence, and some that are done from permission, 2447, 9940. The 
 Lord judges all from good, for he is goodness itself and mercy itself; 
 but the evil separate themselves from good, and become subject to the 
 laws of order from truth alone, 2258, 2335, 2447, 2769. See Evil. 
 
 GOPHER- WOOD [ligna Gopher], or woods of Gopher denote 
 concupiscences, from the sulphur with which it abounds in common 
 with the fir, and several others of the same species, 643. The ark 
 made of Gopher-wood signifies the man of the Noatic church, who 
 passed through the temptations denoted by the flood, 640 — 643. See 
 Flood. 
 
 GOSHEN, the best of the land of Egypt, denotes the inmost of 
 
 the natural mind, 5910, 6028, 6051. After the location of the Israelites 
 there, it denotes the spiritual church, which is formed by truths and 
 goods collated in the interiors, 6649, 7443. In the representation of 
 the spiritual church infested by the falses of evil, it denotes the lower 
 earth, and the other parts of Egypt the neighbouring hells, 7240, 7826. 
 See Egypt. 
 
 GOSPEL, the \evangelium\ denotes annunciation concerning the 
 Lord, concerning his coming, and concerning those things which are 
 from him; thus, that the whole Word is the gospel, 9925. To preach 
 the gospel is to worship the Lord from love and charity, 795. 
 
 GO UP, to [ascendere]. See to Ascend. 
 
 GOVERNMENT [regimen]. Societies have been transformed into 
 empires and kingdoms by the loves of self and the world ruling, 7364. 
 In the most ancient or golden age, dominion over others from the love 
 of self, and heaping up of riches beyond necessity from the love of the 
 world were unknown ; at that time the people dwelt in tents and 
 enjoyed both internal and external peace, 10,160. Governments under 
 various forms were commenced, when the love of self and the world 
 began to prevail, by houses and families uniting together for mutual 
 protection ; so long as they lived in separate houses, and families, 
 there was no dominion but that of the love of the neighbour, 10,814. At 
 this day, order cannot be preserved, and the human race would perish, 
 unless there was a government to enforce the laws, with the power of 
 reward and punishment; such is the hereditary disposition of every one 
 to possess himself of the goods of others and dominate over them, 
 10,789 — 10,791. For the same reason, order and subordination are 
 necessary among those who govern, lest any one either for his own 
 gratification, or from ignorance, should permit some evil to be done 
 against order, and so destroy it, 10,792. In the ancient church, 
 government was not divided, but the office of king and priest were 
 united in one person, ill, 6148. Such is the love of self and its per- 
 suasions, that it aspires to dominion over the universe, and even the 
 Lord himself, 1594, 1675; from experience, 4227, 5719. See Do- 
 minion, King, Priest. 
 
 The Lord governs the universe by the holy proceeding from his 
 divine humanity, which fills the whole heaven, 2288. The Lord 
 governs man either by genuine good and truth which form the interior 
 conscience, by the sense of justice and equity, which form the exterior 
 conscience, or by self-interest and the external bonds belonging thereto, 
 4167. The government of the Lord is most universal and most par- 
 ticular, and angels are called his ministers, because their ministrations 
 are necessary to their own felicity, 6482. See Providence. In 
 heaven every one is desirous of ministering to others, and hence the 
 form of government there is that of mutual love, 5732. Subordination 
 in heaven is according to intelligence and wisdom, for the love of good 
 makes every one defer to those who are more in the wisdom of good and 
 intelligence of truth than themselves, 7773. Subordination in hell is 
 that of empire, resembling a confederation of enemies, or a band of 
 robbers, and is maintained by the most cruel punishments, 7773, 
 8232. Evil spirits imagine they can contribute to the government of 
 the universe, but their proffered services are not accepted because the 
 whole government of the Lord is from good, 1749. The government of 
 
 * 
 
 ia&. 
 
288 
 
 GR A 
 
 G RI 
 
 289 
 
 i 
 
 w 
 
 the Lord represented by a softly flowing sound, like an angelic choir, 
 in the midst of a tumultuous crowd of spirits, and how it formed the 
 whole into order gradually and without violence, 5396. 
 
 GOVERNOR [pra/ectus]. Princes denote primary truths; go- 
 vernors, the common truths in which and under which are particulars, 
 5290. To appoint a governor is to arrange or dispose the natural mind 
 into order, which is done by influx, 5288, 5290. The governors or 
 officers of the people of Israel were distinct from the princes, and are 
 called moderators, 7111. See Moderators, Government. 
 
 GRACE, OR Favour [gratia]. The mercy and grace of the Lord 
 both involve the salvation of the whole human race, that being their end, 
 598. Mercy and grace are distinguished according to the difference of re- 
 ception; thus, the celestial acknowledge and implore the mercy of the 
 Lord; the spiritual, his grace, 598, ill, 981, 2412, 2423, 3118, 5929. 
 The mercy and grace of the Lord are denoted by clemency, 2412. 
 Grace is predicated of humiliation from the afi^ection of truth; mercy of 
 humiliation from the afi*ection of good, 2423. The humiliation from 
 which grace is asked is less in proportion as the affection for truth is 
 less, 2423. To find grace or favour in the eyes of another, denotes the 
 propensity of the one for the other ; thus, similarity of state, 3980, 
 4455; also, the desire of the will, 6178; and, when predicated of 
 inferiors, humiliation, 6162. It was the customary formula of insinua- 
 tion with a view to being well received, 6512. Hence, grace is predi- 
 cated of the intellectual faculty, and denotes that the understanding has 
 accepted that which finds grace, 4975. They who are more remote from 
 what is internal speak of grace, not of mercy ; and that this is from the 
 love of self, 5929. The form of benediction, "God be gracious to 
 thee," denotes the divine presence, 5689. To give grace, predicated of 
 temptations, is to afford consolation, and elevate with hope, 5043. 
 Generally, to do grace or favour, when predicated of the Lord, denotes 
 to gift with spiritual good; to do mercy, to gift with celestial good ; 
 both according to reception, ill. and sh. 10,577, 10,617. Grace or 
 favour from those who are in evils and falses, is fear, ill. 6914. See 
 Mercy. 
 
 GRACES, the [charites]. See Charities. 
 
 GRAIN [ffranuni]. Wheat, barley, and seeds generally, signify 
 interior goods and truths, 7112. The kingdom of God compared to 
 grain sown, &c., 5212. 
 
 GRAND MAN [inaximus homo]. See Man. 
 
 GRAPE \uva]. See Vine. 
 
 GRASS {j^ratnen]. The green herb is the food of the natural man, 
 59. To eat grass is to live as a wild beast, 274; also to appropriate 
 the scientific only, 939 1 ; by which come falses, 9807. Certain spirits 
 employed in mowing grass described, 1111. See to Cut. Grasses or 
 herbs are scientifics, and the same is signified by the sedge or larger 
 grass \ulva]j which grows by the side of rivers, 5201. To feed on it is 
 to be instructed in scientifics, and by scientifics concerning truth and 
 good, sh. 5201. Grass for reeds and bulrushes, signifies scientific 
 truth for such things as are void of truth, 6723. Reeds and weeds sig- 
 nify vile and false scientifics, 6726. Grasses and herbs denote the 
 lowest and most common scientifics, 7112, 7644. Grass burnt up 
 denotes that the scientifics of truth have perished, 7553. Its viridity 
 
 1*1 
 
 denotes the sensitive or ultimate apprehension of truth, 7691. Grass 
 and the green thing signify true scientifics by which comes the truth 
 of faith, 9936. See Herb. 
 
 GRASSHOPPER. See Locust. 
 
 GRATE, the [cribrum\ of net-work round the altar denotes the 
 sensual principle, which as it were sifts and separates the things that 
 flow into the will and understanding, ill, by the reticular surfaces of 
 the body, 9726, 9731. When scientifics are seen in the other life, 
 they appear like needlework or lace, 5954. See Entwisting. 
 
 GRATIS. The sacks of his brethren filled with corn by Joseph, 
 and their silver returned, denotes the influx of the internal man into 
 the receptacles or scientifics of the external ; and truths filled into them 
 without any aid from the proprium, 5486 — 5489. Every man's bundle 
 of silver in his sack denotes the arrangement of truths given gratis, 
 5530. Their returning to Joseph with the silver thus given them, 
 denotes the submission of the external man to the internal, procured by 
 the gratuitous influx of truth, 5624, 5659, bl^^y blhl. The silver 
 first given to Joseph denotes the appearance at fijst that the truths of 
 faith are procured by man, 5664|. The Hebrew servant to go out free 
 for nothing, denotes the confirmation of truth with those in whom good 
 and truth cannot be conjoined, 8973, 8976. The woman-servant to go 
 away gratis without silver, in case of not pleasing the master, denotes 
 the affection of truth derived from merely natural delight alienated, 
 8992, 9005. 
 
 GRAVE. See Sepulchre, to Bury. 
 
 GRAVEN THING \smljitile]. See Engraving, Idolatry. 
 
 GREAT \magnum]y is predicated of good, numerous of truth, 
 2227, 6172. The greatest in heaven are they who are in the greatest 
 obedience and humiliation, or in the greatest affection of serving others, 
 for such are in the inmost heaven, 3417, 5164. To will to be greatest 
 is not heaven, but hell, 450, 451. In heaven the least is greatest, 
 because most happy, 452. No one can be admitted into heaven who 
 has an idea of eminence and greatness, 1419, ill. from experience, 952, 
 953. The Lord did not engage in combat with a view to becoming 
 greatest, but for the salvation of the human race, 1812. The least 
 being greatest in heaven, denotes that there is nothing of power and 
 wisdom from self, 4459. Pharaoh not greater in the house than 
 Joseph, denotes that natural good is only prior in time, not in state, 
 4994. Manasseh becoming great, but Ephraim greater than he, 
 denotes the increase of truth from good, which is the celestial state; 
 but the greater increase of good from truth, which is the spiritual state, 
 ill. 6295, 6296. See Tribes. Moses a great man in Egypt, denotes 
 the respect of the evil for the divine law from fear, 7772. See Moses. 
 Jehovah greater than all gods, denotes the Lord who is the only God, 
 8677 and citations. Great in goodness and truth, denotes that good 
 itself and truth itself proceed from him, 10,619. 
 
 GREEN \yiridi8]. See Colours, Grass. 
 
 GRIEF, OR Pain [dolor], denotes the anxiety of the heart or will; 
 and, with a difference in the expression, the sadness of the spirit or 
 understanding, 5887, 5888. Griefs or afflictions denote the anxieties 
 and torment of mind into which the good come when they are immersed 
 in falses, 6853. Grief or bitterness of the spirit is predicated of the 
 
 u 
 
 11 
 
 m 
 
 I 
 
 (I 
 
290 
 
 GRO 
 
 G RO 
 
 291 
 
 anxieties endured when tmths are first implanted in good, 3471. The 
 woman condemned to bring forth sons in sorrow, denotes the anxieties 
 and combats attending the production of truths, 261 — 263, 8313. 
 To eat in grief, or in great sorrow, of the ground, denotes the miserable 
 state of those who are in externals, 270. Anxiety, sadness, misfortune, 
 sickness, &c., from corporeal and natural causes, are very different from 
 spiritual temptations, and temptations at this day are but little known, 
 762. Temptations or the internal pains called remorse of conscience are 
 to the end that the external man may be rendered entirely subservient to 
 the internal, 857, ill. 5127. When anything evil and false is insinuated 
 among the goods and truths of the regenerate, they come into tempta- 
 tion, and hence grief, more and more acute according as their percep- 
 tion is more interior, 1668. The grief of the Lord when any state of 
 the assumed humanity was changed or glorified, denotes his love for 
 the whole human race, and unwillingness that any should be separated, 
 compare 2250, 2660, 2664. See Temptation. No weeping and 
 crying denotes that there is nothing evil and nothing false, 2240. See 
 to Weep. As to the sadness and pains of the body : see Disease. 
 
 GRIND, to [molere], signifies to eliminate doctrinals, sh, 4335. 
 Such as do so without regard to use are seen grinding in the world of 
 spirits, 4335. To grind, in a good sense, is to elect truths from the 
 Word, and explain them as a means to good ; and in the opposite sense 
 as a means to evil, 9995, compare 7780. To take a mill and grind 
 flour is to fashion doctrine from such things as minister to the end, 
 9960. To grind and to bruise denote reduction to use ; the former 
 being predicated of wheat, bariey, and fitches; the latter of oil, frankin- 
 cence, spices, etc., ill. 10,303. When grinding is predicated of good, 
 as signified by wheat and barley, it denotes its reduction into truths, 
 and thus into series applicable to use, 10,303. See Series. To grind 
 or crush to powder is to form the false from infernal delight, 10,464. 
 See Mill, Flour, Farina. 
 
 GRINDER [molensj. See to Grind, Mill. 
 
 GROUND [humus], denotes the external man after regeneration, 
 because celestial seeds are then implanted in him, prior to this he is 
 denoted by earth, 90, 268, 872, 990. Hence ground denotes the church, 
 earth or land where there is no church, 566. The faces of the ground 
 denotes wherever there is instruction in the truths of faith, 567, 620 ; 
 consequently, wherever the church is, 567, 662, 1066, 2571. The 
 faces of the ground denotes the affections and memory of the external 
 man, ill. 990. In the opposite sense ground denotes a schism or 
 heresy, 377 ; to till or cultivate the ground, the becoming merely cor- 
 poreal, 305, 345 ; and to be cast out from the faces of the ground, the 
 being separated from every truth of the church, 386. In the most 
 ancient church ground denoted the voluntary part, in which goods were 
 planted, from which again perception and faith sprung up; in the 
 spiritual church it denotes the intellectual part, into which truths are 
 inseminated as the means of good, ill. 895. Earth as the continent of 
 the ground denotes love as the continent of faith; and ground as the 
 continent of a field, faith as the soil in which knowledges are implanted, 
 620, 636, 1066, 1068. The earth, in a good sense, denotes the 
 Lord's kingdom in heaven and earth, thus the church ; ground and 
 field the same, but ia a sense more and more strict, ill. and sh. 
 
 3310, 3766, citations, 6767, 7571. The four kinds of ground in the 
 parable of the sower, denote so many states in respect to the truths of 
 faith ; good ground, the good of charity, 3310. Such is the ground 
 or state denoted by a field in the Word, 3500, 4073, 4397, 9230. See 
 Field. The earth denotes man himself, ground the church with man, 
 thus faith, 662, ill. 10,570. The external man, and the body itself, 
 is as earth or ground ; the pleasures of the body, as reptiles and creeping 
 things, 909, compare 990. The good of life or afifection is the very 
 ground in which truths are inseminated, and their reception and growth 
 is according to the quality of the good, ill. 3324, 3066, 2343, 2590. 
 The seeds of good and truth are derived from the interior man, but not 
 without exterior good and truth, for the natural mind is where the 
 ground is, 3671. Ground denotes the doctrine of good and truth in 
 the natural man, ill. 3712. Ground denotes man as receptive of truth 
 or the faith of charity; thus the mind of man, ill. 6135 — 6137, 6141, 
 6154. The reception of truth in good, as its proper ground, is the 
 means of its conjunction with the Divine proceeding in man, ill. 7056. 
 An altar of the faces of the ground (altar of earth) denotes worship from 
 good; an altar of stones, worship from truth, ill. 8935. It is from this 
 signification of ground that the institution of the most ancient church 
 is signified by the creation in Genesis, by Paradise, and by Adam, 
 10,545. In general, ground denotes the church from the reception of 
 seeds, and their birth and produce, like a field, ill, and sh. 10,570, 
 compare 6125, 3145. 
 
 Jehovah God forming man in the dust of the ground denotes the 
 external man, which before was not man, made living, 94. The ground 
 cursed for his sake denotes the state of the external man averted from 
 the internal, 267 — 270. Cain, a tiller of the ground and making an 
 offering of its fruits, the corporeal man and his works without charity, 
 345, 346. The voice of his brother's blood crying from the ground, 
 the violence done to charity discovered, 373, 374. The ground hence- 
 forth not yielding its increase, the fruitlessness of the heresy of faith 
 alone discovered, 380. Every living substance that was upon the face 
 of the ground destroyed by the flood, the cupidities derived from this 
 source apparently extinguished, 807, 868. The waters dried up from 
 the faces of the ground the apparent dissipation of falses, 868. The 
 ground of the priests of Egypt not appropriated by Joseph, the faculty 
 of receiving good always with the natural man, ill. 6 148. See Faculty. 
 The place upon which Moses stood being holy ground, the state in 
 which he then was receptive of the Divine proceeding, ill. 6845. The 
 ground of Egypt (see the original) covered with the noxious flying 
 thing, the whole natural mind occupied by the falses of malevolence, 
 ill. 7442. The hailstones mingled with fire, the fire running along -upon 
 the ground, the falses and lusts of evil therein, 7574, 7575, 7553. 
 
 GROVE, a [lucus], denotes doctrine, according to the species of 
 trees planted therein, sh. 2722, 4013, 10,644. The ancients celebrated 
 holy worship on mountains and in groves; but this was prohibited 
 when the places themselves were worshiped, and worship became idola- 
 trous, 2722. They also made sculptured groves, which were idolatrous, 
 2722. In consequence of the ancient Wjorship on hills and in groves, 
 and the observation of the heavenly bodies having become idolatrous, 
 the use of representatives was restricted to those at Jerusalem, 4288. 
 
 u 2 
 
 11 
 
292 
 
 GUT 
 
 H AB 
 
 The ancient church celebrated worship in gardens and groves beneath 
 certain trees according to their signification, for trees of all kinds sig- 
 nify somewhat spiritual or celestial, ill. 4552. They were accustomed 
 to set up statues, which were of stone, in their groves, because stones 
 signify truth, and a grove heavenly wisdom and intelligence, ill. 10,643. 
 Groves signify doctrinals, because trees signify perceptions and know- 
 ledges of good and truth ; perceptions with those who are in the Lord's 
 celestial kingdom, and knowledges with those who are in his spiritual 
 kingdom, 10,644. As to the several significations of paradises, gar- 
 dens, woods, and trees, see the citations same number : groves of the 
 oak, in particular, signify perceptions from scientifics, 1443. Abram 
 at the oak-grove of Moreh, the perception of the Lord while he was yet 
 a boy, 1442, 1443. His dwelling in the oak-grove of Mamre, a state 
 of interior perception, 1616. See Hebron. 
 
 GROW, to [crescere], is predicated of increased perfection, accord- 
 ing to the subject, 2646, 2707, 6749, 6755. Growing, going on in 
 growing, and waxing great, denotes the increase of good and truth in 
 their order, namely, from truth to good, and from good to truth, 3407. 
 To grow by suckling denotes increase from good, 6749. To grow into 
 a multitude predicated of truth, extension from the inmost, 6285. 
 See ^o Dilate, Expanse, Extension, Fructify, Multiplication. 
 
 GRUB [blatta']. See Insect. 
 
 GUARD [custos]. See Custody. 
 
 GUARD Xsatelles]. Pharaoh's officer, or prince of the guards, 
 A^aa^^i} primary doctrines or principles of interpretation, 4790, 
 4966, ill. 5084. The armies of Egypt denote falses ; horses and horse- 
 men, the intellectual perversities and reasonings pertaining thereto ; 
 chariots, their doctrinals ; captains, their common principles holdine 
 all iQ series and connection, 8138, 8146, 8148, 8150. See Egypt. 
 
 GUILE. See Deceit. 
 
 GUILT, Guilty [reatus, Tens']. Guilt is the blame and imputation 
 ot sm, and of prevarication against good and truth ; thus, it is all sin 
 that remains, 3400. He is guilty who is in blame, and thereby in im- 
 putation, from having alienated the internal by the non-reception of 
 good and truth, 5469. The ancient custom of punishing the whole 
 tamily and house of a guilty person was derived from hell, where 
 societies act as one man against good, and where, as a consequence, 
 they are all punished if one is punished ; but it is contrary to the 
 dmne law to act so in this world, 5764. Man could not become 
 guilty because he could not appropriate the evil he did, if he were in a 
 true faith, 6324. Man becomes guilty when he commits evil both 
 from the understanding and the will, 9012, ill. 9069, 9132. He is 
 guilty who knows that a thing is e^^l and yet does not restrain himself 
 
 ^r«'*'f'^ ^'^^- ^^^ ''""^'^'^^^ ^^' g"il* «^ profanation is, ill. 
 3398. See Evil. 
 
 GUM [r^sina]. Aromatics, and gum, and myrrh, denote interior 
 natural truths, which are truths concluded from scientifics, or discovered 
 m them by intuition, ill. and sh. 4748. Gum denotes the truth of 
 good, because it is both an ointment and an aromatic, and hence the 
 same Hebrew word denotes balsam or balm, 5620. See Aromatics, 
 Myrrh, Frankincense, Incense. 
 
 GUTTER [canalia]. See Water-Pot. 
 
 293 
 
 4' 
 
 GYRE. The speech of good spirits and angelic spirits flows 
 rythmically in gyres, without any attention on their part to the 
 words, from experience, 1648. How easily the good gentiles come 
 into such a gyre or chorus, 2595. There is a fluxion or gyration 
 of all the societies of heaven, according to the interior form of 
 heaven, which exceeds all human understanding. This fluxion, like 
 that of the earth about its axis, is not perceptible, but the brain is 
 formed in correspondence with it, 4041, compare 3889. The initiation 
 of spirits into gyres is represented by the defecation of the blood, and 
 Its entering into the circulation, the fluency of the gyres is also corre- 
 spondent to the organs, so that it can be known from their influx to 
 what province they belong in the grand man, 5181, 5182. See Influx. 
 There are four distinct progresses in the formation of gyres, briefly ex- 
 plained, 5182. The sun of heaven, Hke the sun of the world, is im- 
 movable, and makes no change of state by any circumgyration of its 
 own ; all its apparent mutations are from the states of the angels, 8812. 
 See Change, Time, Place, Distance, 
 
 H. 
 
 H, the letter, taken from the name of Jehovah, was inserted in the 
 names of Abram and Sarai, on account of the representation of the 
 Lord, 1416, ill. 2010, 2063. That letter is the only one in the name of 
 Jehovah that signifies the Divine, or I AM, 2010. The pronoun, Ps. 
 cxxxii. 6, is expressed by the letter H, taken from the name of Jehovah, 
 because the passage is prophetic of the Lord, 4595. 
 
 HABIT [habitus]. Man is not born into any exercise of life, like 
 the brute animals, but all his habits are derived from what he learns, 
 1050. What he is habituated to, flows spontaneously into act, as if 
 from innate genius or nature, 3203. What he learns from childhood 
 does not form his proprium until he habituates himself to it from 
 aff'ection and delight, 3843. The act precedes, the will follows ; thus, 
 what is first done from the understanding, is at length done from the 
 will, and finally becomes habitual, 4353, ill. 4884. Nothing once 
 acquired is ever lost by man, but remains to eternity, either in the 
 exterior or interior memory ; in the latter, whatever conduces to the 
 formation of habit, ill, 7398, particularly 9723. All that the parents 
 contract from actual use and habit is derived into their ofi*sprine. ill, 
 3469. See Evil (2). ^ ^ 
 
 HABITATION, Inhabitant, to Inhabit \habitaculum, habitator, 
 habitare]. See House, City, Palaces. They who were of the most 
 ancient church have magnificent habitations, 1116; the habitations 
 of the angels described, 1628, 1629. To inhabit signifies to live, 
 1293. Inhabitants of a city signify goods dwelling in the truths which 
 form the mind, 2268, 2451; thus, city is predicated of truths, and 
 inhabitant, of the aff'ection of truth, or good, 2712. To inhabit denotes 
 to be and to live, thus, the state of life, sh. 3384, 6051. To tarry with, 
 also denotes to live, but it is predicated of life derived from good ; 
 while to inhabit, is predicated of the life of good from truth, 3613. To 
 cohabit, from which Zebulon is derived, in the supreme sense, signifies 
 the divine itself, united with the Lord's humanity ; in the internal 
 
294 
 
 HAG 
 
 ^nse, the heavenly marriage ; in the external, conjugial love, 3960. 
 The habitation of thy holiness, denotes the Lord's celestial kingdom, 
 and the habitation of thy glory, or of comeliness. His spiritual kingdom, 
 3960, 9825. To inhabit or dwell with them, signifies to live together, 
 and make one church, 445 1 . To inhabit or dwell in the land of Midian, 
 is to pass the life amongst those who are in simple good, 6773. To 
 dwell near a well, signifies study in the Word, 6774. To dwell with 
 any one, denotes to agree together, 6792. Habitations signify things 
 which are of the mind; thus, of intelligence and wisdom, 7719; or, 
 the interiors of the mind, where intelligence and wisdom dwell together 
 with good, 7910. The tabernacle, or habitation on Mount Sinai, was 
 representative of heaven, where the Lord is, 9481, 9594, specifically of 
 the second, or middle heaven, sh. 9594, 9632. To spread out the 
 heavens and the earth, involves the same things as spreading out the 
 curtains of the tabernacle or habitation, sh. 9596. To inhabit or dwell 
 in the midst, when predicated of the Lord, signifies his presence and 
 influx into the good of love, 1 0, 1 53. See to Dwell. The inhabitant 
 of the land, the nations dwelling in Canaan being treated of, denotes a 
 religious principle in which is evil, 10,640. 
 HADAR IChadar-], See Ishmael. 
 
 HADORAM, one of the sons of Joktan, signifies a ritual of the 
 Hebrew church, 1245-— 47. See Eber. 
 
 HAGAR, denotes the affection of external sciences, from which the 
 rational man is produced by the influx of the internal, 1890, 1960, 
 1964, 2652, 2691. Hagar, as an Egyptian handmaid, denotes the 
 afl'ection of the exterior man, corresponding in degree and kind with 
 sciences and knowledges, and vivifying them, 1895. Hagar denotes 
 the hte ot the extenor or natural man, and her name denotes sojourning, 
 because sojourners represented those who were instructed, 1896, 3264. 
 Hagar denotes the aflection of the knowledges of truth, 2691. Hagar, 
 as a handmaid or concubine, denotes the aff'ection of natural truth •* 
 Sarah, as a wife, the afl^ection of spiritual truth, 8995. General sum- 
 mary, 3264, and citations. See Handmaid. 
 
 Sarah being barren and having an Egyptian handmaid, denotes truth 
 conjoined to good with the internal man not yet productive of the 
 rational, and the affection of natural truth as the means of its concep- 
 tion and nativity, 1892-1896. Sarah giving her to Abraham that 
 she might have children by her, and Abraham taking her, denotes the 
 perception of the only way in which the rational man can be conceived, 
 and the influx of the internal man inciting the affection of truth, 1898 
 —-l 902, 1 904, 1 907. Hagar's conception, and her contempt of Sarah, 
 denotes the beginning of rational life, and truth conjoined to good not 
 acknowledged m this state, 1910, 1911, 1915, 1916. Hagar flying 
 from Sarah mto the wilderness, denotes the intestine combats, or 
 tennptations m man, while he is becoming rational, 1923. The angel 
 finding her, and directing her to return to her mistress, denotes the 
 internal thought or dictate that the aff^ection of the natural man must 
 be subject to the spiritual, 1926, 1934-1937. The promise that she 
 should bear a son, and that his seed should be multiplied, denotes the 
 rational mmd formed and the truths belonging thereto in abundance, 
 7o.n 'lofi % ^'^J^^We^tual truth, or truth conjoined to good, 1938 
 1 940, 1941. Her beanng a son, and calling his name Ishmael, denotes 
 
 H AI 
 
 295 
 
 c • 
 
 the rational man in his first state from the affection of sciences, 1964. 
 Her being cast out with her son, and wandering in the desert of Beer- 
 sheba, denotes the erratic life which succeeds in consequence of the 
 rational man acting from his proprium, 2650 and sequel, 2672—2679. 
 Her despair in the wilderness, denotes the desolation of truth and 
 good, 2680—2682. Her sitting down at a distance from the child and 
 weeping, denotes the thought of the mind, and its extreme sorrow that 
 spiritual truth should perish, 2683—2689. The angel of God crymg 
 to Hagar out of heaven, denotes perception afforded, with consolation 
 and hope, 2690—2694. His direction to Hagar, to take up the boy, 
 and hold him in her hand, denotes the elevation of the mind, and its 
 being sustained, 2695—2698. Her eyes opened, and behold a well of 
 water, denotes intellectual light flowing in, and the Word discovered as 
 the source of all truth, 2700—2702. Her fiUing the bottle with water, 
 and giving the lad to drink, denotes instruction so far as such truths 
 could be received, 2703, 2704, compare 2674. See Ishmael. 
 
 HAL See Ar, Bethel. 
 
 HAIL \^grando'], and rain of hail, denote falses from evil devas- 
 tating the truths and goods of the church, sh. 7553, 7574. Hail 
 derives this signification from its resemblance to stones, also from its 
 coldness and destructive effects, 7553. The falses signified by hail are 
 in the exterior of the natural mind ; those signified by locusts, m the 
 extremes, 7646. Hail mingled with fire, the fire running along upon 
 the earth, denotes the evils of lust, which accompany falses, and how 
 they occupy the whole mind, 7575, 7577. The raining of hail denotes 
 the influx or infusion of falses, 7576. Passages briefly ex.— ^ekiel 
 xxxviii. 22 ; xiii. 9, 11 ; Isaiah xxx. 30, 31 ; xxviii. 2, 17 ; Psalm 
 Ixxviii. 47, 48, 49 ; cv. 32, 33 ; cxlvii. 16, 1/ ; xviii. 12, 13, 14 ; 
 
 Rev. vii. 7 ; Josh. x. 11, (7553). • r • u ..u fv,.. 
 
 HAIR. [There are several Latin words denoting hair, but the author 
 does not appear to discriminate its signification by his usage of them ; 
 we read pilus sen crinis, 3301 ; crinis seu capillus,5247 ; pdus seu 
 capillus, 5247 ; coma seu capillus, 5569, etc These distinctions, 
 therefore, are not observed in the references.] Hair signifies the 
 natural principle as to truth, sh. 3301, and, generally, all that is merely 
 exterior, seriatim, 5569-5573, 6437. Hair has this signification, 
 because the natural principle is an excrescence from things internal, as 
 hair from the ultimates of the body, 3301 . Hair arranged m a becoming 
 manner, denotes the natural state derived from good ; otherwise, when 
 not from good, 330 1 . In the opposite sense, hair denotes the truth ot the 
 natural perverted and false, sh. 3301. Hair m leprous flesh, denotes 
 the unclean falses of profanation, 3301. Hair denotes what is denved 
 from the natural as to good ; scales, what is derived tberefrom as to 
 truth 3527. The hair of the head and the beard, denote the exteriors 
 of the natural, 5247. To poll the hair, denotes to accommodate and 
 to reject what is unbecoming in exteriors, sh 5247, 5569 The priests 
 not to shave their heads, nor cut off their beards, and the Leyites to 
 shave the hair off their flesh when purified, signifies that the natural is 
 not to be rejected, but accommodated and made subordmate to the 
 spiritual, 5247, compare 9960. To conib the hair, is to accommodate 
 the externals, so that they may appear becoming, 5570. The ange s 
 appear with hair disposed in a becoming manner, for it represents their 
 
296 
 
 HAM 
 
 natural life, and its correspondence with internals, 5569. Women 
 who have made everything to consist in adorning their persons, appear 
 in the other life with long hair spread over the face, which they comb, 
 5570. With those who have been purely natural, in the other life, 
 there is no appearance of a face, but somewhat bearded, or like a bunch 
 of hair 5571, 5247, 3301. Certain Dutch spirits of this character 
 seen by the author, that they were merely natural, and believed nothing 
 concerning spiritual life, 5573. Other spirits described who also appear 
 without any face because the face corresponds to the interiors, and in- 
 stead thereof a hairy appearance, or grate of teeth, etc., 4533, 10,429 
 An appearance of hair, and a voice tacitly speaking from it, representing 
 the sensitive life of the merely corporeal nature, 4329. In a good 
 sense, the growth of hair denotes the natural increase or extension of 
 ^e church, 6432. Grey hair denotes the end of the church 5832 
 Hair like the hair of women, and teeth like the teeth of lions, denotes 
 the fallacious appearance of good in externals, 7643. Baldness of every 
 head, denotes no good and truth in interiors ; every beard shaved off 
 no good and truth in exteriors, 9656. To poll the head, is to take away 
 the internal truths of the church ; to poll the hair and consume the beard 
 Its external truths, 9960. Hair denotes the external truth of the church • 
 beard, ultimate truths, which are scientific sensuals, 9960. Baldness 
 denotes that there is no natural truth, 3301, 5247. Making themselves 
 A^^n"" ^S f ? o*^™o""i»Dg» denotes grief when natural truth is wanting 
 4/79. Baldness denotes the intelligence of truth and the wisdom of 
 good deprived of their ultimates, thus, that the interiors flow out and 
 pensh 9960, 10,044. Elisha called baldhead, denotes the false persua- 
 sion that the Word contains no truth adequate to the understanding 
 of man thus no natural truth upon which the internal or spiritual sense 
 can subsist, 3301, 5247. Elias a hairy man, and John the Baptist 
 clothed m raiment of camels' hair, denote the truth of the Word in ulti- 
 mates 5247, 7643, 9828, especially 9372. The prophets were clothed 
 with hair, because they represented the Lord as to the truths of doc 
 trine which are of the natural man, 4677. Esau a hairy man, and 
 Jacob a plain man, represented the respective qualities of good and 
 truth produced in externals, 3501, 3527. The Nazarites, whose holi- 
 ness and strength consisted in their hair, represented the Lord as to 
 the Divme Human, or the celestial man, and his power by means of 
 truth in the natural, 3301, 5247, 6437, 9839. See Nazarite. The 
 hair, being the ultimate or last, denotes the whole ; for it is the 
 ultimate or last which holds all the interiors in their connection and 
 order, sh. 10,044. See First, External. 
 HALF [dimidium]. See Number. 
 
 HALO, tAe, or glory depicted around the head and body of God 
 represented as a man by the ancients, was to signify the Divine Truth 
 proceeding from Him, or the sphere of Divine Good, ill, 9407, 10,188 
 oee ophere. 
 
 HALT [claudus]. See Lame. 
 
 BAM [Chaml The three classes of men forming the Noatic or 
 spiritual church, are signified by the three sons of Noah; 1062. Those 
 who have corrupted the internal of the church, by making faith alone 
 principal are denoted by Ham, 1060, 1062, 4680. He is called the 
 tather ot Canaan, because from that corruption originated external 
 
 HAN 
 
 297 
 
 » s 
 
 I 
 
 worship without internal, 1 063, 1075, 1078. The men of this corrupted 
 church were called Ham, because they appeared black to the ancients 
 by reason of the heat of their lusts, 1063 ; thus, because they lived in 
 evil, 2417. The quality of this cor»upted church more particularly 
 described, and how they lived in their proprium, 1076. How they 
 see nothing but evil in others, and hold them in contempt, 1079, 1080 
 Why Canaan, the son of Ham, was cursed for the deed of the latter,* 
 1091—1093. The Canaanites, and the other sons of Ham, denote 
 those who p ace worship in knowledges, scientifics, and rituals, separate 
 from luternal things, 1132, 1160—1167. They are the names of so 
 many nations, 1160, 1163 ; and they denote such knowledges in both 
 senses, good and evil, 1163. See Ethiopia (Cush), Egypt (Mizraim) 
 Lybia (Puth, or Phut), and Canaan. All who are imbued with the 
 knowledges of faith, and have not charity, are the sons of Ham ; and 
 this, whether their knowledge consists in the deepest mysteries of 
 the internal sense of the Word, or in a thorough knowledge of the 
 literal sense and the truths which illustrate it, or in the Science of 
 ntual worship, 1162. Ham denotes the same thing in the spiritual 
 church as Cam in the celestial, 1179, 2417. They who separate faith 
 from chanty, cast themselves into falses and evils, as was represented by 
 Cain and Abel, by Ham and Canaan, by Reuben, and by the Egyptians 
 whose first born were slain, 3325. See Cain. 
 
 u^^^Xd^T^ [cAawaMi]. SeeAMORiTE, Hivite, Jebusite. 
 HAMMER [malleus]. Certain spirits, who are seen carrying a 
 hammer or axe, described, 821. A hammer, chisel, etc., denote facul- 
 ties of the intellectual proprium, or self-intelligence, 10,406. See Axe 
 Hatchet. * 
 
 HAMOR [chamor]. See Shechem. 
 mi. ^'^^^ [fnanus] . 1 . Arm, Shoulder, Hands, Right Hand, Left Hand, 
 Ihumh, Fingers, By the hand is signified power, and authority, and the 
 confidence derived therefrom, sh. 878. When predicated of Jehovah 
 or the Lord, the hand signifies omnipotence, 878; especially the right 
 hand, 8281. The hand signifies power, the arm still greater power, the 
 shoulder all power, sh, 1085, 4933, 4937, and hence the full capacity of 
 reception, 2676, and endeavour, 3079. The shoulder denotes the whole 
 power, or all the works of man, 6393. The shoulder denotes all force 
 and potency in resisting, destroying, and doing, sh, 9836, 9887. The 
 hand is predicated of truth, and denotes power, 3091, 8330 and cita- 
 tions. It denotes the power of spiritual truth, 9035, 9053 and citations. 
 1 he power signified by the hand, the arm, and the shoulder, is predi- 
 cated of truth, according to the appearance, but all power is from good 
 bytruth, 3091, 4402, 5328, 9410, 10,019 and citations. The hand 
 IS sometimes predicated of good, because all potency and faculty belongs 
 to good, 3563. The hand denotes power, and hence the faculty of re- 
 ceiving, briefly, 354 1 . Power by means of divine truth, and the hand 
 as signifying power, is predicated of God (EL), sh, 4402. They who 
 correspond to the hands, the arms, and the shoulders, in the grand man, 
 are powerful by the truth of faith derived from good, 4932, 828 1 . Seria- 
 tim passages concerning this correspondence, 4931—4937. All the 
 powers and forces of the whole body, and all its viscera have respect to 
 the exercise of power by the arms and hands, 4933 ; see below, 10,019. 
 Power signified by the hand is predicated of the spiritual man, 5327,* 
 
298 
 
 HAN 
 
 I , 
 
 I 
 
 5328. The natural is signified by the feet, the interiors of the natural 
 by the hands, and the spiritual by the head, 7442 ; see below, 10,241. 
 The fist or hollow of the hand, and the fingers also, denote powers, 
 7518. The hollow or palm of the hand denotes full power, predicated 
 of what is fully comprehended or laid hold of, ill. 10,082, compare 
 9019; see below, 6289. The fist denotes full power, predicated of 
 truth when received, and when it prevails in all cases ; in the opposite 
 sense of what is false, ah, 9025. The thumb and fingers denote the 
 power of good by truth ; the finger of God, power from the divine, 
 9h, 7430, 10,027. The fingers and thumbs being the ultimates or ex- 
 tremes of the members, signify the whole, 10,044; see below, 10,062. 
 The hand signifies the will, because all action and power of action by 
 the hand proceeds from the will, 8066. The hand signifies the under- 
 standing, because the will exercises its power by the understanding, 
 as good by truths of which the understanding is the subject, 10,062. 
 The right hand denotes the highest degree of power, thus, the power of 
 good by its own derived truth, 4592. To sit at the right hand of God 
 denotes a state of divine power, 3387, 4592 ; thus, omnipotence, 4933, 
 7518; see below, 9133. The right hand of Jehovah denotes omnipo- 
 tence, and is predicated of the Lord as divine truth, sh. 8281. To be 
 at the right hand is predicated of what is prior or in the first place ; 
 to be at the left hand, of what is in the second place, 6267, 6269, 6271 . 
 To go to the right hand or the left, and to look to the right hand or to 
 the left, denotes the separation of the external and internal man, and 
 their reciprocal freedom, 1582, 3159. The head and the whole body 
 exercises its power by the hand, and power is the active manifestation 
 of the life ; hence, the hand denotes the whole man, and whatever is 
 in him, and to sit at the right hand of the Father, when predicated of 
 the Lord, denotes the Father himself, 9133, 9249, 10,019, 10,023. 
 What is on the right hand of man signifies good, and its procedure by 
 truths ; what is on the left hand, truths and their procedure to good ; 
 in the opposite sense, evil producing the false, and the false producing 
 evil, sh. 10,061, 10,062, 10,075. The thumb of the right hand, and 
 the thumb of the right foot, signify truth in its power from good, or 
 the intellectual faculty of the middle heaven, and that of the ultimate 
 heaven, ill. 10,062, 10,063. On account of their signification, it was 
 customary with the Israelites and Gentiles of old to cut ofiF the thumbs 
 from the hands and the feet of their enemies, 10,062. The right 
 shoulder (of the ram, the hind quarter being understood) signifies in- 
 most good, because the shoulders of animals have the same significance 
 as the loins and thighs of man, ill. 10,075. The hands denote the in- 
 teriors, because internal or superior things extend themselves to the 
 hands, and are there terminated, but when hands and feet are mentioned 
 together, hands denote whatever is in the internal or spiritual man, 
 and feet whatever is in the natural, 10,24 1 . To wash the hands and the 
 feet denotes the purification of the interiors and exteriors, and regene- 
 ration, 10,239, 10,240, 10,241, 10,246. To lift up the hand denotes 
 power in spiritual things ; to lift up the foot, power in natural things, 
 5327, 5328, ill. 1 0,24 1 . To stretch out the hand signifies the dominion 
 of power, and in the supreme sense omnipotence, sh. 7205, 7281, 
 ill. 7568, ill. and sh. 7673, 7710, 8200, 8305. Jehovah's sending his 
 hand, or stretching out his hand, denotes unlimited or infinite power 
 
 HAN 
 
 299 
 
 *0 
 
 l'. 
 
 shown m act. 7545, 7673. The hands stretched out or expanded to- 
 wards heaven corresponds to the supplication of the heart ; and when 
 done for another it denotes intercession, 7596. Short of hand denotes 
 
 • "' 7Jr"i ^^1- ^'"" '^"•"^^ '" '""'<» denotes what is of pro 
 Tidence, 4262. See Fortune. Under the hand of any one denot™ 
 what IS in h.s power, and thus at his disposal. 5296; also whafis 
 under his intuition or within view. 9035. To give upon the Cid of 
 
 tit"; r "^fT "'° ^'' *"'"'^^' '^ *° -'fide,^5544^ In the hand or 
 o ■ o, "^ °^/''^ °"*' " predicated of whatever is in his power 
 
 9133. compare 9019. 9155, 10,082. To send by the hand, or speak by 
 the hand of any one, denotes what is done vicariously or mediately by 
 one to whom power is given, itl. 6996, gh. 7619. 1\) nush mth-^\Z 
 and with shoulder is to impel with all the soul and all the'migS^ofs 
 
 fhp tin !?' 1 I u J"'^^ ''"".''' * '*'"°''g ''»nd, and the strength of 
 8059 Sn/s^lr ;■ ^Tr'' '*>« divine power of the Lord. 8050, 
 8059, 8153, 8238 and citations, 8319. The hand of Jehovah against 
 any one denotes plague, punishment, and vastation, 7502. The S of 
 one against another denotes violence, 8625, compare 4737—4753 To 
 put the hand, or join hands, with another for'an evil purpose is to 
 come into his power by persuasion, and make one with Wm thus 
 obedience, 9249. To make flesh the arm denotes own power 10 300 
 To lean upon the hand denotes confidence in one's own power 877 
 The work of the hands or fingers denotes what is of man's'^own power 
 
 ?oforTh. I' 7.t f^ ^'h''r^ **• ^78, 7430. 8932. 10^405^ 
 10,406 The work of the finger of God, what is of the divine piwer 
 thus the regenerate man, 63. The hand put upon the eyes of the dead 
 denotes elevation and vivification; for by putting the hands on the 
 eyes It IS understood that the external sensual principle is closed and 
 
 l^toTj^'^^f^""'^' f ''"®- ^° ^"^^ ^°''> »'■ *!>« han^d denotes tflux 
 llrt C'^y^- apperception. 6289. See to Feel, especially 
 10, 130 Description of a hand, with a flame playing about it, &c., re- 
 presenting the spirits and inhabitants of Mars, 7620-7622 The 
 situation of spirits to the right hand and to the left hand of the Lord 
 described, 1274-1276. 3638. compare 1582. Description of a naked 
 
 878 IqTTq'«P°™tI: !'^ '" ''*™"' P°''"°"« '" '•>« '"'rid of spirits. 
 
 / : Za f 935. That It represents omnipotence where it appears 
 
 stretched ou in he heavens, and common power when bent, %"! 
 
 That infernal spirits from this phantasy sometimes represent a shoulde; 
 
 rh.'h,n^,'^/°T "' "°V'*'''t *? P"'' ^y' «37 Generally, that 
 the hands denote powers, that the hand and right hand predicated of 
 
 the Lord denote ommpotence, and that all power is of the divine 
 Sons™^ ^"^ '"""^ ^°°'^ "'■ ^^^ ^'d, 10.082 ^d 
 
 fl,. fr''2 ''"/""^ '""'^^ !";' ''r "^ ""'^ '"'''"S *•'« dove back again into 
 the ark, denotes man in the first state of regeneration attributing the 
 truth and the good of faith to his own powerf 878. Every livin- crea- 
 ture delivered into the hand of Noah after he had left the ark, d'enotes 
 the dominion of the internal man over all things of the external after 
 regeneration. 992. Abram's declaring that he Ld lifted up Lis hid 
 to Jehovah and refusing the gifts of the King of Sodom, denotes the 
 power of the Lord from the Father, and none at all from the infirm 
 
300 
 
 HAN 
 
 humanity, 1745, 1/50. His delivering Hagar, when she had conceived 
 Ishmael, into the hands of Sarai, denotes the affection of sciences, and 
 the rational principle commencing therein, subject to the intellectual 
 mind, 1920, collated with 1468, 1901, 1904, 2063, 2065, 21/2, 2173, 
 2189, 2198, 2204, 2507, 2588, 2618, 2904, 3077, 7022. 
 
 The bread and the bottle of water put upon the shoulder of Hagar, 
 when she was dismissed by Abram, denotes good and truth to the full 
 power of reception imparted to the regenerate, 2674—2678. Rebecca 
 with the pitcher of water upon her shoulder, denotes the affection of 
 truth, and its reception with all the power and endeavour, 3075, 3079, 
 3082, 3083. Her letting the pitcher down from her shoulder upon 
 her hand, and giving the man to drink, denotes the power of applying 
 scientifics, as the vessels of truth, and their initiation into good, 3087, 
 3091, 3092. Israel and Judah to fly upon the shoulder of the Philis- 
 tines (by metonymy), denotes that the interior truth of faith shall be 
 the possession of those who are in good, 934 1 . The angels putting 
 forth their hands, and drawing Lot into the house, denotes the power- 
 ful aid of the Lord preserving those from evil who are in the good of 
 charity, 2377—2379. Abraham stretching forth his hand, and taking 
 the knife to slay his son, denotes the procedure of temptations to the 
 utmost power of sustaining them, 2815—2819. The skins of the kids 
 put upon the hands of Jacob, and upon his neck, denotes external 
 truths passing for genuine truths, according to the power of reception, 
 and preventing disjunction, 3540—3542. Jacob's present to Esau, 
 taken from what came to hand, denotes goods and truths divine in 
 their origin, because of providence, and not of his own proprium, 4262. 
 The birth of Benjamin, his name signifying a son of the right hand, 
 denotes celestial good, coming into potency by spiritual truth, 4592. 
 The endeavour of Reuben to deliver Joseph from the hands of his 
 brethren, denotes faith in the understanding preventing the violation 
 of divine truth by false persuasions, 4731, 4732, 4735, 4737, 4738. 
 Jehovah prospering everything in the hands of Joseph, and all things 
 relinquished under his hand by Potiphar, denotes all things of the 
 divine providence with the internal man, and everything pertaining to 
 good in the external submitted to its power, 4974 — 4979, 4983, 4993. 
 All the bound who were in the prison house, under the hand of 
 Joseph, denotes the absolute power of truth over falses in a state of 
 temptation, 5045, 5046. The cup of Pharaoh in the hand of his butler, 
 and the butler putting it upon the palm of Pharaoh, denotes the influx 
 of the interior natural into the exterior, and its power of appropriating 
 truth thereby, 5118, 5120. The corn of Egypt gathered together 
 under the hand of Pharaoh in the cities of Egypt, denotes the good of 
 truth reserved in the interiors of the natural mind, and in the power of 
 the natural man, 5296, 5297. Benjamin to be confided to the hand of 
 Reuben, denotes faith in the understanding, as far as possible, preserv- 
 ing the means of conjunction between the internal and external, 5544, 
 compare 5411. Joseph taking Ephraim in his right hand to the left 
 hand of Israel, and Manasseh in his left hand to the right hand of 
 Israel, denotes truth held in the second place by the internal man, and 
 good in the first, 6267. Israel placing his right hand upon Ephraim, 
 and his left hand upon Manasseh, denotes truth reputed to be in the 
 first place by the spiritual man, and good in the second ; thus, con- 
 
 H AN 
 
 301 
 
 trary to order, 6269, 6271, 6272, 6288-6292. The hand of Judah 
 to be m the neck of his enemies, denotes the celestial man always vic- 
 torious, and infernal spirits flying on his approach, 6365. Issachar 
 bowing his shoulder to bear, denotes the external man, with all his 
 
 ? W ' !?,r"""^ ^""l !^''^'^' *"^ ^^1 ^'^ ^^^'•^s with self-merit in them, 
 ojyj Ihe arms of his hands made strong by the hands of the miehtv 
 one of Jacob, predicated of Joseph, denotes the spiritual man, and his 
 
 S^of ^T.T^ ^°°^ ''^^^^^^ ^'^"^ *^^ I^o^d's divine human, 6417, 6424, 
 0425. Moses putting his hand into his bosom, and its becoming 
 leprous denotes the power of appropriating truth and its profanation 
 without the good of faith ; its being restored again, that the proprium 
 is vivified by the Lord when there is good, 6960—6968. Jeroboam's 
 hand withering, and being restored again, denotes the procedure of 
 those who are in idolatry to the profanation of truth, and its not beine 
 imputed to them because they cannot profane, 878. Uzzah putting 
 his hand to the ark, and dying in consequence, denotes the profanatioS 
 ot holy things proceeding from the proprium, 878. The people of 
 Israel unable to go, even with a strong hand, from Pharaoh, and 
 Jehovah sending his hand, denotes the power of the spiritual man in- 
 
 Tano^alZ'^^''^!' ^^^ ^'^ ""^ ^^^^'^^ Vo^^' to resist those that infest, 
 oyu«, t)909. Pharaoh's sending them away, and expelling them from 
 l^gypt with a strong hand, denotes the infernals compelled by punish- 
 ment and forcibly withholding themselves from doing further evil, 
 7188, 7189. Israel prevailing against Amalek when the hand of 
 Moses was raised, and Amalek prevailing when it was letdown, denotes 
 the spiritual always victorious over falses by faith in the Lord, and 
 always overcome when the power of faith fails them, 8604—8607 
 The hands of Moses heavy, and Aaron and Hur putting a stone for 
 him to sit upon, and sustaining his hands on either side, denotes the 
 power of looking to the Lord deficient, and strength procured by the 
 reception and determination of truth from ultimates, 8608—8614. 
 The hand of God not put upon the separated of the sons of Israel] 
 denotes that truth is not in its power, and hence no conjunction thereby,' 
 with those who are only in externals, 9380, 9409, 9410, 9411. The 
 right hand to be cut off if it offend, denotes evil that has acquired 
 potency by what is false, and its destruction, 10,061. 
 
 2. Hand, and Staff or Rod, ^c. A tribe, a staff or rod, tfnd a 
 sceptre, are expressed by one and the same word in the original 
 Hebrew, which denotes the power of good by truth, the rods of the 
 twelve princes laid up in the tabernacle, and the rod of Aaron blossom- 
 ing and bearing almonds, ex, 3858. A staff always signifies power on 
 account of its use by shepherds, and its sustaining the body and serv- 
 ing, as It were, for a right hand, 4013. On account of this signification, 
 the staff and the sceptre have been received from antiquity as insignia 
 of royal authority ; priests, prophets, and magicians have also used it 
 for the same reasons, 4013, ill. 4876. The hand or arm, and the 
 staff, both signify power ; the hand as principal, and the staff as in- 
 strumental, 4876. The staff signifies power, because it sustains the 
 body by means of the arm and the hand, and the signification of the 
 part that it proximately sustains is induced upon it, 4876. The eflS- 
 cacy of the staff in the miracles wrought by Moses, and of the spear of 
 Joshua, &c., was derived from the celestial and spiritual things cone- 
 
302 
 
 HAN 
 
 HAN 
 
 303 
 
 sponding ; it is irrational to suppose there was any potency infused 
 into the staff or the hand of Moses, 8/8, particularly 4876, 7673. 
 There was a force in all the representatives that were commanded to 
 be done at that time : so in the case of Joshua when he extended his 
 spear, but it was by virtue of the signification, 7673. Magicians, in 
 the other life, appear to themselves to have staffs, and they form them 
 of various kinds by their fantasies, believing that they do miracles by a 
 power contained in the staff, from experience, 4936. The hand, and 
 the rod of Moses, denote the potency of the Lord's divine human, be- 
 cause Moses himself represented the Lord as the divine law or Word, 
 6947. His hand denotes the power proceeding from the divine 
 rational ; his staff, the power proceeding from the divine natural ; the 
 former being relatively internal, the latter external, 6947. The staff 
 signifies power when it is in the hand, because the external or natural 
 has no power except from the spiritual, 7011. To take a staff and 
 stretch out the hand is to exercise spiritual power by natural, 7322. 
 
 The rod of Moses cast out of his hand, and turned into a serpent, 
 denotes the influx of the divine potency manifesting the sensual and 
 corporeal man, as separate from the internal, 6947 — 6949. Moses 
 putting forth his hand, and taking hold of the serpent, and its becoming 
 a rod in his hand, denotes the elevation of the sensual towards the in- 
 terior, and power from the divine communicated to it, 6952 — 6954. 
 The rod of Aaron turned into a water-serpent before Pharaoh and his 
 servants, denotes the fallacies and falses of the sensual state manifested 
 by the withdrawal of the influx of truth and good, 7292 — 7295. The 
 rods of the magicians turned into water-serpents, and the rod of Aaron 
 swallowing them up, denotes the perversion of order by which such 
 fallacies and falses are accepted as truths, and their instant dissipation 
 by divine power, 7298, 7299. Moses and Aaron smiting the waters of 
 Egypt with the rod that was turned into a serpent, and the waters be- 
 coming blood, denotes the total falsification of truth manifested, 7309, 
 7316, 7317, 7322, 7327, 7336. Aaron stretching out his hand with 
 his rod over the waters, and frogs coming up, denotes the power of in- 
 ternal truth, by external truth, manifesting the reason of the natural 
 man derived from mere falses, 7382 — 7387. Aaron stretching out his 
 hand with his rod over the land of Egypt, and smiting the dust, and its 
 becoming lice, denotes the power of internal truth by external manifest- 
 ing interior and exterior evils, 7422 — 7428. Moses stretching out his 
 hand towards heaven, and the hail coming, denotes a more present 
 influx of divine truth, and the falses of evil manifested destroying all 
 the good and truth of the church, 7568, 7569. Moses stretching out 
 his rod towards heaven, and the voices of the thunder heard, and fire 
 descending upon the earth mingled with hail, denotes the recession 
 and separation of the evil from those who are in truth and good, and 
 the evils of their lusts manifested, 7572 — 7577. Moses stretching out 
 his rod over Egypt, and the east wind and the locusts brought upon it, 
 denotes the power of divine truth prevailing, the influx from the 
 heavens now in order turned into its opposite with the evil, and falses 
 diffusing themselves towards the interior, 7678 — 7684. Moses stretch- 
 ing his hand towards heaven, and thick darkness coming over the land, 
 denotes the power of divine truth prevailing, and the state of the evil 
 deprived of all perception, 7713 — 7716. Moses stretching out his 
 
 hand over the sea, and the east wind dividing its waters, denotes the 
 dominion of divine truth over hell, and the influx of its falses 
 prevented, 8200--8206 ; its waters returning upon the Egyptians, that 
 they revert to the evil themselves who have rushed into them, 8223. 
 
 3. Imposition of Hands. From the signification of the hand is 
 derived the ceremony of inauguration and blessing by the laying on of 
 hands, 878. The hands are laid upon the head, because in the head 
 are the intellectual and voluntary faculties themselves ; but in the body, 
 act and obedience, 6293, ill. 10,044. The inauguration of Aaron and 
 his sons to represent the Lord as to divine truth was by filling their 
 hands (* consecration ') ; and their inauguration to represent the Lord 
 as to divine good, by anointing, 9955, ill. and *A. 10,019. The fill- 
 ing of the hand in the ceremony of inauguration was to denote that all 
 power was to be attributed to the Lord, and none whatever to any 
 angel, or spirit, or man, 10,019. It denotes the second state of the 
 Lord's glorification, and also of man's regeneration when he is wholly 
 imbued with good, 10,076. The filling of the hand is a representative 
 of the communication and reception of divine truth proceeding from the 
 divine good of the Lord in the heavens, thus, of divine power, sh. 
 10,076, 10,493, and of purification from evils and falses, 10,076. The 
 divine power represented by the filling of their hands was the power of 
 saving the human race, and, consequently, power over heaven and hell 
 as the means of salvation, ill. and sh. 10,019. To put the hands upon 
 the head signifies communication and reception, thus, the translation of 
 the thing intended by it, because all the activities of the man's life, 
 and the man himself, are signified by the hand, 10,023. The sons of 
 Israel putting their hands upon the Levites, signifies the translation of 
 the power of ministering for them, and its reception, thus, separation, 
 10,023. The Levites putting their hands upon the head of the bullock 
 signifies the translation (or ascription) of that power to Jehovah, that 
 is, the Lord, 10,023. The ram of impletion, in the same ceremony, 
 signifies the good of innocence and charity in the internal man ; its 
 blood put upon the thumb of the right hand, and upon the thumb of 
 the right foot, its procedure and potency, 10,056, 10,057, 10,062, 
 10,063, 10,076. The fat of the ram, the right shoulder, the bread, 
 &c., all put upon the palms of the hands of Aaron, denotes the ac- 
 knowledgment that the whole is from the Lord, 10,082, compare 6289, 
 9019. Aaron putting his hands upon the head of the goat Azazel 
 (scape goat), signifies the communication and translation of all the 
 iniquities and sins of the sons of Israel, and their remission to hell as sig- 
 nified by the desert, 10,023. The imposition of hands upon the burnt- 
 offerings and sacrifices signifies communication, translation, and recep- 
 tion, in the various senses required by acknowledgment, confession, 
 purification, and the implantation of good and truth, thus, conjunction 
 with the Lord, 10,023, 10,041—10,044, 10,056, 10,058. Jesus putUng 
 his hands upon the young children signifies the communication and 
 reception of divine virtue by which the healing of the interiors is 
 effected, thus, salvation, 10,023. The contact of the hand in all these 
 cases is from representatives in the other life, for those who are in a 
 similar state are associated together, and they who mutually touch 
 communicate the state of their life, if they touch by the hands, the 
 whole of their life, 10,023. See ^o Fill, 
 
304 
 
 II AN 
 
 HAND, Left [sinistral See Hand. . t .u ' 
 
 HANDLES, the [ansula}, or clasps of gold (taches) made for the 
 tabernacle, denote the faculty of conjunction by good, for that faculty 
 is in them by virtue of their curved form, 9611. Those of brass, denote 
 the faculty of conjunction by external good, 9624. The vad hung 
 under them denotes the actuahty of this faculty, 9678. See Tent. 
 
 HANDxVlAID [ancilla]. Intellectual truth, or truth conjomed to 
 good, is denoted by a mistress or lady ; the affection of sciences and 
 knowledges in the external man by a handmaid, 1895, 1900--1902, 
 1920, 1960, 1964, 2652, 2691, 3264, 8995. Servants and handmaids 
 denote rational and natural truths, and their affections, 2567. Hand- 
 maids denote the affection of scientifics or doctrinals, according to the 
 subject predicated, 2583. Handmaids denote external affections, or 
 bonds, because all affections are bonds in virtue of their ruling man, 
 and binding him to himself, 3835. Handmaids denote external affec- 
 tions serving the internal as mediums, 3835, 3849. Men-servants and 
 handmaids denote affirmative mediums, serving for the conjunction ot 
 good and of truth, or of the internal and external man, HI. 3913, briefly 
 3917, 3931, 3937, 4344, ill. 8995. Handmaids are the affections or 
 goods of the natural man, servants the truths, 4037, 4244, 9034. 
 Handmaids denote scientific sensuals, or the affection of whatever is 
 perceived by the senses, briefly ill. 4360. The lord of the house and 
 his lady, or the husband and wife, denote good and truth ; daughters 
 and sons, affections of good and truth ; men-servants and handmaids, 
 the scientifics and pleasures which minister to these and confirm them, 
 ill and sh. 5023. A handmaid denotes the natural man generally, as 
 to good ; a man-servant, as to truth, 8890. They who are only affected 
 with the science of good and truth, are denoted by servants, or males ; 
 they who are in the affection of good and truth, by handmaids, or 
 females, ill. 8994. A handmaid signifies the affection of truth from 
 natural delight; a daughter, the genuine affection of truth, 9001. 
 Scientifics, considered in themselves, are denoted by men-servants and 
 asses; their pleasures by maid-servants and she-asses, 1486. -rlocks 
 denote interior goods and truths ; handmaids and servants, middle 
 goods and truths, which are of natural affection ; camels and asses, the 
 truths of good, exterior and external, ill. 4036—4038, compare 4244. 
 The procreation of children from handmaids, who were then called 
 concubines, was tolerated in ancient times, that those who are without 
 the church, and those who are in an inferior state within the church, 
 might be represented, 2868, compare 9281. The ancient church ad- 
 miUed of this practice when the wife was barren, lest spiritual death, 
 instead of the resurrection to life, should be represented, 3915. The 
 offspring thus conceived with the consent of the wife, were acknow- 
 ledged as legitimate by being borne upon her knees or thighs, 3915. 
 
 The Egyptian handmaid given to Abraham denotes the affection of 
 sciences by which the spiritual or rational man is first conceived, 3264, 
 and citations. See Hagar. The handmaid of Leah denotes the cor- 
 poreal affections, or those of the pleasures and appetites of the body ; 
 the handmaid of Rachel, those which are proximately interior, or the 
 natural affections, 3835, 3849. The handmaids of Rachel and Leah 
 given to Jacob, denote the means of conjunction between interior truths 
 and external or natural truths, that it is by such affections, etc. 3913, 
 
 -"<^ 
 
 H AR 
 
 305 
 
 3917, 3919, 3925, 3931—3933, 3937. Jacob's preparing to meet 
 Esau, and his putting the handmaidens and their children first, denotes 
 the order in which truths are arranged, from those under the more 
 common or exterior affections to the more interior, 4338, 4344, 4345. 
 The handmaidens and their children approaching to Esau, and bowing 
 themselves, and then the wives and their children, denotes the order in 
 which the external man submits himself when divine good flows in, 
 4355, 4360. The first-born of Egypt slain, from the first-born of 
 Pharoah upon the throne to the first-born of the handmaid behind the 
 mills, denotes the truths of faith, from first to last, falsified, 7779, 7780. 
 Thou, and thy sons, and thy daughters, and thy servants, and thy hand- 
 maids, and thy beasts, and thy strangers, not to do any work, denotes the 
 whole man and his affections in the order of heaven, and hence, peace, 
 8890 and citations. The house and the wife of another not to be coveted, 
 denotes his good and truth not to be injured or taken away from him ; 
 his servant and his handmaid, denotes the affection of spiritual truth, 
 and the affection of spiritual good ; his ox and his ass, the affection of 
 natural good, and the affection of natural truth, 8912, compare 5023. 
 above. The daughter of an Israelitish man sold for a handmaid or 
 servant, denotes the affection of truth flowing from the loves of self and 
 the world, ill. 8993, and more particularly as to its quality, 8994, 
 The law respecting the handmaid in this case, denotes that it is ac- 
 cording to order to treat an affection of this nature as if it were genuine 
 providing it can be conjoined to any truth, and that it is not to be 
 alienated or deprived of life, or hindered from proceeding to such con- 
 junction (Exod. xxi. 7 — 11), 8992 — 9037 ; but that is otherwise, if 
 there is no truth to which it corresponds and can be conjoined, 9004, 
 9005. See Good (21). 
 
 HANG, to [suspenderel Hanging on wood denotes rejection and 
 damnation, sh. 5156. Hanging was on account of evil, and stoning on 
 account of the false, 5156. Hanging represents the damnation of pro- 
 fanation, 5044. On this account, the chiefs of the people were ordered 
 to be hanged up before the sun when the children of Israel committed 
 whoredom with the Moabites, 5044, 10,652. See Stoning. 
 
 HANGINGS [tapetes']. See Curtains. 
 
 HANOCH [Chanoch]. See Midian. 
 
 HARBOUR. See Haven. 
 
 HAPPINESS OF Heaven. See Heaven (4). 
 
 HARAN. Abram, Nahor, and Haran, the sons of Terah, were 
 persons from whom certain idolatrous nations were named ; such na- 
 tions consisting of the families which dwelt together, 1355 — 1360. The 
 beginning of this idolatry is signified by Terah, its three interior 
 varieties by Abram, Nahor, and Haran, its external by Lot, the son of 
 Haran and father of Moab and Ammon, 1363, 1364. Haran dying, 
 after having begotten Lot, denotes the obliteration of interior worship, so 
 as to leave 'only external idolatry, 1365 — 1367; in which state a new 
 church can be commenced, 1366, compare 1361. When the repre- 
 sentative Jewish Church began with Abram, therefore, his father, Terah, 
 and his brothers, Nahor and Haran, also put on the representation of 
 churches, 3778. That of Haran, it would seem, was carried on under 
 the person of his son : see Lot. 
 
 Charan (authorised version, Haran) was a region where idolatrous 
 
 X 
 
306 
 
 H AR 
 
 HAT 
 
 307 
 
 worship prevailed ; it denotes an obscure state like that of boyhood, 
 1430, 1435, 1436. The family of Abram arriving in Charau, and 
 Terah dying there, denotes the end of the idolatry which prevailed 
 with them, and the commencement of the representative church by in- 
 struction, 1373 — 13/5. The subsequent departure of Abram from 
 Charan denotes progression towards heavenly and divine things, 1425 — 
 1426. See Abra&i. Laban in Charan denotes the affection of good 
 in what is external or corporeal, 3612. Jacob in Charan, the affection 
 of truth there, 3601), 3612, and thus, its remoteness from divine doc- 
 trinals, 3691. The well of Charan, to which Jacob came, denotes 
 the Word in the letter, 37 Go, The flocks lying by it, the holy things 
 of the church, &c., 3/67. 
 
 HARD, Hardened [durum, induratum.^ Hardness is predicated 
 of the confirmed state of what is false derived from evil, 6359. Certain 
 kinds of falses actually produce indurations and pains in the head ; 
 truths, on the contrary, flow softly and freely ; from experience, 5563. 
 To suffer hard things signifies temptation, 4586, 5628, 9102. They 
 suffer hard things in the other life, who are only in natural good, 5032. 
 They also who ascend from an inferior heaven to a superior, 8797. To 
 speak harshly, or say hard things, is predicated of the understanding 
 when the internal and external are not in correspondence ; for the ex- 
 ternal is then hard and unyielding, 5423, 5511. Hardness is predi- 
 cated of truth without good, and they who are in truth do not willingly 
 bow themselves even in adoration of the divine ; good, on the contrary, 
 when it is insinuated into truth softens and humbles them, so that they 
 who are in good will bow themselves to the ground, 7068. Truth 
 received at once without intuition, is comparatively hard, and incapable 
 of varying itself to the reception of influx ; hence, it is according to 
 order not to receive truth without the fullest examination, in order that 
 the spiritual sight may be more extended and reach even to opposites, 
 7298. Hardness denotes the obduracy and obstinacy of those who are 
 principled in the falses of evil, 7272, 7305. They who are in evils of 
 life are not soft and yielding to influx like the good, but hard and rigid; 
 hence, they reject truths, 83 1 3. Jehovah is said to harden the heart, 
 or fix the heart firm, according to the appearance ; but the truth is, all 
 hardness and resistance comes from evil, thus from man himself, 7032, 
 7272, 7300, 7533, 7632, 7643, 8186. There are two expressions to 
 this import ; namely, to grieve or make heavy the heart, which is pre- 
 dicated of the false, and to harden or fix the heart firm, which is predi- 
 cated of evil, 7616, 7305. 
 
 HARDEN, to [indurare]. See Hard. 
 
 HARLOT [meretrix]. See Adultery. Young girls, who have 
 been seduced into prostitution, not sufficiently knowing its iniquity, are 
 instructed and chastised in the other hfe until they are amended, 1113. 
 Adult females, who have been wickedly given to whoredom, are in hell, 
 1113. Adulteries are from the adulterations of good, and whoredoms 
 from the falsifications of truth, 2466. A harlot signifies what is false, 
 4865 ; whoredom the falsification of truth, and adultery the adulteration 
 of good, 10,648. Whoredoms or falsifications are effected by three 
 methods, which are explained, 10,648. To commit whoredom, is illegi- 
 timate conjunction at first, and afterwards profanation, 10,652. 
 
 HARMONY [harmonia]. There is no absolute unit or one thing, 
 
 but all oneness is from the harmony of several, and is according to the 
 quality of their harmony ; ill. by tlie order of heaven and the human 
 form, 457, 687, 3241 ; by goods and truths, 3986; and by the associa- 
 tion of houses or families, 8003. From the harmony and unanimity 
 prevailing in it, every society of heaven constitutes one person, 684. 
 There are innumerable differences in heaven, but the most minute 
 differences unanimously conspire to one common harmony, because they 
 all tend to one end, which is love and faith, 684, 690. All the sweet- 
 ness and softness of harmony, and all the fluency of speech in the other 
 life, is from goodness and charity, 1759. The innumerable varieties of 
 good and truth are harmonized by the reference of all to the Lord, 
 comparatively as the various organs and parts of the body are har- 
 monized into one by their connection and disposition under one soul, 
 3241. The unity into which goods and truths are composed is from 
 varieties harmonized together, and not sameness, ill. 3986. It is not 
 one truth that confirms good, but the connection and mutual illustra- 
 tion of many truths ; for one alone can no more assume any form, than 
 a single tone afford harmony in music, 4197. Good with man is an 
 influx from the Lord, which assumes a form in the human understand- 
 ing, and presents itself as the harmony and delight flowing from all the 
 truths he has acquired, 5147, 9206, compare 5807. See Good (21). 
 Spiritual harmony, by which all heaven is preserved in one form, is the 
 harmony of the goods of love, 8003 and citations, compare 8936. The 
 conjunction of the angelic societies, so as to form one heaven, is the 
 result of a few general laws depending from the formation of every one 
 thing out of many, and from the influx of love including and containing 
 the whole ; the laws of this harmony recited, 9613. It was the custom 
 of the ancient church to represent the harmony of the spiritual affec- 
 tions by music and dancing, 8339. See Choir, Dance, Music. 
 
 HARP [cithara]. See Music. 
 
 HART [cervu^y the male deer]. See Deer. 
 
 HARVEST [messis]. Wheat-harvest denotes the proceeding state 
 of love and charity, or their procedure as regeneration advances, 3941. 
 Sowing-time denotes the state of preparation, that truths may be received 
 in good ; the harvest, or standing corn, such truths advanced to perfec- 
 tion by good, 5895. See Corn, Field, Wheat, Barley. The 
 feast of the first-fruits of harvest, represented the implantation of truth, 
 or the human race introduced into heaven by the reception of new life 
 from the Lord, 9294, 9295. See Feasts. * Harvest-time denotes the 
 state of the human race as to the reception of the truth of faith in good, 
 also a similar state of the church, a similar state of the man of the 
 church, and a similar state of good, sh. 9295, 10,083. 
 
 HASTY r/e«/inMm]. See Quickly. 
 
 HATCHET [securis]. An axe or hatchet, a chisel, etc., signify 
 the intellectual proprium, or its faculty of shaping its ovra figments into 
 a resemblance of the truth, 8942. The iron of a hatchet signifies the 
 truth of faith, and its opposite, what it is to fell wood in a forest, 901 1. 
 A battle-axe {malleum] signifies the omnipotence of the Lord by divine 
 truth, 2547, 8281. 
 
 HATRED [odium.'] The loves of self and the world, though they 
 resemble it in appearance, are not love but hatred, br. ill. 33. Evil 
 spirits, who are in these loves, hate all good and truth, 59. The love 
 
 X 2 
 
308 
 
 HAT 
 
 of self, and hatred against the Lord and the neighbour are the same 
 thing, 251. As the love of the Lord and the neighbour, and the feli- 
 city derived therefrom constitute heaven, so the hatred of the Lord and 
 the neighbour, and the punishment occasioned by them, constitute hell, 
 693, 694. The hatreds that make hell and bring men into hell are 
 not hereditary inclinations, but hatreds actually cherished, 1608. They 
 who live in internecine hatred breathe nothing but death to one another, 
 and their vindictiveness extends even to the destruction of the soul, 
 814, 815. Hatred is signified by bloodshedding, because where there 
 is hatred there is violence done to charity, and the murder of man is 
 latent in it, ill. 1010, 1011; ill. and sh. 8901, 8902, 10,490. The 
 spheres of those who have cherished hatred and revenge occasion vomit- 
 ings and swoons, for they are poisonous, 1512. Hatred taking the 
 place of charity is signified by gross darkness after sunset ; and in con- 
 sequence of the darkness it occasions, they who cherish hatred do not 
 perceive it to be infernal, but find their delight in it, 1860. Hatred 
 induces upon those who cherish it the horrid image of hell, and they 
 appear in diabolical forms in the other life ; many such are so infatu- 
 ated as to believe they shall get to heaven by faith, where there are 
 nothing but forms of charity, 1860. Forms of hatred and forms of 
 charity cannot possibly abide together, 1860 ; their formation ill. 
 10,0/6. When charity declines in the church, liatred of one towards 
 the other is cherished internally, though it is prevented from appearing 
 by external bonds which are of the love of self and the world, 2910. 
 There is not only no charity in the church at the present day, but 
 interior hatred, though it does not appear externally ; but it breaks 
 out as often as these external bonds do not restrain it, 2910, ill. 3488. 
 Evils break forth in manifest hatred when they are vastated, 3322. 
 Hatred denotes contempt and aversion for all good and truth, ill. by 
 the disciples hated of all men, 3488, 8902 ; and by Joseph's brethren 
 hating him, 4681, 4684 ; hence it denotes rejection, 6558, compare 
 3449. When hatred is predicated of the good, it does not signify 
 hatred in the internal sense, for opposites cannot be together, but aver- 
 sion; when predicated of the Lord, mercy, sh. 3605. They who hate 
 any one, although without cause, hate him also when they come into 
 the other life, and then breathe his destruction, from experience, 5061. 
 Hatred is aversion and spiritual antipathy, 5061. When the evil in 
 the other life perceive the sphere of any one they have hated, they 
 come as it were into a state of frenzy, 5061. They who have cherished 
 hatred and revenge, and are imbued with falses therefrom, appear to 
 have hard skulls like ebony, 5563. Hatred and revenge are among the 
 causes of disease, 5712. Description of certain spirits who sought to 
 acquire dominion over others by exciting hatreds and divisions among 
 them, 5718. The hatred of evil spirits towards man is so great, that it 
 is perilous for any one to come into open consort with spirits unless he 
 is in the good of faith, 5863. As to the hells of those who are more 
 particularly in hatred, 814—823. See Hell. They who are in falses 
 hate and persecute those who are in truths, 6422. Hatred, in the 
 spiritual sense, is the aversion and dissent existing between truths and 
 falses and between goods and evils, 9257 ; the words of the Lord (Luke 
 xvi. 13) br. ex. 9265. Father, and mother, and wife, and children, 
 and brethren, and sisters, and his own soul, to be hated by the disciple 
 
 *■ 
 
 .. 
 
 HE A 
 
 309 
 
 of the Lord, denotes evils and falses in their order, and the whole pro- 
 prium or self-hood of man to be shunned, 10,490. See Love of SJf 
 and the World (Love). 
 
 HAVEN, OR PORT, or HARBOUR, a \^portu8\, denotes the 
 station where scientifics terminate and commence, or where there is a 
 conclusion of truth from scientifics, 6384. See Tribes (Zebuloti). 
 
 HAVILAH [Chavillah']. The land of Havilah signifies the mind ; 
 its gold, good in the mind, 110 ; its river, intelligence flowing in, 115, 
 compare 3273—3277, and 1951. Havilah, the son of Cush, signifies 
 knowledges of spiritual things under the head of Seba, 1168 — 1170. 
 Sec Seba. Havilah, the son of Joktan, only occurs in the genealogy 
 of Shem, where it denotes a specific ritual of the Hebrew church ; the 
 Sheba and Havilah, so often mentioned in the Word, being of the 
 stock of Ham, 1245. See Eber. 
 
 HAUGHTINESS. See Love of Self and the World (Love). 
 
 HAZARMxWETH [Chazarmaveth], one of the sons of Joktan, 
 signifies a ritual of the Hebrew church, 1245 — 1247. See Eber. 
 
 Hx\ZEL, the {cori/lus], denotes natural truth, 4014. 
 
 HAZO [Chaso]. See Nahor. 
 
 HAZOR, Kingdoms of [chazoris regna"]. See Kedar. 
 
 HEAD [caput~\. In ancient times the head was understood to 
 denote what is supreme ; the breast, what is above the earth ; and the 
 belly, what is proximate to the earth, 247. The head and face denote 
 celestial and spiritual things ; the breast, their derivatives, such as 
 charity and mercy, or rational things, 259, 2162. The head denotes 
 what is superior or interior, by which inferior things are ruled, as those 
 of the body by the head, 3728. When the whole heaven is represented 
 in form it appears as one man, of which the head represents the in- 
 most or celestial heaven, the body the middle or spiritual heaven, and 
 the feet the ultimate or natural heaven, 5328, 4938, 4939. The head 
 denotes the interiors, especially of the voluntary part or will, because 
 in the head are the principles of all substances and forms ; hence, it is 
 the seat to which all sensation tends, and the source from which all 
 action is derived, 5145, 9656. The head denotes the interior man in 
 contradistinction to the body or exterior man, 6188, ill. 7859 ; or in- 
 terior principles compared with exterior, 6436. The head denotes the 
 celestial state of which wisdom is predicated; a crown of gold upon 
 the head, the good of love, 6524. The interiors of man are denoted 
 by the head, the exteriors by the tail ; and man divests himself of 
 human nature and puts on the nature of a beast unless the interiors be 
 kept elevated, 6952, compare 7442. The head denotes spiritual things ; 
 hands, the interior of the natural ; and feet, the natural, ill. 7442. 
 The head is the supreme ; and the supreme in the spiritual sense is 
 the inmost, 7859, 10,181, 10,184. The head denotes the truth that 
 man makes the essential of his faith, thus the truth of his faith, hr. sh. 
 9166. The head denotes the interiors, because it is the superior part 
 of the body, and because the principles of sense and motion are seated 
 there, br. ill. and sh. 9656, ill. 9914. The head denotes the whole 
 man, because all will and understanding, and all effects in the body, 
 proceed from the head, 10,011, 10,044. The procedure of the nerves, 
 &c., by means of the neck into the body, and their action upon the 
 organs according to the determination of the will, correspond to the 
 
» 
 
 I 
 
 310 
 
 HE A 
 
 ^il 
 
 procedure and influx of the powers and forces of the celestial kingdom, 
 or head of the grand man, ill. 9913, 9914. The influx of celestial 
 good and brotherly love, or the procedure of good from interiors to 
 truths in exteriors, is denoted by oil running down from the head of 
 Aaron upon his beard and upon his garments, 9806. The anointing of 
 the head in Aaron's inauguration represented divine good in the whole 
 human of the Lord, for when the head is anointed the whole body is 
 understood, 10,011. Oil poured upon the head of a stone or statue, 
 was to represent good as the superior of truth, and truth as nothing 
 without good, 3728. Jehovah's descending upon the head of the 
 mountain, denotes the inmost heaven where he is more immediately 
 present, 8826, 8827. The glory of Jehovah like a fire in the head of 
 the mountain, denotes divine truth in that heaven resplendent from the 
 good of love, 9434. Moses to ascend to the head or summit of the 
 mountain to receive the law, denotes the beginning of a new revelation 
 from the inmost heaven, 10,606. The head of Jacob's ladder reaching 
 to heaven, denotes the communication open between the lowest truth 
 and the highest, which is the divine in heaven, 3699, 3700. The 
 tower of Babel with its head in heaven, denotes the love of self pro- 
 faning all that is holy, and opposed to celestial love, 1307. To have 
 the head in heaven is predicated of the spiritual man who is in internal 
 love ; the head in hell is the contrary, when the loves of self and the 
 world are delighted in, 8995. Infernal spirits only descend to a greater 
 depth in hell when they desire to lift up their heads into heaven, 1307. 
 The head of Pharoah's butler lifted up, denotes the elevation of those 
 towards interiors who have been vastated by the infestation of infernal 
 spirits, 5124. To lift up the head was a formulary of judgment either 
 to life or death, and denotes what is concluded, either from Providence 
 or foresight, 5124, 5155, 5162. To swear by the head is predicated 
 of the confirmation of that which man believes to be true from the pro- 
 prium ; the words of the Lord fully ex. and tV/., 9166. The custom 
 of putting the hand upon the head in benedictions and inaugurations 
 is derived from ancient times, and it was instituted because the head 
 is where the intellectual and voluntary faculties are, and the body where 
 act and compliance is, 6292, ill. 10,044. See Hand (3). The paschal 
 lamb to be washed whole, the head of it upon the legs of it upon the 
 middle of it, denotes the good of love imbued from inmost to outer- 
 most, 7859. The ram of impletion cut into pieces, and the intestines 
 washed, and the legs, and their being put upon the pieces and upon 
 the head, denotes the purification and arrangement of the exteriors 
 under the interiors, and all under the inmost, 10,048 — 10,051. The 
 baker of Pharoah with the perforated baskets upon his head, denotes 
 the interiors of the voluntary part without the distinctions or degrees 
 formed by conscience, ill. 5144, 5145. The head or first of the months 
 denotes the principal of all states, or the beginning from which they 
 afterwards proceed, 7827, 7828. The head of the serpent denotes the 
 dominion of evil or love of self, 257, 2219, ill. in contrast with the 
 tail of the serpent, 6952. Israel bowing himself upon the head of 
 the bed when about to die, denotes man in the state immediately be- 
 fore regeneration turning to the interiors of the natural mind, 6188, 
 compare 6 1 7^» When man is resuscitating two angels sit at the head, 
 172 — 174. Those spirits are situated above the head in the world of 
 
 HE A 
 
 311 
 
 spirits who aspire to high things, 1276. They who teach, and they 
 who suff*er themselves to be taught, appear above the head ; they who 
 act prudently and tacitly under the back part of the head, 4403. Other 
 spirits described who act into the head, and some who desire to ex- 
 plore the thoughts, &c., 5180. 
 
 HEAL, to [sanare, curare]. Physicians, medicines, &c., denote 
 the means of preservation from evils and falses, which are the truths 
 of faith, ill. and sh. 6502. The leaves of the trees seen in vision by 
 Ezekiel are said to be for healing, because leaves correspond to truths, 
 briefly, 885 ; more particularly, 6502. To heal is to cure and purify 
 from evils, and also to preserve from them ; hence, the Lord himself 
 is called the healer or physician, sh. 8365. The curing and healing 
 of disease denotes the restoration of spiritual life, because disease and 
 sickness correspond to the internal state of man when he declines from 
 the truth to the false and from good to evil, ill. and «A., 9031. To 
 heal is to amend and restore, sh. 9163. The healing of the interiors is 
 efi'ected by the communication and reception of divine virtue, which 
 is represented by contact, and especially by the touch of the hand, 
 ill. and sh. 10,023. The healing of the interiors is salvation, 10,023. 
 The healings of diseases by the Lord when he was in the world, de- 
 note healings of the spiritual life, and thus salvation, by the removal 
 of evils and falses of various kinds, 8364, 8495, 9086, 10,083, 10,360. 
 The healings of disease by the Lord were done on the Sabbath days, 
 because the Sabbath represented his conjunction with the human race, 
 8495; ill. and ^A. 10,360; and thus the conjunction of good and of 
 truth from him, 9086. They only were healed who had faith, because 
 spiritual life can only be communicated by truths when the divine can 
 be in them, and that can only be when he is acknowledged in them 
 from the heart, ill. 10,083. A healing virtue is ascribed to the balm 
 of Gilead, because it denotes interior truths, 4/48, and the first con- 
 junction of good and truth, 4117, 4124, 4255. See Gilead. 
 
 HEAP, a\acervu8, cumulus'], denotes good, because the ancients 
 made heaps upon which they ate together, and afterwards built altars 
 to represent the good of love, 4192—4195. A heap as a testimony 
 denotes the confirmation of good by truth, 4197, 4204. A heap of 
 corn denotes truth and good received; standing corn, or field, truth 
 and good in conception, 9145, 9146. Heaps of frogs denote falses 
 conglomerated together in the natural mind, 7408. Heaps of corpses 
 and no end of bodies, denote evils and those who are in evils, innu- 
 merable, 6978. 
 
 HEARING, Hear, to [auditus, audire]. The ear denotes obe- 
 dience, and the correspondence from which its signification is derived 
 is involved in the word to hear, and still more in the word to hearken, 
 2542. To hear is predicated of afi*ection ; to see, of thought, 2641. 
 Hearing afi*ects the will as well as the understanding, and has a per- 
 suasive influence, 3869, particularly ill. 5077. The ideas which enter 
 by hearing are turned into visual images, similar to those which enter 
 by seeing, 4408, ill. 8361. The correspondence, influx, and commu- 
 nication of thought is with speech, and of the apperception of thought 
 with hearing, ill. from experience, 4652. The sense of hearing cor- 
 responds to the affection of learning and to obedience, 4404. To see 
 with the eyes is to understand and have faith; to hear with the ears is 
 
312 
 
 HE A 
 
 I 
 
 I 
 
 1 • 
 
 to be in obedience, 2/01. To hear, generally, denotes to obey, 2542, 
 2932, 2963, 3684 ; because what is heard passes into the internal sight 
 or understanding, where it is taken up by the will and transmitted 
 into act, 8361. It also denotes to perceive, 3163, or apperceive, ill. 
 5017, 5254, 5477 ; in its full sense, to perceive, to understand, and to 
 have faith ; but this when conjoined with doing, 8361. On this ac- 
 count it denotes hope, briefly ill, 7065. To hear also involves the 
 signification of what is communicated, 5032 ; and what is received, 
 5475, especially by faith and obedience, 7216, ill, 10,199. Not to 
 hear and not to be heard, denotes what is not obeyed or received, and 
 hence aversion, 5001, 54/1, 5475, 7216, 7794. To hear signifies 
 reception in various senses according to the subject predicated ; thus, 
 to receive in the memory and be instructed, to receive in the under- 
 standing and believe, to receive by obedience and do, sh. 931 1, compare 
 2920, and the subject there treated of. To hear also denotes influx 
 because nothing can be received or perceived but what flows in ; hence, 
 in the supreme sense, it denotes life, 3507, 9926. To hear the voice 
 of the Lord, denotes instruction concerning the precepts of faith, and 
 reception, 93 1 1 . To hear or hearken, predicated of one hearkening 
 to his parents, denotes obedience from affection, 3684. Hearing pre- 
 dicated of God or the Lord, denotes that he brings aid, 2691 — 2694, 
 6852; and hence his providence, 3869, 3966; and divine love, 3954. 
 To hear, in the supreme sense, denotes providence ; and to see, fore- 
 sight, sh. 3869, end. To hear, in the internal sense, denotes the will 
 of faith; in the interior sense, obedience, 3869. God has judged me 
 and has also heard my voice, signifies, in the supreme sense, justice 
 and mercy ; in the inmost or internal sense, the holy principle of faith ; 
 in the external sense, the good of life, 3921. The spirits who corre- 
 spond to the sense of hearing are in simple obedience, and are not given 
 to reasonings about things said by others, 4653. Spirits are not always 
 organically or bodily present in the place where they appear to be, ill, 
 by the phenomena of hearing and sight, 1378. Spiritual hearing is 
 perceived in the same sensorium as natural hearing, but it flows in by 
 an internal way, and hence can only be heard by those in whom the 
 internal way is opened, ill. from experience, 1635. Seriatim passages 
 on the correspondence of hearing and of the ear with the grand man, 
 4652—4660. See Ear. 
 
 HEART, LUNGS [cor, pulmones]. The heart and the lungs are 
 the sources of all motion in the body, and also of all external action 
 and sensation, 3635. The heart is moved bv influx from the celestial 
 heavens, and corresponds to celestial things, the chief of which is love 
 to the Lord ; the lungs receive influx from the spiritual heavens, and 
 correspond to spiritual things, the chief of which is charity towards the 
 neighbour, 3635. The ancients compared love and charity to the heart, 
 faith to the lungs, 1843. The breast, which contains the heart and 
 lungs, corresponds to divine celestial and divine spiritual love, 3858. 
 There are four general operations from the influx of heaven with man. 
 ] . Into the brain, or the organs of reason there. 2. Into the respira- 
 tion of the lungs. 3. Into the systolic and diastolic motions of the 
 heart. 4. Into the kidneys, 3884. The influx into the heart is by 
 regular pulsations, and the times of the pulse are about three to every 
 respiration ; yet they are so governed that the alternate pulses of the 
 
 HE A 
 
 313 
 
 f 
 
 r*'* 
 
 heart insinuate themselves into the alternate respirations of the lungs, 
 
 3884. It follows, that there is a pulse of the heart and a respiration 
 common to the whole heaven or Grand Man, 3884. The common pulse 
 of the heart and common respiration of heaven were observed by the 
 author ; the latter compared with his respiration was as three to one, 
 
 3885. There are numerous less universal pulses and respirations in 
 heaven, according to the societies and to the states of their faith and 
 love, 3886, 3887. The cardiacal pulse of those who belong to the pro- 
 vince of the occiput observed by the author, and particularly of the 
 celestial and spiritual there; the moments of the celestial pulse 
 compared with the spiritual, in this case, were as five to two, 3886. 
 The pulse of the celestial flows into the pulse of the spiritual, and thus 
 goes out and passes into nature, 3886. The discourse of the celestial 
 angels is not heard by the spiritual, but is perceived by them as a pulse 
 of the heart, 3886. In heaven there are two kingdoms, the celestial 
 and the spiritual ; they who are celestial belong to the province of the 
 heart, they who are spiritual to that of the lungs, 3887, 4931. There 
 are two similar kingdoms corresponding to these in the world, consisting 
 of all those who are in good, and the good of faith from the Word, and 
 by whom the church is formed, 9256, especially 9276 and citations. 
 It is the inmost heaven which corresponds to the heart and also to the 
 cerebellum, and the middle heaven that corresponds to the lungs and 
 the cerebrum ; the societies between them correspond to the cardiacal 
 plexus and the medulla oblongata, 9670. The heart rules in the body 
 and all its parts by the blood-vessels, and the lungs by respiration ; 
 hence, in every part of the body there is like an influx of the heart 
 into the lungs, but according to form and state in the parts, 3887. It 
 is from this influx and conjunction that all sensation and action exists 
 in the body ; hence, there is no commencement of corporeal sensation 
 and action until the lungs are opened by birth, 3887. The influx of 
 the heart into the lungs is like the influx of the good of love into the 
 truth of faith, and all sensation and motion in the spiritual world is 
 derived from the latter; hence the correspondence between them, 
 3887 — 3890. The heart corresponds to the will, which is the subject 
 of good, and respiration to the understanding, 3888, 9050, 9818. Ex- 
 perience concerning the correspondence of the heart with those things 
 which are of love, and of the lungs with those things which are of 
 faith, 3889 : the whole subject seriatim, 3883—3896. The heart has 
 reference to whatever proceeds from the will, and hence good, 4112, 
 5887, 6578 ; the lungs, the respiration, or spirit, to the understanding, 
 5887, 9818. Heart, in the genuine sense, denotes the good of celes- 
 tial love ; in the opposite sense, evil, or the infernal love of self, 7272, 
 7542, 8135, 8288. The heart denotes the will, or the love, which 
 makes the life itself; hence, it denotes what is inmost, ill, 7542. 
 Whatever is said to enter into the heart, or come from the heart, is 
 predicated of the will, ill, md sh, 8910, briefly 9113, 9114. Heart 
 and soul, which are so often mentioned in the Word, denote the life 
 of love and the life of faith, ill, and sh, 9050, 9818 ; or the new will 
 and the new understanding, 2930, ill, by the implantation of truth, 
 forming as it were new fibres, 3470. Heart is predicated of the divine 
 good or mercy ; soul, of the divine truth with man, 9050. The re- 
 ciprocal communication between good in the will and truth in the 
 
 - -♦ 
 
314 
 
 HE A 
 
 understanding is as that of the heart and lungs, ill, 9300, briefly ill. 
 9495. The motion of the heart and the forces of the cerebellum are 
 not subject to the control of the will, but rule the voluntary forces, 
 keep them within limits, and continually restore the order and arrange- 
 ment which are disturbed by the action of the will, ill, 9683. The heart 
 denotes the will ; to speak to the heart, influx into the will, and hence 
 confidence, 6578. From the heart and soul, denotes from all the will 
 and understanding, 2930. To be in the heart, denotes what is internal 
 and proceeds from good ; to be in the mouth, what is external and 
 proceeds from truth, 3313. The heart supported with nourishment, 
 denotes the celestial state with somewhat natural adjoined to it, 2166. 
 The heart not set to a thing denotes inattention or disobedience, 7342. 
 The heart hardened and fixed denotes obstinacy predicated of evil. 
 7272, 7300, 7305, 7338, 8135. The heart failing denotes fear, 5501, 
 which precedes a change of state, 3718, 4249, 4256, 4341, 5662, 5681. 
 Ihe heart converted or turned, denotes a mutation of state, 8143. 
 rhe heart stolen away denotes a change of state as to good, or the 
 will deprived of what is dear to it, 41 12, 41 13, 4133. A clean heart, 
 denotes the will averse to evil ; a broken spirit and a broken heart, a 
 state of temptation both in the will and understanding, 9818. Anx- 
 iety IS predicated of the heart or will ; anger or vexation of the under- 
 standing, 5887, 5888. They whose hearts are elate cannot receive 
 good, 2715, ill, by worship, 9377. Pharoah in the heart of the sea, 
 denotes the evil unable to emerge from the falses of the love of self, 
 8288. The names of the sons of Israel carried upon his heart by 
 Aaron, denotes the eternal preservation of all good and truth from 
 divme love, 9900—9902. Generally, that the heart denotes the love 
 and the will, 10,156, ill, 10,336. See Love, Will, Good, Soul, 
 Respiration. When man is raised up into eternal life the province 
 of the heart is kept by celestial angels, 170 — 176. 
 HEAT [(Bstus], See Fire. 
 
 HEAVEN [coelum], I. The want of knowledge concerning heaven. 
 How very general and gross the ideas are that are usually entertained 
 
 concerning heaven and its happiness ; examples from experience, 449 
 
 458. Some suppose heaven to be on high, and that its happiness con- 
 sists in ruling what is beneath them ; but heaven is everywhere where 
 there is love and charity, thus it is not on high but within man, 450 ; 
 ill. 8153, from experience 3884. Some suppose heaven to consist in 
 the exercise of sovereign power ; but heaven is the Lord's kingdom 
 and all such are rebels against his authority, 451. Some are so gross 
 as to suppose that the mere admission into heaven, as by a door, pro- 
 cures them heavenly happiness, 453. Some suppose that it consists in 
 a life of ease and in being served by others, but all the felicity of the 
 angels is from an active life of use and the goods of charity, 454, 6410. 
 Some suppose that it consists in a lumen of glory surroundin'o- them 
 like the golden rays of the sun, but they could not long endure the 
 tedium of such a state. Abb, Some suppose that it consists in praisino- 
 and celebrating the Lord, but the Lord has no need of praise, but 
 desires the goods of charity, and gives felicity according to such goods, 
 456. Some suppose that heaven is alike for every one, but no two 
 have a heaven exactly similar, yet all their varieties are so arranged 
 as to make one ; the various joys reckoned to the number of four hun- 
 
 HE A 
 
 315 
 
 Ju 
 
 dred and seventy-eight in the first heaven, 457. Nearly all are igno- 
 rant what heaven is, and that it consists in mutual love and its satisfac- 
 tions, 537, 540, 547. 
 
 2. General form of doctrine concerning heaven in the seriatim 
 passages, 10,714 — 10,724. Love to the Lord and charity towards the 
 neighbour make heaven, as their opposites, which are the loves of self 
 and the world, make hell, 2041, 3610, 4225, 4776, 6210, 7255, 7366, 
 7369, 7490, 8232, 8678, 10,455, 10,741—10,747. Love and faith 
 constitute life, 10,714. The love of good and the faith of truth make 
 the life of heaven, as their opposites the life of hell, 10,715. The 
 divine proceeding of the Lord makes heaven, and heaven is with every 
 one according to the reception of love and faith from him ; such also 
 come into heaven after death, 10,716, 10,717. They who have heaven 
 in themselves will good to all for the sake of good and truth ; they who 
 have hell in themselves are in the will of evil, 10,718. Heaven is in 
 the internal, thus in thought and will, and therefrom in the external, 
 but it does not consist in the external without the internal, 10,719. In 
 the other life the internal is laid open, whereby it is rendered evident 
 whether heaven or hell is in it, 10,720. The love of the Lord and the 
 neighbour, and the faith thence derived, which make heaven, are both 
 from the Lord; and they have in them heavenly felicity, 10,721, 
 10,722. In the heavens there is a communion of all goods ; the peace, 
 the intelligence, the wisdom and the felicity of all are communicated to 
 every one, and of every one to all, yet in every case according to recep- 
 tion ; hence their so great happiness, 10,723. They who are in the 
 loves of self and the world do not apprehend these things, and that the 
 happiness derived from them exceeds all human understanding, 10,724. 
 
 3. Admittance into heaven. No one can be admitted into heaven 
 unless there is some innocence in him, 4797. It is dangerous for any 
 one who is not interiorly prepared to come into heaven, 537 — 539, 
 784. The evil cannot even approach heaven, or endure the presence of 
 an angel; the case of a certain adulterer, 539, 1271, 1397, 1398. The 
 infernals cannot enter heaven on account of the contrariety of spheres, 
 10,187. They who are in the life of evil, cannot even be prepared for 
 heaven by instruction and eye-witness of its state, for when man has 
 entered the other life there is nothing in the understanding but what 
 flows from the will, 2401. They who are principled in good are ad- 
 mitted into heaven, some more slowly, some more quickly, and some 
 immediately after death, 317—319, 1112. In some instances the 
 external senses and faculties of souls recently come into the world of 
 spirits are laid asleep, that they may be admitted into heaven for a 
 short season, 1 982. They who are upright, but who are ignorant of the 
 nature of heavenly happiness, are not elevated into heaven before they 
 are instructed in the knowledges of good and truth, briefly, 189, ilL 
 1802. They are first admitted into the paradisiacal heavens, which 
 exceed all human imagination, and they are instructed that heaven does 
 not consist in such things ; then they are admitted into states of interior 
 gladness ; then into the state of peace in heaven ; and at length into 
 the inmost sense of its innocence, 540, 544. Admission into heaven is 
 nothing but reception in some angelic society, which goes on to eternity; 
 what is meant, therefore, in the parable, by the door being closed, by 
 their wanting oil in their lamps, and knocking, &c., 2130. The pro- 
 
316 
 
 HE A 
 
 cess of admission into heaven appears like a progress from one society 
 to another, until they are conducted from their own freedom to one 
 which accords with their state as to mutual love, 2130, 2131. In 
 heaven there are both rich and poor ; how it is to be understood there- 
 fore that the miserable and they who have suffered persecutions shall 
 enter heaven, 2129. The state of those who come into heaven after 
 vastations described, 2699. That evils and falses are removed from 
 them, 9330. That the being rejected from heaven and cast into hell, 
 in consequence of not having on a wedding garment, denotes the state 
 of the deceitful and hypocritical, 2132 ; see below, 9961. 
 
 4. The happiness and peace of heaven. There are not only distinct 
 degrees of happiness in heaven, but they are such that the inmost hap- 
 piness of one degree is scarcely equal to the most outward of another, 
 543. The softness and sweetness of heavenly happiness, and the 
 ineffable variety with which it is perceived exceeds all description; 
 from experience, 545, 546. In heaven there is a most exquisite percep- 
 tion and communication of all thought and affection, thus the happiness 
 of each is imparted to all, and of all to each, 549, 10,723. The happi- 
 ness of heaven increases according to the increase of numbers, because 
 the unanimity thus becomes stronger, 2130. The happiness of heaven 
 consists in doing good without a thought of recompense, and it vanishes 
 as soon as the idea of reward enters, ill. 6391, sh, 6392. Heavenly 
 happiness is derived from heavenly loves, and flows from the interiors 
 towards the body ; how rarely it is perceived in the body in consequence 
 of other delights obstructing, 6408. All gladness and happiuess in 
 heaven, even to the least particular, flows in from the Lord, from ex- 
 perience, 551, 552; and seriatim, 449—459, 537—546, 547—553. 
 Peace in heaven is from the divine inmostly affecting all good and truth 
 in those that dwell there with blessedness, thus its effects commence 
 from the inmost and first substances in a manner which is incompre- 
 hensible to man, 92, 3780, 5662, 8455, 8665. Peace in heaven is 
 like the spring-time or day-dawn on earth, which does not affect by 
 sensible varieties but by a universal sweetness flowing into all percep- 
 tion, and imbuing every object, 5662. It is impossible to describe the 
 peace of heaven by any comparison with the contentment, tranquillity, 
 and gladness experienced in this world, for it exceeds all sense, 8456. 
 The state of heaven is compared to a marriage, because conjugial 
 love is heaven itself with man, and is the fundamental of all loves 
 ill, 9961. ' 
 
 5. The distinction of heaven into kingdoms and societies. The 
 whole heaven is distinguished into two kingdoms called celestial and 
 spiritual, 3887, 4138. The celestial kingdom is formed by the superior 
 heavens; the spiritual by the inferior, 10,068. The inferior heavens 
 are bom from the superior like sons from a father, 10,068, and cita- 
 tions. The two kingdoms are conjoined together by angelic societies, 
 called celestial-spiritual, 6435, from experience, 4047. The spirituai 
 kingdom is preserved in order by the celestial, by the medium of which 
 it receives influx from the Lord, 3969, 6366. There are three distinct 
 heavens ; the inmost or third, which is the habitation of angels ; the 
 middle or second, which is the abode of angelic spirits ; and the ultimate 
 or first, which is the abode of good spirits, 459, 684, 9594, 9741, 
 10,270. Each of the three heavens is distinguished as celestial and 
 
 HE A 
 
 317 
 
 spiritual, 459; or internal and external, 9741. The external of each 
 heaven is as a court introducing to its internal, and the ultimate heaven 
 is as the court of the middle and inmost, ill. 9741. The ultimate 
 heaven is distinguished into many heavens, 4528. The three heavens 
 and their angels are subordinate to one another, but it is not a subordi- 
 nation of empire, for it is not felt or known except when they reflect 
 upon it, 1752, 1802. The three heavens are according to the three 
 senses of the Word, and the three orders of good, celestial, spiritual, 
 and natural, 4279, 4286, 4939, 9933, 9992, 10,005, 10,017, 10,270. 
 They are opened in man according to the life of good ; the first by a 
 life according to the truths of faith from the Word ; the second, by a 
 life according to the goods of charity ; and the third, by the good of 
 niutual love and love to the Lord, 9594. There are infinite varieties 
 in heaven according to the varieties of which these goods are suscep- 
 tible, and their qualification by truths, 684, 699, 960, 3744, 4005, 
 5598, 7236, 7833, 7836, 9002. It is by its particular good that every 
 society in heaven and every angel in a society is distinguished from all 
 others, 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 
 7836. It is by the reception of the good of love from the Lord, 
 whereby the Lord leads them as one man or angel, that the whole 
 heaven, which consists of myriads of societies of angels, is made one, 
 ill. 9613, 457, 3986. It is by their first forms, in a heaven proximate 
 to the Lord, and above the inmost angelic heaven, that the whole 
 human race is conjoined with the Lord, and kept most present with 
 him, 1 999. One heaven also serves for the reception of another, and 
 the last receptacle is man, with whom divine order is in ultimates and 
 through whom it passes into the world, 4618, compare 3739. 
 
 6. Good and truth in heaven. The angels of heaven acknowledge 
 all good to be from the Lord, and heaven is formed by good flowing in 
 from him, not by anything of their own, 9338, 10,125, 10,151, 10,157; 
 compare 1802, 3951, 84/8. All good that is good, all truth that is 
 truth, and hence, all peace, love, charity, and faith are from the Lord, 
 and he who does not perceive that it is so cannot be in heaven, 1614, 
 2016, 2751, 2882, 2883, 2891, 2892, 2904. The arrangement of 
 goods and truths and the arrangement of heaven are the same, for they 
 correspond together; thus a regenerate man is a little heaven, and 
 heaven is a grand man, 1900, 1928, 3584, 3612, 4154, 4302, 5704, 
 5709, 8370, 9473, 9670, 9673, 9680, 9682, 9683, 9741, 9812. 9873, 
 9891, 10,270. The heavenly form transcends all intelligence, but 
 divine good proceeding from the Lord creates it, and all affections of 
 good and thoughts of truth flow according to it, 9877, 9931. All 
 things impressed on the memory with the good, and especially on the 
 interior memory, are in the heavenly form, not only the goods and 
 truths of faith, but scientifics, 9931. Truths with a regenerate man 
 are disposed into series according to the arrangement of angelic societies, 
 ill, 10,303. Goods and truths are so real that a spirit is nothing but 
 the goods and truths that a man had acquired in the world, and yet it 
 appears in human form, ill, 10,298. It is good that forms the faces 
 of the angels, and their indefinite varieties are derived from the truths 
 in which goods form themselves, ill, 7236. It is goodness and charity 
 itself which is efiigied in their faces, and their fairness exceeds all 
 human imagination, 553, compare 3080, 3388. All the beatitude and 
 
318 
 
 HE A 
 
 n 
 
 felicity that man can enjoy in heaven is from good in truth, not from 
 truth only, 2434. Truth itself with the angels, thus, all their wisdom 
 and intelligence are from mutual love and the love of the Lord, for 
 hereby they are in the very principles and springs of all things, thus 
 in ends and causes, 2572. It is according to good, or the genius of the 
 inhabitants for good, that the heavens are arranged and distinguished, 
 and this arrangement extends to the most minute differences, 7833, ill, 
 7836. The arrangement of the heavens is effected by divine good, 
 5704. Divine good itself is far above heaven, its proceeding in heaven 
 is called celestial divine good, 8758; see below, 9810, 9995. Divine 
 truth from the Lord makes heaven, 9408; but divine good is contained in 
 divine truth, 8309; see below 9995. The celestial kingdom of heaven 
 is where divine good from which divine truth proceeds is principal ; 
 the spiritual kingdom, where divine truth which contains divine good 
 is principal, ilL and sh,, 5313; ilL and «/^., 5922. The good of the 
 celestial kingdom is the good of love to the Lord ; that of the spiritual 
 kingdom, the good of charity to the neighbour, 3691, 3969, 6435, 
 9468, 9680, 9780. The two goods that are in the inmost heaven are 
 the good of love to the Lord and the good of mutual love ; those of the 
 middle heaven are the good of charity towards the neighbour and the 
 good of faith, 9468, 9680, 9683, 9780. Internal goods succeed and 
 follow each other in order through the internal and external of the 
 inmost heaven, and through the internal and external of the middle 
 heaven ; inmost of all is the divine good proceeding from the Lord's 
 divine human, which is in the good of love or innocence, ill, 9473, 
 9741 ; ill. by the stones of the breastplate, 9873. The Lord is present 
 in heaven by influx, and they are its nearest recipients who are in the 
 good of love, more remotely, they who are in the good of charity, and 
 more remotely still, they who are in the good of faith or good of life, 
 9682. Divine truth proceeding from the Lord and received in the 
 voluntary part is called celestial good, received in the intellectual part 
 spiritual good, 9810, 9811; ill, 9995. The angels of the celestial 
 kingdom are they who receive the divine proceeding in the voluntary 
 part ; the angels of the spiritual kingdom, they who receive it in the 
 intellectual part, 5113, 6367, 8521, 8910, 9811, 9995, 10,124. Celes- 
 tial divine good, which makes the third or inmost heaven, is the good 
 of love to the Lord ; spiritual divine good, which makes the second or 
 middle heaven, is the good of charity towards the neighbour; and 
 natural divine good, which makes the first or ultimate heaven, is the 
 good of faith and obedience, ill. 9812, 10,005, 10,017, 10,270; vari- 
 ously ill, 4279, 4286, 4938, 4939, 9992, 10,068. All truths and 
 goods that are in heaven are from divine truth proceeding from the 
 divine good of the Lord, thus, divine truth received by the angels of the 
 celestial kingdom is called celestial good, and received by the angels of 
 the spiritual kingdom, spiritual good, ill. 9995. The divine proceeding 
 is called truth, because it appears as light to the angels, but the heat 
 is within the light, which makes it good, 9995. The varieties of the 
 states of good and truth in heaven are as the varieties of the states of 
 heat and light in the world ; for heat in heaven is the good of love from 
 the Lord, and light in heaven is the truth of faith from the Lord, 
 10,200. The infinite variety of heaven consists in the variety of good, 
 and good is formed thus variously by truth, 3744, 4005, 7236, 7833, 
 
 HE A 
 
 319 
 
 /836, 9002. The divine good of the Lord is one only good, but it is 
 distinguished into celestial and spiritual from reception, comparatively 
 as heat and light from the sun are varied by the different regions of 
 the earth, &c., 10,261. Influx from the Lord's divine human into the 
 good of the inmost heaven is received immediately ; into the good of 
 the middle heaven it is both immediate and by the mediation of celestial 
 good ; and into the good of the ultimate heaven it is both immediate 
 and mediate, 10,270. See Influx. The only good that reigns univer- 
 sally m heaven is the good of the Lord's merit and justice, thus the 
 divine human, briefly sh., 9486, briefly 9635, ill. and sh., 9715, com- 
 pare 9310. All in heaven are conjoined according to the affinities of 
 goods and truths, for such is the extension of all things of love and 
 taith that the superior heavens are united thereby to the inferior and 
 man with heaven, ill. 9961 . The extension of heaven is to the limit of 
 every one s good, 8794. The Lord is in every man as in his heaven 
 when he is m good with him, for good is the heaven of man, and it is 
 by good that he is associated with the angels of heaven, 8269. 
 
 7. Heaven and the human form. The internal man is called heaven, 
 the external earth, 82, 1733. Man is called heaven in the Word, 
 because he becomes a little heaven by regeneration, 1900. Heaven is 
 not in any situation on high, but within man, in whatsoever place he is, 
 from experience, 3884, ill, 8153. Heaven being within man, it is 
 possible for him, when it pleases the Lord, to come into heaven without 
 being separated from the body, 3884. He who receives heaven in 
 himself while he lives in the world, comes into heaven after death, 
 10,717. The man of the church is a heaven in the least form, for his 
 mteriors are disposed according to the image of heaven in the greatest, 
 and hence to its reception, 911, 978, 1900, 1928, 3624—3631, 3634, 
 
 o^Qo ^u^' ^^^^' ^^''^' ^^^^' ^^2^' ^^25, 6013, 6057, 9279, 9594, 
 no ^* Heaven is as one man before the Lord, and also the church, ill. 
 92/6, and citations. The internal of man from his creation is formed 
 to the image of heaven, and the external to the image of the world, 
 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10,156; 10,472. The 
 Lord alone is a man, and those only are men who receive the divine 
 from him, and so far as they receive it, 1894, 8547. The angels are 
 human forms because they are forms of love and charity, or recipients 
 of divine order from the Lord, and their forms are beautiful and perfect 
 according to the degree of reception, 322, 553, 1880, 1881, 3633, 
 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10,177, 
 10,594. The form, of heaven is from the angels, 553. The whole 
 heaven corresponds to the divine human of the Lord, and from this 
 correspondence it appears in form like a man when viewed in one com- 
 plex; hence heaven is called the Grand Man, 1276, 2996, 2997, 3624 
 --3649, 3741—3750, 4218—4228, 4625. In virtue of this form, all 
 the members of the human body are in correspondence with heaven or 
 the Grand Man, from experience, 2996—2998, 3021, 3624—3649, 
 3741—3750, 3883—3896, 4039—4055, 4218—4228, 4318—4331, 
 4403—4421, 4523—4533, 4622—4633, 4652—4660, 4791—4805, 
 4931—4953, 5050—5061, 5171—5189, 5377—5396, 5552—5573, 
 ^711 — 5727, 10,030. The heart and its system corresponds to the 
 celestial kingdom of heaven ; the lungs and its system to the spiritual 
 kingdom, hence in heaven there is also a universal pulse, like that of 
 
320 
 
 HE A 
 
 HE A 
 
 321 
 
 the heart, and a respiration like that of the lungs, hut interior, 3635, 
 3884—3887, 9270, 9670. See Heart. The angels of the inmost 
 heaven correspond to the province of the heart and the cerehellum, 
 those of the middle heaven to the province of the lungs and the cere- 
 brum, and those which unite them to the cardiacal plexus and the medulla 
 oblongata, 9670. The celestial kingdom corresponds to the voluntary 
 faculty of man as receptive of good ; the spiritual kingdom to the intel- 
 lectual faculty as receptive of truth, 983r). The three heavens into 
 which these kingdoms are discriminated correspond to as many degrees 
 of life in man, and hence they are opened in him after death according 
 to his life, 3717, 9.")9 I. The head corresponds to the highest of the 
 three heavens, the body to the middle and the feet to the lowest, 4938, 
 10,005. The brain is formed in correspondence with the fluxion of 
 heaven, and its interior form ; hence man is the only medium by which 
 there is ascent from the world into the heavens, and descent from the 
 heavens into the world, 4040 — 4042, compare 3884. The affections 
 and thoughts of man, when he is in order, flow according to the stupen- 
 dous form of heaven, 9877, 9931. Heaven, properly so called, is the 
 divine proceeding formed in its recipients, and constituting the common 
 form thereof, which is that of a man, 7268, compare 4724, 9144, 
 10,196. See Man. 
 
 8. The Lord in heaven. In the whole heaven, they acknowledge 
 no other father than the Lord in whom is the Divine Trinity, 14, 15, 
 1729, 2004, 3038, 5256, 9303. This trinity consists in the divine 
 itself which is called Father, the divine human which is called Son, and 
 the divine proceeding which is called the Holy Spirit, 2149, 2156, 
 2288, 2321, 2329, 2447, 3704, 6993, 7182, 9303, 10,738, 10,822, 
 10,823. It is the divine human by which the divine flows-in into 
 heaven and makes heaven, 3038, ill. 7211, compare 2288, 2329. 
 Whatever is received from the Lord is divine, and the divine of the 
 Lord makes heaven, 10,716, 10,721. The universal heaven has refer- 
 ence to the Lord, and hereby derives all its order and union and felicity, 
 551. The Lord is the common centre of heaven, and all the angels 
 are in aspect with him, and thus in his presence, 3633, ill. 9489, 9828, 
 9864, 10,130, 10,146, 10,189, 10,420, 10,702. All who are out of 
 heaven turn their faces away from the Lord, 9864, 10,130. It is not 
 the angels who turn their faces to the Lord, but the Lord who turns 
 them to him, 10,189. It is not the Lord who is absent from the evil, 
 but the evil are absent from the Lord, ill. 10,146. It is not the good 
 that are present with the Lord, but the Lord who is present with them 
 because they receive him, 9415. The presence and conjunction of the 
 Lord with the angels is according to the reception of his holy pro- 
 ceeding, or the good of love and charity from him, 681, 904, 2658, 
 2886—2889, 3001, 3741—3743, 4198, 4206, 4211, 4320, 4525, 6832, 
 7042, 7211, 8819, 9128, 9680, 9682, 9683, 10,106. There is no con- 
 junction with the divine itself in heaven, but only with the divine 
 human, 4211, 4724. There is no other heaven but that of the Lord, 
 and though evil spirits seek another they do not find it, 458, 2751, 
 7086. The Lord is the all in heaven and the life of heaven, 721 1. All 
 power in heaven and in earth is the Lord's, for as he governs heaven, 
 he governs all things that depend therefrom, 1607, 2026, 4523, 4524, 
 10,089, 10,827. The angels of heaven acknowledge all good to be 
 
 \ 
 
 from the Lord, and that he dwells in his own with them and not in their 
 proprium, 9338, 10,12.5, 10,151, 10,157, compare 3951. When angels 
 are mentioned in the Word, the Lord or somewhat divine is understood, 
 and from the reception of the divine proceeding they are called gods, 
 1925, 2821, 3039, 4085, 4295, 4402, 7268, 7873, 8192, 8301, 10,528. 
 All who are in heaven, and thus with the Lord are also said to be in 
 the Lord, 3637, 3638 ; observe in particular 2520. The Lord is the 
 sun of heaven and appears as a sun, 1053, 3636, 3638, 3641, 4060, 
 5097, 8644. The divine good, proceeding from the Lord as a sun, 
 surrounds all heaven, every society in heaven, and every particular 
 angel, 9490 and following numbers, compare 9534. See Sphere. 
 The Lord ap[)ears as a sun to those who are in his celestial kingdom or 
 in love to him, and as a moon to those who are in his spiritual kingdom 
 or charity to the neighbour, 1053, 1521, 1529, 1531, 1837, 1861, 
 3636, 4696, 7083, 7173, 7270, 8812, 9684, 10,130, 10,809. He ap- 
 pears as a sun at a middle altitude before the right eye, and as a moon 
 before the left eye, 1531, 4321, 7078, 9684. Where he appears as a 
 suu is the east of heaven, where he appears as a moon, the south, 9684. 
 The divine plenum or proceeding in heaven is not the divine itself of 
 the Lord, for that is far above heaven, 7270, 8760. The love first 
 proceeding from the fire of the Lord's love does not enter heaven, but 
 appears like a radiant belt around the sun, 7270. The angels are 
 veiled as with a thin cloud, lest the influx of the ardent love of the 
 Lord should injure them, 6849. The influx from the Lord proceeds 
 immediately to each heaven, and also mediately by one heaven into 
 another, 9682, 9683. The divine proceeding in the spiritual kingdom 
 is like the divine in the celestial, but it is unlike as to reception, 10,068. 
 The Lord appears to every one, whether in heaven or out of heaven, 
 according to their own quality, 1861, 4198, ill, 4206. The Lord as 
 to the divine itself which is called the father, and as to the divine 
 human which is called the son, is divine love or good, but the Lord as 
 heaven which is below the Lord as a sun, is divine truth, 10,196. The 
 divine truth proceeding from the Lord in heaven is Man ; hence heaven 
 is a Grand Man, and this from influx and correspondence, 9144 and 
 citations, compare 4724. The sun of heaven, like the sun of the world, 
 is immoveable and makes no change of state by any circumgyration of 
 its own ; all its apparent mutations are from the states of the angels, 
 8812, compare 2242. See Lord. A glorification of the Lord heard 
 in heaven, 2133. 
 
 9. Conjunction of heaven with the world, ^c. All things that are 
 in the world and its three kingdoms correspond to the celestial things 
 that are in hearen, or the things of the natural world to the things of 
 the spiritual, 1632, 1881, 2758, 2896, 2987—3003, 3213—3227, 
 3349, 3483, 3624—3649, 4044, 4053, 4366, 4939, 5116, 5377, 9280, 
 and citations of seriatim passages. Everything in nature and the world 
 is produced by the influx and presence of the things of the heavenly 
 world, 1632, 1881, 3349, 3483, 4044. Such influx illustrated, 3219, 
 5119, 5259, 5427, 5428, 5477, 6322, 91 10, 91 1 1. By the correspon- 
 dence between them, the natural world is conjoined with the spiritual, 
 5377, 8615. In virtue of this correspondence all nature is a theatre 
 representative of the Lord's kingdom, 2758, 3000, 3483, 4939, 9280. 
 Tlie universal principles to which all things in heaven and the world that 
 
 \ 
 
 \ 
 
 
322 
 
 HE A 
 
 HE A 
 
 323 
 
 'II 
 
 are united by correspondence have reference, are good and truth, 2451, 
 3166; i7/. 3704, 4390, 4409, 5232, 7256, 10,122, 10,555. The Word 
 is written by mere correspondences, and hence all its contents to the most 
 minute signify things heavenly and spiritual, 1401—1405, 1408, 1409, 
 1540, 1619, 1659, 1709, 1783, 2567, 2763, 2894—2900, 3349 and cita- 
 tions, 3472—3485, 4116, 8615, 9086, 10,687. In virtue of the corre- 
 spondences by which it is written, the Word is accommodated both to 
 angels and men, 1767—1776, 1887, 2157, 2275, 2333, 2395, 2540, 
 2541, 2545, 7381, 8862, 10,322. Hence the Word is the means of con- 
 junction between heaven and the human race, 8615, 9408, and citations ; 
 10,131, 10,687, compare 5427, 5428, 5477. Heaven and man are 
 conjoined by the good of love and charity prevailing with those who 
 receive the Word, 9276, 9817. The conjunction is effected by the 
 medium of the internal sense as a whole and by its least particulars, 
 10,375, 10,632—10,634. Angelic minds are thus conjoined to human 
 minds in so strict a bond that they act as one, 9216. Unless heaven 
 were thus conjoined with the world, the human race would perish, for 
 heaven would recede from them, 10,452, 10,632—10,634. The pre- 
 dictions that heaven shall perish or pass away at the last day, and that 
 there shall be a new heaven and a new earth, have reference to the 
 Lord's kingdom and its renewal, 1733, 1850, 2117, 2118. 
 
 Man was so created that he might be in heaven with the angels 
 and the angels with him, at the same time that he is in the world 
 amongst men, 1880. The men of the most ancient church had com- 
 munication with heaven, but when man became corporeal heaven was 
 closed to him, 784, 1880. Angels and spirits are still present with 
 man as the means of his connection with heaven and the world of spirits, 
 and no one could live unless he were so connected, 687, 697, 2796, 
 2886, 2887, 5846—5865, 5976—5993. The connection of angels and 
 spirits with man is manifest to him when he comes into the other life, 
 for the societies with which he had lived in conjunction are then shewn 
 to him, 687. Such is the conjunction of heaven with man that the 
 whole of his life flows in by heaven from the Lord, ill, 9276 and 
 citations. It is the light of the sun of heaven that illuminates the 
 understanding of man and makes him rational, 3138, 3167, 4408, 
 6608, 8707, 9399, 10,569. It is heat from the sun of heaven which 
 is the vital heat of man, proceeding from his interiors, 2146, 5215, 
 6314, 7324. 
 
 10. Appearances, ^c, in heaven. All light in heaven is from the 
 Lord as a sun, and is his proceeding divine truth, 1053, 1521, 3195, 
 3323, 3341, 3636, 3643, 4415, 5400, 8644, 9399, 9548, 9684, 10,809. 
 The state of light in heaven is according to the intelligence and wisdom 
 of the angels, 1524, 1529, 1530, 3339. The differences of light in 
 heaven are as manifold as the angelic societies, for the varieties of good 
 and truth, thus of wisdom and intelligence, in heaven are perpetual, 
 4414, supported by 684, 690, 3241, 3744, 3745, 5598, 7236, 7833, 
 7836. All heat in heaven is from the Lord as a sun, and it manifests 
 itself to the internal man by spiritual loves and affections, 3338, 3636, 
 3643, 5215, 6314. The changes of state as to illustration and percep- 
 tion in heaven are comparatively like the times of day in the world, 
 5672, 5962, 6310, 8426, 9213, 10,605. There is no state corre- 
 sponding to night in heaven, but only like the morning twilight, which 
 
 is from the proprium of the angels, 6110. In heaven one state is never 
 altogether like another, and hence the perfection of the angels, 10,200, 
 which increases to eternity, 4803, 6648, In heaven the idea of eternity 
 has nothing in common with the idea of time, for the angels think 
 without any idea of time and space, 3404 ; illustrations and reasons, 
 1274, 1382, 3356, 4882, 4901, 6110, 7218, 7381. Place and space in 
 heaven are appearances according to the interior states of the angels, or 
 the affinities of thought and affection, 5605, 9440, 10,146. All things 
 which appear with the angels are representatives, and heaven is full of 
 them, 1521, 1532—1534, 1619, 1971,3213—3226,3475,3485, 9481, 
 9576, 9577. The ultimate heaven is in the representatives of the 
 Word, 4442. Representatives from the superior heavens appear in the 
 ultimate heaven, hence there is a heaven there corresponding to the 
 chamber of the eye, &c., 4528. Representatives in heaven are more 
 beautiful in proportion as they are more interior, 3475. Representa- 
 tives or appearances in heaven are more real and living than similar things 
 in the world, 3485. The beautiful colours which appear in heaven are 
 the variations or modifications of its light ; thus they are appearances 
 of truth from good, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742, 
 4922, 9466. The garments in which angels and spirits appear clothed 
 are according to truths with them, thus according to their intelligence, 
 165, 297, 5248, 5954, 9212, 9216, 9814, 9952, 10,536: but in the 
 inmost heaven, where they are innocences, they appear naked, 154, 
 165, 297, 2736, 3887, 8375, 9814, 9960. In heaven there, are cities, 
 palaces, and houses in which the angels dwell in more or less magni- 
 ficence, according to the correspondence of their state, 1116, 1626— 
 1631, 4622. In heaven there appear mountains, hills, rocks, vales, 
 and lands, in all respects Hke similar things in the world, 10,438, 
 10,608. Upon the mountains dwell the angels who are in the good of 
 love, upon the hills those who are in the good of charity, and upon the 
 rocks they who are in the good of faith, 10,438, 10,608. The form of 
 heaven is so stupendous as to exceed all human intelligence, but the 
 fluxion of the human brain, its thoughts and affections, are in the same 
 order, 4040—4043, 6607, 9877. Extension and gravity do not exist 
 in heaven, but only their appearances, originating from states of good 
 and truth in the superior heavens, 5658. There is an extension of the 
 all of love and the all of faith from society to society in heaven, also 
 from one heaven into another, and from heaven to man, 9961. All 
 the societies of heaven constantly preserve their situation, and their 
 situation is determined by their differences of love and faith, 1274, 
 3638, 3639. All in heaven turn themselves to their loves, and the 
 quarters there begin and are determined from the face, 10,130, 10,189, 
 10,420, 10,702. The eastern quarter is in front, forward from the sun ; 
 the south to the right hand, the north to the left, and the west behind, 
 and this in whatever direction the angels turn themselves, 10,189. All 
 consociation and presence of one with another in heaven is according to 
 similarity of loves, and all absence according to dissimilitudes, 10,L 0. 
 The states of their life in heaven are communicated and transferred 
 into others by the sight and also by the touch of the hand, 10,130. 
 All such communications and also their reception or rejection is accord- 
 ing to the loves of those who communicate and of those who receive, 
 10,130. The communication of thought and desire when it is willed 
 
 Y 2 
 
 / 
 
 W H ■ ■ ^n t ■ - »( K » L ^1 
 
■99pif^e 
 
 324 
 
 HEB 
 
 HEB 
 
 325 
 
 that another should do anything, is in place of command in heaven, for 
 all desire of government in heaven is from the love of serving, 5/32. 
 Subordination in heaven is according to intelligence and wisdom, for the 
 love of good makes every one defer to those who are more in the wisdom 
 of good and intelligence of truth than themselves, 7773. All power in 
 heaven is the power of truth derived from good received from the Lord, 
 and such is its potency that one angel prevails against thousands of 
 infernal spirits, 10,182, 10,019 and citations. Evil spirits cannot 
 remain in consort with angels, for they cannot respire with them, 3894. 
 The respiration of the angels is various according to their various states 
 of love, 1119, 3833—3895. The respiration of the angels is like the 
 respiration of man, but interior, 3884, 3885, 3891, 3893. See Heart, 
 Respiration, Speech. The heavens in the other world, when mani- 
 fested according to the state of intelligence and wisdom with the angels, 
 appear like the starry heavens in this world ; hence the heaven of angels 
 is meant by heaven in the Word, ill. and sh. 9408. The ancients had 
 no other idea of the visible heaven than as the habitation of angels, 
 9408. There is a fluxion or gyration of all the societies of heaven 
 according to its interior form, which exceeds all human understanding ; 
 and that it is imperceptible, like that of the earth about its axis, 4041. 
 How immense heaven is, 1610, 1810; and that the inhabitants of 
 myriads of earths could not fill it to eternity, 10,784. 
 
 HEAVY, TO MAKE \ingravare]. See Hard. 
 
 HEAVY, TO MAKE THE HEART [oggravare cor]^ denotes obsti- 
 nacy arising from what is false ; to harden the heart, obstinacy from 
 what is evil, 7615, 7616. See Hard. 
 
 HEAVY, HEAVINESS [grave, gravedo]. Evil of its own nature is 
 heavy and gravitates to hell ; and falses are heavy from the evil within 
 them, 8279, 8298. Heaviness and pains of the body are occasioned 
 by influx from the hells, ilL from experience, 5714, 5715, 5723, 5177. 
 The hand of Moses heavy, denotes the power of looking upwards to 
 the Lord deficient, or a faith tending downwards, 8608, compare 10,330. 
 Heavy (or slow) of speech, &c., predicated of Moses, denotes a state 
 incapable of immediate influx, 6985. Heavy (or rich) in cattle, and 
 in silver and gold, denotes the abundance of goods and truths, 1549 — 
 1551. A heavy (or grievous) famine, signifies their deficiency even to 
 desolation. 5281, 5576, 6110. Generally, weight and measure, or 
 gravity and extension, in a good sense, denote the state as to good and 
 truth, ill. 5658. A woman heavy with child, denotes the state in 
 which the formation of good from truth is proceeding, ill, 9042, 1944, 
 4904. 
 
 HEBREW TONGUE. See Language. 
 
 HEBREWS [Hebrcei]. On the decline of the Noatic or first an- 
 cient church, a new church, or kind of external worship, was established 
 in Syria by Eber, 1238, 1241, 4680. This system was permitted to 
 be established because the ancient church had declined to idolatry, and 
 with some to magic, 1241, 4680. It consisted in external worship in 
 groves and high places, a priesthood, sacrifices, &c., 1241, 4680. It 
 is called the second ancient church, and the third which succeeded it 
 was the beginning of the Jewish church, 1241, 1285, 1343, 5136, 
 6738. All who adopted the worship instituted by Eber are called 
 Hebrews, 1343, 4517, as well as the families descended from Eber, 
 
 ir 
 
 1246. The Hebrews were distinguished from all other nations, who 
 had forgotten the name of Jehovah in consequence of the prevalence 
 of idolatry, by acknowledging it as the name of their God, sh. 1343. 
 The acknowledgment of Jehovah and the institution of sacrifices con- 
 stituted the two essentials of their worship, 1343. The ancient He- 
 brew church, as well as the first ancient church and the most ancient, 
 was a long time in the land of Canaan, and hence the inhabitants of 
 Canaan in general were called Hebrews, 4516, 4517. For the same 
 reason, the land or earth of the Hebrews denotes the church, and 
 Hebrews those who belong to the church, 5136, 5236, 6738, 7099. 
 In the time of Jacob, the Hebrew church had become idolatrous, but 
 it still remained in its integrity with some, who are signified by the 
 Canaanite and the Perizzite, 4517. The first ancient church, instituted 
 after the flood, was a representative church, but it was desolated by 
 declining to faith alone, and in Egypt, Babylon, and elsewhere, its 
 representatives were turned into magic ; the Hebrew church was then 
 begun in Syria and Mesopotamia, and also among some nations in the 
 land of Canaan, 4680, 6738. The Hebrew church differed froni the 
 former representative church in regarding sacrifices as the essential of 
 worship ; and though they acknowledged charity, it was not in heart, 
 4680. When the Hebrew church had become idolatrous, the external 
 worship of the ancient church was restored with the posterity of Jacob, 
 but without its internal, for they were altogether opposed to charity, 
 4680. The representatives thus instituted were not exactly the same 
 as those of the ancient church, but for the most part like those of the 
 Hebrew church, in which burnt-offerings and sacrifices originated, 
 4874. The internal of the church could not be conjoined with these 
 representatives of the Hebrew church in the same manner as with 
 the representatives of the former, 4874. On account of its com- 
 paratively external character, the epithet Hebrew is applied when ser- 
 vitude in any way is predicated ; hence, Abram is called the Hebrew 
 where he represents the rational man serving the internal, 1 702, sh. 
 1703, 1741, ill. 8974. Joseph also is called a Hebrew man by the 
 wife of Potiphar, because those who are in good and truth, natural 
 not spiritual, regard the latter as a servant, 5013. The Egyptians 
 abominated the Hebrews and treated them as servants, because the 
 latter represented those who were of the church, and thus in genuine 
 order; the Egyptians, those who were in the inverse or opposite order, 
 5013, particularly 5701, 5702. Joseph called a Hebrew boy by the 
 butler of Pharoah, denotes one who is born anew in the church, 5236. 
 Hebrew women performing the office of midwives, denotes the natural 
 mind with those belonging to the church, receptive of the goods and 
 truths which are excluded or produced from the internal, 6673, 6675, 
 6678, 6683, 6687, compare 4588. A Hebrew servant denotes those 
 who are in truths of doctrine and not in the corresponding good, ill. 
 8974. They are Hebrew servants who learn the truths of the church 
 from no delight, but only because they expect salvation by them, they 
 also correspond to those who are only in the entrance of heaven or skin 
 
 of the Grand Man, 8977. . xt i 
 
 HEBRON [Chebron]. The oak-groves of Mamre m Hebron sig- 
 nify the state of perception when knowledges are implanted, ill. 1616. 
 This state being more interior than perception from mere scientifics, 
 
326 
 
 HEI 
 
 HEL 
 
 327 
 
 p 
 
 K 
 
 II 
 
 signified by the oak-grove of Moreh, the word occurs in the plural, 
 1616. The oak-groves of Mamre, the Amorite, denote the state of 
 perception of the rational man ; his being called the brother of Eschkol 
 and Aner, denotes the state of the external as to what is rational, or 
 good and truth therein, 1705, 1/52, 1754. See Aner, Sodom. The 
 oak-groves of Mamre denote the perception from the first formation 
 of rational things out of scientifics, and therefore inferior, though 
 higher than perception from mere scientifics, 2144, 2145. Hebron, 
 where they were situated, denotes the church ; called Hebron as to 
 good, and Kiriath-Arba, as to truth, 2909, 2981, 4613, 4715. 
 Kiriath-Arba or Hebron, represented the church before it was re- 
 presented by Jerusalem; it was inhabited by the Anakim, whose 
 destruction by Joshua represented its consummation, sh, 2909. It 
 then represented a new church until David removed from it and went 
 to Jerusalem, 2901, 2981, but especially 2909. Mamre in Hebron 
 denotes the quantity and quality of the state to which it is adjoined, 
 2970, 4613, 6456. Hebron, inasmuch as it represents the good of 
 the church, represents also the divine good of the Lord's divine natural, 
 4614. Abram's dwelling in Hebron represents the Lord's coming to 
 a state of more interior perception in consequence of the presence of 
 this good, 1616, 1704, 2144, 2145. The death of Sarah in Kiriath- 
 Arba, which is Hebron, denotes a state of night as to the truths of 
 faith, 2908, 2909; her burial in the cave of Machpelah, which is 
 before Mamre in Hebron, the resuscitation of truth or regeneration, 
 thus the rise of a new church, 2901, 2902, 2910, and sequel. See 
 Machpelah. The Hittites, with whom Abraham bargained for her 
 burial-place, denote the Gentiles with whom the new church is raised 
 up, 2913, 2928, 2940, 2975, 2986, 3470, 3620. See Heth. 
 
 HEEL [calcaneum]. See Foot. 
 
 HEIFER [juvenca]. Oxen and bullocks signify natural goods; 
 cows and heifers, natural truths, 5198. In the opposite sense, kine 
 denote falses in the natural, 5202. See Calf, Ox, Herd. 
 
 HEIGHTS, or high PLACES [exceUa]. The custom of sacri- 
 ficing upon heights, or high places, took its rise from the worship of 
 the most ancient church, 796. High places signify worship, 2466 ; 
 and worship on high places was holy so long as the church retained its 
 simplicity, 2722. See Grove, High, Mountain. 
 
 HEIK [kisres]. They are heirs of the Lord's kingdom who be- 
 come regenerate, and thus receive life from the Lord, 1799. It is the 
 opening of the internal man that constitutes heirship ; they who are 
 only external therefore are not heirs, 1802. Man first becomes an 
 heir when he comes into the affection of good, or mutual love, for this 
 is the vital principle itself, which he receives from the essence of the 
 Lord as from his father, 1802. To inherit, when predicated of the 
 Lord, is to have the life of the Father ; when predicated of man, to 
 receive life from the Lord, 2658. Inheritance is predicated both of 
 good and of truth, but with a difference in the expression which may 
 be translated *to possess hereditarily' and *to inherit,* 2658. To in- 
 herit and to receive or possess hereditarily is to have the life of the 
 Lord, thus, heaven, 2658, 2851, 3672, 7212, 9338. To inherit the 
 gate of one's haters or enemies, is predicated of charity and faith suc- 
 ceeding in the place of what is evil and false, 2851, 3187. See Gate. 
 
 1 
 
 I 
 
 r 
 
 i\ 
 
 To inherit the land of thy pilgrimage is predicated of the life of in- 
 struction in charity and faith, 3672. To receive the inheritance of 
 heaven denotes the life of the Lord, or good from him, 7212, 9338. 
 The inheritance of ages denotes eternal life in heaven, 10,447. The 
 inheritance of Jehovah denotes the reception of the life of heaven by 
 good from the Lord, thus the church, 10,630. Aaron and the Levites 
 had no inheritance assigned them with the rest of the people of Israel, 
 because the people represented heaven and the church, and the priest- 
 hood the good of love and faith, thus the Lord with them ; and the 
 Lord is with his people but does not rank among them, 9809, compare 
 6148. No longer any portion and inheritance for us in the house of 
 our father, denotes that there is no longer any conjunction of the 
 things predicated, 4097. As to hereditary evil, see Evil. 
 
 HELL [infernum.'] 1 . Generally, Men have no clear and distinct 
 idea concerning hell, and this because they are ignorant of the life of 
 spirits, their exquisite sensations, &c., 692, 969. The sensitive Ufe of 
 spirits is real with the good, and not real with the evil, who are them- 
 selves mere phantasies when viewed in the light of heaven ; yet to them 
 all things in hell are real, ill. 4623. Hell and damnation consist in 
 evil, and when it is known what evil is, it may be known what hell is, 
 6206, 7155, 7181, 8918. As love to the Lord and the neighbour 
 make heaven, so hatred makes hell, and the hells are as innumerable 
 as the species of hatred, 693. As heaven makes one man, and re- 
 gards one end by mutual love, so hell makes one devil, and regards 
 one end by the endeavour to destroy and damn all to eternity, 694, 
 3642, 6605 ; see below, 4532, 6605. In hell they desire nothing more 
 than to punish, torture, and torment one another, which they have 
 the art of accomplishing far beyond what is possible in the body, 695. 
 All in hell are kept bound in society by their own lusts and phantasies, 
 which enable them to act as one against truth and good ; when this 
 common bond is loosened they cruelly assail one another, 695, 1322. 
 To be let down into hell is not to be transferred from one place to 
 another, but to be remitted into some infernal society, man remaining 
 in the same place, from experience, 699. To be cast into hell is to be 
 hemmed round and beset with the falses of evil, and hell torment is 
 from the evils and falses themselves, 8232. The lamentable state of 
 the wicked in hell is occasioned by the return of all the states of man 
 in the other life ; for there, hatreds, however concealed, break out 
 openly, &c., 823. The variety of states in hell, and the scenes there, 
 are indefinite, 969. The malice and cunning of infernal spirits are 
 incredible, 6666. Unless punishments accrued to the infernals they 
 could not be kept in any hell to eternity, but would infest the good, 
 and infringe the order established by the Lord, 967. The Lord in no 
 case casts any one into hell, but they are precipitated into hell by the 
 nature of evil itself, 696, 1683. Divine good judges all to heaven, 
 but divine truth or the laws of order, condemn all to hell, because 
 they separate themselves from good, 2258, 2335, 2447, 2769. They 
 who are in falses and evils are not governed according to order, or the 
 good pleasure of the Lord, but from order, 4839, 7877. The Lord 
 rules the hells by the law of opposites, 3642 ; see below, 7643. The 
 hells, though they are innumerable, are kept in order by the medium 
 of celestial angels, and also immediately by the Lord himself, 6370. 
 
M 
 
 328 
 
 HEL 
 
 HEL 
 
 329 
 
 I 
 
 Angels have dominion over evil spirits, ill, 1755. There is subordina- 
 tion in hell itself, but it is that of empire resembling a confederation 
 of enemies or band of robbers, and is maintained by the most cruel 
 punishments, 777'S, 8232. See Government. Angels are sent to 
 moderate the torments of those who are in hell, 967. The evil devas- 
 tate themselves when heaven flows in, which the Lord is continually 
 arranging in order, by rushing into the opposite evils and falses, 7643. 
 By this operation the hells arrange themselves, and take up a situation 
 according to the degree of their evil, 7679, 7681. The Lord arranges 
 the heavens and the new-comers there by the influx of good and truth, 
 which also passes to the evil, and is turned by them into the opposite ; 
 hence divine truth prevailing in heaven produces a new state among 
 those who infest heaven, which is signified by darkness, 7710. The 
 darkness of hell is from the falses of evil, 3340, 4418, 4531. The 
 fire of hell is the loves of self and the world, and all the concupiscences 
 of those loves, 1861, 5071 and citations, 6314, 6832, 7575 and 
 citations, 8232, 10,747. Darkness and cold are predicated of hell in 
 opposition to the vernal heat and light of heaven ; still they have an 
 obscure lumen in hell as from a coal fire, and also a heat, but it is un- 
 clean, 1773, 3340, 3643, 4418, 4531. See Fire, Darkness, Cold. 
 They who are in hell appear in their own light like men, but in the 
 light of heaven according to their proper quality, like monsters, 4532, 
 4533, 4674, ill. 4839, 5057, 5058, 6605, 6626. The whole hell ap- 
 pears as a horrid monster, not in a human form, the same is true of 
 every society and individual in a society, with a difl'erence according to 
 the degree of evil, &c., 6605, 6626. Evil spirits are known from 
 their faces, and because their evils are hereby effigied, it is also known 
 with what hells they communicate, 4798. The hells are removed from 
 heaven by their inability to sustain the presence of divine love from the 
 Lord, 4299, 7519, 7738, 7989, 8265, 9327. In consequence of this 
 contrariety of state the hells are most remote from heaven, and this is 
 meant by the great gulf, 9346, 10,187. Hell is situated in a profound 
 depth, at the greatest distance from the sun of heaven, 8306. The 
 hells have a constant situation beneath the soles of the feet, and all 
 appearance to the contrary is from some persuasive phantasy, 3640. 
 All in hell, as well as all in heaven, appear erect upon their feet, but 
 the former are in a contrary position to the latter, the head being 
 downwards and the feet upwards, 3641. The opposite state of hell 
 exemplified by thought and speech, how good and truth are changed 
 into evil and the false when it enters the sphere of hell, 3642, 4632. 
 All who are principled in love to the Lord and the neighbour are in 
 the Grand Man, for they are in the Lord, and hence in heaven, all 
 who are principled in the love of self and the world are out of the 
 Grand Man, and consequently in hell, 4225. The inhabitants of hell 
 cannot ascend into heaven, because they cease to respire when they 
 draw near it, and come into torment, and then cast themselves down 
 headlong, 4225 ; from the experience of some recently deceased, 4226. 
 They cannot ascend higher than the last boundaries of heaven, for as 
 soon as they perceive the Lord*s presence, they come into the evils of 
 vastation, and thus into damnation, 7926 ; but that the Lord is pre- 
 sent even in hell, 2706. Observe here that all the region of heaven, 
 into which the spiritual were afterwards elevated, was occupied by evil 
 
 m 
 
 genii and spirits before the coming of the Lord, but that they were 
 then expelled, 6306, 6858, fully «//. 6914 ; and that the insurgent hells 
 were previously open, 8273. The Lord, therefore, at his coming fought 
 against the hells from his own proper power, and by subjugating them 
 and glorifying his humanity saved man from inevitable damnation, 
 1692, 1820, 2776, 2795, 2819 and passages cited seriatim, 4287 ditto, 
 4307, 7193, 8099, 8273, 9528 and citations, 9937, 10,367 and passages 
 cited seriatim, 10,655. See Lord, Temptation. The hells would 
 always have prevailed unless the human of the Lord had been altoge- 
 ther united to the divine itself, 10,655. Against the divine itself they 
 dare not breathe even a whisper, 10,367; nor against the man who is 
 regenerated by the goods of love and the truths of faith, 8273, compare 
 o 1 W3 
 
 Before the evil are damned and sent into hell they are gradually 
 vastated, in order that they may come into their own interior life, ill. 
 7795. By means of vastation every truth and good is taken away from 
 the evil, and they are left in evil and the false, but they are not allowed 
 to increase the faculty of evil which they had acquired in the world, 
 6977. See Vastation. The punishments which accrue to infernal 
 spirits are the means of their external emendation, but the cupidity of 
 doing evil remains, and is only restrained by fears, 6977. They forcibly 
 restrain themselves from evil in the degree that the horror of punish- 
 ment exceeds the pleasure of evil, 7188, 7280. They never desist from 
 infesting the upright until they are compelled by punishments, 6907, 
 7097 end. See Egypt (2), Evil (4), and as to the place of infesta- 
 tion and vastation, called the lower earth, see Earth. See also 
 Moderators. The hells are in a continual state of effervescence and 
 excitement to evil, but it is continually repressed by the Lord, and by 
 the opposing sphere of heaven, 8209, 8273 end, 9492. They who 
 are without charity in the world, are also in the interior delight and 
 effort of evil, though it may not appear exteriorly, 7032. See Devil, 
 Damnation, Deep, Flood, Death, Disease, Despair, Faith (4), 
 
 Proprium. . i. • 
 
 2. Connection of Hell with man. Hell in its least form is man as 
 to the hereditary evils into which he is born, and what he adds thereto 
 from his proprium or actual life, ill. 9336, 5339. Men are born 
 into evils of every kind, insomuch that the proprium of man is nothing 
 but evil, 210, 215, 694, 731, 874, 987, 1023, 1049, 2307, 2308, 
 3518, 3701, 3812, 4317, 8480, 8550, 10,283, 10,284, 10,286, 
 10,731. The proprium of man is hell with him, for it brings him 
 into communication with hell by the medium of evil spirits, 694, 987, 
 1049, 8480. There are at least two evil spirits and two angels with 
 every man, and by the former he has communication with hell, 687, 
 697, especially 5846—5866, 5976—5993. All that is evd and false 
 with man flows in from hell, but man makes it his own by appropria- 
 tion, 3812. The Lord witholds man from evils by elevating him 
 above them, to prevent his rushing into hell, 789. The great gulph, 
 or hell, by which man is separated from the Lord is hatred against 
 the neighbour, 904. To have hell in oneself is to be pnncipled m the 
 loves of self and the world, and they who are in those loves come into 
 hell after death, 10,742, 10,743. Hell is in the continual tendency 
 and endeavour to rush into man, but the Lord delivers him by rege- 
 
 \ 
 
 ■MM 
 
r 
 
 830 
 
 HEL 
 
 HEL 
 
 331 
 
 J '4 
 
 neration. whereby a new will, which is conscience, is given l"m. 987. 
 ill. 1692. They who think evil of others and intend evil »» J;l»e>n «re 
 
 infernal, they who think and intend good "^e f Iff''"!' IXtl, anS 
 who are devils in the life of the body become devils .fer death, and 
 the opinion that there is any devil or any infernal spirits who were not 
 men is false. 968. There are some devils and those mostly from among 
 Christians, who desire to obsess the exteriors of man "dthe'eby re- 
 turn into the world, but they are shut up in the hells. 2/52, 5990. 
 compare 6666. There are some who more especallv obsess the in- 
 teriors, 4793. In general there are two classes of infernals which are 
 rerpSively called %enii and »pirit., their characteristics descnbed^ 
 
 947. 5035, 5977. 8593, 8622, 8625. ««« p.^«"' /"JJ^^f £ 
 hells entertain deadly hatred towards man, and it is the delight of their 
 life to destroy him. Especially his soul, 5863 5864. There is attend- 
 ant on man a common sphere or influx from hell tending to evil, and 
 also a sphere from heaven continually tending to good, hence the equi- 
 librium V which man is kept in freedom, 6477. See Euuimbrium 
 Liberty. The more malignant hells are kept separate so that they 
 ^nnot operate into hereditary evil, 1667. 8806 See Ev.l (4) The 
 hells are separated from one another as by clouds, and waters, or seas, 
 &c 8137. Man casts himself into hell when he does evil, first enter- 
 tainiuK it in thought, then from consent, next from purpose, and lastly 
 frZ !he delight^ of affection, 6203. 6204. Consent to evil opens 
 the hell corresponding thereto, 6203, 6204. Every hell is closed 
 round about, but is opened above according to necessity an^ ^f' «» 
 consequence of the association of evil spirits with man, til. 10,48.5. 
 
 ^'l^^PMar helh. Description of the hells of those who have 
 cherished a life of hatred, revenge, and cruelty. 814—823. Ihe hell 
 of those who breathe revenge and death, or the cadaverous hell ; its 
 profound depth, and deadly odour as of corpses ; how rarely it is 
 opened ; how^ome who were emitted from this hell ^"•f*^**!'^''"- 
 selves to the author by sending an infant to him ; their falling down as 
 through fire and smoke into caverns, &c.. 814. The hell of those 
 who are so delighted with revenge as to be wiUing to destroy the soul 
 as well as the body ; their place under Gehenna where there appear 
 serpents. &c.. 815. The hell of those who commit murder with 
 daggers and poison ; the attempt of one of them to destroy the author 
 by striking at the heart and brain. 816. The pmiishment of one who 
 killed another by poison ; how frigid he became; the cold hell. 817. 
 compare 3340. The hell under the buttocks, consisting of those who 
 have cruelly sought to murder others, briefly described ; how they smite 
 one another with knives. 818. The hell represented as a lake; ite 
 serpents and monstrous fishes ; the cannibals inhabiting its shore ; 
 spirits of a most inhuman appearance ; their madness ; their cruel 
 instruments, 819. The hell of pirates and robbers manifested as 
 stinking urine ; the gnashing of teeth, 820. The state of those who 
 are outwardly honest but inwardly robbers ; how they affect wnocenoe; 
 how they appear with a hatchet and hammer in their hands, &c.. »i i . 
 The quality and state of those who are desirous to do injury to others 
 in seiret; how they keep up appearances, 822. The hells of those 
 who have been given to lasciviousness and adultery, and the hells ot 
 
 n't 
 
 : ' 
 
 
 the deceitful, described, 824—831, 2746-2759. The hell of adul- 
 terers, who are also given to cruelty; their cruel instruments ; some of 
 the ancient Jews there ; the deadly fcetor exhaled by their dehghts ; the 
 state they finally reach, 824,5057. The hell of immodest women, called 
 Gehenna; its appearance like fire in the air, as from a great conflagra- 
 tion; its odour like hair and bones burning; its change into serpents, by 
 which they are cruelly bitten; its alternations of extreme cold and heat, 
 825 Another Gehenna described, which is the hell of those who have 
 defiled holiness by reputing adulteries holy; the difference of its fire ; 
 the whispering sound heard there, 826. The filthy hell of those who 
 have endeavoured to ensnare by simulating conjugial love and the love 
 of infants; how they are devastated even to the bones, 827. Ine 
 erievous punishment of those who deflower virgins without any view 
 to marriage and offspring ; their state represented by passing into the 
 belly of a furious horse, &c. ; how rarely children are born to such, 
 and when thev are, their vile hereditary state and early translation 
 into the other life, 828. The punishment of those who think and 
 speak lasciviously, &c., 829. The punishment of those who have 
 supposed that young and beautiful wives are their property, and not 
 peculiar to the husband, 829i. The hell of those who have deceived 
 men by premeditated craft with the intention of destroying them ; the 
 serpents amongst which they live, and how real they appear to them ; 
 the state of soUtary torment at which they arrive, 830. The hell ot 
 those who have affected a pious and moral life but indulged their lusts 
 in secret without conscience ; how greedily they imbibe the most ne- 
 farious arts and become jugglers and syrens ; their deceits and punish- 
 ment; the final state at which they arrive, 831. The hells of the 
 covetous and of those who have lived in mere pleasures, &c., descnbed, 
 938—946. The phantasies by which the sordidly avaricious are in- 
 fested ; their infestation as it were by mice ; their excoriation hke hogs ; 
 the avaricious Jews ; their abode in the Filthy Jerusalem, 938—940. 
 The state of the better Jews and their infestation by cruel robbers ot 
 their own race ; the terror in which they keep them, 941. The hell 
 of the self-righteous called the Judgment of Gehenna, briefly described, 
 942 The hell of those who have had no end in view but the pleasures 
 and pastimes of life; how they live among excrement binder the but- 
 tocks, and appear carrying filth and lamenting their state, 943. bee 
 Excrement. The state into which females come who have been 
 elevated from a low condition and then given themselves up entirely to 
 pleasure; how they rend and tear one another like furies, 944. Ihe 
 hell of those who think themselves gods ; how they dwell m a kind ot 
 tun, where is a globe, and that they suppose they trample on the uni- 
 verse with their feet, 947. The state of those m a kmd of tun who 
 are deprived of rationality, 948. The state of certain spints who were 
 persons of dignity in the world, but without conscience ; the obscure 
 chamber in which they dwell and their contrivances agamst others, 949. 
 The hell of those who hold the Lord and divine things m contempt ; 
 their abode known as the habitation of dragons ; their self-prudence, 
 &c 950. The state of those who have supposed themselves saints, 
 their lust and anxiety ; and of those who affected holiness for the sake 
 of ereatness in heaven, 951, 952. The hell of the antediluvians be- 
 neath a misty rock ; their deadly persuasions ; the change produced m 
 
MMi 
 
 332 
 
 II E R 
 
 HER 
 
 333 
 
 I 
 
 h 
 
 ^ 
 
 the sphere of the world of spirits by their ascent, 1 2/0. The hell of 
 those who have accomplished their ends in the world by artifices and 
 lies ; their correspondence with ulcers and imposthumes in the body ; 
 their punishment by circumrotation, r>188. The worst hell is that of 
 profaners, for they immerse the truths of faith in their cupidities, and 
 destroy remains, 571, 582, G348, 8882. The hells are immensely 
 augmented at the present day from the Christian world, 666G, 
 
 HERB. The good works first produced in the regeneration arc 
 called the tender herb, 9, 29; and in their farther growth, the herb 
 yielding seed, &c., 29. The herb yielding seed is the food of the 
 spiritual man ; the fruit-tree yielding fruit of the celestial, sh. [)7 ; and 
 the green herb of the natural, .59. Bitter herbs signify the injucun- 
 dities of temptation, 7854. Ilcrb seeding seed denotes every truth 
 which regards use, 57. The herb of the field is all that the external 
 man produces, 90, 91. To eat the herb of the field is to live as a wild 
 beast, 274. To eat grass or sedge is to be instructed, 5201. Sec 
 Grass. All herbs signify some species of scientific, (>72(), (uiu* 
 Every herb of tile field signifies every truth of the church, 7571 ; 
 and pastures, nutrition, 7571. By herbs, grasses, and leaves of trees 
 are signified truths, and by their viridity or freshness, the sensitive 
 apprehension of truth, 7691: see also 99G. The herb of the field 
 denotes the truth of the church, sh. 7571. See Field, Ground. 
 
 HERD lannentum]. Animals of the herd denote celestial natural 
 things, those of the flock celestial rational, 2180. They within the 
 church who are external or natural men are signified by the herd ; 
 hence, a herd denotes external or natural goods in the abstract, 2500, 
 3108. Flocks denote internal or rational goods, herds external or 
 natural goods, 4378, 1505, ill. and s/t. 10,009. The flock and the 
 herd denote natural good interior and exterior, 5913, 7501, 70(33. The 
 flock denotes charity, the herd its exterior goods, which are the exer- 
 cises of charity, 0530, 0531, 7003. Herds denote exterior goods, and 
 also what are thought to be goods but are not, 4250, 1505. The 
 animals belonging to the herd are oxen, heifers, and steers, which 
 denote affections of good and truth in the natural or external man ; 
 those belonging to the flock, are lambs, sheep, kids, he and she-goats, 
 and rams, which denote aflections of good and truth in the internal 
 man, 8937, 9391, briefly 5913. See Flocks, Cattle. 
 
 The strife between the herd men of Abram and the herdmen of Lot 
 denotes the discrepancy and want of correspondence between the in- 
 ternal and external man, 1571. Abraham's running to tlie herd, and 
 preparing a calf for the entertainment of his angelic visitant, the pro- 
 cedure of the rational man in the conjunction of external good, 2180. 
 Isaac being blessed with flocks and herds, the acquisition of goods in 
 general; both interior or rational, and exterior or natural, 3154, 3403, 
 3408. The strife between Isaac's herdmen and the herdmen of the 
 valley of Gerar, the discrepancy and opposition between those who 
 instruct from internal doctrine and those who instruct from external, 
 3425. Jacob's acquisition of flocks and herds in the service of Laban, 
 the procuration of genuine goods and truths by means of such as are 
 not genuine, 3993, 4005, 4073, 4084, 4087, 4109, 4217. His return- 
 ing home with them, and reconciliation with Esau, the conjunction of 
 divine good flowing into the natural man thereby, 4330, 4308, 4378, 
 
 4 
 
 J 
 
 438 1. Ilis going with all his family and their flocks and herds into 
 Egypt, the procedure of influx and formation of a spiritual state in the 
 natural man, 0013, 0040, 0004, 0005, 0084, 0102—0100. The Egyp- 
 tians supplied with corn in return for their cattle and their flocks, the 
 influx of spiritual life in proportion to the goods which are offered as 
 receptacles, 0121, 0123, 0124, 0120, 0128. The Israelites delivered 
 from Egypt, their flocks and herds going with them, the salvation of 
 the spiritual church after infestation ; both of those who are in interior 
 good and those who are in exterior, 0825, 0839, 7003, 7900. The 
 animals of the flock and herd appointed for sacrifice, denote the means 
 by which the external man and the internal is to become regenerate. 
 10,042, 9391. 
 
 HEREDITARY [hceredUarium]. See Evil (2), Heir. 
 
 HERESY [/ueresis]. Wherever any church exists, heresies come 
 into existence from making faith or some article of faith primary, 302. 
 The church would be one if charity was preserved as the essential, 
 howsoever men might differ as to doctrinals and external worship, 
 1280, 1310, ill. 1798, 1799, 1834, 1844, 2385, 2982, 3207, 3451. 
 See Church. If all had charity, heresy and schism would not be 
 called by such names, but regarded as diff'erences of opinion and left to 
 the conscience of each ; providing only that the Lord, and eternal life, 
 and the Word were not denied, and that the life was formed according 
 to the precepts of the decalogue, 1834. The scientifics of the church 
 taken from the external sense of the Word, are such as to draw the 
 mind into all manner of heresies, unless the truths of the internal sense 
 be insinuated into them ; in that case it is impossible to be led into 
 heresy, ill. 0071, ill. 0222. Examples more particularly, 9424, 4721, 
 4730, 4770, 4783, 4925, 7779, 8313, 8705, 9224. Heresies originate 
 with those who are in some truth taken from the Word, but not in 
 good, 0400, ill. 0705. Those who refer all things to faith and nothing 
 to charity, are in darkness concerning the conjunction of good and 
 truth, and involve the truth itself in darkness ; hence so many heresies 
 and hallucinations, 9180. The infernal heresy concerning the power 
 of the keys is derived from the external sense of the Word understood 
 without doctrine, 9410. They who are in heresies and falsesare under 
 the necessity of passing over such passages of the Word as do not 
 accord with their doctrine; but they that are in the illustration of 
 truths see concordances everywhere, 9424. The external sense of the 
 Word conjoined with the internal is holy, but separated from it is not 
 holy, and they who press its meaning without the doctrine of the 
 internal sense are drawn into all manner of heresies ; hence it is that 
 the Word is called by such the book of heresies, 10,270. Heresies 
 exist from this, that man is in things external and not in things in- 
 ternal, and that he thinks of himself and the world when he reads the 
 Word ; they, on the contrary, in whom the internal man is opened, are 
 in illustration when they read the Word or in the internal sense, though 
 they do not know it, ill. 10,400, 10,330. See Doctrine, Word. 
 Doctrines separated from the church, or heresies, are denoted by Cain 
 and his posterity, 324, 401, 404—409. 
 
 HERMON [Chermon]. See Lebanon. 
 
 HERO. The Lord is called a man of war and a hero, on account 
 of his combating with evils and falses, and especially with the whole 
 
 t 
 
334 
 
 HID 
 
 
 power of hell when he assumed the human, 8273, 10,053. In the 
 opposite sense, they are called mighty men, heroes, or men of war, who 
 stoutly oppose themselves to tnith, 5135. Heroes in drinking wine, 
 and men of strength to mingle strong drink, is predicated of reasonings 
 against the truths of faith by those who are in self-intelligence, 1072. 
 The hell of so-called heroes who have delighted in rapine and bloodshed 
 is in the great gut ; the horror of the angels that there can be such 
 who call themselves Christians, 5393. 
 HESIIBON [Chesbone], See Moab. 
 
 HETH, [CAeM], denotes the exterior knowledges of things celestial, 
 as Zidon of things spiritual, 1199, 1203. Heth signifies such know- 
 ledges in both senses, namely, both with and without an internal prin- 
 ciple, 1203. The sons of Heth, or the Hittitcs, were among the better 
 class of the inhabitants of Canaan, 2913, 3686, and hence Abimelech 
 who was with David, and Uriah, of whose wife Solomon was born, were 
 Hittites, 2913. They represent and signify the spiritual church or the 
 truth of the church, 2913, 2941; also the opposite, 2913, 1867, 6858, 
 7054, 7332, 10,638 ; and the church, as subsequently instituted among 
 the Gentiles, 2928, 2986, 3470, 3620, 3686, 6461, 6551. As the 
 spiritual church among the Gentiles is not in truth derived from the 
 Word, the Hittites denote truth from a source not genuine, 3470, 3620 ; 
 and the daughters of Heth the affections of such truth, 3620—3622, 
 3686 — 3688. The sons of Heth denote those who are capable of re- 
 ceiving the good and truth of faith, and with whom a new church can 
 be raised up, 2940. The Hittites belonged to the city of Ephron, 
 2933, compare 2943. See Ephron. They signify falses produced from 
 the most grievous evil, 9332. The church with the ancients, or the 
 remains of the most ancient church were still existing in Canaan in the 
 time of Jacob, and especially with the Hittites and Hivites, 4429, 
 4447, 4454, 4643. See Amorite, Hivite, Jebusite. Compare 
 Hebron. 
 
 HEW, to. See to Cut. 
 
 HIDDEKEL, the river [Chiddeket], denotes reason, or the 
 clearness and perspicuity of reason, 118. See Eden, Ashur. 
 
 HIDE, OR Conceal, to [abscondere, celare], is to reject and to 
 bury as dead ; hence the idols and other insignia of idolatry, hidden 
 under an oak by Jacob, denotes the eternal rejection of falses, 4552. 
 The Egyptians professing to hide nothing from Joseph denotes that 
 the state of the external man is known to the internal, 6132. Moses 
 hidden three months, and then exposed by his mother, denotes the 
 whole period and state in which the divine law could not appear, and 
 then its manifestation, 6721, 6722. Moses hiding the Egyptian in 
 the sand denotes the rejection of scientifics contrary to the truth of the 
 church, or alienated therefrom among falses, 6761, 6762. The Egyp- 
 tians overwhelmed and concealed by the waters of the Red Sea denotes 
 the state of the evil separated by their own falses, 8229—8232. The 
 Lord is said to hide his face and turn away from the evil according to 
 the appearance, because they are not receptive of his mercy, «A. 5585, 
 compare 222—225, 387. They who live the life of love have angelic 
 intelligence and wisdom concealed within the interior memory, and they 
 come mto the full enjoyment thereof in the other life, 2494 ; the con- 
 trary also, 4314. Thamar's veiling herself on the approach of Judah, 
 
 HIT 
 
 335 
 
 denotes that the interiors of the representative church were concealed 
 from his posterity, 4866. The silver concealed by Joseph in the sacks 
 of his brethren denotes that all truth and good in the natural man is 
 from the Lord's divine human, and not from the proprium, 5664, and 
 the antecedent numbers 5402, 5405, 5488, 5489, 5496, 5499, 5530, 
 5624, 5649, 5657, 5658, 5660. The silver cup of Joseph hidden in 
 the sack of Benjamin, denotes interior truth or the faith of charity 
 given m the midst, 5736. The hidden manna denotes good from the 
 Lord and the Lord himself with man, 8464. 
 
 HIEROGLYPHICS. The hieroglyphics of the Egyptians were 
 derived from the ancient representative church which existed there, and 
 they signify spiritual things, 6692, 6917, 7097. They were the images 
 of natural things by which spiritual things are represented, 7926. 
 They are the remains of the science of spiritual things, which was cul- 
 tivated by the ancients in Chaldea, Assyria, Egypt, Arabia, and Greece, 
 90 U . hee Egypt (3), Correspondence. 
 HIGGAION. See Music. 
 
 HIGH [altum\ Height is predicated of good, breadth of truth, 
 650, 4482. High and most high are predicated of spiritual and celes- 
 tial love, 795 ; and hence of heaven and the Lord, 920, 6435. High 
 represents and signifies the internal; most high, the inmost, 1735. 
 Heights, towers, &c., signify the interiors in both senses, 1306, 1307, 
 4o99. Expressions which imply height, as to lift up, &c., have refer- 
 ence to what is interior, 2148. Things interior are denoted by what is 
 high in accordance with what appears to man, hence heaven is said to 
 be on high, variously ill. 2149, 3387, 3739, 4210, 4599, 5146. Heaven 
 IS not on high as some suppose, but everywhere where there is love and 
 charity, 450. Height denotes degree as to good, and also as to truth 
 from good, ill. 9489 ; the latter, when predicated of the ultimate heaven, 
 9773, ill. 10,181. High signifies heaven and the divine therein, be- 
 cause the starry heaven which appears on high denotes the heaven of 
 the Lord 8153. The Lord is called the Most High, because he is the 
 mmost and the sun of heaven, 9489, 9773. To exalt himself when 
 predicated of the Lord, denotes the manifestation of the divine in the 
 human, 8264, 8342. Man exalting the Lord denotes worship, because 
 divine worship consists in the exaltation of the Lord over self, 8271. 
 See Heights. The children of Israel going out with a high hand,' 
 denotes the liberation of the spiritual by divine power, 8153. Deceitful 
 spirits can present the phantasy of their being on high, &c., though 
 they are in the deep, 1380, 3750. See Elevation. 
 
 HIGH-PRIEST [pontifex]. See Priest, Pontiff. 
 
 HILL [^collis]. See Mountain. 
 
 HIN. See Measure. 
 
 HIND \cerva—t\iQ female of the deer]. See Deer. 
 
 HIRE [mercea]. See Reward. 
 
 HIRELING, a, [mercenarius], denotes one who from natural genius 
 only, and for the sake of the reward or honour accruing to him, or for 
 the sake of meeting his reward in the other life, occupies himself with 
 good and truth, 7997, 8002, 9179, 9180, 9391. Abstractly it denotes 
 the good of lucre or reward, 9 1 79. See Reward. 
 
 HISTORY, Biblical. See Genesis, Word. 
 
 HITTITE [Chitt(^9\ See Heth. 
 
 ^i 
 
336 
 
 HOL 
 
 HOL 
 
 IIIVITE [Chivanis]. See IIkth, Amorite, Jkbusite. The 
 remains of the cliiirch existed in Canaan from most remote antiquity, 
 especially amongst the Hittites and Uivites; hence the truths of the 
 church are represented by those nations, 4129. The Ilivites signify 
 interior truth because they had been principled in it from antiquity ; 
 they were more upright than the other Canaanites, 4431. On this 
 account the Gibeonites, who belonged to this nation, were providen- 
 tially preserved by a covenant with Joshua, 4431. See Gibeonites 
 feHECHEM. The remains of the most ancient church were with the 
 Uivites, 4447, 4454. Ilivite is the idolatrous state in which is some- 
 what ot good ; Jebusite, in which is somewhat of truth, G8(]0, 80r)4 
 Jlhe llivites signify falses from evil comparatively light ; the Canaanites 
 talses from graver evils ; the Hittites, falses from evils of the gravest 
 o!"V ""**°"^ ^^ Canaan, all falses and evils in the complex, 
 
 HOAR-FROST [pruifial signifies truth consisting and flowing in 
 the form of good, <fj?. 84.09. See Snow. ^ 
 
 HOBAB. SeeJETHRo. 
 
 HOG [siis]. Concerning the hell of the sordidly avaricious, where 
 they are excoriated like hogs, that they may be made white, 939, 47.51 
 Ihe daemons were sent into the swine because they were of this cha- 
 racter, and swine correspond to the life of avarice and to its delieht 
 1742. o * 
 
 HOLE, BORED [foramen]. Baskets bored through, and full of 
 holes, denote what is without termination in the interiors of man 
 thus, without distinction of degree, sh. .514;-). Without such distinc- 
 tions or planes m man, good flows through him without any direc- 
 tion in the way, and is turned into mere evil in the sensual part 
 iJ compare 155.5. Such distinctions are made by affections of good 
 
 ?"? .r "Vu*"!"^ '°^''' "I^^v^ "' ^""y ^^^"S '^^»°^« ^^^^ ^^cy ^0 not exist, 
 roin • f ^^^ or cleft of a rock denotes an obscure state of faith. 
 
 r.u ' .A > oo ^'PP^s*^^ sense, truths falsified, 9828 ; or the falses of 
 laith, I0,y82. 
 
 .1, HOLLANDERS [IMandq. Description of certain Dutch spirits, 
 that they were merely natural and belie,re(} nothing concerning spiritual 
 
 ttW^VoS "sra:"''"^"" *'•'"'""''' ^P'"^''' •'"' •■'"^"''-" 
 
 HOLLOW [camim-]. The altar of burnt-offering made hollow 
 denotes apphcation, 9738. As to the hollow of the thigh, see Thigh 
 f J' .J Lf«wf^wH.— 1; Holiness and justice are predicated of 
 taith in the celestial sense, integrity and judgment in the spiritual, 612. 
 Ihey are m a holy state who are innocent, even though they may be in 
 ignorance, and nothing holy can be i>redicated of those who are in self- 
 intelligence, 155/. Angels are in the holiness of ignorance, though 
 they are most wise, because they attribute nothing of intelligence and 
 wisdom to themselves, 1557. All things of love and faith are holy 
 
 pare 8882, 9310. Holiness is predicated of faith only so far as love 
 and charity are m it, 2146, 2343 end. What man has esteemed holy 
 from infancy he is permitted to regard as holy unless it be contrary to 
 order; hence the permission of sacrifices, 2180. Worship is holy 
 according to the quality and store of truth implanted in charity, 2190 
 
 337 
 
 Al good is called holy because it is from the Lord, 2190. Nothing is 
 holy but what proceeds from the Lord's divine human, and all is holy 
 that proceeds therefrom, 2343 end, 42521, 4575, 4727, sh. 9680 
 99.6 9988,10,069. 10,267 and citations, 10,306. 10,361. The holy 
 othohesisthe divine human, or the verimost divine good and divine 
 truth therein, 3210. There are three principal doctrines, which con- 
 stitute the internal sense of the Word, that of the Lord's divine human, 
 that of love to the Lord, and that of charity to the neighbour; and it 
 is m these that the holiness of the Word consists, 3454. The holy 
 aftection perceived in reading the Word is from the order in which the 
 innumerable particulars of the internal sense coalesce in the common 
 expressions of the literal sense, 3438, especially 10,635. The Word is 
 holy even if taught by the evil, and the sacraments if administered by 
 them, thus, the office of a king or priest is holy whatever the character 
 ot him who represents it or ministers therein, 3670, ill. 4311. The holi- 
 ness of the Word in the letter conjoins men with angels and thereby 
 with the Lord in virtue of its representation and signification of spiritual 
 
 • rio^*n rnV''^^^'''*"?"*^^" ""^ ^^'^ ^^^^« exemplified 3735, 10,033 end, 
 til. 4279. The Word is holy from the affections of spiritual and celes- 
 tial love to which it all refers, ill. 3839. The holiness and life of the 
 n.Ar ml^^'". ^^^ internal sense in the external, ill. 8943, ill. 8971. 
 
 ;\* iT . '"I^''"''^ ^"^"'"^ ""^ ^*'^ ^^'•^ appeals in heaven when it is 
 read holily in the external, 9281, ill. 10,614. They read it or use it 
 hohly who are in good, and with such there is an influx of the internal 
 sense, and thus a conjunction of truth with good, 6789. The internal 
 sense is so inapphed and conjoined to the letter, that there is not the 
 
 •ff^n.J,'^.'''' Ji^^^^ ""^ ^^'"^ ^^''^ ^"^ ^^a* ^^as the holy and divine in it, 
 i' .1 ^Vir I ? procedure of holy influx is according to the reception 
 ot the Word in internals or externals; ill. by the representation of 
 Moses and Joshua, 9419, 9435, 10,635. That which proceeds from 
 the Lord is eminently holy in externals, because it is the external which 
 contains all the interiors in their order, form, and connection, ill. 9824 
 A holy external without a holy internal is of no avail, but derived from 
 a holy internal it communicates with heaven and the Lord 10 177 
 10 472, especially 10,614. The external without the internal is called 
 
 ,nLn "^^' '° ^^"^ ^"""^'^^^ "*"«^» '^ represented the holy internal, 
 10,040, compare 10,149, 10,399. They who are principled in corporeal 
 and woridly love, have no other than evil spirits around them, notwith- 
 standing their being in a holy external, ill. by the case of the Jews, 
 how the divine trutn is used by such as a harlot, &c., 4311, 4868 
 /2/2, compare 7454, 7456. The essential holy principle is love to the 
 l.ord, 38a2 ; thus the divme proceeding from him, 9229 and citations. 
 Holy is predicated of love that flows in from the Lord, and from the 
 reception of which man is affected by truth, 4154. Truth proceeding 
 from the Lord can only be with man in what is holy, 4154. Man is 
 made holy, or sanctified, by love to the Lord and charity towards the 
 neighbour, ill. 4727. They are meant by the just and the holy in the 
 Word who know and acknowledge that all good is from the Lord, and 
 all evd from themselves, 5069. The proprium of man is nothing but 
 evil, and holiness is only predicated of him so far as he is detained from 
 his propnum, and kept in the " holy" proceeding from the Lord, 9229. 
 Ihe good of love and the truth of faith which are from the Lord with 
 
 ■* \ , 
 
 7 
 
 \ 
 
338 
 
 HOL 
 
 HOL 
 
 339 
 
 man are called holy, 10,361. Truths proceeding from the Lord are 
 called holy, and they proceed from the divine marriage in his divine 
 human, 4575 ; as to the holiness of marriage, and how profane adultery 
 is, 9961. All that is holy in heaven and the church proceeds from the 
 Lord's divine human, ill. 4735, 10,267, 10,268, 10,359, and citations 
 in each place, 1 0368 ; ill. by the holy supper, and the representation of 
 all that is holy from the Lord by bread and wine, 4211, 4735, 5120, 
 6789, 9127. See Supper. The Son of Man coming in his glory and 
 all the holy angels with him, denotes the divine truth appearing in its 
 light ; and influx therefrom by the angeHc heaven, 4809. The truths 
 of faith are called holy because they proceed from good, 6788, 6864. 
 The false without evil is also called holy, because it is then accepted by 
 the Lord as true, br, ill, 10,302. The holy principle proceeding from 
 the Lord not only dissipates falses, but reduces all to divine order, both 
 in heaven and hell, ilL 6864. When the Lord glorified his humanity, 
 he first made the natural man holy and afterwards divine ; the differ- 
 ence between holy and divine ex, 4559. As to the holy tremor caused 
 by divine influx, or fear from the influx of what is holy, the holy fear 
 in worship, &c., see Fear. 
 
 2. The Holy Spirit is the holy proceeding from the Lord by means 
 of spirits or angels, 3704 end; compare 3969 end, 4047; see below 
 6982, 10,196. The holy proceeding from the Lord has in it both 
 divine good and divine truth, ill, 4180. The Holy Spirit or Comforter 
 (Paraclete) and Spirit of Truth, is divine truth proceeding from the 
 Lord's divine good, 4673, sh, 9199; ill, by the signification of blood, 
 4735, 9393. The holy spirit is the divine proceeding, or the "holy" 
 that proceeds from the Lord, 6788, 9680 end. Holy is predicated of 
 truth that proceeds from the Lord, and the holy spirit is holy truth, 
 sh. 6788. The divine truth proceeding from the Lord cannot be heard 
 nor perceived until it has passed heaven, and thus become human ; the 
 spirits by whom it is then spoken are in that state called the holy 
 spirit, because they utter the holy truth that proceeds from the Lord, 
 6982, ill, 7004. Angels, prophets, and apostles are called holy from 
 the reception of divine truth from the Lord, ill, 9820, 9932. The 
 divine truth that proceeds from the Lord's divine human, is called the 
 holy spirit, and not any spirit from eternity, ill. 6993. Procedure is 
 not predicated of spirit itself, but of the holy [afflux] of the spirit, that 
 is, the " holy" that proceeds from the Lord and is spoken by spirits, 
 6993. The holy spirit is not of those who utter it but of the Lord, 
 6993. Divine truth proceeding from the divine good of the Lord's 
 divine human is the spirit of truth or holy spirit, 8127. Holiness is 
 predicated of divine truth proceeding from the Lord, and this is meant 
 by the " holy," or holy spirit, 8302 ; and which is the Lord in heaven, 
 or the divine accommodated to the reception of angels and spirits, 
 10,196. The holy spirit is the holy [afflux], or the " divine," pro- 
 ceeding from the Lord, 9229 and citations. The spirit predicated of 
 man, denotes the understanding of truth and the life thence derived ; 
 the spirit of God and the Holy Spirit is the divine truth proceeding 
 from the Lord, sh, at length, 9818, br, ill, and sh. 9820. To be 
 baptized with the holy spirit and with fire is to be regenerated by the 
 good of love, 9229 and citations. To speak against the Holy Spirit is 
 to speak well and think evil of the Lord and his kingdom, and also of 
 
 ' 'I 
 
 001 7m! A TK ° "^" ""^ "•",.•'"' ' ^''"^ «' '« spiritual hvpocrisy. **. 
 
 ZJ:it- » Tk* ?'? "^""'^' *•** ""'y ^P'"' ^^n""* ^e remitted be^ 
 cause ,t infects the interiors of man, and destroys all spiritual life, 9913. 
 
 LJIL w"^'"/^"!!!'' u' ^°'y ^P*"' "»"''«'« '» d«"ying the Lord 
 and the Word after they have once been acknowledged, by which good 
 
 21 lot „f .1""" ')' }f"^ T ^^tinguished, 9264^ As to the qu!% 
 «^^i»f J. ^';'^*•?^^'^°"Sht themselves saints or holy persons, 
 and yet have not lived m charity, 95 1. 952. 
 
 in «^;il^^'*°^^ state of love, and worship therefrom, was represented 
 held hv th. K-i> ''7"'"8 '» tents hence the feast of tabernacles 
 held by the children of Israel, and the signification of tents in the 
 
 KhtnlV' ''"!' ?'!'• 'J^''^' 2'^"^ in the opposite sense. ?566 
 1 he tabernacle was holy by virtue of its representing holy worship • 
 
 2S6"o90-l'"oQ:r ±'','^T''*,™''°" '." *« "^bernacle^nd ^t the altTr.' 
 i.A'Jf'r^u^^' ^^^^'' ^^^ distinction between tents and tabernacles 
 ItutlYL ■ *«"^'."?''y' »>• holy of holies in the tabernacle repre- 
 sented the verimost divme good and divine truth in the Lord's divine 
 hu lan ; hence it represented the divine human itself, and (by the 
 
 w!!!f-,Tr'"f'' '^'"'"> "^ '•"'''"y' 3210. The sanctuary of the 
 Word IS the internal sense. 5398. A sanctuary or holy place denotes 
 celestial love; in the supreme sense, the Lord's divine human. 6502 
 A sanctuary denotes heaven where the divine principle of faith is, or 
 s^^n TK T" r' ^«S'lom. and abstractly the truths of faith. *A. 
 «330. The Lord could not dwell in a habitation made with hands, but 
 
 whilTv. /■^ T^ "^^''l PI!;'' "^ ''"' tabernacle represented heaven in 
 which the Lord really dwells, iU. 9457. A sanctuary in the supreme 
 
 Zr^b wv\' '^\^'^ "^l."^'''' '* •'"'y' «°'* «lso heaven and the 
 church which are holy from h.m, th. 9479. 9932. The representation 
 of heaven by the holy place, the holy of holies, and the veil between 
 them Illustrated. 9678 9680. The holy of holies is the Lord. S 
 Ihe good of love in which the Lord is present is the holy of holies, ill. 
 by the signification of the altar and the tabernacle. &c.. 10,129, 10 130 
 
 foTao ifT^f ," "ffy^'- ""•J.^^l^^tial good the holy of holiei *A.* 
 10.129, 10,213. All that is holy m heaven and earth is from the 
 Lord sdivme human. 9956. 10.359. To make holy or sanctify to 
 Jehovah denotes generally to ascribe to the Lord, thus the confession 
 and acknowledgment of what is from him. 8042. The sanctification of 
 the firstborn denotes the ascription of faith to the Lord, 8038 8042 
 compare 8080 To "set apart" (make to pass), and to Sacrifice have 
 the same signification as to make holy. 8074, 8088. Sanctification with 
 the Jews was the yeihng of their interiors, which were evil, that thev 
 
 H7m ftI{^''Lt\l'iJ'''^"'^^ ^'•'° ^^"y "«'« '" representatives. 
 8788. 8806. 8832, 8838 ; see below, 8806. AU sanctification with the 
 
 Israehtes represented the Lord, for the Lord alone is holy and every 
 thing holy IS from him, sh. 9229. 9680. Sanctification was efiected 
 wi h oil because It is the divine good of the divine love which makes 
 1 A X'r? , A oL' . ^'''"•' " denoted by oil. 9569. Ul. 9954. 10.076, 
 10,267. 10.268. 4580. Sanctification with respect to those who are of 
 the spiritual chureh, denotes their being led by the Lord, or their beins 
 in good received from him. for such good is holy, 8806, 10,111 To 
 be sanctified denotes not to be capable of being violated, and it is pre- 
 dicated of man when he receives the inviolable good of love from the 
 
 z 2 
 
340 
 
 11 O N 
 
 Lord, 8887, 8895. To be sanctified is to be imbued with divine truth 
 from the Lord, 9820 ; for truth is holy in proportion as it is of the 
 Lord, thus in proportion as it contains good in it, 9G80. To sanctify is 
 to represent the " holy" itself, thus the Lord as to the divine human, 
 9956, 9988. To sanctify is to represent the Lord and the holy things 
 that proceed from him, 10,091, 10,111 ; thus, his presence in heaven 
 and the church, 10,126, ///. 10,276, 10,277. To be sanctified is to re- 
 ceive truths by good from the Lord, not that man is therefore holv, but 
 the Lord with him, 10,1 1 1 ; hence it is to receive the Lord, ill, 1*0,128 
 and citations. To sanctify denotes the influx and presence of the Lord, 
 10,276. The presence and conjunction of the Lord is according to the 
 state of thought and affection as being more or less holy and interior ; 
 thus, according to the appropriation of holy good and truth from the 
 Lord, or the reception of his holy proceeding, ///. 4211, also 681, 904, 
 2658, 2886—2889, 3001, 3741—3743, 4198, 4206, 4320, 4525, 6832, 
 7042, 7211, 8819, 9128, 9680, 9682, 9683, 10,106. The plate of gold 
 upon the priest's forehead represented illustration from good, and 
 " holiness to Jehovah" was inscribed upon it, because holiness from 
 him is divine truth proceeding from divine good, 9930, 9932. Holi- 
 ness was inscribed upon the plate and worn upon the forehead in sight 
 of all the people, in order that their minds might be all-together affected 
 with holiness, corresponding to the holy state of heaven from the Lord's 
 divine human, 9932, 9933. Aaron's bearing the iniquity of the holy 
 things in virtue of this plate denotes the removal of falses and evils 
 from those who are in good, fully ill, 9937—9940. All things were 
 called holy which represented divine things, as the garments of Aaron 
 and his sons, 10,069. Purification from falses and holy truths put on 
 was represented by change of garments, 4545, 5248. See Garments. 
 Such things were not holy essentially after their inauguration, but only 
 representatively, 10,149. They who are in truth natural not spiritual 
 believe them to be holy by infusion, but the spiritual that they are holy 
 as representatives, 5008. They are holy only when holily received, for 
 otherwise there is no influx from the divine into them, 10,208. Such 
 things were polluted by the sins of the people, and in like manner the 
 holy things of the church at this day, because the divine cannot be in 
 them where there is sin, ill. and sh. 10,208. Holiness is predicated of 
 the number seven and the seventh day, and it signifies the celestial man, 
 the celestial church, the celestial kingdom, and in the supreme sense the 
 Lord himself or the divine human, ah, 395, 433, sh. 716, 881, 3824, 
 3852, especially 10,360 and following numbers. See Sabbath. 
 
 HOMER \Chomer], See Measure. 
 
 HONEY [mel]. See Food. To eat butter and honey signifies 
 the celestial spiritual, 680, 2184. Butter, honey, milk, &c., because 
 they partake of fatness, signify various goods of the ancient spiritual 
 church, ill. and sh, 5943. Butter signifies celestial good, honey its 
 felicity, 2184. Honey, because it is sweet, signifies what is delightful 
 and pleasant, especially in the exterior natural principle, sh, 5620. 
 A land flowing with milk and honey, denotes what is pleasant and 
 delightful, 6857, 8056 ; one of these terms being predicated of truth, 
 the other of good, 8056. See Milk. Honey signifies natural de- 
 light, 8522, and this in both senses, thus, commixed with the delight 
 of the love of the world, 10, 137 at the end. Also, celestial good or the 
 
 n GO 
 
 34:1 
 
 ] 
 
 good of love, 10,530. Wild honey signifies the delight of the Word, 
 or divine truth in tlie letter as to good, 5620 (compare 9995), 7643, 
 9372. Wild honey, or honey of the field, is so called because the 
 church is signified by a field, 9372. What is signified by the honey- 
 comb of which the Lord partook after his resurrection, 5620. 
 
 HONESTY [honestum]. Spiritual good and truth, civil justice and 
 equity, and moral honesty and decorum, follow in order, and upon them 
 is founded conscience, 2915. Honesty is the complex of all the moral 
 virtues, decorum is only their form, 2915. Honesty consists in de- 
 siring the welfare of others from the heart in matters of civil life ; 
 decorum in the gestures and language testifying thereto, 4574. How 
 truths are to be regarded as the forms of good, illustrated by what is 
 honest and decorous, 4574. Description of those who simulated honor 
 and honesty, and discovery of their quality in the other life, 821, 831. 
 
 HONOUR, has no life except from good or love ; hence honour, in 
 the spiritual sense, is love ; in heaven where one loves another, one also 
 honours another, 8897. The end of the life is present in every thought 
 and in every action, even when it is not reflected upon ; thus, he who 
 honours his parents from the heart, or fears and honours God, mani- 
 fests it in all that he thinks and in all that he does, whether before 
 others or in secret, 5949. He who keeps the commandments externally 
 from conscience, is thereby led into internals ; thus, from the honour 
 of his earthly father he learns to honour the Tord ; also that the Lord 
 is honoured when he is worshiped, and that he is worshiped when he is 
 loved, 3690. To honour father and mother in the spiritual sense, is 
 to love good and truth, and in these the Lord, sh, 3703, ill. by the 
 explanation of the commandment, 8896 — 8900. Honours are not to 
 be sought on their own account, but for the sake of use to others, 6938. 
 To honour or glory over any one denotes confidence and belief in him, 
 7395. The honour attached to any function, which honour is propor- 
 tioned to its dignity, does not attach to the person, but is separated 
 when the function is separated ; personal honour is that of wisdom and 
 the fear of the Lord, 10,797. Those who apply themselves to the 
 truths of faith for the sake of honour and gain cannot receive them, for 
 the affections can only appropriate that which agrees with themselves, 
 477(iy 5280, 5464, 8148. See Glory. 
 
 HOOF \jnnguld]. The heels, the soles, the hollow of the feet and 
 hoofs signify the ultimates of the natural man, thus truth derived from 
 good in the sensual degree, and its opposite false principle, sh. 772^, 
 The foot of man and the hoofs of beasts troubling the waters predicated 
 of Egypt denotes scientifics from sensual and natural things and entering 
 iuto the truths of faith thereby, 2162. See Foot. The hoofs of the 
 horses of Nebuchadnezzar trampling down the streets, denotes scien- 
 tifics perverting truth, 2336, more fully, 3727, 10,227. Their horses' 
 hoofs like flint denotes natural truths, 2686. The hoofs of the horse 
 denote either the truth or the false principle in ultimates, thus the 
 lowest intellectual things, ill. and sh, 3923, ill, 6400, 7729, 9391. 
 The fountain opened by the hoof of Pegasus, denotes intelligence 
 flowing from the natural application of the understanding or experience, 
 4966. The noise or trampling of the hoofs of strong horses, denotes 
 the lowest scientifics which are derived immediately from sensual things 
 destrpying the truths of faith, 6015. See Horse. 
 
3i2 
 
 H O R 
 
 HOR 
 
 343 
 
 HOOKS [mwci], of gold denote modes of conjunction by good, 
 9(^76, Hooks and fillets of silver denote modes of conjunction by truth, 
 9749. See Gold, Silver, Tknt. 
 
 HOPE [spes]. The recreation, hope, and victory of those that 
 undergo tem[)tations, flow in from the Lord, who is himself immediately 
 present, and also mediately by the ministration of angels, 6574, HI. 
 8159, 8165. Genuine confidence cannot be given with any except 
 those who are in the good of charity, and genuine hope cannot be given 
 with any except those who arc in the good of faith, 6578. Sec Con- 
 fidence, Faith (1). 
 
 HOIIEB [Choreb'], the mountain of God, signifies the good of 
 divine love, 6830. Horeb signifies the divine law ; the rock in Horeb 
 the truth of the divine law, thus the Lord himself ; the water flowing 
 therefrom the truths of faith, 8581 — 8583. Horeb, by which is meant 
 the whole extension of the mountainous tract of Sinai, denotes the ex- 
 ternal of worship, of the church, and of the Word ; Sinai in the midst, 
 divine truth, ill. 10,543. Mount Horeb denotes heaven; or, what is 
 the same, divine truth in the whole complex ; Sinai in its midst, the 
 internal ; and the mountainous region round about, the external, 10,608. 
 The calf made in Horeb represented worship from externals only, 
 9391. See Sinai, Idolatry. 
 
 HORITES [CAorita]. See Edom. 
 
 HORNS [cornud]y denote the power of truth from good ; in the 
 opposite sense, the power of the false from evil, sh. 2832, briefly 4489, 
 9081, sh. 10,182. Horns signify the exteriors, because it is in the 
 extremes or nltimates that truth from good is in its power, 10,186, 
 10,208. The horns of the altar signify divine truths proceeding from 
 divine good, briefly sh. 2832, 10,027, 10,208. There being four horns 
 on the four corners of the altar denotes all manner of power, 9719 — 
 9721. The horns of the altar arc analogically the same as the hands 
 and arms of a man, 10,186. See Hand. To strike or gore with the 
 horn is to destroy the false by the power of truth ; in the opposite 
 sense, to destroy truth by the power of the false, 9081, 9065, briefly 
 7456. The horn of the he-goat growing towards the south, denotes 
 the power of the false principle of faith-alone opposing itself to truth, 
 9642. To push with side and with shoulder, and to strike with the 
 horns, denotes with all the soul and power, and with every force, 1085. 
 See Forces. The ram caught in the thicket by the horns denotes the 
 potency of spiritual truth involved and implicated in natural scientifics, 
 ill. and sh. 2830 — 2832. See Isaac. Ebony and horns of ivory sig- 
 nify exterior goods such as relate to worship or rituals, 1 1 72. 
 
 HORNET, THE [crabo], being a winged creature with a venomous 
 sting, denotes the false principle of evil, which is the evil itself in out- 
 ward form, sh. 9331. Hornets sent before the Israelites to drive put 
 the old inhabitants of Canaan from before them, denotes the dread of 
 those who are in the falses of evil upon the first influx of truths, 
 9331, 9332. See Insects, Fear. 
 
 HORROR. Temptations are permitted in order that a state of 
 horror at evils and falses may be induced and a conscience formed, 
 1692. Evil spirits dare not approach him who has a horror of evils 
 and falses, on account of the torments they experience, 1 740. They 
 who arc in celestial love experience horror at the sight of vastation. 
 
 is 
 
 Rood and truth ^-.o-? wi A f°"^,®q*^ence of the mverse order of 
 
 Lord,rhoi' 'f Si SrSfsSeV'/S "T""'^'* ''"^ ^""^ 
 joined to fear, and exists frZ f i^L • 2 'r •. ^^^^^^^ ^^ aversion 
 
 702/75S3 maf 1 ""^'^"""'d'ng. »A. 2761. 2762. 2781. 6125. 
 
 manVa £Cni ptr276T"'H*' >"!f"-"'«l J-">ty i a horsel 
 and chariots things Sri^»I ^ ,1 ^'^^^- ^"""^^ ^^'"S^ intellectual, 
 is evil a"d fa se ,A M2? fiUV«%T°'ii' '"'''■ '*'"='""'''* »' '^tat 
 the sensual S. deuffe'L'is'fn ^iSal tS HlZ'^T'"' 
 
 £Sir&,re2. 4F- n^Kenot? ttr 
 
 Neptune, the winded hnrifK ^"'"'^^ "^ *^* """' 'he horse of 
 ririliJ f 1.1 ""'g"." "°f^> the wooden horse of Trov &e in fho 
 
 SShf ^Tcie^ chS^f iSl^ things a J'^tre ^ 
 
 .^res^'^r6T7ftr^^ 
 
 the Wort27elTmp^"^"8«T "TT'^ ""^ '^' ^P'"'""' '^'^"^ "^ 
 ness. denotes the^md^r!ff I- ^^^ ^°^^^^ ^ ^^ ^™'"en with bfind- 
 
 denotes reasoning ."^Er the truS^ nf"?'?^'"" TV^' ''>'^' ^ 
 
 nat^ lisSfVo:^ 
 
 and their receding from the truth. 2761; fuUy t7r6f98-64ni A.l ' 
 
 7^T rT^k -t^u *?'' ^°'^^- conjoined, instituting the chirch 6521 
 6533-6535 The horses of Pharaoh and the Egyptians roroosed to 
 the Israelites) denote the scientifics of the pervfrse undemandlni^ 
 thrL^'nT'"' '!'«°°«g*; their chariots. falsfd^Ws thefr arZ^ 
 hi !n • ""''».«^'^«''i and their captains, the genera? pri^iples S 
 8156 til "%Z "f ''""rf ""' '321 end, 8^138. 8ir6?8l78 iS. 
 S tWe- is?oTptra! mf'ms " tS T"'^-^ understanding fn 
 
 aa.roScol51:1^^^^^^^^^^^^^ 
 
 ^---> - 
 
344 
 
 II O R 
 
 denotes tlic understaiuliug of truth and tlic Word tlierewith, liOl") ; or 
 tlie Word itself as to the internal sense, and the Lord as the Word, ///. 
 and sh, 2760— 27()3, 2799, 5319, 0534, 9930. Elias carried up into 
 heaven by a chariot of fire and horses of fire, denotes the doctrine of 
 love and charity, and the doctrine of faith, the latter being the same as 
 the Word in its internal sense, 2762, 5321 . To eat the flesh of horses, 
 or be filled with horses and with chariots at the Lord's table, is to 
 appropriate doctrinal and intellectual truths and goods from the internal 
 sense of the Word, 5321, 10,033. See Hoof, Chariot. 
 
 2. Riding is predicated of the understanding elevated into superior 
 light, 3190; and hence of instruction, 1288. To ride in chariots and 
 upon horses, denotes the abundance of intellectual and doctrinal things, 
 2015, 5321 ; or the being instructed by the doctrine of truth from the 
 Word understood interiorly, 276 1 . To ride upon clouds, predicated of 
 the Lord, denotes the Word understood as to its interior sense, 276 1 ; 
 or his being in the internal sense, where there is intelligence and 
 wisdom, 6534. To ride upon a cherub, predicated of the Lord, denotes 
 his providence lest man should enter of himself into the mysteries of 
 faith, which are contained in the Word, 2761, particularly 4391. To 
 ride upon the word of truth and of the meekness of justice, denotes 
 the understanding of truth and the wisdom of good, 2761 ; or instruc- 
 tion in the doctrine thereof, 1288. To ride upon the high places of 
 the earth, denotes superior intelligence, 2761, 6534, compare 85. To 
 ride upon a camel denotes elevation above the scientifics of the natural 
 man, 3190. To ride, predicated of Ephraim, is to delight in under- 
 standing, 5895. To ride upon an ass is predicated of what is service- 
 able to the new intelligence or understanding when the spiritual life is 
 commenced, 7024. To ride upon an ass is to make the natural man 
 subordinate ; and to ride upon a colt the son of an ass is to make the 
 rational man subordinate, fully sh, 2781 ; the case of the Lord ex- 
 plained, 9212. 
 
 3. The state of a newly raised spirit represented by a youth sitting 
 on a horse and directing him towards hell, but the horse does not move 
 from his place, wherefore the rider descends and goes on foot, 187, 
 188, ill, 789, compare 2762. They who deflower virgins without any 
 purpose of marriage and ofl'spring, when they come into the other life, 
 seem to themselves to sit on a furious horse, &c., 828. Horses and 
 chariots are represented in the other life when the angels are discoursing 
 together about what is intellectual, 2179, 2762, 2763, 3217. There is 
 a place at some depth to the right where chariots and horses continually 
 appear, wh^re those who were learned in the worid walk and discourse 
 together; it is called the abode of the intelligent, 3217, 5321. The 
 spiritual sense in the prophetical portions of the Word represented by 
 a chariot drawn by two horses abreast and conveying a man ; the rejec- 
 tion of the Jewish and Israelitish people who were only in the external 
 sense, by a man thrown from the horse and the horse kicking; and 
 the intellectual state of those who are in the internal sense by a rider 
 seated on a horse, 6212. When the spirits of the planet Jupiter 
 become angels, they appear to be carried to heaven by bright horses as 
 of fire, similar to those of Elias, 8029. There are horses of great 
 stature roaming at large in the forests of the planet Jupiter, and the 
 inhabitants are m actual fear of them although they are harmless ; the 
 
 HOU 
 
 345 
 
 influx of this fear is occasioned by their dread of cultivating the intel- 
 lectual faculty by means of the sciences, 838 1 . 
 
 HOSPITABLE ABODE [hospitium']. See Inn. 
 
 HOT, TO GROW [incalescere]. See Heat. 
 
 HOURS OF THE DAY [hovce]. See Day. 
 
 HOUSE [domua]. In the most ancient times the human race was 
 distinguished into houses, families, and nations, 470, 1159, 1246, 
 1259, 1261. A house consisted of the husband and wife with their 
 children, and other members of the family, as servants ; a family, of 
 several houses ; and a nation, of several families, 470, 1258. They 
 dwelt thus distinctly on account of their distinct perception of good 
 and truth, and the representation of the Lord's kingdom, 471, 483, 
 1259. See Family, Nations. House signifies the will and the 
 things which are of the will, 710. To build a house is to edify the 
 external man, 1488, 4389. See Habitation. How magnificent the 
 habitations of the angels are ; and that their reality surpasses that of 
 similar things in the world, 1628, 1629. That they are of various 
 kinds, 4622. How the case is when they are changed, 1629. Such 
 houses were shown to souls recently deceased, 1630. The rich without 
 charity at first dwell in magnificent palaces, afterwards in viler habita- 
 tions, at length they ask alms, 1631. See Palaces. Those born in 
 the house, signifies goods in the external man, 1708. The steward of 
 the house, or he who is over the house, signifies the external church, 
 when the house denotes the internal, 1795, 5640. Those who are 
 born in the house denote the celestial, and those who are bought with 
 silver, the spiritual, 2048. By a house is signified the celestial prin- 
 ciple or good of faith, and by a temple the truth of faith, 2048. 
 Houses denote goods, and all who are in good, 2233, 2234. Houses 
 also signify interior delights, which are goods to those who are in good, 
 2559. Man is a house, viz., his internal good the house of a father, 
 goods in the same degree the houses of brethren, external good the 
 house of a mother, 3128. By sweeping the house is signified the re- 
 jection of evil lusts and false persuasions, 3142. See to Sweep. The 
 rational mind as to good and truth conjoined to each other, as by mar- 
 riage, is signified by house, 3538. The roof of the house denotes 
 good which is superior, things in the house denote truths, 3652. To 
 dwell in the house of Jehovah is to be and to live in the good of love, 
 3384. The house of God is the church, in a more universal sense 
 heaven, and in the most universal sense the universal kingdom of the 
 Lord ; in the supreme sense it denotes the Lord as to good, and temple, 
 the same as to truth, 3720. On this account the house of God amongst 
 the most ancient people was of wood, because wood denotes good, 
 3720 ; and it signifies the Lord's kingdom in the ultimate of order, 
 3720. See Temple. What is meant by secret or inner chambers in 
 various senses, 3900. The house empty signifies the interiors of man 
 void of all good, and consequently replete with uncleann'ess, that is 
 with falses derived from evils, 4744. House signifies the mind either 
 natural or rational, 4973, 5023. Generally, the mind in which is 
 good, thus, the man himself, sh, 5023. To be in the house signifies 
 to be initiated, 4973. When the celestial man is treated of, house 
 signifies celestial good, and in this case field is spiritual good, but 
 when house denotes spiritual good, then field denotes spiritual truth. 
 
N 
 
 346 
 
 HUM 
 
 HUM 
 
 347 
 
 
 ( 
 
 4982. House of prison signifies the vastation of the false, conse- 
 quently temptation, 5043. House of my father denotes hereditary 
 evils, 5353. To come to the house signifies presence, 5674. To 
 enter into one's bed-chamber denotes interiorly, not outwardly or mani- 
 festly, sh, 5694. To enter into the house of any one denotes commu- 
 nication, 5776. See Door. By God*s making houses for the midwives, 
 is denoted that he arranged scientifics into a celestial form, 6690. 
 House denotes the mind ; the closets of a bed-chamber, the interiors 
 of the mind, 7353. The house of fathers denotes the particular good 
 of every one, ill. 7833, 7834, 7835. House signifies the will of good, 
 7848, 7929. The sons of Israel represented heaven and heavenly 
 things and their societies, by divisions into tribes, families, and houses, 
 7836, 7891, 7996, 7997. See Tribes. House signifies the church, 
 and good in the church ; also man and his mind both as to its rational 
 and natural parts ; also the memory in which truths and scientifics are 
 stored up, 9150. Those who are within the house, and especially they 
 who are in one chamber, think as one ; it is otherwise with those who 
 are without, ill. and «A., 9213 at the end. 
 
 HOUSEHOLD [domesticus]. A man's foes those of his own 
 household, denotes that the evils and falses by which he is tempted 
 are those of his own proprium, 4843, 10,490. See Family, House, 
 Evil. 
 
 HUL [Chul]. See Uz. 
 
 HUMAN, the, or. Human Principle \humanum,'\ commences 
 in the inmost of the rational, and extends itself thence to the external 
 of man, 2106, 2194, 2625, 3704. All that is truly human in man 
 is from the Lord, and unless the love which constitutes humanity be 
 received from him, man is only a beast, 41, 1894. The human 
 considered in itself is nothing but the form recipient of life from the 
 divine, but the glorified or divine human of the Lord is the esse itself 
 of life, and that from which life proceeds, 5256. There are two things 
 which constitute the human or real man, namely, the rational or in- 
 ternal man and the natural or external, 3245, 3737. Man is truly 
 human so far as he is principled in innocence, 4797. The Lord alone 
 was man as to the body also, 5078. See Man (homo). 
 
 HUMAN LIVING PRINCIPLE, the, [humanum vimm'], is all 
 that flows in from the Lord, ill. 41, 1894. See Human, Life, Man. 
 
 HUMAN INTERNAL, the, consists of the first forms recipient 
 of life from the Lord, by which man is united to him, and by which 
 the whole human race is kept under his intuition, 1999. See Man 
 X^homo) . 
 
 HUMAN DIVINE, the, is predicated of the divine manifestation 
 and influx through the celestial kingdom, the divine human of the 
 human assumed and glorified, 6371, compare 6831, 6000. The human 
 divine was susceptible of temptation, not so the divine human, 28 11 — 
 2814. See Lord. 
 
 HUMBLE, to, [humiliarel. See Humiliation. 
 
 HUMILIATION. One humbling another denotes subjugation, 
 briefly, 1922. To humble oneself is expressed in the Hebrew tongue 
 by a word which signifies to effect ; hence, by humbling himself is 
 denoted that man ought to compel himself to submit to divine good 
 and divine truth, 1937, 1947. See to Compel, Compulsion. Wor- 
 
 1 
 
 I" 
 
 ship consists in the adoration of the Lord, the adoration of the Lord 
 in humiliation, and humiliation in the acknowledgment that self is no- 
 thing, and that all life and all good are from the Lord, 1153, ill. 1999, 
 3880, 8271. In all genuine worship and adoration there is humilia- 
 tion, more or less profound, according as this acknowledgment is so, 
 2327. A state of true humiliation comes from the acknowledgment of 
 self as nothing but evil, and thus that no one can from himself look 
 to the Lord, who is holiness itself, 2327. Humiliation is not required 
 of man for the sake of an empty submission to the Lord, but in order 
 that mutual love may flow in, 1594. Conjunction with the Lord is 
 closer in proportion to the degree of humiliation, 2000. They who 
 are in the affection of truths are less humble than they who are in the 
 affection of good ; hence, they do not speak of the Lord's mercy, but 
 of his grace, 2423. See Grace. The spiritual are not in humiliation 
 like the celestial, but elate of heart, and hence they cannot receive 
 good from the Lord, 2715. There is a chain of subordination and 
 application, thus of submission, proceeding from the first esse of life 
 through all existences ; all conjunction in this chain of superiors and 
 inferiors is by submission, 3091. See Submission, Subordination. 
 The power of angels is proportionate to their acknowledgment that of 
 themselves they are nothing; thus, to their humiliation, and their 
 affection of serving others, 3417. It may be seen even by the under- 
 standing that the divine can only flow in as the loves of self and the 
 world are removed, thus, into a state of humiliation ; but no one can 
 be in humiUation and at the same time in evil, 3539. Hence also, the 
 reason may be deduced why humiliation is required of man, that is, 
 not because the Lord wills glory, but because good can then flow in 
 and conjoin itself to truth, and thus man can be regenerated, 3539, 
 ill. 4347. Good and truth from the Lord can flow in into a humble 
 and contrite heart, which acknowledges that in itself there is nothing 
 but evil, and in the Lord nothing but good ; for in this acknowledg- 
 ment there is the annihilation of self, thus, a state of aversion and 
 absence from self, 3994. They who are averse to all that is evil and 
 false, because it is from themselves, and in the affection of all that is 
 good and true because it is from the Lord, are in humiliation, and in 
 a state of receiving good and truth from the Lord, 4956. A merely 
 external humiliation is not the humiliation of acknowledgment, for the 
 latter cannot exist without the correspondence of the external and in- 
 ternal, and thus their conjunction, 5420. Unless man humbles him- 
 self by acknowledging that he is nothing but evil, he is in merit and 
 self-righteousness ; and as good cannot then flow in he cannot be with- 
 held from the evils of his proprium, 5758. The Lord requires humili- 
 ation and adoration, not for the sake of himself, but for the sake of 
 man, who is thus brought into a state of receiving good, and separated 
 from the love of self and its evils, 5957, 8263, 8271. They who are 
 in less humiliation speak of the grace of the Lord, they who are in 
 more humiliation of his mercy, 5929. See Grace. He who is in 
 genuine humiliation puts off all power of thinking or domg anything of 
 himself, and relinquishes himself entirely to the divine ; thus, he ap- 
 proaches the divine ; 6866. Supplication is only heard so far as there 
 is humiliation in it, for it is the humiliation and not the words that are 
 perceived in heaven, 7391. They who are in humiliation acknowledge 
 
 
 A 
 
 yl 
 
348 
 
 HUM 
 
 1 
 
 and perceive themselves to be damned, only that the Lord has received 
 them, 7418. The humiliation of the inhabitants of Mars is so internal 
 and profound, that they believe themselves, of themselves, to be in hell, 
 and dare not look to the Lord until they are sensibly elevated by Him, 
 7478. There are two conditions in humiliation, the acknowledgment 
 of self as altogether evil and as nothing in respect to the divine, and 
 the acknowledgment of the divine as infinitely good, 7640. Humilia- 
 tion is not given with the evil, because they are in the love of self; 
 when predicated of them in the word, it denotes obedience, 7640. In 
 genuine humiliation, thus, in genuine divine worship, there is nothing 
 to obstruct from the loves of self and the world, 8873. The posterity 
 of Jacob could be in external humiliation more than other people, but 
 still they were not in internal, 4293, ill. 9377^ They who truly worship 
 the Lord are in humiliation, and their proprium, which is all that ob- 
 structs the reception of the divine, recedes from them ; in this consists 
 the glory of the Lord, and this is the end of all worship, 10,646. 
 
 2. Humiliation of heart causes the knees to bend, and if it be 
 stronger and more interior, the whole body to fall prostrate, 4215, ill. 
 5323, 7418, 9377. Abraham's bowing himself to the earth when the 
 three angels were present denotes the effect of humiliation with the 
 Lord m consequence of perception from the divine flowing in, 2153. 
 His rising and bowing to the Hittites, when desirous of purchasing the 
 field of Ephron, denotes the gladness of the Lord on account of his 
 worthy reception by the new spiritual church, 2926—2928, 2950. 
 The servant of Isaac bending himself and bowing down before Jehovah 
 on account of his reception by Rebecca, denotes joy and gladness of 
 heart on account of the influx of love, and the conjunction of truth 
 with good, 3117, 3118, compare 3068, 3091. Jacob's message to 
 Esau, on returning from his sojourn with Laban, denotes the conde- 
 scension and humiliation of truth before good, 4245, 4254. His bowing 
 himself seven times to the earth while he approached his brother, de- 
 notes the complete humihation and submission of all things in the 
 natural man to good flowing in, 4347. The handmaids and their 
 children approaching and bowing themselves, denotes the submission 
 of scientific sensuals and their truths, 4360. Leah and her children 
 bowing themselves, and Joseph and Rachel bowing themselves, de- 
 notes the submission of the exterior affection of faith and the truths 
 thereof, and of the interior, 4361, 4362. The sheaves of his brethren 
 bowing themselves to Joseph's sheaf, denotes the humiliation of all 
 before the divine human, and the submissive reference of all doctrine 
 thereto, 4687—4689. His brethren bowing themselves with their 
 faces to the earth before Joseph in Egypt, denotes, first, exterior hu- 
 miliation, and afterwards interior humiliation and submission 5420 
 5676, 5682, 6567. The Egyptians bending the knee before him, de- 
 notes acknowledgment by faith and adoration, 5323. At length total 
 submission, 6138. Joseph himself bowing to Israel when he led 
 Ephraim and Manasseh to receive his blessing, denotes the humiliation 
 of the new will and understanding, not from themselves, but from the 
 influx of the internal man, 6266. The Israehtes bowing themselves, 
 and worshiping, when Moses and Aaron were sent for their deliverance, 
 denotes the humiliation of those who belong to the spiritual church on 
 emerging from temptations, 7068, 7943. 
 
 ^^r£^ 
 
 HUR 
 
 349 
 
 3. The Lord's state of humiliation occurred when the internal acted 
 remotely in the external, when the human essence was not yet united 
 to the divine, 1785, ill. 6866. The Lord worshiped the Father and 
 prayed to him, when he was in a state of humiliation, or in the infirm 
 human derived from the mother ; so far as he put this off, and put on 
 the divine, he was in another state, which is called his state of glorifi- 
 cation, ill. 1999. The state of the Lord in the human derived from 
 the mother is called his state of humiliation ; his state in the divine, 
 that of glorification, 2265. The Lord was so far in humiliation as he 
 was in the human not yet made divine ; but so far as he was in the 
 human made divine he could not be in humiliation, for so far he was 
 God and Jehovah, 6866. He was in humiliation in the human not 
 yet made divine, because it was evil, and this could not approximate 
 to the divine without humiliation, 6866. See Lord. 
 
 HUNDRED [cew^M/w]. See Numbers. 
 
 HUNGER, to, [esurire^, is to desire good from affection, briefly 
 demonstrated, 4017, 4958. To hunger and thirst is predicated of 
 those who desire good and truth but do not yet possess them, briefly 
 sk. 10,227. To eat and not be satisfied is not to receive the good and 
 truth of faith, briefly sh. 10,283. See Famine, Food, to Eat. 
 
 HUNT, to [venari], in general terms, denotes to persuade, in 
 particular, to allure others by accommodating their cupidities, &c., 
 sh. 1 1 78. Nimrod, a mighty hunter, denotes those who make internal 
 religion external, ill. 1175 — 1179. In a good sense, a hunter denotes 
 those who are in the affection of truth, 3309. Hunters denote those 
 who teach from scientific truths and also from doctrinals, 3309. To 
 hunt is to teach from the affection of truth, and, in the opposite sense, 
 to persuade from the affection of what is false, sk. 3309. Hunting 
 denotes the good of life grounded in sensual and scientific truths ; be- 
 cause, by hunting is to be understood such things as are taken in 
 hunting, as rams, kids, goats, &c., 3309. Hunting also denotes truth 
 derived from good, because Esau of whom it is predicated, denotes 
 the good of the natural man, 3501. His going to the field to hunt 
 denotes the endeavour of the affection to procure truth, 3508. Jacob's 
 simulating his person and serving Isaac with venison instead of Esau, 
 denotes the way of procuring truth by domestic good provided, 3518, 
 and sequel. See Esau, Jacob. To fish is to instruct in the ex- 
 ternal truths of the church ; to hunt is to instruct in its internal truths, 
 10,.582. 
 
 HUR [Chur]. Moses signifies divine truth proceeding immediately 
 from the Lord; Aaron divine truth proceeding mediately; and Hur 
 divine truth proceeding again, by the medium of the latter ; this order 
 of succession ill. 8603. Aaron signifies the doctrine of truth from the 
 Word, and Hur the truth of doctrine, both sustaining the internal 
 sense, 9424. Bczaleel was the grandson of Hur, 10,329. See 
 Bezaleel, Gold. 
 
 HURT [Icesio], Man can only do hurt to what he knows and be- 
 lieves ; hence he cannot hurt the internal of the church when he falls 
 into mere externals, 6595. The laws in Exodus xxi., in the internal 
 sense, treat of those who hurt or destroy the truth of faith or the 
 good of charity either in themselves or others ; what punishment accrues 
 to them, and how restitution is to be made, 8970 and sequel. When 
 hurt is done to the truth of faith, the spiritual life is affected, and at 
 
 l\ 
 
350 
 
 HYP 
 
 IDE 
 
 351 
 
 \\ 
 
 I 
 
 length perishes, 9007. The hurt or extinction of interior love is de- 
 noted by burning, of exterior love by wounding ; the law of retaliation 
 ill. 9055, 9056 and sequel. Hurt may be done to the internal man 
 as well as to the external, 9055. See Bruise, Disease. 
 
 HUSBAND [marilus]. When the church is described by a man 
 (vir — the male man) and wife, man denotes the intellectual faculty or 
 truth, and wife the voluntary faculty or good ; when by man (homo — 
 the human being) and wife, man denotes the good of love or love, and 
 wife the truth of faith, or truth, 915, 718, 2517. Whenever a hus- 
 band is named in the Word he signifies good, and wife truth ; but when 
 the husband is called man (vir) he signifies truth and the wife good, 
 1468, 2581. Husband and wife signify good and truth, because the 
 church is really the marriage of good and truth, and the husband repre- 
 sents good, because good is in the first place, 3236, ill. and sh. 4434. 
 Females, women, and wives, denote affections of truth when the husband 
 is mentioned along with them, but when he is called a man (vir) they 
 denote affections of good, 4510. Husband and wife are so called when 
 celestial good and truth are predicated, but man and wife, or rather 
 man and woman, when the subject is spiritual, 4823. In the opposite 
 sense, man and wife denote the false and its evil, husband and wife the 
 evil and its false, 4823, 4843. In the celestial church, the husband is 
 in affection and the wife in the knowledge of good and truth ; in the 
 spiritual church, the contrary, ill, 8994. In the more interior or celes- 
 tial sense of the Word, husband denotes good, and the Lord himself 
 from divine good is called the husband and bridegroom of his church, 
 9198, 9961. The union of divine good itself and divine truth itself 
 was represented by Abraham and Sarah as husband and wife, 1 468, 
 1901, 2063, 2065, 2172, 2173, 2198, 2904, 3077, 7022; the same 
 in the rational or divine human, by Isaac and Rebecca, 3012, 3013, 
 3077. See Marriage, Man. 
 
 HUZ. See Nahor. 
 
 HYACINTH [hi/acinthinum]. See Colours. 
 
 HYDE [corium]. See Skin. 
 
 HYPOCRITES [ki/pocritce~\, are such as outwardly appear in truth 
 as to doctrine, and in good as to life ; but inwardly neither believe any- 
 thing true nor will anything good, 4424. Deceitful hypocrites are sig- 
 nified by him who entered in and had not on a wedding garment ; the 
 sphere of mutual love causes such to precipitate themselves from heaven, 
 when it appears as though they were cast out, 2132. There are de- 
 ceivers and hypocrites within the church who are in peril beyond others 
 of being damned to eternity, in consequence of being in evil and in 
 good at the same time, 2426. It is provided by the Lord that evil and 
 good should not be commixed, for if they were commixed, man would 
 perish ; they are not far from being conjoined with hypocrites, yet the 
 Lord provides that such shall not be the case ; hence, in the other life, 
 hypocrites suffer beyond all others, 2269. If the internal is not repre- 
 sented in the external act or look as its image, it is an indication that 
 the external is put on by mere habit, or else of hypocrisy, 3934 ; ill, 
 3527' Hypocrites by their influx induce pain in the teeth, and in the 
 bone of the temples, &c.; from experience, 5720. Hypocrites who 
 have continually meditated evil to others, and sought to accomplish it 
 by secret means, become infernal genii, and act in the most subtle 
 manner by influx into the voluntary part, 8622. See Genii. They 
 
 are hypocrites and deceivers who simulate charity and faith, or whatever 
 else in externals that appears as if it were from the Divine, ill, 8870, 
 10,286. See Likeness, Engraving. The inmost will and inmost 
 thought of the hypocrite are in agreement and consent, for the one is 
 evil and the other false ; but the consent does not appear before men, 
 in consequence of another will and another thought appearing in exter- 
 nals, ill. 8885. Evils effected by deceit are the worst of all, for deceit 
 is like a poison which infects the whole mind, penetrating even to its 
 interiors, and destroying all that is human, 9013. Hence poison in 
 the Word denotes deceit or hypocrisy, and venomous serpents denote 
 the deceitful or hypocrites, sh. 9013. Deceit, in the Word, denotes 
 hypocrisy, being so called when piety or charity, or innocence, is simu- 
 lated, sh. 9013. Hypocrites cannot do the work of repentance, thus 
 sins cannot be remitted to them, and that this is denoted by the sin 
 against the Holy Spirit, 9013, 9014. To will evil, and yet speak what 
 is true and do good, is from hypocrisy, using truth and good as means ; 
 and when these means are withdrawn in the other life the man rushes 
 into all the evils of his will, and defends them by his understanding, 
 ill, 10,122. See Deceit, Simulation. 
 
 HYSSOP [hi/s8opus], denotes external truth as a medium of puri- 
 fication and the external truth of intelligence; cedar, the internal, sh, 
 7918. See Cedar. 
 
 I. 
 
 IDEA. 1 . In the other life, the whole quality of a man is exqui- 
 sitely perceived from a single idea of his thought, for every idea is an 
 image of the man, 301, 803, ill. 1008, ill. 10,298. Ideas are com- 
 posed of the innumerable things conceived and thought concerning the 
 person or thing represented by them ; hence they are not simple, 
 but filled with innumerable particulars, 1008, 2473, 4946, ill. from 
 experience, 6200, 6599 and sequel, especially 6613 — 6619, 6622, 6623. 
 The idea of one thing also flows into the idea of another, and thus if 
 any impurity is present in idea, it diffuses itself like a black grain in 
 water, 1008. The holy and profane adhere together in every idea of 
 thought with those who profane truth, ill. 1008; see below, 6625. 
 They who are in divine ideas, never subsist in the objects of external 
 sight, but continually see internal things from them and in them, 1807, 
 compare 1430; see below, 2520, 5614. Ideas are displayed in the 
 other life like pictured images, which, with the good, are again and 
 again opened, and objects more and more beautiful presented to view 
 therein, 1869, 1870. The opening of the internal sight and its ideas 
 is comparatively like the opening and extension of the external sight 
 by the microscope, 1869. As ideas ascend to spirits and angels, they 
 are divested with wonderful quickness of all that is corporeal and 
 material, and hence nothing but what is sweet and beautiful is per- 
 ceived in heaven, 1875, 1876, 3507, 3607. The first ideas are taken 
 from the objects of the senses, and are properly called material, but 
 there is a more interior sight by which these are regarded, 1953. The 
 ideas of the angels are turned iato representatives in the world of spirits 
 
 ^maim 
 
352 
 
 IDE 
 
 and with man while he sleeps ; one subject of discourse also admits of 
 indefinite varieties in the representation, according to the state of man 
 and the spirits about him, 1980, 1981. The ideas of men are most 
 obscure compared with the perceptions into which they come when 
 worldly and corporeal things are put off, for they are only the general 
 forms of myriads of particulars, 2367. An idea of truth without good 
 is obscure compared with an idea of truth from good, ilL 2425, 2935 ; 
 see below, 3607. The ideas of the interior memory flow into the things 
 of the exterior memory as into their vessels, thus into the words of all 
 languages and all the objects of the external senses, 2470, 2471. 
 Thought and speech exist from the ideas of the interior memory, and 
 these ideas constitute a universal language into which men come after 
 the death of the body, 2472, 5614, 5648, 6987. The intercourse of 
 spirits and angels, and their commerce with men, is by means of the 
 universal language of ideas ; and such is the influx of this language, 
 that spirits discourse with man in his vernacular tongue as their own, 
 2470. The ideas into which men come after death are derived from 
 states and their progressions, which are proper to the interior memory, 
 not from times and spaces, 4901 ; how they who are in any charity put 
 off natural ideas, 4944 ; and how they are vastated whose ideas are 
 defiled, 7090, compare 2520. Myriads of ideas pertaining to the 
 interior memory flow into one of the exterior, ill. 2473, ill. 6622. The 
 ideas and ends of man's life, contained in his interior memory, consti- 
 tute the book of his life by which he is judged after death ; and there 
 is not the least minimum wanting of all that he had thought or intended 
 from earliest infancy, 2474, 2475. Some idea derived from worldly 
 things, or the analogies of worldly things, always adheres to divine 
 truths with man, ill. 2520. Man*s intellectual or immaterial ideas which 
 pertain to the interior man, are from the light of heaven; but his 
 natural or material ideas from the light of the world, its time and space, 
 3223, 3224, 4408; see below, 5212, 7290. It is impossible to have 
 any idea of doctrinals, or even of the most secret arcana of faith, which 
 is not grounded in some natural and sensual idea ; and that such is the 
 case can be visibly shewn to man in the other life, 3310 end, 5510. 
 No divine truth can be received by man except in some rational and 
 even natural idea ; how erroneous it is to imagine that anything per- 
 taining to faith can be received otherwise ; the reason why some are 
 not willing to believe this, 3394. Man can form no idea of anything 
 except from time and space, and the angels from state ; in both cases 
 from what is finite only, and hence from appearances, 3404, 3938, 
 4901, 7381 ; how the idea of time is changed into the idea of state, &c. 
 5146. The ideas of those who are in truth only when they come into 
 the other life appear closed, so that the light of heaven can only flow-in 
 in common ; but the ideas of those who are in good appear open, and 
 resemble a little heaven, 3607 ; see below, 4946, 6620. The idea of a 
 thing in common must necessarily precede the idea of particulars ; thus 
 interior or particular truths are insinuated into common or exterior 
 truths, 3819, 3820. The understanding of a thing is according to the 
 idea of it, and the idea of it is varied according to affection, 3825. The 
 ideas received by means of the senses are contained in the memory like 
 visual objects, and their reproduction gives birth to the imagination ; 
 under interior light they give birth to thought, but still as visual forms. 
 
 I 
 
 IDE 
 
 353 
 
 4408. The ideas which men receive before regeneration are neces- 
 sarily mixed with falses and fallacies, arising from their sensual origin, 
 455 1 . In every idea of good and truth, there is the whole image of 
 heaven, and when such ideas are opened and beheld by the interior 
 sight, they appear like a universe leading to the Lord, who is the all of 
 heaven, 4946, 6620 end. Ideas formed from the light of the world 
 are called scientifics, but ideas formed from the light of heaven are 
 truths, 5212. Ideas from scientifics, whether interior or exterior, are 
 called material ; but ideas of thought, intellectual or immaterial ; the 
 ascent and extraction of ideas as education advances «7/., 5497, ^774. 
 Interior ideas cannot appear to man in their real quality, because they 
 fall into material ideas without his knowledge ; still, they who are in 
 good think from interior ideas, 5614, 7381, ill. 7506, with which com- 
 pare 6626. When truths are filled into material ideas or scientifics, 
 which is effected by influx, the thought extends itself far and wide and 
 reaches to the societies of heaven, 6004, seriatim 6599 and sequel. 
 The extension of ideas is to the societies of heaven in appearance, but 
 it is really from them, 6600, compare 8794, 9962. When influx and 
 the extension of thought was represented to the author, his material 
 ideas appeared as in the middle of a kind of wave, but only so when he 
 thought above sensual things or abstractly, 6200, 6201. All thought, 
 however continuous it appear in consequence of the rapidity of its suc- 
 cession, is made up of distinct ideas, which follow one another like the 
 words of language, and are themselves the words of spirits and angels, 
 6599, 6624, 6987; see below, 10,298, 10,604 ; and as to certain spirits 
 who first appeared to think in common and not distinctly, 4329. The 
 ideas of thought are varied, multiplied, and divided, according as man 
 is associated with societies ever new and ever various in the procedure 
 of regeneration ; thus his illumination or perception of new truths con- 
 tinually increases, 6610. Angelic ideas open like clouds over the ideas 
 of spirits which are below them, and the influx of myriads only appear 
 as one and simple to those who are in grosser thought, 6614. The 
 ideas of the superior angels flow in like flames of light, not always 
 apparently, but so shown to the author, 6615. The quality of an idea 
 when it is closed shown as a black point, and when it is open like a 
 lucid mirror in which all heaven and the Lord himself is represented, 
 
 6620. The ideas of critics who are more solicitous about words than 
 the sense of things, are formed as of closed lines or a texture of threads, 
 
 6621. The ideas of those who live evilly are filthy and defiled, and 
 they draw them into association with hell, in the same manner as the 
 good are associated with heaven, 6625, 6626. The angels of heaven 
 speak from intellectual or immaterial ideas, but spirits from ideas of the 
 imagination or material ideas, 6987. Angelic ideas are such that they 
 refer all things to the human form, ill, 7847. The ideas of the spiri- 
 tual angels are all derived from truth made good by life, and those of 
 the celestial angels are all from good, 9186. Nothing enters into the 
 internal man except by intellectual ideas, which are reasons, for the 
 internal ground which receives what enters therein is the rational faculty 
 illustrated, 7290. The love or affection of the will flows into the intel- 
 lectual ideas, and vivifies and affects them as by inspiration, thus the 
 thought and the will make one, 8885. The form of celestial thought is 
 such that those things which are most intimately loved are in the midst, 
 
 A A 
 
354 
 
 IDE 
 
 in the light of the internal sight, things comparatively obscure are 
 round about, and such as man rejects, which are opposites, verge down- 
 wards, 8885. The ideas of thought in the internal man are spiritual, 
 for they are without objects such as appear in the material world; 
 hence, while man is in the world he does not perceive what is passing 
 m the internal man, but what is in the external, 10,237, 10,240. The 
 external man is first purified because the truths of faith can only come 
 to manifest perception in natural ideas, 10,237. Spiritual ideas cannot 
 be comprehended in the natural, but they produce and make them by 
 influx, according to correspondences, 10,237, 10,400, 10,604. The 
 ideas from which man thinks even while in the world are intellectual or 
 immaterial, and after death, when he is a spirit, they become words, 
 10,298, 10,604. Natural ideas are spiritual, but so manifested to the 
 natural man by putting on another form and habit, 10,551. Spiritual 
 ideas are turned into natural ideas and fall into words, according to 
 correspondence when man speaks, 10,604. Man can form no concep- 
 tion of spiritual ideas, except by thought and reflection upon the begin- 
 nings of his own thoughts, ill, 10,604. The principal of all ideas is 
 the conception and thought concerning God, for it enters into all reli- 
 gion, and is the means of conjunction with heaven, 10,736; the idea of 
 the angels concerning the Lord, 5256, 6380, 8705, 9303 ; and of the 
 inhabitants of a certain earth, 10,737. See Thought, Under- 
 standing, Speech, Memory. 
 
 ^ T^^ ^^^* ^^ idolatry, or of any external object in the letter of 
 the Word, falls away and perishes when the idea of the internal sense 
 contained m it is apprehended, 1430, 1807, 1874, 1876, 2015, 2534 
 
 f^ w^'^i^^u ?^ *^ ^^^"^ *^® ^^®*^ contained in the internal sense of 
 the Word that its external is formed, insomuch that its every word and 
 letter is inspired, 1870—1876. When the ideas of men remain in the 
 external sense, the internal is respectively obscure, 2333 ; especially if 
 the ideas are confined to the representatives of the Jewish church, 2534 
 end. When the Word is read by man in the external sense, the words 
 and ideas are wonderfully changed to the apprehension of angels, and 
 this according to correspondences, 2333, 7847. The angels instantly 
 come into a spiritual idea answering to the sense of the letter, for a 
 material idea perishes at the threshold of heaven, 10,568. It is by 
 the sudden and constant translation of natural ideas into spiritual that 
 the Word is the means of conjunction between angels and men, and 
 thus between heaven and the world, 3507, 5648. Those who are in 
 good think from the ideas of the internal sense while they are in the 
 world, though internal ideas do not come to their manifest apprehen- 
 sion, ill. 5614. The wonderful fulness of ideas flowing into the external 
 expressions of the Word illustrated by the Lord's prayer ; what infinite 
 ?lr!on"^^i t^»pgs are contained in every part of the Word, 6619. 
 •1 cl ^"^^?^ ^^^^^ internal sense of the Word illustrated by the 
 Ideas ot human thought considered as more and more interior. 10.400 
 end, especially 10,604, 10,614. If the Word were written according 
 to angehc and not according to human ideas, men would perceivl 
 
 """ t^I11°t't*o??^ ^^f?^ ^""^^^ ** >*« expressions, 4210. See Word. 
 IDEALISM. Al IS real that is from the Lord, and all that is not 
 from the Lord, thus all that appears in hell, is unreal ; by the unreal is 
 meant that which is not what it appears to be, 4623. Evil spirits have 
 
 IDO 
 
 355 
 
 f 
 L 
 
 the art of presenting various illusions before those who have recently 
 come from the world, with the view of persuading them that all things, 
 even in heaven, are ideal, 4623 end. Nothing in the universe is any- 
 thing, that is, a thing, unless it is from divine good by divine truth, 
 5075. It is a fallacy of natural sense to believe that there are simple 
 substances called monads and atoms ; for whatever is within the ex- 
 ternal sensual, the natural man believes to be such as it appears, or 
 nothing ; other fallacies enumerated, 5084. Whatever flows from the 
 Lord into man passes through his interiors to the very extreme where 
 it can be sensibly apprehended ; if this extreme or sensual part be 
 occupied with fallacies and appearances, the truths that flow in are 
 turned into the like and formed by them, 7442. Divine truth which 
 proceeds from the Lord, and by which all things exist, is a substantial 
 and real entity which fills the heavens, as the light and heat of the sun 
 fill the world ; what a fallacy it is to conceive of the Word as of the 
 thought and speech of man, 9407, 9410. See Truth. 
 
 IIM. See ZiiM. 
 
 IDLENESS. See Ease. 
 
 IDOLATRY [idololalriuni], 1. They who affect external sanctity 
 on purpose, or practise it from habit, so far as internal worship is not 
 in it, are prone to worship whatever god or idol favours their cupidity, 
 1094. When worship is made to consist in externals it is idolatrous, 
 and hence the worship of the Jews was no less idolatrous than that of 
 the Canaanitish gentiles, only that they acknowledged Jehovah as their 
 God, 1094, 1205. Idolatries are both exterior and interior, and they 
 who are in external worship without internal rush into the former, they 
 with whom internal worship is defiled into the latter, 1205. Interior 
 idolatries are the falses and cupidities which they who have defiled 
 internal worship love and adore, and which hold the same place as the 
 gods and idols of the gentiles, 1205. All worship that is not derived 
 from faith and charity is idolatry, 1211. A church which is only 
 external is not a church but an idolatry, 1242. An idolatrous church 
 is much worse than an idolatry not of the church, for it is internal 
 idolatry, 1328. There are three universal kinds of idolatry, namely, 
 the love of self, the love of the world, and the love of pleasure ; and all 
 worship is idolatrous in which one or other of these ends is entertained, 
 1357, 4444. These three universal kinds of idolatry are internal and 
 profane, but there is a fourth which is only external and in which God 
 may be acknowledged though he is not known, and in which the life of 
 charity may be lived, 1363, 1370. The doctrinals, the morals, and 
 even the idols of the upright gentiles are accepted by the Lord, and left 
 whole to them as the vessels of celestial things, which they are qualified 
 by charity to receive, ill. 1832, 4211. They who have worshiped idols 
 and yet lived in charity easily receive the goods and truths of faith in 
 the other life, and they are not instantly deprived of what they have 
 esteemed holy from infancy, but by degrees, 1992, 9972. See Nations. 
 Unless external rituals are representative, that is, unless the internal be 
 in them, they are idolatrous, 2177, 2722. When a church declines from 
 representative worship to idolatry, its representatives put on the opposite 
 signification, and some devil is evoked from hell and worshiped in place 
 of God, 4444. Men can only worship that of which they have some 
 perception and thought from a sensible form, and in which they can 
 
 A A 2 
 
 
356 
 
 IDO 
 
 imagine a divine presence ; hence the worship of idols by the gentiles, 
 and of men after death either as gods or saints, in consequence of the 
 divine human not being known and acknowledged, 473ti ; as to the 
 worship of saints by Christians, 9020. The principle of idolatry is not 
 the worship of idols and graven images, but external worship without 
 internal, ilL 4825. They who are in the loves of self and the world 
 are internal idolaters, and external idolatry is derived from these loves, 
 4825. The idolatrous principle is external and internal ; in general, it 
 is the worship of what is false and evil, 4826 ; see below, 8932. The 
 king was worshiped in ancient times as the guardian of the law of the 
 kingdom, which was derived from divine truth ; so far as he ceased to 
 be the guardian of the law, or attributed anything but its guardianship 
 to himself, such worship became idolatry, 5323. It is idolatry to make 
 a god of anything derived from the self-intelligence or from the volun- 
 tary proprium, ilL 8871, 8941, 9391, 9424, 10,406. It is idolatry 
 to make evils and falses into gods, that is, to make them appear in 
 external form like goods and truths, ill. and sh, 8932, 8941, 9146, 
 9391, 9424, It is idolatrous to make rites, judgments, statutes and 
 precepts objects of worship in the external form and not in the internal, 
 ill. 9391. lie who is in external worship when his heart and soul is 
 not in heaven, but in the world, and who does not worship the holy 
 things of the Word from celestial love, is in the practise of idolatry, 
 9391 end. Doctrine taken from the external sense of the Word, with- 
 out the internal, is only idolatrous, ill. 9424. Such doctrines applied 
 by man's own intelligence in favour of self-love, are denoted in the 
 Word by idols, by molten images, and by things graven, sh. 10,406. 
 Four kinds of idols are mentioned in the Word, namely, of stone, of 
 wood, of silver, and of gold; their signification br, ex. 10,503. Idols 
 of gold were the worst of all, because they denote evils of life derived 
 from the love of self, as well as evils of doctrine, 10,503. In general, 
 idols, strange gods, and molten and graven images denote religious 
 principles excluded from the proprium ; for whatever principles are 
 derived therefrom are only idols, being dead in themselves though they 
 are adored as living, 8941 end. 
 
 2. llistorrj. The nations with whom the first ancient church 
 existed became, for the most part, idolatrous, and in Egypt and Baby- 
 lonia they declined to magic, 1328, 4680, 9391 ; compare 1195. Idol- 
 atry took its rise from the use of objects representing celestial and spi- 
 ritual things, which came to be worshiped when charity perished in the 
 church, and with it all acknowledgment of the heavenly life, 2722, 4580. 
 When the internal worship of the ancient church became external and 
 at length idolatrous, every nation set up its own god, and the Hebrews 
 were only distinguished from others by retaining the name of Jehovah 
 for their god, 1343, 3667, 3732 ; in like manner some other families in 
 Syria, as appears from Balaam, 1992, 7097. The idolatrous nations 
 derived the names of their gods from the various names given to the 
 Lord in the ancient church on account of their signification 3667 ; and 
 according to the appearance of divine things in effects, 4162; or the 
 divine attributes, 6003. See Name. The gods and demigods of the 
 ancients were also derived from their manner of writing by the intro- 
 duction of abstract things in the character of persons discoursing, to 
 whom appropriate names were also assigned, &c., 4442. When the 
 
 "■wp 
 
 IDO 
 
 357 
 
 ancient manner of worship ceased to be representative and became 
 idolatrous, the use of representatives was forbidden, 2722 ; and after- 
 wards limited to those at Jerusalem. See Representatives. The 
 priuciple of the ancient church was to worship God in human form, 
 thus the Lord; but when they declined from good to evil, they began 
 to worship representatives, as the sun, the moon, the stars, groves, 
 statues, and God himself in the form of various idols, 9193. The 
 ancient church which became idolatrous was spread through many 
 kingdoms in Asia and Africa, especially Assyria, Mesopotamia, Syria, 
 Ethiopia, Arabia, Lybia, Egvpt, Philistsea, and the whole land of 
 Canaan on both sides Jordan, 1238, 2385, 4680, 7097, 9391. The 
 idolatrous worship to which the ancient church declined in Syria is 
 signified by Terah, 1353, 1365, 1367; its three internal varieties, by 
 his sons, Abram, Nahor, and Aaron, 1357, 1358; and its external by 
 Lot the son of Ilaran, consequently by Moab and Ammon descended 
 from him, 1363, 1364. The nations descended from Terah were 
 idolatrous, 1357, 1358, 1363. The Jews were more idolatrous than 
 other nations, and regarded their external rituals as constituting divine 
 worship, 3479. The Jews were able to be kept in communication with 
 heaven by their idolatry, because it was merely external, 3480, ill, 
 4847. From the historical and prophetical parts of the Word, it is 
 obvious that the Jews were prone to the worship of idols, and from the 
 internal sense it is manifest that they were continually in idolatry, 4825. 
 Idolatry was so severely interdicted to the Jewish nation, because the 
 adoration of other gods and of images would have destroyed the repre- 
 sentative of the church with them, 8875 end. The Jews, in heart, 
 remained in the idolatry of Egypt, though they confessed Jehovah with 
 their lips, 9391. The lot of those from the ancient church who de- 
 clined to idolatry and of idolatrous Christians in the other life, 2605. 
 The serpent of brass was holy in the time of Moses, but when externals 
 were worshiped it became profane and was destroyed, 2722. 
 
 3. Texts explained. The worship of idols is not mentioned in the 
 Word as profane in itself, but as signifying internal idolatry which is 
 really such, 1370. The families or nations of Canaan, the Jebusites, 
 Amorites, &c., denote so many various kinds of idolatry, especially with 
 the Jews, 1205, compare 1242. The confusion of tongues and disper- 
 sion at the building of Babel, denotes the end of internal worship, and 
 the church made idolatrous, 1327, 1328. The death of Haran denotes 
 the end of interior idolatry, and the idolatrous church made wholly 
 external, 1365 — 1367. The slaughter of Sheckhem, and the men of 
 his city, by the hand of Simeon and Levi, denotes all the truth of doc- 
 trine that remained from antiquity perishing when the representative of 
 a church was instituted with the Jews, 4425, 4430, 4443, 4500. The 
 sons born of whoredom to Judah, denote the false and evil principles, 
 and finally the idolatrous state into which the Jews came, 4825—4827 
 and context. The commandment of the decalogue, " Thou shalt not 
 have any other gods before my faces, &c.," denotes that truths are only 
 to be thought of as from the Lord, and that goods and truths from him 
 are not to be simulated in externals, ill. and sh. 8867 — 8873. Thou 
 shalt not make before me gods of silver and gods of gold denotes falses 
 and evils not to appear in externals as goods and truths, ill. 8932. The 
 founder confounded by the graven image, the graven images to be 
 
358 
 
 IGN 
 
 * 
 
 broken in all the earth, and similar passages, denote the doctrines and 
 artifices of self-mtelligence, 8869. The idols of silver and the idols of 
 gold, to be cast to the moles and the bats, denotes the falses and evils 
 ot worship with those who are in falses and evils, thus who are in dark- 
 ness, 8932, 9424. The workman making a graven image and the 
 founder overlaying it with gold, and casting silver chains, denotes doc- 
 trine trom self-intelligence appearing as good and a connection as it 
 were with truths, which are fallacies and appearances, 8932, 9424 ; 
 Uius a religion from the proprium, and adoration of it as divine, 894 1 
 The vessels of gold and silver taken from Jerusalem, and Belshazzar 
 and his lords drinking wine from them and praising the gods of gold 
 and silver, &c., denotes the truths and goods of the church profaned by 
 evils and falses 8932. Israel setting up kings and princes, and making 
 Idols of their sdver and their gold, denotes the truths and goods of the 
 ^urch dissipated by falses and evils, 9146. The golden calf made iu 
 Uoreb by the Israehtes, denotes worship from natural delight only in 
 which that people were principled, ill, and sh, 9391, compare 10,503. 
 Ihe golden calf made by Aaron in the absence of Moses, denotes the 
 derivation of such worship from the external sense of the Word without 
 the intenial ///. 9424. The covering of the graven images of silver, 
 and the clothing of the molten images of gold, denotes the scieutifics of 
 lalse and evil principles acknowledged and worshiped for truths and 
 goods, 9424. See Engraving. 
 
 IDOLS, or. Graven Things [idola vel 8culptilia\ See Idol- 
 atry, Engraving. 
 
 ,, ^S^9^^^^^y» or Reproach, the, of Rachel taken away, denotes 
 the affection of intenor truth no longer barren, ill. 3969. See Tribes 
 {Joseph), * 
 
 IGNORANCE [iffnorantia]. IIow ignorant they are who are in 
 self-love and yet wise from the light of the world, 206. The blindness 
 and Ignorance of such is permitted to prevent profanation, 301 ; ill, bv 
 the case of the Jews, 302, 303, 10,500; by the end of the first ancient 
 church, 132/, 1328; by the end of the representative church prior to 
 the Jewish dispensation, 4289 ; and by the end of the first Christian 
 church, 4334. In the ignorance of childhood, and whenever innocence 
 is in it there is holiness, 1557. Even with the angels who are in the 
 highest light of intelligence and wisdom, holiness dwells in ignorance, 
 for they know and acknowledge that they are nothing of themselves • 
 not so m the case of the Lord, 1557, 4295, 10,227. They who are 
 ignorant of genuine good and truth think the good they do is their 
 own, and that the truth they think is their own, ill. 1712, but that 
 they are not condemned therefore if they think so in simplicity, 5759 
 The age of instruction, and thus of the good of ignorance is from the 
 tenth to the twentieth year, ill. 2280. See Good (4, 9). The spiri- 
 tual, before reformation, are reduced to ignorance, which is the desola- 
 tion of truth, in order that the persuasive light which illuminates falses 
 as well as truths may be extinguished, ill, 2682; see below, 4251 
 They who are in ignorance of good and truth are signified by the 
 redeenaed of Jehovah gathered from all lands, &c., 3708. With what 
 difficulty spiritual ideas are received in consequence of the ereneral 
 ignorance ot such things, and this from the decHne of charity. 3153 
 3314, 3629, 4234, 4266, 4286. How ignorant the unregenmtfare; 
 
 ILL 
 
 359 
 
 and must remain, concerning spiritual and divine things, notwith- 
 standing their knowledge of the expressions, ill, 4028. How ignorant 
 the few who become regenerated are from want of reflection, ill, 4366. 
 How ignorant even the most learned prelates from the Christian world 
 are at this day, 4136. The ignorance and obscurity of those who are 
 only in the light of the world illustrated by the words of Jacob, Surely 
 Jehovah is in this place and I knew it not, 3717. They who are 
 regenerating come into ignorance when their state is on the eve of 
 changing from truth to good, insomuch that they know not what prin- 
 ciples are to be retained and what relinquished, 4251. What ignorance 
 prevails at this day concerning reformation and regeneration, ill. 5398, 
 8974 end. What ignorance prevails concerning felicity, good works, 
 &c., 6392. The reason why such universal ignorance prevails con- 
 cerning the doctrine of love and faith in the Lord, is the defect of 
 charity, ill, 9409 ; thus the evils of the loves of self and the world, 
 10,319. With what difficulty the correspondence of internal and 
 external things can be explained, in consequence of the prevailing igno- 
 rance and blindness, ill, 9632. How all have the faculty of wisdom, 
 and may become wise by separating themselves from the loves of self 
 and the world, and looking to the Lord, 10,227. 
 
 ILLEGITIMATE CONJUNCTIONS, of truth with good and of 
 good with truth, are described in the Word by whoredoms, ill. by the 
 case of Joseph and the wife of Potiphar, 4989. The nature of legiti- 
 mate and illegitimate conjunctions explained, and how they are either 
 dissolved or confirmed, 9182 — 9184. Illegitimate conjunction in the 
 spiritual sense is the conjunction of truth with some affection of selfish 
 or worldly love, how it is made legitimate, 9184. 
 
 ILLUMINATION. The author's sensible perception of intellec- 
 tual light as an illumination illustrating the substances of interior sight ; 
 how it was changed and moderated while he thought, spoke, and wrote, 
 &c., 6608. That illuminations, the times of the day, &c., denote illus- 
 tration, 8106—8108, and citations. See Illustration. 
 
 ILLUSIONS. Weak and credulous persons imagine they see 
 things in visions, which are mere illusions induced by certain spirits, 
 1967. Evil spirits have the art to exhibit various illusions before those 
 who have recently come into the world of spirits, with the view of per- 
 suadmg them that all things are ideal, even in heaven ; the real and 
 the ideal explained, 4623. See Phantasy. 
 
 ILLUSTRATION, Illumination. 1. They who come out of 
 vastation are elevated into a state of light, which is a state of illustra- 
 tion and refreshment, ill. 2699, compare 6865, 8367. Illustration is 
 from influx opening the sight of the rational man, and it proceeds by 
 heaven from the Lord, 2701. The illumination of the rational man, 
 which is from the Lord's divine human, produces the affection of truth, 
 2716—2718, ill. 3094. Illustration is from instruction, 3071. The 
 illustration and order of the natural man is from divine good flowing 
 in, 3086. All illustration is from good by means of truth, and is 
 according to the quality of the truth which receives and manifests it, 
 3094; see below, 3508, 4214, 10,400, 10,551. The illustration of 
 good proceeds further than its own truth, and produces the inferior 
 affection of truth, 3094, 3096, 3097. Good flows in by way of the 
 soul, and proceeds through the rational man to the scientific and 
 
 /- 
 
■wr 
 
 360 
 
 ILL 
 
 ILL 
 
 sensual, and there effects illustration, 3128. Illustration is from divine 
 truth, and consequently where divine truth is, 3137. Illustration is 
 from the influx of the light of heaven into the light of the world, but it 
 cannot be given without affection, 3138. The illustration and apper- 
 ception of truth are from the correspondence of these lights, and when 
 they do not correspond there is an apperception of the false as truth, 
 3138, ill. 4402, 5128, 5133, 5208, G8C5, particularly 5427, 5428. 
 When these lights, or when the rational man and the natural do not 
 correspond, darkness instead of illustration is predicated of the natural 
 mind, ill, 3493. The natural mind cannot receive illustration from the 
 rational without knowledges, for knowledges are the receiving vessels of 
 good and truth, 3508 ; see below, 6222. When man suffers himself to 
 be illuminated by the Word, the obscurity of the natural man is made 
 lucid, for it receives the influx of light from heaven, 3708. All illustra- 
 tion is from the Lord, and is received by good ; hence it is according to 
 the quality of the good, 4214. They are in no illustration who are able 
 to reason concerning good and truth unless they are also in good, for 
 the faculty of imagination and perception is receptive of light both from 
 heaven and the world, 4214, 6865. Illustration is from the influx of 
 good, or the divine which proceeds from the Lord, into the natural man, 
 or the truth of the natural man, 4234, 4235. Interior truths cannot be 
 conjoined with good without illustration flowing by way of the internal 
 man into the external, ill, 4402. He who will not receive illustration, 
 but obstinately defends his falses, is a sensual man, and the light of 
 heaven is turned into darkness with him, 5128. When sensual things 
 are made subject to the rational mind, they are receptive of light from 
 heaven, and when the light of heaven flows in they come into order and 
 correspondence with it, 5128, 2*//. 5133; compare 8370 and citations. 
 Illustration is at first common, but it becomes more and more particular 
 as the truths of good are insinuated, ill, 5208. Illustration is common 
 before the truths and goods of the natural man are brought into order 
 and correspondence, 5221. The natural man is first illuminated from 
 the interior, when the loves of self and the world are separated from 
 the truths received into the memory, 5270. Truth from the divine is 
 not manifest to those who are in natural light not yet illuminated by 
 celestial light, thus if there be not correspondence between them ; but 
 the interior man sees and perceives whatsoever is in the exterior, 5427, 
 5428, 5477, compare 3493. When man is regenerated, the naturai 
 mind comes into illustration ; and then the things of heaven appear 
 therein as in their representative images, 5477. The illumination 
 which gives the faculty of apperceiving and understanding truth is the 
 common influx of the light of heaven, 5668. Without the light of 
 heaven, the understanding can no more see than the bodily eye without 
 the light of the world, 6033. They who are in illustration carefully 
 examine the Word, in order to know what is to be believed and done, 
 and compare one part with another ; but none can come into illustral 
 tion who desire truths for any other end, 6222 ; see below, 7233. It is 
 the intellectual part that is illustrated, and it is the light of heaven that 
 flows in from the Lord and illustrates it, 6222. The intellectual faculty 
 of the church, or the illustrated understanding, consists in seeing and 
 perceiving, before any dogma is confirmed, whether it be true or not, 
 and afterwards in confirming it, 6222. The Lord continually flows in 
 
 361 
 
 I 
 
 M 
 
 by the internal man with good and truth ; it is good which imparts life 
 to man, and its heat, which is love ; but truth gives illustration and its 
 light, which is faith, 6564. They who are in illustration from the 
 Lord perceive by intuition into the scientifics which are disposed in 
 order below their interior sight whether a thing is true and susceptible 
 of confirmation or not, 6865. Truth is confirmed by illustration from 
 the Lord when man studies the Word for the sake of learning truths, 
 7012. They cannot be illustrated who are in externals, but only they 
 who are in the affection of truth, and no others are in the affection of 
 truth but they who are in the good of life, 7012, 8694. The intel- 
 lectual faculty cannot be illustrated unless it be acknowledged that love 
 to the Lord and charity towards the neighbour are the principals and 
 essentials of the church, 7233. They who come into illustration do 
 not take falses for truths, because they form their doctrinals from the 
 internal sense of the Word, and the internal sense is not only the sense 
 which lies within the external, but it is that likewise which results from 
 many places of the letter properly collated, 7233. They whose intel- 
 lectual part is illustrated, discern between apparent truths and truths, 
 and especially between falses and truths, 7233. They who come into 
 illustration receive internal faith ; otherwise the faith is only external, 
 ill. 8078. They who are in good and explore the Word for the sake of 
 truth come into illustration and perception, whereby truths are revealed 
 to them, ill. 8694. The revelation of divine truth 'is by the illustration 
 of the understanding, when a man who is in the affection of truth from 
 good reads the Word, ill. 8780. Man comes into illustration and per- 
 ception when he has acquired dominion over the evil of the loves of self 
 and the world by temptations, 8967. They who are illustrated con- 
 cerning truths are those few who are in the doctrine and at the same 
 time in the life of truth, 9186; as to what this doctrine and life con- 
 sists in, 9086, end. They who are illustrated in the genuine truth of 
 faith, see and perceive in themselves whether a thing is true or not, 
 but they who are not illustrated interiorly can only confirm the doctrines 
 of their churches, ex. and ill. 9300. Illustration takes place when the 
 Lord comes in the Word, or is present therewith, 9382, ill. 9405, br. 
 10,105. Every one is illustrated and informed from the Word accord- 
 ing to his affection of truth and degree of desire, and according to the 
 faculty of receiving, 9382. They who are illustrated are in the light of 
 heaven as to the internal man, for it is the light of heaven which illus- 
 trates man in the truths and goods of faith, 9382, ill. 9383. They 
 who are illustrated or illuminated, understand the Word according to 
 its interiors, and they make for themselves doctrine therefrom, to which 
 they apply the sense of the letter, 9382. Illustration and conjunction 
 with heaven is from the Word because in its first origin it is divine 
 truth, accommodated in form by passing through the heavens, 9382, 
 ill. 9407. They are illustrated who acknowledge that all good and 
 truth are from the Lord, and that nothing good and true proceed from 
 themselves, ill. 9405. They come into illustration who love truth for 
 its own sake, when they collect doctrine from the Word, ill. 9424. 
 The illumination of the mind is from divine truth proceeding from 
 divine good, hence from the Word, 9571. Illustration is predicated of 
 those who are in the faculty of seeing and perceiving the truths and 
 goods which are of faith and charity, 10,201. They who love truth 
 
362 
 
 ILL 
 
 IMA 
 
 363 
 
 for the sake of truth are in illustration, they who love it for the sake of 
 good are in perception, 10,290. They only receive the Word in its 
 genuine sense who are illustrated, and they only are illustrated who are 
 principled in love and faith, 10,323. The Word cannot be understood 
 in the letter without doctrine made therefrom by the illustrated, 10,324 ; 
 see below 10,548. Influx and illustration are actual elevation into 
 heaven among the angels, and communication there from the Lord, ill. 
 10,330, ill. 10,400. He whose internal man is opened derives illus- 
 tration from the internal sense of the Word when he reads it, but his 
 illustration is according to his intellectual state, 10,400. All the doc- 
 trinals of the church as regards worship are given by the external of 
 the Word to those who are in illustration, for these, when they read 
 the Word, receive light from heaven by the internal sense, ill. 10,548. 
 Illustration is from the influx of the light of heaven into the know- 
 ledges which are in the memory, and those knowledges are in natural 
 light, 10,551. Influx and illustration proceeds by the intellectual or 
 immaterial ideas of the interior man, thus it is interior thought which 
 illustrates, 10,551. See Idea. The Lord gives those who come into 
 illustration from the Word to understand truths, and not to believe 
 things contradictory, exemplified by the passion of the cross, 10,659. 
 They who turn themselves to the Lord and to heaven receive influx 
 thence, and are in illustration, and thus they have the perception of 
 truth in themselves, ilL 10,702. They are illustrated from the Word 
 who read it from the love of truth and the life of truth, but not they 
 who read it from the love of glory, of fame, of honour, and of gain, 
 9382, 10,551. They are illustrated by the hght of heaven, and see 
 what others do not, who are in the aifection of knowing truths, and 
 who preserve in thought the distinction between the internal and ex- 
 ternal man, 5822. The time is about to come when there will be illus- 
 tration, 4402. 
 
 2. " God shall enlarge Japhet," denotes illustration, because illus- 
 tration is the enlargement as it were of the bounds of wisdom and 
 intelligence, 1101, compare 3908. Ishmael preserved and made into a 
 great nation denotes the spiritual church after vastation, and its state 
 of illustration and gladness in communication with the immensity of 
 heaven, 2699. The eyes of Hagar opened, and the well of water dis- 
 covered, denotes the interior sight discerning the truths of the Word, 
 2701, 2702. IshmaeFs dweUing in Paran denotes illumination from 
 the Lord's divine human, 2714. Water drawn for the camels of Isaac's 
 servant, and the camels drinking, denotes instruction, and the illustra- 
 tion therefrom, of the scientifics of the natural man, 3058, 3071, 3094 
 — 3097. Rebecca's running to the house of her mother to relate what 
 the servant of Isaac had told her, and Laban her brother going out to 
 the fountain, &c., denotes the preparation and illustration of the natural 
 man previous to the conjunction of truth with good, 3128, 3138. Isaac 
 in his old age unable to see, denotes the rational man before the natural 
 is regenerated without illustration therein, 3493, compare 5427. Isaac 
 and Abimelech rising early in the morning after their covenant, denotes 
 the state of illustration into which they come who are in the good of 
 truth when they acknowledge the divine, 3458. Jacob's awaking from 
 his dream, and rising early in the morning, denotes the natural man 
 when the divine human is manifested to him, coming into illustration. 
 
 4 
 
 i 
 
 3715, 3723. Laban rising early in the morning after his covenant with 
 Jacob, denotes the illustration of those who are in common good from 
 the divine natural 4214. The angels of God meeting Jacob, denotes 
 Illustration from divine influx when truth is proceeding to conjunction 
 with good, 4235. Jacob's humble refusal of the men of Esau to aid 
 him, denotes remote or interior illustration accepted, but not the nearer 
 presence of divine influx, 4386, ill. 4402. Pharaoh awaking from his 
 dream, and his spirit troubled in the morning, denotes the illustration 
 01 the natural man when regenerating, and while goods and truths are 
 not yet m order, 5208, 5218, 5221. Joseph's brethren not knowing 
 him, and not knowing that he understood their language, denotes the 
 state of those who are in the common truths of the church, or in 
 natural light not yet illuminated, that they do not perceive truth from 
 thedivme, &c., 5428, 5477. Joseph's brethren washing their feet, 
 and Joseph coming at noon, denotes the purification of the natural man 
 by the influx of truth and illustration thereupon, 5668—5672. Their 
 dismissal as soon as the morning light was come, denotes a state of 
 illustration discovering the external man somewhat remote from the 
 internal, 5740, 5741. Israel's acknowledgment of the elder-born when 
 he blessed Ephraim and Manasseh, denotes the illumination of those 
 who are m spintual good from internal influx, 6294. Moses privUeged 
 to do signs, denotes the illustration and confirmation of truth, 7012 
 Jehovah's going before the Israelites in a column of cloud by day and 
 m a column of fire by night, denotes a state of clear illustration tem- 
 pered by external obscurity, and a state of obscurity tempered by illus- 
 tration from good, 8106—81 10. The cloud between the camp of the 
 Egyptians and the camp of Israel, and its giving light to the latter, and 
 being as darkness to the former, denotes the Lord's presence illustrating 
 those who are in truth from good, and the falsification of truth with 
 the evU, 8197. The Israehtes coming to EHm, denotes a state of illus- 
 tration and consolation after temptations, 8367. Moses alone judgina: 
 among the people when they brought their difi^rences before himt to 
 inquire of God, denotes the divine truth arranging the mental state by 
 influx, and illustration therefrom, 8685—8694. Moses teUing the 
 people all the words of the Lord, denotes illustration and information 
 by divme truth, or the presence of the Lord by means of the Word, 
 9382, 9383. Moses and the elders of Israel ascending the mountain* 
 and their seeing the God of Israel denotes illustration from the genuine 
 doctrine of the Word with all who are in good and truth, 9402—9405. 
 The golden candelabrum and the seven lamps thereof, to give light 
 from the region of its faces, denotes the illumination of the mind from 
 the Lord's divine human, 9547, 9569—9571, 10,201, 10,202. Beza- 
 leel, of the tribe of Judah, filled with the spirit of God to do the works 
 for the tabernacle, denotes those who are in the good of love receptive 
 of illustration, and goods and truths truly represented in externals bv 
 them, 10,329, 10,330, and following numbers. ^ 
 
 IMAGE \imago]. Man is called an image of God when he arrives 
 at the sixth stage of regeneration, 12, 62. The spiritual man is de- 
 noted by an image, and called a son of light ; but the celestial man is 
 an efiigy or likeness, and is called a son of God, 51, 1013, compare 
 1737. See Effigy. In every single idea of thought there are innu- 
 merable things variously joined together, so as to constitute a certain 
 
86i 
 
 IMM 
 
 form, which is a pictured image of the man, 1008. An image is not 
 a likeness, but only according to the likeness, 1013. An image of 
 God is charity, or love towards the neighbour, but a likeness is love to 
 the Lord, 1013. Interior goods and truths flow into such as are ex- 
 terior, wherein they image themselves, as the interior affections appear 
 in the face, 3691. In hke manner the superior heavens in the inferior, 
 3739, of the order of which man is an image, 3747. The appearance 
 of life in the body and even in the soul, is only like an image in a 
 mirror, the Lord alone being the real life, 4373. Men are only men 
 so far as they are his images, 8547. The externals of man are formed 
 according to the image of the world, but his internals according to the 
 image of heaven, 6057, 9279, 10,156. When the Lord can flow into 
 the external through the internal, man is called an image of God, 10,156. 
 The case is the same in regard to the world at large as with man who 
 is a world in miniature, 4524 ; and in the case of heaven and its an- 
 gelic inhabitants, 684. The soul or spirit is the very effigy of man ; 
 the body is its representative image, 4835; and that the former is derived 
 from the father, the latter from the mother, 5041. The image vanishes 
 when the effigy itself appears, 4835, 4905. The three heavens are 
 images of the Lord's external man ; and hence, the indefinite or ineffable 
 is an image of the infinite, 1590. See Similitude, Likeness. 
 
 IMAGINATION. The imaginative faculty is the interior sensual, 
 3020. The imagination is nothing but the forms and shapes of such 
 things as the senses have apprehended, but wonderfully varied and 
 modified ; and the interior imagination or thought, such things as the 
 sight of the mind apprehends, 3337. The imagination is composed of 
 material ideas, which repose in the memory hke visual images ; these 
 objects appearing more interiorly exhibit the phenomena of thought, 
 4408. The first imagination is from sensual things, and when these 
 become subject to the rational mind they are illustrated by light from 
 heaven and disposed into order, ill, 5128. The spirits and angels of 
 the planet Jupiter belong, in the Grand Man, to the imaginative faculty 
 of thought, and thus to the active state of the interior parts ; the spirits 
 of our earth to the various functions of the exterior parts, 8630, 8733. 
 
 IMMANUEL. See Name. 
 
 IMMATERIAL. The things of the other life, the being and stete 
 of spirits, &c., are involved in much obscurity by the phantasies of the 
 learned concerning immaterial things; the author's experience, 1533, 
 3891. Ideas called immaterial or intellectual are from the light of 
 heaven, 3223. See Idea. 
 
 IMMATURE FRUIT. The procedure of good in the regeneration 
 compared with the growth of fruits, how the immature juices and fibres 
 serve for the introduction of the genuine, 3982, compare 5114, 5115. 
 
 IMMERSION, Immerse, to. The truths of faith are defiled by 
 their immersion in cupidities of evil, ill, by the sons of God taking 
 themselves wives of the daughters of men, 570, and by the giants be- 
 gotten from them, 581, 582. The immersion of the truths of faith in 
 cupidities causes profanation, and also the deprivation of remains, 
 because they are profaned as soon as produced, 571. When the truths 
 of faith are immersed in cupidities every idea of what is holy and true 
 is connected with what is profane and false, and as they can never be 
 separated, man is cast into hell, 582, ill, 794 ; and that such are in 
 
 \ 
 
 1' 
 / 
 
 . 
 
 IMP 
 
 365 
 
 the worst hell, 6348, 8882. The deadly persuasion which takes the 
 place of perception when the doctrinals of faith are immersed in cupidi- 
 ties, was the cause of the extinction and suffocation of the antediluvians, 
 585 ; ill, by the waters of the deluge, 794. By the medium of con- 
 science separating the intellectual part from the voluntary part of man, 
 it was miraculously provided after the flood that this immersion should 
 not again take place, 863, ill, 5835. By the immersion of the truths 
 of faith, in the cupidities, is meant the confirmation of the evils and 
 falses of the external man by the goods and truths of the internal, 972, 
 ill, 998 and following numbers. They who are regenerating are 
 brought into temptations, when their evils are excited by wicked spirits 
 in consequence of their too much immersion in worldly and corporeal 
 things, 6202. They who are undergoing vastation in the other life are 
 infested by immersions in their evils and falses, yet not so deeply as 
 that influx from heaven cannot prevail ; thus their immersion is regu- 
 lated with the exactness of a balance, ill, 6663. There are inundations 
 of evils and inundations of falses ; immersion in the former is predicated 
 of the voluntary part and the right of the brain, immersion in the latter 
 of the intellectual part and the left of the brain ; the author's experi- 
 ence, 5725, compare 1270. Immersion in falses, when seen in the 
 other life, appears Hke immersion in waters, &c., 6853, 8138 and 
 citations ; and it is the falses themselves which appear as mists, clouds 
 and waters around the hells, 8137, 8138, 8146, 8220. To be im- 
 mersed or drowned in the sea, denotes immersion in scientifics from 
 worldly and terrestrial things, even to the denial of divine truth, 9755. 
 See Sea. Immersion in the red sea denotes the damnation into which 
 they cast themselves who are in the falses of evil, 7877, 8277, ill. 
 8138 ; and more particularly in what such damnation consists, 8232. 
 See Egypt. Total immersion in Jordan denotes regeneration, 9088, 
 more particularly, 10,239. How the learned immerse their thoughts 
 in terms and distinctions taken from sensual things, and how rarely 
 they apprehend the arcana of heaven, 5089. See Flood. 
 
 IMITATION, the, of the oil of anointing was forbidden, to signify 
 that good and truth from the Lord are not to be simulated by study 
 and art from the proprium, ill, 10,284, 10,286. The imitation of the 
 incense was forbidden, to signify that divine worship is not to be imi- 
 tated for the gratification of the proprium, ill, 10,309, 10,310. 
 
 IMMORTALITY. Argument for the existence of the human 
 spirit after death from the connection of man with the divine, which 
 affords him a ground of subsistence above the natural world, 4525, 
 especially 5114, 10,099; more generally, 4364, 5302. Without a 
 knowledge of successive degrees the existence of the soul in human 
 form, after the death of the body, cannot be thought of; the knowledge 
 of the wise ancients on this subject, 10,099; and why it is scarcely 
 mentioned in the Old Testament, 2520. See Man, Soul. 
 
 IMMUNITY [immunitas], is expressed in the original Hebrew by 
 a word which also signifies cleanness and purity ; predicated of the 
 hands, it denotes the affection of truth and its potency, 2526, 2533 
 —2538. 
 
 IMPATIENCE, is a corporeal affection, and so far as man is in it 
 he is in time, but so far as he is not in impatience whilst he is in hea- 
 venly affection he is not in time ; ill, by Jacob's serving for Rachel, 
 
366 
 
 IMP 
 
 3827. When a man who is living in good is remitted into his proprium 
 or the sphere of his own life, he comes into unrest, vehement desire, 
 indignation, &c., from experience, 5725. 
 
 IMPLANTATION. The separation of the voluntary and intel- 
 lectual faculties is effected by conscience implanted in the intellectual 
 proprium in charity, ill. 1023, 1024. The conjunction of the internal 
 and external man is by the implantation of the remains of love and 
 charity, which have been stored up from infancy and the succeeding ages, 
 in sciences and knowledges, ill, 1616, ill. and sh. 5897. Conjunction 
 with the Lord is effected by the implantation of faith in love, which 
 takes place as man by means of the doctrines of faith accepts its life, 
 which is charity, 1 737. Unless truths are learned from affection, thus 
 in freedom, they cannot be implanted, much less exalted to the interiors 
 and there made faith, 3145, 4018, ill. 5044, 5508, 5897. Good from 
 the Lord can only be received or implanted in knowledges of truth ; 
 without knowledges, it is not spiritual but natural good like that of 
 infants, ilL 3726. To this end truths must first be learnt and im- 
 planted in the memory by instruction and reflection ; but they are only 
 implanted in the natural man, as in their ground, by a life according to 
 them, ill, 3762, 4018, ill. 9393. Truth cannot be implanted in good 
 without a medium, which is some apparent good, 4243. Truth that is 
 implanted by affection is the recipient of influx from the Lord, and the 
 thoughts are ruled and governed by it, though not always manifestly, 
 ill, 5044. Truth implanted in the will is called internal, and when 
 this is the case it fructifies, and produces new truths continually, 5826. 
 The implantation of truth in good is the means of conjoining the will and 
 the understanding so as to make them one mind, ill, 5835, ill, 10,367. 
 They are saved who suffer goods and truths to be implanted and con- 
 firmed in their interiors, 5899, ill, 6574. When the truth of faith is 
 received together with the affection of charity, it is implanted in the 
 interiors of the mind, and then they are reproduced together, and the 
 truth appears as good, 7835. When man suffers himself to be led by 
 truth to good, he first comes to good in which the truths of faith are 
 liot yet implanted ; but if he then enter upon good, there is a marriage 
 as it were, and by the implantation of truth good becomes Christian 
 good, 8754, ill, S772, ill, 8805—8809. Good is formed by the truths 
 that are implanted in it, and when this is done such truths are the 
 truths of faith, and such good the good of charity, which together con- 
 stitute the church, ill. 9034, 10,367. The truths of doctrine and the 
 goods of life are implanted as the falses of doctrine and the evils of life 
 are shunned, 9246, ill, 9286, 9294, 10,022. The implantation of 
 truth in good, and the implantation of good thence derived, thus plenary 
 liberation from damnation, was represented by the feast of first-fruits 
 and the feast of ingathering with the Jews, 9286, 9287, 9294—9296, 
 10,.545. See Feasts. Purification and the implantation of truth and 
 good, and their conjunction, was represented by the sacrifices, ill. 
 10,022, 10,053, 10,057, 10,143. Whatever man has once acknow- 
 ledged remains implanted in him ; hence the danger of profanation, ill. 
 10,287. Man cannot die because he is implanted in the divine, 5114. 
 By regeneration the proprium of man is implanted in divine good and 
 truth from the Lord, 5115. See Initiation. 
 
 IMPOSTIIUMES [apo^tematd]. Description of the spirits who 
 
 J 
 
 INC 
 
 367 
 
 correspond to the ulcers, tubercles, or imposthumes, which affect the 
 pleura, the pericardium, the lungs, &c., in the chamber of the breast 
 and how they are punished, 5188. See 
 
 IMPURITY \itnpuritas], "My covenant shall be in your flesh," 
 denotes the conjunction of the Lord with man in his impurity ; how 
 conscience is thus formed, 2053. Man of himself is nothing but a 
 congenes of the most impure evils, and that these can never be sepa- 
 rated from him, but that he can be detained from evil and held in good 
 by the Lord, 2694, compare 10,239, 3812, 9337. 
 
 IMPUTATION. Evil is not imputed to those who are not deli- 
 berately conscious of it, whether from a defect of knowledge or ratio- 
 nahty, &c., 1327. Righteousness imputed denotes its increment by 
 temptation-combats, and victories ; in the case of the Lord until he 
 was made righteousness itself, 1813, ill, 9715, its increase ill, 9337. 
 Evils which proceed from the will and not from previous thought are 
 not imputed to man, but if confirmed in the intellectual part they enter 
 mto his proper life, and are imputed to him, ill, 9009, compare, 4172. 
 The evil imputed to man as guilt is what he sees and understands to be 
 evil, and yet does it, ill, 9069. See Evil (4, 5). The genuine doc- 
 trine of the Lord's merit and righteousness, ill, 9715. 
 
 IN, is a more interior expression than with, thus, " Jehovah was 
 with Joseph," denotes the divine in the human, 5041. 
 INAPTATION. See Inapplication. 
 
 INAPPLICATION, or, Fitting-in [inaptation]. The influx 
 of good by way of the soul passes through to the natural man, and 
 according as knowledges or scientifics are conjoined and it is inapplied 
 to them, the rational state is formed, ill, 3128, compare 2063. The 
 understanding is illustrated in the degree that truths more and more 
 particular are inapplied or inserted in common truths, ill, 5208. See 
 Initiation, Good (20, 21), Truth. 
 
 INAUGURATION. The history of Abraham and Isaac in Phi- 
 listia treats of the Lord's inauguration from boyhood, in order to the 
 conjunction of the human essence with the divine, 1502. Spirits are 
 inaugurated into gyres, in order that a unanimity of thought and speech 
 may exist among them ; by what degrees this is accomplished, 5173, 
 5182. The custom of putting the hands upon the head in inaugura- 
 tions and blessings is derived from ancient times, and was a representa- 
 tive of blessing communicated to the intellectual and voluntary faculties, 
 6292. Inauguration to represent holy things was done by oil, &c., 
 which signifies the good of love, 9474, 9954, 10,125. The inauguration 
 of Aaron and his sons into the priesthood, represented the glorification 
 of the Lord's human, 9985. The inauguration into the priesthood was 
 effected by anointing and by filling the hands ("consecration"); by 
 the former was represented divine good, and by the latter divine truth 
 therefrom, thus potency, 10,019. See Hand, Priest. 
 INCANTATION. See Magic. 
 
 INCENSE [sitjitus]. See Odour, Aromatics, Frankincense, 
 Gum, Myrrh. Frankincense, incense, and odours in ointments, were 
 made representative because odour corresponds to perception, 4748. 
 Incense denotes those things of worship which are gratefully perceived; 
 hence, it was made aromatic, sh. 9475. Incenses, or the aromatics of 
 incense, denote confessions, adorations, and prayers from the truths of 
 
 tm 
 
368 
 
 INC 
 
 faith grounded in love, sh, 9475. Incenses denote affections of truth 
 from good, or spiritual worship which consists in those forms, 10,291, 
 10,295, ill. 10,298. The aromatics used in incense were different from 
 those of which the anointing oil was prepared ; the former being of the 
 spiritual class, the latter of the celestial, 10,291, ill. 10,295. In both 
 cases, they were of four kinds, on account of the signification of truths 
 in their order, and the one which is named first denotes what is most 
 external, 10,292. The aromatics of incense denote the affection of 
 sensual truth (stacte) ; the affection of interior truth in the natural 
 man (onycha) ; the affection of interior truth in the spiritual man 
 (galbanum) ; and inmost truth, which is spiritual good, or the truth 
 of celestial good (pure frankincense), 10,292 — 10,296, the latter in 
 particular 9993, 10,252. The incense not to be imitated on pain of 
 death, signifies that all divine worship is to be from these affections, 
 and that they who imitate divine worship are separated from heaven, 
 ill. 10,309, 10,310. The altar of incense was representative of the 
 hearing and grateful reception of all things of worship grounded in love 
 and charity from the Lord, thus of such things of worship as are 
 elevated by the Lord, ilL and ah. 10,177. Its being composed of 
 Shittim wood covered with pure gold, denotes the good of the Lord's 
 merit and the good of love from which all worship must rise, 10,178, 
 10,183, 10,194. Its situation before the veil, &c., denotes the hea- 
 venly life and state in which worship consists, 10,195. The burning 
 of incense upon it denotes the elevation of worship by the Lord, when 
 from love and charity, 10,198, ill. 10,199. The incense offered in the 
 morning when the lamps were dressed, denotes the clear state of love 
 and illustration which renders worship acceptable, 10,200, 10,201. 
 Its being offered in the evening, that worship is still accepted and 
 elevated by the Lord when man passes into an obscure state, and 
 that illustration as far as possible is afforded him, 10,202. No strange 
 incense to be offered on this altar denotes that there is no conjunction 
 except from the acknowledgment and love of the Lord, 10,205. No 
 burnt-offering, nor meat-offering, nor drink-offering to be on it, denotes 
 that there is no genuine worship except in so far as it proceeds from 
 regeneration already effected, ill. 10,206, 10,207. The atonement 
 made upon its horns once a year denotes the perpetual purification of 
 those with whom the Lord can be present, that is, who are in the 
 truths and goods of faith, ill. 10,208, 10,212. The destruction of 
 Nadab and Abihu, when they offered incense with strange fire denotes 
 the annihilation of worship when any other than heavenly love animates 
 it, 9376, 9942, 9965. See Fire. 
 
 INCLINATIONS, Hereditary. See Evil (2). 
 
 INCREASE, the, of good and truth is denoted by growth in various 
 senses ; increase from good, by growth from suckling, 2646, 2707, 
 6749, 6755. Increase in good and truth, and not in worldly riches 
 and honours, is denoted by the blessing of Jehovah, 4981. See to 
 Dilate, to Grow, to Fructify. 
 
 INCREDULITY, or Unbelief. They who are not in truths 
 from the Lord may easily be confirmed in falses and evils, by the 
 spiritual spheres which act upon them ; the sphere of incredulity ; they 
 in whom it acts believe nothing that is said, and scarcely anything that 
 they see, 1510, 5573. At the end of the church there is universal 
 
M 
 
 INF 
 
 369 
 
 incredulity concerning the Lord, the life after death, and the internal 
 man ; how prejudicial it is to the reception of truth, 3399. How 
 incredulous most part of the learned are concerning the internal man, 
 1594. How incredulous they are concerning the life of spirits, from 
 experience, 1636, 4622; concerning the things of the other world, 
 4464, 4622, 5006 ; and concerning the influx of life, &c., 4249. The 
 incredulity of spirits concerning the interior wisdom of the Word, 
 and by what experience they were convinced, 1769 — 1771. See 
 Faith (4). 
 
 INCUBUS. The presence and influx of certain diabolical spirits 
 described; the author's experience when sleeping, 1270, compare 5725. 
 
 INDEFINITE. See Infinite. 
 
 INDEMNIFICATION. To bear the loss, or indemnify another, 
 denotes the rendering good ; and the clearer perception of good from 
 its opposite, 4172. The same predicated of truth better seen and 
 interpreted, 9030, 9031. 
 
 INDICATE. See to Declare. 
 
 INDIGENCE \indigentid\. The conjunction of good with truth 
 and of truth with good takes place when the indigence, hunger, or want 
 of them is perceived, ilL 536.5, 10,300. See Famine, Hunger. 
 
 INDIGNATION, anger, restlessness, and the like, are experienced 
 by the good when they are remitted into the sphere of their own life, 
 or proprium, ill, 5725. Indignation with the angels is not the indig- 
 nation of wrath, as with man, but of zeal springing from good, ill, 3839, 
 3909. Indignation in the internal sense is expressed by anger or wrath 
 in the external, because it puts on the character of wrath with the 
 natural man, 3909. The indignation of the angels is excited when any 
 good is attributed to them, 4096. Indignation is excited in states of 
 temptation on account of the influx of evils and falses ; the indignation 
 of the Lord on account of apparent truths instead of real truths in the 
 human rational, 1917. How indignant spirits are that men should 
 attribute such an unreal life to them, 1630; how indignant subject 
 spirits are on discovering that they say and think nothing of themselves, 
 5985, 5986 ; and how indignant the societies are from which man ia 
 separated in the course of regeneration, 4077. The indignation of the 
 Jewish people when their cupidity of being the favoured people of 
 Jehovah was not satisfied, represented by the words of Moses, &c., 
 10,559. 
 
 INFANT, Infancy. 1. Seriatim passages on the state into 
 which infants come after death, 2289 — 2309. All infants are raised 
 up again in the other life and become angels, hence it is manifest how 
 immense the heaven of the Lord is, 2289. At first they know no 
 more than infants in this life, but their faculties are more perfect, and 
 they are instructed by angels, 2290. They are more easily instructed 
 in the other life than in the world, because they are not imbued with 
 falses, 1802. Their understandings are tender and yielding, and their 
 ideas are capable of being opened by the Lord because nothing has 
 closed them, 229 1 . They do not come into the angelic state imme- 
 diately after death, but they are introduced by instruction, according to 
 heavenly order, in a manner suited to their faculties, 2292. They are 
 especially initiated into the acknowledgment of the Lord as their only 
 father, and that they have life from the Lord ; hence they suppose that 
 
 B a 
 
1^ • 
 
 370 
 
 INF 
 
 INF 
 
 371 
 
 they were born in heaven, 2293. When they are admitted into a lower 
 sphere, spirits attempt to lead them, which is their temptation, but 
 they resist the influence with a kind of indignation, and are thus inau- 
 gurated into the resistance of evils and falses, 2294, 2295. In the 
 angelic sphere, they cannot be infested by spirits, although in the midst 
 of them, 2295. They are sometimes sent to infants living on the earth, 
 and are greatly delighted therewith, 2295, 4563. They are instructed 
 and initiated into all things by joys and delights, hence they are orna- 
 mented with garlands of flowers, and walk in paradisiacal gardens, &c., 
 2296. They are encompassed with most beautiful atmospheres, which 
 seem to be alive as with infants sporting with flowers, &c., whence 
 they perceive that all things are Hving, 1621, 2297, 2298. They are 
 led to wisdom by scenic representations full of intelligence, some exam- 
 ples given, 2299. Infants are of diverse tempers and genius, but in 
 general either celestial or spiritual, and their education in the other life 
 is according to such differences, 2300, 2301. The societies which have 
 the care of infants described, and what angels are successively attendant 
 on infants in the earth, 2302, 2303. Infants are not angels, but they 
 become angels by intelligence and wisdom, and then they no longer 
 appear as infants, but as adults ; the example of one who was adult, as 
 to the quality of mutual love towards a brother, 2304. Infants grow 
 to maturity in heaven by virtue of spiritual nourishment, consisting in 
 science, intelligence and wisdom, 4792, ill. 5576. Infants of some 
 years old dwell with those who constitute the interiors of the nostrils in 
 the Grand Man, 4625. The appearance of infants with the antedilu- 
 vians representing their love of offspring, 1272. The weakness of the 
 antediluvians who perished represented by their being thrust down into 
 hell by an infant, 1271. See Innocence. An infant shamefully 
 treated by spirits representing the quality of those within the church 
 at the present day who are opposed to innocence, 2126. The inno- 
 cence of infancy represented by somewhat woody, the innocence of 
 wisdom by a beautiful living infant, 2306. The arcana of wisdom con- 
 cerning the instruction of infants in heaven, are contained in the 
 narrative of Abram's sojourn in Egypt, 1 502. To the intent that those 
 who grow up in heaven may know their hereditary nature, they are 
 sometimes remitted into their evils, 2307, 2308. 
 
 2. True infancy is predicated of innocence joined with wisdom, and 
 is attained by regeneration, the manner ill, by the implantation of 
 knowledges, in celestial remains, 1616. Infancy is not innocence, be- 
 cause innocence dwells in wisdom, 2305, 3494, 3994 ; but the innocence 
 of infancy is made the innocence of wisdom, 4797. The Word read by 
 infant boys and girls is better perceived by the angels than when read 
 by adults, 1776. Infants and the simple in heart cannot be hurt or 
 infested by evil spirits, 1667, compare 2295. The genuine love of 
 infants is the love of them for the sake of human societies and the 
 augmentation of the Lord's kingdom, otherwise it is not unlike that of 
 brutes, 1272. How very bad the education of infants here on earth is, 
 exemplified by boys fighting, and being encouraged to do so by their 
 parents, 2309. In what manner the states of infants succeed from the 
 first stages of innocence, the love of parents, the love of their play- 
 fellows, &c., 3183. With the man about to be regenerated, the case is 
 similar as with an infant, who first learns to speak, and think, and 
 
 understand, and then comes into the habit and life of what he has 
 acquired ; thus spiritual things flow spontaneously with one about to be 
 regenerated, 3203. Infants are first in a state of good ; for they are in 
 a state of innocence, of love to parents and nurses, and of mutual 
 charity towards their infant companions ; hence good is denoted by the 
 elder son or first-born, 3494. Man without the goods of infancy, 
 would be more fierce than any wild beast of the forest, but this is 
 scarcely reflected on, because whatever is imbued in infancy appears 
 natural, 3494, ill. 3793. The good of infancy is succeeded by the 
 good of ignorance pertaining to the age of instruction, the good of 
 ignorance by the good of intelligence, &c., 2280. All infants are sons 
 of the Lord, because they are produced from his influx, and all adults 
 are adopted as his sons who retain the goods of infancy in their wisdom, 
 3494. In consequence of hereditary evil it is necessary for man to be 
 regenerated by the Lord, or born again as an infant, and thus to learn 
 what is evil and false, what is good and true, &c., ill, 3701. The order 
 into which man comes by the new birth ; that the truths of infancy 
 and boyhood then appear as a ladder by which the angels of God ascend 
 from earth to heaven, and the truths of adult age as a ladder by which 
 they descend from heaven to earth, 3701. In first infancy the good of 
 innocence and charity flows in from the Lord, but there is no truth 
 with which it can be conjoined ; hence it is reserved in the interiors, 
 and the succeeding states of life are tempered by it, 3793, ill. 5342. 
 When the good of infancy is indrawn, its place is taken in the natural 
 man by evil conjoined with the false, hence the need of regeneration, 
 3793. In the regeneration one age or state is as the egg or beginning 
 of another, and this from infancy to old age the same as in natural life, 
 4377, 4378. With infants, innocence is without and hereditary evil is 
 within, whereas with the regenerate, innocence is within and hereditaiy 
 evil without, 4563. Innocence is the human principle itself, and is 
 first external, as in infancy, and afterwards internal, 4797. Changes of 
 the affections from infancy even to adult age are represented in the 
 face, and by how much of infancy remains, the adult man is truly 
 human ; from experience, 4797. From infancy to boyhood man is 
 merely sensual, but his sensual state is under the order of external 
 innocence ; and by the influx of this innocence the foundation is laid 
 upon which the intellectual or rational man can afterwards be built up, 
 ill. 5126; further ill, by the goods and truths which are procured 
 from infancy to youth, 5135. See Remains. From infancy to boy- 
 hood man is introduced into heaven among celestial angels and kept in 
 a state of innocence, but in boyhood he begins to put off innocence, and 
 is then held in charity, &c., 5342. Infants are innocencies, and hence 
 denote those things which are interior, 5608. When man becomes old 
 and as an infant, the innocence of wisdom should be conjoined to the 
 innocence of ignorance which he had in infancy, and thus as a true 
 infant he should pass into the other life, 5608 end. If man lived the 
 life of good, his interiors would be open to heaven, and hence he would 
 live without disease to old age, and pass as an infant, but a wise infant, 
 into heaven, 5726, compare 1616. How all things are foreseen and 
 overruled by the Lord from infancy to the end of life, from experience, 
 6484, 9296. The good of innocence received from the Lord in infancy 
 is the beginning of the new will, ill. 9296. Good is implanted in roan 
 
 B B 2 
 
372 
 
 INF 
 
 III 
 
 from infancy, that it may be a plane for receiving trutli, 10,1 10. The 
 age of infancy is from nativity to the fifth year ; the other ages described, 
 10,225. They who are innocent and wise appear as infants in the other 
 life, and the more like infants the more innocent and wise they are, 
 2305, 5052, 5608. These angels love infants more than their parents 
 and mothers, and it is by their care they are nourished and perfected 
 in the womb, 5052. See Innocence. 
 
 3. Infants denote innocence, 430, 2126, 3183, 3494, 5608, 8902. 
 Infancy, and also nakedness, denote innocence, 9262 and citations. 
 Sucklings, infants, and little children denote three degrees of love and 
 mnocency, sh, 430, ilL and sh. 3183, ill. 5236. A suckling and she 
 who gives suck, denote innocence, ah. 3183. The infant and suckling 
 cut off from the midst of Judah, denotes that there is no longer any 
 remains of celestial love and its innocence, 3183. Only those who 
 receive the kingdom of God as a little child shall enter therein, denotes 
 mnocence and wisdom, or the proprium vivified by innocence and 
 charity from the Lord, 3994, ill. 4797, The children crying " Ilosanna 
 to the Son of David," denotes the acknowledgment and reception of 
 the Lord by those who are in innocence, 5237. " Out of the mouth of 
 babes and sucklings thou hast perfected praise," denotes that innocence 
 IS the only way by which praise can come to the Lord, thus all com- 
 nication, influx and access is thereby, 5236, compare . Joseph's 
 
 brethren to take waggons from the land of Egypt and bring their infants 
 and their women, denotes doctrinals of scientifics for those who do not 
 yet know, and for those who are in the affection of truth, 5945, 5946. 
 Pharaoh's consent to the departure of the Israelites with their infants, 
 denotes worship from truth ; by infants in this passage is meant boys, 
 youths, and young men, 7724. The infants and sucklings swoon in 
 the streets, denotes the good of innocence perishing, ill. 10,031. 
 Abram's leaving the land of his nativity and coming to Canaan, repre- 
 'sents the infancy of the Lord; his first journeying in Canaan, the state 
 of the Lord from boyhood, &c., 1438, 1450. 
 
 INFERIOR [in/erius]. What is superior and inferior according to 
 human ideas, is, in angehc ideas, interior and exterior, ill, 3084. The 
 inferior is as the throne or seat of the superior, ill. 5313. See Ex- 
 ternal, Internal. 
 
 INFESTATION. The spiritual who are represented by the sons of 
 Israel, and who are in the obedience of faith, are infested in the other 
 life by those who are in falses ; not so those who do good from the 
 affection of charity, 7474. Infestations are not temptations; the former 
 consist in the infusion of falses, which are vastated as truths are im- 
 bued ; the latter in a sense of damnation and anguish of conscience 
 7474. See Vastation, Temptation. * 
 
 INFIDELITY. The seed of the serpent, the church being treated 
 of, denotes all infideHty, 250, 254. 
 
 INFINITE. How the divine infinite and eternal are conceived in 
 the ideas of angels, and that they are confounded in the ideas of men 
 with the infinite of space and the eternal of time, 1382. In the Lord 
 all IS infinite and eternal ; infinite in respect to esse, eternal in respect 
 to existere, 3404, 3701 . The infinite and eternal are in all things done 
 by the Lord ; the eternal because he regards no terminus from which 
 or to which ; the infinite, because in every minute particular he has 
 
 INF 
 
 373 
 
 ««. 
 
 regard to the universal, and in the universal to every minutest parti- 
 cular, 5264. How essential it is that the divine and the infinite should 
 be acknowledged in some finite intellectual idea, thus as the divine 
 human, 4075. See Deity. The ancients adored the Infinite Esse or 
 Being, in the Infinite Existing, which they perceived as a divine man, 
 ill. 4687. How the infinite is accommodated to reception by the finite 
 transcends all finite intelligence, for it is like looking into a profound 
 sea, in which the intuition perishes, 8644. As all in the Lord is 
 infinite, so all in heaven is indefinite, and the indefinite is an image of 
 the inQnite, 1590. Truths and goods, and all things both in the 
 spiritual world and the natural are indefinite, because they are from the 
 infinite, ill. 6232, compare 4383. 
 INFIRM HUMAN. See Lord. 
 
 INFLAME, tOy is predicated of the lusts of man kindling, 7519. 
 How the lusts or fires of the will break forth into flame when they 
 kindle the falses of the understanding, which are as dense smoke, 9144. 
 See Fire. 
 
 INFLUX. 1. Of life from the Lord. There is one only life from 
 which all in heaven and the world live, variously ill. 1954, 2021, 2658, 
 2706, 2886—2889, 3001, 3318, 3338, 3484, 3742, 4249, 4320, 4417, 
 4524, 4882, 5847, 6467. This life flows from the Lord alone, 2706, 
 2886—2889, 2892, 3001, 3318, 3484, 3742, 3743, 4151, 4319, 4320, 
 4524, 4882, 5846, 5850, 5986, 6058, 6325, 6468—6470, 6626, 7270, 
 8717, 8728, 9276. The all of life with man flows in by heaven from 
 the Lord; passages cited, 9276. The influx of life from the Lord is 
 always the same, but is varied according to the state of man and ac- 
 cording to reception, 2069, 4320, 5147, 5847, compare 3318, 5986, 6467, 
 6472, 7343. The substances recipient of life appear to live because 
 the influx from the Lord is continual, ill. 3484. The influx of life 
 does not appear to man, but life appears as if it were in him, because it 
 flows from the Lord's love, which is such that it wills to be another's, 
 3742, 4320. The influx of life, together with its quantity and quality, 
 is manifestly perceived by the angels, 3742, 6466, 6469. The influx 
 of life with angels, spirits, and men, is wonderful and ineffable in its 
 procedure, 2886—2889, 3337, 6996. Influx into heaven proceeds 
 immediately from the Lord, and also mediately by one heaven into 
 another, and the same into the interiors and exteriors of man, 6058, 
 6063, 6466, 6472, 7004, 7270, 8685, 8701, 8717, 8728, 9682, 9683. 
 By immediate influx the Lord at the same time leads heaven and holds 
 all there in their order and connection, 7004. The immediate influx 
 of the Lord is by celestial good, and influx is predicated of him because 
 he is above the heavens, and yet flows down and is present therein, 
 10,129. The immediate influx of the Lord is into the ulti mates of 
 order as well as the primates, thus he is the all from first to last with 
 man, 6472, 6473, 7004, 72/0, 8719. The immediate influx of the 
 divine from the Lord is into the most singulars of all things, 6058, 
 6474—6478, 8717; hence his providence, 4329, 5122, 5904, 6480 
 —6487, 6490, 6491, 8717. The order of all influx, thus of all exist- 
 ence, from the Lord, is through the celestial state to the spiritual, and 
 through the spiritual to the natural, thus according to successive order, 
 775, 880, 1096, 1495, 1702, 1707, particularly 7270. The influx of 
 the Lord is immediate, and also mediate by the spiritual world or 
 
374 
 
 INF 
 
 heaven, 6063, 6307, 6472, and passages cited 9682, 9683. The influx 
 of the divine is through what is inmost into things inferior, mediately 
 and immediately, 5147, 5150. Physical influx is against order and 
 impossible, thus all influx is from the spiritual world into the natural, 
 and not from the natural into the spiritual, also from interiors to ex- 
 teriors, not from exteriors to interiors, 3219, 5119, 5259, 5427, 5428, 
 5477, 5779, 6322, 8237, 9110. Influx is predicated of the interiors 
 which flow into the exteriors, even into the extreme or ultimate where 
 they exist and subsist in order, and whereby they hold all in series and 
 connection, 634, 5897, 6239, ill. 6451, ill. 6465, ill. 8603, 9216, ill. 
 9828, 10,099. The influx of the Lord passes from heaven to heaven, 
 and thus in order to man, who occupies the last place, ill. 9216, 
 9276. The Lord flows into the inmost of man, and hereby into his 
 interiors, and hereby again into his externals ; hence his externals are 
 comparatively remote and inordinate, 3855, compare 4015. The Lord 
 dwells in his own, thus in what is divine with man, and not in the pro- 
 prium of any one, 9338 ; thus, not in a persuasive faith, 9363 — 9369 ; 
 or in any externals without an internal principle, 9380, compare 9401, 
 9419. The influx and habitation of the Lord with man is the good of 
 innocence, 9296. The Lord flows-in with man by the internal way of 
 his soul, and the world flows in by the external way of the body, ill. 
 5081. The influx of the Lord is use, which is prior to the organical 
 forms intended to eflVct use, 4223, 4926. All the conatus or endea- 
 vour of nature is from the perpetual influx of the Lord ; thus, from 
 influx is derived conatus, from conatus energy or force, and from energy 
 eflcct ; and if the influx of the cause should cease for a moment the 
 effect would instantly perish, 5116. Life flowing in from the Lord, 
 and man as the recipient form of that life, are as principal and instru- 
 mental cause, which in action are one cause ; thus, the sensation of the 
 life is perceived in the instrumental as its own, 6325. The Lord flows 
 into all, both in common by heaven, and into the most singular and 
 universal of all things by himself; but with those who are not in charity 
 he can only impart life, and as far as possible preserve them from evil, 
 6475. Doubts concerning the influx of all life from one fountain cannot 
 be removed while men are persuaded by the fallacies of the senses, and 
 while they are ignorant of many things which are necessary to be 
 known ; but especially while such a negative principle prevails that one 
 scruple weighs against a thousand confirmations, 6479. See Life, 
 Order, Internal. 
 
 2. Of light and heat. The light of heaven flows into natural light, 
 and man is so far in wisdom as he is receptive of it, 4302, 4408, ill. 
 10,551. No spiritual truth could be seen in natural light without the 
 influx of spiritual hght, 4302. The light of heaven is divine truth 
 flowing from the Lord as a sun, and in that light is divine wisdom and 
 intelligence, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 6135, 9548, 
 9684 and citations. The influx of light from the Lord as a sun is 
 universal, comparatively like the influx of light from the sun of this 
 world ; thus its sphere fills the heavens, 9407. The common influx of 
 the light of heaven gives the faculty of perceiving and understanding 
 truth, 5667 — 5670. No one can come into the illustration of truth, 
 because no light from heaven can flow into him, unless he is in the love 
 of truth for the sake of life, 10,551. The nature of influx may be 
 
 IN F 
 
 375 
 
 T 
 
 t 
 
 illustrated by comparison with the heat and light of the sun flowing 
 into all things of the earth, &c., 6128, 6190, 6467, 7343 The vita^ 
 heat in man is celestial love continually flowmg-m from the Lord ; how 
 lucid the bodies of the angels appear from the light which it emits 
 6135, 6190. The influx of light from the Lord is impeded by the 
 evil and false principles flowing in by worldly and corporeal things, bui 
 light and heat appear to man when he emerges from temptations, OS^y. 
 How the divine truth proceeding from the Lord flows m, illustrated by 
 radiant circles, which are spheres from him, and how man is elevaiea 
 into the light of heaven, 9407 ; illustrated generally, and passages cited, 
 9682-9684. That divine good flowing in from the Lord is caiiea 
 truth, because it appears before the angels in heaven as light, i^^ yyyo- 
 That influx and illustration from the light of heaven are actual elevation 
 into heaven by the Lord, among the angels, and communication there, 
 10,330; t7/. bythe time called the golden age, and intercourse with 
 the angels at that time, 10,355. See Illustration, Elevation. 
 
 3. Of good and truth. The all of thought and the all of will with 
 man is from influx, and all good and truth with him is from the influx 
 of the Lord; passages cited, 9223. The Lord never turns himselt 
 away from any one, but the influx of good and truth from him is mode- 
 rated according to reception, 5479, and passages cited 9hb-^. ine 
 influx of the Lord is into good, and by good into truth, and not con- 
 trariwise ; thus into the will, and by the will into the understandmg, 
 and not contrariwise, 5482, 5649, 6027, 8685, 8701, 10,153. Good 
 gives the faculty of receiving influx from the Lord, not truth without 
 good, 8321. The influx of good and truth, which continually flow m 
 from the Lord, is so far received as the evils of the loves of self and the 
 world are removed, 241 1, 3142, 3147, 5828. The influx of good from 
 the Lord is proportioned to the outflow of good from man, and is alto- 
 gether suffocated by the opposition of evils and falses, ill. 5828 ; see 
 below, 8439. Good cannot flow into truth as long as man is m evil. 
 2434. The capacity of man to think, and thereby to be a man, is trom 
 the influx of the Lord through the goods and truths stored up trom 
 infancy in the internal, l707.Mnflux by the goods of the internal man 
 is celestial, and only exists with the regenerate, 1707, 172o. Influx 
 by the truths of the internal man is spiritual, and is common to all, 
 for unless it existed man could neither think nor speak, 1/07, 17^&. 
 Celestial truths, which flow from the divine good of the Lord, are 
 received only by the celestial man, because their influx is mto the 
 voluntary part ; spiritual truths, which flow from the divme truth of 
 the Lord, are received by the spiritual, because their influx is into the 
 intellectual part, 2069. The influx and conjunction of good with truth 
 can only take place when man wills good from the heart ; otherwise 
 evil flows in from the will, and is conjoined with falses, ill. 6^66. 
 Dunne man's regeneration good^is without and truth within, but when 
 he is regenerated good is within and truth without ; the quality and 
 procedure of influx in both states, ill. 3563. Genuine affections of good 
 and truth are all from a divine origin, but they diversify and form new 
 origins as they flow down, ill. 3796. Varieties do not exist from influx 
 but from reception, 3890. Internal truths are conjoined to spiritual 
 affection, which cannot flow in until external truths are adapted to cor- 
 respondence with internal, ill. 3906, fully ill. 3913, 30o2, 3969, 4096. 
 
376 
 
 INF 
 
 Good continually flows in and appropriates truths as its vessels with 
 the regenerate ; it flows in also before regeneration, and manifests itself 
 as the afl'ection of truth, ill. 4247; and further as to appropriation, 
 3513. Good flows in from the Lord distinctly, as by steps or degrees, 
 and in every degree it is qualified according to reception, ill, 5144, 
 5147, particularly 5145, compare 5032. Divine truth flows from the 
 Lord by six degrees, and in the sixth degree it appears to the under- 
 standing of man as it is in the letter of the Word, ill 8443. The plane 
 m which the influx of the divine good is terminated is conscience, and 
 when conscience does not exist it passes into merely sensual delights 
 and becomes infernal, ill. 5145. Every man is surrounded with the 
 sphere of good from the Lord, and also with a common sphere of influx 
 from hell, which is nothing but the perversion of good from the Lord, 
 6477. The influx of divine good and truth from the Lord proceeds by 
 continual mediations and thus successions; hence they who are in 
 inmost principles derive clearer perception from it than they who are 
 m the middle or outmost, 5920 ; see below, 8823. The good of charity 
 flows-m by an interior way, the truth of faith exteriorly, 6269 ; how 
 the priority of good is perceived from influx and illumination, 6294. 
 When good flows into truths, it reduces them into order and subjection 
 to the Lord ; and in a similar manner the Lord's spiritual kingdom is 
 governed by influx from the celestial, 6366. Spiritual good, and hence 
 the spiritual church, cannot exist except from the influx of the internal 
 man into the afl'ection of spiritual good, 6499. The Lord continually 
 flows m by the internal man with good and truth, but that influx is 
 resisted and rejected in externals by the evil, 6564. The Lord flows in 
 both mediately and immediately with every one, but the conjunction of 
 truth proceeding immediately from him with truth proceeding mediately 
 IS rarely effected, for it can only obtain with those who love to be led 
 by him, ill. 7055, 7056, 7058 ; and as to the order of its procedure, 
 7270. Influx from heaven, and thus the extension of spiritual sight, 
 IS checked by the immediate reception of truth ; hence, truth ought to be 
 confirmed gradually by rational induction, ill. 7298. Divine truth 
 flows into all, but it is varied with ever^ one according to the quality 
 and state of his Hfe, ill. 7343. All spiritual truths and goods flow 
 down according to order to inferiors, and are at length terminated in 
 scientifics where they present themselves to the sight of man, 8005, 
 compare 3085. So far as good flows in and is received, truth is de- 
 lightful to man, and the contrary, 8356, compare 565 1 . The reception 
 of good from the Lord is nothing without its application to use, because 
 divme influx passes to the ultimates of order, thus from the perception 
 of the understanding into will, and from will into act, 8439. The influx 
 of the good of charity into truth combating, is predicated of those who 
 are in zeal for the removal of the evil and the false, and yet without 
 enmity, 8598. The union of good witlT truth is effected by the influx of 
 the one into the other, and thence perception, succeeded by application 
 immission, and conjunction by love, 8666. In the first state of regenera- 
 tion while man is led by truth he is governed by immediate influx from 
 the Lord; and in the second state, when he is led by good, he is go- 
 verned by influx both mediate and immediate; citations concerning influx 
 of both kinds, 868,5, ill. 8701. The Lord by the influx of his divine 
 truth governs all things, not as a king who onlv takes the universal care 
 
 ^X 
 
 s 
 
 rf 
 
 INF 
 
 377 
 
 upon himself, and confides the particulars to others, but as God, seeing 
 and knowing and providing for all from eternity ; thus mediate influx is 
 really his as well as immediate, 8717, ill. 8719. The Lord flows in 
 through the angels as to all good which becomes of ftfith and charity, and 
 as to all arrangement; and the angels flow in from themselves with such 
 things not good as agree with the afi'ections of man, and serve as means 
 to introduce good, 8728. Divine good and divine truth flow softly and 
 peacefully in the supremes, but as it descends the influx becomes tur- 
 bulent, tumultuous and impacific, ill. 8823. Genuine truths with man 
 flow in from the Lord alone, and are such in their internal contents 
 because they are living from the love of the Lord and the neighbour, 
 8868, further ill. 9079. The influx of divine truth illustrated by pro- 
 ceeding divine spheres, 9407. The influx of divine truth cannot be 
 comprehended by the human understanding without illustration, for it 
 appears to man as if there was a proceeding of what is holy from him 
 when he is in worship, &c., but the order is the very contrary, 9419, ill. 
 10,299. The presence of the Lord is by influx, and influx is according 
 to the life of good and truth, for it is the heat of heaven, which is the 
 good of love, and the light of heaven, which is the truth of faith, that 
 flow in, 9682. The influx of the Lord with all who are iu the good 
 of love is more especially by the Word, ill. 9817. The influx and pro- 
 cedure of good in heaven is from inmost to outmost ; thus there is no 
 good really such unless it has interior good in it from which it is de- 
 rived, ill. 9912—9914. The influx of celestial good into spiritual good, 
 or the deflux and influx of the powers and forces of the celestial king- 
 dom, is as the procedure of the fibres and nerves from the head into the 
 body, ///. 9914. It is by celestial good that the Lord flows in imme- 
 diately, and by spiritual good that he flows in mediately, 10,129. 
 When good flowing in from the Lord meets with truth which enters 
 from without, they form a marriage in the internal man ; hence all 
 good with man is formed by truth, 9995. The Lord flows immediately 
 into good and mediately into truth, thus he is not present in truth 
 without good, 10,153; how fallacious truth is without good, thus faith 
 without charity or love, illustrated from representatives in the other 
 life, 10,194, and further ill. 10,199 near the end, 10,201. The goods 
 that flow in from the Lord are at first perceived by man as if they were 
 of and from himself, ill. 10,219. 
 
 The influx of power from the Lord, preserving those who are in 
 good and truth from evil, denoted by the angels taking hold of the 
 hand of Lot and the hand of his wife, and leading them out of the city, 
 2411, 2412. The continual influx of good, evoking and elevating 
 truths out of the natural man, and conjoining them with itself in the 
 rational, denoted by the betrothal of Rebecca, 3085, 3128, 3196— 
 3200, 3207. The influx of good from the rational man by the medium 
 of truth, and the form it puts on in externals, denoted by Jacob's simu- 
 lating the person of Esau, 3563, 3564. The influx of the genuine 
 afl'ection of truth, and good in the natural man proceeding to conjunction 
 therewith, denoted by the meeting between Jacob and Rachel, 3793, 
 3796 — 3800. The first influx and indwelling of good, tending to the 
 conjunction of the internal and external man, denoted by Jacob with 
 the handmaid of Rachel, 3913; and as to its further procedure, 3952, 
 3969. The influx of good when the second state of regeneration is 
 
378 
 
 I NF 
 
 i 
 
 commencing, when good is regarded as prior and superior to truth, 
 denoted by Esau's coming to meet Jacob, 4247, 4336, 4350, 4352. 
 The influx of good into the voluntary part of the unregenerate man not 
 terminated by distinct planes, denoted in the dream of Pharaoh's baker 
 by the perforated baskets upon his head, &c., 5144—5147. The 
 influx of truth from the divine manifesting that faith in the will and 
 faith in the understanding are as yet separate, denoted by Joseph 
 and his brethren when Simeon was separated from them, 5467, 5482. 
 The influx and conjunction of the internal man not vet received in 
 the natural, denoted by the brethren of Joseph fearing him, &c., 
 5647, 5651, 5773, 5786, 5880, 5881. The influx of good and truth 
 from the Lord sustaining the natural man made spiritual, denoted 
 by Joseph in Egypt supporting his father's house, 5915. The influx 
 of good and truth from the Lord giving perception, denoted by the 
 eyes of his brethren and the eyes of Benjamin seeing, 5919— -5921. 
 The influx, communication, and conjunction of the celestial internal, 
 denoted by Joseph's falling upon the neck of Benjamin, and kissing his 
 brethren, 5926, 5929. The influx of internal good into external good 
 and thereby into the truths of faith, denoted by Judah's going on 
 before his father and brethren to meet Joseph, 6027. The influx of 
 love from the Lord and of good and truth derived therefrom manifested 
 to the natural man made spiritual, denoted by Israel's seeing Joseph 
 and his sons Ephraim and Manasseh in Egypt, 6255, 6264. The 
 mflux of the internal man causing the humihation of the external both 
 as to will and understanding, denoted by Joseph's leading his two sons 
 to Israel, and his sons bowing themselves, 6265, 6266. The influx of 
 celestial good reducing spiritual truths to order, and thus under sub- 
 mission to the Lord, denoted by the hand of Judah in the neck of his 
 enemies, and the sons of his father bowing to him, 6365, 6366. The 
 influx of the internal man into the affection of good, and its preserva- 
 tion from the contagion of evil, denoted by Joseph's falling upon the 
 faces of his father, and weeping over him, and kissing him, and by the 
 embalmment of Israel, 6498—6502. The influx of the internal man 
 giving the perception of evil, together with consolation after repentance 
 and submission, denoted by Joseph's affectionate forgiveness of his 
 brethren, 6560, 6563, 6565—6569, 6578. The influx of truth imme- 
 diately proceeding from the Lord into truth that proceeds mediately, 
 and hence instruction, denoted by Moses telling all the words of Jeho- 
 vah to Aaron, 7058, 8437 and citations. The reception and commu- 
 nication of divine influx, or the influx of divine truth into doctrine, 
 denoted by Moses receiving the commands of Jehovah, and Aaron's 
 speaking to Pharaoh, 72/0. The influx of the divine potency mani- 
 festing the sensual and corporeal man, as separate from the internal, 
 denoted by the rod of Moses cast out of his hand and turned into a 
 serpent, 6947—6949. See Hand (2), Egypt (5, 6, 8), Moses. 
 
 4. Of the evil and false. The all of life flows in, thus all evil is 
 from hell and all good from the Lord, 904, ill. 4151. Man believes 
 that all things are in himself, when yet they flow in, which he may 
 know from the doctrinal that good and truth are from the Lord, and 
 that what is evil and false are from hell, 4249. The evil are not willing 
 to be convinced that all life flows in, 3743, 6193, 6468. Life flows in 
 from the Lord, even with the evil and with infernal spirits, 2706, 3743, 
 
 INF 
 
 379 
 
 ^417. With those who are m evil, the good that flows in from the 
 
 WtII-, ITa^ '"n ^T\ ^"^. ^^'^ ^'""^^ ^"^« *^^ ^^ls«' 3642, 4632, 
 u- u t ' ^^V\. ^"^^^ ^^"^^ ^"^« ^^il ^^^en there is no conscience by 
 which It can be directed in the way, for it passes through into the ex- 
 terior of the natural man and is turned into filthy delights, ill, 5145. 
 compare 5032 5651. Man thinks falsely and acts evili; from the 
 reception of influx from the Lord in his own self-impressed forms ; as 
 in physics, one and the same force produces various motions according 
 as the means and extremes are constructed, 5259. Internal good flows 
 m into external good, not into truth, except by or through good, 6027 
 The inmost of man's life is celestial love flowing in from th^Loid, even 
 with the evil, but the evd pervert it in its progress, ill, 6135. There 
 IS a common sphere of influx from hell prompting to evil with every 
 man, and this sphere is nothing but the perversion of good proceeding 
 from the Lord, the author's experience, QA77, compare ^^^4, When 
 man IS m temptations, he is obsessed round about by evils and falses 
 which impede the influx of light from the Lord, i7/."6829. The evils 
 and falses which check the influx of good and truth continually pro- 
 ceeding from the Lord flow in by corporeal and worldly affections, r^/. 
 
 ♦1 V* r u n S"^ ^""'^^ ^y ^'^^^*^ ^^^ is infested flow into his 
 though s from hell, 7147. Evil spirits believe their evils and falses to 
 be goods and truths until they draw near heaven, and then the influx 
 ot the truth of faith gives them to perceive their falses, and the influx 
 ot the good of love to perceive their evils, 7519, 7520. The change of 
 state with the evil who are vastated is effected by the more present 
 mflux of good and truth from heaven, ill. 7568, further ill, 7643:7710. 
 
 «n5^?K ""'. .^"^T'/^f *^ea^ens by influx, it passes to opposites, 
 
 and thus contams the hells in connection and bonds, 7710 It is 
 according to the order of influx that the hells should be governed by 
 the heavens, for the hells may be seen from the heavens, and evils from 
 good, but not contrariwise, 8237. Man turns the good that flows from 
 the Lord into evil by regarding himself and gratifying his concupi- 
 scences in all things, instead of regarding the Lord, 7643. Man is 
 protected by the Lord lest the false of evil should flow into the volun- 
 tary part, for if such influx took place after regeneration he could not 
 be saved, 8194. Nothing flows from man himself but what is evil and 
 false, hence all conjunction with the Lord is by influx from him, and 
 not in virtue of reciprocal influx, 9401, ill, 9419. 
 
 5. Of the will and understanding. It is the continual influx of evil 
 from the voluntary part into the intellectual that obscures the good 
 flowing in from the Lord, ill. 2715. It is this obscurity of the spi- 
 ritual man that is illuminated by influx from the Lord's divine human, 
 1^/1 1>. Influx from the will into the understanding effects the con- 
 junction of good and truth, or of evil and the false, according as good 
 IS willed from the heart or otherwise, ill, 3033. The interior will and 
 understanding ought to have influx and correspondence in the exterior 
 and thus be represented therein, ill. 3573, particularly 3632, 372 1! 
 Ihe influx and connection of the will and understanding, consequently 
 of good and truth, is like the influx by which the two kingdoms oY 
 heaven are conjoined, 3888. The influx of truth is the influx of life 
 from the Lord into the understanding of man by the medium of the 
 will, 6,1/. The intellectual part can never receive truth unless the 
 
380 
 
 INF 
 
 voluntary part receives good, for the one flows into the other and dis- 
 poses the other to receive, 5147. Man is celestial if he receives the 
 influx of divine good in the voluntary part, and spiritual if he receives 
 it in the intellectual part, 5 1 50. There is no other way by which any 
 regenerate man or angel can receive influx from the Lord than by good, 
 or the will of doing the truth, 5482. The will and understanding 
 receive the influx of life from the Lord by the medium of spirits and 
 angels, 6466 ; and also immediately from the Lord himself, 6472. The 
 Lord does not compel man to receive his own influx of divine good and 
 truth, but as he is received, such is the life of the thought and the 
 will, 6472. The Lord carefully guards the voluntary part of man from 
 the influx of infernal spirits, ill. 8194. All the goods and truths of 
 the will and understanding flow in from the Lord, and all the evils and 
 falses from hell ; how necessary it is to come into the perception and 
 acknowledgment of this fact, 10,219. As the all of thought and the 
 all of will flows in with man, the whole of life flows in, 2886 — 2888. 
 See Life, Liberty. 
 
 6. Of the rational and natural man. Influx from the Lord into 
 intellectual things with man is according to three degrees, for it passes 
 by the will into the intellectual mind, by the intellectual into the 
 rational, and by the rational into the scientifics of the memory, 657, 
 ill. 5144. Good itself and truth itself are in the internal man, from 
 whence they flow into the interior or rational, and thereby into the 
 external, 1702, ill. 1707 y 1725. All instruction is only an opening of 
 the way for influx ; thus, scientifics open the way for rational truths, 
 rational truths for intellectual, and intellectual for celestial, the order of 
 instruction ill. 1495. The rational man is born from the influx of the 
 internal into the aflection of sciences in the external, or into the know- 
 ledges and scientifics of the external by means of aff^ection, 1895, 1900, 
 1909, 2557. If the true order of influx prevailed, man would have the 
 rational and scientific principles with himself when he came into the 
 world, but the forms of his life are inverted by hereditary evil, 1902, 
 2557. The life itself of the internal man flows into all the aff^ections of 
 Ihe natural man, and is varied therein according to ends, 1909. The 
 influx or entrance of the Lord into man is by the internal, which is 
 very man, and by which he is distinguished from brute animals, into 
 the rational, and thereby into the external or scientific, 1940. The 
 things which appear in externals flow in from the interiors, and solely 
 from the Lord, «7/. by the sight of the eye, 1954. The influx of life 
 from the Lord through the rational principle not only adapts the scien- 
 tifics and knowledges of the external man to the reception of life, but 
 disposes them into order and enables man to think, 2004 ; see below 
 3086. The rational man is not formed by the influx of internal truths, 
 because of hereditary evil hindering, but by the influx of good into 
 external truths, 2557. Influx into the rational man opens the interior 
 sight which is that of the understanding and the spirit of man, ill. 
 2701. The influx of the rational man and its intuition in the natural 
 gives man to judge and conclude from the objects of the latter, 3020. 
 By the influx of the divine through the rational man into the natural, 
 the truths of the natural man are continually called forth, elevated, and 
 implanted in rational good, ill. 3085, compare 5081, 51 18, 5119. By 
 influx into the natural man, all things in his memory are illustrated 
 
 INF 
 
 381 
 
 vivified, and disposed into order, and all affection excited, ilL 3086, 
 4015. Thoughts and ideas exist in virtue of influx from within and 
 not from without ; the discourse of the angels on thjs subject repre- 
 sented by birds ; the fall of some from an angelic society who were in 
 falses described, 3220. When the natural man is regenerated he de- 
 rives his conception from the rational, and thus by influx from the 
 divine proceeding to extremes, 3304. The influx of the rational man 
 into the natural is without truth, thus immediately into natural good ; 
 also by truth, thus mediately, ill. 3314, 3563, 3573, 3622, 4563. 
 Divine truths flow into the rational man, and by the rational into the 
 natural, where they are presented to view as in a mirror, 3368, 3391 ; 
 see below, 516.5. The image presented in the natural mind by the 
 influx of the rational is the common form of the numerous particulars 
 which flow in, and this form is some image either of heaven or hell, 
 according as man is either good or evil, 3513, 3855. The natural is 
 not regenerated before it is conjoined with the rational, and its conjunc- 
 tion is effected by influx, mediate and immediate, ill. 3573 ; see above 
 3314, and compare 3632, 3721, 3906, 3913, 3952, 3969, 4015. After 
 the conjunction of the natural and rational, there is immediate influx of 
 rational good into natural, and of rational truth into natural, 3616. 
 The truths and scientifics of the natural man receive the influx of life 
 from the Lord, as they are conjoined with the rational by good, 3824, 
 compare 10,367. The Lord flows-in into the interior or spiritual man 
 by good, and by truth therefrom into the natural, but not immediately 
 by good before regeneration, 4015, ill. 4096. Good flowing-in without 
 direction by the way, and passing into the merely natural man is either 
 suffocated or perverted by the diabolic crowd which occupies him, 5032, 
 ill. 5145, 6564. The communication between the rational and the 
 natural is by reciprocal influx ; yet exteriors do not flow into interiors, 
 5118, 5119, compare 5081. When the delights of the natural man 
 are reduced to order and subordination under interiors, the influx of 
 delight and happiness is inefi*able, 5125. The celestial and spiritual 
 principles flowing in from the Lord have their chief dwelling in the 
 interior rational; still they flow into the exterior rational and also 
 into the natural, 5150. The exterior natural is a plane or mirror, and 
 as it were a face, in which the interiors see themselves, and hence man 
 has the power of thinking, 5165, 5168. Unless the natural be subor- 
 dinate, as with the regenerate, the interiors cannot be thus presented to 
 view ; neither can those things be believed in which are above sensual 
 things, 5168. Correspondence and subordination cannot be produced 
 in the natural mind without the influx of good, for sensuals and scien- 
 tifics are only the vessels into which good flows, and in which it fashions 
 or adapts itself to uses, 5168. All arrangement in the natural mind is 
 from truth and good flowing-in from the interiors ; hence man's power 
 of intuition, of thinking analytically, of forming conclusions, and of 
 willing, is solely from influx, ill. 5288. All influx is from the supreme, 
 and thus all thought is of the internal thinking in the external, and not 
 of the external itself as the appearance is, 5259. All that man appears to 
 conclude rationally from the scientifics of his memory, and thus of his 
 own power, flows in gratuitously from the Lord, as is well known in 
 angelic societies ; it is not perceived by men at this day, because they 
 are immersed in worldly things and do not believe in influx, 5649, 
 
382 
 
 IN F 
 
 5664^. The natural man is the plane in which influx is terminated, 
 and hence unless evils are removed good from the Lord cannot flow in 
 without perversion, and thus the internal is closed, 5651, i7/. 5828, 
 fi564 ; see below 6845. It appears as if sensation came from influx 
 by the externals, but it is the internal which flows into the external 
 and the contrary is a fallacy, 5779, compare 3721. There is influx 
 from the Lord himself into the interiors or rational things of man, and 
 also into his exteriors, but man is privileged to receive it in all freedom, 
 6472. Influx from the Lord governing the thoughts is like a gentle 
 and almost imperceptible stream, the vein of which does not appear, 
 but still leads and draws ; the author's experience, 6474 ; and when 
 reading the Lord's prayer, 6476. The divine cannot flow into the 
 sensual things of man, thus into the ultimates of order with him, unless 
 he is elevated above them; the divine influx then passes into the 
 interior plane to which man is elevated, ill. 6845. The Lord flows 
 into good with man, which is his heaven or internal man, and from the 
 internal into the external where his world is, 10,367, compare 3824. 
 See Good (15), Internal, External, Regeneration. 
 
 The order of influx uniting the internal and rational man by intel- 
 lectual truths, denoted by Sarai in Egypt passing as the sister of Abram, 
 1495. The order of influx uniting the internal and external man by 
 means of the interior or rational, denoted by Abram the Hebrew and 
 his delivering Lot, 1702, 1707, 1725. Influx from the internal man 
 into the afl*ection of sciences, and the rational man first produced there- 
 from, denoted by Abram and the Egyptian handmaid, 1892 — 1896, 
 1898—1902, 1904, 1907, 1909, 2557. The fructification of the 
 rational man from the influx of the internal, when it submits itself to 
 divine truth, denoted by the blessing promised to Ilagar on returning 
 to her mistress, 1940, ill. 1954. The multiplication of truth and the 
 fructification of good from life flowing in by the internal man, denoted 
 by the blessing of Abram and the change of his name to Abraham, 
 2004 — 2011. The influx of spiritual truth and the conception of the 
 rational man therefrom, not according to present order, denoted by 
 Sarai as the half-sister of Abraham, 2557. Influx from the Lord by 
 way of the internal man or soul affording intelligence and illustration, 
 denoted by God*s opening the eyes of Hagar, 2701. The rational man 
 from the influx of divine light, or from the affections of spiritual good 
 and truth implanted in the first rational, and no longer from the pro- 
 prium, denoted by the birth of Isaac, 2196, 2610 and subsequent num- 
 bers, 2657. Arrangement in the external man by influx from the 
 internal, denoted by Abraham's instructions to his servant concerning 
 Isaac, 3019, 3040. Influx from the Lord by the internal man evoking 
 truths from the external, and their initiation into good in the rational, 
 denoted by the procedure of Abraham's servant, and his brii»ging 
 Rebecca to Isaac, 3013, 3074, 3085, 3086. The influx of truth begin- 
 ning from the divine, and at last terminating in the lowest natural 
 principle and there adhering to good, denoted by the birth of Jacob 
 and his holding by the heel of Esau, 3304. The influx and conjunc- 
 tion of rational good with natural good stronger and more immediate 
 than with natural truth, denoted by Isaac's preference of Esau over 
 Jacob, 3314. The influx and conjunction of rational truth with natural 
 truth stronger and more immediate than with natural good, denoted 
 
 INF 
 
 383 
 
 by Rebecca's preference of Jacob, 3314. The influx of divine truth 
 not given in scientifics, but by medium of the rational man, denoted by 
 Isaac's dwelling in Gerar and not going to Egypt, 33^8. The influx 
 of the interior or rational man given in the natural as a new life, and 
 hence the procedure of regeneration, denoted by the transactions with 
 Esau and Jacob at the death of Isaac, 3490, 3493, 3498, 3505, 3539, 
 3563, 3573, 3603. The apparent and the true order of influx, com- 
 munication, and conjunction, between the Lord and man, and between 
 man and the world, and thus the descent and influx of the divine into 
 nature by the natural mind of man, denoted by the dream of Jacob, 
 the angels of God ascending and descending by a ladder whose top 
 reached to heaven, &c., 3697, 3099— 3702, 3721. Internal truths 
 conjoined with the rational man, and hence with the internal, by good 
 flowing in from the Lord when they are loved for the sake of life, 
 denoted by Jacob's serving seven years for Rachel, 3824, compare 
 3906, 3913. See Jacob, Esau, Tribes (particularly Joseph). 
 
 7. Of the Human Form. Heaven, or the Grand Man, is formed by 
 influx from the Lord, as very man, thus, by the influx of the divine 
 human, 6626, 6982, 6985, 6993, 6996, 9144, and citations. 10,196. 
 In virtue of the influx and connexion of this stupendous form, man also 
 corresponds to heaven; thus, as heaven is a Grand Man, man is a little 
 heaven, 3624—3649, 3741—3750, 3883—3896, 4039—4055, 4218— 
 4228, 4318—4331, 4403—4421, 4523—4534, 4622—4633, 4652— 
 4660, 4791—4805, 4931—4953, 5050—5061, 5171—5189, 5377— 
 5396, 5552--5573, 5711— 5727, 6469. The extremes of order, in 
 which divine influx is terminated and finished, are the gestures, actions, 
 looks, language, and sensations of the human body, 3632, 3721, and 
 citations, 5862, 5990, 6192, 6211. In course of time, there has been 
 a change in the procedure of influx from the brain into the face, and 
 together therewith a change in the correspondence of the face with the 
 interiors, ill. 4326, 8250. The influx of the heart into the lungs, and 
 the likeness of this influx throughout the whole body, is a representation 
 of the influx and connexion between the celestial kingdom of heaven 
 and the spiritual, 3887, 3888, 3890. The author was shewn by sensible 
 influx in what manner the societies of heaven act into the face, the 
 muscles of the forehead, the lips, the eyes, and other parts of the body, 
 hence it was shewn to him that heaven is never closed, and how immense 
 heaven is, for the greater are the numbers, the stronger is its force and 
 action, 3631, 4800. See Heaven (7), Heart, Man. 
 
 8. Of Spirits and Angels. Influx is received by man through the 
 medium of spirits and angels, 2886, 2887, 4067, 4096, 4249, 4319, 
 5846, 5986, 6307, 6466, 6470, 6982, 6985, 6996, 7004, 7147, 8728, 
 10,219. Man receives influx through the medium of spirits and angels 
 because he is not in the order of his nature, 5850. Without influx 
 from spirits and angels it would be impossible for man either to think 
 or to will, 2886—2888. Men, spirits, and angels, all alike derive the 
 ability to think, to speak, and to act, from the influx of others, and thus 
 all from the Lord ; if it were not so there could be no order of life pre- 
 served in heaven, 4319, 4320, 6470. Whatever man thinks, and what- 
 ever he wills, is from the influx of spirits ; when he thinks and wills 
 evil, from the influx of evil spirits, and consequently from hell ; when 
 he thinks and wills good, from the influx of good spirits and angels, 
 
\ 
 
 384. 
 
 INF 
 
 INF 
 
 385 
 
 consequently from heaven, 904, 2886—2888, 4151, 4249, 4319, 4320, 
 5846, 5848, 6189, 6191, 6194, 6197—6199, 6213, 7147, 10,219. 
 The communication of thought and desire by influx, is in place of com- 
 mand and imperative government among the angels, 5732. Spirits flow 
 into what is thought and willed by man, but angels into ends and their 
 sequences, and, by means of good spirits, into the goods of life and truths 
 of faith with man, 5854. The plane in which the influx of angels 
 operates against evils and falses, is formed by the truths of faith, rooted 
 in the afl^ection of truth, ill. 5893; see below 6207. The influx of angels 
 and spirits with man is according to man's freedom, 6189 ; from expe- 
 rience, 6191, compare 6325, 6468, particularly 6472. See Liberty. 
 All things flow-in into the thought from spirits, and from whole societies 
 into subject spirits, briefly, 6194, 6197. Spirits flow-in with man 
 altogether according to his affections, 6195, 6196. Spirits do not know 
 that they are with man, but they enter into all things of his memory, 
 and believe them to be their own, and thus flow into the interiors of his 
 thought and will, 6192, 6194, compare 6197, 6198. The influx of 
 particular spirits and angels into the actions and speech of the body is 
 not permitted, such things being governed by common or general influx, 
 6192, 6211 ; see below, 6212. The influx of spirits from the exterior 
 memory is not permitted, and they are also not permitted to use the 
 exterior memory lest they should obsess the human race, ilL 2477. 
 The influx of angels is with goods and truths, and the influx of infernal 
 spirits with evils and falses, 6193. The influx of angels is more inte- 
 rior, and less manifestly perceived than the influx of evil spirits ; the 
 reasons, 6193; see below 6205. The angels know that all good and 
 truth flow-in from the Lord, and that they are only the mediums with 
 man, but evil spirits are not at all willing to know this, 6193, 6468, 
 3743; as to the latter in particular, 6198. The influx and presence of 
 spirits with the thought of man, and the ideas of his memory, com- 
 municate as by a kind of wave ; the author's experience, 6200, 6201 ; 
 compare 6310 — 6318. There is a procedure of influx from spirits 
 who do not pertain to the individual man, but are emitted from some 
 infernal society into the sphere of his life ; how they occasion melan- 
 choly and anxiety, &c., 6202. Infernal spirits induce diseases by their 
 influx, which is into the cupidities and falses of man, and not into the 
 solid parts of the body ; when man falls into disease, however, they 
 have influx into the impurities of such disease, 5713. The influx of 
 evil spirits is like an inundation ; into the left part of the brain like an 
 inundation of phantasies, and into the right part of the brain like an 
 inundation of cupidities ; the contrary is the case with angelic influx, 64 1 , 
 660; from experience, 5725 ; compare 739, 754, 5215. See Flood. 
 Man casts himself into hell when he does evil from consent, at length 
 from purpose, and finally from the delight of affection, for hereby he 
 opens to himself the corresponding hell, and receives influx therefrom ; 
 how obstinately inherent that evil is with him, 6203. The influx of 
 evil spirits is into the cupidities and persuasions of man, and hence it 
 subjects and governs him like a servant ; but influx by the angels leads 
 him gently, and bends his affections to good without touching his free- 
 dom, 6205. The influx of angels is into what man knows and 
 believes ; hence if he believed evil to flow in from hell, it would not be 
 imputed to him, for the angels would avert and reject it, 6206 ; more 
 
 tully ill. 6324, 6325. The influx of the angels is into man's conscience, 
 and hence they hold him bound by the affection of good and truth, and 
 of justice and equity, without infringing his liberty. 6207, 6213. ' The 
 influx of angels is like a river or flowing air, that of more interior 
 angels lucid and flaming, 6209, compare 6615. Influx from the spiritual 
 vjrorld and from heaven with the prophets, was partly by dreams and 
 visions, &c., and sometimes by actual occupation of their bodies, ill. bv 
 the author's experience, 6212. It appears incredible that spirits should 
 know the thoughts of man, yet in the other life they not only perceive 
 all that he thinks and wills, but much more than man himself; the 
 author's experience, 6214 ; and that such experience was continual with 
 him, 6307. No hurt comes from the influx of evil spirits into the 
 thought, but from what enters the will and comes forth into act, 6204, 
 6308. The order of influx is such, that evil spirits flow in first, and 
 thus assault man, and the angels dissipate their influx, 6308. The 
 influx of infernal spirits is by the sensual lumen, in which are all those 
 who hve m contempt of rational and spiritual things, 6310—6318 
 compare 6200, 6201. The influx of angels is not as man thinks, but 
 according to correspondences, thus their spiritual ideas when apprehended 
 by man, fall into representatives which coincide with them, 6319. The 
 spirits attendant on man perceive as man thinks, and not as he sensates 
 with the body, 6319. Angels flow in by affections, which affections 
 contain innumerable things in themselves, but only the few are received 
 by man, which are applicable to what was before in his memory, 6320. 
 The remains or superfluity of angelic influx which cannot be received, 
 encompasses about these, and contains them as in a bosom, 6320. 
 When the influx of the angels is checked by influx from evil spirits, the 
 life of thought fluctuates, and if angelic influx be wholly taken away, 
 man cannot live, from experience with those who in part took away 
 influx, 6321. The vein of attraction by influx from the Lord described, 
 and communication opened with societies of angels by the Lord's prayer, 
 6474, 6476, 66 1 9. The providence of the Lord in virtue of influx, both 
 immediately from himself, and mediately by spirits and angels, is most 
 universal, and most particular, illustrations given 6480—6495. The 
 Lord rules the world by the evil as well as by the upright, leading them 
 by their loves; for the evil are often more strongly excited to do good to 
 their country and the church than the upright, both for the sake of 
 obtaining their own ends, and because they attribute all things to their 
 own prudence, 6481, 6495. The delights of evil spirits are turned into 
 hell-torments when they perceive the influx of angels, from experience, 
 6484. The thought and affection, both of men and spirits, extend 
 themselves far and wide into societies in the spiritual world, and the 
 faculty of understanding and perceiving is according to such extension, 
 6599, 661 1, 7298. This extension is by influx from the societies, not 
 to them, 6600, compare 8794, 9962. Angelic ideas flow into the ideas 
 of spirits who are below them, and thus into grosser ideas, insomuch 
 that innumerable things are perceived in one form, 6614. The ideas of 
 man's thought are filled with innumerable things by influx from heaven, 
 and, if he be evil, by influx from hell, various illustrations, confirming 
 also the plenary inspiration of the Word, 6613, 6619—6626. Divine 
 truth proceeding from the Lord, thus the Word or divine speech cannot 
 be heard by man without the mediation of spirits and angels, who enun- 
 
 c c 
 
386 
 
 INF 
 
 ciate It by the influx of thought, or the Hving voice, ilL 6982, 6985, 6996. 
 Influx from the Lord by means of the angels is not because he has 
 need of them, but because they derive their fehcity from the offices and 
 functions m which they serve, 8719. The angels also flow-in into man 
 from themselves, but not with genuine goods, and hereby they serve for 
 the introduction of goods and truths from the Lord, 8728. See 
 Good (6). That there is a sphere flowing from every man, spirit, and 
 angel, according to the particular genius of each, that it is sometimes 
 rendered visible, that it exists from the activity of things in the interior 
 memory, thus, that it is an exhalation flowing from the life of his love 
 and how far it extends itself, &c., 1048, 1053, 1316, 1504— 152o! 
 1695, 2401, 2489, 4464, 6206. See Sphere. That divine influx is 
 turned into representatives with the angels of the superior heavens, and 
 from these again with those of the inferior, and before spirits, 2179 
 3213—3215,9457,9481,9576,9577. 1 ^ /*'> 
 
 9. Q/' the Soul and Body. The influx of the spiritual world into 
 the natural, or of heaven into the world, and more particularly the influx 
 and commerce of the soul with all things of the body, ill. from expe- 
 rience, 6053—6058, 6189—6215, 6307—6326, 6466—6495, 6598— 
 6626. Influx is by the internal man into the external, or by the spirit 
 into the body, and not contrariwise, because the spirit of man is in the 
 spiritual world, and the bodv in the natural, 1702, 1707, 1940 1954 
 5119, 5259, 5779, 6322, coll'ated with 978, 1015, 3628, 4459,' 4523* 
 4524,6057,6309,6319,9701-9709, 10,156, 10,472, and the whole 
 m a summary 6057, 6063. The appearance of influx from the external 
 into the internal, by the medium of the senses, is a fallacy, for all influx 
 is from interiors to exteriors, 3721, 5779. The internal man acts in 
 the external solely by influx, and hence all manifestation is by influx, 
 5885. Nothing can be known concerning the influx and commerce of 
 the soul with the body, unless it be known what the soul is, 6053. The 
 commerce of the soul with the body, properly speaking, is the com- 
 munication of the spiritual things which are of heaven, with the natural 
 things which are of the world, and this communication is by influx, ill 
 60o7, 6319. The representation of spiritual things in natural,' the 
 correspondence of the body with the Grand Man. and the connection of 
 angels and spirits with men, are treated of, in order to illustrate the 
 influx and commerce of the soul with the body, 6058. The natural or 
 external man could not live without influx, both immediately from the 
 Lord, and mediately through the spiritual world, 6063. The Lord, by 
 the intellectual part of man, flows into the rational, and by the rational 
 into the scientifics of the memory, and hence is derived the life of the 
 senses ; this is the true influx, and the true commerce of the soul with 
 the body, 657, compare 1495. The filthy ideas of the evil illustrated 
 by their obscene application of the author's thoughts on the influx and 
 operation of the soul in the body, 4632. See Soul, Spirit, Man 
 T j^u ST ^^'??^^'' ««^ Particular Influx. Influx proceeding from the 
 Lord by the spiritual world is common and particular ; common with all 
 
 ^qTF *t ** ^'^ '" ^^^ '''^^' ""^ ^^^'^ "*^"''^' ^^'^ particular with man, 
 a«5U It is according to common influx and correspondence that the 
 
 & «ioo' !,o?i'P'?J^^'.*^i^ *^^ ''^" ^"^^ 8*^«*"^^« ^i^t «*"' 5862, 
 O990, 6192, 6211. Particular influx is effected by the medium of 
 
 spints and angels, and unless it were so done, man would instantly 
 
 \ 
 
 INF 
 
 387 
 
 ^ 
 
 precipitate himself into the deepest hell, 5850, ill. 5993. Corporeal 
 things are exempt from the particular influx of spirits and angels, and 
 governed by common influx, but evil spirits ardently desire to govern 
 the former, 5990, 6 1 92, 62 1 1 . Common influx is a tontinual endeavour 
 proceeding from the Lord by the whole heaven into the singulars of 
 mans life, 6211. Common influx, or the common involuntary sense, 
 IS no longer manifested in the face and speech, but is succeeded by the 
 cold tacit influx of the voluntary sense ; hence the craft and deceit that 
 prevails, ill. 4327. With the men of the most ancient church there was 
 influx from the Lord by the internal way or the voluntary part, but since 
 that has perished a new will is formed by influx into the understanding, 
 4493. The common influx of truth from the internal is the illumination 
 which gives the faculty of perceiving and understanding truth, and is 
 from the light of heaven, 5667—5670. All the life of man is from the 
 Lord, who also governs him by angels and spirits in particular, and by 
 the whole heaven in common, Q4QQ. 
 
 1 1 . (y Immediate and Mediate Influx. See the passages cited 
 above:— (1.) 6058, 7004, 6472, 6063, (3.) 5920, 7055, 8685, 8717, 
 10,129, 10,153, (5.) 6466, 6472, (6.) 3314, 3573, 3616, (8.) 5850, 
 6192, 6193, 6480—6495, 6982, 8719, (9,) 6063; and as to the con- 
 junction of immediate and mediate influx with man, 7055, 8685, 8701, 
 The Lord does not compel man to receive the immediate influx of divine 
 good and divine truth from himself, but he flows in mediately and 
 immediately, and leads him in freedom, 6472. See Liberty. As to 
 the representation of immediate and mediate influx, by Isaac and 
 Rebecca, and by Esau and Jacob, see 4563, end. 
 
 12. Of Reciprocal Influx. See the passages cited above, (4.) 9401, 
 (6.) 5118; and compare 2004. 
 
 13. Of Animal and Vegetable Life, ^c. Everything in nature 
 and in the world is produced by the influx and presence of the 
 things of the heavenly world, 1632, 1881, 3349, 3483, 4004; 
 which influx is variously illustrated, 3219, 5119, 5259, 5427, 5428, 
 5477, 6322, 9110, 9111. It is generally believed that all things are 
 reproduced from seeds and eggs, in virtue of a power implanted in them 
 from the first, but all subsistence and reproduction are from influx and 
 correspondence, 4322, ill. by flowers and fruits in particular, 5116. 
 Doubt and denial concerning heaven prevent men from believing that 
 all things in the three kingdoms of nature are produced and contained 
 in form by influx, which influx is according to use, 4322. The author 
 was fully informed concerning influx into the lives of animals, which 
 are all dissipated after death, 1633; see below 5114. Animals are 
 contained together, and live, in virtue of influx from the spiritual world, 
 and afflux from the natural, the same as men ; but the operation of such 
 influx and afflux is different according to the difference of their souls 
 and bodies in form, ill. 3646. Man is in eternity and infinity, not 
 only by influx but reception ; while the recipient forms of the lives of 
 animals are dissipated at death, because influx passes through them into 
 the world and is there terminated and vanishes, 5114. The difference 
 between men and beasts, is, that men are capable of being elevated by 
 the Lord to himself, to think of the divine, to love it, and thus be con- 
 joined to the Lord; hence men have eternal life but not beasts, 4525, 
 5114, 6323, 9231. Beasts are in the order of their life, and are there- 
 
 c c 2 
 
386 
 
 INF 
 
 INF 
 
 387 
 
 ciate it by the influx of thought, or the Hving voice, ill, 6982, 6985, 6996. 
 Influx from the Lord by means of the angels is not because he has 
 need of them, but because they derive their feHcity from the offices and 
 functions in which they serve, 8719. The angels also flow-in into man 
 from themselves, but not with genuine goods, and hereby they serve for 
 the introduction of goods and truths from the Lord, 8728. See 
 Good (6). That there is a sphere flowing from every man, spirit, and 
 angel, according to the particular genius of each, that it is sometimes 
 rendered visible, that it exists from the activity of things in the interior 
 memory, thus, that it is an exhalation flowing from the life of his love, 
 and how far it extends itself, &c., 1048, 1053, 1316, 1.504—1520, 
 1695, 2401, 2489, 4464, 6206. See Sphere. That divine influx is 
 turned into representatives with the angels of the superior heavens, and 
 from these again with those of the inferior, and before spirits, 2179, 
 3213—3215, 9457, 9481, 9576, 9577. 
 
 9. 0/ the Soul and Body. The influx of the spiritual world into 
 the natural, or of heaven into the world, and more particularly the influx 
 and commerce of the soul with all things of the body, ill. from expe- 
 rience, 6053—6058, 6189—6215, 6307—6326, 6466—6495, 6598— 
 6626. Influx is by the internal man into the external, or by the spirit 
 into the body, and not contrariwise, because the spirit of man is in the 
 spiritual world, and the bodv in the natural, 1 702, 1 707, 1 940, 1 954, 
 5119, 5259, 5779, 6322, collated with 978, 1015, 3628, 4459, 4523, 
 4524, 6057, 6309, 6319, 9701—9709, 10,156, 10,472, and the whole 
 in a summary 6057, 6063. The appearance of influx from the external 
 into the internal, by the medium of the senses, is a fallacy, for all influx 
 is from interiors to exteriors, 3721, 5779. The internal man acts in 
 the external solely by influx, and hence all manifestation is by influx, 
 5885. Nothing can be known concerning the influx and commerce of 
 the soul with the body, unless it be known what the soul is, 6053. The 
 commerce of the soul with the body, properly speaking, is the com- 
 munication of the spiritual things which are of heaven, with the natural 
 things which are of the world, and this communication is by influx, ill. 
 6057, 6319. The representation of spiritual things in natural, the 
 correspondence of the body with the Grand Man, and the connection of 
 angels and spirits with men, are treated of, in order to illustrate the 
 influx and commerce of the soul with the body, 6058. The natural or 
 external man could not live without influx, both immediately from the 
 Lord, and mediately through the spiritual world, 6063. The Lord, by 
 the intellectual part of man, flows into the rational, and by the rational 
 into the scientifics of the memory, and hence is derived the life of the 
 senses ; this is the true influx, and the true commerce of the soul with 
 the body, 657, compare 1495. The filthy ideas of the evil illustrated 
 by their obscene application of the author's thoughts on the influx and 
 operation of the soul in the body, 4632. See Soul, Spirit, Man. 
 
 10. Of Common and Particular In/lux. Influx proceeding from the 
 Lord by the spiritual world is common and particular ; common with all 
 things that are in the order of their nature, and particular with man, 
 5850. It is according to common influx and correspondence that the 
 thought falls into speech, and the will into gestures with man, 5862, 
 5990, 6192, 6211. Particular influx is effected by the medium of 
 spirits and angels, and unless it were so done, man would instantly 
 
 precipitate himself into the deepest hell, 5850, ill. 5993. Corporeal 
 things are exempt from the particular influx of spirits and angels, and 
 governed by common influx, but evil spirits ardently desire to govern 
 the former, 5 990, 6 1 92, 62 1 1 . Common influx is a continual endeavour 
 proceeding from the Lord by the whole heaven into the singulars of 
 man's life, 6211. Common influx, or the common involuntaiy sense, 
 is no longer manifested in the face and speech, but is succeeded by the 
 cold tacit influx of the voluntary sense ; hence the craft and deceit that 
 prevails, ill. 4327. With the men of the most ancient church there was 
 influx from the Lord by the internal way or the voluntary part, but since 
 that has perished a new will is formed by influx into the understanding, 
 4493. The common influx of truth from the internal is the illumination 
 which gives the faculty of perceiving and understanding truth, and is 
 from the Ught of heaven, 5667 — 5670. All the life of man is from the 
 Lord, who also governs him by angels and spirits in particular, and by 
 the whole heaven in common, 6466. 
 
 11. 0/ Immediate and Mediate Influx. See the passages cited 
 above:— (1.) 6058, 7004, 6472, 6063, (3.) 5920, 7055, 8685, 8717, 
 10,129, 10,153, (5.) 6466, 6472, (6.) 3314, 3573, 3616, (8.) 5850, 
 6192, 6193, 6480—6495, 6982, 8719, (9,) 6063; and as to the con- 
 junction of immediate and mediate influx with man, 7055, 8685, 8701, 
 The Lord does not compel man to receive the immediate influx of divine 
 good and divine truth from himself, but he flows in mediately and 
 immediately, and leads him in freedom, 6472. See Liberty. As to 
 the representation of immediate and mediate influx, by Isaac and 
 Rebecca, and by Esau and Jacob, see 4563, end. 
 
 12. Of Reciprocal Influx. See the passages cited above, (4.) 9401, 
 (6.) 5118 ; and compare 2004. 
 
 13. Of Animal and Vegetable Life, ^c. Everything in nature 
 and in the world is produced by the influx and presence of the 
 things of the heavenly world, 1632, 1881, 3349, 3483, 4004; 
 which influx is variously illustrated, 3219, 5119, 5259, 5427, 5428, 
 5477, 6322, 9110, 9111. It is generally believed that all things are 
 reproduced from seeds and eggs, in virtue of a power implanted in them 
 from the first, but all subsistence and reproduction are from influx and 
 correspondence, 4322, ill. by flowers and fruits in particular, 5116. 
 Doubt and denial concerning heaven prevent men from believing that 
 all things in the three kingdoms of nature are produced and contained 
 in form by influx, which influx is according to use, 4322. The author 
 was fully informed concerning influx into the lives of animals, which 
 are all dissipated after death, 1633; see below 5114. Animals are 
 contained together, and live, in virtue of influx from the spiritual world, 
 and afflux from the natural, the same as men ; but the operation of such 
 influx and afflux is different according to the difference of their souls 
 and bodies in form, ill. 3646. Man is in eternity and infinity, not 
 only by influx but reception ; while the recipient forms of the lives of 
 animals are dissipated at death, because influx passes through them into 
 the world and is there terminated and vanishes, 5114. The difference 
 between men and beasts, is, that men are capable of being elevated by 
 the Lord to himself, to think of the divine, to love it, and thus be con- 
 joined to the Lord; hence men have eternal life but not beasts, 4525, 
 5114, 6323, 9231. Beasts are in the order of their hfe, and are there- 
 
 c c 2 
 
 r 
 
388 
 
 INH 
 
 A 
 
 \ 
 
 fore bom into all the scierce of their nature ; man, on the contrary, has 
 to he introduced into the order of his life by intellectual culture, 637, 
 5850, 6323, compare 3793. Animals are receptive of common influx 
 because they are in the order of their life, and common influx is a con- 
 tinual endeavour to act according to order, 5850, 621 1, compare 5862, 
 5990, 6192. The common influx of the Lord by heaven passes into 
 all the subjects of the vegetable kingdom also, and continually acts 
 into the forms of their primitives, 3648. In virtue of influx from the 
 spiritual world into the natural, universal nature is as a theatre repre- 
 sentative of the Lord's kingdom, 2758, 2999, 3000, 3483, 4938, 4939, 
 ^280. Hence it is that beasts signify affections and inclinations, such 
 as rnan and they have in common, passages cited 9280. Hence, also, 
 trees, gardens, &c., signify perceptions and knowledges, and generally 
 states of intelligence and wisdom, 100, 103, 108, 2163, 2682, 2722, 
 2972, 3220, 7690, 7692. 
 
 INFORM, to. See to Declare. 
 
 INFORMATION. See Education, Science, Understanding, 
 Illustration. 
 
 INGENUITY, in the confirmation of dogmas and the persuasion 
 of others is not intelligence ; but the intellectual principle of the church 
 consists in perceiring and seeing whether a dogma be true, and then in 
 the confirmation of it, 6222 ; the author's experience with a certain 
 spirit, 5567. 
 
 INHABIT, OR Dwell, to [inhabitare^, signifies to be and to live, 
 thus state, 1293, 2502, 4600, 6080. To inhabit predicated of the 
 Lord, signifies to be, sh. 3384, compare 2572. To inhabit is predicated 
 of good abiding in truth; the angels also really dwell in truth with 
 man, 2268, 2451, 2708, 2712, 3613, 6773, 6774. To inhabit is pre- 
 dicated of the Lord's presence and influx in the good of love, 10,153, 
 9480 ; the Lord also dwells everywhere in good, 2572. To inhabit is 
 predicated of spiritual good; to possess, of celestial good, 27)2, 9338. 
 See Heir. To inhabit is predicated of the life of good with truth ; to 
 tarry, of the life of truth with good, 3613. To inhabit is predicated of 
 good ; to reside, of truth, 4600. Inhabitants of a city denote goods ; 
 men of a city, truths, 3066, 4478. Inhabitants denote the goods of 
 •truth, 3488; in the opposite sense, the evils of what is false, 10,640. 
 Inhabited land denotes the Lord's kingdom, and hence heaven, from 
 the life of good, 8538. See Sojourner, to Dwell. 
 
 Jabal, the father of such as dwell in tents, and of cattle, denotes the 
 doctrine of holy love and its goods, 412 — 416, 1293. Ishmael's 
 dwelling against the faces of all his brethren, denotes rational truth 
 always victorious in contentions about faith, 1951. The cities of the 
 plain overthrown, and all their inhabitants, denotes all truths and all 
 the goods of truth withdrawn from the evil, 2448, 2451. Lot's pre- 
 servation and his dwelling in a mountain, denotes the salvation of those 
 who are in the aflection of truth, and their state as to good, 2442, 
 2460. Abraham's dwelling between Kadesh and Shur, and his so- 
 journing or dwelling in Gerar, denotes the Lord in the good of doctrine, 
 2497, 2499, 2502, 2572. Ishmael's dwelling in the desert of Paran, 
 denotes the good of truth and its illumination from the divine human, 
 2711—2714. Abraham's dwelling in Beersheba, denotes the divine 
 human contained in all doctrine, 2859. Abraham a sojourner and 
 
 INI 
 
 389 
 
 inhabitant with the Hittites, denotes the Lord with those by whom he 
 is as yet not acknowledged, 2915. Isaac's coming from Beerlahairoi, 
 and he an inhabitant of the south, denotes the rational man in divme 
 light, 3193—3195. Esau a man of the field, denotes good; Jacob a 
 dweller in tents, truth, and worship therefrom, 3310—3312. Isaac's 
 dwelling in Gerar, denotes the divine rational in a state of faith, 3384. 
 The sons of Jacob to dwell with the Shechemites, denotes the apparent 
 church and the genuine aiming to be made one by a life in common 
 4450, 4451, 4480. Israel's dwelling from beyond the tower of Eder, 
 denotes the procedure and state of life as to the good of truth, 4599, 
 4600. The Israelites dwelling in Goshen, denotes the truths of the 
 church in the midst of the natural mind, and their insinuation mto 
 scientifics, 6051, 6059, 6080, 6084, 6085. Moses dwelling in Midian 
 denotes the truth of the divine law with those who are m simple good, 
 6773, 6774. Darkness in the land of Egypt, but light in the dwellings 
 of the children of Israel, denotes the privation of truth and good with 
 the evil, and illustration with the spiritual, 7714, 7719, and passages 
 cited. Unleavened bread to be ate in all their habitations, denotes the 
 appropriation of truth in the interiors where there is good, 7910. The 
 dwelling or sojourniif of the Israelites in Egypt during its vastation, 
 denotes the duration and state of infestations, 7983—7985, 9292. The 
 inhabitants of Canaan given into the hands of the Israelites, and not to 
 dwell in their land, denotes the dominion of the regenerate over evil, 
 and evils not to be with goods, 9342—9345, 10,640. A sanctuary to 
 be made by the sons of Israel, and Jehovah to dwell in their midst, 
 denotes the presence of the Lord in externals when they represent 
 internals, 9478— 9480, particularly 10,153, 10,154, 10,157. No fire 
 to be kindled in the habitations of the Israelites on the sabbath-day, 
 denotes that the love of self and the world is not to appear in the 
 interiors of man with the goods and truths which are from the Lord, 
 
 JO 732. 
 ' H^KABIT ANT, [incola, habitator]. See <o Inhabit. 
 INHERITANCE, to Inherit [licereditas, htsreditare]. See 
 
 Heir, Evil (2). , . . 
 
 INITIATION. By the initiation of truth into good it passes trom 
 the external to the internal memory, or from the natural to the rational 
 3108; concerning the phenomena which attends this initiation, 3110, 
 3128. See Exploration. How man is initiated into genuine truth, 
 bv the appearances of truth, 3131; and accordingly into the internal 
 sense of the Word by the sense of the letter, 4783. Initiation is like 
 the state of betrothal which precedes the state of marriage, 3132, 3832. 
 Truth is initiated and conjoined to good when man loves God and bis 
 neighbour, 3175 ; the process described, 3179, 3206. Initiation and 
 regeneration are efi'ected by doctrine from the Word, 3768. Ihe 
 supper or evening meal was understood by the ancients ^ sigmty the 
 state of initiation, preceding conjunction, 3833, 5667, 5698, 5/10. 
 Initiation into the church, or regeneration, is signified by baptism, 
 4255. Remains are the means of initiation to receive the influx ot 
 good and truth, 7831, 7841, 7849 ; see also 3793. The m™n of 
 truths into the scientifics of the church ill. 6001, 6004, 6018, 6019, 
 6043. Interior truths are collated and closed in scientifics, 0004, 
 6023; why necessary, 6071. The church cannot be instituted before 
 
 /j 
 
390 
 
 INM 
 
 this is done, 6639. Man is initiated into good by looking to remu- 
 neration, but this state must not continue, 9982. He is initiated into 
 the intelligence of wisdom by natural truths and doctrinals, 3/26. 
 Initiation or inauguration in ancient times was accompanied with gifts, 
 by which therefore it is signified, 4262, 5619. See Implantation. 
 
 INIQUITY [iniquita^. See Evil (1). 
 
 INJECTION, the, of falses and CTils from hell is effected by emis- 
 sary spirits signified by the taskmasters set over the Israelites in Egypt, 
 7111, 7137, 7147. Falses and evils are iniected into the external man 
 and they prevent the reception of good and truth flowing in from the 
 internal, 8168, 8321. See Influx. 
 
 INJUCUNDITY, sadness, anxiety, &c., commonly flow in from 
 infernal spirits not belonging to the sphere of man's hfe, but adverse to 
 it, 6202. So long as good flows in, the truths of faith are delightful to 
 man, but when evil begins to predominate there is a sense of injucun- 
 dity in truth, 8356. 
 
 INJURY, is done to spiritual truth when it relinquishes its ultimate 
 investiture to the merely natural man, 5022. The words of Sarai, 
 " My injury be upon thee," denotes that the aff^ection of truth takes no 
 blame to itself for the opposition of the ratidllal man, HI, 1914. 
 Description of certain spirits who delight in injuring and maltreating 
 others, 822. 
 
 INMOST. The inmost part or internal of man is beyond all 
 human comprehension, for it is as the entrance of the Lord with him ; 
 what seems the proprium of man is the rational or interior which is 
 subject to the inmost, 1940. It is by the inmost or human internal of 
 every man that the whole human race is most present under the eyes 
 of the Lord, and this in a heaven proximate to him and above the 
 angelic heavens, 1999; see below, 6084. The inmosts of man are 
 goods and truths, for it is from goods and truths that the soul has its 
 life ; the exteriors are only as veils or coverings ; illustrations from the 
 tabernacle, 2576. The influx of the Lord is by the inmost of man, 
 and thereby he governs the whole, ill. by the middle part of Canaan 
 and its borders, 2973. All perception is derived from the inmost, and 
 they who are in inmost perception are in the perception of all that pro- 
 ceeds from it, ill. 3562. The primitive or inmost form of man is not 
 in the form of the body, but in another most perfect form known to 
 the Lord alone, which conspires to the visible form ; hence it is that all 
 angels and spirits appear also as men, 3633. The natural or external 
 man is similar in its concupiscences and phantasies to brute animals ; 
 the rational or internal is the means of elevating him above the brutes ; 
 the third or inmost degree of life is most unknown to man ; it is hereby 
 the Lord flows into his rational mind and gives him the faculty of 
 thought, &c., 3747. Good from the Lord flows into the inmost of 
 man, and from the inmost by means of the rational man into the 
 natural ; in the interior rational are the celestial angels, thus the 
 inmost or third heaven, 5144, 5145, 5147, compare 5114. The inmost 
 is denoted by the best, because the eye is always directed to that which 
 most delights it, and which is therefore in the highest light or centre, 
 ill. 6084. The inmost also occupies the centre in ultimates, because 
 the order of influx and the order of subsistence is the same, ill. 6451, 
 The inmost of man is the will itself because formed from his love, for 
 
 .\ 
 
 INN 
 
 391 
 
 what he loves most he wills most inwardly, ill. 8885. The life of ma^ 
 which flows in from the Lord, passes from mmost to outmost by three 
 successive degrees, and becomes '»o«' ""f more common as it enters 
 into new conformations, 5114, compare 5144, 5145, 5147. Ihe neaa 
 of man compared with the rest of the body is as the supreme or .nmost 
 which continually descends and flows into its derivatives ; hence the 
 head siMifies the whole man, 10,01 1 . See First. They who are in 
 g^uine^conjugial love cohabit together in the inmost pnnc.ples of life. 
 39G0 and passages cited. See Internal. „..„,„i minJ 
 
 INN. an [dieersorium], denotes the exterior of the natural mmd, 
 5495. 5656. 7041. The brethren of Joseph 4'«'='"'f"°S ^L^'^ 
 returned in 'their sacks when they came to the «». deno s the mflux 
 of truth manifested when introspection is made 5656. I'^ disoovei^ 
 when thev opened their sacks at the inn to feed their asses, denotes 
 The Sst^tion of truth after observation, and -8-*'- .J- no- 
 tifies, 5494, 5495. Jehovah's meeting Moses m '^ewy into the inn 
 and his seeking to slay him, denotes the opposition of ">e postenty ot 
 Jacob to the divine, because they were only '»;'"*™f%fi',"f ^-;;7^: 
 The inn or lodging of good is in truths, dl. 4205. 5651. See to 
 
 ""mNATE. Words, thoughts, reflections, gestures, looks. &c., 
 
 which man imbues from infancy, become as if th^^^^r "cTnsci^S 
 him ; when the truths of faith are rendered equally familiar conscienws 
 
 is formed, and the spiritual life Uved. 793o, <=°«P"« f,f ' f.tf,* 
 Good is born with man, but not truth on account of hereditary evil, 
 
 ^^"iNNOCENCe!^^!. The proprium of man is nothing but evil, but 
 it becomS l^autiful and deliglitfSl when vivified by chanty and inn^ 
 cence 164 ; see below, 3994. The Lord conjoins himself with man 
 by he insinuation of charity into conscience, which is formed mth« 
 intellectual proprium, and of innocence into chanty, 1 023, compare 1076, 
 1077 Innocence and charity are given to man m infancy and child- 
 hS: and t"ey are reservi within by the Lord as the means of 
 oneratine his regeneration in adult age, 1050. See Remains, ine 
 Lord is more immediately present with children, and with the simple 
 who areTn nr<^nce an/ charity, even though they do not know what 
 rnnocenee and charity are, than with those who have much knowledge 
 ,nd do not live accordingly, 1 100. The innocence and chanty reserved 
 L man ?™m his childhool,' are filled into the sciences and knowledges 
 which are acquired afterwards, and those of eariiest infancy the last . 
 Ss thus the^nnocence of infancy is at length made the ^"'^gf 
 wisdom by regeneration, 1616 ; passages cited in a s"""""?' l^'.^^l. 
 Mane" Unof really innocence, but is represented by '^ ^f ^J^ '"""^ 
 
 '^^^hlrirsm S7^930f,t :021 TufeoT' Ihrinn.; 
 rr f%nf^n^;iSVa "indof plane 'to -eive genuine Jnooe^^^^^^^ 
 hence the wiserWls are the m„^^^^^ 
 are the more wise, 2306, 4^80, oouo, uuio, ^^f, » 
 
392 
 
 INN 
 
 Innocence exists in peace, the state of the one in the state of the other, 
 and all things of love and faith have innocence as their essential, 2780. 
 Innocence and charity make the ground in which the seeds of truth 
 take root and germinate, and without them the truth can never be re- 
 ceived and acknowledged in heart, 311; see below, 10,021. Man is 
 introduced into a state of innocence when he is first born, and this 
 innocence becomes the plane and occupies the inmost of all the following 
 states ; how they succeed each other in order until the first and the 
 last are united in the innocence of wisdom when man becomes old, 3183, 
 3494. Without the innocence or good with which man is imbued in 
 mfaucy, he would be worse than any wild beast, 3494. In virtue of 
 the influx of good begetting and forming man, all infants are born sons 
 of the Lord, and they become his adopted sons so far as they retain 
 the innocence of infancy when they become wise, 3494. All in heaven 
 are guarded by innocence, for the Lord only dwells in innocence, and 
 only manifests himself to those who come 'into a state of innocence, 
 ilL and tth, 3519. The proprium of innocence is the essential of all 
 love and charity, and it consists in acknowledging from the heart that 
 all good is from the Lord, and that all that proceeds from oneself is 
 evd ; without such acknowledgment there is no humiliation and self- 
 aversion, consequently no reception of the Lord, ill. and sh. 3994, ill, 
 7902, 9262, 9301, 9938; see below, 10,210. Charity to the neigh- 
 bour and love to the Lord can never be given except in innocence, and 
 hence no one can come into heaven without innocence, 3994, 4797, 
 5608. The first state of innocence with the regenerate partakes of 
 their own proprium, hence the black proprium of innocence signified by 
 the black among the lambs, 3994, 4001. An infant is innocence in 
 external form, and innocence is the human principle itself, into which, 
 as a plane, love and charity flow from the Lord, 4797. When 
 man is regenerated, the innocence of infancy which was external is 
 made internal, 4797 y 5608 end; see below, 9301. The state of 
 innocence in which man is kept in infancy and boyhood makes him 
 receptive of instruction in goods and truths, but it is not internal 
 mnocence which affects the rational mind, and hence he may either 
 confirm goods and truths or reject them when he comes to adult age, 
 5135. There are three degrees of innocence, signified by sucklings, 
 infants, and boys ; in boyhood innocence begins to be put off*, 5236. 
 It IS internal innocence commencing with the infancy of the new birth, 
 that IS signified by these ages, for the Word in the internal sense only 
 treats of the renascence or regeneration of man, 5236. There are three 
 degrees of good, in all of which innocence is the essential, namely, love 
 to the Lord, charity towards the neighbour, and good works ; none of 
 these are genuine unless the superior be in it and innocence be within 
 all, 5608. The true infancy of man is when the innocence of wisdom 
 IS conjomed with the innocence of ignorance in old age, thus when he 
 passes as an infant into the other life, 5608 end. Natural truth cannot 
 be advanced to spiritual truth without charity be received in it, and in 
 charity innocence, thus truth without innocence is not genuine, ill, 
 6013. Innocence from the inmost qualifies all the good of charity and 
 love, for It IS by innocence that the Lord flows into charity, and the 
 measure of charity received is according to the measure of innocence, 
 6107; see below 7840. The innocence of wisdom is imaged as in a 
 
 INN 
 
 393 
 
 mirror by the conduct of children towards their parents, for the wisdom 
 of man consists in acting from similar faith and love towards the Lord, 
 6107. The good which is not done from truth, and good qualified by 
 falses, is accepted by the Lord if there be ignorance and innocence in 
 such ignorance, thus a good end, 6405, 7887. Innocence is the uniting 
 medium of good and truth, insomuch that it, in some .sort, conjoins 
 truths not genuine, whereby to oppose falses and bring man into 
 genuine truths, 6765. The influx of innocence from the Lord arranges 
 goods in heaven, that is, the societies of angels, and when the good of 
 one is insuflBcient for the reception of innocence, its state is filled up 
 from the society nearest in conjunction, ill. 7836, 7839. The states of 
 good in heaven are changed according to the influx of innocence, which 
 flows into the first heaven immediately from the Lord, and into the 
 second heaven mediately by the first, 7836. It is by innocence that 
 the Lord flows in and vivifies the good of the regenerate man, hence 
 called the good of innocence, which is either interior or exterior accord- 
 ing as man is in interior or exterior truths, 7840. The good of inno- 
 cence is the good of love to the Lord, the truth of the good of innocence 
 is the good of charity, ill. 7S77; see below 9262. Man cannot receive 
 pure truth, but truth is said to be purified from the false when man is 
 capable of being held in the good of innocence, 7902. The innocent 
 are they who are in interior good, abstractly, interior good itself; the 
 just, they who are in exterior good, and abstractly, exterior good itself, 
 ill. 9262. The good of innocence is divine good itself from the Lord 
 with man, and its reception makes the heaven of innocence, 9262. 
 The innocence of infancy and boyhood is external and dwells in dense 
 ignorance, but the innocence of old age is internal, and dwells in wis- 
 dom ; in what they severally consist, 9301 ; and passages cited seriatim, 
 10,021. The knowledges of good and truth are implanted in the 
 innocence of infancy, which is their plane or ground ; the procedure of 
 regeneration from a state of external innocence to a state of internal 
 innocence briefly described, 10,021 ; the states and the ages through 
 which they proceed more particularly specified, 10,225. Innocence 
 must be in all good, and in all truth thence derived, to make it good and 
 truth, 10,133, 10,134 and citations. Innocence is not only the plane 
 in which truths are inseminated, but it is the essence itself of good, 
 10, 134. Innocence consists in acknowledging and loving the Lord, and 
 in believing that all good and truth are from him ; thus in a willingness 
 to be led by the Lord and not by self, 10,021. The more any one is 
 in the love of self, the less he is in the good of innocence ; hence the 
 less he is led by the Lord, and the more by hell, 10,210. All purifi- 
 cation or removal from sins, is effected by the good of innocence, by 
 the agency of truths, 10,210. The states of peace and innocence 
 are variously described in the Word by lambs, kids, rams, and calves, 
 by sucklings and children, &c., ill. and sh. 10,132. In every one who 
 becomes regenerate there must be all the three degrees of innocence, 
 external, internal, and inmost, 10,132, compare 10,042, near the end. 
 
 2. The innocent in heaven appear as infants naked and variously 
 decorated, 154. Spirits who wish to attest their innocence in the other 
 life present themselves naked, 165. Those who desire to be innocent 
 from themselves, on being admitted into heaven, represented by an 
 infant vomiting milk, 546. The quality of those at the present day 
 
>1 
 
 394 
 
 INN 
 
 INS 
 
 395 
 
 
 who are against innocence, represented by the cruel treatment of a 
 beautiful and innocent infant, 2126. The innocence of infancy repre- 
 sented by somewhat woody and void of life, and the innocence of wis- 
 dom by a beautiful living infant, 2306. They who have Uved in genuine 
 conjugial love, are in the heaven of innocence and appear as infants to 
 others ; it is by them the Lord flows into conjugial love, and they are 
 also present with infants in their first age, 2736. That the celestial 
 angels, are innocences and wisdoms, and dwell in the third heaven, in 
 closest conjunction with the Lord, and appear as naked infants, 2306, 
 4286, 6013, 9262. Infants, who are innocences, suffer themselves to 
 be governed by the angels, and are not led by the proprium like adults, 
 
 5608. 
 
 3. The proprium made beautiful by the insmuation of mnocence, 
 signified by the man and his wife in the garden both naked, 163 — 165. 
 Thought from innocence and from the affection of truth signified by 
 the words of Abimelech, 2526. The state of peace and innocence 
 preparatory to grievous temptations, signified by Abraham's arising in 
 the morning and preparing to sacrifice his son, 2/80, 2786. The affec- 
 tion of divine truth and the innocence of infancy supporting it, signified 
 by Rebecca and her nurse, 3182, 3183. The first state of innocence, 
 in which the proprium of man is apparent, signified by the black- 
 coloured lambs acquired by Jacob, 3994, 4001 . The state of innocerice 
 called guiltless, when the innocence of infancy begins to be put off, sig- 
 nified by Joseph with the Egyptians called a boy, 5236. The innocence 
 or internal state of the church sustained as well as the external by 
 resort to scientifics, signified by the children of the sons of Israel sup- 
 ported by corn from Egypt, 5608. The advancement of truth from 
 natural to spiritual by the insinuation of innocence, signified by their 
 children going with them into Egypt, 6013. The influx of good accord- 
 ing to the quaUty of the good of innocence with every one, signified by 
 Joseph's sustaining his father, and his brethren, and the whole house 
 of his father with bread, to the mouth of an infant (according to their 
 families), 6106, 6107. The infusion of innocence according to the 
 special good of every one, and the conjunction of proximate goods in 
 case of necessity, signified by every household, or two households as 
 one, eating a paschal lamb, * 7832— 7836, 7839, 7840. The natural 
 man prepared by the good of charity and innocence for purification, 
 signified by the offering of a young bullock, 9391, 9990, 10,021 ; the 
 internal man as to the good of innocence, by a ram, 10,042; the inmost 
 good of innocence, comprising the whole man, by a lamb, 10,132; and 
 the passages cited 9391, 10,210. The loss of all goods and truths by 
 the loss of innocence, signified by the infant and the suckling perishing 
 in the midst of Judah, by the infant and suckhng fainting in the 
 streets, &c., 3183. All intelligence and all wisdom sustained by innocence, 
 signified by kings thy nursing fathers and their queens thy nursing 
 mothers, 3183. They who are in the truth and good of innocence, 
 and how they are guarded from the evil, signified by the wolf dwelling 
 with the lamb, and the leopard lying down with the kid, &c., 3519, 
 3994, 5609. They who are in any state of innocence guarded when 
 the church is vastated, signified by the Israelites recognised and pre- 
 served by the blood of a kid or a lamb sprinkled upon the door-posts 
 when the first-born of Egypt were slain, 3519. Evils of ignorance, in 
 
 which is innocence, not imputed to man, signified by the offering of a 
 kid for transgressions in error, 3519. They who are in charity and 
 innocence, and the Lord with them, signified by his gathering the 
 lamt)s into his bosom, &c., 3994. Faith not genuine without charity, 
 and love and charity nothing without innocence, signified by the words 
 of the Lord to Peter, 3995. The state of innocence, in which alone 
 the Lord can be received and acknowledged, signified by receiving a 
 boy (or little one) in his name, by the children crying Hosanna, &c., 
 5236. All communication, influx, and access between man and the 
 Lord, by innocence, signified by the words of the Lord, " Out of the 
 mouth of the infant and suckling thou hast perfected praise," 5236. 
 No one able to see the face of God unless from innocence, signified by 
 the words of the Lord, that ** their angels in heaven always behold the 
 face of my Father," 5608. Evils not possible to be remitted with those 
 who profane the truth, signified by Jehovah's not rendering him inno- 
 cent who takes his name in vain, 8882, 8883. The good of love to 
 the Lord and the good of charity to the neighbour not to be violated, 
 signified by the command not to slay the innocent and just, 9262. The 
 good of innocence or the divine proceeding of the Lord with man ex- 
 tinguished, signified by the shedding of innocent blood ; the law of 
 Deut. xxi. 1—10 explained, 9262. The good of innocence appropriate 
 to wisdom not to be conjoined with the truth of innocence appropriate 
 to infancy, signified by the kid not to be seethed in its mother's milk, 
 9301, compare 3519. The Lord as innocence itself signified by a 
 lamb, 3994, 7836. 
 
 INORDINATE. See Order. 
 
 INSANITIES are the want of bonds, which are affections, which 
 close and terminate influx, ill. 5145, compare 4217. Insanities in 
 spiritual things are occasioned by the want of charity and its affections, 
 ill. 3938, ill. 5828, briefly 9801'; and what such insanities consist in at 
 this day, 1630, 3646, 3726, 5116 end, 5398. As to insanities induced 
 by reasonings and signified by drunkenness, &c., 5 1 20. See Drunken- 
 ness. 
 
 INSCRIBE, to. See to Write. 
 
 INSECTS. As the nobler flying creatures signify things intel- 
 lectual, and hence truths, insects, which also fly, denote such as are 
 comparatively ignoble and obscure; in the opposite sense, falses, 7441. 
 Noxious insects denote falses in the extremes of the natural mind, or in 
 the sensual principle, derived from evils there, thus, the falses of 
 malevolence, 7441, 7442. The fly of Egypt denotes the false of evil 
 in the sensual principle, 7441, 9331, 10,582. Hornets signify falses 
 fighting and slaying, and the dread or terror of them, the destruction 
 of those who are in the falses of evil, sh. 9331, 9327. In general, 
 insects denote the falses and evils of the external man, hence the signi- 
 fication of moths, grubs, locusts, &c., sh. 9331. Man in the filthiness 
 of his nature, compared to a fly amongst excrement, 1 594. See Locust, 
 Caterpillar, Moth, Lice, Creeping thing. Worm. 
 
 INSEMINATION, is predicated of what enters and is retained in 
 the memory, but the seed can only take root in the good of charity, ill, 
 880. The good of charity is also inseminated by the Lord into every 
 one, even those who are ignorant of the Word, 932. The insemination 
 and rooting of faith is by the external way of the memory, but the 
 
396 
 
 INS 
 
 INS 
 
 397 
 
 \ 
 
 affection of good is insinuated by the internal way of the soul, man 
 not knowing, 2875, fully ill. 9296. The freedom of man is especially 
 regarded by the Lord in the insemination of good, 9587. Nothing 
 that is inseminated remains with man unless it be received in freedom, 
 9587, 9588. How the insemination and implantation of truths in good 
 is to be conceived, 4301. See Insinuation. 
 
 INSERTION. In the acquisition of truths, as in all other things, 
 whether spiritual or natural, the more common precedes the more 
 particular ; and into this the particulars are introduced by insertion or 
 inapplication, 5208. The insertion of truths into scientifics effects the 
 conjunction of the internal and external man, G052. The separation 
 of worldly and corporeal things from the truths of faith, and the inser- 
 tion of such things as keep them separate, is effected by temptations, 
 7090, compare 6052. The increase of purity or of comparative gross- 
 ness is according to the insertion of homogeneous and heterogeneous 
 things, also according to extension and compression, according to deter- 
 minations, &c., the difference of discrete degrees, ex. 5146. As to the 
 insertion of objects in the memory, and their subsequent insinuation in 
 good, 4301. See Insinuation. 
 
 INSIDIOUS, the, and their lot in the other life described, 827, 
 949, 5060, compare 9009. See Deceit. 
 
 INSINUATION. Good and truth are insinuated into man's affec- 
 tions and thoughts in perfect freedom, 2876, 2877, UL 4364. The 
 good of faith, which is charity towards the neighbour, is insinuated 
 by the Lord while man is in the affection of truth, UL 2979. The 
 conjunction of good and truth is by the insinuation of good into the 
 knowledges of truth, as into its recipient vessels, 3033 and citations. 
 The regeneration of man is not the work of a moment, but it continues 
 through the whole course of his life, for his concupiscences are to be 
 extirpated and celestial affections insinuated in their place, 4063. The 
 affection first insinuated when man enters upon the heavenly state is 
 the affection of truth, which is insinuated into acquired truths, ilL by 
 the passage of Jabbok, in the history of Jacob and Esau, 4270, 4271. 
 The second insinuation is that of truth into good, ill, by Jacob's passing 
 over Penuel, 4301. The insinuation of truths into good is effected by 
 acting according to them, for thus good adapts them to itself, and they 
 proceed more and more interiorly, 4353 ; see below, 8772, 8773. 
 Truths are insinuated into good by reasons and affections confirming 
 them and contributing to acknowledgement and faith, ill. by the presents 
 sent forward by Jacob, 4364, 4365. The insinuation of truth into good 
 is described by the procedure of Jacob to meet Esau, but it is only a 
 rude image of the innumerable arcana involved in this process, and 
 visible in the light of heaven, that can be conveyed to man, 4379. 
 The truth of faith is really never acquired by any man, but is insinuated 
 and given gratuitously by the Lord, yet man is permitted to think that 
 it is from himself, ill. by the silver which Joseph returned to his 
 brethren, after appearing to receive it, 5664 J, 5671 — 5675. See 
 Gratis, Egypt (5.) The internal and external man can never be 
 conjoined unless truths are insinuated into scientifics, ill. 6052. The 
 insinuation of the truths of the church into scientifics is represented by 
 the sons of Jacob going down into Egypt when Joseph was sojourning 
 there, 6059 j ill. by their standing before Pharoah, 6071. Nothing of 
 
 the good of charity, and nothing of the truth of faith can be insinuated 
 into man, except by intellectual comprehension and perception, ill. 6125. 
 The growth and increase of divine truth received among falses is by the 
 insinuation of good, ill. by the discovery of Moses, and his mother called 
 to nourish him, 6745 — 6747. Faith insinuated externally is merely 
 natural, and is not to be attributed to the Lord, but it serves to confirm 
 faith from the Lord, 8078. Faith is insinuated from the Lord by the 
 reading of the Word, and illustration thereupon, which is according to 
 the end in reading it, 8078. See Illustration. The truths which 
 are insinuated by the Lord into the internal man act against the falses 
 which are injected from hell into the external, ill. 8168. The insinua- 
 tion of truth from the Lord into truth acquired by man, and its vivifi- 
 cation thereby, gives birth to the truth of faith, ill. by the ascent of the 
 dew and the manna appearing, 8456. The good that continually flows 
 in from the Lord, draws to itself the truths which man acquires from 
 without, and forms itself in them ; the truths first insinuated in this 
 way are the primary articles of doctrine, and afterwards the more par- 
 ticular, until the order of heaven or the state of Christian good is formed 
 by their consociation, 8772, 8773. By insinuation is meant grateful 
 initiation, 4365. See Insemination, Initiation, Insertion, 
 Insition, Conjunction. 
 
 INSITION. When some good is willed from the heart, and it 
 flows into the thought, and thus inapplies and conjoins knowledges to 
 itself, there is, so to speak, an insition of good in truths, 3033. See 
 Insertion, Insinuation, Initiation, Conjunction. 
 
 INSPIRATION, Revelation, Prophecy. 1. Inspiration, or 
 breathing which makes the life of the body, denotes the state of love 
 and faith, which makes the life of the spirit ; the respiration has also 
 changed according to the changes of love and faith with man, 94 — 97, 
 1119,1120,3883—3895. See Respiration, Heart. Respiration and 
 inspiration correspond to the life of faith, 9229. Inspiration represents 
 vivification by faith and love ; the Word, also, is called inspired because 
 it is breathed from the Lord, 9229, ill. and ah. 9818. The inspiration 
 of the Word involves the existence of the celestial things of love, and 
 the spiritual things of faith, in its bosom, consequently of divine things 
 in every part of it, 1783, 1870, 1887, 2967, 4642. Unless the his- 
 torical contents of the Word represented divine and heavenly things 
 they could not be divinely inspired, for what is inspired by the Lord 
 descends from him, and passes by the medium of angels and spirits to 
 man, 1887, 6597, 8862. The inspiration of the Word, even to the 
 least jot and tittle, causes that angels and spirits perceive its internal 
 contents when it is read by man, 2763, 3382 ; thus, that the literal 
 sense becomes spiritual and even divine as it ascends, 4373, 4642. The 
 Word is holy because it is inspired as to every jot and tittle, in virtue 
 of its procedure from the Lord himself ; how it is variously accom- 
 modated to the apprehensions of angels and men, 8862, 9094. Inspira- 
 tion is not dictation but influx, and what flows-in from the Lord is 
 celestial and spiritual in heaven, but worldly in the world; yet the latter 
 contains and expresses the former, 9094, compare 5121, 7055, 8780, 
 and the author's work on Heaven and Hell, 254. The holy spirit, or 
 holy proceeding from the Lord, is so named from breathing or inspi- 
 
/ 
 
 898 
 
 INS 
 
 INS 
 
 ration, thus, from wind, 9229, fully ill. and sh. 9818. See Influx, 
 Illustration, Idea, Holy. 
 
 2. Revelation, The truths of faith can only be known bv revelation 
 from the Word, ill. 865, ill. 8944. A revelation or Word is necessary, 
 because it is the common vessel recipient of celestial and spiritual things, 
 'thus, of conjoining heaven and earth, 1775. Revelation is according 
 to perception, as signified by the various kinds of vision in the case of 
 the Jewish people, in the case of Moses, the Prophets, &'c., 1 786, 
 compare 2523. Revelation is internal perception, and is from percep- 
 tion, 5111. All revelation is either from discourse with angels, by 
 whom the Lord speaks, or from perception, 5121 ; sec above 9094. 
 They have revelation from perception, which is internal revelation, who 
 are m good, and from good in truth; thus, the celestial angels, the men 
 of the most ancient church, and some of the ancient church, but at this 
 day hardly any, 5121; see below 8694. It is possible for those who 
 are not in good and truth to have external revelation, and this by an 
 audible living voice, thus by angels, from the Lord; such were the 
 Terbal and visual revelations of many prophets in the Jewish church, 
 5121. Revelation from the perception of the interior rational mind 
 flows into the natural also, ill. 5150. Revelations are effected by 
 dreams, by visions of the night, by visions of the day, by inward speech, 
 by outward apeech from visible angels, and by outward speech from 
 aneels invisible ; visions of the night signify obscure revelation, 6000 ; 
 and as to the various methods of revelation in the four successive 
 churches, 10,355, 10,632. They who are in good, and in the desire 
 of truth, have revelation when they read the Word, and this by illustra- 
 tion and perception derived therefrom, but there is no revelation to the 
 evil when they read the Word, 8694. The quality of the revelation 
 enjoyed by the good when they read the Word cannot be described ; it 
 is not manifest, nor altogether occult ; it is from the light of heaven 
 flowing in, 8694, further ex. 8780, 8813. Divine truth as revealed 
 from heaven is common, as compared with divine truth itself in heaven, 
 ill. 8823. The Word reveals itself by holv influx to all who are in good, 
 and when it is not received the fault is with those who read it, in con- 
 sequence of the opposition of their interiors, ill. 8971. The beginning 
 of revelation was the promulgation of the law from Mount Sinai, for the 
 remaining contents of the Word were composed afterwards, 94 1 4, 1 0,605, 
 10,606, 10,632. The beginning of the revelation of divine truth was 
 the law of the ten commandments, which was delivered by an audible 
 voice from the Lord in the presence of all the Israelitish people, 9416. 
 The revelation of divine truth by the breast-plate was manifested by 
 resplendent lights, from the light of divine truth passing to ultimates ; 
 these splendours were accompanied by a living voice replying to the 
 interrogation, 9905. Divine revelation, thus the Word, descends from 
 the inmost heaven, from divine love there, 10,606. See Word. How 
 sorprised the spirits of a certain earth in the starry heavens were at the 
 manner in which divine truth is revealed and published in this earth, 
 10,384. How, in another of those earths, divine truths are revealed to 
 their teachers, by the discourse and appearance of angels at the instant 
 of awaking, 10,833. See Vision, Perception. 
 
 3^ Prophets and Prophecy. Prophets, in the sense of the letter. 
 
 399 
 
 denote those to whom a revelation is given, and abstractly the 
 revelation itself; but in the internal sense they denote teaching and 
 
 ?n'r'uf '^. **"? ^^'"'l^ t»»g^t' 2535, 7268, 7269, 8337, 8902, 
 10,083 ; m the opposite sense, they who teach falses, 2353, 3301. A 
 prophet IS one who enunciates the divine truth adequatelv to the under- 
 standmg of others, 7268. A prophet denotes the divine truth itself, 
 or the Mord, consequently the Lord, 9188, 9198. The prophets were 
 clothed in hairy coats, because they represented the doctrine of good 
 and truth in ultimates, 3301, 3540, 4677; as to John the Baptist and 
 Jiilias m particular, 9372. W^heu prophets are named in the Word the 
 prophetic Word itself is meant, but with a difference, 3652 ; and as to 
 the whole of the Word, signified by the Law and the Prophets, 2606. 
 Ihe prophets of old sometimes delivered predictions which were true, 
 and saw visions, and yet persuaded to the worship of false gods ; why 
 It was permitted, 3698. See to Divine, Magic. The prophetical 
 parts of the Word do not hold the mind in the sense of the letter, like 
 the historical parts, but render the internal sense more apparent, 4495, 
 6333. In the prophetical parts of the Word the six names, Judah, 
 Joseph, Benjamin, Ephraim, Israel, and Jacob, are of common occur- 
 rence; the vanous degrees of illustration signified by them, 4592. 
 Divine truth was manifested to the prophets in ancient times, either bv 
 words of speech, by visions, or by dreams, hence, they denote predica- 
 tion and instruction, 4682. Prophetic revelations in the Jewish church 
 were not from perception, but from the discourse of angels, by whom 
 the Lord spake, and by visions and dreams, 5121. The prophets of the 
 Jewish church were informed by influx from the world of spirits, and 
 from heaven, partly by visions, partly by dreams, and partly by an 
 audible voice ; in some cases they were the mere instruments of spirits 
 who occupied their bodies, and even acted as if insane ; the author's 
 expenence, 62 1 2. The prophets wrote the Word from divine dictation, 
 for the words were actually spoken in their ears, but not by immediate 
 influx, for thev had no perception, 7055. When seeing or vision is 
 mentioned of the prophets, revelation as regards doctrine is meant, and 
 when divining is predicated of them, revelation as regards life, 9248. 
 Ihe representatives of heavenly and spiritual things shown to the pro- 
 phets, were seen by them when their interior sight, which is the sight 
 of the spirit, was opened ; how such representations flow in from the 
 supenor heavens, &c., 9457. Prophets were anointed because they 
 represented the Lord as to the doctrine of divine truth, thus the Word, 
 and all inaugurations to represent divine things was by anointings* 
 9954. Prophets were called " Sent," because the words they spoke 
 were from the holy spirit, or proceeding of the Lord, 2397. The first 
 prophecy of the Lord's advent into the worid, 250. 
 
 INSTINCT. The lives of beasts are nothing but affections, for their 
 affections proceed from instinct without reason, and lead them to their 
 
 R 1 oQ .?u ^^' ^}^^* ^''^ ^^® P^^P^"" ^^^'"s of affection without reason, 
 5 lyw. lUe loves of animals are the receptacles into which all the science 
 necessary to them flows from the spiritual world, and such influx by 
 
 '"^\"^oi.DTT^i?^lT'' ''^^^ ^^ ^"^^ instinct, 7750. See Influx (13). 
 INSTRUCTION. See Education. 
 
 ISfI«HwSJJI^ ^5v'^°°^' ««' signifies some scientific, ill. 9011. 
 INSTRUMENTS OF MUSIC. See Music. 
 
400 
 
 INT 
 
 INSTRUMENTAL. The essential can only act according as the 
 instrumental is formed, thus, the spirit according to the «><?«/» »^^ 
 according to truth, truth according to its scientifics, &c.. ilL ay^o. 
 Things essential, not things instrumental, ought to be regarded as ends, 
 and so far as this is not the case, essentials perish, i//. 5948. Oue thnig 
 is called essential, and another instrumental, relatively, because one acts 
 by another; reallv, there is no essential in all nature, but all things are 
 instrumental, and the only esse is Jehovah, 5948. If things essential 
 were regarded as ends, there would be abundance of things instrumental, 
 thus, abundance of scientifics when truths are regarded, and abundance 
 of truths when good is cared for, 5949. The life of the Lord with man 
 is as cause principal and instrumental, which act as one cause and the 
 principal is made sensible in the instrumental as its own. which it really 
 
 is not, 6325. See Influx. . . *u • .m. 
 
 INSUFFLATION. The evil have not really life, but the insutfla- 
 tion of the loves of self and the world makes the appearance of life with 
 them, but it is from hell, 5664i. Description of the evil genu who act 
 into man by the insufflation of depraved affections, 8o93. See Genii. 
 
 INSURGENTS [inaurgentesl denote those who oppose theiftselyes, 
 thus, opposites, 8283. Insurgents or enemies denote evUs and lalses 
 
 from hell, «A. 10,481. See Enemy. .• , a f.u ^.l nf 
 
 INTEGRITY [inteffriiai]. To be just is predicated of the good ot 
 charity, to be whole or perfect (thus, integrity) of the truth derived from 
 charity, 610, tV/. and sh. 612, 331 1. Holiness and justice are celestial 
 expressions; integrity and judgment, spiritual, 612 end. In^gnty is 
 predicated of those who are in charity from the Lord, 1013 end. Inte- 
 grity consists in doing good from truth, or from the conscience of truth, 
 which is charity. 1994. Integrity is predicated of the good of faith, 
 2826. Intecri'ty, or wholeness and perfection, is predicated when good 
 is all in all. not only in truths, but in scientifics, ilL 9568. Integrity in 
 the Word is predicated of divine truth in effect, or a hfe according to 
 the divine precepts, '''• ^J ^^e Hebrew ^ord Thummm 990a As to 
 the state of integrity in which the most ancient people hved. 4327 ; 
 and that no integrity remained in the voluntary P^^. b"t only in the 
 intellectual part in succeeding times, 51 13, compare !/>l\2»»^- 
 
 INTEGUMENTS. There are societies of spirits who constmite 
 the external integuments of the body, briefly described 5554. Ihe 
 internal and external, considered in themselves, are distinct, but they 
 are together in the natuml man, the internal ^ 5**^ ^^^^^f^ '^^ Zl^ 
 own efficient and adequate form ; the things with which the internal 
 thus clothes itself are nothing but integuments, and. of themselves, 
 incapable of action. 6275. The external is called an »«teg"ment be- 
 cause it invests and closes-in what is above, or internal, 9544. compare 
 6377. See Garment. Skin, Vessel, External. 
 
 INTELLIGENCE, Intellect. See Understanding. 
 
 INTENTION. They who do good works, not from truths, are 
 iustified, if the intention be to do good, and there be innocence in their 
 ignorance, 6405. Thev who are alienated from truth and good intend 
 nothing but evil, and the intention or end is the very life of man, and 
 prevails universally in all his thoughts, 6571. See End. . . 
 
 INTERCESSION, the, of the Lord for the human race, is signitied 
 bv the intercession of Abraham for the people of Sodom and Gomorrah. 
 
 INT 
 
 401 
 
 2140, 2141, compare 1778. The Lord interceded for the human race 
 when he was in the world, and in a state of humiliation, for then he 
 spoke with Jehovah as with another, but in his state of glorification he 
 compassionates ; thus intercession is mercy itself, 2250. Love and 
 mercy are continual intercession, thus the Lord, who is infinite mercy, 
 continually excuses and continually remits, 8573. Divine truth con- 
 tinually intercedes for man, because it proceeds from divine good, and 
 this is what is meant by the intercession of the Lord with the Father, 
 til. 8573. Mediation and intercession are predicated of divine truth, 
 because it is proximate to divine good; and divine truth is proximate to 
 divine good, which is the Lord, because it proceeds from him. 8705. 
 The idea of the simple concerning mediation and intercession is that of 
 a son asking a favour of his father, 8573, 8705 ; and it is so expressed 
 because no idea of what is divine can be had without an idea of what 
 is human, ill. 8705. The Lord is the mediator and intercessor as to 
 the divine human, but he mediates and intercedes with himself ; and 
 there is no mediation between those and the divine, who remove the 
 idea of the divine human from their minds, 8705. Intercessions or 
 prayers for deliverance out of temptations are useless until the end for 
 which temptations are permitted is answered, by the subjugation of evil 
 on the part of man as of himself, 8179, compare 2933. 
 INTERIOR. See Internal. 
 
 INTERMEDIATE [intermedium']. See Inmost, Middle. 
 INTERNAL, Interior: — 1. Universally. The internal is con- 
 tained in the external and makes one with it by influx, ill. by examples, 
 161, 162, 994, 995, 1873, 9216. There is nothing in externals but what 
 is produced from the interiors, and thus successively from the inmost, 
 994, 995. It is a law of order that exteriors be subject to interiors, 
 or, what is the same, inferiors to superiors, ill. 5127, ill. 5128, 5947. 
 Interiors are in a more perfect state than exteriors, because they are 
 nearer the divine, 3855. 5146, 5147, 5396, ill. 9666. The appearance 
 of internals ih externals, and their representation therein is by corre- 
 spondence, and if correspondence and conjunction be wanting they ap- 
 pear like opposites, 5422, 5423, 5511. That which is inmost in the 
 successive order of things, occupies the midst when the whole exist 
 together in externals, 5897. 6239, ill. 6451, 8603, 9216, 10,099. 
 When they exist in this order, the internal is in the external as in its 
 adequate form, but when they do not correspond together the internal is 
 without a foundation or receptacle, and perishes, compare 6275, 6284, 
 6299. Life flows through from the inmost to the ultimates of order 
 before it comes to its rest, and because the interiors exist together in 
 ultimates, it appears as if life were therein, 6451. The existence of 
 interiors in exteriors is not by continuity, but according to the forma- 
 tion of one thing from another successively ; hence, interior things are 
 distinct from exterior, although they are in them. ill. 6465. The in- 
 ternals correspond with the externals in whatever proceeds from the di- 
 vine, thus external goods and truths are still more good and true in in- 
 ternals, and the Lord himself is in them, ill. 8868, 8870. Internals 
 flow into externals and repose in them, and such is their connection 
 that the internals cannot be preserved in order without the externals, 
 ill. 9216, further ill. by the signification of the belt, 9828. Nothing 
 can exist in exteriors but from something prior and interior; thus. 
 
 D D 
 
 
402 
 
 INT 
 
 the existence and subsistence of all things is from internals, ill. 9473; 
 and the internal gives them their quality, 9912, 9921, 9922. In every 
 case where there is an internal and an external there must be a con- 
 joining medium, which is the middle or interior, 10,236, compare 10,185. 
 Exterior and interior denote the same thing as inferior and superior, 
 3084 ; thus, interior things are denoted by altitudes, and heaven, which 
 is internal, is considered to be on high, 1735, 2147, 2148, 3/39, 
 4210, 4482, 5146, 10,181, 10,184, 10,400 and citations. 
 
 2. Of Influx from IntemaU. All influx is from interiors to ex- 
 teriors, 3219, 5119, 5259, 5427, 5428, 5477, 5779, 6322, 8237, 9110, 
 10,199. All things are held in series and connection by influx from 
 the internal by means of the interiors, and its procedure to ultimates, 
 634, 5897, 6239, ill. 6451, ill. 6465, ill. 8603, 9216, ill. 9828, 10,099. 
 Divine influx passes from the inmost to the inferiors or outermost, 
 and this both immediately and by mediation, 5147, 5150, 6063, 6307, 
 6472, 6473, 7004, 7270, 8719; and passages cited 9682, 9683. The 
 interiors flow into the exteriors in successive order, but they exist and 
 subsist in exteriors in simultaneous order, thus from inmost to out- 
 most, 5897, 6239, 6451, 8603, 9216, 10,099. The Lord flows in 
 with man by the internal way of his soul, thus by the inmost into his 
 interiors, and hereby again into his externals, but the world, by the 
 external way of the body, 3855, 5081. Influx is by the internal man 
 into the external, or by the spirit into the body, and not contrariwise, 
 because the spirit of man is in the spiritual world and the body in the 
 natural, 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, collated 
 with 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 6319, 9701— 
 9709, 10,156, 10,472, and the whole in a summary, 6057, 6063. The 
 appearance of influx from the external into the internal, by the medium 
 of the senses, is a fallacy, for all influx is from interiors to exteriors, 
 3721, 5779, passages cited 10,199. The internal man acts in the 
 external solely by influx, 5885. All conjunction and communication 
 between superiors and inferiors, or between interiors and exteriors, is 
 by influx, 3542, 3603, 3695, 3725, 5320, 5328, 5926, 6033, 8079, 
 ill. 9913—9914, 10,429. See Influx. 
 
 3, Internals and Interiors predicated of man. It is known that 
 there is an internal and an external man, but not what the internal 
 man is, 1889. Few believe there is an internal man, but the distinc- 
 tion between the internal and external may be known from various 
 considerations, 6309. The distinction between the internal and ex- 
 ternal man is not perceived before man begins to be regenerated, 24. 
 The internal and external make one by influx, ill. 161, 162. The in- 
 ternal is distinguished into three degrees more and more interior, 634. 
 The internal man is as distinct from the external as heaven from earth, 
 978 ; see below, 1577, 4053, 5883. That which is interior in man is 
 called heaven, and that which is exterior is called earth, 82, 89, 620, 
 636, 913, 141 1, 1732. The interiors of man are formed to the image 
 
 , of heaven, the exteriors-to the image of the world, 1733, 3628, 4523, 
 4524, 6013, 6057, 9279, 9300, 9706, 10,156, 10,429, 10,472. The 
 spiritual world and the natural are conjoined together in man, 6057 ; 
 and the descent from the one to the other is by him, 3702, 4022. The 
 internals of man are his heaven, because he is thereby conjoined with 
 the angels, but his externals are his earth, because he is thereby con- 
 
 INT 
 
 403 
 
 joined with men, 3023, 4963; see below, 3167, 4053, 10,471. The 
 distinction between the internal and external man is the distinction of 
 degree, as between cause and effect, thus they are not united by con- 
 tinuity, 3691, 5114, 5146, 6275, 6284, 6299, 6326, particularly 6465, 
 8603,10,076, 10,099, 10,181. The internal man is not the thought, 
 but thought pertains to the external, 978; see below, 3679, 5127. 
 The internal man consists of the goods and truths corresponding to the 
 three heavens, 978, ill. 3691, 3739, 4286, 4330. The internal and 
 external is predicated of spirits as well as men, for the internal man is 
 formed from celestial and spiritual things, the interior or middle man 
 from rational things, and the external from sensual things derived from 
 corporeal, 978, 1015; generally, the internal man is spiritual, the ex- 
 ternal natural, 9701 — 9708. Properly speaking, the external man is 
 man thinking from sensual things, and the internal, from spiritual 
 and celestial things ; the rational is between these, and is the means 
 of communication between the internal and external, 978. Internal 
 affections are produced through the interiors, and terminate in the 
 pleasures of the body; hence there is not anything in externals in 
 which the interiors do not exist together in order, 994, 995 ; see above, 
 5897. Internal affections are more felicitous than the external affec- 
 tions produced from them, thus, delight grows viler in proportion as 
 it approaches to what is external, 996. The internal man is formed 
 from celestial and spiritual things which are of the Lord alone, and its 
 operation is only perceived obscurely in the interior or rational, 1015. 
 All things of the internal man are terminated in the external when 
 man is regenerated, 1083. The things of the external man are vessels 
 recipient of influx from the internal, 1460. It is from the internal 
 man, that is, from the spirit or soul, that the external principally de- 
 rives its life ; and this life is received by the external according as its 
 organical vessels are opened, 1563. The vessels of the external man 
 are opened by means of the senses, thus, by pleasures and delights ; 
 hence there are things which agree and things which disagree with the 
 internal man therein, 1563, 1568. Those things in the external man 
 which agree with the internal are the effects of its own goods and feli- 
 cities, for it is only with these that the internal can cohabit as their 
 cause, 1568. There ought to be no discordance between the internal 
 and external, yet their state is such that they can only be united so far 
 as the Lord is with them as the uniting medium, 1577. The internal 
 man is said to be united to the external when its celestial spiritual 
 things flow into natural, and cause the external and internal to act as 
 one, 1577. The internal and external are distinct because the former 
 is affected only by celestial and spiritual things, the latter by natural 
 things, 1577; see below, 4053, 5036. In the case of the Lord the 
 internal and external were united, and it is only his proceeding good 
 that unites them with others, 1577, 1590. The beauty of the ex- 
 ternal man when conjoined to the internal cannot be described, for such 
 conjunction only exists with the Lord, 1584, 1590. Evil lusts and 
 false persuasions, but principally the love of self, is what separates 
 the internal man from the external; mutual love, on the contrary, 
 conjoins them, 1587, 1594. Mutual love really makes the internal 
 man, for it is the interior man which is the soul or spirit, and the in- 
 ternal is in it when man is principled in mutual love, 1594 ; but the spirit 
 
 D D 2 
 
404 
 
 INT 
 
 described as the internal man, and the body as the external, and the 
 manner in which the one is in the other, 4622, 4G52, 4659 ; see below, 
 5883. The internal man is the celestial proprium given by the Lord, 
 and is therefore spoken of as man*s own, but it is of the Lord, yea, 
 it is the Lord with him, 1594; see below, 1940. The very life of 
 the internal man consists in the celestial things of love, in which Je- 
 hovah is present ; this presence is not perceived in the external man 
 until the internal is conjoined with it, 1616. The internal man with 
 which there is good and truth itself, communicates with the external, 
 in which there is nothing but what is evil and false, by the interior or 
 rational, 1702, 1707. It is to the interior man that the internal or 
 divine is adjoined, and by which it purifies the exterior, and this by 
 its influx therein, 1707. The internal man with every individual is 
 of the Lord alone, for there he stores up the goods and truths with 
 which he gifts man from infancy, and by which he flows into the in- 
 terior or rational, 1707. The influx of the Lord by the internal man 
 is two-fold, with the regenerate by good, and with the unregenerate by 
 truth, thus, either celestial or spiritual, 1707, 1725, 1732. When 
 goods from the internal man flow into the interior, the internal appro- 
 priates the interior as its own ; and when the interior flows into the 
 external, it also appropriates the external as its own ; in each case 
 without eff'acing the distinction between them, 1707, compare 1999, 
 2181, 2183; and how the external assumes a new order around the 
 internal, 645 1 . The celestial things of the interior man are all things 
 of love, 1725. Without the interior, the internal man could have no 
 communication with the external, and its communication thereby is 
 either celestial or spiritual, 1732. It is by the internal that man is 
 an heir of the Lord's kingdom, and only by the external so far it makes 
 one with the internal, 1802. The interiors, and thus the internals, 
 are formed by instruction, and adapted to receive the goods of love 
 and the truths of faith, and according as these are received man is 
 admitted into a more interior heaven, 1802. Exterior objects serve as 
 a plane for the contemplation of internal things, to which end the in- 
 terior sight is brought as it were out of doors by the organ of vision, 
 1806, 1807. Man derives all that is internal from the father, thus 
 the soul or life itself, and all that is external from the mother, 1815, 
 2005, 4963. With every one there is an internal man, a rational, 
 which is the middle, and an external, which is the natural man, 1889, 
 1893, 1940, 2181, 2183, 6451; the natural man considered in itself 
 is also external, middle, and internal, 6844 and citations, 10,236; or, 
 more generally, internal and external, 4570, 5118, 5126, 5497, 5649, 
 7601. The middle or interior is what conjoins the internal and ex- 
 ternal, 10,236, 10,185. The interior or rational man is conceived 
 and bom from the influx of the internal into the external, 1889 ; thus, 
 it is not connate with man, but only the faculty of becoming rational, 
 1893; see below, 2093. The internal man is his inmost or first form, 
 from which he is man, and by which he is distinguished from brute 
 animals, for it is as the gate or entrance of the Lord with him, 1940, 
 1999; see below, 7424. What is transacted in the internal man is 
 beyond all human understanding, but it is the medium by which the 
 liord enters into the rational mind with the celestial things of love and 
 faith, 1 940. It is by virtue of the internal man that man lives to 
 
 I 
 
 INT 
 
 405 
 
 eternity, for it is hereby the Lord is united to him, 1999. The heaven 
 proximate to the Lord is formed from these human internals, and is 
 above the inmost angelic heaven, thus, these internals are of the Lord 
 himself, and hereby the whole human race is most present to him, 
 1999. These internals of man have not life in themselves, but they 
 are recipients of the Lord's life, and so far as man is the subject of 
 evil he is as it were separate from his internal, 1999. The separation 
 of man from the human internal is not disjunction, for then he could 
 not live after death, but it is disagreement, 1999, t7/. 2018. The in- 
 ternal man is of the Lord with man, and the rational is as it were of 
 man, 1940, 1999. The first rational is conceived and born from the 
 influx of the internal man into the life of the affection of sciences 
 pertaining to the external, the second rational (in the case of the re- 
 generate) from the influx of divine good and truth by the internal man, 
 2093 ; as to their diverse quality, 2654. Unless the internal and ex- 
 ternal be conjoined in one, thus unless rational good be one with 
 natural good, there can be no divine perception, 2181, 2183. The 
 more interior can perceive what is transacting in the exterior, but not 
 contrariwise ; hence, if anything false be discovered in his rational mind 
 by man, he may know that such perception is from the influx of the 
 Lord by the internal man, 1914, 1953, 2654. The internal man from 
 the light in which he is can see all that is in the external, but not con- 
 trariwise, unless there be correspondence and a medium, 5427, 5428, 
 5477; what the medium is, 5920 and citations; see below, 3679, 
 10,236. To the interior or rational man pertains the interior memory, 
 from which spirits discourse with each other throughout the universe, 
 3020, 2476. The internal man is the same as the spiritual man, and 
 is wise from the light of heaven ; the external man is the same as the 
 natural, and is wise from the light of the world, 3167, UL 3224, ill. 
 10,134 ; see below, 3679. The internal man in the course of regener- 
 ation receives truths before the external, and hence arises temptation 
 combats, 3321. The end of regeneration is to make man new as to 
 his internal, thus, as to his soul or spirit, but this cannot be done 
 unless his external be also regenerated, ill. 3539 ; see below, 6299, 
 6564, 7442. It is the internal man which thinks, but while man lives 
 in the body it thinks in the external, hence, if there be not correspond- 
 ence between the rational and the natural, man cannot think spiritually, 
 t7/. 3679, largely illustrated, 5422, 5423, 5427, 5428, 5477, 5511, 
 10,240. The internal way is opened for influx and communication 
 from heaven, and thereby from the Lord, when man sufi'ers himself to 
 be illuminated by the Word, 3708 near the end, particularly 10,400. 
 The divine is in the supreme, and above the inmost ; but it flows into 
 the inmost, and hereby into the interiors of man, &c., 3855, 6451. 
 The externals of man are further from the divine than the internals, 
 and for this reason they are respectively inordinate, ill. 3855 ; in other 
 words, the interiors, which are nearer to the divine are more perfect, 
 5146, 5147. The Lord rules what is disorderly and tumultuous m 
 externals from what is pacific in the internal ; from experience, 5396, 
 (duplicate number). It is the internal man which lives in the external, 
 and which flows into it and rules it, 4053. The internal man is in the 
 spiritual worid and the external in the natural, 4053 ; see below, 5036, 
 6629 ; thus, man is so created that he can look inwards, or to divine 
 
406 
 
 INT 
 
 things, and outwards to himself and the world, 7601, particularly 7604, 
 7607. Unless the external man be conjoined with the internal there 
 can be no fructification of good or multiplication of truth, ilL 3987. 
 So far as celestial things, which are of the internal man, have the do- 
 minion, truths are multiplied, but so far as worldly things, which are 
 of the external man, have the dominion, so far truths are diminished 
 and vanish away, 4099. The thought of the internal man coincides 
 with the thought of angels and spirits even while man lives in the 
 world, and though he is ignorant of it, 4104. When the externals are 
 put off at death, the internals become manifest, such as they secretly 
 were while man lived in the world, 4314 end, 5128, compare 10,284. 
 They who are in externals only can have no other than an evil inten- 
 tion and opinion concerning the good and truth of the internal man, 
 4459. All are in externals only who cherish the good and the true for 
 the sake of the honour or gain accruing to them, &c.; such also have 
 no conscience, for it is by conscience that the internal man manifests 
 himself; other illustrations of what it is to be in externals only and 
 in internals, 4459, 10,429, 10,472, 10,483; see below, 10,492; and 
 reasons why man ought to be in internals, 4464. Man as to his in- 
 teriors is continually in the society of spirits and angels though he is 
 ignorant of it, ill. 5036, 7910, compare 5897 end, and see below, 
 10,429. They who are in love and charity are in heaven as to the in- 
 ternal man, and they are in society there with those who are in a good 
 similar to their own, 6629. The exterior and interior natural are both 
 of the exterior man, and the rational of the interior, 5126 ; the external 
 and internal of both ill. 4570; and of the natural in particular, 5118, 
 5497, 5649, 7601 . The sensual man imagines that to think and to will 
 is interior, and to speak and to act exterior, but to think and to will 
 from sensual things is merely exterior, ill. 5127; how exteriors ought to 
 be subject to interiors, or sensual and natural things to rational, 5128. 
 Interior thought is to think from truth, and interior will is to act from 
 good, 5127. At the present day there is no affection for interior 
 things as there was with the ancients, for the whole mind is occupied 
 by the affection for exteriors, 5224 ; hence the doctrine of the internal 
 man is alienated from the faith of the age, 5886. The external man 
 ought to be altogether subject to the internal, so that the internal may 
 act in it as its instrument, thus, man ought not to allow himself any 
 liberty from the proprium, ilL 5786, compare 5947. Communication, 
 &c., is predicated of the internal and external, because the life of the 
 former is distinct from that of the latter, insomuch that it still lives 
 when separated from it by death, 5883. The external appears to live 
 because the interiors exist all-together in ultimates, ilL 6451. The in- 
 ternal man which lives after the death of the body is the man himself 
 who lived in the body, and appears as a man in the other life, 5883. 
 The internal elevates the natural to itself, gradually, by successive 
 births, which are more and more interior, 6239. The internal and 
 external are perfectly distinct from each other, but where they are to- 
 gether the internal is in the external as in its adequate form, which form 
 can only act from it as an effect from its cause, 6275. The external 
 lives from the internal, but it is only by the external that the internal 
 can act as a cause in that lower sphere, and produce effects there, 
 6275, 6284, ill, 6299. If the external do not correspond to the 
 
 INT 
 
 407 
 
 
 
 u 
 
 1^ 
 
 internal, then the internal is without a foundation or receptacle, and 
 nothing can pass from heaven to the natural man, 6299. No idea can 
 be formed of the internal and external man without a knowledge of the 
 formation of one thing from another by discrete degrees, thus, not by 
 the coherence of things from purer to grosser, ill. 6465. The Lord 
 continually flows in with good and truth by the internal man, but in 
 the degree that it is perverted in externals, man closes up the interior 
 way, 6564, ill, 7442, compare 6845 ; and see below (5.) 7601, 7604. 
 Man is elevated from sensual things and from the light of the world 
 towards interiors, when he reflects upon the things of love and faith, 
 provided he is in good ; but he is not aware of such elevation, because 
 he is ignorant of the distinction between interiors and exteriors, ill, 
 6844. When man is elevated from sensual things the divine does not 
 flow through into them, but terminates in the interior plane^ into 
 which man is elevated, 6845, compare 7442 and passages cited, 7645. 
 The real quality of man is according to his interiors, but the interiors 
 are not apparent in the world, for the evil act contrary in exteriors to 
 their interior will and thought, 6907, 7046, 10,284, 10,309. The in- 
 teriors of the evil are defiled, howsoever the external appear otherwise, 
 HL 7046, 10,284, 10,309, they are also turned outwards like the inte- 
 riors of animals, ill. 10,284. The interiors of those who are in evil, and 
 which are defiled, are the interiors of the external man, for the internal 
 man, which is in heaven, is closed with them, 10,429. Man is a man 
 from his internal man and its quality, not from his external ; the external 
 considered in itself is only an animal, 7424, 10,236 ; see above, 1940. 
 The influx of the Lord by the internal man passes through to ulti- 
 mates, and even by sensual things into the body ; hence, if the external 
 man be not regenerated, the life of the Lord is perverted as it flows in, 
 7442 ; see above, 6845. When the natural man is regenerated, it is 
 subordinate in all things to the interiors, and interiors, flowing i". P"t 
 on their common form and manifestation in the natural, 7442, 8/45. 
 When the natural man is not regenerated, but puts all its good m 
 pleasure and gain, &c., then the internal man not only consents to 
 evil, but supplies reasons confirming and promoting it ; thus the in- 
 ternal serves and the external rules, 8744. See Good (3.), External, 
 Natural. The interiors of man are terminated in his ultimates or 
 extremes, where truths and goods belonging to discrete degrees close-m 
 too-ether ; hence, if the exteriors of the natural mind are occupied with 
 evTls and falses the interiors are also, 7645. They whose interiors are 
 more open are proportionately more receptive of divine good and divine 
 felicity ; but the contrary is the case with those who do not live m the 
 order of heaven, 8114. All that is done according to divine order is 
 open within even to the Lord, and thus has heaven m itself ; hence he 
 is led by good from the Lord who lives in divine order, and his in- 
 teriors are opened by the Lord, 8513. The internal man is open with 
 those who are in faith and love to the Lord, but it is closed above and 
 opened beneath, thus to hell, with those who are in evil, 9128. When 
 man accepts the life of faith and charity the internal man has insight 
 into the external, and clearly discerns whether a thing be good or evil, 
 ill, 9128. When man is principled in genuine truth and genuine good, 
 it is the intellectual part of the internal man that is illustrated by the 
 former, and the voluntary part of the internal man that is kindled by 
 
 //: 
 
408 
 
 INT 
 
 the latter, 9300. The external memory serves the understanding or 
 internal sight as a plane of objects from which to elect and draw forth 
 such as convene with its own love; in like manner with regard to the 
 internal man in spiritual things, ill, 9723. The state of man when he 
 is undergoing regeneration is varied by elevations to interiors and alter- 
 nate demersions in exteriors, ill. 10,134. The regeneration of man is 
 effected by the removal of evils when he comes into a state of love and 
 light as to the internal, ill. 10,134. The external man is in hell unless 
 man be made spiritual by regeneration; in that case, heaven is opened 
 in him by his elevation to interiors, and hell is removed and separated 
 from him, ill. 10,156; compare 10,188. The interiors of man which 
 are of his understanding and will are in the spiritual world, but his ex- 
 ternals which are of the bodily senses in the natural; how all external 
 sensations are from internal and correspond to them, 10,199. Nothing 
 is pure with man unless the extremes are purified, for the interiors flow 
 into them, and such influx is according to their state, passages cited 
 seriatim, 10,208. While man is in the world he cannot perceive what 
 is transacting in the internal man, but only in the external, 10,236, 
 10,240. The internal man is the heaven of man, and, when opened, 
 is lord of the external, which is as a servant; the case is similar with 
 the external of worship, and also with the external of the church and 
 of the Word, 10,471 ; that the internal is one and the same in each case, 
 10,483. They who are in the loves of self and the world cannot enter 
 into internals, for they are not receptive of them, 10,483. Evils and 
 falses from the loves of self and the world close the internal man, ill. 
 by the contraction of fibres, the aversion of opposites, &c., 10,492; 
 and that the interiors of man actually turn themselves according to his 
 loves, 10,702. When the internal man is closed, no light from heaven 
 can flow-in and illustrate him, 10,551, i//. 10,702. The doctrine of 
 the internal and external man in a summary, 9 701— -9709, 9796 — 
 9802, 10,591—10,597, 10,719. As to the interior or rational man 
 more particularly, see Good (15.), Reason. It is not necessary to 
 salvation that every one should be acquainted with the truths relating 
 to the internal man, provided it be acknowledged that there is an in- 
 ternal and external, and that all good and truth are from the Lord, 978 
 end, 1100. 
 
 The internal man and his knowledges distinct from the external, 
 denoted by the expanse distinguishing between the waters and the 
 waters, 24. Love in the will, and faith in the understanding of the 
 internal man, denoted by the two luminaries in the expanse of heaven, 
 30 — 37. The internal man opened by regeneration, first to the spiri- 
 tual degree and afterwards to the celestial, denoted by the creation of 
 man in the image and likeness of God, 51. The celestial and spiritual 
 things of the internal man, denoted by all the host of heaven, and the 
 external man by the earth, 82. The external man not yet subservient 
 to the internal, denoted by there being no man to till the ground, 89. 
 The external man become obedient to the internal and made living, 
 denoted by man formed from the dust of the ground, 94 — 97. Man 
 inclining from internals to externals, and his proprium vivified by the 
 Lord, denoted by the rib built into a woman, 137, 146, 151 — 159. 
 The internal man relinquished, and celestial and spiritual things ad- 
 joined to the proprium, denoted by man's leaving his father and mother 
 
 INT 
 
 409 
 
 
 and cleaving to his wife, 160, 161. The operation of the internal man 
 in the external signified by the creatures diffusing themselves in the 
 earth (after the flood), 913. The dominion of the internal man over 
 the external, denoted by all the creatures of the earth fearing man, &c., 
 979 end, 985—992. The interiors of man increasing in good and 
 truths, denoted by the family of Noah commanded to fructify and mul- 
 tiply in the earth, 1014, 1015. The connection of the internal man 
 with the external before regeneration, denoted by the history of Abram 
 while Lot accompanied with him, 1535—1539, 1563. The discordancy 
 between the goods of the internal man and the goods of the external, 
 denoted by the strife between the herdsmen of Abram and the herds- 
 men of Lot, 1571, 1572. The separation of such things as occasion 
 discordance between the internal and external, denoted by Lot's jour- 
 neying away from Abram, 1593. The internal man principled in the 
 celestial things of love, denoted by Abram's dwelling in the land of 
 Canaan, 1595, 1596. Illumination when the internal and external are 
 no longer at variance, denoted by Jehovah's appearing to Abram after 
 the removal of Lot, 1603, 1604. The interior or rational man adjoined 
 to the internal or divine, and serving it, denoted by Abram the Hebrew, 
 1701, 1702. The interior man purifying the exterior by its influx 
 prevailing, denoted by Abram and his armed servants delivering Lot, 
 1706—1715. The influx of celestial and spiritual things, and the 
 recreation of the interior man after victory, denoted by Melchizedek 
 and his refreshing Abram, 1724, 1727. The interior man contem- 
 plating celestial and spiritual things in externals denoted by Abram's 
 regarding the stars, 1805, 1806. The interior or rational man first 
 produced from the internal by influx inciting the affection of truth in 
 the external, denoted by the. conception and birth of Ishmael, 1889, 
 1892—1896, 1898—1902, 1904, 1907, 1910, 1911, 1915, 1916, 
 1964, 3264. The rational man afterwards produced from the conjoint 
 influx of good and truth in the internal man, denoted by the conception 
 and birth of Isaac, 2066, 2083, 2093, 2194, 2630, 2666, and passages 
 cited, 3365, 4180, 4614. The natural man as to good and truth, con- 
 ceived together and produced from the rational, denoted by the concep- 
 tion and birth of Esau and Jacob, 3232, 3288, 3293, 3294, 3299 — 
 3306; and afterwards by Jacob only, 3659. All things of love and 
 faith in externals, when the internal man or internal good is operative 
 therein, conceived and produced by its conjunction with the several 
 affections of truth, denoted by the fathers of the twelve tribes born to 
 Jacob, 3829, 5858, 3860, 3862, 3902, 3969. The interior man first 
 conjoined with the exterior, and thus brought forth alive, or man be- 
 come spiritual, denoted by the birth of Joseph, 3969, 3971 ; and 
 furthermore, by Benjamin, 3969, 4536, 4586—4592. As to the new 
 will and the new understanding from the internal man, denoted by 
 Ephraim and Manasseh, 6222. See Abram {supplement), Isaac, 
 Jacob, Tribes, Egypt (5). 
 
 4. The internal man predicated of the Lord, The external man is 
 the human essence, the internal is the Divine, 1535, 1584. The Lord 
 alone conjoined the external man to the internal, 1584, compare 1999. 
 The Lord as to the internal man was one with Jehovah, 1602, 1999, 
 2083, 4963. The Lord conjoined the external to the internal by his 
 own power, and gradually, ill. 1616, 2083. So far as the external was 
 
 ('i 
 
410 
 
 INT 
 
 INT 
 
 411 
 
 united to the internal, the Lord was in interior thought, 1926. With 
 the Lord, the internal man was life itself, not a recipient of life as is 
 the case with man, 1999. The Lord's internal man was represented, 
 as to divine good, bj Abraham, and, as to divine truth, by Sarah, 
 2093. See Lord. 
 
 5. The Internal of the Church and of Worship, The church is 
 internal and external because man who forms the church is so, 1083. 
 Externals are for the sake of the internals to which they lead, and the 
 internals of the church are all things of charity and faith, all humilia- 
 tion, all adoration of the Lord from charity, and all good towards the 
 neighbour, 1083, compare 1153. The internal would be as somewhat 
 indeterminate unless it existed in an external, hence the need of external 
 worship, 1083. Internal worship is in external with those who have 
 charity and conscience, for the Lord works in charity and conscience 
 and causes that all their external worship partakes of the internal, 
 1083. External worship regarded in itself is nothing, unless there be 
 internal worship in it, which makes it holy, without this it is mere 
 babbling, 1094, 1102, 1175. There is an internal principle in the 
 worship of those who are of the external church, if they be in charity, 
 notwithstanding their ignorance, 1100; how they may certify them- 
 selves whether it be so, 1102 end, 1150. The man of the internal 
 church attributes to the Lord all the good that he does and all the 
 truth that he thinks ; but the man of the external church corresponding 
 to the internal ignores this, though he still does good ; other charac- 
 teristics described, 1098. The man of the external church separate 
 from the internal does nothing from charity and conscience, but is a 
 strict observer of external rites, and condemns those who do not observe 
 them, 1103, 1200. If the internal be separated from worship, which 
 is love to the Lord and love to the neighbour, it is nothing but idolatry, 
 1151, 1242. Internal worship, which is from love and charity, is 
 worship itself, and worship is made external when the latter is regarded 
 as the essential, 11/5. The truth is that external worship is nothing 
 without internal, not that internal worship is nothing without external, 
 11 75. External worship is the formal of internal, which is the essential 
 itself; hence to make worship of the formal only, is to make it ex- 
 ternal, 1175. Those who make internal worship the essential observe 
 the rites of the church equally with those who make the external essen- 
 tial, but their external worship is holy and living, which is not the case 
 with the latter, 1175. External worship is altogether qualified by the 
 interiors, and in proportion as the interiors are more profane, external 
 worship is also more profane, 1182. They cannot have internal wor- 
 ship who do not believe in eternal life ; nor such as live the life of the 
 body and the world only, 1 200. In every church there must be an 
 internal and an external, for without an internal it cannot be called a 
 church, 1242. The external of the church is nothing unless the 
 internal vivify it, but when the internal is in it it is like the body in 
 which the spirit is, ill, 1795, compare 3020. The internal church 
 consists of those who are in the affection of good ; the external of 
 those who are in the affection of truth, 3447. The church is not the 
 church from externals, that is, from rituals, but from internals, 4831 ; 
 and this because the communication of man with heaven and with the 
 Lord is by the internal, 10,698. The Word and preaching therefrom 
 
 
 does not constitute the church, unless there be the marriage of good 
 and truth, and thus internals be in externals, 4899. The internals of 
 the church which the Lord taught, were known to the ancients ; but 
 the ancients were led to internal things by representatives, and the 
 Lord abolished representatives, 4904, ilL 8762. The internal of the 
 church is spiritual good, the external natural good ; and it comes to the 
 same thing whichever expression is used, 5965. The internal of the 
 church is the affection of charity, or the sense of rest and blessedness 
 in doing well to the neighbour without any regard to remuneration ; 
 the external, is to will and act well to him because it is so commanded, 
 6299. The internal of the church is to will good from the heart and 
 be affected therewith ; its external (with such) consists in the practice 
 of good according to their knowledge of truth, 6587. The external of 
 the church consists in the holy observance of rituals, and in works of 
 charity according to the precepts of the church ; but when the internal 
 prmciple is wanting, the church ceases, 6587, 6595. The external of 
 the church without the internal, is like the bones of a man without the 
 flesh, 6592. When the internal of the church ceases, it is still in the 
 external, but with the angels attendant on man, not in the faith and 
 thought of man himself, 6595. They who do not believe in the inter- 
 nals of the church cannot profane them, still less they who are ignorant 
 of them ; hence the interiors of the church are not revealed before the 
 church is vastated, 6595 and citations. With those who account the 
 Word holy, and with those who receive the Lord's Supper holily, the 
 internal and external are conjoined, though they are ignorant of it, 
 6789. External rites are holy when they are holily received, but not 
 otherwise; for unless they are holily received the divine cannot flow 
 into them, ill. 10,208; and further, as to the influx of what is holy by 
 the internal man, 10,472. They are of the internal church whose good 
 is qualified by interior truths ; they of the external whose good is quali- 
 fied by external truths ; in both cases provided there be innocence in 
 their good, 7840. They are of the internal church, who, besides ob- 
 serving its externals, regard the life of faith, which is love to the Lord 
 and charity towards the neighbour, as essential worship, 8762. With 
 every one who is of the church there will be both the internal and 
 external ; but those who are of the external church will be obscurely in 
 internals, and they who are of the internal church obscurely in exter- 
 nals, 8762. They are in internals as well as externals who are in the 
 good of life according to the doctrinals of their churches ; but they are 
 m externals only who are in doctrinals and not in the good of life, 
 8762. The same things are predicated of worship as of man who wor- 
 ships ; thus, it is inmost or celestial, middle or spiritual, and external 
 or natural, ill, 10,184 ; and thus, the external is in all cases the servant 
 of the internal, 10,471. The interiors of the church, of the Word, and 
 of worship, flow into exteriors, and rest in them, as on a plane or foun- 
 dation, 10,567. The divine interiors of the Word, also of the church, 
 and of worship, are divine truth proceeding from the Lord, thus the 
 Lord in heaven, 10,579, ill, 10,604. They who are in the internal of 
 the Word, of the church, and of worship, love to do truth for the sake 
 of truth ; also they who are in a corresponding external, but with a 
 difference ; they who are in the external without the internal, do it for 
 the sake of themselves and of gain, 10,683. They who are only in the 
 
412 
 
 INT 
 
 INT 
 
 413 
 
 externals of the Word, of the church, and of worship, cannot endure 
 the interiors, nor even the external in which they are, ill. 10,694, 
 10,701, 10,707. That the Jews were never in internal worship, conse- 
 quently, that they were never chosen, but that they obstinately pressed 
 to be a church ; also that they would have profaned internal things if 
 they had known them ; and yet that they were capable of being kept 
 in holy externals, without internals, 3147, 3398, 34/9, 4281, 4288, sh. 
 4290, 4293, 4311, 4429, 4459, 4825, 4831, 4844, 4865, 4874, 4866, 
 4899, 4903, 4904, 5998, 6589, 6592, 6595, 7401, 8301, 8882, 93/3, 
 9380, 10,396, and citations of seriatim passages, 10,460, 10,490, 
 10,492,10,567,10,575, 10,692, 10,694, 10,698, 10,701. That the 
 internal with the Jews was completely closed, according to the common 
 law of the operation of evils and falses against goods and truths, and 
 specially, lest they should defile and profane internal goods and truths 
 by access to the Word, 10,492. That the internal is also closed with 
 those in the Christian world who know the truths of faith, and do not 
 live according to them, 10,492. That the called and elect are those 
 who are in internal worship, and in external derived therefrom, that 
 is, who are in love and faith to the Lord, and thence in love towards 
 the neighbour, 9373. See Church, Worship, Charity, Faith, 
 Love. 
 
 The internal church denoted by Shem, the corrupt church by Ham, 
 and the external corresponding to the internal by Japhet, 1062, 1144 
 — 1 159. The charity of those who are of the internal church and the 
 corresponding external, denoted by Shem and Japhet's covering the 
 nakedness of their father, 10/9, 1082—1088. The influx of all good 
 with those who worship the Lord from internals, denoted by the bless- 
 ing of Shem, 1096. The illustration of those who are in the corres- 
 ponding external, and their presence in internals, denoted by the 
 enlargement of Japhet, and his dwelling in the tents of Shem, 1099 — 
 1102. Internal worship made external by those who have a knowledge 
 of interior truths, denoted by Kush and Nimrod, 1175. Worship 
 profane in interiors and holy in exteriors, denoted by Babel, &c., 
 1182. Reasonings concerning internal worship by those who are in 
 external, and hence falses, denoted by Ashur, 1185 — 1192. The 
 internal church denoted by the house of Abram, and the external by 
 the steward (procurator) of his house, 1795, 1796. The internal of 
 the church denoted by the seed of Abram, and only those who are iu 
 internals the heirs of the Lord's kingdom, 1797—1804, 1810, 1817. 
 The goods and truths of the church occupying the natural man in con- 
 junction with internal good, denoted by the whole family of Israel 
 gathered to Joseph in Egypt, 5967, 5994, 6168—6174, 6643. The 
 internal no longer manifest in the church, and its preservation from the 
 contagion of evil, denoted by the death of Joseph and his embalmment, 
 6587, 6593, 6596, 6645. The aversion and hatred of the posterity of 
 Jacob to the internals of the church, denoted by the deed of Onan, 
 4831, 4840. The nature of the conjunction between internals and 
 externals in the Jewish church denoted by Thamar, and Judah*s treat- 
 ing her as a harlot, 4864—4869, 4888 — 4893, 4899, 4903 — 4906. 
 The delight of the Israelites in external worship separate from internal, 
 denoted by their worship of the golden calf, 9380, 9391, 10,395— 
 10,416. The aversion and separation of the Israelites from the inter- 
 
 nals of the Word, of the church, and of worship, denoted by the wrath 
 of Moses ; and the genuine external destroyed with them denoted by 
 his breaking the tables on which the commandments were written, 
 10,460, 10,461. Hell opened with them, the influx of good and truth 
 shut out, and the loss of spiritual life, denoted by Moses outside the 
 camp, and the Levites passing from gate to gate slaying the people, 
 10,483, 10,489, 10,490, 10,492. Their defiled internals closed when 
 they were in external worship, and the divine manifested in holy ex- 
 ternals, denoted by Jehovah's making all his good to pass upon the 
 faces of Moses, &c., 10,575, 10,578. Their inability to sustain the 
 externals of the Word, of the church, and of worship, when anything 
 of the internal was manifest therein, denoted by the people's fearing 
 Moses when his face shone, 10,691 — 10,701. As to the representa- 
 tion of the holy internals of the church by the ritual observances of the 
 Jews, and the objects used in their worship, see Tent, Sacrifice, 
 Sabbath, Representation, &c. 
 
 6. Interior evil, is the evil that lies concealed in the will and thought 
 of man, not a vestige of it appearing in externals, that is, in his actions, 
 his discourse, or his looks ; illustrated by the Amalekites, 8593. In- 
 terior evil is derived from the father, exterior from the mother, 4317. 
 Many who appear like angels in the world are mere devils, for nothing 
 but the vilest evils appear when the interiors become manifest, 7046. 
 Evils destroy the interiors, and hereby occasion diseases in the exteriors, 
 5712. By the interiors which are defiled by evil, are meant the inte- 
 riors of the external man, not the internal man, which is in heaven, 
 10,429. See Evil (2). 
 
 7. Internal Goods and Truths. Goods and truths are distinguished 
 according to degrees ; the interior'^belonging to a superior degree, the 
 exterior to an inferior, ill. 3691. Interior goods and truths flow into 
 exterior, and present the image of themselves in that degree, compara- 
 tively as the interior affections of man image themselves in his face and 
 its changes, ill. 3691, compare 3739. Interior goods and truths are so 
 distinct from exterior that thej|can exist without them, 3691, compare 
 9216, 9828. They who are in external truths only, are weak and 
 tottering, and are carried away, so to speak, by every wind that blows, 
 but they who are at the same time in internal truth are firm, ill. 3820. 
 Afiections of good and truth are internal bonds, for they are the bonds 
 of conscience corresponding to external bonds or affections, 3835. In- 
 ternal truths cannot at first be conjoined to those who are in the affec- 
 tion of internal truth, notwithstanding they may know them, for there 
 are worldly and corporeal affections which obstruct, 3834, 3843, 3905, 
 3911. Internal truths cannot at first be received, but are expressed 
 in external forms ; when received, those forms are dissipated, and serve 
 as objects or means only for thinking of internals, 3857. All good 
 flows in from the Lord by the internal man, and it adopts to itself the 
 truths which are insinuated into the memory by the sensual things of 
 the external, 3911; see below, 6564. Good cannot be fructified nor 
 truth multiplied, before the external man is conjoined with the internal, 
 ill, 3987, compare 4099. When good flows in by the internal way, or 
 by the internal rational, the ideas of the natural man, formed from 
 fallacies of the senses, and illusions thence derived, cannot sustain its 
 approach; hence anxiety and temptation, ill. 4341. Interior rational 
 
 ?'/l 
 
414 
 
 INT 
 
 truths conjoined with good make the celestial man ; interior natural, 
 the spiritual, ill. 4402, compare 1999; what is meant by the internal 
 rational, and the internal natural, 4570, and more particularly by the 
 latter, 5118, 5497, 5649, 7601 ; see below, 4748, 5119. Progression 
 towards interiors is not the progress of man in sciences and knowledges, 
 but it is a progression towards heaven and the Lord by the affections 
 in which knowledges are implanted ; such progress is quite manifest in 
 the other life, where it appears like going from a mist into light, 4598. 
 Interior natural truths are the conclusions formed from exterior truths 
 or scientifics ; their conjunction with good illustrated, 4748 ; see below, 
 5649, 7910. The interiors of scientifics are their approaches and 
 applications to spiritual and celestial things, for these are what the 
 internal man sees, 4965 ; see below 5344, 5637. It is by the influx of 
 the rational mind that interior natural truths are elevated from scien- 
 tifics of which they are the extracts or conclusions ; for exteriors cannot 
 flow into interiors, 5119. The interiors of the interior natural are what 
 are called spiritual, for they are from the light of heaven, and they 
 illuminate those things which are from the light of the world, which 
 are properly called natural, 5344. External truths or scientifics thus 
 illuminated are called the interiors of scientifics, 5637. Internal truths 
 when they are regarded by those who are in external truths, without 
 conjunction by a medium, thus without correspondence, appear strange 
 and hard like opposites, 5422, 5423, 5511 ; see above (3), 1914, 5427. 
 Truths that appear like conclusions from scientifics, and thus to be of 
 man's proprium, are really given him by the Lord in virtue of influx 
 through the internal man, 5649, 5737. See Gratis. There are 
 abundantly more goods and truths in interiors than in exteriors, for 
 thousands of things in a purer sphere appear as one only in a grosser, 
 5707. Perception is clearer according as it is more interior, because it 
 is from the more immediate influx of good, br. ill. 5920. The truths 
 of the natural man are for the service of spiritual good, and exteriors 
 generally are formed for the service of interiors, 5947, compare 5127, 
 5128. When spiritual good flows in, it •ccupies the midst, and natural 
 goods and truths fall into order round about it, ilL 645 1 . The Lord 
 continually flows in by the internal man with good and truth ; good 
 gives the life and its heat, which is love; truth gives illustration and its 
 light, which is faith, 6564. The influx of good and truth from the 
 Lord is resisted and rejected by the evil when it passes to the natural 
 man, and by such rejection the interiors are closed ; how the closure 
 extends, according to the life of evil, even to the sensual faculty, 6564. 
 External truth cannot be conjoined with good unless it is from internal 
 truth ; but when man is in good, external and internal truth are con- 
 joined with him, though he is ignorant of it, 6789. The truths and 
 goods of faith with those who belong to the church and are saved, are 
 spiritual, for they flow-in from the Lord by heaven, because their inte- 
 riors are open to heaven, ill. 7506. The truth and good pertaining to 
 the exterior natural man are destroyed and vastated with the evil, but 
 the truths and goods of the interior natural are indrawn and reserved 
 for use, 7601 ; if the former were not vastated and the communication 
 with the interiors closed, the latter would perish, for they would be 
 drawn into conjunction with them, 7604 ; see below, 8870. If interior 
 goods and truths flow into the external man while he is occupied with 
 
 INT 
 
 415 
 
 evils and falses, they are perverted, and the interiors also are darkened, 
 7645. Internal good pertains to those who are called men of the 
 internal church, whose good is qualified by interior truths ; but external 
 good to men of the external church whose good is qualified by external 
 truths, 7840. No good whatever is good unless there be innocence in 
 it, hence innocence is interior or exterior according as it vivifies internal 
 or external good, 7840, particularly 10,134 and citations. Good is in 
 the interiors, and truth in the exterior; hence the appropriation of truth, 
 or its conjunction with good is in interiors, ill. 7910 ; see above, 4598, 
 4748, 4965, 5119. Truths that are from the Lord are truths in internal 
 form, insomuch that the Lord is in them, thus they are open from 
 externals to internals, and even to the Lord himself, ill. from experi- 
 ence, 8868, further ill. 8870. In the other life all are remitted into 
 their internals, and if these are evil, external goods are taken away from 
 them lest they should seduce others, 88/0 end. They who are in ex- 
 ternal truths, but not yet initiated into internal, believe that they ought 
 always to relieve the indigent, &c. ; how these external goods are the 
 means of initiation into internal, which consist in good done to the 
 internal man, 9209. The good of love is the internal of all mutual 
 love and charity, and the good of charity is the internal of the good of 
 faith, ill. 9473. Internal good, which is in the good of mutual love, is 
 the good of love to the Lord, which is also the good of innocence, or 
 the internal of the celestial, 9473 ; how all good, really to be such, must 
 have interior good in it, 9912 and citations; and how external and 
 internal good are as the external and internal of man, and as the ex- 
 ternal and internal of heaven, 9993. All are in the sphere of divine 
 good, but it is not received by the evil in consequence of the closing of 
 their interiors, ill. 10,188. All external sensations are from internal, 
 which are of the understanding and will, thus from the truths of faith, 
 and the good of love, ill. 10,199. It is by interior truths, which are of 
 the good of love and charity, that the internal man is opened and brought 
 into communication with heaven, 10,199. Interior truths are those 
 which are of the life and affeotions, not those which are only in the 
 memory; interior truths in the memory are only exterior, 10,199 ; see 
 below (8). It is by divine truth, or the internal sense of the Word, that 
 man is illustrated and elevated to internals, 10,400. The goods of 
 love and the truths of faith which are taught by the internal of the 
 Word make the internal church and internal worship, 10,460. 
 
 The affection of external truth denoted by Leah, the affection of 
 internal truth by Rachel, 3758, 3782, 3793, 3819, 3849, 3907, 4586, 
 4593. The love of good for internal truth, and the study of the mind 
 to acquire it, denoted by Jacob's love for Rachel, and his serving seven 
 years for her, 3822—3827, 3846. The affection of interior truth not 
 possible to be conjoined before the exterior, denoted by Rachel the 
 younger not to be espoused before Leah the elder, 3843. Interior 
 truths not received before the exterior are produced, denoted by Rachel's 
 barrenness and the conception of children by Leah, 3857. The ascent 
 from external truth to internal good before interior truths are received, 
 denoted by the four sons first born of Leah, 3758, 3860, 3866, 3868, 
 3872, 3874, 3877, 3879—3881. The conjunction of the good of the 
 natural man with truth, preparatory to the conjunction of the internal 
 and external man, denoted by the sons afterwards born of Leah and 
 
416 
 
 INT 
 
 INT 
 
 417 
 
 the handmaids, 3969. The conjunction of good exterior and interior, 
 by means of the aflFection of truth, and the heavenly marriage, denoted 
 by the sons born of Rachel, 3969, 4586—4594. Interior natural 
 truths with those who are in simple good, denoted by the aromatics, 
 &c., carried by the Ishmaelites into Egypt, 4749. The internal truth 
 of the church rejected by those within the church who are in falses, 
 denoted by the sale of Joseph to the Ishmaelites, 4/24, 4727, 4750, 
 4758. The reception of internal or divine truth by the natural man 
 in the interiors of scientifics, denoted by his being sold to Potiphar, 
 the chamberlain of Pharaoh, 4789, 4790, 4962, 4965—4967. The 
 extraction and elevation of truths, in the interiors of the natural 
 mind, denoted by the butler of Pharoah squeezing the grapes into his 
 cup, and putting the cup into his hand, 5119, 5120. Truths adjoined 
 to good secreted in the interiors of the natural mind before the com- 
 mencement of temptations, denoted by the corn gathered and stored up 
 in the cities of Egypt, 5342, 5344. The goods and truths of the 
 church occupying the natural man, and their conjunction with the 
 celestial interiaal, denoted by the whole family of Israel gathered to 
 Joseph in Egypt, 5994, 6168—6174, 6643. Natural good made 
 spiritual in the interiors of the mind, and goods and truths in order 
 round about it, denoted by Israel gathered to his people, 6451, 6463, 
 6465. Interior good and truth not destroyed when the exterior are 
 vastated, denoted by the wheat and the rye not smitten in Egypt, 
 7605 — 7607. The interior good of innocence appropriated when man 
 is delivered from his evils, denoted by the paschal lamb to be eaten ; 
 the exterior by a kid, 7840. Truth appropriated in the interiors, where 
 there is good, denoted bv the unleavened bread to be eaten in the habita- 
 tions of the Israelites, 7902, 7906, 7910. Truths not from the divine, 
 but only resembling internal truths in externals, to be rejected as the 
 work of the proprium, denoted by the commandment not to make any 
 graven image, 8868—8873. Interior truths, which are the truths of 
 internal good, denoted by the aromatics for the anointing oil and for the 
 incense, 9474, 9475, 10,251—10,267, 10,291 — 10,308. The imita- 
 tion of good and truth from the divine by those who live in evils, and 
 the imitation of divine worship from the proprium, resulting in spiritual 
 death, denoted by the punishment of those who should make any oil 
 or perfume resembling these, 10,286, 10,309. As to good and truth 
 reserved in the interiors by the Lord, and signified by remains, 4759 
 and citations, 5344, 7601. See Remains. 
 
 8. The Interior Memory and Interior Thought, See above (3), 978, 
 1806, 1914, 3020, 3679, 4104, 5036, 6844, 6845, 9128, 9723, 10,134, 
 10,199; (7), 4748, 4965, 5119, 5649. Scientifics, which are in natural 
 light, are in the exterior memory; but truths, which are in spiritual 
 light, in the interior, 5212, 9922. The ideas of the interior memory 
 flow into the ideas of the exterior ; hence, how superior the interior 
 memory is, 2473. It is from the interior memory that man is able to 
 think and speak intellectually and rationally, ill, 9394. Spirits and 
 angels speak from the interior memory, hence they speak by a universal 
 tongue, which is known to all, from whatsoever earth they are, when 
 they come into the spirit, 2472, 2476, 2490, 2493. Only they who 
 think interiorly, thus abstractly from space and time, can understand 
 the author's progression in the spirit to the inhabitants of other planets. 
 
 9.o81. When man thinks interiorly, he is led away from sensual things 
 and mto a milder light ; and that this elevation from things of sense 
 was known to the ancients, 6201, 6313, 6315. He who only thinks 
 from the memory of things known in the world, and cannot be elevated 
 to mteriors, is a sensual man, 10,236. The inhabitants of this earth 
 are external sensual men ; how they infest and combat those who are 
 internal spiritual, from experience, 4330. The interiors of the inha- 
 bitants of Jupiter are open to the Lord, 8114. See Idea, Memory, 
 Thought. The state of those who care nothing about internal things • 
 from experience, 4946. ° ' 
 
 9. The Internal of the Word, The quality of the internal sense of 
 the Word illustrated by an example, 1873. The Word in its internal 
 sense treats of nothing but love to the Lord and love to the neighbour; 
 hence the internal sense is always denied by those who are not in cha- 
 ri^, ill. 3427; compare 4459. The internal sense of the Word coin- 
 cides with the thought of the internal man, which is the same with 
 the thoughts of spirits and angels, ill. 4104; ill. 10,604. The internal 
 sense of the Word is the means of conjoining angelic and human minds, 
 and this in so strict a bond, that they act as one, ill. 9216; ill. 10,604. 
 Angels and men are conjoined when the Word is read, by holy influx in 
 consequence of the internal sense being perceived by the former, 10,687, 
 10,689. The internal man is actually in the internal sense of the Word, 
 but he who judges according to the knowledges of the external cannot 
 be illustrated, ill. 10,400. They who avert themselves from the inter- 
 nal of the Word also avert themselves from the internal of the church 
 and of worship, for these are from the internal of the Word, 10,460. 
 The internals of the Word, of the church, and of worship are all of 
 the internal man, for they all consist in love to the Lord and charity 
 towards the neighbour, 10,483. Those are in illustration when they 
 read the Word in whom the internal man is opened, for they see from 
 the light of heaven flowing-in and illustrating them, 10,551. The' 
 divine interiors of the Word are divine truth proceeding from the Lord, 
 10,579; and divine truth proceeding from the Lord is the light of 
 heaven, 1053, 1521, 3195, 3323, 3341, 3636, 3643, 4415, 5400, 8644, 
 9399, 9548, 9684, 10,691, 10,703, 10,809. The Divine interiors of 
 the Word are signified by the writing upon the tables of stone ; the 
 external sense of the Word, by the tables only that were written upon, 
 10,453, 10,461, 10,604. The internal sense of the Word continually 
 shines and coruscates in the external, but it is only perceived by those 
 who are in internals, ill. 10,691. Though the light of the internal 
 sense is not perceived by those who are in externals, it is present with 
 them and afi'ects them if they are not disjoined from internals ; in the 
 latter case, the light of the internal sense cannot be sustained, 10,691. 
 See Word. 
 
 10. Of the Internal in Heaven, ^c. There are three distinct 
 heavens, called the inmost or third, the middle or second, and the 
 ultimate or first, 459, 684, 9594, 9741, 10,270. In each heaven there 
 are those who are celestial or internal, and those who are spiritual or 
 external, t7^. 4286, 9741. The internal of the inmost heaven, or the 
 Lord's celestial kingdom, is love to the Lord ; the external, charity to 
 the neighbour, 5922. The internal of the spiritual kingdom is the 
 love of the neighbour; the external, faith derived therefrom, 5922; 
 
 E E 
 
418 
 
 INT 
 
 ^.» 
 
 both ill 9993. All in heaven are more and more interior accordmg to 
 the quality and quantity of good in which they are, 4482. In the 
 more interior heaven there is no idea of what is interior and exterior 
 but of what is more or less perfect, 5146. AH perfection increases 
 towards interiors; hence the interior heavens are in love and wisdom 
 beyond the exterior; in each heaven also, the more perfect occupy the 
 midst, 9666. In the interior heaven are they who regard truth from 
 good; in the exterior, they who regard good from truth, 7601 end. 
 The interior heavens repose in the exterior, thus one heaven is the 
 receptacle of another; and the universal heaven closes and rests in 
 human minds, 4618, 9216. The procedure of good m heaven is from 
 inmost to extremes, and the same order is that of influx ; according to 
 this order, the external of the celestial kingdom, which is the good ot 
 mutual love, is the internal of the spiritual, 9912. Each kmgdom of 
 heaven, the celestial and spiritual, has an internal and external, as 
 each part of man, the voluntary and intellectual, ,lias an internal and 
 external, ill. 9993. Each kingdom of heaven is also divided into three 
 heavens, inmost, middle, and external, 9993. Every angel of heaven 
 has his internal and external as well as man, and he is in the former 
 when in a state of love and light ; in the latter, when he comes into 
 obscurity, ill. 10,134. The internal man is in the image of heaven, 
 and in the internal sense of the Word ; when the internal is opened, 
 therefore, man and the angels are together, and when he reads the 
 Word, heaven flows in and illustrates him, 10,400. It is the same 
 thine whether it be said the internal or heaven, for heaven is in all 
 things predicated of the internal man, 10,483. The man of the church 
 is a heaven in the least form, for his interiors are disposed according to 
 the image of heaven in the greatest, and hence to its reception, 911, 
 978, 1900, 1928, 3624-3631, 3634, 3637, 3884, 4041, 42/9, 4523, 
 4524, 4625, 6013, 6057, 9279, 9594, 9632; see above (3), 1733, &c. 
 Every one has communication with the interior and inmost heaven, 
 whereby he is directed to ends and uses, 1399. Elevation to mternals, 
 and thus introduction into heaven, is denoted by the entrance of the 
 sons of Israel into Canaan, 7051, 7860, 7932, 8325, 8539, 9294, 
 9305, 10,400 and citations, 10,568; and a new church internal and 
 external, by a new heaven and a new earth, 4535. See Heaven. 
 INTERNUNCIO [internuncius]. See Messenger. 
 INTERPRETATION. The interpretation of a dream denotes 
 what is in it, what it foreshows, and hence the event itself, 5093, 5105, 
 5107 5121,5151,5168; thus, what is contingent, or shall come to 
 pass,' 5141, 5225; and this from foresight, 5235. To interpret is to 
 explain what is in a thing, consequently what can come out of it ; 
 hence it is to predict, 5168. The Word is such that they who are not 
 in good can draw falses from it by sinister interpretations, 3436. 
 They interpret the Word to favour their cupidities whose ideas are 
 closed against the internal sense, 6620. The procedure of those who 
 confirm falses by sinister interpretations illustrated by the brethren ot 
 Joseph and his coat of many colours, 4768, 4769. Their false inter- 
 pretations from the Word applied as a sedative signified by their con- 
 soHng Jacob for the loss of Joseph, 4783. Divine truth alienated by 
 resort to false principles of interpretation signified by Joseph sold into 
 Egypt, 4790. 4966 ; compare 5084 end. Spiritual things altogether 
 
 INT 
 
 419 
 
 1/ 
 
 otherwise apprehended by those who are in natural light than by those 
 who are in spiritual, signified by an interpreter between Joseph and 
 his brethren, 5478. Spiritual truth restored by a just interpretation 
 of scientific truth or the letter of the Word, signified by the law con- 
 cerning injuries (Exod. xxi. 18, 19), 9031—9033. Generally, that the 
 Word is falsely interpreted by those who are in externals, and that 
 the genuine doctrine and sense of the Word is the internal sense, 
 10,400, 10,402, 10,406, 10,570; and that truths cannot be conjoined 
 to evils unless they are falsified, which is done by sinister interpreta- 
 tions, 8149; i7/. and passages cited, 9298. 
 
 INTERROGATION. The Lord is often represented asking ques- 
 tions of man and receiving replies, although he knows all things ; it is 
 so done for the sake of acknowledgment and confession on the part of 
 man, and in accordance with his belief that his thoughts are secret, 
 226, 1931, 2693, 5800. Interrogations only occur in the external 
 sense, and in the internal sense perceptions, hence an interrogation de- 
 notes thought or knowledge from perception, 2693, 4358, 5597, 5800, 
 6132, 6250, 8081. To interrogate is to search into truth, 3385. To 
 interrogate is to perceive the thought of another, because there is no 
 need to ask questions in heaven, but all thought is communicated and 
 perceived, 5597, ^^77 , 5800. Communication is denoted by a prayer, 
 and the state of communication by an interrogation, 329 1 . See to Say. 
 
 INTERSTICE. The worid of spirits so called, because situated 
 between heaven and hell, 5852. 
 
 INTESTINES. The vexation of food in the stomach and intes- 
 tines represents the vexations and purifications of spirits in order that 
 their evils may be separated and their goods reduced to use, 5174. The 
 successive states of the spirit when it passes into the other life are 
 similar to those through which the food passes, and it does not come 
 into the Grand Man until it is representatively in the blood, 5175, 5176. 
 Those spirits which cannot be introduced into the Grand Man pass on 
 to the rectum, where the first hell is, and become excrements, 5175. 
 They are in the region of the stomach and intestines who are in the 
 lower earth, from which some are elevated to heaven, and others cast 
 out into hell, 5392. They who constitute the colon are such as de- 
 light in spoiling and illtreating others, for example, soldiers and their 
 commanders who have delighted in slaughter and rapine after their 
 victories, 5393. They who are in the colon infest the spirits who 
 constitute the province of the peritonaeum ; how their action was re- 
 presented to the author, 5379. See Excrement. The intestines 
 denote last and lowest things, such as sensual delights, the purification 
 of which was denoted by washing the intestines in the sacrifices ; their 
 correspondence illustrated in connection with the other parts of the 
 human body, 7859, 10,030, 10,049. See Viscera, Bowels. 
 
 INTRACTION, or Indrawing, the, of truths after the natural 
 memory has been filled with them, is to cause their separation from the 
 impure loves which served for their introduction, but they are after- 
 wards produced and conjoined with goods, 5270, 5376, compare 5893. 
 The good of infancy is drawn into the interiors, and there preserved by 
 the Lord to be produced afterwards, as the means of tempering the 
 states of life induced in adult age, 3793. See Regeneration. 
 
 INTRODUCTION, into a house, denotes introduction into good, 
 
 e E 2 
 
 > , 
 
 (l 
 
 / 
 
420 
 
 INT 
 
 I RR 
 
 421 
 
 \ 
 
 and they who are introduced into good are introduced into heaven, 
 thus, to the Lord, 2379; see below, 5645. Man is introduced into 
 truth and good by affections, consequently in freedom, and every one 
 according to his native and acquired genius, 2878. Even evd affections 
 serve to excite the affection of truth, whereby at length roan is intro- 
 duced into good, 3330, ill. 5270. Truths not genuine also serve tor 
 the introduction of genuine truths, and are afterwards separated, tlL 
 3470, compare 4 1 45. When the truths of faith are introduced by evil 
 loves man cannot be regenerated until those loves are '^7^^^ from 
 them. 5280. See Intraction. The first introduction into good ot 
 a celestial origin is signified by the brethren «<• J^f P^.^f ^^^^^^^^^^ ^ 
 his house before he was manifested to them, 5645, 5653. Truth is 
 only a means of introduction to good, and it introduces to good by 
 passing into will and act, 5826. When the truths of <^^th are intro- 
 duced by some genuine affection they remain conjoined with it, and 
 the one is always reproduced with the other, 5893. They who are 
 introduced into good by truth do not come into the perception of good 
 before they are regenerated, because good flows from the intenors into 
 the affection of truth, 6256. After regeneration man is introduced 
 into heaven, or the celestial paradise, 63. Man is actually introduced 
 among angels as he overcomes in temptation ^^l^^^*^' j? ^ ^ * /.^^ 
 elevadon of man into heaven is denoted by the introduction of the 
 Israelites into Canaan, variously ilL 7051. 7860. 7932. 8325. 8539. 
 9294. 9305. 10.400. 10,568. Spirits are prepared for heaven by 
 various methods of purification, and afterwards by introduction into 
 evres, whereby they are accommodated one to another, and brought 
 into unanimity, 5182. How the Lord, when he was m the world, 
 introduced himself into successive states by communication with socie- 
 ties of spirits and angels, and how he changed them by his own power 
 when they had served for introduction, 4075. .• r *u 
 
 INTROMISSION, into heaven, consists in the reception ot the 
 spirit into the society of angels, ill. 2130, 2131. See Heaven (3). 
 INTUITION, is called influx, because all vision is from interior 
 sight flowing-in and finally from the Lord, who alone really sees, ill. 
 1954. They who have no interior intuition come into doubts and 
 denials when they judge from scientifics concerning the things ot taith; 
 but they who have interior intuition see confirmations in scientifics, it 
 no otherwise, still by correspondences, ill. 4760. They have no inte- 
 rior intuition who are not in the affection of charity, ill. 4/8^. it is 
 only by good that the Lord can flow in and give intelligence and wisdom, 
 for it is only from good that superior intuition is derived, and also the 
 perception whether a thing be true or not, t//. 4925 Superior intui- 
 tion, which gives the perception whether a thmg be true or not. is 
 from the influx of ideas, ill. from expenence, 4946. They whose 
 thoughts are immersed in worldly things, or hmited and imprisoned m 
 the terminations and distinctions derived from such things, are not 
 receptive of heavenly ideas, for they cannot be held m superior intui- 
 tion ; its manner briefly described, 5089 ; see below 6598. The 
 arrangement of all things in the memory, and in the thought of the 
 mind, is from good flowing in, which keeps the subject thought of 
 immediately under the view or intuition, amd those which are in affinity 
 with it, in order round about, &c., 5278 ; see below, 6068. Superior 
 
 intuition is the view of universal truths, and not of truths brought 
 down to expressions and things according to natural ideas, and neces- 
 sarily limited by them, ill. 5287. All arrangement in the natural 
 mind is from the influx of good and truth, which proceeds by heaven 
 from the Lord ; hence is all intuition, analytical thought, and judgment, 
 &c., 5288, compare 6564 ; and see below, 6598. The faculty of 
 thinking and speaking is according to the number of spirits of which 
 one is the subject, thus, whose various intuition falls into one concord, 
 5987. Those things which are immediately under the intuition or 
 view of man in the natural mind constitute the midst, and are in clear 
 light ; other things verge off into obscurity towards the sides, 6068. 
 They who think above sensual things, providing the things of their 
 memory are arranged, surpass others in the faculty of understanding 
 and perceiving, and this according to the degree of intuition from the 
 interiors, 6598. It is only by internal intuition that the Lord can be 
 seen as present with man, and if he appear in external form to any 
 one, the interiors are still affected, ill. 6849. The truths of the literal 
 sense of the Word, contained in the external memory, form as it were 
 a field for internal intuition, which is effected by light from heaven, 
 9035, ill. 905 1 . The rejection of faith, though it may not be accord- 
 ing to internal truth, by those who are not illustrated, thus without 
 full intuition, is destructive of spiritual life, ill. 9039. The spiritual 
 do not perceive anything of divine truth in the rational mind, and 
 hence they are willing that the things of faith should be received with- 
 out rational intuition ; not so the celestial, 3394. Things in the 
 memory are mere scientifics until they come under one's own rational 
 intuition, 5432. Intuition and the affection excited thereby is the 
 means of conjoining goods and truths, 4018. As to the intuitive sphere 
 of self, 1506, and self-regard, or self-intuition, generally, 7640 — 7643, 
 9210 9405. 
 
 INUNDATION. See Immersion, Flood. 
 
 INVENTOR [excogitator]. See Contriver. 
 
 INVERSION. The state of man before regeneration is completely 
 inverse to his state afterwards ; for in the former he acts from truth, 
 in the latter from good, ill. 3539. The secret animus and endeavour 
 of good with man is to invert his state, and make truth subordinate to 
 good; but this is not perceived by man until it is done, ill. 3610. 
 They who become regenerate are in good from truth before regenera- 
 tion, and in good from which truth is derived afterwards, thus the 
 latter state is the inverse of" the former, 3669 and citations, 3688, 
 4242, 4243, 4245, 4256. See Good (21). When the state of man 
 comes to be inverted, so that good assumes the first place, he is brought 
 into temptations, 4248, 4256. 4274. 4275. 5773. See Esau, Jacob, 
 Good (20), Regeneration. 
 
 INVESTITURE, the, and girding of the body, denotes a state 
 prepared to receive and to act, for then all and everything is held in 
 order, 7863. See Girdle. 
 
 INVOLUNTARY PRINCIPLE [involuntarium]. See Volun- 
 tary. 
 
 IRx\D. See Enoch. 
 
 IRRATIONAL. He is irrational, howsoever well he may be able 
 to reason, who does not clearly perceive good to be good, and truth to 
 
 /: 
 
 / 
 
 / 
 
 ^^k. 
 
422 
 
 ISA 
 
 ISA 
 
 423 
 
 be truth ; it is the conjunction of good with truth that makes man 
 rational or truly human, 3108, 4156. 
 
 IRON [ferrum]^ denotes natural truth, 425, 426, compare 643. 
 Silver for iron, denotes spiritual truth for natural, 425. A land whose 
 stones are iron, denotes natural or rational truth grounded in sensual 
 truths, 425. Iron and brass from the north, denotes natural good 
 and truth coming to light from the mind lying in darkness, 426. An 
 iron wall between the prophet and the city, denotes the truth of faith« 
 426. Dan and Javan in thy fairs with bright iron, denotes natural 
 truth among the acquisitions of truth and good, 3923. Stones fashioned 
 by an iron or tool denote fictitious truths, because from the proprium, 
 1298, 8942, 9011. The feet of the statue part of iron and part of 
 clay, denotes natural truth and natural good, 2162. The legs of iron 
 and the feet partly of iron, denotes the truth of faith in the external 
 or natural man ; the signification of the statue fully explained, 10,030 
 and citations, 10,050; more particularly as to the representation of 
 these iron times, 10,355. 
 
 ISAAC. 1 . Signification, Abraham represents celestial love ; 
 Isaac, spiritual love ; Jacob, natural, 1025. Abraham represents the 
 Lord, and also the celestial man ; Isaac represents the Lord and also 
 the spiritual man ; Jacob represents the Lord and also the natural 
 man, 1409. Abraham represents the internal man, Ishmael and Isaac, 
 the rational man ; Ishmael, the human rational first conceived of the 
 afifection of sciences; Isaac, the divine rational, 1890, 1893, 1899, 
 1950, 2066, 2083; the manner of its becoming divine by purification, 
 ill, 2632. Abraham represents the Lord's internal man, or, what is 
 the same, his divine celestial and spiritual principle ; Isaac, the Lord*s 
 interior man, or his divine rational ; Jacob, the Lord's exterior man, 
 or the divine natural, 1950, 2083, 2630; as to the two former only, 
 2010. Isaac represents the rational man after all human infirmity had 
 been expelled, when it was vivified by divine good, 1950; conse- 
 quently, the divine marriage of good with truth, and of truth with 
 good, in the divine human, 2774. Isaac begotten by Abraham, re- 
 presents the divine itself become rational, Esau and Jacob begotten by 
 Isaac, good and truth in the natural therefrom, 2772, 3278 — 3280. 
 Isaac, named from laughter, signifies the affection of truth in which 
 the affection of good is latent ; for the affection of good with the ra- 
 tional man is expressed by a kind of gladness in the countenance ; but 
 the affection of truth by laughter, in which there is generally some- 
 thing not so good, 2072, 2083, 2638—2644, 2658. Ishmael represented 
 the rational man conceived from the divine conjoined to the human ; 
 Isaac, the rational made divine ; for the Lord made the whole human 
 divine, even to the body, 2083. The first or human rational denoted 
 by Ishmael, is conceived by the influx of the internal man into the affec- 
 tion of sciences ; the rational denoted by Isaac, is the offspring of the 
 heavenly marriage of good and truth in the internal man, 2093. The 
 first rational is common to all men before regeneration ; the rational 
 denoted by Isaac, is received from the Lord when man is regenerated, 
 when he comes to the perception of the good and truth of faith, 2093. 
 Isaac (in the supreme sense) denotes the divine rational, which is the 
 same as the divine human, for the human begins with the inmost of 
 the rational, and extends itself to the external of man, 2106, 2194, 
 
 I 
 
 '>fifi6 3704 4108.4180,4576. There is nothing in comnrion either 
 a's to'good or as ?o\uth between the divine ™tional jified by Isaac 
 and the merely human rational, signified by Ishmael, 2658. Isaac 
 Represents the divine rational as to truth, before the ^-^e^^^f'"" f 
 truth is assumed by Rebecca, and afterwards as to good, ^01^./>"'f' 
 3024. 3072. ill. 3141, 3194, 3210, 33C5 4614. Good and truth both 
 from the in ernal man are conjoined in the represents ion of good by 
 Isaac, and truth from the natural initiated into rational good • repre- 
 sented bv Rebecca, 3141. Isaac denotes the rational mind as to good, 
 which is'of th" will ; Rebecca, as to truth which is of the understanding, 
 3509. 4641; the servants of Isaac, rational and .^^'^f 'fi<i « tf^- 
 Isaac denotes the divine good of the d.vine rational 3510. «• 3704. 
 4108 and citations. 4614! 4667; or the intellectual pn««='Pl%of <^« 
 Lord. 5998. Jehovah, the God of Isaac, and the Fear of I^aac. f enote^ 
 the Lord's divine human ; its procedure as divine truth illustrated. 
 3704.4180. See Reason, Good (15). Rebecca. 
 
 2 The History of Isaac. The birth of Isaac foretold denotes he 
 rational to be made divine by the conjunction of good with truth in the 
 [nterna man. and influx tfeerefrom, 2063, 2093. The covenant of 
 God with Isaac, and with his seed after him, denotes the """on of the 
 divine with the rational, in the Lord and with those '^ho have /«th 
 in him. 2079, 2085. Isaac the son of Abraham's old age denotes the 
 ratfonai made divine when the state is complete for the separation of 
 the human. 2620—2626. 2644. The circumcision of Isaac when he 
 was eigTdays old. denotes the purification of the rational man cjm- 
 tinued from state to state, thus continually earned on as from a new 
 wTnning 2632. 2633. compared with 2044. -The son of the hand- 
 3 not^ to inherit with Isaac, denotes that there »^ "O life m «.mmon 
 between the rational merely human and the divine 2658. ^aac hound 
 for sacrifice, denotes the dfvine rational as to truth undergoing tempta- 
 tions, in order to its sanctification by divine good 2813. "Ihe jour 
 neving of Rebecca and her introduction to Isaac, denotes the process 
 of Initiation which precedes the conjunction of truth vvith good « the 
 divine rational. 3012, 3013. 3024. 3072. Isaac's dwelling « the sputh 
 at this time, and walking in the field med.tatmg, denotes the rational 
 man in divine light because in good, and the mind intent on doctrine 
 3195-3200. The arrival of Rebecca and her «trod"ctionJ^y ^^^^ 
 into the tent of his mother, denotes he discovery of t;uth in its pro 
 cedure from the natural man. and its reception m the sanctuary ot 
 Uuth in the divine human. 3207. 3209 3210. Isaac a son of forty 
 years when he took Rebecca to himself for a woman denotes the con- 
 lunctionof divine truth after temptations admitted into the human, 
 ind bv the W's own power, 3278-3282. Isaac's praying to Je- 
 hovahCac^unt of the Lrrenness of the woman, denotes the commu- 
 nication of the divine itself with the divine --afonal.m order t^at he 
 
 ;rgr:L"?£;ti?n^X3^^^^^^^^^^ 
 
 W Ces1h7conception and birth of the divine natural as to ^d 
 and as to truth. 3232. 3279, 3288, 3293, 3294, 3299-3306. Isjc s 
 love of Esau denotes the ^^^^l^l^^^txT^'lZlXi^, t 
 SrS Xh^rr AifJ^g 'ieSoi to go to Egypt, de- 
 
424 
 
 ISA 
 
 :\ 
 
 notes instruction in rational doctrines and the rational man kept above 
 scientifics, 3365, 3368, 3369, 3384. The Lord with him, and nil 
 those lands promised to Isaac and his seed, denotes the rational illus- 
 trated by the divine, and the increase of good and truth hereby, 
 3370—3374, particularly 3376. The seed of Isaac to be multiplied 
 as the stars of heaven, and all the nations of the earth to be blessed 
 in his seed, denotes the truths and the knowledges of faith with those 
 in jvhom the rational man is illustrated, and all who are in good, 
 3377 — 3380. The woman of Isaac passing for his sister in Gerar, 
 denotes the reception of divine truth by those who are in the doc- 
 trinals of faith under appearances, 3385, 3386. Abimelech*s dis- 
 covering that she was the wife of Isaac, denotes the divine afterwards 
 perceived in it, 3392. Abimelech's command to his people respecting 
 Isaac and Rebecca, the fear that divine truth might be perverted and 
 adulterated, and hence not to be made known or approached, 3396 — 
 3402. Isaac's sowing in that land, and receiving a hundred-fold, de- 
 notes interior truths becoming manifest and their great abundance, 
 3404, 3405. His acquisitions of the flock and herd, and his great 
 number of servants, denotes interior and exterior good, and ministering 
 truths accruing, 3408, 3409. Isaac's digging again the wells of his 
 father which the Philistines had stopped, denotes the opening again of 
 internal truths, 3419, 3420, compare 3412, 3413. Isaac's servants 
 figging in the valley, and discovering a well of living waters, denotes 
 inquiry into the hteral sense of the word, and divine truths manifested 
 in it, 3424. The herdsmen of Gerar striving with the herdsmen of 
 Isaac on account of the well, denotes the contention arising between the 
 internal and external man as to which has the truth, 3425—3427. 
 Isaac's removal, and his digging another well, and no strife about it, 
 denotes a new opening of truth adequate to the natural man, 3431 — 
 3433. Isaac's ascending from the valley of Gerar to Beersheba and 
 pitching his tent there, denotes the divine doctrine of faith now educed 
 from the literal sense of the word, and holy worship therefrom, 3436, 
 3442—3444. Abimelech with his friend and the chief of his army 
 coming to him, denotes those who are in external doctrine acceding 
 to, and acknowledging the divine, 3448—3454. Their feasting with 
 Isaac and the covenant made between them at sunrise, denotes the 
 cohabitation of the Lord with those who are in the good of truth, and 
 their state of illustration, 3455—3459. 
 
 3. Isaac's Old Age. The eyes of Isaac dim in his old age, denotes 
 the rational man when regenerate without perception in the natural 
 until it is brought into correspondence, 3493. His calling Esau in 
 anticipation of his death to provide him with savory food, denotes the 
 commencement of Hfe in the natural by the affection of good, 3494, 
 3502, 3504. Jacob's deception of Isaac, by simulating the person of 
 Esau, denotes the affection of truth appearing in the natural man as 
 the good, and the way thus provided for bringing the natural man into 
 correspondence with the rational, 3539, 3550, 3567. Isaac's behef, 
 when he felt the hands of Jacob, that it was Esau, denotes the influx 
 of internal good received in external, or the truth of the natural man 
 accepted as good in order to conjunction, 3564, 3567. His eating the 
 Tenison of Jacob and drinking the wine offered by him, denotes the 
 conjunction of the rational man with the natural by the appropriation 
 
 V 
 
 I S H 
 
 425 
 
 ■i 
 
 
 of good and truth in agreement with its own state, 3568, 3570. Isaac's 
 blessing given to Esau, after the discovery of Jacob's fraud, denotes 
 the priority to be assumed by good, thus, influx to be by good, after 
 regeneration, 3593, 3599—3603. Isaac's command to Jacob in re- 
 spect to taking a wife, denotes the reflection and perception of the ra- 
 tional man as to the conjunction of truth with good in the natural, 
 3661, 3665. Isaac's sending him away to Padan-Aram, denotes the 
 beginning of existence by the knowledges of good, which are truths, 
 3680. Jacob's return to Isaac, after his sojourn with Laban, denotes 
 the natural man now brought into conjunction with the rational, 4108, 
 4612, 4667. Isaac's dwelling in Hebron at this' time, denotes the 
 state in which the natural and rational can be conjoined, 4613, 4614. 
 His dying after the return of Jacob, denotes the transition of life to 
 the divine natural, or the beginning of a new state, 4618 — 4620. His 
 being buried by Esau and Jacob, his sons, that its resuscitation is in 
 the good of the natural man and in the good of truth, 4621. See 
 Esau, Jacob. Isaac, it is to be observed, confirmed the blessing to 
 Jacob, because he perceived that the inheritance of Canaan would fall 
 to his posterity by him, and not by Esau, 3660. The fraud, which he 
 trembled to discover, signified and predicted the fraudulent represen- 
 tation of divine and heavenly things by that nation, and not in sincerity 
 and from the heart as with the ancient church, 3660. See Jew. 
 
 ISHBAK [JischbaK], See Keturah. 
 
 ISHMAEL [Ismael\ represents and signifies the rational man 
 from the affection of sciences, thus, the Lord's rational in its first 
 state, before it was made divine, 1890, 1893, 1909, 1910, 1959— 
 1961, 3264. The rational man denoted by Ishmael is in opposition 
 with intellectual truth, and subject to fallacies from the worid and from 
 nature, ill, 1911. Ishmael derived his name, according to the custom 
 of the ancients, from the state of his mother when she bore him, 
 thus, from affliction and humiliation at the commencement of rege- 
 neration, 1946, 1947. Ishmael represents the rational man, or rational 
 truth as yet without good, 1949, ilL 1950, 1964 ; yet conceived from 
 the influx of the internal man, 1898—1902, 1904, 1907, 1910, 1959— 
 1961, 1964, 3264. Ishmael denotes the spiritual man who is made 
 rational from truth, as distinguished from those who are rational from 
 good, 2078, 2087, 2088, 2100, 2108, 2661, 2691 ; thus, the rational 
 man of the Lord while it was merely human, 2661, 2664. Ishmael 
 represented the Lord's first rational so long as he remained in the 
 house with Abraham ; afterwards, he represented the spiritual church, 
 or the Lord's spiritual kingdom, 2669 and citations, 2699, 4189 and 
 citations. Ishmael and the IshmaeHtes denote the spiritual, who are 
 in simple good as to life, and thence, in natural truth as to doctrine, 
 3263, 4747, 4788, 4968. The twelve sons of Ishmael (Nebaioth, 
 Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, 
 Jetur, Naphish, and Kedemah), represent all things of the spiritual 
 church, especially amongst the Gentiles, 3268 : as to Nebaioth and 
 Kedar, see below (3). Mahalath, or Bashemath, the daughter of 
 Ishmael, the son of Abraham (who became the wife of Esau), denotes 
 truth from a divine origin, 3687. 
 
 2. Ishmael' s birth of the concubine of Abram, denotes the rational 
 man, not from the conjoint influx of internal good and truth, but from 
 
 A 
 
 I 
 
 X 
 
 / ^ 
 
 t 
 
426 
 
 J AC 
 
 ) 
 
 the influx of good inciting the external affection of sciences, 1898 — 
 1 902, 1 904, 1 907, 1 909—1 911. Ishmael a wild-ass-man, and his hand 
 against every one, denotes the rational man combating against falses, 
 1948, 1949. Ishmael's dwelling against the faces of all his brethren, 
 denotes the rational man always victorious in contentions about faith, 
 1951. Ishmael's circumcision when he was thirteen years of age, de- 
 notes the purification of those who are made rational when holy remains 
 are produced, 2108 — 2111. Ishmael discovered mocking by Sarah, 
 denotes the incongruity and opposition between the rational merely 
 human and the divine, 2654. IshmaePs being cast out from the 
 house of Abraham, and wandering in the desert of Beersheba, denotes 
 the erratic state of the rational man not yet illuminated from the 
 divine human, 2671—2679, compare 2714, 2718. Ishmael preserved 
 by the angel appearing to his mother, and become an archer, denotes 
 instruction from the Word, and the rational man made spiritual, 
 2690—2709, 2714. IshmaeFs mother taking him a wife from Egypt, 
 denotes the man of the spiritual church, introduced to good by the 
 affection of truth, 2717, 2718. The Ishmaehtes dwelling from Ha- 
 vilah to Shur, denotes the extension of intelligence ; and IshmaeFs 
 falling upon the faces of all his brethren, contentions concerning truth, 
 
 3273-3277. 
 
 3. Nebaioth and Kedar, denote the goods and truths of the spiritual 
 church, especially amongst the Gentiles, sh. 3268, 3288. Nebaioth 
 denotes spiritual good, his sister Mahalath, the affection of celestial 
 truth, or of spiritual good, 3688. Kedar, which is Arabia, was named 
 from the son of Ishmael, 3268. The flock of Kedar denotes divine 
 celestial things ; the rams of Nebaioth, divine spiritual things, 2830 
 end. The flocks of Arabia (Kedar) denote all the goods of the internal 
 man ; the rams of Nebaioth, goods of innocence and charity ; Nebaioth 
 those who are in such good, 10,042. When the vastation of the 
 church is treated of, the Arabians and Kedarians in the wilderness de- 
 note those who are not in truth because not in good, 3268 ; similar 
 in the case of Arabia and the kingdoms of Hazor, 3048. 
 
 ISLANDS [in8ulce]y as separated or distinct tracts of land, signify 
 distinct kinds of worship, and such as are comparatively remote from 
 internal, or such as pertain to the nations out of the church, 1158. 
 Inhabitants of the islands signify various remote goods, 9295. See 
 Nations. 
 
 ISRAEL, Israelites. See Jacob, Jew. 
 
 ISSACHAR. See Tribes. 
 
 ISTHMUS. See Gland. 
 
 ITHAMAR. See Nadab. 
 
 IVORY [e6or]. Ivory and ebony signify exterior goods, such as 
 relate to rituals, 1172. Beds of ivory denote pleasures of the lowest 
 natural kind, 6188. 
 
 J. 
 
 JABAL. See Lamech. 
 
 JABBOK. See Jacob (8). 
 
 JACINTH. See Precious Stones, Colours (Hyacinth). 
 
 JACOB, Israel. 1. Signification, The representative church 
 
 X 
 
 J AC 
 
 427 
 
 began with Abraham, and was afterwards instituted with the posterity 
 of Jacob ; hence, Abraham represents the Lord and likewise the celes- 
 tial man ; Isaac represents the Lord and likewise the spiritual man ; 
 and Jacob represents the Lord and likewise the natural man, 1409, 
 1893. Abraham represents the Lord's internal man; Isaac, the in- 
 terior, or rational man, which is the spiritual; and Jacob, the natural; 
 passages cited explaining their signification in the supreme sense, or 
 in the Lord, and in the representative sense, or with man, 6098. 
 Isaac begotten by Abraham, represents the divine rational from the 
 divine itself; Esau and Jacob, the divine natural, as the offspring of 
 the divine rational, 3279. Esau represents the divine natural as to 
 good; Jacob as to truth, 3232, 3279, 4373, 4428 and citations; as 
 to Jacob only representing truth, or the doctrine of natural truth, 5401, 
 6012, 6019, 6089, 6092, 6173. Esau and Jacob are called two na- 
 tions and two peoples, because good and truth are each interior and 
 exterior, ill, 3293 — 3294. Isaac and Rebecca denote the rational mind 
 as to good, which is of the will, and as to truth, which is of the un- 
 derstanding ; Esau and Jacob, the good and truth of the natural man 
 existing from rational good and truth, 3509. In the true order which 
 prevails after regeneration, Esau represents the good of the natural 
 man, and Jacob its truth, both conjoined to the rational ; in the su- 
 preme sense, the divine natural as to good and truth, 3576; how the 
 case is, both before and after regeneration, 4337 and citations. Jacob 
 first represents the truth of good in the Lord's infancy, and after this 
 was made divine, the truth of the Lord's divine human ; in like manner, 
 Esau, as to good, 3599 ; see below, 3659. Divine good and divine 
 truth, both of the Lord's divine natural, are represented by Esau and 
 Jacob conjoined as brethren, but really such good and truth are one 
 potency, 3599. Man is in the state signified by Jacob, and by his 
 acquiring the blessing, while he is not yet regenerated, when he mis- 
 takes truth and the knowledges of truth,for good, 3603. When Jacob 
 had put on the person of Esau by acquiring the birthright and blessing 
 of Isaac, he represented the good of natural truth, and this likewise 
 because all truth has good in it, 3659. Jacob first represents truth, 
 next the good of truth, and at length the good of the natural man ; 
 to this end he was permitted to take the birthright of Esau, that the 
 representation might fall into one person, 3659, compare 3665, 3829; 
 that he represents the divine natural in the beginning as to truth, in its 
 
 Erogress as to the good of truth, and finally as to good, 4538 ; see 
 elow, the citations immediately before (2). The natural principle as 
 to truth and good is represented variously by Jacob, because its state 
 varies, being different in the beginning of regeneration from what it is 
 in its progress and end, 3775, 4234, ill, 4073, 4273. Jacob puts on 
 the representation of natural good, and Rachel and Leah that of the 
 affection of truth, interior and exterior, because good and truth form 
 a marriage, ill, 3793, 3798 ; hence, that the meeting between Jacob 
 and Rachel denotes the influx of the genuine affection of truth, and 
 good in the natural man proceeding to conjunction therewith, 3793, 
 3796 — 3800 ; and thus, that the whole offspring of Jacob denote all the 
 doctrines of truth and good, or of faith and love in one complex, 3858. 
 While the state of conjunction is proceeding, Jacob denotes the good 
 of natural truth, Laban collateral good serving it, 3949, 3972, 3974, 
 
 7 
 
 I 
 
428 
 
 J AC 
 
 J AC 
 
 429 
 
 9. • 
 
 1 
 
 3981 and citations, 3982, 4063. The good of truth is truth in will 
 and in act, which is the universal of all ; hence, Jacob denotes all that 
 was represented by his women and children, 4337, 4346, 4352, com- 
 pare 4610; and see below, 4234, 5826. Jacob represented good pro- 
 ceeding from truth; Esau, good proceeding to or producing truth, 
 3669, 3677; and that the good represented by Jacob is also called 
 common good, 3829; compare 4234. The good represented by Jacob 
 and Israel flows in by the external way ; that represented by Esau, by 
 the internal way, 4641. The divine good of the Lord represented by 
 Esau was his from nativity ; the good represented by Jacob was ac- 
 quired by temptations, thus, by the expulsion of hereditary evil, and 
 hereby conjoined to his divine good, 4641. The good represented by 
 Jacob, is, in its essence, truth, because it is truth which has passed into 
 the will, and thence into the actions of the life ; that represented by 
 Esau is divine good, which flows in from the Lord and conjoins itself 
 with the good of truth, 4234, 4337. Jacob begun to represent the 
 conjunction of divine truth with the divine good of the Lord's divine 
 natural, when he had parted with Laban and come to the entrance of 
 Canaan, 4234. As Jacob denotes the good of truth he also denotes 
 the church, which is with him who is in the good of truth ; his sons, 
 the truths of the church, 5536 ; but specifically, Jacob denotes the 
 church as to truth, 4520. Jacob denotes truth in common ; his sons, 
 the truths of the church in particular, 6236, 6335 and citations. 
 Joseph and Benjamin who were born of Rachel denote the internal of 
 the church, the ten other brothers, the external, 5469. Froni the 
 natural mind represented by Jacob and his two women, there is an 
 ascent to the rational, represented by Isaac and Rebecca, which is 
 open towards heaven ; and there is also a descent to the sensual facul- 
 ties of the body, represented by the sons of Jacob, and opening to- 
 wards the world, 4009. The sensual is as the ultimate of order, in 
 which all the prior principles are contained together, hence, each of 
 the sons of Jacob represents one common form of such principles, or 
 a common truth, 4009, compare 4605, 4606. The ten sons of Jacob 
 denote the common truths of the church, or the truth of the church as 
 received by the natural man, 5403, 5419, 5427, 5458, 5469, 5512, 
 5877; when called sons of Israel, spiritual truths, 5414, 5879, 5912, 
 6064, thus, all things of the spiritual church, 4286 ; the difference, 
 ill. 5951, 5952; see citations below, 6463, and 6637, &c. Because 
 internal things are what are represented, and external things represent, 
 Jacob, who represented the external of the church but not the internal 
 was named Israel, 4292; see below, 4286. Jacob represented the 
 external ancient church from his representing the divine natural of the 
 Lord, to which the external church corresponds ; but by his sons is 
 denoted his posterity with whom the truths of the ancient church were 
 extinguished, 4439, 4514 ; how evil the sons of Jacob were, sh. 4316, 
 see below, (10 — 12;) and see Jew. Jacob denotes the external 
 perverse church of the Jews, and in a good sense, the true external 
 church of the Gentiles ; when called Israel, the internal church, 422, 
 768. Jacob denotes the Jewish religion derived from the ancient 
 church, 4700, 4701, 4738. Jacob denotes the ancient church, and 
 also the primitive Christian church, 4772, compare 4700; as to the 
 particulars concerning the representation of the ancient church by 
 
 Jacob, see below, (11, 12.) His being called sometimes Jacob and 
 at other times Israel, is on account of the internal sense, sh. 5973. 
 Jacob denotes the external of the Lord's church and kingdom, Israel 
 the internal or spiritual, 768, 1025, 3305, 3441, «A. 4286, 9340 and 
 citations ; and the reason for which he was named Israel denotes the 
 temptations, and victories in temptations, which make the spiritual 
 man, 4286, 4287; see above, 4641. Jacob and Israel both signify 
 the Lord, Jacob as to exterior natural truth, Israel as to interior, 3305 ; 
 and what natural truth is, 3167, 3509, 3525, 3548, 3563. Jacob 
 denotes the divine natural, strictly, the external of the Lord's divine 
 natural ; Israel, the divine spiritual or the celestial spiritual of the 
 natural, which is its internal, 4286, 4303, 4568, ilL 4570, 4585, 
 4598, 7091. Jacob named Israel, denotes the celestial spiritual man, 
 or the internal spiritual church, which are the same thing ; Jacob the 
 external of the church only, 4273, 4275, ill, 4292 ; the latter called 
 the external spiritual, 4592. Israel denotes the celestial spiritual man 
 who is from the natural ; Joseph the celestial spiritual man who is from 
 the rational, 4286 ; hence, the man of the spiritual church called 
 Israel is the interior of the natural, 7091 ; see below, 5805, 6240. 
 Jacob and Israel are called * my servant,' and * my elect' in reference 
 to the external and the internal church, and to the Lord's divine 
 human, 3441 ; that the divine human is signified by Israel, sh. 7091. 
 Jacob called Israel denotes the good of spiritual truth, 5583. Israel 
 denotes internal good, or spiritual good, from the natural; Joseph, 
 internal good from the rational, 5805 ; see below, 6240 ; and as to 
 the former only, 5879, 5906, 5912, 5957, 5973, 6064, 6082, 6102, 
 6169, 6225, 6253, 6434, 6447, 6637 and citations. Israel denotes 
 spiritual good, which is the good of truth, or truth in will and in acl, 
 and hence the spiritual church, 5826, 5837. Jacob denotes natural 
 good, or the external of the church, which are one and the same thing ; 
 Israel, s[)iritual good, or the internal of the church, which are also the 
 same, 5965. Israel, Assyria, and Egypt, named together, denote the 
 spiritual, the rational, and the scientific conjoined in the Lord's king- 
 dom, 6047. Jacob denotes those who are in the truth of faith ; Israel, 
 those who are in the good of charity, 6230, 6225 ; but in the opposite 
 sense, Jacob denotes those who are in evil, and Israel those who are in 
 the false, 3614. Joseph denotes celestial good which is the internal 
 of the rational, and consequently, the celestial man; Israel denotes 
 spiritual good which is in the interiors of the natural, and consequently, 
 the spiritual man, 6240; as to the latter only, 6183, 7091. Israel 
 denotes spiritual good from the natural, Jacob spiritual truth in the 
 natural, his sons distinct genera of goods and truths also in the natural, 
 6463. The sons of Israel not only signify goods and truths in the 
 natural mind, but the natural mind itself, which contains them, 5414, 
 5680, 5882 ; but that the natural itself is usually repriesented by a bed 
 with a man in it, when Jacob is thought of, 6463 ; see same number 
 below, (12.) The sons of Israel denote those who are of the Lord's 
 spiritual kingdom, 6637, 6862, 6868, 6871, 7035, 7091, 7198, 7201, 
 7215, 7223, 8345, 8645, 9404. The sons of Israel denote those who 
 are in truth leading to good, and in truth seen from good, 7957, ilL 
 8234, 8805 ; in the opposite sense, those who are alienated from truth, 
 6557, 6571. The people of Israel (at Sinai) denote the spiritual 
 
 
 / 
 
 / 
 
 <aM^' 
 
1^ 
 
 430 
 
 J A C 
 
 J AC 
 
 431 
 
 \ 
 
 church as to good, in which the truths of faith are ahout to be im- 
 planted, 8805. The congregation of Israel denotes the spiritual church, 
 so called from its truths and goods, 7830. Israel and the Israelitish 
 people denote the Lord's spiritual kingdom, Judah and the Jewish 
 nation his celestial kingdom ; thus, Israel denotes the good of spiritual 
 love, and Judah the good of celestial love, 3654, 9404 and citations. 
 Jacob himself or the people of Israel were never meant to be under- 
 stood when they are mentioned in the Word, but the things signified 
 by them amongst all nations, past, present, and future; by Jacob, 
 the doctrine of natural truth, or those of whatever nation they may 
 be who are in that doctrine, 3305. In the internal historical sense, 
 however, Jacob denotes his own posterity, 1246, 4279, sh. 4281, 
 4310; see below, (10.) The holy one of Israel denotes the Lord 
 himself, 3305 end; the powerful one of Jacob, the Lord's divine 
 human, 6425. 
 
 Generally, Jacob represents the divine natural of the Lord, and 
 this both as to truth and as to good, 3670 ; passages cited, 6098 ; as 
 predicated of man, 6638. Previous to his departure from Beersheba 
 he represented the divine natural as to truth, 3305, 3509, 3525, 3546, 
 3576, 3599, 4234, 4337, 4428, 4538, 5506, 5533, 5536; after as- 
 suming the person of Esau, and while he tarried with Laban, as to the 
 good of natural truth, 3659, 3669, 3677, 3775, 3905, 3972, 4234, 
 4273, 4337, 4538, 5506, 5533, 5536 ; and when he returned to Canaan, 
 as to the good itself of the natural man, 4069, 4073, 4103, 4538, 
 compare 4234. In the representative sense, Jacob denotes the natural 
 man undergoing regeneration, 4310, 6098; and abstractly the common 
 truths, from which the spiritual church begins to act, and by which it 
 IS iiitroduced to its good, 6641. When called Israel in this sense, he 
 denotes the spiritual man introduced into good ; and abstractly, spi- 
 ritual good itself, in the midst of its truths, see above, 4286, 6230, 
 6240, 6463; and below (12); 6463—6465. As to the order of this 
 state, &c., see Tribes. 
 
 2. Historical passages^ to his leaving Beersheba, Jacob and Esau 
 being twins, denotes the conception and birth of good and truth at the 
 same time, and that the one is nothing without the other, 3299. 
 Jacob born after his brother Esau, denotes the priority of good as the 
 soul and life of truth, 3299, 3303. Jacob's holding by the heel of 
 Esau, denotes the adherence of truth to natural good in ulti mates, 
 3304. Jacob loved by Rebecca, denotes the conjunction of rational 
 truth with natural truth stronger than its affinity and conjunction with 
 good, 3314. Jacob's taking the birthright of Esau, denotes the appa- 
 rent priority and supereminence of truth while man is regenerating, 
 3325, 3336, 3539; passages cited seriatim, 3324: Jacob's history 
 connected with the history of Esau in Isaac's old age, denotes the 
 order in which the Lord made the natural divine, and the order in 
 which he regenerates man, 3490, 3518 end. Jacob advised by Rebecca, 
 and his simulating the person of Esau, denotes the influx of the ra- 
 tional man by truth, and the truth of the natural man appearing as 
 good, 3509, 3350, 3563, 3567. Jacob's going to the flock and the 
 kids prepared for Isaac as venison, denotes natural or domestic good 
 and delight from its truths, received for the time as spiritual, 3518 — 
 3520. Jacob's putting on the garments of Esau, denotes the external 
 
 man imbued with the truths of good ; or rational truth, its influx and 
 action in the natural man, as yet without good, 3539. His voice per- 
 ceived as the voice of Jacob, but his hand as the hand of Esau, denotes 
 the inverse order of truth and good ; how the case is both really and 
 apparently, 3563, 3570 and citations. Jacob's receiving the blessing 
 of Isaac, but Esau intended by him, denotes the first conjunction of 
 rational and natural good, and natural truth mediating, 3570, 3573, 
 3576 ; that the immediate or inmost conjunction of rational good is 
 with the good of the natural man, signified by Esau, and that Jacob 
 retained the blessing in accordance with the appearance only that truth 
 is primary, 3576. The blessing then given to Esau, and the prediction 
 that he should break the yoke of Jacob from ofif his neck, denotes the 
 state when it becomes manifest that all and everything is of good, 
 which is after the accomplishment of reformation and regeneration, 
 3576, 3603, 4337. Jacob hated by Esau on account of the blessing, 
 and the purpose of Esau to slay him, denotes the aversion of good from 
 truth while the order is inverted, and the appearance that life is its 
 own taken from it, 3605, 3607, ilL 3610. Jacob advised to fly to 
 Laban, and tarry with him, until the anger of Esau should be appeased, 
 and he should forget what Jacob had done to him, denotes the life of 
 truth with the aff*ection of external or corporeal good, until good is 
 imbued in the habit and manner of living, 3612 — 3615. Jacob com- 
 manded by his father to take a woman from the daughters of Laban, 
 denotes that the good of the natural man is to be conjoined with truth 
 in which there is something divine, 3665, compare 3829. The blessing 
 of Isaac at his departure, signifies the beginning of the existence of the 
 divine natural ; and also, that he had now entered upon the representa- 
 tion of the good of truth, 3674. 
 
 3. The vision on his way to Charan. Jacob's going from out Beer- 
 sheba denotes a life comparatively remote from divine doctrinals, 3690. 
 His going towards Charan (Haran) denotes a state of external good and 
 truth, 3691. His being overtaken by nightfall, denotes the obscurity 
 of intelligence and wisdom in that state, 3693. His taking of the 
 stones of the place, and putting them for a pillow, and sleeping upon 
 them there, denotes external truths and the state of tranquillity or 
 external peace with those about to be regenerated, 3694 — 3696. His 
 vision of a ladder standing upon the earth, and its head reaching to 
 heaven, denotes the communication opened between the lowest and 
 highest truths, 3697 — 3700. The angels of God ascending and de- 
 scending in the ladder, and Jehovah standing upon it, denotes the in- 
 finite and eternal communication of all goods and truths, or ascent 
 from the ultimates of nature to the divine, and descent from the divine 
 to the ultimates of nature, and hence, conjunction, 3701, 3702 ; com- 
 pare 4009. Jehovah's revealing himself to Jacob as the Grod of 
 Abraham and Isaac, denotes the Lord as the source of all good and all 
 truth, and as the divine human, 3703, 3704. The promise of Jehovah 
 to give that land to Jacob and to his seed, and his breaking forth to the 
 west and the east and to the north and the south, denotes the good in 
 which he should be, and the infinite extension of good and truth, 3705, 
 3708. His awaking from sleep and the words he then used, denotes a 
 state of illustration and the divine therein, 3714—3721. His taking 
 the stone which he had for a pillow, and setting it up and anointing it, 
 
 / 
 
432 
 
 J AC 
 
 J AC 
 
 433 
 
 
 (... 
 
 1 
 
 denotes the truth by which communication with the divine is opened, 
 that it is the ultimate of order, and hence holj, &c., 3724 — 3728. 
 The terms of his vow denote the divine continuum by which the Lord 
 glorified his natural man, and also the Divine Providence bringing the 
 kingdom of the Lord into ultimates, ilL and sh, 3731 — 3740. 
 
 4. The signification of Char an and Laban, Charan was a region 
 where idolatrous worship prevailed; and it denotes an obscure state 
 like that of boyhood, 1430, 1435, 1436. Compare Har an, 1365— 
 1367. Laban was the son of Bethuel, by whom is signified the good 
 of charity such as it is with the more upright gentiles, 2865, 3111. 
 Bethuel was one of the sons of Nahor, by whom is signified those out 
 of the church who are in brotherhood from good, 2860, 2863, 2864, 
 2866. Nahor was the brother of Abraham, and the transactions re- 
 corded of him relate to the salvation of those who are without the 
 knowledge of the Word, 2861, 3778. The house of Nahor and 
 Bethuel denotes the whole ground and origin of the affection of truth 
 signified by Rebecca, and the affection of good signified by Laban, as 
 brother and sister, 3078, 3112, 3126—3131, 3160. See Nahor, 
 Haran. Laban in Charan denotes the affection of good in what is 
 external or corporeal ; properly, collateral good from the universal or 
 common stock predicated of the Gentiles, 3612, 3665. Laban denotes 
 good not genuine because conjoined with fallacies, 3778, ill. 3986 ; yet 
 such as genuine truths can be implanted in, and in which the Divine 
 can be, who is everywhere in the good of charity, ill. 3986. Laban 
 denotes the good in which every man is held at the beginning of rege- 
 neration, when worldly and heavenly affections are both entertained by 
 him, 4063, 4145. Generally, it is the good of the external or natural 
 man, 3129, 3130, 3160, 3612, 3665, 3691, 3778, 4112, 4189; which 
 is serviceable to the good of truth while man is becoming spiritual, as 
 denoted by Jacob, 3974, 3982, 3986, 4063; and which resembles the 
 provision in immature fruits for the introduction of the juice, 3982. 
 See Laban, Good (6). 
 
 5. Rachel and Leah, the daughters of Laban, denote affections 
 which are the offspring of good in the natural man, ill. 3793. Rachel 
 denotes the affection of internal truth ; Leah, the affection of external 
 truth; both as the means of conjoining good, 3758, 3782, 3793. Rachel 
 is called the lesser (or younger) daughter, and Leah the greater, because 
 man is affected with external truths before internal, 3819. Leah having 
 weak eyes denotes the feebleness of the understanding with those who 
 are in the affection of external truth ; and Rachel, called beautiful, the 
 spiritual quality of the affection of interior truth, 3820, 3821. In the 
 supreme sense, Rachel denotes the hereditary (nature), or human 
 affection of interior truth, which was expelled by the divine affection, 
 signified by Benjamin, 4593. See Rachel, Leah. 
 
 6. Jacobus sojourning unth Laban, and Rachel and Leah becoming 
 his wives, denotes the manner in which the good of truth is conjoined 
 with good not of truth, but of a divine origin; first, by the affection 
 of external truth, which is Leah, and afterwards by the affection of 
 internal truth, which is Rachel, 3758. Jacob's lifting up his feet 
 (after the vision at Beth-el), and going to the land of the sons of the 
 East (Aram or Syria), denotes the elevation of the natural man to the 
 truths of love, 3760—3762. His coming to Charan, and behold a 
 
 
 I 
 
 J 
 
 ( 
 
 well in the field, and three fiocks of sheep lying by it, and the well 
 closed, denotes the state while instruction is only external, and the 
 Word not yet opened, 3763 — 3769. His inquiries of the men who 
 kept the sheep, denotes inquisition into the real origin and quality of 
 charity, 3776. Rachel with her father's sheep coming into the field, 
 denotes the affection of interior truth manifested, 3793, 3794. Jacob's 
 uncovering the well and watering the flock and afterwards kissing 
 Rachel, denotes the interiors of the Word discovered, and instruction 
 and conjunction thereby with the doctrine and affection of interior 
 truth, 3799, 3800. Jacob's informing Rachel of his relationship, and 
 his introduction into the house of Laban, denotes the affinity of good 
 acknowledged by interior truths, and hence initiation, &c., 3803 — 
 3810. Jacob's compact with Laban for the sake of Rachel, denotes 
 the study of the mind and the holy state of life, in order that interior 
 truth may be conjoined, 3822—3826, 3846, 3852. ^even years of 
 service appearing to him as one day in his love for Rachel, denotes the 
 state of heavenly love without tedium, 3827. Laban' s giving Leah, 
 instead of Rachel, to Jacob, denotes external truth received first, not- 
 withstanding the desire for interior truths, 3834, ill. 3843 ; that the 
 good and truth of the natural man, understood by the sun and moon 
 in the dream of Joseph, are denoted by Jacob and Leah, 4696. Jacob's 
 discovery of the fraud in the morning, denotes the state of illustration 
 in which it is acknowledged that as yet only external truth is conjoined, 
 3837, 3838. Rachel given to him in consideration of another seven 
 years' service, denotes the further study of the mind and holy state of 
 life in order to acquire interior truth, 3845 — 3848, 3852. Jacob's 
 superior love for Rachel, but Leah's conceiving first, denotes the 
 affinity of good for interior truth, but the doctrines of external truth 
 first produced, 3851, 3856, 3857. Four sons born to him of Leah, 
 denotes the ascent from external truth to internal good, 3759, 3761, 
 3860, 3882, 3902 ; thus, the good of faith, and the essentials of ex- 
 ternal goods and truths, 4605, 4606. The handmaids of Rachel and 
 Leah given to him, denotes the natural and corporeal affections which 
 serve to the conjunction of interior and external truth, 3835, 3849, 
 3913, 3917, 3919, 3925, 3931—3933, 3937. The sons born to Jacob 
 of the handmaids, denote the common truths by which interior truths 
 come to be acknowledged and received on the one hand, and exterior on 
 the other, 3919, 3922, 3925, 3926, 3930—3933, 3937; in a summary, 
 4608, 4609. The two sons afterwards born of Leah, denote the recep- 
 tion and acknowledgment of mutual love and conjugial love, making 
 perfect the conjunction of good with truth in the external man, 3956, 
 3957, 3960, 3969. The daughter born of Leah, denotes the affection 
 of idl the truths denoted by the ten sons previously born to Jacob, 
 3963, 4428. Rachel's subsequent fruitfulness, denotes the opening of 
 interior truths to which the exterior were only introductory, or man 
 become spiritual by the conjunction of the interior and exterior man, 
 3857, 3902, 3952, 3969, 3971, briefly 4607. Jacob's design to return 
 to his own land after the birth of Joseph, denotes the desire of the 
 natural man tending to conjunction with the divine rational signified by 
 Isaac and Rebecca, 3973. The possessions of Laban hitherto blessed 
 on account of Jacob, denotes the communication of divine good by 
 conjunction with the good of natural truth, 3986. Jacob's willingness 
 
 F F 
 
434 
 
 0- 
 
 JAC 
 
 "> 
 
 
 to stay with him to acquire a flock of his own, denotes the good of 
 truth fructified when man is led by it, and common good put to use 
 serving the good of truth, 3990, 3991. His removing all the speckled 
 and spotted among the cattle, &c., and all the black among the lambs, 
 denotes the separation of goods and the truths of good in which evils 
 and falses are mixed, and also the proprium of innocence, 3991 — 4001, 
 4005—4010, compare 4026. The artifice of Jacob by which similar 
 cattle were produced, which he separated from the flock of Laban, 
 denotes the disposition of the mind when good can flow into the afl'ec- 
 tions, &c., and the increase of interior goods and truths elevated from 
 exterior, 4013—4038, briefly 3903. Observe here that Jacob is not 
 to be regarded as a purchased servant, but that he belonged to a more 
 illustrious family than Laban, 3974,4113. 
 
 7. The separation of Jacob from Laban, denotes the state of the 
 natural man when he draws nearer to the Divine ; or the separation of 
 good with the natural man, the aff'ections of truth adjoined thereto, 
 and all the goods and truths acquired by their conjunction, from com- 
 mon good, 4061, 4069, 4073, 4103; thus, from everything worldly, 
 terrestrial, and corporeal as an end, 4063. Jacob's observing the faces 
 of Laban changed towards him, denotes the change of the interiors 
 when man is advancing to interior good, and that such changes are 
 according to the separation of spirits and angels from him, 4066, 4067, 
 4073, 4074, 4129. Jacob's conversation with Rachel and Leah on the 
 subject, denotes the adjunction of good to truths and the reciprocal 
 application of truths to good, when separation is about to take place, 
 4073, 4096 ; how the states of separation also succeed each other, 
 4097, 4122. Jacob's arising, and setting his sons and his wives upon 
 camels, and fleeing away with all his acquisitions towards Canaan, to 
 his father Isaac, denotes the elevation of good and the elevation of 
 truths and their afi'ections in order to conjunction with the rational, 
 4102 — 4108; and that the conjunction of the natural with the rational 
 forms the human, 4108. Laban's pursuit of Jacob, and the circum- 
 stances attending it, denotes the state of separation as viewed from the 
 proprium, its unwillingness to relinquish divine good and the affections 
 of truth, &c., as its own, 4122, 4132 — 4144, i7/. 4145, 4151, 4162, 
 4166, 4184—4187. Jacob's covenant with Laban denotes the con- 
 junction of ihe Lord by the good of the divine natural with those who 
 are m good not yet qualified by truths, thus, with the gentiles, 4195. 
 
 8. Jacob's arrival in Canaan. Jacob's going on his way after part- 
 ing with Laban, denotes the state of natural truth proceeding to con- 
 junction with celestial and spiritual good, 4234. The angels of God 
 meeting him, denotes illustration by the influx of the divine into the 
 natural, 4235. His sending messengers before him to his brother 
 Esau, and their announcement that Esau was coming, denotes the first 
 communication with celestial good, and that good is always flowing into 
 truth, 4239—4241, ill. 4247. The fear of Jacob on hearing that 
 Esau was approaching and four hundred men with him, denotes the 
 temptations consequent on good assuming the first place, 4248, 4249, 
 4341. The arrangement of his flock and his servants before the com- 
 mg of Esau, denotes the preparation and disposition of natural goods 
 and truths to receive the influx of divine good, 4246, 4250. His 
 crossing Jabbok, the river or ford at the boundary of Canaan, in this 
 
 JAC 
 
 
 435 
 
 I 
 
 order, denotes the first insinuation of truth into good, 4270, 4271, 
 4301. A man wrestling with him till day-dawn, denotes temptation 
 as to truth preceding conjunction, 4274. His being called Israel, de- 
 notes the conjunction of celestial-spiritual good, 4277, 4282; or the 
 celestial spiritual man in the natural, 4286 ; thus, the internal natural, 
 4570. His meeting and reconciliation with Esau, denotes the conjunc- 
 tion of divine good flowing in by the internal man with the good of 
 truth insinuated by the external, 4336, 4337 ; and the passages cited 
 in continuation, Esau (3). His coming to Shalem, the city of 
 Sheckhem, in the land of Canaan, denotes the tranquillity of peace 
 in interior truths when in the Lord's kingdom, 4393—4394. His 
 encamping before the city and buying a portion of a field there, denotes 
 application to the goods of interior truth, and the appropriation of 
 good, 4396, 4397. His building an altar there, which he called 
 El-EIohe-Israel, denotes interior worship, 4401, 4402. As to what 
 followed between the sons of Jacob and the Sheckhemites, see below 
 (11). 
 
 9. Jacob's return to his father, sojourning by the way at Bethel, 
 denotes the further elevation or progress of the natural towards the 
 divine, 4536, 4539. His removing the strange gods from his house, 
 and burying them under an oak near Sheckhem, denotes the eternal 
 rejection of falses, 4544, 4550, 4552. The terror of God upon the 
 cities as they journeyed, denotes protection from falses and evils by the 
 impossibility of their approaching goods and truths, 4555. The 
 nurse of Rebecca dying and her burial under an oak, denotes the per- 
 petual rejection of hereditary evil, 4563, 4564. The appearance of 
 God to Jacob, and his speaking to him, denotes interior natural per- 
 ception, and perception from the Divine, 4567 — 4571. The change of 
 his name to Israel confirmed, denotes the state of the natural man no 
 longer external but internal, 4570. The fruitfulness promised to Jacob, 
 and kings to go out from his loins, denotes good formed by truths, and 
 truth proceeding from the heavenly marriage, thus from the divine 
 human, 4573—4575. The land that was given to Abraham and to 
 Isaac to be his, denotes the appropriation of divine good from the 
 divine itself, and the divine rational to the divine natural, 4576. The 
 land to be for his seed after him, denotes the appropriation of divine 
 truth, 4577. His setting up a pillar of stone in the place where God 
 had spoken with him, denotes truth in ultimates received as holy in 
 this state, 4579—4582. His journeying from Bethel towards Ephrath, 
 (afterwards Bethlehem) denotes the procedure of the spiritual state when 
 approaching the rational, 4585. The birth of Benjamin there and the 
 death of Rachel, denotes spiritual truth now proceeding from celestial 
 good, thus the affection of truth resuscitated in a new state, 4592 — 
 4594. Jacob (now called Israel) spreading his tent from beyond the 
 tower of Eder, denotes progression more hito interiors, 4599. His 
 hearing of the outrage committed by Reuben here, denotes the abhor- 
 rence of faith separate from Ufe, by which good is profaned, 4601. 
 His sons named in this connection, denote goods and truths in their 
 order, 4601 end, 4603—4610. His coming to Isaac his father, denotes 
 the divine natural now conjoined with the divine rational, 4610 end, 
 4612 — 4615. The death of Isaac and his being gathered to his people, 
 denotes the life of the divine rational translated to the divine natural, 
 
 F F 2 
 
 A 
 
436 
 
 J AC 
 
 4618, 4619. His burial by Esau and Jacob, denotes its resuscitation 
 in good and in the good of natural truth, 4621. 
 
 10. In the internal historical sense, the spiritual sense contained in 
 the history of Jacob is determined and applied to his posterity, 1246, 
 4279, 4310, 4281 ; thus to the external perverse church of the Jews, 
 259, 422, 768. His name signifying the heel, by which is meant the 
 lowest natural or corporeal part of man, denotes the state of the Jewish 
 church destroyed by the loves of self and the world, 259. His taking 
 the birthright and blessing from Esau, involves that his posterity suc- 
 ceeded to the promise concerning the land of Canaan, and that they 
 represented celestial and spiritual things, but fraudulently, 3659, 3660. 
 His having Leah to wife before Rachel, denotes the Jewish church 
 with his posterity only in externals ; and his having Rachel afterwards, 
 the internal church which was the new church with the Gentiles, suc- 
 ceeding to it, 422. The hurt done to his thigh, signifies that there 
 was no conjunction of conjugial love with natural good in his posterity; 
 thus, that celestial and spiritual love could not be conjoined with 
 natural good in them, 4280, 4281. His name changed from Jacob to 
 Israel, and the reason given by the angel with whom he had wrestled, 
 denotes that they could not represent celestial and spiritual things 
 without a new quality given them, because of their lusts and phantasies, 
 4282, 4291— -4294. Jacob's refusing to let the angel go until he 
 blessed him, denotes their urgency to be elected to the representation, 
 4290. His calling the name of the place Peniel, denotes the represen- 
 tation assumed by his posterity, and the Lord representatively present, 
 not really, as with the regenerate, 4310 — 4312. His halting upon his 
 thigh, in consequence of the hurt done to it, as he entered Canaan, 
 denotes that goods and truths utterly perished with them when they 
 entered upon representatives, 4312 — 4314. The memorial preserved 
 of it to this day, denotes that hereditary evil could not be eradicated 
 by regeneration, 4317. Observe here, that instead of angels in this 
 narrative, are to be understood the evil spirits to whom the posterity of 
 Jacob succumbed, 4294, 4307, 4308 ; and that he with whom Jacob 
 wrestled called himself a god, because Jacob believed him to be such, 
 4307. The posterity of Jacob also, were of such a quality, that they 
 were surrounded with evil spirits,' and were far from worshiping Jeho- 
 vah in heart, 4311 ; their state represented by the deed of Onan, 
 4831, 4840 ; by Thamar treated as a harlot, 4864 — 4869, 4888—4893, 
 4899, 4903—4906; by the worship of the golden calf, 9380, 9391, 
 10,395 — 10,416 ; by Moses breaking the tables on which the command- 
 ments were written, 10,460, 10,461 ; by the representation of hell in 
 their camp, 10,483, 10,489, 10,490, 10,492; and by a horse throwing 
 his rider, and kicking, &c., 6212. See also what follows concerning 
 the Sheckhemites. 
 
 1 1 . The sons of Jacob and the Sheckhemites. By the sons of 
 Jacob is meant all their posterity, for his sons themselves were not a 
 church, 4430. Jacob's arrival at Sheckhem, and what occurred there, 
 shows how the first perception of light or interior truth was extin- 
 guished with his posterity, 4430, particularly 4433, 4500. Jacob 
 himself in this case denotes the ancient external church, for he was in 
 the worship instituted by Eber, 4433, 4439, 4514, 4520; see below 
 (12). Hamor and Sheckhem together with the people of their city, 
 
 JAC 
 
 437 
 
 represented the truth of the ancient church, 4425, 4431. The family 
 of Sheckhem were a remnant of the most ancient church, 4447, 4454, 
 4493 ; hence, Sheckhem denotes truth, and Hamor, his father, good, 
 both derived from antiquity, 4431, 4447. The truth denoted by Sheck- 
 hem, was the internal truth of the statutes, judgments, and laws of the 
 ancient church, and this truth was the doctrine of charity, 4433. The 
 descendants of Jacob were incapable of receiving the internal goods and 
 truths in which the ancient church was principled ; hence, nothing but 
 the representative of a church could be instituted with them, 4433. 
 Sheckhem's lying with Dinah without being espoused to her, denotes 
 that there was no real conjunction between internals and externals with 
 them, 4433. His desiring her to wife, denotes the tendency and desire 
 of the internal to be conjoined with the new church of the Jews, which 
 appeared externally like the ancient, 4433, 4434 — 4439. The sons of 
 Jacob in the field at this time, and their wrath against Sheckhem, de- 
 notes his posterity in their religion, and their evil disposition towards the 
 truth of the ancient church, 4440, 4444, 4459. The conditions made 
 by them and their evil intention towards the Sheckhemites, denotes the 
 opposition of those who are in externals only to internals, and the truth 
 and good of the church put in representatives, 4459, 4462. The 
 prince of Sheckhem consenting to be circumcised, together with all the 
 men of the city, denotes initiation into representatives and significatives, 
 thus, a departure from the truth and accession to external things, 4465, 
 4469, 4486. Simeon and Levi's putting them to the sword, denotes the 
 extinction of all faith and charity with the posterity of Jacob by what 
 was evil and false, 4497 — 4501. The sons of Jacob then spoiling the 
 city, and taking their flocks and herds, and their asses, and whatever 
 was in the city, and all their wealth, and all their infants, aTid their 
 women, as a prey, denotes the total destruction of doctrine, the perver- 
 sion of all good and truth, and of all innocence, and of every good 
 affection, 4503 — 4512. Jacob's complaint to Simeon and Levi, and 
 his fear that he and his house would be destroyed, denotes the end of 
 the ancient church hereby, 4513 — 4522. See Sheckhem. 
 
 12. Jacob in his old age, when the representation of divine truth 
 by Joseph commences, denotes the good of the ancient church, 4674, 
 4670, 4680, compared. The brethren of Joseph in this representa- 
 tion denote the church which declines from charity to faith, afterwards 
 to faith alone, and at length to falses ; consequently the posterity of 
 Jacob with whom such was the case, 4666, 4671, 4679, 4680, 4690. 
 The love of Jacob for Joseph because he was the son of his old age, 
 denotes the life of the one in the other, because of the commencement 
 of a new state, 4676; also, that there was conjunction in the ancient 
 church with divine truth, 4680. The brethren of Joseph hating him, 
 denotes the posterity of Jacob, their contempt and aversion for divine 
 truth, 4681 ; which they desired to extinguish, 4727. The sons and 
 daughters of Jacob endeavouring to console him for the loss of Joseph, 
 denotes the false interpretations which are applied as sedatives by those 
 who are in falses and evils, 4781—4783. Joseph carried into Egypt 
 meanwhile, denotes the alienation of divine truth and its reception 
 among scientifics, 4788—4790, 4962, 4965—4967. Jacob's sending 
 his sons to buy corn there, denotes the external church seeking the 
 good of truth in scientifics, in order to its being sustained, 5401 — 5415. 
 
;7 
 
 438 
 
 JAP 
 
 JER 
 
 439 
 
 Jacob himself to go there, and the promise that Joseph should put 
 his hand upon his eyes, denotes the initiation of natural truth into 
 the scientifics of the church, and its being vivified by the celestial in- 
 ternal, 6004. 6008, 6638 and citations. Jacob called Israel in this 
 narrative, denotes spiritual good formed in and elevated out of natural 
 truth, conjoined thereto, 5867, 5994, 6030, 6035, 6059, 6082, 6102, 
 
 ^nm ' In n' ^i^2' ^JJ^' ^^^^ ' ^^'^^ *^*^ ^^ ^^ "^^^^^l ^^^^ «« Jacob 
 6001, 60 0, 6012, 6019, 6059, 6089, 6173-6175, 6223, 6225, 6236! 
 
 He and all his family dwelling in Egypt, in the best of the land, and 
 sustained by Joseph, denotes the life of spiritual good conjoined with 
 the truths of the church in the midst of the natural mind, and the 
 continual influx of internal good, 6101-6106, 6169—6175. The 
 time approaching when he must die, and his calling his son Joseph to 
 him, denotes the state immediately before regeneration, and the pre- 
 sence of the internd man 6176, 6177. His requiring an oath from 
 him that he would bury him with his fathers in Canaan, denotes ele- 
 I^Q^" ^^o-,'"''??*'^.^' V regeneration and the life as in ancient times, 
 0181—6187. His blessing Manasseh and Ephraim, the sons of Joseph, 
 denotes the state of the new will and new understanding from the in- 
 ternal man, 6216, 6222, 6234, 6238, 6256-6099; and as to Joseph 
 himself m this blessing, 6275. His calling his sons together, and bless- 
 ing them, denotes the arrangement of the truths of faith and the goods 
 
 ^Qin''^!?? /f.o*''*^^'''''" spiritual good flowing in, 6328, 6335— 
 6340, 6440-6448, His gathering his feet up into the bed, and ex- 
 pinng, and being gathered to his people, denotes the new life from in- 
 teriors collated m inferiors, thus, the existence and life of spiritual 
 good, which IS Israel, in the goods and truths of the inferior natural, 
 which are his sons and the twelve tribes, 6463—6465 ; that a bed and 
 a man in it appears in the other life when Jacob is thought of, 6463. 
 His burial m the field of Machpelah, the burial-place of Abraham in 
 l^anaan, denotes the translation and resuscitation of the church with 
 those who are receptive of the truth and good of faith, 6521—6551. 
 See Tribes (JosephJ. 
 
 JAH. See Name (Jehovah, J ah), 
 
 o^^'lu ^^^^^'^'^T^*^* ^^^^'"' '^^™^'' ^'^^ ^^0^°' denote faith, charity, 
 and the goods of charity ; preface before 2135. What fallacious ideas 
 
 ^^PwlT^-^^^^'^^'^'f ^^"^^^°^' 10,582. See Apostles. 
 nf mi Sri* -^ 'PJ"^".^^ "^r ^""^^^^ ^^^^^*^ ^^nsists of three kinds 
 
 ot men which are signified by the three sons of Noah, 1062. Those 
 who regarded the external rites of the church as holy, and thought 
 httle of the internal man, but highly esteemed works of charity. Ire 
 signified by Japhet 1062. They who are signified by Japhet ^nst?- 
 nnn n.'n T-*'^"'i?' ^°"espo«ding to the internal, 1083, 1099, 
 1100, 1140; their quahty described, and how the Lord is present with 
 them 1100, 1101, 1150. Japhet's dwelling in the tentroTsheJ 
 signifies the presence of mternal worship in external, 1102. Japhet 
 called the brother of Shem, denotes the consanguinity between the in- 
 ternal and externa , 1222. Shem and Japhet^s^taking a garment and 
 covenng the nakedness of their father, denotes the excuse of errors and 
 perversities by those who are in charity, and the emendation of evils 
 ^ the application of truth, 1082-1088, 9960 and citations. The 
 aons of Japhet, or the nations and peoples so called, hved in mutual 
 
 1 1 
 
 
 charity and friendship, and were only acquainted with external rituals, 
 1149, 1150. Their names, Gomer, Magog, Madai, Javan, Tubal, 
 Meshech, and Tiras, signify so many distinct rituals or doctrinals, in 
 both senses, 1151. Those who are comparatively more remote from 
 internal worship, are signified by Gomer and Javan, and those still 
 more so by the isles of the Gentiles, 1131. See Gomer, Javan, 
 Magog, Madai, Tubal, Islands. 
 
 JARED. See Seth. 
 
 JASPER \Jaspis\, See Precious Stones. 
 
 JAVAN, the son of Japhet, signifies external worship remote from 
 internal, 1131, 1152; sometimes, in a good sense, corresponding to 
 internal worship, sometimes the opposite, in common with other Gen- 
 tiles when named in the Word, 1151, 1152. The sons of Javan sig- 
 nify such as are still more sensual, who make worship consist still 
 more in externals, 1 153. The sons of Javan belong to the celestial class, 
 the sons of Gomer to the spiritual, 1155; what is said of them as 
 merchants, ex. 2967, compare 10,258. See Elishah, Tarshish. 
 
 JAZER [Jaeser]. See Moab. 
 
 JEBUSITES, the, and other nations mentioned (Gen. x. 16 — 18,) 
 denote so many varieties of idolatry ; and these idolatries, considered 
 interiorly, are certain falses and lusts in whatever nation they are loved 
 and worshiped, but more particularly with the Jews, 1204, 1205. 
 Specifically, the Girgashites and Jebusites denote falses derived from 
 evil, 1867. The Jebusites signify what is idolatrous, but in which 
 there is something of truth, hence they were so long time tolerated in 
 Jerusalem, 6860. See the passages cited concerning the Canaanites, 
 Hittites, Perizites, Hivites, and Jebusites, 10,638. 
 
 JEGAR-SAHAUUTHA, the heap set up by Jacob and Laban de- 
 notes the quality of the conjunction between the good of works and 
 the good of the Lord's divine natural; called Jegar-Sahadutha by 
 Laban in the idiom of Syria, and Galeed by Jacob, in the idiom of 
 Canaan, 4195, 4196, i7/. 4197. See Jacob. 
 
 JEHOVAH, Jehovah-God, Jehovih, &c. See Name. 
 
 JERAH [Jerachl, one of the sons of Joktan, signifies a ritual of 
 the Hebrew Church, 1245 — 1247. See Eber, Hebrews. 
 
 JERICHO, was a city situated near the Jordan, and by the Jordan 
 is signified that in man which first receives truths ; the healing of the 
 waters of Jericho explained, 9325, and briefly 10,300 end. The walls 
 of Jericho, which fell down when the trumpets were sounded, denote 
 falses which defend evils; and the sound of the trumpets, the pro- 
 cedure of divine truth, 8815. See Music. 
 
 JERUSALEM [Ilierosolyma']. The holy city or holy Jerusalem, 
 denotes the universal kingdom of the Lord in heaven and earth, or the 
 Lord's church both in common and particular; 402, 940, 3652, 3654 : 
 the new Jerusalem, the same, 2117; see below, 8988. Samaria de- 
 notes the church which is in the affection of truth, Jerusalem, which 
 is in the affection of good ; in the opposite sense, the adulteration of 
 good and the perversion of truth, ill, and sh, 2466, compare 3654, 
 7456. They who think wisely do not understand the city of Jerusalem 
 when it is mentioned in the Word, but the holy and heavenly Jeru- 
 salem, 2534 end. The spiritual church was first represented by Kiriath- 
 Arba, which is Hebron, until David went from there to Jerusalem and 
 
440 
 
 JET 
 
 occupied Zion ; when this took place the spiritual church began to be 
 represented by Jerusalem, and the celestial by Zion, 2909. See He- 
 bron. Zion denotes the church with those who are in the good of 
 love ; Jerusalem, the church with those who are in truths from that 
 good, 10,037. The places round about Jerusalem, denote the exteriors 
 of the church, Jerusalem the interiors, and Zion the inmost ; hence 
 ascent is predicated of going to Jerusalem, and descent of going from 
 Jerusalem, and the same of going between Jerusalem and Zion, 3084, 
 particularly 4539. Before the building of Zion, Jerusalem signified 
 the church in general, and was made the inheritance of Benjamin, ill, 
 4592. The jprince of the new Jerusalem treated of in Ezekiel, de- 
 notes truth from the divine proceeding of the Lord; and the new 
 Jerusalem, the new temple and the new earth, the Lord's kingdom, 
 5044 end. The Lord's spiritual kingdom is denoted by the new Jeru- 
 salem in Ezekiel, and by the holy Jerusalem descending from heaven 
 in the Apocalypse, and because divine truth is principal therein, Jeru- 
 salem is called the throne of Jehovah, 5313. Jerusalem called the 
 holy city, when it is said the dead appeared alive in it, denotes heaven, 
 into which those who belonged to the spiritual church were introduced 
 when they were liberated from damnation, 8018. Jerusalem and the 
 new Jerusalem denote the Lord's church, which is with every one who 
 is receptive of charity and faith from the Lord, 8938. The new and 
 holy Jerusalem denotes the Lord's new church, which is to succeed 
 to the Christian church at this day ; the signification of its walls, gates, 
 measures, &c., ear. 8988 and citations, 9603, 9643; see below, 9407. 
 In the widest sense, Jerusalem denotes the church, but when the 
 church is signified by earth and the mention of Jerusalem follows, 
 Jerusalem denotes the doctrine of the church, which is the doctrine of 
 divine truth from the Word, on this account it is called the city of the 
 Great God, 9166. By the new or holy Jerusalem is meant the new 
 church with the Gentiles, to be raised up after the church in Europe 
 is vastated, 9407, compare 9256. See Nations. Divine worship 
 was instituted solely in Jerusalem, and that city called holy to prevent 
 the Jews worshiping molten and graven images, which every one would 
 have done in his own place, &c., 10,603. 
 
 JESREEL, OR, Jezreel [Jisreel], which occurs Hosea ii. 22, 
 denotes the new church, 3580. 
 
 JESSE [Jischai], the father of David was a Bethlehemite, and the 
 Lord was born in Bethlehem, because it denotes the intermediate be- 
 tween the natural and the rational, 4594. The root of Jesse denotes 
 the Lord, 2468. 
 
 JESUITS, the, or spirits like them observed by the author in the 
 other life ; the scandals they infuse against the Lord, &c,, 8383. See 
 Papacy. 
 
 JESUS, in the internal sense, signifies divine good, Christ, divine 
 truth, and Jesus Christ the divine marriage of good and truth, 3004 ; 
 hence, the name of the Lord signifies the complex of all doctrine and 
 worship, and is every where involved in every particular of the Word 
 5502. See Name. ' 
 
 JETHRO, the priest of Midian, denotes the good of the church 
 with those who are in the truth of simple good, 6827, 7015. His 
 flock kept by Moses, denotes their instruction by the divine law, 6826, 
 
 V 
 
 \ 
 
 I 
 
 J 
 
 JE W 
 
 441 
 
 6827. His being the father-in-law of Moses, denotes the origin of 
 that good which IS conjoined to the truth of the divine law, signified 
 by the latter, 6827, or that from which the conjunction of good and 
 truth exists, 7015. In a superior degree Jethro signifies the divine 
 12^.1 L!!^**^® of which good is conjoined to divine truth, 8642—8644 
 8647, 8672 8674. [In Exodus ii. 18, the father-in-k; of Moses is 
 called Reuel, where the author assigns to him the same signification as 
 Jethro, see 6778, 6782. In Numbers x. 29, he is called Raguel, but 
 the word m the onginal Hebrew is the same as Reuel. In Judges 
 IV. 11, he is called Hobab. And in Judges i. 16, Keyni, translated 
 lienite both there and m chapter iv. It has been suggested that the 
 word translated father-in-law is a general term for a relative by mar- 
 riage, and may be read brother-in-law.] See Moses. 
 JETUR. See Ishmael. 
 
 JEW [Judceas]. 1. Signification. By the seed of Abraham, Isaac, 
 and Jacob, is not meant the posterity of these patriarchs, for the Jews 
 were the worst of all nations, but they who are principled in goods and ' 
 truths from the Lord, 3373 ; see below (6). By the holy seed is 
 meant those who are holy in internals ; by the holy one of Israel and 
 the God of Jacob is meant the Lord ; and by the land of Canaan, the 
 new Jerusalem, the new temple, &c., his kingdom in heaven, 3481. 
 By Judah and the Jewish nation, the Lord's celestial kingdom was re- 
 presented; by Israel and the Israelitish people, his spiritual kingdom, 
 3654; see below, 8770, 10,396. Judsea and the land of Judaea, 
 generally, denotes the Lord's church, 3654. The return of the Jews 
 from captivity denotes a new church both in common and in particular 
 with every one who is regenerated, 3654. The Jews had their name 
 from Judah, which name, in the supreme sense, denotes the Lord and 
 his divine love; in the internal sense, the Word, also the Lord's celes- 
 tial kingdom; and in the external sense, doctrine from the Word, 
 which is that of the celestial church ; how all this is involved in the 
 name of Judah, which signifies in the Hebrew tongue to confess, 3880, 
 3881, 6363; compare 4208 end. By the four sons of Jacob in order, 
 Reuben, Simeon, Levi, and Judah, is represented the progress of the 
 regeneration of the celestial man ; and by the rest, when the order is 
 continued to Joseph, the progress of the regeneration of the spiritual 
 man, 3921 end. By the sons of Jacob is meant his posterity with 
 whom the ancient church, signified by Jacob himself, became merely 
 external, 4470, 4475: see Jacob (1), 4439, 4700, 4772; thus the 
 church which declines from charity to faith, then to faith separate 
 from charity, and at last to falses, 4679, 4690; see below (4), 4502, 
 4503. By Judah is denoted those who are opposed to every kind of 
 good, because the contrary of the good of love, 4750; the tribe of 
 Judah also went more astray from good than the rest of the tribes, 
 sh. 4815. Judah denotes in general the nation descended from Jacob, 
 and in particular his own descendants, the Jews ; in the former case 
 he denotes either the good or the evil of the church among all the 
 tribes; Israel, either the true or the false, 4815, 4842; that he de- 
 notes the good of the external church, 5583, 5603, ill. 5782, 5794, 
 5833; see below, 10,335. Judah denotes the Jewish nation, conl 
 sequently, the religious principle of the Jews, 4864. Judah denotes 
 the good of the external church ; Israel, the good of the internal 
 
442 
 
 JEW 
 
 church, 5833. Judah denotes the celestial church, his brethren, the 
 truths of the celestial church, but when called sons of Israel, the 
 ^aI ^^^ spiritual church, 6363, 6364, 6366. The house of Jacob 
 and the sons of Israel represented the spiritual church, external and 
 *°'l™t ' ®^^^ ^^^ citations. The kingdom of Judges first established 
 with the posterity of Jacob, represented divine truth from divine good ; 
 the kmgdom of priests, who were also judges, established afterwards, 
 represented divine good from which proceeds divine truth; but the 
 kingdom of kings represented divine truth without divine good ; why 
 these changes of the government succeeded each other, and the nation 
 was divided, &c., 8770. The tribe of Judah was the first of the 
 tribes, because Reuben, Simeon, and Levi were cursed ; the last of the 
 tribes was Dan, 10,335. Judah denotes the celestial church; Israel, 
 the spiritual church; and all the sons of Jacob, somewhat of the 
 church ; a seriatim collection of passages concerning the Jews and the 
 representation of the church by them, 10,396; see below (4), 9320, 
 10,396, 10,092; and see Tribes, especiaWy Judah. 
 
 2. The Jeics and the land of Canaan. The land of Canaan de- 
 notes the Lord's kingdom in heaven and earth, consequently, the 
 church, 1413, 1437, 1607, 1866, 3038, 3481, 3705, 4240, 4447. 
 The most ancient church, and therefore the garden of Eden, which 
 denotes the intelligence and wisdom of the man of that church, was 
 in Canaan ; hence came the representative signification of places, 4447. 
 The ancient church and also the Hebrew church were in the knd of 
 Canaan, 3686, 4447, 4454, 4516, 4517. The church was preserved 
 m the land of Canaan so long time, and resuscitated there, on account 
 of the signification of places ; the original names of which were given 
 by those who had communication with heaven, thus, that the Word 
 might be written by representatives and significatives, 5136, 6516, 
 7439, 10,559. The actual representation of the church by the pos- 
 terity of Jacob did not begin until they had come into Canaan, 4430; 
 and this, because all the places there were representative, 7439 ; and 
 that they were permitted to enter into the representation because they 
 were obstinately bent upon it, and upon the occupation of that country, 
 10,396, 10,432, 10,612. The sons of Israel in the land of Canaan 
 represented the church or things celestial ; the nations there, things 
 internal; on this account the Canaanites were given to devastation, 
 and it was forbidden to enter into any covenant with them, 6306; 
 compare 1868. The sons of Israel entering into the possession of 
 Canaan, represented the spiritual occupying the heaven which was 
 liberated from infernal spirits by the Lord's advent, 6306 ; how erro- 
 neously they think who imagine that the Jews, at the end of the 
 church, will be converted and brought back to Canaan, 3481, 4847 
 end. Not only the Jewish nation itself, but Christians also, believe 
 that the Jews are the Lord's chosen people, and are to be introduced 
 into Canaan again ; passages cited in which this appears according to 
 the sense of the letter, and the evil quality of the Jews and the univer- 
 sality of the Lord's mercy argued in opposition to it, 7051, 8301 end. 
 The Jews see nothing in their prophecies concerning the Lord but 
 confirmation of their doctrinals concerning the Messiah, and his coming 
 as a great hero to introduce them into Canaan, &c., and this, from 
 their preference of themselves over all other nations, 8780. The Jews 
 
 JEW 
 
 443 
 
 1 
 
 >k 
 
 were expelled from Canaan when the internals of the church were 
 discovered bv the Lord, to prevent the profanation of holy things in 
 that land, where every place had been representative of heavenly things 
 from the most ancient times, 10,500. See Representation. 
 
 3. Their knowledge and worship of Jehovah. The worship of Je- 
 hovah by the Jews was idolatrous, and only distinguished in name from 
 the worship of other gods by the Gentiles, 3732. It was peculiar to 
 the House of Terah that every family worshiped their own god, and 
 though the family of Abraham acknowledged Jehovah, it was only a 
 diiference of name, 4208 ; and because they believed him to be more 
 powerful, 4692. The Jews had an idea of Jehovah as of a very old 
 man with a long and snowy beard, who could perform miracles beyond 
 other gods ; his appearance to Moses also was like a bearded old man 
 sitting with him, thus adequate to his reception, which was only ex- 
 ternal, 4299. The Lord appears to every one according to their own 
 quality, and as the Isrnelitish people were in the love of self and the 
 world when they received the law at Mount Sinai, he appeared to them 
 in smoke and fire, and thick darkness, 1861, 6832, 8814, 8819; 
 that he appears as a creating and renovating fire to the good, but as 
 a consuming fire to the evil, thus to the Jews, 9434. The Jews were 
 induced to acknowledge Jehovah firom a blind veneration for their 
 fathers, hence he is called the God of Abraham, the God of Isaac, 
 and the God of Jacob ; but they only worshiped his name, and ac- 
 knowledged in heart many other gods ; when miracles ceased they also 
 began to worship other gods, 6877, 7401 ; that they worshiped Je- 
 hovah in name only, 10,566 and citations. The sons of Israel are 
 called the people of Jehovah, not because they were better than other 
 nations, but because they represented the people of Jehovah, for in 
 heart they did not believe in him, but in the gods of Egypt, 7439. 
 The worship of several gods was implanted in the heart of the Jews 
 more than all other nations ; and they exalted Jehovah because they 
 desired their peculiar god to be greater than the gods of others, 8301. 
 They were not willing to supplicate Jehovah in their need, but only to 
 expostulate with him, ill. 8588. They were urgent that Jehovah 
 should be with them, and thereby the church, for the sake of eminence 
 above all other nations in the world, 10,535, 10,559, 10,566 and 
 citations,. 10,570. 
 
 4. The Church and the Word with the Jews. The interior truths 
 of faith, the doctrine of the life after death, &c., were not openly re- 
 vealed to the Jews, because they would only have profaned them, 
 301 — 303, 308, 3398, 4289. All the mysteries of faith were con- 
 cealed from the Jews, and clothed over by the representatives of their 
 church, 302. From the time of the Lord's advent, the Jews have 
 been held in such vastation by their cupidities, especially by avarice, 
 that they hear interibr truths without receiving them, and hence cannot 
 profane them, 303, i7/. 3398. The Jews were altogether in external 
 worship both before and after the advent of the Lord, insomuch as to 
 have no knowledge of the soul, or of spiritual hfe, &c., 1200, 3479. 
 The Jews would not only have failed to understand, but thev would 
 have derided the interior doctrines of the Word, had they been re- 
 vealed ; hence the Lord also spake in parables, and when he discovered 
 the interiors of the Word, it Was for the wise only, 2520 ; that they 
 
444 
 
 JEW 
 
 JEW 
 
 445 
 
 the Jewish church there w«^ no?;,. '"• f ^'''' ' ""> ^^°^' 9373. In 
 of external ritest Khe rcie^t ;turt'Clt£ T^Y'^'u 
 
 an/,A. 3147 s^e Mow d^lflt'""'' fep^e^entations correct);, ilf. 
 
 in themselres all the arcanTof thL ri,^- .- "f*'"!'' '•"""*''' contained 
 4772; see below 4C90 Th» ^ Chr.st.an church, 3478, particularly 
 respect to themsdves L Tn?„ Tf '.''' "' ?' ^''"' «»'«^ered witt 
 
 Srwi^sSaS, £S IS. - i^^^^^^^^^^ -- - 
 
 because they held the Wfo t hS TatT'tu'"^,' ""^^^PT"^ 
 preserved to this day on account of f h. \. I; ■ ^^^^ •"'« *>««'» 
 the Word of the Old T«^-. the sanctity in which they held 
 
 Christians Cd rejeS il tuT t io'l ^"^T '' T ^'"''"''^ »»"" 
 tians had lived the iffr «f .„. i "'"^ ^^^ ^^ otherwise if Chris- 
 
 holy externL or Ly toLw th^j"' ^•^^•- i^^^' ^"^l end. The 
 
 internals on accounfo7tSiVnc£^^^^^ effect upon their 
 
 and the world, 3479 • see hlln. T>no ' j ** ^"'"^'^ '°^"e of self 
 The holy externM of th^ jt7'J^?I'- ""' P'^'^S^" '='"=<^' «• > «d. 
 things oV heaven and the Lwd Slf T'lA' P'""" ^ ""-^^ *e 
 removal of aU uncleanness &c fto™ "''I*"' J^Pfe^e^'ed. by the 
 
 3480. The JewrrRje;.'rheSrchut'h*h^ '*""* ^'"S" 
 presenutions nothing is reLted upon ^e^ion Lut'»^'It' 'H"' 
 represented ; «s to themselves tTi*, -.,. !„%t- '• ' yP**" ** """8 
 church, for in renertTft^! . f? T ^°°'^'"S '*» than a celestial 
 
 they w^rTthe wTr^ttf ^'"^^tlraW W^on^'?''- ''''^'''^''' 
 
 turned as de fr^m those S,°»n'T^ '^■" "'u""'*' »»"' "hen they 
 kingdom ofthederil^ 388, oo«4 wv*'' '''7 '^r^^'ed the 
 • diva whom they raiMd fmm'ifl ' ^ '.•"' T^ ^^"^ ''''° worshiped 
 
 divine representa^ivTs 4!r 5^9 1%1 '5^ "'^ "^^''"^ *^^'' 
 worsh p with thp TAo.c\.r J J ]^^' ^^^^* •*^°® representatives of 
 
 with tL genmt Zr?h^''^!K ^'^"^ '^*'™^^' °°^ ^^^"^ '^^emals 
 temals 420« tk ^'''. ®^ ^''^ contrary, communication is bv in 
 
 Siioff^eh^rr^^^^ 
 
 ?ot:5er 8?r388r^*;\t\o?.'r ^^^^^^^ 
 
 but thWesenU^^^^^^ - cKtViSSelnd'he'^ "f ^■"• 
 could be represented by inanimate obierts m well «^ *"'^ """«' 
 hence likewise, the kings and priests of the Je^.K <« persons. 4281; 
 the Lord's kingdom anlpriestU;%°;cll::r'lh"e?^Treva"'^^^^ 
 
 s 
 
 \ 
 
 provided they performed aj things m th«| offi.^?^;^n^.J>^^ 
 Ltutes and precepts given by revelation. ^^ ^^^^^^1 
 
 the posterit/of Jacob ^.^"•g "^I'^J^'^'UiU they could nspre- 
 separated from internjO, thus it was idouarou , ^^^^^^^ 
 
 sent the internal, and they ^'".^.'"P*"' esentetive cLrch. for in that 
 4281. The Jewish church was not a «'P«^'?"' ^y,^ representative 
 'ca^ the internal and es^rnal -'^^-'^^S ^500. 4844. 4^847. 7048, 
 or likeness of a church, til. 42^^. «-io, ^^^ ^^^ ^^j 
 
 ^ below, 10.526. The «P!*f "innVthey were altogether vastaled 
 tuted amongst the posterity of J?c«; *«y c,„^„, "when they no 
 as to interiors, thus. »ot until they came u. ^^ y^ 
 
 longer knew anything of t^^, ^JV^''^^^^ «/. and passages cited 
 otherwise they 'ould have profaned holy tmn^ ^^ ^ ^^^^^ ^f 
 
 4289 ; see below. .4429 4516 The Je'sje^^^^ ,1,.^ ,^, ,ery name 
 ignorance concerning the We ""f hv their detention in Egypt. 4289 ; 
 of Jehovah was unknown to them. »y"^*i'°„t perished in the desert 
 «e below. 4430. They who came from Egypt pen ^^^ ^^^ ^ 
 
 because they could not be reduced to ^^^^^^^i i\i^ra, but their chd- 
 servance of the sUtutes and precepts commanu punishments, 
 
 d^nruld be kept in these rep^sen^^^^^^^^^ l^,^ that 
 
 4289. The Jews were ."»»«•'**! Vfte internal historical sense, it is 
 the church should be "»tV^fl«" ; '". ^jesired to extinguish them than 
 represented that Jehovah had ndher desire" 10.430-10,432; see 
 
 that they should be a 'I'^^^'fjiftrof Isaa^ i" P^rtieular. «id stdl 
 below, 4293. It was not *« P°f "*y ^^„\eb, for the former would 
 less of Abraham who reP'e*?"'* ^ *^ fZ the descendanU of Esau 
 have included Esau, wd the Utter not onj j^^^njants of Jacob 
 but his offspring by ^eturah. thu^ ^ was Uie ._^ ^^^^ ^ 
 in particular who represented ^e '*urcn, an ^^92. The 
 
 quSity signified by *e eh^nge of his name to As ^ ^^^ ^^^ ^^ 
 ?nternal o! the spiritual church ws^epresentea ^ ^^ ere 
 
 temal celestial ty Judah; <>» "^"5* "^ 4292; see above (1). 8770, 
 divided and formed into »ep«ate kwgdoms. *^^ -^^^^^ ^^ of the 
 
 10,335. They were Perm>"e? /» ^P[*'? " cupidities ; the nature 
 
 stubbornness arising from their R^Mtasies ana 1 ,^ knowledge 
 
 of such phantasies and cupidities descnbed f om^^^^ ^^^ ^ 
 
 of them in the other Ufe. f 93. 1 hey rep ^^^. ^er 
 
 they could be kept »n a holy ex eroalwimow^^ ^ ^^^ j 
 
 natU could be brought «*» J"'^„f *<?"* L.. Ul. 4293, ill. 9377. 
 and this by the loss of wedth o^ fame. ^j^.,^ performing their 
 The holy external in .^^ich they wer^ ^ P • ^ good spinte 
 
 represei^tives, '?lP"rJ°"£t external to them ; the Lord also was 
 .n'd an^s not w| J»^ t^«' J^e,eS them as with the regene«te, 
 representatively and not real ypres ^^3^7 ^^i see below, 8588, 
 ill.Kni passages c«ted. 4311 .sw also • ^^.^^^ ehurch was 
 
 8788. All the troth of <*°«'"°%f Shev bad no knowledge of the 
 utterly extineuished with them, so that tney nau represente- 
 
 ?„S truth^signified by their ^P^^^^JJ^'^^^^ tShet^^^^^^ 4429, 
 lives were not new, but for the «nost Part known w ^^^ j^^ediate 
 
 iU. 4433, 4439. 4835; see below. 44f • "^eTr posterity, and this 
 wns of Jacob that constituted a eb»'*^,^'''**'tbe actuality, not be- 
 Mt until they had departed out of Egypt ; as to tne a 
 
446 
 
 JEW 
 
 fore they had come into Canaan, 4430; see below, 4516. A real 
 chnrch could not be instituted with them, because the quality of their 
 external worship derived from Eber was such that they could not re- 
 ceive interior truths, ill. 4433 ; see below, 4449, and compare 4489. 
 They were evilly disposed against the truth of the ancient church, 
 4444; and this both in opinion and intention, 4459. Their religion 
 in itself had good in it, but in respect to the posterity of Jacob it was 
 not good, because they had regard to themselves and their worldly 
 affections in all things, 4444, 4847. The statutes, judgments, and 
 laws commanded to the Jews and Israelites were known in the ancient 
 churches ; those concerning espousals and marriages, concerning ser- 
 vants, concerning the animals to be eaten, concerning feasts, taberna- 
 cles, the perpetual fire, &c., were from the first ancient church ; those 
 concerning altars, burnt-oiferings, sacrifices and drink-offerings, from 
 the Hebrew church, 4449, 4489, 4874 ; as to the rite of circumcision 
 which was also not new, 4462 ; as to the oflice of a brother-in-law, 
 4835 ; and as to the laws of charity, 4844 ; compare, generally, 10,603 
 cited below. They derived their religion from the second ancient 
 church, founded by Eber, but they were only in its externals; the 
 difference between the most ancient church, the ancient church, and 
 the Christian church, ilL 4489, 4493; see also 4700. It was the 
 church with the ancients derived from the most ancient church that 
 was to have been established anew with them, and this, because the 
 ancient church began to perish ; but they extinguished amongst them- 
 selves all the truth of faith, and good of charity, and as they still 
 obstinately insisted on being a church, its representative was instituted 
 with them, 4500, 4831, 4847 ; the difference between the church with 
 the ancients and the ancient church, ex. 4447. The good of truth, » 
 such as it was with the men of the most ancient church, became ex- 
 tinct in the nation descended from Jacob, and in place of good and 
 truth, falses and evils, succeeded, 4502 ; as to the latter in particular, 
 and how all manner of falses and evils, both generally and specifically, 
 were then signified by the sons of Jacob, 4503. The representative 
 of the church was not instituted with the people descended from Jacob 
 before the ancient church utterly perished ; and generally, that a new 
 church is never instituted before the former church is vastated, 4516. 
 The ancient church was in representative rituals, but it made charity 
 the essential; the Hebrew church which succeeded it acknowledged 
 charity, but made sacrificial worship essential; the Jewish church 
 was merely representative, because that nation was in heart opposed 
 to charity, and could not receive anything internal, 4680, 4700; 
 see below, 10,355. When the Jewish church is treated of in the 
 internal historical sense, the Christian church is also to be under- 
 stood in the universal sense ; for what was esteemed truth in the one, 
 is relatively the same as faith in the other, 4690, 4706, 4769, 4772. 
 In the Jewish church, as in the ancient, Jehovah was believed to be 
 man and God because he appeared to Moses and the prophets as a 
 man ; still, they had no other idea of him than the Gentiles had of 
 their gods, except as more powerful, 4692; as to the acknowledgment 
 of the divine human in the ancient church and the primitive Christian 
 church, and its subsequent rejection by the Jews and Christians, 4738, 
 4747, 4751. The internal truths of the church, as taught by the 
 
 JEW 
 
 447 
 
 Lord, were known to the ancients, but they utterly perished with the 
 Jews, insomuch that they were only regarded as falses, 4904 end; 
 see below ; 4859. The Jews as opposed to every kind of good, and 
 the church of the Jews in which divine truth was extinguished, was 
 represented by Judah and his selling of Joseph, and by Judas Iscariot, 
 4751. The Jewish church was false in faith and false in act, and this, 
 from the evil of the love of self, and from the love of the world thence 
 derived, 4821, 4822. The Jewish church was also in the ulterior 
 evil proceeding from the false of evil, and in perpetual idolatry, or the 
 worship of externals, 4823 ; the latter ill. 4825, 4847. The idolatry 
 of the Jewish church was derived from the internal idolatrous state of 
 the Jewish people, which consisted in the worship of themselves and 
 the world, 4825. The internal of the church could not be given with 
 the Jewish nation because they were immersed in the cupidities of the 
 loves of self and the world ; had the internal become manifest to them, 
 the external would also have perished by the profanation of its holy 
 representatives, 4847. The internal truth of the representative church 
 was treated by the Jews as a harlot, because it was regarded as false, 
 and still they were conjoined with it in externals, 4859, ilL 4865^ 
 4867, 4903; as to its conjunction, 4868. The conjunction of the 
 external of the Jewish church with internal truth is represented like 
 conjunction with a strumpet ; the conjunction of the internal with the 
 external, like that of a daughter-in-law with a father-in-law, under pre- 
 tence of fulfilling the duty enjoined upon a brother-in-law by the 
 Jewish customs, 4874, 4888, 4899, 4911 end, 4913. The conjunction 
 of the external with the internal is represented as whoredom in that 
 nation, because they were willing to accept and affirm internal truths 
 if they could view them as their own, but otherwise rejected them as 
 false, ill. by examples, 4911. There was nothing of the church in the 
 Jewish nation, because the Jews were not in charity, but the church 
 was with them ; how the church may be with a nation and not in it, 
 ill. 4899, 4912. The religious principle or doctrinals of the Jews 
 which allowed them to hate their enemies and treat them barbarously, 
 and the fact that they did so treat them, are a proof that they were in 
 externals without internals, 4903. They were not willing to see and 
 acknowledge anything but externals in their representatives, still there 
 was communication with heaven by such representatives, at that time, 
 6304. It is one thing to represent a church, and another to be a 
 church ; for the church may be represented by the evil, because it is 
 only external, but none but the good can be a church, 7048, 10,560. 
 The Jews and Israelites above every other people could represent holy 
 things, because they worshiped external things, even stone and wood, 
 as divine, when once they were inaugurated, without acknowledging 
 the internal, and by such representatives there was communication 
 with heaven at that time, ill. 8588 ; that communication by representa- 
 tives began when their internals were closed, 10,493 ; that it is common 
 with those who are in externals to regard representatives as essentially 
 holy, 10,149; and that with the Israelitish and Jewish nation all 
 things were representative of the interior things of the church and of 
 heaven* 10,149. The communication with heaven by means of the 
 representatives of the Jewish church was effected by simple angelic 
 spirits who thought holily of what they perceived to be holy in ex- 
 
448 
 
 JEW 
 
 texn.ls,and in whose interiors^be ajJ^^-^J^ ^l^l 
 ,„d» .pints correspond to the »k.n «n^^° ;„„ „f this means 
 
 8588 i '"^ '?«>°^„ '"V^f „il i.^S oV tfie Jewish and Israelitish 
 of communication, the ctu »n«""" , , , jf „j t^e world 
 
 nation were vailed over or cW; ^ad the 'oves of ^e» "^ ^ ^ 
 
 ,ith which they were ?<^"P'*d,?PP«'";l'°utVW th^ vailing of 
 them, the representation would have perished , hence tne g 
 
 their interiors ^as Jheir sanct.ficat.on 8788 8806^^^ .^^^^ 
 
 and citations; see below, 10.575. ^^^fJ^^X^^^l^,^ „ost prone to 
 images and Ukenesses of t'^«6?f/«7"f JJi'^dee^t^ internals of 
 worfhip externals, and were ""''"'"S.t^f'irthfdTvine precepts and 
 the church, 8871; hence they understood all the Uvine^rep 
 
 statutes as referring to the extenia^ r^foyjlSepa^ted the Word 
 good and truth of faith. 8882. Ihe sons 01 - y ^^ | jy. 
 
 ^om its internal ^^nse, because they wej^ewhdym ex^ ^^^, 
 
 9373. ill. and passages cited, 9380 . */« Ji''"^,', ^^^ „f \^^ ^ord, but 
 acknowledged a secret meaning in every "J^'a"'! •> ^ ^„t ancient 
 were not willing to know its q^lity. 10./05. » «« ^ tg,„,i 
 times men were informed concerning the thmgs of heaven ^^^^^ 
 life by immediate commerce with the angels, Mierwa 
 tion was preserved by influx and J^^'TrXirn and were in charity, 
 ceived the knowledge of such '^^f ^Z'\''^r'^2urleMsh nation 
 and next by influx with those "f^*^! ^*7£ Xly external by their 
 who were in natural good, and could be kept in^^ho^ye ^^^ ^^_ 
 
 representatives; when this failed, the written wora oe 
 Zm of conjunction between angels «f . ";,»',;"ih\"f .^nwniing the 
 The Jews were altogether ^J^^f'^S.^J^^J'^^J^^^^^Z hence they 
 internals of the Word, of the church, and of wowtap.^n ^^ 
 
 could not be a church ; but the «P'**«"t»''^7^'ue ^thS the Word 
 with them because they «''f ^ "P^° ^'3:^ j^ such figu^s ; passages 
 might be written '^.ch could l'«««P«Xt Their obst^ penistance 
 dted senaum, 10^396. 10.401. I0.5&».tna^^^ ^ . 
 
 ^ "tr'T^rTieU^^^rT^^^^^^^ they were not 
 see below, 10,570. ine j^^^^Vj ^^^ ...^„ v.. *ije externals to which 
 chosen, because the Word ^f^^^Z^X^^!^:riZM have been 
 they were given np; had they pe"f°*°> "• ,j.. external sense of the 
 written elsewhere, 10.432. «7'P«?l^«^5o9^ JJ„n? of 1 IsraeUtish 
 Word was changed, and made different on f^wunt m ^^^ 
 
 nation, which was then to be treated of. J^^'^^'^*^^^,, ^.e «=nse 
 another people, or had this people been of ? diMe'ew g , 
 of the Irtter would have been different. .«• and M.IW^ 
 Le below. 10.603. Mipiculous commumcaUonmthheaven wm ^^^ 
 
 by the externals of their worship, and fo' *\' P"^,%^sed. aS that 
 
 r^uisite. viz., that the internal ^"'f, .''^i.^^^^XsS'no longer 
 
 • they could be kept in a holy «=^^J°f.';^e"e expelled from CanaSn. 
 
 ^^S1^'*^^£ - no^ShtLX IsLlitish nation, but 
 
 fni;?h^*:^,.S5iv:\ac^^^^^^^^^ 
 
 i^L-ii^ ASn'ear>^^' /iMd 1649^ and that 
 recepuou ui intpmal were opened to influx, 10,533, lO,ooy. 
 
 'i^lyTJ^^^Sii^^l^^^^f^^^ ^^ord of the church and of wor- 
 
 JEW 
 
 449 
 
 ship, but without ; and though they saw the external it was only as 
 it vanished from their understandings, ill, 10,549 — 10,551 ; see also, 
 10,584, 10,609; and compare 10,602, below. Their being in the 
 holv externals of worship was from the fire of self-love, for the sake 
 of eniinencc above others, 10,570. There could have been no commu- 
 nication with heaven by means of their holy external when they were 
 in worship, or when reading the Word, if their filthy interiors had 
 not been closed, 10,575, 10,629. Their holy external put on for the 
 sake of self was miraculously converted into a holy external for the 
 sake of God by the spirits associated with them, and from these spirits 
 it was received by the angels and converted into a holy internal ; on 
 this account the Jews were accepted, 10,602. Although the external 
 of the Word was changed on their account, the internal remains the 
 same ; the nature of the changes made in the letter exemplified, 10,603; 
 the internal sense which remained the same, ill. 10,604; and that the 
 Word was changed because they were obstinately bent on occupying 
 Canaan and being a church, 10,612. Moses was urgent for the people 
 that they might be accepted, and it was so done in consequence of his 
 urgency, 10,632, compare 10,563, 10,571. Generally, that the Jews 
 and Israelites were the worst of all nations, that they were in externals 
 only, and not in internals when in worship, and that they represented 
 the internals of the church, yet no real church existed amongst them, 
 passages cited, 9320, 10,698. That they were not chosen, but that 
 they were received, because thev obstinately insisted, that their interiors 
 were defiled, that they were idolatrous in heart, &c., passages cited, 
 10,396, 10,400. That inasmuch as they were in externals without the 
 internal, they could not endure internal things, because such things 
 relate to the Lord and to love and faith in him, and that those who 
 are in the externals of the Word, of the church and of worship, without 
 the^internal, are denoted by them, 10,692, 10,694, 10,701, 10,704, 
 10,707. That their worship is to come to its full end at the end of 
 the Christian church in Europe, 10,497, compare 4231. 
 
 5. Character of the Jews. The Jews cannot be regenerated like 
 the Gentiles, for they differ interiorly by reason of their perverse here- 
 ditary nature, ill. 788; see below, 4294, 4317. Being converted, the 
 Jews fluctuate more than others between the true and the false, in this 
 respect resembling the posterity of the most ancient church, 788, com- 
 pare 10,456. The Jews had no disposition to know, much less to 
 acknowledge and be instructed in the interior truths of the Word ; 
 they were also of such a cruel disposition as to delight in exposing 
 their enemies to be devoured by birds of prey rather than bury them, 
 908, 5057. The Jewish and Israelitish people believed it to be lawful 
 for them to treat their enemies so, and even their own people when any 
 enmity arose amongst them, 3605. The Jews were permitted to ex- 
 tirpate the inhabitants of Canaan, because the Canaanites were separated 
 from internals ; but the Jews themselves are also called Canaanites, 
 1167, 1200; see below, 4818. The Canaanites represented all that 
 was infernal and diabolical when the sons of Israel destroyed them, 
 and the Jews and Israelites what was celestial and spiritual, yet the 
 Jews were not in good and truth, for they were themselves the worst 
 nation, 6306, 9320. The Jews were at first a nation, and the priest- 
 hood is predicated of a nation, because nations denote those who are 
 
 G G 
 
450 
 
 JEW 
 
 in charity ; after the setting up of their kings they became a people, 
 and a people denotes those who are in faith, 1259 end, 1260; see 
 aboTC (1), 8770. The Jews were less in the good of love and charity 
 than other nations, and if they had been made acquainted with in- 
 terior truths they would have, profaned them, as they profaned exte- 
 riors by open idolatry, 3373. When the Lord came into tht-^orld 
 there was not even any natural good remaining with the Jews, 3398, 
 t7/. 4314, 10,355. There are few among the Jews who live in mutual 
 love, thus, who do not despise ethers in comparison with themselves, 
 3479 end. The Jews even from the time of their fathers were of such 
 a quality that every one was willing to have his own god, and they 
 worshiped Jehovah only as to name, 3732, 4208, 5998 ; see above (3). 
 Jacob and his posterity were of such a quality that celestial and spi- 
 ritual love could not be conjoined with natural good in them, that is, 
 the internal or spiritual man with the external or natural, 4281 ; that 
 they resisted all influx from heaven, ill, 10,429, 10,490, 10,526— 
 10,531. The Jews exceed all others in the love of self, and the love 
 of the world's riches, and in their fear of losing either honour or gain, 
 
 4293. The Jews of the present day like those of old, look with con- 
 tempt on others, and make the acquisition of wealth their most in- 
 tense study; and besides this, they are fearful, 4293. Goods and 
 truths utterly perished with the posterity of Jacob, insomuch that 
 their hereditary disposition to evil cannot be eradicated by regeneration, 
 
 4294, ill. 4317 ; their loss of goods and truths more particularly illus- 
 trated ; and their quality shown from the Lord's parables, and from 
 many things that he said concerning them, 4314. The Jews were 
 principled in worldly and corporeal love, not in any celestial and spi- 
 ritual love, 4307; hence, they were surrounded by evil spirits even 
 when they were in a holy external, 4311. The wicked character of 
 the Jews has been manifest from the first posterity of Jacob, and by 
 all that is recorded of them to the present time, namely, that they 
 are against the Lord, against charity to the neighbour, and mutually 
 divided against one another, sh, 4316, 10,429. The Jews could not 
 be regenerated, thus, hereditary evil could not be removed from them, 
 because they always succumbed in temptations, even though they were 
 only external ; the nature of hereditary evil, and its removal by rege- 
 neration, ill. 4317; as to their succumbing in temptations, 8588. 
 The Jews, for the most part, are in externals only, and opposed to 
 the internal doctrines of the church, because they are in avarice ; what 
 it is to be in externals without internals, ill. 4459 ; further ill. 4464 ; 
 and that they made purity and sanctity consist in externals, 4465. 
 The same hatred of others, the same pride of heart, and delight in 
 cruelty, by which the Jews were always distinguished, remains with 
 them now, but it is not manifest because they live precariously in 
 strange lands, 4750. The Jews, from the very first, have been more 
 than others opposed to every kind of good, and this, from their 
 sordid avarice, in which is latent the vilest and lowest love of self; 
 by such avarice, however, they are kept from profaning interior 
 goods and truths, ill. 4751 ; that the love of self is concealed in 
 their hearts as with all the sordidly avaricious, 10,407. The Jews 
 derive their origin from an illegitimate stock ; one-third of the tribe 
 being from a Canaanitish mother, and the remaining two-thirds from 
 
 JEW 
 
 451 
 
 I \ 
 
 f 
 
 a daughter-in-law, thus from fornication and whoredom, «A. 4818, 
 4820. The evil origin of the Jews involves a similar state of their 
 interiors, thus, that they are principled iu evils of life derived from 
 false doctrines also originating in evil, and in the falsification of 
 truth, ill. 4818. The whole Jewish nation, but especially the descend- 
 ants of Judah, were from the first in false doctrine derived from evils 
 of life, but one son of Judah different from another, on which account 
 only one of his sons was preserved, 4832. Amongst the Jews there 
 was no sense of conjugial love, whether understood naturally or spi- 
 ritually ; thus, neither the church nor the marriage state was eenuine 
 with them, 4837, 4899. The Jews are withheld from faith even 
 though they live in the midst of Christians, on account of their prone- 
 ness to indulge in the worst evils, and thus to profane the truth ; their 
 laws concerning leprosy explained of profanation, 6963. The Jewish 
 nation is immersed in filthy loves, in sordid avarice, in hatred and 
 pride beyond others, sh. 7051 ; how cruelly their wars were con- 
 ducted in the time of David, 7248. The Jews and Israelites were 
 not better than other nations, and in no respect chosen for heaven ; 
 they are called the people of Jehovah because they were admitted to 
 represent his people, 7439. The Jews are of all nations the most 
 avaricious, for they are in the mere love of money without regard to 
 its use, how the mind is drawn down and immersed in the body, and 
 the interiors closed against love and faith hereby, 8301, 10,407. It 
 would be easier to convert stones to faith in the Lord than the Jews, 
 how mistaken they are who think the church will ever pass to them, 
 8301 end. The excessive self-humiliation in which they exceeded all 
 other nations proceeded from the ardency of their evU loves, and was 
 persisted in to obtain their own worldly ends, 10,430. Holy worship 
 with them was only a means, and eminence and opulence the end, 
 thus, their interiors were utterly opposed to the truths and goods of 
 the church, 10,455 ; the lamenteble state of their interiors described, 
 10,454—10,457, 10,462—10,466. The internals of the Jewish na- 
 tion were closed against the influx of good and truth both to prevent 
 their profanation and that communication with heaven might be pre- 
 served by the external, 10,490, particularly 10,492, 10,493; thus there 
 was no reception of good and truth from heaven with that nation, but 
 they were wholly averted and alienated from the divine, 10,498. As 
 
 to their lot in the other life, see below (7). t» -j 
 
 6. The Historical Figures by which they are represented. Besides 
 
 the internal spiritual sense there is an internal historical sense in which 
 the meaning of the narrative concerning Jacob and his sons is applied 
 to himself and his posterity, 4279. The want of conjunction between 
 spiritual and natural love, but especially the relaxation of conjugial 
 love with that nation, denoted by the hurt done to the hollow of Jacob's 
 thigh, 4280, 4281. The contumacy of their cupidities and phantasies 
 urging them to the representation of spiritual things, denoted by the 
 refusal of Jacob to let the man go until he blessed him, when he en- 
 tered Canaan, 4282, 4288, 4290, 4293. Their incapacity to enter 
 upon the representation without a new quality put on, denoted by the 
 name of Jacob changed to Israel, 4292. The association of evil spirits 
 ^th them and their succumbing in all temptations, and taking the 
 il for good, denoted by Jacob's inquiry concerning the name of the 
 
 with 
 ev 
 
452 
 
 JEW 
 
 JEW 
 
 453 
 
 man who wrestled with him, &c., 4294, 4307. The Lord only represen- 
 tatively present with them, denoted by Jacob's seeing God face to face, 
 4311. The utter loss of goods and truths when they entered upon 
 the representation of the church, denoted by Jacob's halting upon his 
 
 thigh when he entered Canaan at sunrise, 4314. The extinction 
 
 of all the truth of doctrine derived from the ancient church, denoted 
 by their destruction of the people of Sheckhem, 4425. Interior truths 
 not legitimately received by the Jews, and their evil opinion and inten- 
 tion concerning them, denoted by the fornication of Dinah and the 
 anger of her brothers, 4433, 4439, 4444, 4459. Their unwillingness 
 to receive any good and truth except in representatives, separate from 
 the things signified, denoted by their refusing Dinah in marriage unless 
 Sheckhem and his people would consent to circumcision, 4462, 4465. 
 Falses and evils with them extirpating every truth of doctrine and the 
 1 church itself destroyed, denoted by Simeon and Levi's slaying every 
 male of the city, and also Hamor and Sheckhem, 4497, 4500. Rational 
 and natural good and rational and natural truth destroyed with them, 
 denoted by their taking the flocks and the herds, and the asses of the 
 Sheckhemites as prey, 4505, 4506. All the truth and good of the 
 church, and all its scientifics destroyed, denoted by their making a 
 prey of all that was in the city, and all that was in the field, and all 
 their wealth, 4507, 4508. All innocence and all charity, thus every 
 affection of good perishing, denoted by their taking all the infants and 
 the women captive, 4509, 4510. The church with them totally cor- 
 rupt, denoted by the daughter of Jacob now remaining with them as 
 
 a harlot, 4522. The rejection of divine truths from the Lord's 
 
 divine human and falses received in place of them by the posterity of 
 Jacob, denoted by the alienation of Joseph, 4665 and 4690 compared. 
 Their contempt and aversion from all divine truth told to them, de- 
 noted by their hating Joseph for his dreams and his words, 4692, 4702. 
 Their reception of the divine truth, though but remotely apprehended, 
 among falses, and their depraved minds plotting its extinction, denoted 
 by the brethren of Joseph seeing him approach to them and consulting 
 to slay him, 4721, 4723 — 4730. Their preserving the form of divine 
 truth for the sake of religion, but regarding it as false, denoted by his 
 brethren sparing Joseph's life and casting him into a pit, 4733, 4736, 
 
 4744. Their calling into question and annihilating the appearances 
 of truth after truth itself was rejected, denoted by their stripping off 
 from Joseph his coat of many colours, 4741, 4742. Their appropria- 
 tion of evil from the false principle in which they were, denoted by 
 the brethren eating bread together after Joseph was cast into the pit. 
 
 4745. Their wilHngness to make a traffic and gain of the divine truth 
 by transferring it to others, denoted by the proposal of Judah to sell 
 Joseph to the Ishmaelites, 4750, 4751, 4814. Their resort to false 
 interpretations of the Word after the alienation of divine truth, de- 
 noted by the brethren of Joseph endeavouring to console Jacob for his 
 
 loss, 4781 — 4783. The tribe of Judah declining to a worse state 
 
 than the other tribes, denoted by Judah's going down from his brethren 
 to the AduUamite, 4815. Their conjunction of evil from the falses of 
 evil, and the false principle originating therefrom acknowledged in faith 
 and act, denoted by his taking Shuah to wife, and her bearing Er, 
 4818—4821. Jheir evil state proceeding again from the false principle 
 
 r 
 
 , 
 
 
 of the church, denoted by her bearing Onan, 4822 — 4824. Their 
 idolatrous state as the joint production of the evil and false, denoted 
 by her conceiving again and bearing Shelah, 4825—4827. The repre- 
 sentative of the church perishing with them, denoted by Er, the first- 
 born of Judah dying, 4833. Their aversion and hatred to the con- 
 tinuation of anything good and true amongst them, and conjugial love 
 penshing, denoted by the deed of Onan, 4836—4838. Their regard- 
 ing the internal truth of the representative church as false, and the 
 conjunction of the evil and false proceeding therefrom, denoted by 
 Judah's treating Thamar, the widow of Er, as a harlot, 4865, 4888, 
 4893, 4911 end. Their desire to extirpate all that was internal, and 
 prevent the production of good and truth in externals, denoted by his 
 command that Thamar should be burnt when she was found with' 
 child, 4902 — 4906. Their willingness to accept and acknowledge the 
 internal of the church if it might be regarded as their own, and this 
 from the love of self, denoted by Judah's conviction that he was the 
 father of Thamar's children, 4909—4911. Their state in ex- 
 ternals altogether separate from internals, and the representative church 
 not able to be instituted with them, denoted by Moses in the way to 
 the inn, and Jehovah's seeking to slay him, 7040—7043. Their in- 
 tenors laid bare, and discovered to be full of all violence and hostility 
 against truth and good, denoted by Zipporah's circumcision of her 
 
 son, and what she said to Moses, 7044—7047, 7049. Their 
 
 state opposed to the divine, their want of faith in Jehovah and their 
 weakness when tempted, denoted by the strife at Meribah, 8588—8591. 
 Their assumption of external holiness, by the vailing of their evil in- 
 teriors, denoted by Moses sanctifying the people, 8788, 8806, compare 
 9962, 10,149. Their state of separation in externals only, denoted 
 by the sons of Israel separated from Moses, Aaron, Nadab, Abihu, 
 and the elders, when they ascended the mountain to behold Jehovah, 
 9373, 9377, 9380, 9409. Their state in externals without any in- 
 ternal, and falses of doctrine and worship fashioned according to their 
 natural delights, denoted by the golden calf set up, and their festive 
 worship of it, 10,393, 10,396, 10,399, 10,407, 10,414—10,416, 
 10,51 1. Their state as to interiors, its lamentable fluctuation between 
 the influx of heaven and hell, denoted by the noise of their festivity 
 as heard by Moses and Joshua, 10,454—10,457. The genuine ex- 
 ternal of the Word destroyed, and another external to be given on 
 their account, denoted by'Moses' breaking the tables on which the 
 commandments were written, 10,453, 10,461. Their delight in idola- 
 trous worship filled full with the love of self and the world, denoted 
 by his burning the golden calf, 10,463. The infernal false principle 
 formed from it, its commixture with truths from heaven, and thus 
 conjoined and appropriated by them, denoted by his reducing it to 
 powder, and sprinkUng the powder upon the waters, and making them 
 drink it, 10,464 — 10,466. Hell opened with them in consequence of 
 their being in externals only, and their internals completely closed 
 against the influx of good and truth, denoted by Moses outside the 
 camp, and the Levites passing from gate to gate slaying the people, 
 
 10,393, 10,483, 10,489, 10,490, 10,492, 10,510. The state of the 
 
 people representing the church, yet not receptive of divine influx, de- 
 noted by their entering into Canaan and Jehovah not in the midst of 
 
o; 
 
 454 
 
 JOA 
 
 JOR 
 
 455 
 
 them, 10,531—10,533, 10,538, 10,539, compare 10,567, 10,571. 
 Their separation from the holy external of the church, of worship, 
 and of the Word, denoted by the tabernacle of the congregation set 
 up at a distance from the camp, 10,545 — 10,548. Their being without 
 the genuine sense of the Word, and in dense obscurity concerning it, 
 yet in the holy adoration of externals, denoted by the cloud concealing 
 Moses from their view when he entered the tabernacle, and the people's 
 bowing and worshiping, 10,551 — 10,553. Their inability to see the 
 divine interiors of the Word, of the church, and of worship, and their 
 seeing the external, denoted by Moses not seeing the face of Jehovah, 
 but his back parts, 10,578, 10,584. The external of the Word, of the 
 church, and of worship accommodated to them, denoted by the new 
 tables of stone prepared by Moses, on which the commandments might 
 be written, 10,603, 10,613. A new revelation of divine truth from 
 the inmost heaven, but the people not able to be in it, nor to be in- 
 structed in it, denoted by Moses ascending into the top of the moun- 
 tain alone, and no man to be seen throughout all the mount, and the 
 flocks and herds not to feed near it the while, 10,605 — 10,609. Their 
 inability to sustain the external of the Word if anything of the internal 
 was manifested in it, denoted by the people's fearing Moses when he 
 descended from the mountain and his face shone, 10,694. The internal 
 closed to them, though they still knew it was in the external, denoted 
 by the vail with which Moses covered his face while he spoke to them, 
 10,701 — 10,707. See Moses. Their state represented by the vine of 
 Gomorrah, 9320; and by the cakes mixed with dung, 10,037. 
 
 7. Their state in the other life. The sordidly avaricious Jews in 
 the other life have their abode where spirits appear to undergo excoria- 
 tion like hogs, 939, 940, 4751. The presence of Jews is perceived 
 by other spirits from a stench as of mice, 940. On account of their 
 phantasy concerning the holy city and their own eminence, they dwell 
 in a city called the filthy Jerusalem ; their miserable state there, and 
 the appearance of a Jewish Rabbin described, 940. Another Jeru- 
 salem where the better sort of Jews dwell, its situation between Ge- 
 henna and the lake, and the changes to which it is subject, described ; 
 also, the robbers in a gloomy wilderness between the cities, of whom 
 the Jews are afraid, 941. The author frequently discoursed with Jews 
 in the other life concerning their misapprehension of the Word, the 
 land of Canaan, the Messiah, &c., and they appeared to him in front 
 in the lower earth, under the sole of the left foot, 3481. The cruel 
 delights of the Jews represented by a man pounding men in a mortar 
 with an iron instrument, their abode in the hell of cruel adulterers 
 beneath the right heel, 5057. The cruelty of the Jews manifested to 
 the author from the perception of their sphere ; and the similar quality 
 of some in the planet Venus, 7248. The Jews exceeded all other na- 
 tions in their power of self-humiliation, but they are in hell notwith- 
 standing, with the exception of their children and some who were in 
 good, 10,430; that only a few are in heaven, 7439. 
 
 JEWEL. See Ornament, Precious Stones. 
 
 JEZREEL. See Jesreel. 
 
 JIDLAPH. See Nahor. 
 
 JISHBAK, or Ishbak. See Keturah. 
 
 JOAB, denotes those in whom there is no longer any spiritual life. 
 
 T 
 
 by reason of the profanation of good and the falsification of truth ; 
 the words of David concerning him, ex, 9014, and further, 9828. 
 
 JOB {Hiohi Johui\, The book of Job is written in representatives 
 according to the manner of writing derived from the most ancient 
 times; the song of songs is an imitation of such books, 1756, 9942. 
 The book of Job is a book of the ancient church ; a passage cited, and 
 its signification ex, 2682. It is written according to representatives 
 and significatives, but it does not rank with the books which are called 
 the law and the prophets, because it is without the internal sense 
 which treats of the Lord and his kingdom ; passages cited and ex, 3540 
 end, 3813, 3901. See Word. 
 
 JOBAB, one of the sons of Joktan, signifies a ritual of the Hebrew 
 church, 1245 — 1247. See Eber, Hebrews. 
 
 JOBEL. See Music (Trumpet), 
 
 JOHN \Johannes\, Peter, James, and John, whenever they are 
 named in the gospel, denote faith, charity, and the good of charity, 
 the same as Reuben, Simeon, and Levi, preface before 2135, and pre- 
 face before 2760 ; as to Peter in particular, 3750, 4738, 6344 end, 
 7231, 10,087. John lay at the Lord's breast, because he denotes the 
 good of charity ; the words of the Lord to Peter and John explained, 
 where he tells Peter that he should feed his sheep, &c., 10,087 ; as to 
 John only, 6073, 7038. John the Baptist, who was the last of the pro- 
 phets, denotes the Word in ultimates ; hence his particular clothing and 
 food, and his being called Elias, 3301, 3540, 5620, 6752 end, particu- 
 larly 7643. It is according to the order of heaven that spirits be sent 
 before the angels who come to men in order that they may be prepared 
 for their reception, as John the Baptist before the Lord, 8028. See^ 
 Universe (Jupiter), The case of John the Baptist fully sh. and ex., 
 9372 ; and the signification of his clothing more particularly, 9824 — 9828. 
 
 JOINT, TO be put out of, [luxari,'] denotes the want of that 
 order in which the conjunction of truth with good can take place, 4278, 
 4301. See Jacob (10), Jew (6). 
 
 JOKSHAN. See Keturah. 
 
 JOKTAN. Peleg and Joktan signify the internal and external of 
 the church founded by Eber, 1137, 1240, 1242; the sons of Joktan, 
 its rituals, 1137, 1246, 1247. Their dwelling from Mesha to Sephar 
 denotes the extension of their worship from the truths of faith to the 
 good of charity, 1249. See Eber. 
 
 JONAH [Jonas], The words of Jonah when in the belly of a 
 great fish are a prophetic description of the Lord's temptations against 
 the hells, 1691. Nineveh was pardoned after Jonah was sent to it, 
 because it denotes the state of those who are in falses from the fallacies 
 of the senses, from the obscurity of the understanding not illustrated, 
 and from ignorance, 1188. The historical account of Jonah, like all 
 the other historical portions of the Word, is representative, 1709. 
 
 JORDAN, the, and also the Euphrates, denote the external man, 
 because these rivers were boundaries of Canaan, by which the internal 
 is denoted, 1585, 51f6. The Jordan denotes initiation into the know- 
 ledges of good and truth, thus the first and ultimate principle of the 
 Lord's church, sh, 4255, 6537, 6538, 8940. The swelling of Jordan 
 denotes the things of the external man Ufting themselves up against 
 the internal, 1585. The plain of Jordan denotes the external man 
 
 ii / 
 
 \ 
 
 \, 
 
 V 
 
 X 
 
 .*s^ 
 
'/ 
 
 ) 
 
 456 
 
 JOU 
 
 as to all his goods and truths, 1585. The passage of Jordan denotes 
 the introduction of the regenerate into the Lord's kingdom, 901. 
 The waters of Jordan divided, denotes the removal of falses and evils, 
 and the introduction of those who are in goods and truths, 4255. 
 Gilead's dwelling by Jordan, denotes sensual good or pleasure by which 
 man is first initiated, 4255. Naaman commanded to wash seven times 
 in Jordan, dienotes initiation into the church by baptism, thus, rege- 
 neration, 4255 ; and that baptism was performed by washing the whole 
 body in Jordan, to denote the purification of the natural man by the 
 truths of faith, 10,239 and 9088 compared. 
 JOSEPH. See Tribes. 
 
 JOSHUA, denotes truth combating, which is not truth as pro- 
 ceeding immediately from the Lord, but as received by angels who are 
 in ardent zeal for truth and good ; hence, he was appointed the leader 
 of the sons of Israel when they entered Canaan, 8595. As the minister 
 of Moses he denotes the ultimate representative into which holy in- 
 flux could take place; Moses in this case, the holy external, ill. 9419. 
 As the Minister of Moses, descending with him from the mountain, 
 and discovering the idolatry of the people, he denotes the truth of the 
 Word lustrating, exploring, and apperceiving, 10,454. Generally, 
 Joshua represents the divine truth in some function, combating, puri- 
 fying, or ministering in the place of Moses, &c., 10,557. 
 
 JOURNEY, to, \jprqficisi]y signifies the order and the institutes or 
 appointments of life, and to dwell, signifies life, because it was cus- 
 tomary in the most ancient times to dwell in tents, and to remove their 
 tents from place to place, 1293. To journey denotes to progress or 
 ^vaace in life, 1456, 1457; in the opposite sense, to recede, 1290. 
 To journey, to go, to make progress, denotes the order and appoint- 
 ment of the life by way of advancing in good, 3335, 3685, 7972. To 
 journey and go, involves progression to ulteriors, thus, the successive 
 state in any case, 4375; also, the continuum from exteriors to in- 
 teriors, 4554, 4585. To journey denotes the successive and continual 
 procedure of man's regeneration, and in the supreme sense, of the 
 Lord's glorification, 5996; thus, state continually succeeding state, 
 or what is continually successive, 8181, 8397, ilL 8403, or progressive 
 of spiritual life, 8557, 8559. To arise, and go, and live, denotes ele- 
 Tation from superiors to interiors, and the life therein ; to journey, 
 the order of the life, and the successive state of the life ; to sojourn, 
 or dwell as a stranger, life according to instruction ; how the significa- 
 tion of these terms arises from changes of state appearing as changes 
 of place in the other Hfe, 5605, 8397, 8420 ; and that motions and 
 progressions m the other life are changes of the state of the interiors, 
 from experience, &c., 1273—1277, 1376-1382, 9440, 10,734. See 
 Place, Spirit; as to sojourning or tarrying, see Sojourner, and 
 as to dwellmg, see to Inhabit. To go and to move, or be moved, 
 is to live ; but to live is predicated of the internal, and to be moved 
 of the external, 5605 end. See to Go, to Go Forth, to Walk. 
 The journeyings and encampments of the Israelites, after they left 
 Egypt, denote spiritual states and their changes with those who are 
 delivered from infestation by the Lord, 7972, 8103, 8751. The jour- 
 neying of the angel along with them, denotes arrangement from divine 
 truth, 8192. According to the journeyings, namely, of the sons of 
 
 JOY 
 
 457 
 
 V 
 
 ''V 
 
 I 
 
 i 
 
 Israel in the wilderness, denotes according to the order of life necessary 
 to the reception of spiritual life, 8559. 
 
 The antediluvians journeying from the East denotes their receding 
 from charity, 1290 — 1292. Abram's journeying towards the South, 
 denotes progression towards a lucid state as to the interiors, because in 
 goods and truths, 1456 — 1458 ; when towards the land of the South, 
 in goods and truths as to doctrine, 2500. Jacob's journeymg from 
 Bethel towards Ephratah, denotes the progression of the divine from 
 the internal of the divine natural towards the rational, 4585. Joseph's 
 brethren journeying away from Sheckhem to Dothan, denotes the pro- 
 cedure of those who acknowledge faith for the essential but not charity, 
 from the common to the special forms of false doctrine, 4720. Israel 
 and all belonging to him journeying, and coming to Beersheba when 
 going to Joseph, denotes the beginning of conjunction between the na- 
 tural man and the spiritual, 5996. The sons of Israel journeying from 
 Raamses (or Rameses) to Succoth when they left Egypt, denotes the 
 first state of deliverance from the infestation of falses, 7972, 8751 
 and citations. Their journeying from Succoth, and encamping in 
 Etham at the border of the desert, denotes the second state of deliver- 
 ance and the arrangement of truth and good on approaching the first 
 state of temptation, 8103, 8104. Their tuniing from the direct way, 
 and encamping near the sea, denotes the state not yet prepared for 
 heaven, and the approaching influx of temptations, 8129 — 8131. The 
 Egyptians journeying after them, denotes the continually increasing 
 tendency of the false of evil to flow in, 8161. The command of Je- 
 hovah that the sons of Israel were to journey or go forward, and not 
 supplicate him, denotes the continual succession of temptations which 
 the spiritual must endure while they are prepared, 8181. Their goiu» 
 through the n^Mst of the sea, and the waters not overflowing them*^ 
 denotes the entrance and passage of the spiritual through hell, guarded 
 from all violence proceeding from the falses of evil, 8205, 8206, 8234 
 -—8236. Their journeying from the Red Sea, and going three days' 
 journey in the desert of Shur, and at length coming to Marah, denotes 
 the procedure of temptations before scientifics are vivified by the truths 
 of faith, 8345—8348, 8395. Their journeying from Marah to Elim 
 and encamping by its waters, denotes the state of illustration and aff'ec- 
 tion, and the copiousness of truths, afibrded to the spiritual after 
 temptations, 8367 — 8370. Their journeying from Elim to the desert 
 of Sin, denotes another state of temptation succeeding, now as to the 
 defect of good, or the good of truth, 8395, 8397—8399, 8403, 8554. 
 Their journeying from the desert of Sin, according to the journeyings 
 commanded by Jehovah, and encamping in Rephidim, denotes the 
 order of procedure through other temptations, the leadings of Divine 
 Providence, and the arrangement of the interiors to undergo tempta- 
 tions as to truth, 8554, 8557—8561, 8753. Their journeying from 
 Rephidim and encamping in the desert before the mount (preparatory 
 to the delivery of the Law), denotes the Hfe of good in which the 
 temptations consequent on the implantation of truth are continued, and 
 arrangement proceeding from divine influx, 8751—8758. 
 
 JOY, Gladness [Gaudiumy latitia]. The generality have so 
 common an idea concerning heavenly joy that it amounts to no idea ; how 
 innumerable in their variety heavenly joys are, 449, 457. The joys of 
 
 I 
 
458 
 
 JUD 
 
 heaven are ineffable ; the ideas and experiences of the author concern- 
 ing them, 545, 546, 549, 5662, 6408, 8456, 10,722—10,724. The 
 joy of heaven is the divine influx into good-willing and good-doing to 
 others, and the happiness and blessedness resulting herefrom exceeds 
 all perception, 4721, ilL 4776, 8037. Heaven, and the joy of heaven, 
 then first begins in man when he ceases to regard himself in the uses 
 which he performs, 5511. See Heaven (4). The regenerate are 
 joyful when they act according to conscience from the good of charity, 
 and they come into anxiety from the contrary ; the unregenerate find 
 their joy in what favours their own loves, ill. 977 ; the interior glad- 
 ness of the regenerate illustrated by a comparison with flowers and 
 fruits, 5116. Gladness is predicated of truth, joy of good, 2851, 
 8056 ; to be glad in heart, of the affection of love, 7002. Gladness 
 is predicated of spiritual affection or of truth ; and joy, of celestial 
 affection or of good : thus gladness is less in degree than joy, br. ill, 
 .3118, ill, and ah, 4137; further illustrated from the marriage of good 
 and truth, 4434, 8339 end, 9182. The joy perceived as solace by man 
 when evil spirits are overcome in him, is not a rejoicing in victory, but 
 is the joy belonging to the conjunction of good and truth, 4572; that 
 there is a conjunction or marriage of good and truth, and that the 
 highest felicity pertains to it, 5365 end; br, ill, 5871 ; that gladness 
 and delight succeeds to temptations by which goods and truths are im- 
 planted and conjoined, 1992, 3696, 4572, 5628, 6414; and that hence 
 arises the significations of feasts, 7093, 9286, 9294, 10,655, 10,659, 
 10,669-— 10,671, compare 10,114; of singing, S261 ; and of music 
 and the dance, 8337, 8339, 8340, 10,416, 10,459. The divine joy 
 when good and truth are received is infinite, because the love which 
 gives birth to the joy is infinite; the gladness of Jethro, ex, 8672. 
 All delight and cheerfulness flows-in from the spirits and angels that 
 dwell with man according to his ruling love, 8865. See Delight. 
 
 JUBAL. See Lamech. 
 
 JUBILEE. See Music (trumpet), 
 
 JUD^A, or the land of Judaea, signifies the Lord's church, 3654 ; 
 specifically, the celestial church, 10,396 and citations. See Jew (1). 
 
 JUDAH [JehudnK]. See Tribes. 
 
 JUDAS ISCARIOT, represented the Jewish church, and his sell- 
 ing the Lord was similar to the act of Judah, who sold Joseph, 4751. 
 See Jew. 
 
 JUDGE, to, [judicare], signifies to teach; thus judgment is pre- 
 dicated of instruction in truth, justice of the exercise of good, 2372. 
 To judge, predicated of the Lord, denotes his divine arrangement, 
 thus, providence, 7160. To judge signifies the disposition or arrange- 
 ment of truths from divine influx, because the Lord judges no one, but 
 judgment is from the laws of order belonging to such arrangement, and 
 is according to reception, 8685, 8694. He who judges from genuine 
 doctrine when there is strife concerning truths, removes falses, and the 
 contrary, 9425; compare 6766. The name of Dan, which signifies in 
 the Hebrew tongue * to judge,' denotes in the supreme sense the justice 
 and mercy of the Lord; in the internal sense, the holy principle of 
 feith; in the external, the good of life, ill. 3921, 3923. The name of 
 Dinah, which signifies in the Hebrew tongue 'judgment,' denotes the 
 church of faith m which is good, because judgment is predicated of the 
 
 X 
 
 JUD 
 
 459 
 
 truth of faith, &c., 3964. Dan shall judge his people as one of the 
 tribes of Israel, denotes truth in its office, and that the truth repre- 
 sented by Dan is one of the common truths from which judgment is 
 given, 6397. See Judgment. As to the liberty of judging others, 
 see 2284 ; as to the faculty of judgment^ 1495, 6814. ^e Under- 
 standing. 
 
 JUDGES [judices]. In the representative church the priests 
 were at the same time judges; consiaered as priests, they represented 
 divine good, as judges divine truth ; the judge of the whole earth in- 
 cludes both, and denotes good itself from which truth proceeds, 2258, 
 ill, 6148, A judge signifies a leader, and the Lord is called a judge 
 because he leads those who are in the good of innocence but not yet in 
 truth, and those who are in truth but not yet in good, 4844 ; the case 
 of Moses, called a prince and judge, 6766, Judges are those who 
 distinguish and decide according to justice and equity, 9047. They 
 whose functions .pertained to judgment were called judges and after- 
 wards kings ; they who ministered in worship, priests; and because 
 all judgment is by truth, and all worship from good, judges denote 
 truth from good, kings truth from which good is, and priests good 
 itself, 9806. See King, Priest. Spirits who were judges in the life 
 of the body and were delighted when they found what they believed 
 just reason for inflicting fines and punishment, are in the province of 
 the kidneys and ureters, 5382. 
 
 JUDGMENT [judicium~\f is predicated of truth, justice of good ; 
 Noah a just and whole man, denotes the good and truth of charity, 
 612; the signification of justice and judgment further sh, 2235, 9263 
 end. A judge denotes good; judgment, truth; the judge of the 
 whole earth, divine good itself, ill. 2258. See Judges. Judgment 
 is twofold, namely, from good and from truth, because the faithful 
 are judged from good, and the unfaithful from truth, ill, 2335. Jus- 
 tice is predicated of the exercise of good, judgment of instruction in 
 truth, 2372. Judgment is from and according to divine truth, but 
 it is not alike with the evil and with the good, because the latter re- 
 ceive divine truth, and are judged from good, but the evil reject it 
 and are judged from truth, 5068 ; a case in illustration, 5759. Je- 
 hovah's seeing and judging denotes divine arrangement, which is the 
 result of his seeing and judging, and that these are properly called 
 Preevidence and Providence, 7160. Judgments denote truths; to be 
 delivered with great judgment, denotes according to the laws of order, 
 which are divine truths, ill. 7206; that judgments and laws denote 
 truths and the truths of good, 8695, 9260 and citations. See Judg- 
 ments. Judgment denotes both the damnation of the evil and the 
 salvation of the good, because the same truths according to recep- 
 tion effect both, ill. 7206, 9857, compare 7873. It is the order of 
 divine truth separate from divine good, which manifests that the evil 
 are damned, and it is the order of divine truth conjoined with divine 
 good, by which the good are saved ; that the evil are not judged in a 
 moment but explored by degrees, 7273, ill, 7295, compare 2121. 
 Judgment is not from divine truth, thus the Lord does not judge any 
 one, but divine truth flows in and arranges in order, and judgment is 
 from the laws of such order, ill. 8685, 8694, 8716, 8728. Judgment 
 denotes divine truth and hence doctrine, and a life according to it, 
 
/\ 
 
 460 
 
 J UD 
 
 JUD 
 
 461 
 
 tih. 9857 ; the spirit of judgment, wisdom from divine truth, 9857, 
 ill, 10,330, 10,331. See to Judge, Justice. The breast-plate of 
 judgment worn by Aaron signifies divine truth shining from divine 
 good, ill. 9823, ill. and sh., 9857, 9908, 9909. See Aaron (sup- 
 plement). 
 
 2. The Last Judgment, both in general and particular is when the 
 Lord comes, 900 ; see below, 4059. The last judgment is also when 
 man passes into the other life, 900, 1850, 2118; how it is effected, 
 2119. The times of the last judgment are signified by the numbers 
 three and seven, 900. A last judgment is predicated of every church 
 when it is vastated, 931, 2118. The last judgment of the most an- 
 cient church is signified by the flood ; that of the ancient church 
 was about the time of Eber, when the idolatrous nations were dis- 
 persed ; that of the Jewish church was when the Lord came into the 
 world ; that of the Christian church is the judgment foretold in the 
 Apocalypse, 931, ilL 1850, 2118, 4057, 4333. Judgment is predi- 
 cated when evil has reached its height, or iniquity is consummated, be- 
 cause evil then runs into its punishment, 1311 ; that the consumma- 
 tion of iniquity is the destruction of the church by falses and evils, 
 ill. and ah. 1857. Judgment is preceded by visitation, and the Lord 
 is said to descend and see, because the evil think that he does not pre- 
 viously regard them, and that their punishment is from bin}, 1311, 
 2242; that to see, is the divine perception, or Preevidence, and to 
 judge, the divine arrangement, or Providence, 7160; and that the 
 day of visitation is the last state of the church, both in particular and 
 in general, when the exploration and separation of the good and evil 
 takes place; thus, when there is judgment, 10,509. See Visitation, 
 Consummation, Vastation. They are greatly deceived who believe 
 according to the literal sense, that the last judgment is the destruction 
 of the world, 931, 1850, 2117, 4059, 4535. Heaven and earth perish- 
 ing at the last judgment, denotes the end of the church, both internal 
 and external, 1850, 2118, 4535; how the Lord's words concerning 
 the consummation of the age, the sea and the waves roaring, the sun 
 and the moon being obscured, the stars falling from heaven, and nation 
 rising against nation, are to be understood of spiritual things, 2 1 20, 
 4060 ; see below, 3353, and citations following. The last judgment 
 was manifestly at hand when the author wrote, as appeared to him from 
 the state of the spiritual world ; for example, that the world of spirits 
 and its interior sphere were overcharged with evil genii and evil spirits 
 mostly from the Christian orb, 2121 ; that the generality of Christians 
 were ensnared by the love of self and the world, so that they despised 
 charity and faith, and occupied their minds with obscene and profane 
 thoughts, 2122; that the malignity of hereditary evils had greatly 
 increased, insomuch that the balance began to incline on the side of 
 evil, 2122; and that goods and truths from heaven were instantly 
 turned into evils and falses, 2123, ill. 3607; see also 3489. When 
 evil begins to prevail the last judgment is at hand, because the equi- 
 librium must be restored by the rejection of those who are within the 
 church, and the reception of others who are without, 2122. In the 
 antediluvians voluntary good was destroyed, and now in the Christian 
 church intellectual good had begun to perish, 2124 ; the state of Chris- 
 tians represented to the author by the appearance of black spirits, by 
 
 i 
 
 children who were cruelly combed by their mothers until the blood 
 flowed, by a tree into which a viper ascended, by a dog, and by two 
 women in a kitchen, 2125 ; their opposition to innocence represented 
 by the cruel treatment of an infant by evil spirits ; and that their in- 
 ternals are such, though they do not appear of such a quality in the 
 world, 2126. In the other Hfe something like a last judgment is re- 
 presented to the evil when their societies are dissolved, 2127; how 
 their dissociation was effected in the author's experience by a company 
 of spirits, filling them with consternation and dispersing them ; and 
 that such spirits are denoted by the east wind, 2128; how efi*ected 
 also by conflicting thoughts and reasonings ; a disputation whether the 
 twelve apostles on twelve thrones judge the twelve tribes of Israel, and 
 whether others are admitted into heaven besides those who have suffered 
 misery and persecution; how these things are to be understood, 2129. 
 An idea of the last judgment is also sometimes represented to the good 
 when they are admitted into heaven, 2127; how they are delivered 
 from the wolf, their fears that the door would be shut, their introduc- 
 tion into various societies, the appearance that heaven is closed against 
 others who come aflerwards, what is meant by their coming too late, 
 their knocking, their wanting oil, &c., 2130, 4635—4638; with what 
 joy they are received, and that they pass from one society to another 
 according to their desires, 2131; what is meant also by one coming 
 to the marriage without a wedding garment, that it denotes those who 
 are in hypocritical deceit, who can insinuate themselves into heavenly 
 societies, but who are cast down of themselves into some hell, 2132; 
 and that a heavenly glorification of the Lord was heard by the author 
 to an immense degree ; that it was seen also like a descending radia- 
 tion ; and that such glorifications are from the tranquillity and peace 
 of heaven, 2133. The evil are separated from the good by the holy 
 proceeding of the Lord's divine human, which they cannot endure ; 
 hence, judgment is predicated of the Son, or the divine human, and 
 not of the Father, 23 1 9 — 2322 ; some particulars concerning the sepa- 
 ration of the good from the evil, 2438 ; and that the Lord appeared 
 to the inhabitants of a certain earth as descending in human form in 
 a cloud and radiance ; that the spirits were gathered to the right and 
 the left, and thus separated ; and that this was according to the recep- 
 tion of truth from good, and of the false from evil with the inhabitants 
 of the lower earth there, 10,810. The Lord judges all from good, 
 and desires to raise all into heaven, but the evil reject the good ; hence, 
 to be judged from good is to be saved, because it is to receive the 
 good, but to be judged from truth is to be damned, because it is to 
 reject the good, ill. 2335. The Lord judges all from justice because 
 from divine truth, and he hears all from mercy, because from divine 
 good ; from justice those who do not receive divine good, and from 
 mercy those who receive it, ill. 3921 ; and that justice is the exercise 
 of good, 2372 above ; compare 5068, also above. The last judgment 
 is the end of the church with one nation and its beginning with another, 
 3353, 4057 ; the words of the Lord concerning his advent at the con- 
 summation of the age, the successive vastation of the church and the 
 last judgment, fully explained. Matt, xxiv., verses 3 — 8, 3353 — 3356 ; 
 versesB— 14,3486— 3489; versesl5— 18, 3650—3655; verses 19—22, 
 3751—3757; verses 23—28, 3897—3901; verses 29—31, 4056— 
 
 j 
 
462 
 
 JUD 
 
 JUS 
 
 463 
 
 4060; verses 32—35, 4229—4331; verses 36—41, 4332—4335; 
 verses 42 — 51, 4422 — 4424 ; the whole in a summary, 4422; and the 
 subject continued in chap, xxv., verses 1 — 13, 4635—4638; verses 
 31 — ^16, 4661 — 4664; and as to the sheep and goats, 4169 end; 
 verses 31—33, 4807 — 4810; verses 34—36, 4954—4959; verses 
 37 — 46, 5063 — 5071 ; passages from the Prophets and the Apocalypse, 
 4535. The last judgment, or end of the church, is when there is no 
 longer any acknowledgment of the Lord, or what is the same, when 
 there is no longer any faith, and this is when there is no longer any 
 diarity, 3353; the several states of this declension from good and 
 truth, 3487, 3655, 3754, 3899, 4229, 4422 ; and that therefore the 
 last iudgroent has been often repeated, 4057. When the Lord speaks 
 of the last judgment. Matt. xxv. 32 — 46, he declares that they who 
 do good works shall enter into eternal life, and they who do evil works 
 into damnation, because the hfe of the internal man exists in the 
 works of the external, 3934. See Good (2). It is erroneous to be- 
 lieve that the Ust judgment is the end of the world, and that then the 
 Lord will come in the clouds, &c., the Lord has come as often as the 
 church has been vistated, though not in person as when he assumed 
 the human by nativity, 4059, 4060 ; that he said, " For judgment I 
 ■■I oome into the world,*' denotes in order to the revelation of divine 
 tmtb, 9857. The last judgment is the end or rejection of an old 
 church and the beginning of a new one by the Lord's advent, 4230, 
 4231, 4333, 4525; that there have been four such judgments in this 
 orb, 4333. The state of mankind at the last judgment is described 
 01 it was in the davs of Noah, because of the inundation of evils and 
 «€., 4334. The inundation of evils and falses at the last 
 iseU the interiors, and causes the removal of heaven from 
 the old church and its communication with others, 4423. It is the 
 
 judgment to every one when he dies, for the material body does 
 
 -ite again ; the Lord*s words in Matthew, ex, 4807, 4808 ; that 
 is BO remrrection of the material body, ill, 5078, 5079 ; and how 
 MMne believe the soul to be mere thought, others that it is 
 o kind of iptolre, others that they are to rise again at some remote 
 fmmi when a Ust judgment will take place, and then to have a body, 
 4527. All nations ynihered together to judgment when the son of 
 ■Mi ooaet in his glory, denotes the judgment of every one according 
 lo Us deeds when divine truth appears in its light, 4809, 4810; that 
 is judged according to his will and the acts proceeding there- 
 
 , not aecording to his thoughts and acts only, because the will 
 ii the muk himself, 891 1 ; and that he is said to be judged according 
 lo hm imim, because the thought and the will are contained in them 
 •Old in its body, ill, 9824, further ill. 10,331. The angels 
 f a kind ofiudication, still the Lord is the only judge, 781 1, ill. 
 
 I; and the offices of angels are for the sake of their own feUcity, 
 S7I9. 
 
 JUDGMENT OF GEHENNA. See Gehenna. 
 
 JUDGMENTS \Judieia], denote truths, because all judgment is 
 bj tnOht, and to judge is to do the truth, 8972 and citations. The 
 to the ehildren of Israel are distinguished into precepts, 
 and statutes ; precepts are the external truths which relate 
 to life ; ja^pMDla, such as relate to the civil state ; and statutes, such 
 
 V 
 
 j 
 
 as relate to worship, sh, 8972, 9282; called laws, judgments, and 
 statutes, 9349; see below, 9001. The statutes, judgments, and laws 
 given to the Israelitish and Jewish nation were not new, but were 
 known before, either in the ancient or Hebrew churches, 4444, 4449. 
 Judgments and statutes serve for laws in the church where internal 
 things are represented by external, but not in the church to which in- 
 ternal truths are revealed, because in such a church it is not by ex- 
 ternals that communication is preserved with heaven, but by internals, 
 8972, 10,637. The laws called judgments, together with the sacrifices 
 and other rituals, ceased to be binding when the Lord came into the 
 world and opened the interiors of worship, and in general, the interiors 
 of the Word, 921 1, 10,637. The laws, judgments, and statutes divided 
 into three classes, namely, those which are to be observed and done, those 
 which may serve for use if desired, and those which are utterly abro- 
 gated ; that the latter are still most holy in the external expression on 
 account of the internal sense contained in them, 9349. A statute de- 
 notes the external truth or order of the church, judgment the internal, 
 8357. Judgments signify truths, laws the truths of good, 8695. Judg- 
 ments are the external truths or laws of the civil state where the church 
 is representative, 9001. By judgment is meant the truth and the right, 
 9260. Judgments denote those truths contained in the Word which 
 relate to the natural life, but the words of Jehovah such as relate to 
 the spiritual life, 9383. Precepts, judgments, and statutes are alto- 
 gether called the law, and the several particulars of the law are called 
 precepts or commands, 9417. See Law. 
 
 JUGGLER-SHE [prceatigiatrix]. See Magic. 
 
 JUICES, the, of foods, which are immediately imbibed by the 
 veins and carried into the circulation, represent those who scarcely 
 suffer the vexations of vastation in the world of spirits, 5174. 
 
 JUPITER. See Universe. 
 
 JUSTICE, the Just. Justice respects the good of charity, in- 
 tegrity the truth of charity ; the signification of Noah a just and whole 
 man, ex, 610 — 612, 712. The Lord made himself justice (or righte- 
 ousness) as to the human essence, by temptations and victories, through 
 his own proper power, 1737, 1780, ill. and ah, 1813. The Lord alone 
 was made justice, and this for the whole human race ; that this was 
 predicted by the prophets, and that it is involved in the words con- 
 cerning the imputation of justice to Abraham on account of his faith, 
 1813. They who desire to make themselves just, that is, to believe 
 that the goods of charity and the truths of faith are from themselves, 
 act against good and truth, for the verimost truth of faith is that the 
 Lord alone combats with hell in man, 1813 ; and that such are in the 
 infernal city called the Judgment of Gehennah, 942 ; their quality and 
 state further sh, 2027. The Lord made himself justice by his own 
 power, and this by the reciprocal union of the human essence with 
 the divine, and the divine with the human, ill, 2004, 2025, 2026 ; 
 that this divine, with the man who receives it, is the justice of the 
 Lord with him, 9263. The human essence was made justice by 
 fighting in its own strength with all the hells, and overcoming them, 
 whereby the world of spirits was liberated from infernal genii and spirits, 
 and the human race saved, 2025, iU. 2026, 2102, 3301. The grievous 
 temptations by which the Lord was made justice are signified by the 
 
462 
 
 JUD 
 
 JUS 
 
 463 
 
 4060; verses 32—35, 4229—4331; verses 36—41, 4332—4335- 
 verses 42-51, 4422-4424; the whole in a summary, 4422; and the 
 subject continued ,n chap, xxv., verses 1—13, 4635—4638; verses 
 ^1—46, 4661—4664; and as to the sheep and goats. 4169 end- 
 
 17^,^1';;^^^/^'''''' 7"^' ^-^'' 49fr!;959rv:^ 
 
 A-T^ '^u t''''^'^ ' P«s*g^ ^«>" the Prophets and the Apocalypse, 
 
 4d3o. The last judgment, or end of the church, is when thVrTw^ 
 
 onger any acknowledgment of the Lord, or what is the same, when 
 
 there IS no longer any faith, and this is when there is no longer any 
 
 r'^^o^o^^lJ'^^ ^^^^ '^^^ ^^ ^^ declension from g^ and 
 truth, 3487, 36oo 3754, 3899, 4229, 4422; and that theilfore the 
 last judgment has been often repeated, 4057. When the Lord speaks 
 of the last judgment. Matt. xxv. 32-46, he declares that thev who 
 do good works shall enter into eternal life, and they who do evil works 
 into damnation, because the life of the internal man exists in the 
 works of the externa^, 3934. See Good (2). It is erroneous to be- 
 lieve that the last judgment is the end of the world, and that then the 
 Lord wdl come m the clouds, &c., the Lord has come as often as the 
 church has been vasUted, though not in person as when he assumed 
 the human by nativity, 4059, 4060 ; that he said, " For judgment I 
 
 f^r^Q-T*^ *5fuT'^'". ^.^°^*^' '"^ ^'^^' *« **>^ revelation of divine 
 troth 98o7. The last judgment is the end or rejection of an old 
 
 J9^7^Tqq !-^^°T° f * "^"^ ^"^ ^y ^^^ ^^d*s advent, 4230, 
 trhA^^^' ^ i ,*^**/^«^, ^*ye been four such judgments in this 
 orb 4333. The state of mankind at the last judgment is described 
 as it was m the days of Noah, because of the inundation of evils and 
 falses, &c., 4334. The inundation of evUs and falses at the last 
 judgment affects the interiors, and causes the removal of heaven from 
 the old church and its communication with others, 4423. It is the 
 last judgment to every one when he dies, for the material body does 
 not nse again; the Lord's words in Matthew, ex. 4807, 4808; that 
 there is no resurrection of the material body, ill, 5078, 5079 ; and how 
 erroneously some believe the soul to be mere thought, others that it is 
 a kind of spectre, others that they are to rise again at some remote 
 penod when a last judgment will take place, and then to have a body, 
 452/. AH nations gathered together to judgment when the son of 
 man comes m his glory, denotes the judgment of every one according 
 to his deeds when divine truth appears in its light, 4809, 4810; that 
 man is judged according to his wiU and the acts proceeding there- 
 from, not according to his thoughts and acts only, because the will 
 is the man himself, 891 1 ; and that he is said to be judged according 
 to his deeds, because the thought and the wiU are contafned in them 
 as the soul in its body, ill, 9824, further ill, 10,331. The an -els 
 exercise a kind of judication, still the Lord is the only judge, 781 1,"//. 
 
 6482 8719 ^ *"^ ^'^ ^'''' ^^^ ^® °^ ^^^'^ ^"^ ^®^"*^ 
 
 JUDGMENT OF GEHENNA. See Gehenna. 
 
 JUDGMENTS [judicial denote truths, because all judgment is 
 by troths, and to judge is to do the truth, 8972 and citations. The 
 laws given to the children of Israel are distinguished into precepts, 
 judgments and statutes; precepts are the exteraal troths which relate 
 to hte ; judgments, such as relate to the civil state; and statutes, such 
 
 I 
 
 as relate to worship, tk. 8972, 9282; called laws, judgments, aod 
 statutes. 9349 ; see below. 9001. Tlie sUtutes. judUien^^ ij^ 
 pven to the Israelitish and Jewish nation W ,T^^ ^t^ 
 known before, either m the ancient or Hebrew clmrches, 4444 4449 
 Judgments and sUtutes serve for laws in the chiut^ where interoai 
 thing^ are represented by external, but not in the dioreh to which in. 
 teroal truths are revealed, because in such a chureh it is not hx fat- 
 
 89/ 2 10,63/ . The laws caUed judgments, togelher with tlie sacnffiees 
 and other ntual^ cMsed to be binding when the Loid cwne into tlie 
 world and opened the mteriors of worship, and in eeneraL tlie iiitc«M* 
 
 into three dasscs, namely, those which are to be observed and done, tliose 
 
 ""^^ '!J!^^^^*''' "^ *^ ^^^^* *"** ^^ ^^<* •^ «tteriT abio- 
 gated ; that Ae hitter are still most holy in the external expression on 
 account of the mteroal sense contained in them, 9349. Tstatnte de- 
 not^ the exteraal truth or order of Uie chureh, judgment the intemd. 
 Wo7. Judgments signify truths, hiws the troths of ffood, 8695. Judc! 
 ments are the exteroal troths or laws of the civil stati where the chuiS 
 
 nor.f'^^t"^*^*^^' ^^?*- % J"^^^ent is meant the troth and therirfit. 
 9260. Judgments denote those troths contained m the Word which 
 relate to the natural life, but the words of Jehovah such as relate to 
 the spiritual life, 9383. Precepts, judgments, and statutes are alto- 
 gether called the law, and the several particulars of the law are called 
 precepts or commands, 9417. See Law. ^^ 
 
 JUGGLER-SHE [prastigiatrix']. See Magic. 
 JUICES, the, of foods, which are immediately imbibed by the 
 vems and carried into the circulation, represent those who scarcely 
 sutler the vexations of vastation in the world of spirits 5174 
 JUPITER. See Universe. 
 
 JUSTICE, the Just. Justice respects the good of charity, in- 
 tegnty the truth of charity ; the signification of Noah a just and whole 
 man, ex 610--612, 712. The Lord made himself justice (or righte- 
 ousness) as to the human essence, by temptations and victories, throueh 
 his own proper power. 1737, 1780, ill. and sh, 1813. The Lord alone 
 was made justice, and this for the whole human race; that this was 
 predicted by the prophets, and that it is involved in the words con- 
 ^!,?o°^ S?u ^'"Pl^^ti^^ of justice to Abraham on account of his faith, 
 /i? AV T*^ey who desire to make themselves just, that is, to believe 
 that the goods of charity and the truths of faith are from themselves, 
 act against good and truth, for the verimost truth of faith is that the 
 Lord alone combats with hell in man, 1813 ; and that such are in the 
 infernal city ca led the Judgment of Gehennah, 942 ; their quality and 
 state further sh. 2027. The Lord made himself justice by his own 
 power, and this by the reciprocal union of the human essence with 
 the divine, and the divine with the human, ill, 2004, 2025, 2026 • 
 that this divine, with the man who receives it, is the justice of the 
 Lord with him, 9263. The human essence was made justice by 
 fighting m Its own strength with all the hells, and overcoming them, 
 whereby the worid of spirits was liberated from infernal genii and spirits, 
 and the human race saved, 2025, iU, 2026, 2102, 3301. The grievous 
 temptations by which the Lord was made justice are signified by the 
 
 \i 
 
464 
 
 JUS 
 
 ii 
 
 KAD 
 
 price of redemption ; passages cited seriatim, 2966; see below, 9/15, 
 9809, 9937, &c. The purification and justification of man by the 
 Lord is effected gradually, and at last he is only withheld from evil and 
 kept in good by the continual influx of life, 2116, ill, 4564. They 
 who are in good are called just, they who are in truth upright or 
 righteous, sh. 2235, 2250, 9192; thus, justice is predicated of good 
 and its exercise, and judgment of truth, 2258, 2372, 9263 end, 9857. 
 Justice and judgment predicated of the Lord denotes all mercy and 
 grace; predicated of man, all charity and faith, 2235 end. The per- 
 ception of justice and equity belonging to civil and moral life is 
 common to all who are rational, but it does not follow that such have 
 any perception of good and truth, which is interior, or spiritual ; and 
 it is the perception of good and truth that gives conscience, ill, 283 1 ; 
 that honesty and decorum, good and truth, justice and equity follow 
 each other in order, and that conscience is founded upon them, 2915; 
 also that there is a conscience of moral and civil good and truth, and that 
 it consists in the sense of what is just and equitable, proper to the 
 natural man, 4167; and that the truths of justice and morality are 
 discerned from spiritual Hght in the natural man, 8861 ; see below, 
 5130. The Lord judges all from justice, thus from divine truth, and 
 in all divine justice there is divine mercy, as in all divine truth there 
 is divine good, 3921. Justice is predicated of good, and when the 
 Lord is treated of it denotes his divine sanctity, from which all celes- 
 tial and spiritual good proceeds, 3997 ; that Jehovah as divine good 
 IS called just, 7590 ; and Jehovah our Justice, 9715. The justice and 
 merit of the Lord with man is signified by all that was white in the 
 flock of Jacob, and this from the light of truth ; in the opposite sense, 
 white denotes own merit and justice, ill. and sh. 3993, 4007. Man 
 is so far in heaven as he puts off his own merit and justice, and puts 
 on the merit and justice of the Lord, that this is signified by white 
 raiment, &c., 4007 end. They are called just who are in the good of 
 charity, and that they believe they are unjust of themselves, but are 
 made just by the appropriation of the Lord's justice, 5069 ; the con- 
 trary, ill. 5758 ; and that such are signified by the sheep on the right 
 hand and the goats on the left, 9263 and citations. All who are in 
 faith from charity are governed by justice and equity in every iota of 
 thought, speech and action ; that this prevailing justice is signified by 
 their always remembering the Lord, 5130. Just, justice, and to 
 justify are expressions of frequent occurrence in the Word, but hitherto 
 It has not been known what they signify in the internal sense, how 
 erroneously such expressions are taken, 9263. Justice is the good of 
 love to the neighbour, innocence the good of love to the Lord ; thus 
 innocence is interior good, justice exterior, ill. 9262. The good that 
 IS from the Lord with man is without fault and without evil, and this 
 good in the exterior is what is called just, 9262 end. The Lord is 
 the Only Just, and they who are in the good of charity are just from 
 him, 9263. The only good that reigns in heaven and makes heaven 
 IS the good of the Lord's merit and justice; illustrated by the ark 
 made of Shittim-wood, by which the good of merit, which is justice, is 
 signified, 9486; and by the altar made of Shittim-wood, 9715; also by 
 Its square shape, 9717; and that the wood used in sacrifices denotes the 
 merit of Justice, 2798. The Lord's merit and justice is the continual 
 
 If 
 
 465 
 
 subjugation of the hells, and restoration of the heavens to order by his 
 own proper power, and hence the glorification of his human, and the 
 ^? n V?? ""^.^^^'^ 'J^*' ^''^ receptive of love and faith in him, ill. and 
 M, 9715; til by the explanation of Psalm ex., &c., where the Lord's 
 combats m the world are treated of, 9809; further e//. and *;^. from 
 other passages, 9937, and citations; briefly stated, 10,239 end That 
 the divme power of the Lord is the power of saving the human race, 
 that It IS exercised by his dominion over the heavens and his subiuffa- 
 tion of the hells, and that it pertains to the Lord alone, sh. 10,019 
 1 hat his salvation of man by subduing the hells and restoring the 
 heavens to order is grounded in the connection of evil spirits and antrels 
 with man, that it was effected by divine truth proceeding from him 
 ami by the temptations to which he submitted himself, and that this 
 IS signified by his redeeming man by his blood, &c., 10,152. That 
 the Lord in this procedure glorified the human, or made it divine and 
 lience that the work of salvation and redemption is from the divine 
 human, 10,152 end. That he alone is merit and justice, 10,218 and 
 citations. See Merit. > , ^ 
 
 JUSTIFICATION. They are justified by the Lord who are puri- 
 fied from the loves of self and the worid, whether within the church 
 or without, and who are made rational by truth, 2114—21 16 There 
 is no such thing as justification by the obhteration of evil, for all evil 
 remains even with the angels, and they can only be withheld from if 
 thus they do not acknowledge to any justice of their own, but the 
 justice of the Lord, 2116, ill. 4564. The persuasive faith concerning 
 justification, m common with other persuasions, can only be removed 
 by the utmost despair of salvation, from the perception that man of 
 liimselt IS nothing but a most impure congeries of evils, 2694 No 
 one can be justified, much less sanctified, except from the Lord's divine 
 human, 3/04. They who believe themselves to be justified, so that 
 evil IS no longer in them, are not among the just but the unjust, for 
 they attribute good to themselves and never adore the Lord from true 
 humiliation, 5069, ill. 5758. No one could believe in justification or 
 the instantaneous remission of sin, if he knew what evil or sin really 
 IS and by what indefinite means the separation of evil spirits is 
 effected, *^/. 5398. Man is so far just and justified as he receives 
 good from the Lord, ill. 9263; and it is only by acknowledging that 
 goods and truths are from the Lord that he can be delivered from evils 
 passages cited seriatim, 10,218. See Justice. 
 
 JUSTIFY, to [juslificarel is to declare guiltless and absolve, 
 
 SriT 92[n^Q2;;4 cT' '?"'' ^^" ''''''' '}"' Sood of innocence and 
 cnarity, UJOJ, 9264. See Justification, Justice. 
 
 K. 
 
 KADESH. En-Mishpat, or Kadesh, denotes truths and conten- 
 tions about truths, 1678, 1958; m particular as to their origin, 2503. 
 Abraham s dwelling between Kadesh and Shur, denotes the state of the 
 Lord in respect to the affection of truth : Kadesh in this case denotes 
 the attection of interior or rational truth, Shur of exterior or scientific 
 truth, 2497. 2499, 2502, 2503. See Places. 
 
 H H 
 
 \ 
 
466 
 
 KEY 
 
 KIN 
 
 467 
 
 KALAH [Kalach~\. See Nimrod. 
 
 KALNEH. See Nimrod. 
 
 KAPHTOR, OR Caphtor. See Philistines. 
 
 KAPHTORIM [Kaphthorim]. See Egypt. 
 
 KASLUHIM, or Kaslukim [Kasluchim], See Egypt. 
 
 KEDAR, or Arabia. See Ishmael (3). 
 
 KEDEMAH [Kedmah]. See Ishmael. 
 
 KEDORLAOMER. See Chedorlaomer, King. 
 
 KEEPER, to Keep [custos, custodire]. To be a keeper denotes to 
 serve, or be subservient, as faith in respect to charity, 372. Keepers 
 or watchmen denote prophets and priests, thus the Word, 8211; also 
 those who observe the state of the church and its mutations, 10,134. 
 To keep, when predicated of the Lord, denotes his providence, 3711, 
 9304. See Custody. 
 
 KEMUEL. See Nahor. 
 
 KENAN. See Seth. 
 
 KENITE, Me, Kenizzite, and Kadmonite denote falses to be ex- 
 pelled from the Lord's kingdom, 1867. As to the Kenite, Moses's 
 father-in-law, see Jethro. 
 
 KESED, or Chesed. See Nahor. 
 
 KESIA, a species of Cassia mentioned in the Psalms, denotes in- 
 most or divine truth which proceeds immediately from divine good, 
 10,258. See Cassia. 
 
 KESIB, OR Chesib, signifies the idolatrous state in which the 
 Jews were from the procedure of falses to evils, 4827. See Jew. 
 
 KESITHiE. The pieces of money so called denote truths ; the 
 word is also derived from another which signifies truth, 4400. 
 
 KETURx\H, taken by Abraham for a woman, and his descendants 
 by her, represent the Lord's spiritual kingdom and its derivations, 
 3230. Abraham and Sarah represent the Lord as to the divine celes- 
 tial; Abraham and Keturah as to the divine spiritual, ilL 3235, 3239. 
 Abraham represents the Lord as to divine good spiritual, Keturah as to 
 divine truth spiritual, 3239, 3243; called the essence of divine truth, 
 3237. The sons of Keturah, Zimram, Jokshan, Medan, Midian, 
 Ishbak, and Shuah, represent the common lots or heritable divisions 
 of the Lord's spiritual kingdom both in heaven and earth, 3239. The 
 sons of Jokshan, Sheba, and Dedan, denote those who are more in 
 good belonging to this kingdom, and the sons of Midian, those who 
 are more in truth, 3240, 3242. None of the sons of Abraham and 
 Keturah are mentioned elsewhere in the Word except Midian, but they 
 are understood by the sons of the East so frequently spoken of, 3239 ; 
 by Sheba and Dedan mentioned in other places, is to be understood the 
 alleged grandsons of Ham, and not those who really existed as nations, 
 3240. Generally, the sons of Keturah denote the doctrines and wor- 
 ship of the Lord's spiritual kingdom, 3243 ; their being sent away by 
 Abraham, the distinction and separation of such things from the celes- 
 tial, 3247. The land of the East to which they were sent was Syria, 
 where the last remains of the ancient church existed, 3249. See Mi- 
 dian, Sheba, Syria. 
 
 KEY [clavis]. The keys of the kingdom of heaven given to Peter, 
 denotes the power of faith in the Lord, with those who love the Lord 
 and the neighbour, to open heaven, preface before 27C0, 3750, 3769, 
 
 •!«> 
 
 -ir 
 
 4738 ; that it is the power of truth from good, ill. 6344; that a key 
 denotes such power, and how great it is, 9410, 10,182. See Papacy. 
 The internal sense of the Word is as a key by which divine truths are 
 opened as they are in heaven, 8988 end. 
 
 KICK, to. The state of the Jews as to intellectual truth repre- 
 sented by a horse throwing its rider, and kicking, &c., 6212. 
 
 KID [^hoedus]. See Goat. 
 
 KIDNEYS, the [renes]. The correspondence of the kidneys, the 
 ureters, and the bladder with the Grand Man, ill. and ah. 5378 — 
 5386, 5391. The spirits of these provinces delight in exploring, 
 searching, and chastising others if they can find any just cause for so 
 doing; how they infest the spirits of the peritonaeum, and how these 
 spirits quell them, 5378, 5381—5384. The kidneys are first in the 
 series to which the ureters and the bladder also belong; how the spirits 
 of these provinces form a corresponding order, and that the tract in 
 which they dwell is one of the common ways to hell, 5380. The 
 offices of those who belong to the kidneys, the ureters, and the bladder, 
 are the same by correspondence as those of the organs; that many of 
 them were judges in the life of the body, and still sit as it were in 
 judgment, 5381, 5382 ; their means of exploring and punishing others, 
 ex. 5383, 5384. When it is said in the Word that Jehovah searches 
 the kidneys (reins) and the heart, the quality of man as to spiritual 
 things or truth, and as to celestial things or good, is signified; also 
 that chastisement is predicated of the kidneys in the Word, sh. 5385. 
 The use of the succenturiate kidneys or renal capsules, ex., and that 
 their province in the grand man is constituted by chaste virgins, 5391. 
 That the kidneys denote interior truth, exploring, purifying, and chas- 
 tising, also truth purified; and the fat of the kidneys, its good, 10,032, 
 10,074; and that the ureters and bladder denote exterior truth, its 
 exploration and chastisement, 10,032 end. The author's observation 
 of influx from heaven into the kidneys, 3884. 
 
 KILL, to [occidere]. See to Slay. 
 
 KILN, OR Brick Furnace. See Furnace. 
 
 KINDLE, to. See Fire, (5215, 9144, 10,055 ;) and see Flame, 
 Light. 
 
 KINE. See Cow. 
 
 KING, Kingdom. 1. When kings are named in the Word they 
 have the same signification as the names of their kingdoms, 1 482, ill. 
 5079, 6015. Kings, kingdoms, and peoples denote truths, 1672, 1685, 
 2069; in the opposite sense, falses, 1682, 1721, 1740; see below, 
 3708. That kings denote truths, ill. and sh. 2015, 3703, 3708, 4575, 
 4581, 4966, 5044, 6148, 8142, 9146, 9405; when predicated of the 
 Lord, divine truth, 9942, particularly 9954; and that thev denote 
 falses, 3708, 6651, 6799, 7222, 7224, 8142, 9146, 9954. Kings are 
 predicated of peoples, not of nations ; that the Israelites before they had 
 a king were a nation and represented good, afterwards that they were 
 a people and represented truth, 1672; but that kings are also predi- 
 cated of nations when the latter represent evils, 2069; see below, 8770, 
 8771. The Lord as king governs all from divine truth; as priest, 
 from divine good ; and it was this government of truth and dominion 
 of good that was represented by kings and priests in the Jewish church, 
 1728, further ill. 2015, 3969, 6148, 8625. Kings and sons of kings 
 
 H h 2 
 
 / 
 
 /^k 
 
468 
 
 KIN 
 
 denote truths, or what is the same, those who are in truths, 2015, 
 2781; see below, 3703. Kings represent truths, which ought not to 
 rule, because truth considered in itself damns man ; the words of Moses 
 and Samuel concerning the election of a king by the Israelites, 2015 
 end; and the operation of the laws of order from truth alone, ill, 
 2447; see below, 6148, 8770. A kingdom denotes the truth of doc- 
 trine, in the opposite sense the false of doctrine; thus, kings and 
 kingdoms in the Apocalypse denote various states of the church as to 
 truths and falses, 2547. Nations and kingdoms denote goods and 
 truths ; in the opposite sense, evils and falses, sh. 2547, 3353. The 
 truth signified by a king is the truth of good, hence the Anointed and 
 the Messiah have the same signification, 3009, 4973, particularly 9144 ; 
 see below, 9954. A king denotes the truth of doctrinals; and doc- 
 trinals are appearances of truth, or vessels, in which the divine truth can 
 be, 3365, All kings, even at this day, in virtue of their kingship repre- 
 sent the Lord, and also all priests ; but they who arrogate the sanctity 
 of these offices to themselves represent the opposite, 3670; that the 
 coronation ceremonies also represent holy things, 4581, 4966; see below, 
 9954. A king denotes divine truth, a king's daughter the love of truth, 
 princes the chief precepts of truth, 3703 and citations. The daughters 
 of kings in the Jewish church represented affections of good and truth, 
 and on this account they were clothed in coloured garments, &c, 4677, 
 9688 end, 9942, 10,227. Kings represented the Lord as to divine 
 truth, and priests as to divine good, which are related to each other 
 as a son to a father ; hence kings themselves addressed the priests by 
 the title of father, 3704 ; that kings signify truths, and priests goods, 
 6148. Kings denote truths, and kingdoms those things which belong 
 to truth ; in the opposite sense, falses and the things belonging to 
 them, 3708 end. To reign is predicated of truths which are of the 
 understanding ; and to rule, of goods which are of the will ; such also 
 is the difference between kingdom and dominion, sh. 4691, 4973. The 
 Lord is called King of kings from divine truth, and Lord of lords from 
 divine good ; on this account also he is called king in respect to peoples 
 and Lord in respect to nations, 4973 ; and because judgment is ac- 
 cording to divine truth, he is described in scenes of judgment as a 
 king sitting on the throne of his glory, 5068, further ilL and sh, 
 5313, 5922, 8625. The Lord is called a king, and the celestial man 
 a king's son, sh. 337, compare 2069. It was customary in ancient 
 times to bow the knee before kings when they rode abroad in their 
 chariots, because the king represented the Lord as divine truth, and 
 his chariot the Word, 5323. The kingship in the sight of the ancients 
 was the law, which they adored in the king as its guardian, because 
 it was from divine truth ; the king also attributed nothing to himself 
 but the guardianship of the law, 5323. The kingship and priesthood 
 were formerly united in one person, because divine good and divine 
 truth proceed together from the Lord ; the division of authority be- 
 tween kings and priests afterwards was not according to the good plea- 
 sure of the Lord, because divine truth separate from divine good damns 
 everyone, 6148; also, that empires and kingdoms were made out of 
 societies from the loves of self and the world prevailing, 7364 ; see 
 below, 10,814. The followers of the Lord are said to be made kings 
 and priests from receiving the truth of faith and the good of charity ; 
 
 KIN 
 
 469 
 
 T 
 
 V 
 
 on this account, also, kings and priests are so often named together in 
 Scripture, 6148. The kingdom of judges first estabHshed with the 
 posterity of Jacob, represented divine truth from divine good ; the 
 kingdom of priests who were also judges, established afterwards, re- 
 presented divine good from which proceeds divine truth ; but the 
 kingdom of kings represented divine truth without divine good ; why 
 these changes of the government succeeded each other, and the nation 
 was divided, &c., 8770. Judges signify truth from good because all 
 judgment is from truth, but kings signify the truth from which good 
 proceeds, and priests good itself; hence the Lord is called judge, pro- 
 phet, and king, also Christ, Anointed and Messiah, when truth is pre- 
 dicated ; and priest, or Saviour, when the subject concerns good, 9806 ; 
 that the Lord's priesthood is the divine good of his divine love, and 
 his kingship divine truth, ill. and sh. from the symbol of Melchizedek, 
 &c., 9809; see below, 1657. It became customary from ancient 
 times to anoint kings, and they were called the anointed of Jehovah, 
 in order to represent the Lord as to judgment from divine truth, thus 
 as to the divine human ; hence, it was sacrilege to injure kings, fully 
 ill. and sh. 9954. As to the kingship at this day, that it consists in 
 the whole administration of which the king is the head ; that it is not 
 in the person of the king, but in his office as administrator of the laws ; 
 and that he who acts independently of the laws is not a king, but a 
 tyrant, 10,800—10,806. As to the prerogative of mercy and its ex- 
 ercise by kings, 8227. And as to the two forms of government, viz., 
 that derived from love towards the neighbour, and that derived from 
 the love of self; in a conversation with certain angels, 10,814. See 
 Government. 
 
 Chedorlaomer and the kings with him warring against the king of 
 Sodom and his confederates, four kings with five, denotes the Lord in 
 his boyhood overcoming evils and falses by apparent goods and truths, 
 1651—1654, 1659—1664, 1667, 1671, 1672, 1681, 1689. The vic- 
 torious kings taking Lot and all his acquisition captive, and Abram's 
 delivering him, denotes the occupation of the natural man by these 
 apparent truths and goods, and his Hberation by the rational, 1655, 
 1697, 1698, 1706—1719. Melchizedek, king of Salem, bringing forth 
 bread and wine, and he a priest of the most high God, and his blessing 
 Abram, denotes the influx of peace with celestial good and truth after 
 temptations, 1657, 1724—1729, 6148. Kings to go out fromAbraham 
 denotes all truth from the Lord, who was represented by him, 2015. 
 Nations and kings to be born of Sarah, denote the celestial things of 
 love and the spiritual things of faith, 1416. Kings to go out from 
 Abraham, denotes celestial truth flowing in from divine good ; kings 
 of peoples, when the promise is given to Sarah, denotes spiritual truths 
 flowing in from divine truth, 2069. A nation, a congregation of na- 
 tions, and kings, from the loins of Israel, denotes the celestial and spi- 
 ritual things of love, 1416. The fruitfulness promised to Jacob, and 
 kings to go out from his loins, denotes good formed by truth, and 
 truths proceeding from' the heavenly marriage, thus, from the divine 
 human, 4573 — 4575. The kings who reigned in Edom before there 
 reigned any king over the sons of Israel, denote principal truths in the 
 Lord's divine human, when the interior natural was not yet occupied 
 by spiritual truth, 4650; as to the dukes and princes of Edom, 4647, 
 
 ^7^^ 
 
470 
 
 KIN 
 
 (I 
 
 8314, 8315. The sons of Israel and Judah to be one nation, and 
 have one king, denotes the church as to good and truth, 2547; thus, 
 the celestial and spiritual made one, ill. 3969. The sceptre not to be 
 removed from Judah, nor the legislator from between his feet, until 
 Shiloh come, denotes the influx of the human divine, by the celestial 
 kingdom, and the truths by which it flowed into externals, to be the 
 medium until the human was assumed and made divine, 637 1 — 6373, 
 ill, 6i27 and citations, 6435, compare 8625, 8626. The sons of Israel 
 to be a kingdom of priests and a nation holy to Jehovah, denotes the 
 Lord's spiritual kingdom with the difference of those who are in good 
 and thence in truth, and those who are in truth and thence in good, 
 8771. The nations of them that are saved walking in the light of 
 Jerusalem, and the kings of the earth bringing their glory and honour 
 into it, denotes the accession of all who are in the goods and truths of 
 faith, 2015, 9405. Kings and princes to enter by the gates of the 
 city, denotes divine truths and the primary truths of faith which are to 
 be imbued, 2015, 5044, 10,360. The king to pass before the people 
 through the gate, and Jehovah at the head of them, denotes the influx 
 of good and truth, 285 1 . Kings thy nursing fathers, and their ladies 
 thy nursing mothers, denotes nourishment by truths and goods, 2015. 
 To suck the milk of the nations, and the breast of kings, denotes the 
 reception of goods, and instruction in truths, 2015, or the insinuation 
 of celestial good and truth, 6745 and citations. The king's daughter 
 all glorious within, her clothing of wrought gold, denotes the love of 
 truth and its quality from good, 3703, or the Lord's spiritual kingdom 
 and its glory from divine truth, 5044 ; more fully ex, 9942 ; see above, 
 4677. The king and the princes of Zion among the nations (exiled), 
 denotes truth and all lost, so that nothing remains of the doctrine of 
 faith, 2015. Kings from the east denotes truths of faith proceeding 
 from the good of love, 2015. King of the south denotes those who 
 are in goods and truth ; king of the north, those who are in evils and 
 falses, 2468, 2547, 3322, particularly 3708. The kings of the earth 
 who have committed fornication with Babylon, denotes truths which 
 are falsified and adulterated, 2015. The kings of the earth congregated 
 together to make war upon him who sat on the white horse, denotes 
 the truths of faith, adulterated within the church, opposed to the 
 understanding of the Word, 2015. City against city, and kingdom 
 against kingdom, denotes heresies and falses at variance with one ano- 
 ther, 2547. Nation rising against nation, and kingdom against kingdom, 
 denotes evils opposed to evils and falses to falses, 2547, 3353. The 
 king of Syria besieging Elisha in Dothan, denotes those who are in 
 knowledges, but not of truth, opposing themselves to the Word, 4720. 
 The king of Babel cast out of his grave as an abominable shoot, &c., 
 denotes the damnation of those who have profaned truth, 4728. The 
 kings of Israel rending their garments, denotes grief on account of 
 lost truth, sh. 4763. Their king slain by the Philistines, denotes 
 truth perishing by those who are in faith alone, 4763. The king of 
 Israel not to multiply to himself horses from Egypt, denotes that in- 
 telligence is to be from the Word and not from the proprium by scien- 
 tifics, 6125 end. Rezin the king of Syria, and Pekah the son of 
 Remaliah king of Israel, opposed to Judah, and called smoking fire- 
 brands, denote knowledges of evil and knowledges of the false, 6952 
 
 KIN 
 
 471 
 
 end. The Lord crowned with thorns, and saluted king of the Jews, 
 denotes the Word and divine truth at that time in the Jewish nation, 
 that it was suffocated by the falses of their lusts, ill., and passages 
 cited, 9144. The kings of the earth and the rulers, taking counsel 
 together against Jehovah and against his anointed, denotes the falses 
 and evils of the insurgent hells which were overcome by the Lord, 
 9954. That Egypt is called the son of the wise, the son of the kings 
 of antiquity, because wisdom flourished there from the earliest times, 
 1482, particularly 5044. That Pharoah king of Egypt denotes the 
 scientific principle in common, or the natural man, 6015, 6145, 6147, 
 6651 ; and the same perverted, 6651, 6679, 6683, 7220, 7228, 8142. 
 That the king of Ashur denotes the reasoning mind, 9960, 10,227. 
 That the king of Israel above all others denotes divine truth, because 
 the Lord's kingdom was signified by the Israelites, 4763. That the 
 king of Babel represents the profanation of truth, 4728 ; and that such 
 profanation is signified by whoredom, especially with kings, sh, 2466. 
 
 2. Queen. The queen of Sheba coming to Solomon with camels 
 bearing aromatics and gold and precious stones, denotes the wisdom and 
 intelligence which the Lord acquired in the natural man, 3048, 10,199. 
 Kings' daughters among thy precious ones, at thy right hand the 
 queen, in the best gold of Ophir, &c., denotes the church and its 
 affections of truth and good, ill, 9942. The queen of the heavens 
 (understand the moon worshiped as Meni), denotes all falses, 4581 ; 
 and cakes made to the queen of the heavens, the worship of the devil 
 from the good of celestial love, 9993. As to princesses, or the daugh- 
 ters of kings, see above, 3703, 4677. 
 
 3. Prince. Princes denote primary truths, knowledges, or precepts ; 
 the princes of Zoan primary scientifics, 1482, or truths in the ultimates 
 of order, and the same falsified, 5044. Kings signify truths in the 
 complex; princes their chief precepts, 2089, 3703, 9146 and citations; 
 the signification of princes fully sh, 5044. Kings signify truth itself, 
 princes, the first principles of truth ; the throne, heaven ; kings and 
 princes riding in chariots and upon horses, the spiritual intellectual 
 state of the church, 5044, 10,360. Princes denote primary truths; 
 a prince of God, the Lord as to the potency of truth, 2921, 3858 end. 
 The prince of Sheckhem denotes the primary truth of the ancient 
 church, 4432 ; the prince of Tyre the primaries of the knowledges of 
 truth and good, 4503 ; in the opposite sense those who are in false 
 principles, 4728. The princes of the sea (meaning the princes of Tyre) 
 denote primary scientifics, 9688, particularly 9755 ; and as to the 
 daughters of Tyre, 9942, 10,227. The prince of the guards in Egypt 
 denotes the primary principles of interpretation by scientifics, 4790, 
 ill. 4966. The princes of Ophir denote truths falsified; *are not my 
 princes kings,' denotes their appearance like verimost truths, 5044. 
 A man-prince denotes those who are illustrated beyond others in the 
 doctrine of truth, 6766, Princes and dukes signify the common heads 
 or chief principles under which all the rest are represented ; but princes 
 chief truths, and dukti^ goods, 8314. Princes denote truths serving 
 or ministering under divine truth, 8709, 8712 — 8715. The twelve 
 princes of the tribes denote all primary truths, the seventy elders all 
 goods, 9404 and citations ; and that moderators, princes, elders, and 
 judges were distinct oflftcers, 7111. See Governor, Moderator, 
 
 /• 
 
 .-1^-, 
 
 V 
 
472 
 
 KIN 
 
 KIN 
 
 473 
 
 Judges. The Lord is called the prince of peace, and the principality 
 is said to be upon his shoulder, because all divine truth in heaven is 
 from him ; the heavens also are distinguished into principalities, and 
 hence the angels are called princip.ilities, according to truths derived 
 from good, .0044 ; that the Lord is the Messiah prince, or the Anointed, 
 ill. and sh. 99.54. 
 
 Ishmael to beget twelve princes, denotes the primary precepts which 
 are of charity, 2089, 32G9— 3272, .3858 end. Abraham called a prince 
 of God in their midst by the children of Heth, denotes the Lord as to 
 truth, and in the power of truth with those in whom the church is 
 about to be resuscitated, 2921, 2928. Jacob to be called Israel because 
 as a prince he had contended with God and with men and had pre- 
 vailed, denotes the continual victories in combats as to truths and 
 goods, by which the celestial spiritual man exists in the natural, 4286, 
 4287 ; and the opposite, 4293. Sheckhem the prince of the land lying 
 with Dinah, and submitting to circumcision for her sake, and trea- 
 cherously slain, denotes the primary truth of the church derived from 
 antiquity, its conjunction with the affection of truth in the Jewish 
 church, and hence its decline into representatives, and its extinction, 
 4430—4433, 4465, 4486, 4493—4501. Joseph sold to Potiphar, a 
 prince of the guards in Egypt, denotes the alienation of divine truth by 
 consulting scientifics, 4790, 4966. The prince of the prison-house in 
 Egypt committing all to the hand of Joseph, denotes truth governing 
 over all falses in a state of temptation by the divine power of the Lord, 
 5044, 5045. The king of Egypt giving the prince of his butlers and 
 the prince of his bakers into custody, in the house of the prince of the 
 guards, denotes the natural man in his new state rejecting the sensual 
 things of the will and understanding in common, 5074, 5077 — 5084, 
 5087, 5095, 5140, 5163; why called princes, 5082. The brethren of 
 Joseph to be appointed princes of the cattle in Egypt, denotes the 
 primaries of scientific truths which lead to good, 6087. A new king 
 arising in Egypt who knew not Joseph, and his setting princes of 
 the tribute over the people and afflicting tliem, denotes the scientific 
 principle in a state of separation from the internal, and the false prin- 
 ciples belonging to it infesting and subjecting truth, 6651, 6652, 
 6659 — 6666, 6673, 6799. The words of the Hebrew to Moses, who 
 made thee a man-prince and a judge over us, denotes the church not 
 yet sufficiently advanced to receive illustration and judgment in truths, 
 6766. The princes of the company (called rulers of the congregation 
 in the authorised version) telling Moses, and Moses replying to them, 
 denotes reflection from primary truths and instruction, 8491, 8492; 
 that the manner of instruction is also denoted by Moses* first speaking 
 to the princes when he descended from the mountain, and afterwards 
 to the people, 10,695 — 10,699. Moses selecting from among the 
 people, able. God-fearing men, and making them princes of thousands, 
 princes of hundreds, princes of fifties, and princes of tens, to judge the 
 people, denotes the elevatiou of truths to which good from the divine 
 can be conjoined, and their serving in variolic degrees under divine 
 truth, thus, the connection and purification of truths provided for with 
 the regenerate, 8709—8716, 8725—8728. The command given to 
 the Israelites that they should not revile tiie gods, nor curse the prince 
 among the people, denotes that divine truths, and doctrines of truth 
 
 r\ 
 
 shall not be blasphemed, 9221, 9222. The people of the laud and the 
 prince who should make an oblation when Israel was restored, denotes 
 those who belong to the Lord's spiritual kingdom, or new Jerusalem, 
 and divine truth with them, 2928, 5044 end ; that the Lord's spiritual 
 kingdom is denoted by the holy city, the new Jerusalem, 3272, 5922 ; 
 see below (4). Instead of thy father's shall be thy sons whom thou 
 mayest make princes in all the earth, denotes that divine truths will be 
 as divine goods, 3703 ; compare 5044 near the end. A sword against 
 the Chaldoeans, and against the inhabitants of the land, and against 
 her princes, denotes truth combating with those who profane truths 
 and goods, and against the falses which are received as primary truths, 
 5044, 10,227. The princes of Judah suspended by their hands, and 
 suspended before the sun, denotes the damnation of those who prolane 
 truths, and who profane worship, 5044. The prince of the Jews to 
 be carried upon the shoulder under darkness, and their digging through 
 the wall to go out, denotes the truth conveyed down among falses, 
 5044. Now is the judgment of this world, now is the prince of this 
 world. cast out, denotes the subjugation of the hells by the glorification 
 of the Lord's humanity ; and that the hells in one complex are called 
 the devil and the prince of the world, 10,655. 
 
 4. The Kingdom of God, in the universal sense, denotes the whole 
 heaven, in a less universal sense the Lord's true church, and in par- 
 ticular every one who is regenerated by the life of faith, sh. 29. The 
 kingdom of the Lord is in man when he comes into the order of heaven, 
 which order is ill. 911; and that the universe is filled with its repre- 
 sentatives, 2758, 2993, 2994, 2999, 3000, 3483, 5116, 5136, 9280, 
 10,178; which representatives have reference to the human form, 
 9496. The kingdom of the Lord consists in mutual love, and its fe- 
 licity, ?7/. 916, 1416; what peace prevails in his kingdom, 1726; and 
 how immense it is, 1810. The kingdom of the Lord, when the celestial 
 things of love are treated of is called the kingdom of priests, and when 
 spiritual things are treated of, the kingdom of kings, 1416, ill, 1728; 
 see below, 3969. The kingdom of the Lord was the same in earth as 
 in heaven when the ancient church existed in Asia, for at that time, 
 howsoever they differed in regard to doctrinals and rituals, they were 
 one by charity, 2385 ; that the spiritual kingdom is various in these 
 respects both in heaven and earth, and still one by charity, 3267. The 
 advent of the Lord and his kingdom is compared to the morning Hght, 
 ill, and sh. 2405 ; and that the spiritual really receive light from him, 
 6427, 9684. The Lord's kingdom in the world consists of all who 
 are in good, who make one notwithstanding their wide separation from 
 one another, as all in heaven make one man, 2853, ill. 7396. The 
 Lord is the All in All in his kingdom, for it is the reception of his 
 divine proceeding that introduces into it, 2904. The Lord's kingdom 
 consists in the holy internals of the Word, and thus of all doctrine 
 and worship, which are, the Lord's divine human, love to the Lord 
 and love to the neighbour, 3454 ; what charity or love to the neigh- 
 bour which makes the Lord's kingdom consists in, 3776. The kingdom 
 of the Lord with man begins from the life, which is of works, and 
 when man is regenerated and the kingdom of heaven is in him, it also 
 terminates in works, 3934. The Lord's kingdom is with those in 
 whom truth has passed into the will and into action, thus who have 
 
474 
 
 KIS 
 
 KNO 
 
 475 
 
 become internal, 5826. The kingdom of heaven consists in good and 
 truth, which make heaven with man, when he is willing to part from 
 the evils and falses of his proprium, 5886. Every one is in the Lord's 
 kingdom who lives in the good of charity and the truth of faith, cita- 
 tions concerning the representation of the Lord's church or kingdom, 
 by the Israelites, 6637, briefly 8036; and that he who loves his 
 country in this world, loves the Lord's kingdom in the other life, 
 6821. The Lord's kingship is the divine spiritual principle or divine 
 truth, his spiritual kingdom the good of faith which is charity, and 
 his priesthood divine good, 3969 end. The Lord's kingdom or pro- 
 vidence is most universal and most particular, and is not properly re- 
 presented by the general functions of a king, but by the whole king- 
 ship as exercised through his agents, 6482. The Lord's kingdom on 
 earth conjoined to his kingdom in heaven is the communion of all the 
 good, whether in the church or out of it ; how fair the representation 
 of empires, kingdoms, and societies, would appear to the perception 
 of the angels if good prevailed, 7396. The Lord's kingdom is heaven 
 and the church taken together, 10,357, UL 10,367. The Lord's 
 kingdom or universal heaven is distinguished into two, called the celes- 
 tial and spiritual, 3887, 3888, 4138, ill, 5922, ill. 6435. These two 
 universal kingdoms are represented by the heart and the lungs, 3887, 
 4931 ; by Joseph and Judah, 3969 ; by the kingship and priesthood, 
 8625, 8770, 8771 ; by the construction of the tabernacle, 9457, 9481, 
 9485, 9741, 10,022; and by the holy things contained in it, 9543. 
 The celestial kingdom alone is represented by Judah, 6363, 6366, 
 6371—6373; the spiritual by Ishmaei, 2671 ; by Israel, 4/63, 9340; 
 and by Joseph, 6435 ; the division of the two kingdoms, by the Israel- 
 ites taken from Saul, 9325. The spiritual kingdom is represented 
 by the clothing of Aaron, 9814, 9825, 9835; and its illumination 
 from the divine human, by the candelabrum, 9684, compare 6427. 
 Generally, the Lord's kingdom is signified by Canaan, 3703, 4763; 
 and by the new Jerusalem and its prince, 3858, 4434 end, 5022, 
 5044 end. Jehovah shall reign for ever, was a customary form of 
 speaking in the ancient churches when it was well with them by reason 
 of truth and good ; hence it denotes the state in which all things are 
 from him, and the acknowledgment of the Lord as God and Lord of 
 heaven and earth, 8331. See Heaven. 
 
 KIR. See Syria. 
 
 KIRHERES [Cherez.'] See Moab. 
 
 KIRIATHAIM. See Moab. 
 
 KIRIATH-ARBA. See Hebron. 
 
 KISS, to \o9culari], signifies to be united and conjoined from affec- 
 tion ; the case of Jacob when Isaac blessed him, 3573, 3574 ; the case 
 of Jacob and Rachel, 3800 ; the case of Laban and his children, 4215 ; 
 the case of Joseph and Israel, 6501 ; the case of Aaron and Moses, 
 7057; the case of Moses and his father-in-law, 8664. Embracing 
 denotes affection in common; kissing, the initiation which precedes 
 conjunction from affection, 3807—3809. He ran to him, and embraced 
 him, and kissed him, and led him to his house, denotes the similarity 
 which conjoins, affection therefrom, initiation, and finally conjunction ; 
 the case of Jacob and Laban, 3806—3809. He ran to him, and em- 
 braced him, and fell upon his neck, and kissed him, denotes the con- 
 
 
 ^ 
 
 ' 
 
 junction of love growing more strong and interior : the case of Esau 
 and Jacob, 4351 — 4353. He kissed them and embraced them denotes 
 conjunction from the affection of truth and from the affection of good ; 
 the case of Israel and the sons of Joseph, and that a stronger and 
 more interior affection is denoted by embracing than by kissing, 6260, 
 6261. To kiss signifies conjunction, because all the gestures and acts 
 of the body are the corresponding expressions of internal thoughts and 
 affections, 421.5, 6261; and that it signifies hypocrisy and deceit, be- 
 cause the affections may be simulated, 4215. Laban's not kissing his 
 sons and daughters when Jacob left him, denotes that there was no 
 longer any conjunction between them, 4139; that his kissing them 
 afterwards denotes acknowledgment, 4215. Joseph kissing his brethren 
 denotes adjunction from grace, because predicated of the external church, 
 between which and the celestial internal there is no correspondence, 
 5929. The people of Pharaoh to kiss upon the mouth of Joseph, 
 denotes acknowledgment and obedience, 5311. Kiss the son lest he 
 be angry denotes conjunction with the divine human by the faith of 
 love, thus worship; the opposite by kissing the calves and kissing 
 Baal, 3574. 
 
 KITCHEN, a, and two women in it, seen by the author as part of 
 a representation showing the state of Christendom, 2125. 
 
 KITTHIM. See Elishah. 
 
 KNEADING TROUGHS [mactrcE^ denote the delights of the 
 affections, or the delights of the lusts in the external natural ; and this 
 because they are vessels in which dough is prepared for bread ; ovens 
 the same but more interiorly, 7356 ; their being wrapped up with the 
 clothes of the Israelites when they left Egypt, denotes the truths with 
 which they adhere, 7967. The baking of bread denotes purification, 
 2342, 8496 ; baker, the external sensual part subject to the will, ill, 
 5078, 5082. 
 
 KNEES [genua]. The feet correspond to things natural, the thighs 
 to things celestial, the knees to their conjunction, 10,379. The knees 
 or thighs denote those things which are of conjugial love, thus which 
 relate to the conjunction of the truth of faith and the good of love, 
 3915. To bend the knees is a representative sign of adoration, because 
 the joints of the knees are in the confines or intermediates, where the 
 spiritual is conjoined to the natural, 5323 ; hence also the knees signify 
 the influx and communication of spiritual things with natural, 5328. 
 To cause to bend the knees signifies to dispose to what is holy, 3054. To 
 bear upon the knees (in childbirth) signifies the acknowledgment of the 
 affection of interior truth, leading to conjunction, 3915; compare 6585. 
 
 KNIFE [culler]. The knife used for sacrifices denotes the truth 
 of faith ; also that which was made of stone for circumcision, sh, 2799 ; 
 as to the latter, 2039 end, 2046, 7044, 7918, 9088. Instead of knives, 
 swords or little swords are generally mentioned in the Word, and this 
 on account of wicked spirits, called spirits of the knife (cultrarii), 
 2799 end. Swords and knives have a similar signification, but a sword 
 excites the idea of truth combating, 2799 end. The excitement of ideas 
 illustrated by another example, 2039; and the hell of those under the 
 buttocks who seem to smite each other with knives, briefly described, 
 818. See Sword. 
 
 KNOCK, to [pukare], A comparison of those who only dispute 
 
476 
 
 KNO 
 
 about truths, with such as never go beyond knocking at the door of a 
 magnificent palace, 3428. The case of those who are described as 
 knocking for admittance into the kingdom of heaven, 2130, 4635 — 
 4638. See Judgment. 
 
 KNOW, to [scirely is the first condition of regeneration, to acknow- 
 ledge the second, and to have faith the third, ill, 896, 5280, 5376, 
 5664^, 8772; from experience, 4319. To know signifies to will, 5519. 
 To know is predicated of the truth apperceived notwithstanding the 
 appearance, 6294 ; the three words, coffnoscere, nossCy and scire (to 
 know) used in one passage, 2230. See Knowledges, Science. 
 
 KNOW, to [nossely evils and falses it is necessary that they be 
 excited, 1 740 ; and nothing can be excited in man but what moves the 
 sense, 4733. To be as God, knowing good and evil, is to be led by 
 self and the world, 204—206. To know is predicated of the truth 
 seen and acknowledged, 2230 ; not to know, of alienation from the 
 truth, 6652, 7097; and of deficient perception, 10,691. They who 
 are not in the good of Hfe cannot know what is good and true, 3612, 
 and the contrary, 3983. The truth is known to man from doctrine, 
 but hardly one among myriads believes, ill. 3812. See also next article, 
 4869, 6853, 4638, 2826, and see Known. 
 
 KNOW, OR Take Cognizance, to [cognoscere], denotes the 
 assurance that it is so (scire) thus, that it is the truth according to the 
 series of things, 2230; compare 6294. To be known denotes to be 
 apperceived, 5280, 7209, 7444; nosse, to know, used in the same sense, 
 4869; scircj to know, used in the same sense, 7444. To know, when 
 predicated of God, denotes to foresee and to provide, for we cannot 
 say that God takes cognizance of things (cognoscat)y inasmuch as he 
 knows all things of himself, 5309, 10,562; nosse, to know, predicated 
 of God and explained in the same sense, 6853, 10,562. To be known 
 to God denotes charity given to man because it is by charity that the 
 Lord can be present with him ; hence to be known to God is to be in 
 charity, and not to be known to be in evil, 6806; the parable of the 
 ten virgins, and the words, **I know you not" (nosse), further ex. in 
 this sense, 4638. To stand to know (in the sense of watching) denotes 
 advertence, 6727. To know that Jehovah is God denotes the apper- 
 ception that the Lord alone is the Lord of heaven and of the universe, 
 thus that he is the only God of the church, 7209, 7401, 7444, 7544, 
 7598, 7636, 8449; see below, 10,155. To know Jehovah, predicated 
 of the evil, denotes their fear of the divine power, ill. 7280, 7281 ; 
 compare 2826. To know, understood of Jehovah's giving man to know, 
 denotes revelation, 8426, 10,569. To know, when said of the intel- 
 lectual part of man, denotes to understand, when said of the intellectual 
 and the voluntary part together it is to believe, and when said of the 
 voluntary part, to perceive ; hence, in its proper sense, to know denotes 
 to perceive from good, and to know that Jehovah is God is to perceive 
 that all good and truth are from him, ill. and sh. 10,155. To know, 
 in the sense of conjunction, 338, 400, 2362, 3081, 4914; and that 
 nosscy to know, when predicated of the Divine, denotes its being united 
 with the human, 2826. 
 
 KNOWLEDGES [cognitiones']. Knowledges which regard faith 
 are called knowledges of spiritual things ; those which regard love, 
 knowledges of celestial things, 1203 end. Knowledges are celestial 
 
 KNO 
 
 477 
 
 and spiritual truths, which are so many radiations of light in heaven, 
 and are visibly manifested as light, 1458. Knowledges open the way 
 to the view of celestial and spiritual things, for they are the vessels into 
 which these flow, 1458 end; ill. 1461. Knowledges never come during 
 boyhood by the interior way, but are acquired through the medium of 
 the senses, and are implanted in the memory according to the influx of 
 the internal, 1460. Knowledges derived from the Word are the means 
 by which the external man can be reduced to correspondence and con- 
 cordance with the internal ; that the Lord in his boyhood desired no 
 other knowledges than those of the Word, 1461. Scientifics and know- 
 ledges are not truths, but the vessels in which truth can be received ; 
 with the Lord such vessels were formed, or rather opened, by know- 
 ledges from the Word, into which there was an influx of celestial things, 
 and in these again of divine, 1469; ill. 1616. The end of all know- 
 ledge is that man may become rational, and by degrees, spiritual and 
 celestial, thus that the external and the internal may become one in 
 use ; that the angels esteem their surpassing knowledge of no value in 
 comparison with use, 1472; and as nothing compared with what they 
 do not know, 1557. By knowledges common and obscure ideas are 
 made distinct, and hereby the diflTerence between heavenly and worldly 
 things comes to be discerned ; the more distinct these ideas are, the 
 more easily may worldly things be separated, 1557, 1561. The Lord's 
 external man or human essence was conjoined to the internal by degrees, 
 according to the multiplication and fructification of knowledges; and 
 the influx of the internal into the external was continual, and as fast 
 as these knowledges were acquired ; that it is not so with man, 1616. 
 The interiors are formed by knowledges, thus no one can have percep- 
 tion except by knowing and believing, for common knowledges are the 
 vessels into which more and more particular or interior knowledges are 
 insinuated, 1802. Knowledges of good are truths as well as knowledges 
 of truth ; but the rational man is formed especially by knowledges of 
 truth, in which the aff'ection of good is contained, 2072 ; see below, 
 3680. The spiritual have knowledges, but the celestial perceptions, 
 and it is the spiritual who are called stars, which signify knowledges, 
 2849. Knowledges are the truths which are first learnt, as in child- 
 hood ; that they are not truths in themselves, but that they become 
 truths when the divine truth shines within them, and in the meantime 
 are as common vessels by which and in which truths may be received, 
 3676. All truths are really knowledges of good because they are not 
 truths unless good is in them as their end ; they are called knowledges 
 of truth so far as they regard doctrine, 3680; see below, 9780. Know- 
 ledges, doctrinals and scientifics are thus distinguished ; doctrinals are 
 from the Word, knowledges partake of doctrinals on the one hand and 
 of scientifics on the other, and scientifics are from experience, whether 
 one's own or others, 6386; see below, 9945. Knowledges are for uses, 
 to which they are only instrumental ; how the spirits of Mercury de- 
 light in knowledges without regard to use, 6815; the relation of all 
 truth and of all that is false to use, ill. 9297 end; and the knowledges 
 that are not conducive to use, ill. by the cinders or ashes of the altar, 
 9723. The scientifics or knowledges of good and truth which are in 
 the external memory make a field of objects, from which the internal 
 man elects those which correspond to his good, and thereby perfects 
 it ; having served to this use, they vanish from the memory and become 
 
478 
 
 KNO 
 
 of the life, ill 9723. The knowledge of good is in doing the truth 
 known from the Word, which thus becomes of the life, and is known 
 in Its proper quality, ilL and sh. 9780. Knowledges of good and truth 
 are interior scientifics, such as are those of the church concerning faith 
 and love ; by these knowledges and their affections all things in the 
 spiritual world are held in counection, 9945. Knowledges of good and 
 truth are spiritual riches, and they are given to all men alike in the 
 proportion that they attribute everything good and true to the Lord 
 whereby the internal man is opened, and they come into innocence, ill. 
 and sh. 10,227. He m whom the internal man is opened is in the 
 internal sense of the Word, and he is also illustrated when he reads it 
 but according to the light he has from the knowledges acquired by him' 
 10 400 end, and citations. That it is a law of order for good spirits 
 and angehc spirits to be remitted into their external, and in that state 
 to be imbued with fresh knowledges, when they decline into any state 
 of the love of self, 3693. J' ^ 
 
 Worship made external, by those who have knowledges of interior 
 things, denoted by Nimrod begotten of Kush, 1176. Exterior know- 
 ledgers of spiritual and celestial things with those who are in external 
 worship only, denoted by Zidon and Heth begotten of Canaan ; and 
 hence the signification of Tyre and Zidon, 1201—1203, 6386 Pro- 
 gress towards intelligence by knowledges imbued in the external man 
 denoted by Abram's journeying towards the south, 1458. The penury 
 
 "VApT^f^F^ '"^^H^ ^''*^'''''^ ""^^ ^^"^^^^ ^y a famine in the land, */. 
 140U, 14t)4; and the opposite by abundance of provision, 5276, 5280 
 instruction m knowledges from the Word denoted by Abram's descent 
 mto Egypt, and his sojourning there, 1461, 1463, 1472; and that 
 Egypt IS the science of knowledges from the Word when the Lord is 
 treated of, but science in general when man is understood, 1462. The 
 lust of knowing the truth for the sake of knowledge only, and not of 
 the celestial life pertaining to it, denoted by the fear of Abram that 
 the J!.gyptians would slay him and take his wife, 1471—1474 Affec- 
 tions of good and truth not contaminated by falses denoted by the 
 daughters of Lot, that they had not known a man, 2362; the same 
 predicated of Rebecca, 3081; and that false conceptions are signified 
 by the man knowing his wife and Cain knowing his wife, 338 400 
 See Marriage The multitude of knowledges of good and truJh and 
 the multitude of scientifics, denoted by the seed of Abraham to be as 
 the stars of heaven and the sand of the sea shore, 2849, 2850 The 
 mtenor and exterior knowledges of the church about to be resuscitated 
 denoted by all the trees in the field and in the border round about, 
 which Abraham bought for a burial place, 2972, 2973 ; and that trees 
 signify knowledges and perceptions, according as they are predicated of 
 the spiritual or the celestial man, 4013. The extension of the hea- 
 venly marriage of good and truth, or the cohabitation of the truths of 
 faith with the knowledges of good and truth, denoted by the border of 
 Zebulon reaching to Zidon, 6383-6386; that knowledges of good and 
 truth are signified by Aram or Syria, 1232, 1234, 3249, 3676; by 
 Padan-Aram, 3664, 3680; and by Bethel, the house of God, because 
 the divme m the ultimate of order dwells in knowledges, 4539 See 
 SCIENTIFICS, Science, Doctrine, Good (14, 21) Truth 
 
 KNOWN [wo/i/^]. That is said to be known or attested to man 
 which passes from the will into the light of the understanding, 9071 
 
 LAB 
 
 479 
 
 9095. To make known is to teach, 8695 ; when predicated of God 
 
 IVZn; ''.f •^"'''i?-. To make known the way wlierein they should 
 go denotes the immediate influx of truth, which gives the faculty of 
 
 understanding, 8707; compare 10,565. That they who a^eknown 
 
 world im'' ^[^^^.'^"^^".byrepjite, find each other in the spiritual 
 thpm Ult 1 A *^ey/re instantly present when others think about 
 nnn™*/ ^i! ^ord coucedcs it, 1274. That the author has thus dis- 
 coursed with all who were known to him, 5, 448, 1636, 1880; and 
 that they remembered the actions of the past life, 2486. See Spirit. 
 
 ^nn A xi^^* °* Homer. See Measure. 
 
 KURAH, Dathan, and Abiram being swallowed up signifies 
 damnation and immission into hell, 8306. ^ s^'gnmes 
 
 KORHITES the, denote goods and truths of the quality derived 
 froni charity 7229-7231. See Tribes r^m;;. ^ J derived 
 
 KUSH [JTm^cA]. See Ethiopia. 
 
 LABAN, denotes the affection of good in the natural man. his 
 
 tTpli^ ''fV^' "^''' °" "^'^"'^^ '"^^ '^^"^^ ^^Nahor andTethue 
 cs'm^"'''^ 1^"'"^^^'°"'' ^^^2' ^^78, 3112, 3126-3131, 3160 
 See Nahor, Isaac, Rebecca. Laban in Charan denotes the affec^ 
 tion of external or corporeal good; properly collateral good from the 
 common stock of the Gentiles, 3612, 3665. See Haran The 
 daughters of Laban signify the affections of truth interior and exterior 
 onginatmgm common good, 3665, 3818, 3819, 3821. See Jacob, 
 tfhl^Y ^^''^ ^^^"^ represented the good of those who belong 
 
 froL T.r !^ \^T?^ ""Til ^^^ ^""^^^^^' ^y ^^^««« «f his descent 
 from Te ah, the father of Abram, Nahor, and Haran, with whom re- 
 
 presentatives commenced, 3778. The good represented by Laban and 
 
 his fathers is not genuine, because conjoined with fallacies instead of 
 
 1^1^^' ' li '' • VJ V? ''?.'^* ^^** ^^"^^^^^^ g^^d differs from common 
 good in the right line, 3778, i7/.3986; see below, 4145; and observe 
 here that Bethuel the father of Laban is called the Arkm^an from 
 Aram or Syria, by which knowledges of good and truth are signified, 
 36/6. See Syria. Although not genuine, the good represented by 
 Laban serves to introduce genuine goods and truths, 3974, 3982, 
 i . • . 7 '^^^''T^^ i^ ^ medium of introduction, 4063, 4243; and 
 that introduction IS effected by societies of spirits and angels, 4067, 
 
 1^- i: .} A' ^""""^ '"^ ^^'''^ ^'""^"^ *''"^h« ^a« be implanted, and in 
 S/ fo««' i."'"'' """^ ^'' ^^'f^ '^ everywhere in the good of charity, 
 ilL 3986. Every one is m the good represented by Laban at the be' 
 gmmng of regeneration ; for it is the good in which man is held while 
 worldly and heavenly affections are both entertained by him, 4063 
 4145. Good represented by Laban is not done much from the pro- 
 ShqT ' nA' *h°se.who are in it are easily led either to good or evil. 
 fn^L .P°? represented in the line of Abraham is good which flows 
 n directly from the Lord; that represented by Laban and called col- 
 lateral or middle good, does not flow in directly, but derives much 
 
 iZnT ^ !^"^' 7^]^\ ^PP'^' ^' S°°^> '*^^- ^l'^^. Generally, 
 Eaban denotes the good of the external or natural man, 3129, 3130 
 
480 
 
 LAB 
 
 3160, 3612, 3665, 3691, 3778, 4112, 4189; which is serviceable to 
 the good of truth while man is becoming spiritual, as denoted by Jacob, 
 3974, 3982, 3986, 4063 ; and which resembles the provision in imma- 
 ture fruits for the introduction of the juice, 3982. After the separation 
 of Jacob, Laban, there called the Aramaean, denotes good in which 
 there is not divine good and truth, 4112, 4125; thus, not middle 
 good, but still collateral good, or the good of works with the Gentiles 
 as at first, 4189, 4206, 4214. See Good (6). 
 
 The part of Laban in the history of Isaac and Rebecca, denotes 
 the affection of good in the natural man serving to the initiation and 
 conjunction of truth with good in the rational ; the subject in ceneral, 
 3012, 3030, 3086, 3125, 3129 and sequel. His running out of doors 
 to the man at the fountain when told of his coming by Rebecca, de- 
 notes the animus of the affection of good towards truth, and lience 
 illustration, 3131, 3138; the man's standing without, that illustration 
 IS at first remote, 3141. His telling the man that the house was pre- 
 pared for him, and the man's entrance into the house, denotes the 
 state of the natural man replete with goods, and the influx of truth 
 into such good, 3142, 3144. His ungirding the camels and giving 
 them straw and provender, denotes the state of freedom in which all 
 that serves the spiritual man is now placed, and instruction in truths 
 and goods, 3143—3146. His bringing water to wash the feet of his 
 guest, and of the men that were with him, and giving them to eat de- 
 notes purification, and the desire to conjunction and appropriation, 
 3147—3149; which only takes place however after due illustration, 
 3150, 3151, 3168. His hearing the message from Abraham, and his 
 consent along with Bethuel to the espousal of Rebecca, denotes the 
 reception and acknowledgment of truth flowing in, first by good, and 
 this from a state of freedom, 3154—3161; but particularly, 3160. 
 The part of Laban in the history of Jacob, denotes the aff'ection of 
 external or corporeal good in which the life of truth is exercised, and 
 the natural man imbued with genuine affections, and with acquisitions 
 of good and truth, 3612—3615. 3656, 3657, 3665, 3668, 3674, 3676. 
 3680-3683, 3691, 3758, 3776-3780. His running out to Jacob 
 when told of his coming by Rachel, and embracing him, and kissing 
 him, and leading him to his house, denotes the affinity between col- 
 lateral good and natural good, and hence acknowledgment, agreement, 
 afl'ection, initiation, and conjunction, 3805—3810. Laban's agreeing 
 to give him Rachel in consideration of seven years' service, denotes 
 the medium of conjunction by the aflcction of interior truth, and the 
 
 study and holy state of life necessary to acquire such affection, 3824 
 
 3826. His giving him Leah instead of Rachel, and then giving him 
 Rachel for other seven years' service, denotes the conjunction of ex- 
 tenor truth first, notwithstanding the desire for interior truths, and 
 the further study and holy state of life necessary to acquire the latter 
 3834 3843, 3845—3848, 3852. His giving his maid Zilpah to Leah 
 for a handmaid, and his maid Bilhah to Rachel, denotes the natural 
 and corporeal affections derived from common good, serving as bonds 
 to effect the desired conjunction, namely, of interior and exterior truth, 
 signified by Rachel and Leah, with the good signified by Jacob. 3835, 
 3849, 3913, 3917, 3919, 3925, 3931-3933, 3937. Laban blessed 
 on account of Jacob, denotes the communication of divine good when 
 
 LAB 
 
 481 
 
 serving the good of natural truth, and by conjunction therewith, 3981, 
 3986. Laban's endeavour to retain him, and his consenting to the 
 conditions named by Jacob, denotes the desire to attribute the good 
 of truth to the good represented by Laban, and the latter still serving 
 as a medium on this account, 3982, 3989, 3990, 4004. Laban's flock 
 made to bring forth the kind of cattle stipulated by Jacob, and the 
 latter growing rich by his artifice, denotes the disposition of the mind 
 when good can flow into the affections, and the increase of interior 
 goods and truths elevated from exterior, 4013—4038; briefly, 3903. 
 Jacob's separation from Laban, his setting his sons and his wives upon 
 camels, and fleeing away with all his acquisitions towards Canaan, to 
 his father Isaac, denotes the natural man as he becomes regenerate 
 relinquishing woridly and corporeal ends, and the elevation of truths 
 
 and their affections to conjunction with the rational, 4063, 4102 4108, 
 
 4110. His stealing away at the time when Laban went to shear his 
 flock, denotes the separation of the spirits represented by Laban from 
 the regenerate man, by being remitted into their own good, 4110. 
 Rachel's stealing away the Teraphim from her father Laban, denotes 
 the withdrawal of truths from that good, because they do not belong 
 to it in its state of separation, but to the affection of truth, 4111, 
 4146, eV/. 4149. Laban's pursuit of Jacob and the circumstances 
 attending it, denotes the state of separation as viewed from the pro- 
 prium, its unwillingness to relinquish divine good, and the affections 
 of truth, &c., as its own, 4122, 4132—4144, ill. 4145, 4151, 4162 
 4166, 4184—4187. His searching in the tent of Jacob and in the 
 tent of Leah, and in the tent of the two handmaids, for the Teraphim 
 and not finding them, denotes that such truths are not with the ex- 
 ternal affections, 4153. The Teraphim hidden by Rachel in the straw 
 of the camels, and his not finding them in her tent, denotes their 
 concealment in the interiors of scientifics with the affection of interior 
 
 truth, and that they cannot be ascribed to that good, 4156 4162. 
 
 Jacob's wrath with Laban and his demanding what he had found of 
 all the vessels of his house, denotes the zeal of the natural man and 
 that he had no truths from the proprium but all given to him, 4165, 
 4166. Laban's claiming his daughters and their children and all the 
 cattle as his own, and lamenting that they were out of his power, de- 
 notes the perception from the obscure state of the proprium that all the 
 affections of truth and all truths and goods are its own, and its not 
 daring to vindicate them, 4183—4187. His covenant, in conclusion, 
 with Jacob, and friendly separation from him, denotes the conjunction 
 of the divine natural with the Gentiles, though not by the spiritual 
 affections, yet, by the good of works, 4189 and sequel. 
 
 LABOUR, denotes temptation combats, 5352, 8670. When sen- 
 sual things are shunned, evil spirits begin to fight, and the angels to 
 labour in man, hence the pain and anguish of thought conceiving 
 truth, 263, 270. They who are tempted labour against falses and 
 evils, and the angels labour with them to keep them in faith, 8670, 
 8893. To labour is to do all that is needful for the spiritual life, and 
 the Lord is said to labour before man is regenerated, because he fights 
 for him in temptations; the commandment ex, 8888—8893, 9431, 
 10,360, 10,667, 10,668. Work and labour denote inquiry into truth 
 and endeavour to do good from the proprium ; the labour of our hands 
 
 I I 
 
F 
 
 482 
 
 LAM 
 
 ex. 531. The spiritual life labours when truths seem deficient, in con- 
 sequence of man's declining into his proprium, G119. The men of 
 Sodom labouring to find the door, denotes the inability of those who 
 are in evil to see any truth that leads to good, 2385. The Egyptians 
 labouring to drink the waters of the river, denotes the unwillingness 
 of those who are in falses to be instructed, 7320. The expiation for 
 a man found slain to be made by a heifer which has not laboured nor 
 drawn in the yoke, denotes the good of the natural man accepted for 
 the good of the church extinguished in ignorance, provided it has not 
 attracted to itself the falses of faith and the evils of love, by the service 
 of the lusts, 9262. 
 
 LABYRINTHS. The spirits belonging to the province of the 
 lymphatics are carried into the grand man through the labyrinths of 
 the mesentery, 5181. 
 
 LACE \lacinid\. Genuine scientific truths when seen in the other 
 Hfe, appear Hke needlework or lace, 5954. See Garment. 
 
 LACERATION. See Discerption. 
 
 LADDER, ff, \8cala\ denotes communication, and this, of the 
 lowest truth and its good with the highest ; its head denotes heaven, 
 by which communication is made with the divine, 3699—3701. See 
 Jacob (3). The ascent from the first or lowest degree of regeneration 
 to the highest, as by a ladder, is also denoted by the successive births of 
 the sons of Jacob, 3882 ; see the illustration of ascent to more in- 
 terior doctrinals according to the life, 3690, 3691, 3923, 5147. There 
 are degrees like the steps of a ladder which unite the intellectual with 
 the sensual part of man, and by which he is enabled to ascend from 
 the light of the world into the light of heaven, ill, 5114. There are 
 similar degrees also in the voluntary part ; and such degrees are formed 
 by affections which close-in and terminate the influx of good ; the for- 
 mation of such planes of influx becomes manifest by perceptions of 
 good and truth, and by conscience, ill, 5144—5147. No one can 
 ascend to a more interior heaven or to a light higher than the good in 
 which he is principled, without discovering his latent evils ; ill. by the 
 command that they should not go up by steps to the altar lest the 
 nakedness of the priest should be seen, 8945, 8946. 
 
 LAKE \lacu8\. Waters gathered together, and lakes, denote in 
 the complex knowledges by which intelligence is acquired, ih. 7324. 
 
 LAKE, Pond, or Pool \stagmim\. Ponds or pools are used in 
 the same sense as lakes or congregated waters, 7324. Lakes or ponds 
 denote the knowledges of good and truth by which intelligence is pro- 
 cured, and when the Egyptians are treated of, scientifics, *A. 7324. 
 A pool of waters in the desert denotes knowledges of good and truth, 
 and thence intelligence, where before was not any, 7324. In the 
 opposite sense, ponds or lakes denote insanities ; and hence, the lake 
 burning with fire and brimstone denotes hell, 7324 ; description of a 
 lake in hell, and the horrid inhabitants of its shores, 819; and of a 
 certain muddy lake where spirits undergo punishment, 956. The 
 many breaches of the city of David, and the waters of the lower fish- 
 pool gathered together, denote the falses of doctrine, and the traditions 
 by which infractions were made in the truths of the Word, 4926. 
 
 LAMB \agnus\. See Sheep. 
 
 LAME, or Halt \claudus\. The lame and the blind denote those 
 
 LAM 
 
 483 
 
 who regard goods as evils, and truths as falses, because from the pro- 
 prium, 210. To halt is to be in good in which are as yet no genuine 
 truths, but still common truths not discordant therewith, and into which 
 genuine truths can be insinuated ; thus, the lame denote those who 
 are in good, but not genuine, because they are in ignorance of truth, 
 in which good the Gentiles are who live in mutual charity, sh. 4302. 
 In the opposite sense, the lame denote those who are in no good, and 
 hence in no truth, sh. 4302. The lame or halt, and halting, are ex- 
 pressed in the original Hebrew by different words ; the signification of 
 both, ex. 4302 end. Jacob's halting on his thigh, denotes the state in 
 which celestial spiritual good cannot flow-in for want of the order 
 among truths to receive it, 4302 ; in the internal historical sense, that 
 goods and truths were jitterly destroyed with his posterity, 4314. The 
 lame shall leap as a hart, is predicated of those who are in good, but 
 not yet genuine, 6413. The lame, or such as support themselves with 
 a staff, denote those in whom all good has perished, 9014. 
 
 LAMECH, was a sixth heretical church in the line of Cain, which 
 -was utterly without faith, 405 ; hence, it denotes vastation, 406, 427, 
 428. The new church always raised up when the former is vastated, 
 is denoted by Adah and Zillah, the wives of Lamech, 409 ; and is de- 
 scribed by their sons, Jabal, Jubal, and Tubal-Cain, 333. Jabal de- 
 notes the holy things of love, which are celestial, and good thence • 
 derived in the new church, 413—416; Jubal, the truths and goods of 
 faith which are spiritual, 417— 420 ; Tubal-Cain, good and truth in 
 works, which are natural, 421—426. Natural good and truth with 
 those out of the church, in this case, are denoted by Naamah, the 
 sister of Tubal-Cain, 421. The new faith of the church producing 
 charity is denoted by Seth, 436, 437 ; and the church, when charity 
 has become principal, by his son Enos, the human spiritual man, 439, 
 7120. The quahtyof this church described from experience, 1125. 
 As to Lamech of the other line, with whom the Adamic church ex- 
 pired. See Seth. 
 
 LAMENTATION. Description of the miserable lamentations 
 heard by the author in hell, 699 ; and that the glorying of infernal 
 spirits is changed into lamentations when the Lord comes, 8289. How 
 lamentable the state of the hells is from the mutual hatred of evil 
 spirits, 7773. See Terror. The lamentation of David over Saul, 
 treats concerning the doctrine of truth combating against the falses of 
 evil, the particulars ex. 10,540. 
 
 LAMPS [lampades], with candles or lights, signify truths which 
 are lucent from good ; description of a garden represented in the other 
 life full of lamps and Hghts, 7072. Lamps signify spiritual things in 
 which are celestial, thus truths in which good is contained, faith in 
 which there is charity, and charity in which is love to the Lord ; the 
 parable of the ten virgins ex, 4638, compare 3079 end, 7778 end. 
 Lamps of fire signify affections of truth from good ; explanation of the 
 throne seen in heaven by the Revelator, 5313. A candlestick denotes 
 the spiritual heaven, and candles or lights denote faith, with the in- 
 telligence of truth and the wisdom of good from the Lord alone, ill. 
 and sh, 9548, briefly ill. 9783. The church is called a candlestick be- 
 cause of illumination from divine truth, 9548. The candlestick of the 
 tabernacle was of solid gold, because divine truth or the illumination 
 
 I I 2 
 
484 
 
 LAN 
 
 of the spiritual, is from divine good by the medium of the celestial, 
 9549, 9550 ; its seven lights (lucernce) denote the sanctity of such 
 truth. 9569. The candlestick was set over against the tabernacle to 
 the south, because in the south of heaven divine truth is in its light, 
 ill, and passages cited, 9684. The lamps or lights arranged from the 
 evening until the morning (made to burn always) denotes the influx of 
 good and truth from the Lord perpetual in every state, 9782 — 9/87, 
 10,201, 10,202. The light of a lamp or lantern (lucerna) to shine no 
 more in Babylon, denotes no longer any intelligence of truth, 4335. 
 See Light. 
 
 LANCE, they of Joshua stretched out, signifies divine potency, 
 878. See Joshua, Hand. Little swords or daggers, lances and 
 knives, signify truth, and all arms mentioned in the Word, such things 
 as are of spiritual combat, 2799 end. See Knife, Sword. 
 
 LAND, OR Earth \_terra\. See Earth. 
 
 LANGUAGE, Speech [lingua y loquela], I, Corres})ondence of 
 ihe Tongue, ^c. The tongue denotes opinions, thus, principles and 
 persuasions, because the motion of the tongue is from the influx of 
 thought, 1159, 1215. 1216. Tongues denote differences of faith, 1251. 
 The opinions of spirits concerning truths flow into the tongue, 1159, 
 4791. The parts of the face correspond to things of affection according 
 to their functions and uses, as the eyes to the understanding of truth, 
 the nostrils to perception, and the parts of the mouth — the lips, the 
 tongue, &c. — to such things as belong to the enunciation of truth, 
 9049 end; seriatim passages concerning the correspondence of the 
 taste, the tongue, and the face with the grand man, 4791 — 4805. The 
 tongue is as the entrance court to spiritual and celestial things ; to the 
 former, because it ministers to the lungs and to speech ; to the latter, 
 because it ministers to the stomach from which the blood and the heart 
 draw their supplies, 4791 — 4795; compare 8910. The tongue, in 
 general, corresponds to the affection of truth, and to the affection of 
 good from truth, into which the former advances, 4791. They who 
 love the Word of the Lord, and desire the knowledges of good and 
 truth, are in the province of the tongue but with a difference ; some 
 being in the tongue itself, others in the larynx and trachea, others in the 
 throat, the gums, the lips, &c., 4791 ; certain spirits described who 
 do violence to the tongue, 4801. The tongue serves both for nourish- 
 ment and speech, because it corresponds to the affection of knowing, 
 and also to the affection of thinking and of producing what is thought, 
 4795 ; that it is formed to this double office by correspondence with 
 the outward world, 6057; and that the mouth, the lips, the tongue, 
 &c., correspond to thought; the heart, to affection, 8910. The 
 spirits who correspond, to the mouth are in the love of talking, but it 
 is a general law that spirits are continually perfected and carried to- 
 wards the interiors of their provinces ; when these spirits are perfected 
 they are reduced to speak nothing but what has some good in it, 4803. 
 From the mouth and from the heart, denote from the understanding 
 and from the will, also from truth and good, 3313, 8068. The mouth 
 signifies voice or utterance, of which hearing is predicated ; the tongue, 
 speech, of which perception is predicated ; and this, because the mouth 
 is the organ of the voice, and the tongue the organ of speech, 6985, 
 iU. 6987, 9049. The mouth and the lips correspond to interior speech. 
 
 LAN 
 
 485 
 
 which is active or speaking thought, and is the immediate cause of ex- 
 terior speech, ill, 6987. See Mouth, Taste, Food. 
 
 2. The origin and nature of Human Speech. There are two memo- 
 ries belonging to man, the one interior, the other exterior, 2469 — 
 2494, 7398. The things of the interior memory are truths, and are 
 in spiritual light, those of the exterior memory are scientifics, and are 
 in natural light, 5212. It is from the interior memory that man has 
 the capacity of thinking and speaking intellectually and rationally, 
 9394. From the interior memory man is in the universal language of 
 ideas, and from the exterior memory he is in the language of expres- 
 sions ; thus, he speaks from the exterior memory so long as he is in 
 the world, 1639, 2472, 2476. The ideas of the interior memory flow 
 into the things of the exterior as into their vessels, thus into the words 
 of all languages, and all the objects of the external senses, 2470, 2471, 
 ill. 9394. Thought and speech exist from the ideas of the interior 
 memory, and these ideas constitute a universal language, which is 
 spoken by all men after the death of the body, 2472, 5614, 5648, 
 6987, 10,298, 10,604. The words of human language are from ideas 
 which are formed from the light of the world, 4609, 5212; such words 
 therefore were not immediately infused, but had to be found and 
 aj)plicd to things, in the course of time, 8249 end. There are many 
 things from the spiritual world in languages and expressions, be- 
 cause the origin of words is the universal language which belongs to 
 the internal man and is spoken in society with spirits, 4624, 5075 ; 
 compare 3693, 8990 ; also, that the thought of the internal man agrees 
 with angelic thought and speech, even while man is in the body, and 
 though he is ignorant of it, 4004. The faculty of speaking in the 
 angelic language, and thus of illustrating his discourse by representa- 
 tives, is inwardly in man, and he is born into the natural use of it 
 after the death of the body, 3326, 3342—3345 ; see below (3). Such 
 is the connection between natural speech and thought and spiritual, 
 that the former is changed into the latter as it ascends, and the latter 
 closes into the former when it descends, ill. 5492 ; see below, 3342. 
 Speech is not of the tongue or the external man, but it is thought 
 itself speaking by those organs, ill. 3679. It appears as if the words 
 of speech were in the thought, but really it is only the sense of speech 
 which puts on a form of words when it flows down into the correspond- 
 ing organs, 6987. The thought of man is both passive and active, 
 and this latter may be called thought speaking, which is similar to the 
 speech of spirits, because without expressions of human language, 
 6987; see below, 8128. Man may know that his intellectual or imma- 
 terial ideas are not from the words of speech from this circumstance, 
 that he can think in a moment what it would take an hour to express, 
 5615, 6987; but that all speech perceived by the ear, as it ascends to- 
 wards the interiors, passes into ideas like visual images, and from these 
 into intellectual, 3342. The ideas of interior thought in man are above 
 material things, but still they are terminated in them, and where they 
 are terminated there they appear to be ; how impossible it is for man 
 to understand anything without some idea from time and space, and 
 hence how incomprehensible angelic speech must be to him, 7381. 
 Thought grounded in perception is internal speech, and external speech 
 corresponds to it, because the one flows into the other, 8128. The 
 
486 
 
 LAN 
 
 speech of the men of the most ancient church was not by expressions 
 of sound, because they respired internally, but by the face and lips ; 
 that they could express more within a minute by this language than can 
 be expressed in hours of time by articulate words, 607, 1118. Speech 
 by external respiration commenced, and thus articulate words came into 
 use when perception no longer existed, 607, 608, 1120; ill. 805, par- 
 ticularly 1118—1120, 7361. The organ of hearing was affected by 
 the speech of the most ancient people through the eustachian tube in- 
 stead of the external ear, 1118; and this by the internal respiration, 
 7361; see below (5), 10,587. The internal respiration of this primi- 
 tive people flowed tacitly into a kind of external respiration, and thus 
 into a tacit speech which was perceived by others in the interior man, 
 1119. The first speech of man in every earth has been by the face 
 and lips, like that of the most ancient people in this world ; this manner 
 of speaking agrees with the speech of angels, and far surpasses the 
 language of words, 8249. Speech by the face has obtained first be- 
 cause the face is formed to the effigy of the thought and will, and, in 
 the earliest times, men had no thought or will which they wished to 
 conceal, 8249; that in this manner of speech the looks and their 
 changes manifest affections, and the variations of interior form, 
 thoughts, 8248. Internal speech prevailed so long as men remained 
 sincere and upright, but when self-love prevailed the language of words 
 commenced, the face was gradually changed, the interiors became con- 
 tracted, and the exteriors were prepared to dissimulate ; but that all are 
 reduced to speak as they think in the other life, 8250 ; the latter point 
 i//. 4689. The speech of man, in its origin, is the end which he in- 
 tends it to make manifest, and the words of speech his end in ulti- 
 mates, ilL 9407. That when he speaks, spiritual ideas are turned into 
 natural ideas, and close in words according to correspondence, 10,604. 
 See Idea, Memory, Thought; and see below (7), where the origin 
 of speech is further elucidated by the signification of speaking and 
 saying in the Word. 
 
 3. The Language of Spirits and Angels, Spirits and angels speak 
 from the intenor memory, and as this is the language of ideas they 
 speak one universal tongue, in whatever age they may have lived, and 
 from whatever earth they may have come, 1637, 2472, 2476, compare 
 7745. Spirits discourse together with far more acuteness, subtlety, 
 and sagacity than men, and their speech is by the ideas of the thought 
 which IS more copious and universal than speech by the tongue, 322, 
 1639, 1641. The ideas of the angels from which they speak are won- 
 derfully varied, and they can express more by the language of ideas in 
 a moment than could be expressed in half-an-hour by man, besides 
 much which cannot be expressed in human language at all, 1641— 
 1645, 4609, 7089. All thought, however continuous it appear, in 
 coiisequeiice of the rapidity of succession, is made up of- distinct ideas, 
 which follow one another like the words of language, and which are 
 really the words of spirits and angels, 6599, 6624, 6987. The angels 
 of heav-en speak from intellectual or immaterial ideas, but spirits from 
 ideas of the imagination or material ideas, 6987, compare 8733, 8734. 
 The speech of spirits is a gift which all enjoy immediately after death, 
 and IS so acute, perspicacious, and persuading, that man would stand 
 in astonishment if he could hear it, 1637, 1641; see below, 3226. 
 
 LAN 
 
 487 
 
 Spirits have the power of speaking from various places and distances, 
 according to their situation in the grand man, 1640; and they who 
 practise magical arts from places where they are not, from various 
 places at once, &c., 831. Spirits discourse together with the same 
 familiarity of friendship and love as men in the world, and generally 
 without reflecting upon the pre-eminent excellence of their language 
 over that of men ; they are also able to illustrate their discourse by 
 representatives manifest to the sight, 1642, 1764. The speech of an- 
 gelic spirits is more universal and more perfect than that of spmts, 
 and the speech of angels more universal and more perfect than that ot 
 angelic spirits, 1642. The speech of angelic spirits is continually illus- 
 trated by sweet and beautiful representations, which are wonderfully 
 varied according to the influx of affection and the felicity of mutual 
 love, 1643, and which are produced instantaneously with the ideas, 
 3342, 3344. The speech of angels is altogether ineffable, for it is a 
 speech representative of ends and uses, which are the principles and 
 essentials of things, not of ideas such as spirits and angelic spirits 
 have, 1645. The speech of angels when it appears in the world of 
 spirits before the interior sight is like a vibration or splendour of light, 
 1646, compare 3346. The speech of celestial angels is distinct from 
 that of the spiritual angels, and still more ineffable, for they are m 
 the very fountains and origins of the life of thought and speech, 1647; 
 the differences more distinctly stated according to the three heavens, 
 3342—3345; see below, 8733. The speech of good spirits and an- 
 gelic spirits flows as it were into rhythm, because they speak in society, 
 1648, 1649, 7191. Every family of spirits, and indeed every spirit is 
 distinguished by some peculiar manner of speech, which is manifested 
 in the affection, the accent, the sound, &c., 1758; and by their diver- 
 sities of speech their respective qualities may be known, 1640. The 
 quality of a spirit can be discovered from the sound of his speech alone, 
 and even from one expression, 6616; examples, 6623 ; see below, 10,298; 
 and that spirits are not allowed to dissimulate, 4689. The sweetness 
 and softness of the speech of celestial spirits is from the influx of good 
 with their ideas; the speech of the spiritual is also fluent, but not so 
 soft and gentle, 1759. The speech of evil genii is outwardly fluent 
 but inwardly grating, because from the simulation of good and not its 
 affection, 1761. The speech of spirits interiorly evil is foolish and 
 filthy, 1644. There are spirits who speak not in a flowing sound, but 
 as it were linear, by vibrations and reciprocations more or less acute, 
 such are they who reject the interiors of the Word and regard man as 
 their instruments, 1761. There are spirits who only discourse by 
 changes induced upon the face by the influx of their thoughts, 1762. 
 There are many extraordinary kinds of speech among spirits ; by an un- 
 dulating volume as it were flowing into the brain ; by a quadruplicate 
 sound like the threshing of corn ; by words inwardly sonorous ; by 
 hoarse bifid sounds; also rheumatic; and thundering, as of several 
 together; also by visual representations, 1763, 1764. A society of 
 spirits described whf^disagree as to their speech, but agree in thought 
 and will; that they belong to the isthmus in the brain and the ganglia 
 in the body, 4051, 5189. The speech of spirits being the universal 
 language of all languages, they are not able to utter any human ex- 
 pression, nor any human name when discoursing among themselves. 
 
188 
 
 LAN 
 
 18/C; hence, likewise they perceive nothing in the Word according to 
 the letter, 187(>, 2333, 4104, 42G4, 4387, 6225, 52.)3, 7089 ; sec 
 below (0). The perception, the thought, and the speech of the celes- 
 tial angels are ineffahle in their variety, because from the affections of 
 the Word they form to themselves various lights of affection and per- 
 ception rather than ideas, 2157. Men, immediately after death, come 
 into the perception of representatives, and can express more in a mo- 
 ment by the sense of the mind than they can in several hours whilst 
 m the body ; this faculty is also with man while he is in the body, be- 
 cause celestial and spiritual things flow into natural, 3220, iV/. 3342; 
 but the speech of angels cannot be understood by him while his ideas 
 are terminated by time and space, 7381. The speech of all the angels 
 and of good spirits is by representatives, beautiful and full of meaning 
 according to their degree ; the idea of such representations is in man 
 although he is ignorant of it, and he comes into the natural use of 
 them alter the death of the body, 2//. 3342— 3345 ; see below, 4528, 
 6486. Spiritual things are expressed by variations of heavenly light ; 
 celestial things by variations of flame or of heavenly heat, whereby all 
 the affections are moved, 3343, 3862, 8920 end ; see below, H733. 
 Speech is made living by the representations which illustrate it, and 
 this from the Lord's life, but with a difference according to degree, 
 3344. The different modes of speech in the three heavens constitute 
 but one language, because they one form another, and are one within 
 another, 3345. The thoughts, and consequently the modes of speech, 
 among the angels, compared with the thoughts and speech of men, 
 are as the interiors of forms and their action, to the exteriors of bodies, 
 3347. The speech of spirits is distinguished from human speech in 
 Its inexpressible life and fulness of ideas, but it is not so in the case 
 of corporeal spirits, 4221. The speech of angels when it passes into 
 the world of spirits often falls into numbers, and conversely, where 
 numbers occur in the Word the angels read of things, 4264. The 
 speech of the angels in the superior heavens is represented by the 
 paradisiacal scenery of the inferior heaven, how numerous and fair such 
 paradises are, 4528, 9577. In the universal language of heaven and 
 the spiritual world, persons are not regarded, but t/iinf/s, because the 
 idea of a person concentrates and limits the thought, but the idea of 
 a thmg^extends itself infinitely, 5225, ill. 5253, ill. 5287, ill. 6040; 
 briefly, 7002, 8343, 8834; hence, that word and thing are one expres- 
 sion in the Hebrew, 5075, 5272. The angels think of things, or truths 
 and goods, abstractly from persons, not only for the above reason, but 
 lest they should attribute truths and goods to persons ; also because 
 the idea of person communicates with those who are thought about, 
 6040; the latter ill. 8785. The angels continually illustrate their 
 speech when discoursing together by rej)resentatives, and it is impos- 
 sible to express the full meaning of these in human language, 6486. 
 Angelic speech is not intelligible to spirits, as the speech of spirits is 
 not intelligible to men, 6987, 6996; the author's experience, 3346. 
 Spiritual speech consists of ideas fashioned into^ords in a spiritual 
 aura, and represented by modifications of the light of heaven, which 
 light is nothing but divine wisdom proceeding from the Lord, 7089 ; 
 that the greatest part of the truths of faith and goods of charity 
 can only be seen in the light of heaven, and that they caunot be ex- 
 
 LAN 
 
 489 
 
 pressed by natural language, 7131. Angelic speech is not broken into 
 parts like human discourse, but one thing is wonderfully continued 
 into another on account of the ineffable fulness of angelic ideas, 7191 
 All angelic discourse rci)resents the form of heaven, and hence every 
 period terminates in unity, 7191; see above, 1648. The spiritual 
 angels speak by sounds, and their thoughts must be collected from the 
 words in which they are expressed ; the celestial angels affect the will 
 as by a kind of wave, 8733. The speech of spirits in general is formed 
 irom ideas of thought, which fall into words according to their fulness 
 and affection ; m this manner the whole idea of a thing is at once com- 
 municated, 8734. The perception, thought, and enunciation of divine 
 truth in the superior heavens, utterly transcends the same in the in- 
 ferior, and these again the thought 'and speech of man ; how impos- 
 sible it IS to describe the difference in words, 8920 and citations. 
 Spirits and angels are nothing but their own truths and goods in human 
 form, and the quality of those truths and goods is manifest in their 
 faces, m their gestures, and in their language, but more especially in 
 their words, for these naturally proceed from their truths and eoods 
 10,298. See Spirit. ' 
 
 4. The Speech of Jngels and Spirils with Men. The ancients fre- 
 quently discoursed with spirits and angels, and the faculty is common 
 
 to all men, because man is himself a spirit clothed with a body ^7 
 
 69, 784, 1634, 1636, 7802, 8118, 9438. Speech with spirits and 
 angels was common in antiquity, and especially in the most ancient 
 times, because they were interior men, and thought in the spirit ab- 
 stractly from the body ; whereas men are now exterior, and think in 
 the body abstractly from the spirit, 9396. Men no longer hold dis- 
 course with spirits, because they are immersed in worldly and corporeal 
 things, but the way is opened by such things receding, 69, 784, 7802, 
 8118. Unless man be in a true faith, and be led by the Lord, it is 
 perilous to speak with spirits at the present day, yet spirits are always 
 present, and perceive the most secret thoughts of man, 784, 9438, 1 0, 75 ] . 
 It IS with difiiculty believed that any one speaks with spirits, because 
 the existence of spirits and angels is not really acknowledged, 1634, 
 1636, 7802; see below, 9438. In some earths angels and spirits 
 appear in human form and discourse with the inhabitants, 10 751 
 10,752; see below (5), 7802, 7809, 8949, 10,751. The intercourse 
 of spirits and angels and their communications with men, are by the 
 universal language of ideas ; and such is the influx of this language 
 that spirits discourse with man in his vernacular tongue as their own, 
 2470. Man is always in society with spirits, and as to his internal in 
 their universal language, 5075,. 10,298. The speech of spirits and 
 angels is perfectly audible, but it can only be heard by those who are 
 addressed, because it affects the organs by an internal way, 1635, 1876, 
 46.52. Spirits, even infants, speak with man in his mother tongue^ 
 or in any language known to him, without perceiving that the words 
 are taken from the man's memory, and this, because they are in the 
 universal language of ideas, 1637. The words they speak and which 
 they think to be theirs are more promptly and admirably chosen than 
 when the thought of the man himself falls into expressions, and this 
 without premeditation, 1638. Their speech with man is by words, 
 but their speech with one another by ideas, 1757, 1876; the latter 
 
490 
 
 LAN 
 
 only, 10,298. The speech of celestial spirits does not easily fall into 
 articulate sounds or words with man ; but middle spirits, between the 
 celestial and spiritual, and especially the spiritual, speak ; their speech 
 also is in softly flowing modulations, which soften the words them- 
 selves, 1/59. The rareness of intercourse with angels and spirits is 
 a manifest proof how little is known and believed concerning their real 
 existence, and the state of man as a spirit after death ; but that it is 
 possible to speak with angels and spirits from any earth in the universe, 
 and even with the inhabitants themselves if their interiors are opened, 
 943g. As to the author's discourse with spirits as one of them- 
 selves, generally, 5, 67, 68, 322, 1634, 1635, 1763, 5978, 8939, 9440; 
 with those who had been known to him either personally or by repute, 
 70, 1114, 1636, 4221, 5006 ; with some a few days after their decease, 
 4527, 4622, 8939 ; with those who lived in ancient times before and 
 after the flood, 1114 ; with the angels of the first and second heaven 
 in their own tongue, but not with the angels of the third, 3346 ; with the 
 worst devils, without peril, 968 ; with his deceased father in a dream, 
 6492 ; with the spirits and angels of other earths, 6695, 6808, 8022 — 
 8026, 9578. And conversely, that it was granted to the spirits asso- 
 ciated with him to see the things of this world, and to hear men con- 
 versing, 1880, 1954, 4527, 4622, 5862, 9791, 10,813; also that a 
 spirit known to him conversed with the inhabitants themselves of ano- 
 ther earth, 10,752. 
 
 5. Speech with the Spirits and Inhabitants of other Worlds, Cer- 
 tain spirits were with the author from another orb, who spake with 
 him by changes about the lips produced by influx ; their speech with 
 one another described, 4799; see below, 8247. The spirits of Mer- 
 cury are averse to speaking by words, and hence the author could only 
 speak with them by a kind of active thought, 6814 ; that they speak 
 from the proximate use, and not from the thing itself, 10,710; see 
 below, 10,709. The spirits of Mercury are quick and instant in speech, 
 and they show the same promptitude in the perception and judgment 
 of things, 6921—6923, compare 7077. The inhabitants of Mars 
 speak tacitly by way of the eustachian tube, and thus affect the in- 
 terior hearing and sight, 7359, 7360. The speech of the inhabitants 
 of Mars is more perfect than ours, fuller of ideas, and approaches 
 nearer to the language of spirits and angels ; their faces and eyes also 
 correspond to this perfection, 7360 ; that the speech of those who were 
 of the most ancient church in this earth was similar, 7361, 7480, 7481. 
 Certain inhabitants and spirits of Mars, not so good, learn to speak 
 by forming the countenance and the lips in such a way that the affec- 
 tion does not become manifest ; these can discourse together and other 
 spirits not understand them, 7745 — 7747. It is a common thing in 
 the planet Jupiter for spirits and angels to discourse with the inhabit- 
 ants, as was the case in ancient times in this earth, 7802. Spirits 
 speak to men in the planet Jupiter, but the inhabitants are not allowed 
 to speak in return, nor yet to dividge that they have been spoken to, 
 7809. The angels of Jupiter speak by the influx of ideas not faUing 
 into words, but diff'using themselves every where through the interiors, 
 and so into the face, commencing with the Hps, 8022. They have 
 another mode of speech, by a more continuous influx into the face, 
 beginning from the eyes; also another, more continuous and full. 
 
 LAN 
 
 491 
 
 which IS sensated in the bram; and yet another which falls as discourse 
 into the interior understanding only ; by all these methods they are 
 able to discourse with the inhabitants of the planet, 8023—8026 
 1 he inhabitants of Jupiter speak mostly by the face, and especially by 
 the region about the lips, because they do not simulate; hence also 
 their faces are freely emitted from the interiors, and the lips become 
 prominent, 8247 ; how their aff-ections are manifested by this manner 
 of speaking, and that they have also a language of words, but not so 
 sonorous as with us, 8248 ; see above (2), 8249, 8250. The spirits of 
 Jupiter correspond to the imaginative principle of thought, and hence 
 do not speak much, and when they speak it is a cogitative or thoueht- 
 speech, not terminating sonorously but in a kind of soft murmur, 8733. 
 When the inhabitants of Saturn come to age they have discourse with 
 spirits by whom they are instructed, 8949. The spirits seen by the 
 author from the moon made a noise like thunder with their voices, and 
 this though they were only few in number, 9232. The inhabitants of 
 the moon do not speak from the lungs like the inhabitants of other 
 earths, but from air collected in the abdomen, and this because the 
 atmosphere of the moon is diff-erent, 9235. The inhabitants of one 
 ot the earths m the starry heavens, mentioned by the author, discourse 
 with angels and spirits, 10,380; and this is common in other earths 
 as a means of revelation, 10,384. In one of the earths of the starry 
 heavens they discourse together by the internal way of the eustachian 
 tube, and this by means of the atmosphere, when they only think 
 within themselves ; in this earth they also discourse by the sight, from 
 the hps first moving, &c., 10,587. The people of this earth are ac- 
 quainted with sound or tone, but not with articulation ; the lips also 
 are moved by the afllatus of the lungs as well as by the influx of ideas 
 into their fibres, 10,587, 10,588. Their speech closes in tone which is 
 modified by the ideas to be expressed, but yet not articulated, 10,708. 
 When the inhabitants of this earth discourse together, they speak as 
 high and remote as the ninth use ; this is the case with cogitative or 
 tliought-speech generally; and there are some in the universe who 
 speak to the fifth, ninth, fifteenth, twentieth, and even to the fiftieth 
 use, e// 10,709. The inhabitants of another earth described by the 
 author discourse with spirits ; in this case the spirits are remitted into 
 their natura memory, and the interiors of the men they discourse 
 with are at the same time opened ; thus, the spirits are mistaken for 
 men untd they suddenly disappear, 10,751. In another earth also in 
 the starry heavens they are instructed by angels appearing and speaking 
 ,n qqT ^V^^"''^^^^ '*^^^ httv^e^n sleep and waking, in the morning! 
 iu,8,5d. lor further particulars concerning the inhabitants and spirits 
 of other earths. See Universe. 
 
 6. The Hebrew Language, and the Word. The peculiarity of 
 tenses in the Hebrew tongue, by which one and the same form of the 
 verb IS sometimes applicable to various times, is from the internal 
 sense which is independent of times, and to which the Hebrew tongue 
 is adapted, 618; see below, 5253. The superlative is formed in the 
 Hebrew by the repetition of the same adjective, 794. There is no 
 distinctions made by a system of punctuation or by interstitial signs 
 in the Hebrew, because the internal sense flows from one state of a 
 thing into another, 4987. The phrases, *itwasso' (fuit), * it came 
 
492 
 
 LAN 
 
 to pass' (factum), mark the termination of one state and the beginning 
 of another; the less important changes of state are marked by * and, 
 4987, 5578; and that the Word was so written in imitation ot celes- 
 tial language, 5578; further ill. 7191. The internal sense of the 
 Word coincides with the universal language in which the angels are, 
 and in which man is as to his interiors, 4387; see below, 3482. Ihe 
 literal sense of the word is accommodated to human understanding, 
 and written according to appearances, 3857. The forms of expression 
 applied to the most ancient people in the Word, would not be appro- 
 priate to those who lived afterwards ; instead of * the flame of a sword 
 it would now be expressed * the sword of a flame,* &c., 312. Ihe lan- 
 guage of the Word is the angelic tongue itself in ultimates, and this 
 because the ancients had commerce with spirits and angels, and every 
 word of the original is significant of a spiritual sense, 3482. In order 
 that the Word might be written, all the places where the most 
 ancient people dwelt, and all the kingdoms round about, were made 
 representative, 5136. When the Word is read by man in the external 
 sense, the words and ideas are wonderfully changed to the apprehen- 
 sion of angels, and this according to correspondences, 2333, 3a0/, 
 5492, 5648, 7847, 10,568. Three things perish when the internal 
 sense is elicited from the letter of the Word, namely, the idea of time, 
 the idea of space, and the idea of person, 5253. It is by the sudden 
 and constant translation of natural ideas into spiritual that the VVord 
 is the medium of conjunction between angels and men, 3j0/, 5048; 
 the wonderful fulness of ideas flowing into its external expressions 
 illustrated bv the Lord's prayer, 6619, 6620; and the two senses fur- 
 ther illustrated by comparison with human language and thought, 
 9396, 9407, 10,400, 10,604, 10,614. That there are distinct words 
 which belong to the spiritual class, which belong to the celestial class, 
 and which are predicated of both, and that, from a knowledge of these 
 words, especially in the original tongue, the subject treated of m the 
 Word maybe discovered at first sight, 8314; an example, 10,291; 
 also, that every word, every syllable of a word, and every point m a 
 syllable, contains some heavenly signification, 9198 end, 9349; and 
 that the spiritual sense is the interior sense of words, which is espe- 
 cially contained in the eastern languages, 10,217. See Word, and 
 as to speech attributed to the Lord himself, see below (8.) 
 
 The author has sometimes noted a particular election and appro- 
 priation of Hebrew words to the internal sense ; * bituminated with 
 bitumen; conveys the idea of protection, from to expiate or jjropitiate, 
 645. Spirit is denoted by the same word as wind, from influx, 842, 
 8286. Soul is from a word denoting the respiration, 9050. Jf;^^' 
 beast and the living are one word, from the proprium and its vivifica- 
 tion 908. Power and man are expressed by one word which is predi- 
 cated of faith, 1179; see below, 6086, 6343, 7668. Valley is qualified 
 by various words which signify more or less of profanity, 1292. House 
 is of such wide application because it signifies the niind, which includes 
 all things of intelligence and wisdom, and all things of aff*ection, 1488 
 end. JFord and thing are denoted by one expression because the 
 aneels understand things, which are truths and goods, not words, 
 1785, 5075, 5225, 5253, 5272, 5287, 6040, 7002, 8343, 8834, 8985; 
 see the same numbers above (3). Darkness iu the case given, is ex- 
 
 L AN 
 
 493 
 
 pressed by a word which includes both the dense false and dense evil, 
 1860 end. To humble is expressed by a word which signifies to afflict, 
 because man ought to compel himself to submit to divine good and 
 truth, 1937. Fountain is expressed by a word not commonly used, 
 because predicated of truth below the rational, 1956. Rectitude is 
 expressed by a word which signifies also integrity, perfection, and 
 simplicity, and is predicated of innocence and simple good, 2525. 
 immunity signifies also clearness and purity, 2526. To inherit is ex- 
 pressed by two words, which are respectively predicated of the celestial 
 and the spiritual ; the former involves possession by hereditary right, 
 the latter, succession to an inheritance, 2658. Truth and faith are 
 the same word, and truth in the Old Testament is always used in the 
 same sense as faith in the new, 3121, 4690. Villages and castles are 
 expressed by the same words as courts and palaces, and in both cases 
 they are predicated of the externals and internals of the church, 3271. 
 To sodden or cook pottage is predicated of a congest of doctrinals, 3316. 
 Savoury meats, from the delights and pleasures of taste, signify the 
 delights of good and the pleasures of truth, because taste, like the 
 other senses, has a celestial and spiritual correspondence, 3502; see 
 above (1). The plural. Uvea, is used because there are two faculties of 
 life, the will receptive of good, and the understanding of truth, 3623. 
 Ladder is derived from a word which signifies a way or path, which is 
 predicated of truth, 3699. Veneration, reverence, fear, terror, are 
 derived from one word, 3719. Budaim (or mandrakes) is from a word 
 signifying loves, and where it is used the conjunction of good and 
 truth IS treated of, 3942. A staffl, a sceptre, a tribe, are denoted 
 by one word, which signifies the power of truth from good, 3859 ; 
 but there is also another word for stafi; 4013; and the word for a 
 walking-staff is from a root which denotes support, 9028. A lamb is 
 denoted by various words which signify so many degrees of innocence ; 
 m the case given the same word denotes sheep, 3994. A lamb is also 
 denoted by the same word as spotted or patched ; and a shepherd or 
 herdman by the same word as speckled, 3995. Flocks, herds, and the 
 two kinds of cattle are distinguished by appropriate words, which dis- 
 tinctly signify spiritual things, 10,042. To grow warm with sexual 
 heat is predicated where the conjunction of good and truth is treated 
 ot, 4029; and the opposite expression, 4031. Acquisition and cattle 
 are signified by the same word, which is predicated of truths when 
 goods are denoted by flock, 4105. Sacrifices of all kinds are called 
 gifts, and have reference to initiation into good, as gifts were for the 
 sake of favour with the great, 4262, 10,079. The halt or lame, and 
 yifl//«w^ are expressed by different words, which signify two diff'erent 
 states of those who are in natural good, 4302 end. Tents or lodges, 
 and tabernacles are expressed by different words, and they respectively 
 denote the holy principle of truth and of good, 4391. Kesithce, the 
 name given to certain pieces of money, is derived from a word which 
 denotes truth, 4400. Ear-rings and nose-jewels are expressed by the 
 same word, and the former signify obedience, the latter good, 4551. 
 Lnvy IS expressed by a word which denotes to strive against and to 
 chide, and it signifies aversion, 4702. Minister, courtier, chamberlain, 
 or eunuch, from a word denoting exalted station, signifies what is in- 
 terior with the natural man, 4789, 5081. Basket is expressed by 
 
494 
 
 LAN 
 
 different words which have distinct significations, 5144. To eat and 
 to consume are one word, which in one sense implies good and in the 
 other evil, 5149, 5157; see below, 9141. ^iMW</flwce, which signifies 
 the copiousness and sufficiency of knowledges, is a word opposed to 
 famine, 52/6. Provision is a word which signifies breaking or appor- 
 tioning, and a similar word denotes to buy and to selh ilL by the 
 breaking of one bread among many, &c., 5405. Gum and balsam are 
 the same word, because it was both an aromatic and an ointment, and 
 these combined denote the truth of good, 5G20. Wax and aromatic 
 are the same word, for a like reason, and in this case the interior truth 
 of good is signified, 5621 ; see below, 10,264, 10,291, 10,292. In the 
 phrase, ' spoke to him at the door,' the preposition in or at is omitted 
 on account of the internal sense, 5653. Mercy is expressed by a word 
 which signifies inmost and tenderest love, 5691. Vehicles sent from 
 Egypt to convey the family of Joseph are expressed by a word not com- 
 monly used, but it occurs when the ark and the tabernacle are spoken 
 of, and denotes the doctrinals in which celestial and spiritual things are 
 conveyed, 5945. Stoutness or ability is expressed by a word which de- 
 notes strength and virtue, 6086, compare 8/10. Forces is expressed 
 by a word which is predicated of truth, and strength by a word which 
 is predicated of good, 6343. Violence is expressed by different words, 
 6353. Storehouses, armouries, and treasuries, are expressed by one 
 word, and their contents in each case denote truth, but with a differ- 
 ence, 6661. Girl, in the case given, is expressed by a word rarely 
 used, 6742. Serpent is expressed by a word which denotes the ivhale, 
 because a water serpent is to be understood on account of its significa- 
 tion, 7293. Hail is expressed by two words, one of which signifies 
 great hail, 7553. Youth, or young man, is a word derived from strength 
 and power, which is predicated of confirmed truth ; another word for 
 youth denotes intelligence, 7668. Powerful ones is expressed by a 
 word which is predicated of those who are in truth from good, or in 
 the false from evil, 8315. Gershom and Eliezer are not called the 
 sons of Moses, but the sons of his wife, on account of the internal 
 sense, 8649. The word for a blow denotes the scar appearing from 
 the extravasation of blood, and it signifies the extinction or hurt of 
 affection in the intellectual part, 9057. To desolate is expressed by a 
 word which signifies to burn up and consume, and it denotes the con- 
 sumption of good by the lusts, 9141. Fulness, predicated of the 
 fully-ripe harvest and collected fruits, and tears predicated of the 
 juice from the vine and distilled liquors, denotes the goods and truths 
 which are to be attributed to the Lord, 9223. Faces is of such wide 
 signification because it is used to describe the affections, and all things 
 of affection and thought appear by the face, ill, 9306. She-goats is 
 mentioned among the offerings, instead of the wool of she-goats, on 
 account of the internal sense, because the external good of innocence 
 is signified and not its truth, 9470. The Ephod is named from a 
 word which signifies to close-in all the interiors (or clothe over), and 
 it denotes divine truth in the external form, 9824. Wreathen work, of 
 which the chains of the ephod were to be made, denotes indissoluble 
 conjunction, 9880. Thummim in the Hebrew denotes wholeness or 
 integrity, but in the angelic tongue, resplendence, which is from divine 
 truth in effect, 9905. To weave, and to chequer, or tesselate, is one 
 
 LAN 
 
 495 
 
 word, and woven is predicated of what proceeds in continuity from the 
 will, 9942 ; the same word is used to denote wrought gold, 9942 
 Sin and the sacrifice for sin are denoted by one word, 10 039 To 
 7iumber is a word which denotes to lustrate, to value, to inquire into 
 to visit, to command, to appoint, &c., and it signifies the arrangement 
 and disposition of the goods and truths of faith, 10,217. Ointment 
 ot ointments is a word which denotes aromatics in general, and its use 
 m anointings was to represent the all of the divine human, 10,264 
 The aromatics of incense are expressed by a word different from the 
 aromatics of the oil of anointing, because the former pertain to the 
 spiritual class, the latter to the celestial, 10,291, 10,293 end. Myrrh 
 is expressed by two words, 10,292. Interior purity, and exterior 
 purity or cleanness, are expressed by two different words, 10,296 A 
 cry and affliction, ov misery, are united in one expression to denote 
 the lamentable state of the interiors perceived, 10,457. To be naked 
 to be averse and to retrocede or depart away, are expressed by one 
 word, and it denotes a state of separation from internals when deprived 
 of the goods of love and the truths of faith, 10,479. To rest and to 
 cease or finish, are one word, and it is predicated of the exteriors in 
 which the interiors find their repose, 10,567. Ground and earth are 
 denoted by words quite different in their origin, and the former signi- 
 fies the church from the reception of seed, but the latter from the 
 people living upon it, 10,570. For further examples, in the divine 
 names, the names of places, persons, &c. See Name, Tribes. 
 
 The ancient forms of speech or proverbial phrases contained in the 
 Word have a spmtual sigmfication : bone of my bones, and flesh of my 
 flesh, was a form of acknowledging relationship, and it denotes coniunc- 
 tion in one proprium, 157, 1812. To do judgment and justice is pre- 
 dicated of truth and good, 612; see below, 6180. Birds make their 
 nests m the branches, is predicated of truths, m, Jehovah says, or 
 
 n?9n*T47Tifn '''"' ""i r^^^^r^tion confirming the truth of a thing, 
 1020, 1037, 1410 ; see below, 7192. To sojourn and to dwell in tents, 
 (^. i^., to your tents, O Israel,) had respect to life and worship in the 
 holy state of love, 1102. Blessed (be) Jehovah, he., was a customary 
 form of thanksgiving and gladness ; and it involves that all celestial 
 
 142oP^Ti"q l^^n ""'^f tr.^" "/^"'^^ S°°^ P^^^^^d ^^^™ ^^^> 1096, 
 14Z.-, di jy, jjbO. Like Nimrod, a mighty hunter, was said of a per- 
 suasion by which the soul is easily captivated, 1 179. Go to the right 
 l^J'dortheleft, was a form of option, which signifies separation on 
 
 T/T °/. Tf ?"^^i*^* 1582,3159. Fromathreadtoash^e-latchet, 
 or the latchet of his shoes, came to denote what is lowest and vilest of 
 all, from the signification of the foot, &c., 1748. To go out from the 
 heart was said of goods and truths, 1843. Jehovah judge between me 
 Toly Vfr *^^^^^«ls^s of the accusing spirit in temptations, 
 
 lr.!ri\\.yj f""^ •^T'^^M?''^ '"^ ^^y ^^*' ^« ^ ^^^"^ <>f speech derived 
 tW 91 .? ^^or ,^f,^""^^l»ation» and denotes inclination towards ano- 
 1 / ^li ^^^^' "f^^^' ^^^^' ^^^2, 6178. May thy seed inherit the 
 gate of thy enemies, was a marriage blessing, and it refers in the 
 spiritual sense to charity and faith succeeding in the place of what is 
 evil and false 2851, 3187. My Lord, hear me, is a^orm of speech 
 exciting another to reflection, and it signifies the first state of reception 
 -y.')8. The Word went out from Jehovah, or Jehovah hath spoken. 
 
 I 
 
496 
 
 LAN 
 
 denotes that it was of the Lord, 31 GO. / cannot speak to thee either 
 evil or good, meant that the speaker dared not either deny or affirni ; in 
 the spiritual sense, it denotes acknowledgment that it is of the Lord 
 alone, 3160. To meditate in a field, meant to think in good, 3196. 
 To be gathered to his fathers, or to his people, was said of any one who 
 died, from the belief of the ancients that the spirit really went to his 
 parents and kinspeople ; in the internal sense these expressions denote 
 the association of those who are in the same goods, and in the same 
 truths, 3255, 4619. To smite the mother upon the sons, was a formula 
 used by those who were acquainted with representatives and significa- 
 tives, to denote the total destruction of the church, 4257. A man 
 (speaking, ^c.) to his brother, was the form of expressing anything 
 mutual, because man denotes truth and brother good, between which 
 there is the closest mutual conjunction, 4725, 4199. The circumcised, 
 and the uncircumcised, were common expressions to denote those who 
 were of the church and those who were not, and they took their rise 
 when the good and truth of the church were put in representatives, 
 4462. To lift up the head, was a form of judgment, whether the pri- 
 soner was condemned to life or death ; in the latter case, it was to lift 
 it from upon him ; the expression derives its origin from the elevation 
 of those who have undergone vastation, &c., 5124. Bend the knee, 
 was a command to do homage when kings went abroad in their chariots, 
 and it represented the adoration of the divine law, of which a king was 
 understood to be the guardian, 5323. Bg the life of Pharoah, was a 
 form of asseveration, and it denotes what is certain, 5449, 5454. 
 Peace be unto you, and is it peace with gou, were expressions in com- 
 mon use, from a sense of the inmost peace which those experience who 
 are led by the Lord, 5662. To enter into his chamber and shut the 
 door, expressed the doing of anything that was not apparent, and it 
 denotes in the interiors of the mind, 5694. To be good in the eyes of 
 any one, was predicated of anything that afforded joy, 5935. To do 
 mercy and truth, was a form of expression referring to the good of love 
 and the truth of faith, which the ancients knew to be inseparably one, 
 6180. Let Jehovah see and judge, was said of evil occasioned by the 
 fault of any one, and it denotes the Lord's prsevidence and providences, 
 7160. Jehovah shall reign for ever, was meant to express the flourish- 
 ing state of the church, and it denotes that he is alone God of heaven 
 and earth, 8331. What comes to hand, or what God causes to come to 
 hand, was expressed of events appearing like chance, in which the 
 Divine Providence was nevertheless acknowledged, 9010 and 4262 com- 
 pared. To be ({fter, to go after, to walk after, &c., were expressions 
 denoting consociation in the same thing or state, 9251. Bread md 
 water, were used to denote all natural food and drink, and in the spiritual 
 sense, all good and truth; hence the phrase, Jehovah shall bless thy 
 bread and thy water, &c., 9323. To know his coming-in and his going- 
 out, was a form of speech by which they expressed their knowledge of 
 a man's whole state of life, and it derives its origin from correspondences 
 in the spiritual world, 9927. To speak to this or that degree of use, is 
 a received formula in heaven, and it means the degree of remoteness 
 from the thing itself, 10,709; see above (5). Some forms of speech 
 were common with the prophets : To expand the earth and to stretch 
 out the heavens, was used in treating of the regeneration of man, 
 
 \ 
 
 LAN 
 
 497 
 
 25, ill, 1101. The swelling, or pride of Jordan, was to express the 
 external man's elevating himself against the internal, 1585. I Jehovah, 
 ^nd Jehovah spake and said, &c., were forms of irrevocable confirma- 
 tion from the divine, 7192; see below (7), 629, 2620, 7036, 7933. 
 
 7. To speak and to say ; their signification. To speak and to say 
 have distinct significations, 904 ; but they are sometimes used inter- 
 changeably by the author, as appears from a comparison of 3029 and 
 3037. To say (or to speak) in the historical of the Word denotes to 
 percei\re, because perception is internal speech, 1791, 181.5, 1822 
 1898, 1919, 2061, 2080, 2515, 2552, 5687. To say also denotes 
 thought from perception, 2506, 2515, 7094, 7244, 7937; and per- 
 ception and thought interchangeably, 2552. Speaking denotes thought, 
 because it flows from thought and is its external ; analogically, as the 
 sight of the eye denotes understanding, and hearing obedience, 2271, 
 2287. The speech of man represents his thought, and action his will, 
 4292. To speak also denotes influx, because the will flows into the 
 thought, 2951, 5481; hence it denotes the will itself, see below, 
 2620, 7107. When mention is made of saying and speaking, the 
 former denotes to perceive, which is predicated of good, the latter to 
 think, which is predicated of truth, 2619, 5259; that to say denotes 
 to perceive and to think in a passage where its signification is more 
 manifest than elsewhere, 3395 ; and that to speak daily denotes intense 
 thought, 5000. When saying is predicated of Jehovah's speaking to 
 Abram, it denotes the perception of the Lord when he was in the 
 world from continual communication and discourse with Jehovah, 1602 
 1791, 1819, 1822, 2061, 2260, 2287, 3029, 3367; sometimes con- 
 tinuous perception, sometimes new perception, 2238; and some- 
 times thought following perception, 2260. To say predicated of 
 Jehovah or God denotes the actual being or doing of the thing, be- 
 cause all that is attributed to him must be in esse, 629, 630, 708, 
 926. To speak, predicated of God, is to will, because it denotes 
 thouglit or perception, and what God thinks he wills, 2620, 2626, 
 3037, 7959. To say denotes to foresee, when predicated of the Lord, 
 because his perception is such, 5361, 6946, 6951, 8095; and hence 
 his providence, because he provides for what he foresees, 6951; see 
 below, 6879, 7019. To say, and he said, denotes influx, 6291, 8221, 
 8262; and hence order and arrangement, which is from influx, 3019. 
 To say denotes influx and reception ; the former when the speaker is 
 regarded, the latter when the receiver, 5743, 8660. To say denotes 
 influx when predicated of one who represents the internal speaking to 
 the external, 6152, 6291, 7381. To say denotes communication, be- 
 cause what another perceives is communicated to him, 3060, 4131, 
 6228. To say denotes influx and communication, 7291, 7381; also, 
 information, 7769, 7793, 7825; instruction, 7304, 7380, 7517, 8127; 
 exhortation, 7033, 7090,8178, 10,398, 10,471; confirmation, 7192; 
 and what is concluded or determined, 10,602. To say, when influx 
 and arrangement are treated of, denotes, exteriorly, to command, 3019 ; 
 also when predicated of Jehovah, 7036 ; and when addressed to those 
 who are in evils and falses, 7310. To speak, when predicated of one 
 who represents doctrine, denotes its enunciation and preaching, 6999, 
 7063. To speak saying, denotes to persuade, 4478; when predicated 
 of Jehovah, to inform or instruct, 8041,8127, 10,280; also illustra- 
 
 K K 
 
498 
 
 LAN 
 
 tion and perception, 10,290; see below, 6879, 7019, 10,215. To say 
 saving, denotes exhortation, 5012. To say denotes revelation, because 
 this is internal perception, 5111, 5121, 8786. To say denotes to give 
 the faculty of perception, 5877. To say is predicated of the reply 
 from interior perception or intuition when man inquires within himself 
 about anything, 6251, 2807; also, of the reply or response from a 
 contrary principle, 7103, 7394; and when predicated of truth in re- 
 spect to good, its responsive action, or, what is reciprocal in a reply, 
 8691. To say, when predicated of one who represents the external 
 speaking to the internal, denotes elevation, 6262 ; compare 5797. To 
 speak to the heart, predicated of one who represents the internal, is 
 to give confidence, because it denotes the influx of good into the will, 
 6578. To speak from good to evil is to think evil and to speak good, 
 4126. To speak a word (praying for leave to speak) denotes influx 
 and reception, 5797. To speak eloquent words is predicated of the 
 joy of the mind when it comes into freedom after temptations, 6414. 
 To say denotes the will because it involves all that follows show- 
 ing the will of the speaker ; and because it involves all that follows, 
 it has various other significations, such as command, exhortation, 
 communication, thought, and also perception, which it properly signi- 
 fies, 7107 and citations. God said, and Jehovah said, denote instruc- 
 tion, 6879, 6881, 6883, 6891, 7186; also illustration, and confirma- 
 tion in those who are illustrated, 7019; see above, 629, 2620, 5361, 
 6951. The phrases, Jehovah said, God said, and Jehovah spake and 
 said, &c., denote a new state of perception, but still in continuation 
 of what goes before ; these phrases also supply the place of a punctu- 
 ation in the original, and are from the connection of angelic thought, 
 7191, 7226; see above (6), 4987; (3), 4221, 7381, 7191. To speak 
 denotes exhortation, 7215; when addressed to the evil, admonition, 
 7220, 7237, 7243; when predicated of Jehovah, command, 7240; 
 and instruction, 7241, 7267; also divine influx and communication, 
 7278, 8128, particularly 8920; or, again, influx and its reception, 
 5797. To speak and to teach denote influx ; when predicated of the 
 Lord, his divine proceeding, 6993. As Jehovah hath spoken (according 
 as he hath promised) denotes according to promise in the Word, 7933. 
 All that Jehovah hath spoken, denotes the divine truth proceeding 
 from the divine human, and this because the Lord is the divine itself 
 in human form, 9398. Jehovah's speaking to Moses, denotes illus- 
 tration by the Word from the Lord, and this by influx, 10,215 ; also 
 the perceptive faculty consequent upon illustration by the \yord, 
 10,234; and in series, the beginning of a new subject in what is re- 
 vealed, 10,234; thus, illustration and perception anew, 10,290; see 
 above, 2238, 7191. Moses speaking to the sons of Israel, denotes the 
 information or instruction of those who belong to the church by the 
 Word, ill. 10,355. See Moses, Law, Word. 
 
 8. Jehovah's speaking and saying , denotes, generally, what really 
 is; on the part of man, instruction by illustration from his divine 
 truth, and whatever pertains to such illustration; see the passages 
 cited above (7), and particularly 10,290 end. By the Lord's speaking, 
 the most ancient church understood perception, and perception having 
 ceased, the dictate of conscience formed from the revealed truths and 
 knowledges of the Word came to be understood, 371. The Lord con 
 
 LAS 
 
 499 
 
 tmually speaks to man by the goods and truths which the angels in- 
 spire, hence his speaking signifies presence, 904; see below, 10,294 
 The angels sometimes speak, not from themselves, but from the Lord 
 and this when their external is rendered quiescent ; when this is the 
 case they know no other than that they are the Lord, 1745. Divine 
 truth proceeding from the Lord, becomes audible speech by its transit 
 through the heavens, and its reception and utterance by spirits who 
 m that state are called the holy spirit; that it cannot be heard as 
 speech or discourse otherwise, ilL by Moses, and his speaking through 
 Aaron, 6982, 6985, 6993, 6996. Divine truth proceeding from the 
 Lord s divine human, is called by the author divine speech, which 
 infinitely transcends the tongues of angels, and which is only appre- 
 bended by them when it has put on an adequate form by influx into 
 heaven, 6996. It is divine truth that is called the Word, which is 
 above all the understanding of the angels in its immediate proceeding • 
 yet there is immediate divine influx into truth first received mediately 
 7004 ; the several degrees of its procedure and reception explained! 
 until It reaches the understandings of men, 8443 ; and that its recep- 
 tion and form is various according to the difference of thought and 
 speech, 8920. In order that the Word might be received on earth as 
 well as in heaven, the Lord spake of himself and the Father as sepa- 
 rate, and also because he represented the divine truth from divine 
 good, 3704. The Lord's words when he abode in the world contained 
 an internal sense, and that sense being known, the words serve for 
 objects from which to think of internal things, 3857 end, 3832; that 
 what he spake was divine, and cannot be the same in the internal' sense 
 as m the letter, 4334 ; examples in illustration, 9209, 10,243. The 
 Lord's speech, when he was in the world as well as in the word of the 
 Old Testament, was addressed both to men and to angels ; such lan- 
 guage is divine, because universal, and contains divhie wisdom in every 
 syllable and every part of a syllable, 4677 end, 4807, 8899, 9049 near 
 the end, 9198 end. The words spoken by the Lord filled, and vet fill 
 the universal heaven, 4677 end, briefly t7/. 10,033 end; and this, be'- 
 cause the divine truth proceeding from him passes through heaven, 
 and thus flows down to man, 8899. That the Lord only speaks to 
 man by the Word, and that he spake to Moses and the prophets by 
 the living voice in order that the Word might be written, 10,290 ; the 
 manner explained, 6996 ; and that it is possible for external revela- 
 tions to be given from the Lord, by the voice of an angel, even to those 
 who are not m good and truth, 5121. See Inspiration (2) 
 
 LANTERNS, or Lights [lucermB]. See Lamp. 
 
 LAODICEA, THE Church of, denotes those who regard naked 
 knowledges as the all of the church ; the counsel given to such by 
 John, bnefly ex., and the signification of riches sh. 10,227 . 
 
 LARYNX. See Language (1). 
 
 LASCIVIOUSNESS [lascivia]. How severely they are punished 
 m the other life who have thought and discoursed lasciviously, 829. 
 They who have lived together in lascivious love, and not in conjugial 
 love, are separated in the other life, because no lasciviousness is toler- 
 ated in heaven, 2732. Genuine conjugial love is from good and truth, 
 and It continually flows into all, but it is changed according to recep- 
 tion into lasciviousness and adulteries, 274 1 . Lascivious love some- 
 
 K K 2 
 
500 
 
 LAW 
 
 LAW 
 
 501 
 
 times puts on the semblance of conjugial love, but there is no conjugial 
 love with those who are not in the love of good and truth, 2/4-. 
 Lasciviousness is one of the causes of disease, and all diseases are ni 
 correspondence with the lusts and passions of the soul, j/U; what 
 lascivious thoughts are excited when the organs of generation are only 
 named, and that the most heavenly secrets of wisdom connected with 
 these parts remain hidden on this account, 5055. See Marriage. 
 
 LASHA [Lascha]. See Admah. 
 
 LASSITUDE. See Weary. 
 
 LAST [ultimum]. See External (1), 6451, 9824, 9836, 10,044, 
 
 10,329; Extreme, First. 
 
 LATITUDE. See Breadth. . . , 
 
 LAUGHTER, to Laugh [risus, riders']. The origin and essence 
 of laughter is the affection of truth or the affection of what is false, 
 2070, 2216. Laughter denotes the affection of truth because it is the 
 expression of that "Affection passing from the rational mind into the 
 face ; rational good is not expressed by laughing, m which there is 
 somewhat not so good, but by a kind of joy in the countenance 2072 
 Abraham's falling on his face and laughing (for joy) when the birth ot 
 Isaac was announced, denotes the adoration of the internal man from 
 perceiving that the human rational should be made divine, 20/0-- 
 2072. Sarah's laughter in unbelief of the announcement that he 
 should be born, denotes the existence of the divine rational not com- 
 prehended from the human, 2139, 2201-2207, 2214-2216. Isa^c 
 named from laughter, denotes the rational man distinguished by the 
 affection of truth, 2072, 2083, 2638-2644, 2658. Isaac seen by 
 Abimelech laughing with Rebecca, denotes the love or affection ot 
 truth discovered to those wlio are in the doctrine of faith ; in the su- 
 preme sense, divine good in divine truth, 3392. See Isaac. That 
 the laughter of those who are not good is in the ^external skm, and 
 not in the fibres from the internal, &c., 8246, 8247. 
 
 LAYER, the [labruni], in which purification was effected, denotes 
 the natural principle of man, ill. and passages cited, 10,235. The 
 laver of brass made by Solomon, was called a sea, because a sea signi- 
 fies the scientific principle in common, and all the scientific is of the 
 natural man ; the twelve oxen supporting it denote all the goods of the 
 natural and sensual man in one complex; their looking to all the 
 quarters of the world, denotes the good of the natural man as the re- 
 ceptacle of all that flows in from the world, 10,235. The basm of the 
 laver denotes, properly, the external sensual, and the ten lavers, also 
 of brass, set near the temple, the particular quality of the external 
 sensual, ill. and passages cited, 10,236. See Vessel, to Wash. 
 
 LAW Ilex]. All the laws of truth and right flow from celestial 
 principles, or from the order of life of the celestial man, 162, 266. 
 The fundamental of all laws is love to the Lord and charity towards 
 the neighbour, and they who are in such love have the law written on 
 their hearts, and are everywhere accepted as good citizens, 1121, ill, 
 5826 ; briefly, 7262. The divine law is nothing but the law of charity 
 and faith, for it is divine truth proceeding from the Lord, and in all 
 divine truth there is divine good, 7167. The law and the prophets, 
 or Moses and the prophets, denotes the whole word of the Old Testa- 
 ment, 2606. Laws denote all things of the Word considered specifi- 
 
 cally, and in the genuine sense ; precepts and statutes denote the in- 
 ternals and externals of the Word in common, 3382. The law, in an 
 extended sense, denotes the whole Word ; in a sense less extended, 
 the historical Word ; in a confined sense, the Word that was written 
 by Moses ; in the strictest sense, the ten precepts of the decalogue, 
 sh. 6752, 8695. The divine law is the Word, thus, divine truth, sh. 
 7463; see below, 7206, 8695, 8706, 8753. When the law was pro- 
 mulgated on Mount Sinai, the precepts of the decalogue were under- 
 stood by the angels otherwise than by men, ill. 2609 ; how they were 
 understood, ill. by the internal sense, 7089; further ill. 7381, fully 
 ex. 8867—8910; and that they contain within themselves truths which 
 are received in heaven, ill. 8899, 8902; see below, 8862. The pre- 
 cepts of the decalogue, and many other precepts of life in the law and 
 the prophets, are of use in both senses; their promulgation in the 
 literal sense was for the people of that time who had no regard for in- 
 ternal things, 2609, 10,637; see below, 8862. The statutes and laws 
 given to the Israelites were altogether representative, and when they 
 declined to others the representation ceased, hence they were compelled 
 to observe those representatives by external means, 4281. The statutes, 
 judgments, and laws given to the Israelitish and Jewish nation were 
 not new, but were known to the ancient church and the Hebrew church, 
 4444, 4449 ; the moral precepts of the decalogue also were known 
 even to the Gentiles, 2609. 8862, 8902 end. The statutes, judgments, 
 and laws derived from antiquity, had become idolatrous, and had been 
 mixed with others of infernal origin among the nations, on this account 
 they were enjoined anew upon the Israelites, 4459 end ; an example 
 of an ancient law thus derived from hell, 5764. Judgments, so called 
 in the external sense, are the laws of order, or divine truths, which 
 proceed from the Lord's divine human, according to which the whole 
 heaven and the universe are governed, 7206 ; that the divine law is no- 
 thing but the law of divine order, 7186; and that the laws of divine 
 order are truths in heaven, 8999, 9290, 9987. The statutes com- 
 manded to the sons of Israel were from the order of heaven flowing-in ; 
 • a statute for ever' denotes the eternal law of order from which they 
 proceed, 7884, 8070; see below, 8223; and see above, 2609. All 
 the statutes commanded to the sons of Israel were laws of order in 
 external form, but those things which they represented and signified 
 were laws of order in the internal form ; that the complex of all the 
 laws of order is divine truth proceeding from divine good, 7995 ; and 
 that the law of order, in an eminent sense, is the order of the Lord's 
 glorification, and respectively of man's regeneration, 9987 ; see below, 
 10,239. Judgments are truths, and laws the truths of good, 8695. 
 Statutes are the external goods and truths of the church ; laws, its 
 internal goods and truths, 8706. The law is divine truth from divine 
 good, and also the truth of faith from good, 8753, 8817, compare 
 8581 beginning and end, 8914. The ten precepts given on Sinai are 
 internal truths, the laws and statutes external truths, altogether they 
 signify truths which are to be implanted in good, 8793, compare 8859, 
 8862. The precepts of the decalogue and the statutes promulgated 
 from Mount Sinai are such truths as the angels receive in their pro- 
 ceeding from the Lord and passing down to man ; thus, they are 
 spiritual truths accommodated to the human race who are in earthly 
 
502 
 
 LAW 
 
 LAW 
 
 503 
 
 and corporeal things, 8862, ill. 8920—8922 ; the internal sense of 
 the ten commandments fully ex, and ill. 8867 — 8910; and that the 
 two tables on which they were written denote the law in the complex, 
 9416, 10,375, 10,376. The laws given to the children of Israel are 
 distinguished into precepts, judgments, and statutes, (or laws, judg- 
 ments, and statutes, 9349;) precepts are the external truths which 
 relate to life; judgments, such as relate to the civil state; and statutes, 
 such as relate to worship ; the judgments and statutes are not for the 
 use of Christians in their external form, but in their internal, 8972, 
 9282; see below, 9417; that they ceased to be binding when the Lord 
 came into the world, 921 1, 10,637 ; but that they are still holy on ac- 
 count of the internal sense, 921 1, 9349. The laws of life are not abro- 
 gated, but confirmed, because the internal and external make one, 
 9211 end. Of the laws, judgments, and statutes promulgated from 
 mount Sinai, some are altogether abrogated, some may still be of use 
 if thought desirable, and some are always to be observed and done ; 
 the passages in each case cited, 9349. The law, generally, means all 
 the precepts, judgments, and statutes in one complex, and precepts 
 the several injunctions of the law ; hence, law and precept named to- 
 gether, denote truth in common and in particular, 9417. See Judg- 
 ments, Statutes, Precepts. When it is said of the Lord that he 
 fulfilled the whole law, it denotes all things in the Word concerning his 
 temptations, and the glorification of his human, 10,239; see above, 
 9987. In ancient times the king represented the divine law, and was 
 worshiped, not in person, but as the guardian of the law, 5323. See 
 King. Seriatim passages concerning ecclesiastical and civil laws, 
 10,789 — 10,806; and that laws punishing and rewarding men only 
 became necessary when the laws of charity were no longer inscribed 
 upon the heart, 8118. See Government. 
 
 It is a universal law of order that the Lord never casts any into 
 hell, but that evil runs into its punishment or consummation when it 
 exceeds a certain limit, 1857. The laws of order by which the evil 
 are punished are the laws of truth separate from good, ill. 2447, 5759, 
 7206; briefly ill. by the laws which a king administers, 6071 ; see 
 below, 8223. It is a universal law that good and truth can only be 
 inseminated in freedom ; and man is most free to accept them when 
 he compels himself to withstand the evil and false, ill. 1937; how in- 
 violable this divine law is, 5854. It is a law of order that good spirits 
 and angelic spirits, when they decline into a state of the love of self, 
 are remitted into their natural state, and imbued with knowledges of 
 good and truth as to that particular thing, 3693. It is a law of order 
 that exteriors be subject to interiors, or, what is the same, inferiors to 
 superiors, ill. 5127. It is a law common to all things, spiritual and 
 natural, that what is prior can subsist with its more prior, but not 
 without it with the posterior, 5413. It is a universal law that influx 
 accommodates itself according to efflux, ill. 5828. It is a law of order 
 with those who are infested by falses that they are to continue even to 
 despair, otherwise the ultimate of infestation would be wanting, 
 7166 ; further ///. 7186. It is according to the laws of order that no 
 one should be instantly convinced of truth, because in this case there 
 can be no extension of view, ill. 7298. It is according to the laws of 
 order in the other life, that any one with whom it is desired to speak 
 
 is immediately present, 7390. It is a constant and perpetual law of 
 order in the spiritual world that evil reverts to those who intend to do 
 evil ; hence the law of retaliation with the Jews, ill. 8223, 9048. It 
 is a 'law of order in the spiritual world that he who does good from the 
 heart to another receives a like good, ill. 9048. The laws by which the 
 innumerable societies of angels subsist together as one man are six, 
 which are cited in order ; the universal of these, which makes the common 
 bond of heaven, is love to the Lord, 9613; further i//. 10,130. It 
 is a law of divine order that the will and the understanding should 
 make one mind, thus, one man, 10,122 end. It is a general law that 
 works take their quality from the man, and hence that his lot m the 
 other life is according to his love and faith, 10,331. The law of mar- 
 riage is derived from the heavenly marriage, and primanly from the 
 conjunction of the one Lord with the one heaven, 1 62, 10, 1 67--10, 1 75 ; 
 that this universal law is imaged in all things, and especially in good 
 and truth, or charity and faith, 2173, 2508, 9050. The law of mar- 
 riage, by which the wife is subject to the prudence of the husband, is 
 from a spiritual origin, because the wife acts more from cupidity than 
 from reason, briefly 266. See Marriage, Order, Influx, &c. 
 
 It is a general law of representation that nothing is reflected upon 
 the person or thing that represents, but upon what is represented, ill, 
 1361, 4281. All the laws contained in the Word, even those of a 
 civil and forensic character, derive their origin from the laws of truth 
 and good in heaven, and refer to such in the internal sense, but partly 
 by correspondences, partly by representatives, and partly by significa- 
 tives, 2567, 2/81, 3540, 3693, 5135 end, 8753. Thejaws concerning 
 men-servants and women-servants briefly ex. 2567, 3974, 4114, 8971 ; 
 fully ex. and ill. 8974—9005. Those concerning oxen and asses, 
 2781, 9084—9089, 9255—9259. Concerning garments left in pledge, 
 3540, 3693, 9212—9219. Concerning parents and children, 3703; 
 and in the explanation of the ten commandments, 3690, 8897—8900. 
 Concerning fornication, adultery, and marriage, 4433, 4434, 2362, 
 2466, 3703, 4434, 4818, 4844, 6348, 8904, 9182—9186, 9809; and 
 in the explanation of the ten commandments, 8904. Concerning theft, 
 5135, 9098—9103, 9124—9142; and in the explanation of the ten 
 commandments, 8906. Concerning the paschal lamb, 2342, 2405, 
 7823, 7830—7879, 7915—7917, 10,132; and the perpetual com- 
 memoration of the passover, 7881—7884, 7931,7934—7945,79^95— 
 8013, 8020. Concerning the unleavened bread, 7885—7911, 7966, 
 7978, 7979, 8058—8070. Concerning manslaughter, 9006—9016; 
 and concerning killing in the explanation of the ten commandments, 
 8902. Concerning the stealing of men, 9017—9020. Concerning 
 the cursing of parents, 9021, 9022. Concerning strife and blows, 
 9024 — 9039. Concerning hurt done to a woman with child, 9041 — 
 9057. Concerning hurt done to a servant, 9058—9063. Concerning 
 hurt done by an ox, 9065—9083, 9090—9097. Concerning damage 
 by fire, 9143—9147. Concerning trespass and loss, 9149—9180. 
 Concerning witchcraft, 9188, 9189. Concerning bestiality, 9190, 9191. 
 Concerning the uncleanness of men and women, 870, 3147, 4161, 9506, 
 9937 end, 9938, 10,042, 10,208, 10,210, 10,296. Concerning idolatry, 
 9192—9194, 9283, 9284, 10,640—10,653; and in the explanation of 
 the ten commandments, 8867—8875. Concerning strangers, widows. 
 
504 
 
 LAW 
 
 L A Z 
 
 505 
 
 and the Tatherless, 9196—9207, 9268—92/0. Concerning usury, 
 9209 — 9211. Concerning blasphemy, 9221; and in the explanation 
 of the ten commandments, 8882. Concerning reverence to rulers, 
 9222. Concerning the offering of first-fruits, 9223, 9300, 10,680; 
 and of the first-born, 80 12— 8046, 80/1—8077, 8088, 9224—9228, 
 10,660, — 10,666 ; and concerning the first-born to be redeemed, 8078 — 
 8080, 8089, 10,665. Concerning the eating of torn flesh, 3147, 5828, 
 9230. Concerning unclean animals, and the cleansing of impurity 
 contracted from them, 994 end, 3147, 59.V1, 7643, 10,130, 10,296. 
 Concerning the purification of women after child-birth, 870, 2906, 
 3994, 7839, 10,132, 10,296. Concerning the cleansing of leprosy, 
 643, 716, 870, 3147 end, 3301, 4735, 4922, 6963, 7430, 7524, 7839, 
 7918, 9468, 10,038, 10,042, 10,061, 10,137, 10,296. Concerning 
 slander and false-witness, 9248 — 9253 ; and in the explanation of the 
 ten commandments, 8908. Concerning charitableness, 9255 — 9259. 
 Concerning covetousness, in the explanation of the ten commandments, 
 8910. Concerning justice, 9260 — 9267. Concerning the Sabbatical 
 year, 9272—9277. Concerning the weekly Sabbath, 8492—8495, 
 8504—8510, 9278, 9282, 10,356—10,374, 10,667, 10,668, 10,729— 
 10,732; and in the explanation of the ten commandments, 8885 — 
 8895. Concerning the three festivals, 9286—9297, 10,670—10,672. 
 Concerning the blood and the fat of the sacrifices, 353, 1001, 4735, 
 5943, 8680, 9298, 9989, 10,070, 10,072, 10,033, 10,040, 10,678. 
 Concerning the seething of a kid, 9301, 10,681. Concerning defile- 
 ment by touch, 10,130. Concerning the Nazarite, 2187, 3301, 6437, 
 9407. Concerning the feast of unleavened bread, 10,655 — 10,659. 
 Concerning the sacrifices and ceremonies of inauguration into the 
 priesthood, 9985 and sequel. Concerning burnt-offerings ; occasional 
 notices, 870, 922, 92.'), 934, 1001, 1832, 2180, 2405, 3519, 3994, 
 454.5,4735,8680, 10,023, 10,042, 10,047, 10,054. Concerning the 
 continual burnt-offering, 3994, 10,131 and sequel. Concerning the 
 continual fire upon the altar, 6832, 9965. Concerning meat-offerings; 
 occasional notices, 353, 925, 1001, 2165, 2177, 2180, 2342, 245.5, 
 3880, 3994, 4735, 5620, 5943, 7356, 7906, 7978, 8680, 9207, 9298, 
 9393, 9992, 9993, 9995, 10,023, 10,033, 10,047, 10,114, 10,11.5, 
 10,129, 10,137, 10,177, 10,300. Concerning the sin-offering; occa- 
 sional notices, 716, 1832 end, 2187, 2832, 2959, .3400, 3519, 3813, 
 3994, 4545, 4735, 9506, 9809, 9937, 9938, 10,023, 10,039, 10,042, 
 10,129, 10,137, 10,208, 10,210. Concerning the trespass-offering; 
 occasional notices, 2187, 3519, 3813, ,3880, 4735, 9506, 9809, 9937, 
 9938, 9965, 10,042, 10,129, 10,132, 10,137, 10,210. Concerning 
 the offerings and sacrifices generally, 10,042. See Sacrifice. There 
 being one law for the stranger dwelling with the Israelites, and for the 
 native people, denotes, that he who receives the truth and good of the 
 church after instruction, and lives according to it, will be like him 
 who is within the church before he is instructed, ill. and ah, 8013. 
 (Some of the numbers cited above contain very brief notices of a single 
 feature in the law referred to, but it appeared useful to give them, lle- 
 ferences concerning the various other laws contained in Leviticus, may 
 be consulted in the index to passages of Scripture. See also the various 
 subjects.) 
 
 The Word, so far as it is called the law, also the Lord himself as 
 
 \l 
 
 the Word or divine law, was represented by Moses, 4859, 5922, 6714, 
 671 9 ; ill. 6720 ; fully sh, 6752; properly, the internal sense of the Word, 
 which is the eternal law, 7089, 7231, 7381, 7390. The beginning of 
 its existence, or the divine law in its origin, is denoted by the birth of 
 Moses, 6718 — 6722. Its concealment in good surrounded with mixed 
 evils and falses, by the ark in which he was hidden, 6724—6726. Its 
 discovery to those who minister in the false religion, by the daughter 
 of Pharaoh's finding him, 6729—6735. Its increase, by the insinua- 
 tion of good with those who are in the affection of scientifics, by his 
 niother suckling him, and his protection by the daughter of Pharaoh, 
 6749, 6/50. Its conjunction with the truths of the church and its 
 destruction of false scientifics, by his going amongst his brethren, and 
 his slaying the Egyptian, (i7t^C)—(i7(^2. Its rejection by those within 
 the church who are not yet illustrated in interior truths, by the enmity 
 of the Hebrew when he reproved him, iJ7G\—Ci7Cid. Its reception by 
 those within the church who are in simple good, by his dwelling in 
 Midian, 6772, 6773. Its instruction given to them and leading to the 
 good of charity, in opposition to evil teachers, by his helping the 
 daughter of Jethro, and watering their flock, 6780, 6781. Its conjunc- 
 tion with the good of the church, and the conception of truth therefrom, 
 by his marrying the daughter of Jethro, and her bearing a son, 6793— 
 6795. Its influx out of this state to those of the church who are in- 
 fested by falses, by his mission to the Israelites in their bondage, 6825, 
 6851 — 6854, 6862 — 6865. Its good coming into potency by its truth, 
 by the part of Aaron in this mission, 6940, 6998—7012. Its state 
 of reception with those wlio are to be liberated, their faith and hope 
 in undergoing temptations, by the Israelites believing him and humbling 
 themselves to him, 7062—7068. Its state of reception with those 
 who are in evils and the falses of evil, their evil state manifested, by 
 the obduracy of Pharaoh, and the waters turned to blood, the frogs, 
 the hail, the darkness, &c., 7094—7098, 7103, 7188, 7224, 7272, 
 7275, 7292—7295, 7309, 7316, 7317, 7322, 7327, 7336, 7382— 
 7387, 7422—7428, 7463, 7568, 7569, 7572—7577, 7(^7^— 7GSA, 
 7713 — 7716. Its procedure from the divine, and influx from internals 
 to externals in the exercise of its potency, by Jehovah's speaking to 
 Moses, and Moses to Aaron, 6946—6948, 7003, 7004, 7011, 7028, 
 7058, 7063, 7089—7091, 7186, 7192, 7206, 7239—7241, 7270, 
 7283—7286, 7291, 7304, 7329, 7347; particularly 7380—7382, 7390, 
 7422, 7451, 7517, 7637, 7656, 7673, 7678, 7710, 7796, 7994. Its 
 influx into the perception and thought of the spiritual who are delivered 
 from infestation, by Moses speaking to the sons of Israel, 8128, 8170, 
 8180. Its power ruling the hell of those who are principled in the 
 falses of evil, and their influx averted, by his stretching his hand over 
 the Red Sea and dividing its waters, 8183, 8184, 8200-8206, 8221— 
 8232, 8241. As to the representation of the law by mount Sinai, 
 see HoREB, Sinai ; and see Moses. 
 
 LAWGIVER [legislator], denotes truth from good ; br. ill. and^A., 
 and the promise to Judah ex., 6372. See Foot, King, Tribes. 
 
 LAWYERS [leyisperiti']. The lawyers in the time of the Lord 
 believed the least of all that anything was written in the Word con- 
 cerning him, preface before 2135. 
 
 LAZARUS. The rich man clothed in purple and fine linen, de- 
 
506 
 
 LEA 
 
 LEA 
 
 507 
 
 
 notes those within the church who have the knowledges of good and 
 truth; the beggar, those who are in httle good because in ignorance 
 of truth, and who desire to be instructed; the other particulars briefly 
 ex 9231 10,227. The case of the rich man and Lazarus cited in an 
 argument that the spirit is the real man existing after death, 4/8J. 
 The raising of Lazarus denotes the resuscitation ol a new church among 
 
 the Gentiles, 2916. ^ _^ r ^^^ ^ 
 
 LAZURE, OR LAPIS LAZULI, the Azure Stone [cyanus^ 
 
 Sec Precious Stones. , , •. j * * ♦!,« ;« 
 
 LEAD [plumbum-]. Silver, iron, tm, and lead denote truths in 
 their order, even to the ultimate, which are sensual, 296/ . Lead, in 
 a good sense, denotes the good of the exterior natural ; m the opposite 
 its evil, 8298. Lead and stone signify evil and the false, and it is cm 
 that gives weight to the false, and which is alone heavy in the spiritual 
 sense? 8298. See Evil (3), 8279, 6359 : Heavy. 
 
 LEAD, to \dacere]. The Lord leads and inclmes man both by the 
 fallacies of the senses and by his lusts to good and truth, 24. I he Lord 
 leads man by his proprium when he appears to leave him to himselt, 
 2678. In the first state of regeneration the Lord leads man by his own 
 affections, in order that genuine affections of good and truth may be im- 
 bued in tVeedom, 1937, 1947, 3982, 4364, 6472. The Lord, by the 
 medium of angels, teaches and leads those who are in the principles ot 
 truth and good into the life of truth and good, although they know it 
 not. 3773 Man is led by the Lord in spiritual life, in the same way 
 as one man leads another in civil life, ill. 4366. They can be led by 
 divine influx in whom conscience is formed, otherwise the divine flow- 
 ing-in passes down into and is perverted by sensual delights, ilL ol45; 
 further t//. 5893; that to be led is predicated of divme influx and its 
 reception, and of elevation to heaven, 8307, 8309; or from a na ural 
 state to a spiritual one, 10,409. Man suffers himself to be led by 
 hell when he does evil, and by the Lord when he does good, 2893. 
 To be led by the Lord is to be led from good to good, and this in per- 
 feet freedom, 5660. The Lord might lead man into good by omni- 
 potent force, but this would be to deprive him of his proper life, which 
 is love, 5854. Man could not be led by the Lord unless he were inte- 
 riorly associated with spirits and angels, 5861 ; man cannot be led by 
 angels unless he is receptive of the truths of faith, for there is no plane 
 into which they can operate, and he is then led by hell, 5893. When 
 the Lord is present with any one, he leads him, and provides that 
 whatever happens, whether it be joy or sorrow, conduces to his good, 
 6303 ; see below, 8093, 9824. The man who is led by the Eord is m 
 freedom itself, and thus in delight and blessedness itself, t//. 03 J5, 
 6472. Influx from the Lord is immediate and mediate, and so tar as 
 man receives the former he is led by the Lord, 6472, 7055. When it 
 is said that God leads any one, it denotes his providence and divme 
 auspices, 8093, 8098 ; see below, 9824. In the first state of regene- 
 ration, while he acts from truth, man is led by self, but afterwards 
 when he acts from good he is led by the Lord, 8505 ; that there are 
 two states of the regenerate man, the one when he is led by tjutli to 
 good, and the other when he is in the good of charity, 922/, 92/4 
 and citations; see below, 8722, 10,362. When man is led by truth 
 the Lord does not appear to him, for he does not live in the Lord 
 
 according to divine order ; to live according to order is to be led of the 
 Lord by good, 8512; ill. 8513. Every one is led by his love, conse- 
 quently he is self-led who prefers himself to his neighbour, and he is 
 led by good, and thus by the Lord, who loves good, 8513. All in 
 heaven are led by good, for this is according to divine order, and in 
 this order all that they think and do flows spontaneously and from free- 
 dom, 85 1 7. The spiritual are led by truth to good, and when they 
 come to good they are in their own place or state, 8722. They who 
 love the truth for its own sake, and not for themselves, are illustrated 
 by the Lord, and led to see the truths of the Word as they are appre- 
 hended in heaven, ill. 9424. They who are in the loves of self and 
 the world are led by their evil from truths to falses, ill. 10,201. They 
 are under the auspices of the Lord, and led by his good pleasure, with 
 whom he dwells in ultimates, for it is only by ultimates that the inte- 
 riors are held together in form and connection, ill. 9824. To be led 
 by the Lord and not by self is to be in the good of innocence, 10,210; 
 that the decline of the most ancient church was their unwillingness to 
 be led by the Lord, 205. To be led by self is to be led by the loves 
 of the proprium, which flow in from hell ; and to be led by the Lord 
 is to be led by the loves which flow-in from heaven ; man must be led 
 by the one or the other, 10,362; and that one may lead a man any- 
 whither by his love, but that reasons opposed to his love avail nothing, 
 10,153. It is servitude to be led by self, and freedom to be led by the 
 Lord ; the worldly success of those who are led by self explained, and 
 that the Lord leads to eternal ends, 10,409, 10,776—10,781. The 
 Lord leads every one by his understanding, the perfect freedom of 
 which is therefore preserved, 10,409, 10,777—10,779. The state in 
 which man is led by himself, while he is in truths only, is denoted by 
 the six-days* labour; the state in which he is led by the Lord, when 
 he comes into good, by the Sabbath, 10,362, particularly 10,729; the 
 prayer. Lead us not into temptation, ill. 1875, 3425 end. See Sab- 
 hath. To lead (or take) a wife is predicated of the conjunction of 
 truth with good, 6717. Moses to lead the people to Canaan denotes 
 the institution of the church, 10,507. Peter's girding himself, and 
 going whither he would while he was young, but another's girding him, 
 and leading him whither he would not when he grew old, denotes the 
 freedom in which man is led by the Lord from the affection of truth, 
 and his slavery when led by hell; thus, the church in its beginning and 
 at Its end, 1 0,087. To be led in the spirit is to be led by variations of 
 the state of interior life ; and the Lord alone can lead the spirit through 
 these changes when it passes out of its own orb, 9579, 9580. 
 
 LEADER, OR Duke [dux], A chief or leader of an army, like 
 a prince, denotes what is primary in doctrine, 3448. Leaders or dukes 
 signify chief principles, either good or evil, and princes the same pre- 
 dicated of what is true or false ; in either case, the chief includes all 
 and everything, 8314. The dukes of Edom signify leading principles 
 m series with the good of love, especially in the Lord's divine human, 
 4647, 8314; the dukes of the Horites, truths in like order, 4648. 
 1 he tertian leaders appointed by Pharaoh signify the common princi- 
 ples or chief heads of doctrine, under which particulars are held toge- 
 ther m series, 8150, 8276. How clear the light of truth is when good 
 18 made the leader, and how obscure good is when truth leads, 2407, 
 
508 
 
 LEA 
 
 LEA 
 
 509 
 
 2410: see to Lead, 8505, 9227. That the kingship and priesthood 
 were separated with the Israehtes because of their wars and idolatry, 
 and that they were first governed by chiefs, afterwards by judges, bI4W. 
 Description of a spirit with whom the author discoursed, who had been 
 
 a military chief, 2733. , , ^ , o ^ 
 
 LEAD FORTH, to \educere\ To lead forth out of doors, pre- 
 dicated of Abram, denotes the interior man viewing internal things iii 
 externals, 1806, 1807. To lead forth signifies to withhold ; predicated 
 of Lot and his family brought forth out of the city, to withhold from 
 what is false and evil, 2413, 2415. To be led forth and burnt, m 
 the case of Thamar, denotes the extirpation of both truth and good, 
 4906. To go out, or be brought forth out of the womb, is predicated 
 of one who is born anew or regenerated, 4918. To be led or brought 
 forth, signifies deliverance ; in the case of Joseph, deliverance from evils, 
 5134 ; in the case of Moses, deliverance from falses, 6753. The sons 
 of Israel led forth out of Egypt, denotes the s[)iritual church delivered 
 from infestation by falses, 6865, 7203; or separated from those who 
 are in evils and falses, 7898 ; i7/. 7932^ 7990, 8018, 9197, 9294; m 
 the explanation of the commandments, 8866. Generally, to lead forth 
 signifies deliverance ; and to be led forth out of Egypt, is to be led 
 out of the natural man and his scientifics, and elevated into spiritual 
 light; thus, to be elevated from hell to heaven, ill, 10,156. See to 
 
 Go Forth. 
 
 LEAF S^folium\. See Leaves. 
 
 LEAH. Rachel denotes the affection of internal truth,^ Leah the 
 affection of external truth, both from common good, tV/. 3793, 3818, 
 3819, 5469, compare 3665 ; and see Laban. Leah denotes the ex- 
 ternal church especially with the Jews, Rachel the internal church 
 among the Gentiles, by which it was succeeded, 409, 422. 
 
 Leah's having weak eyes, denotes the similar state of the understand- 
 ing with those who are in the affection of external truth only, ill. 3820. 
 Laban's giving her to Jacob in place of Rachel, denotes the conjunc- 
 tion of external truth before internal, UL 3834, 3838, 3843. Ilis 
 giving her a handmaid named Zilpah, denotes the corporeal affection 
 corresponding to the affection of external truth, and serving as a bond 
 and means of conjunction, 3835, 3913. Her being hated, and Je- 
 hovah's opening her womb, denotes the affection of external truth re- 
 mote from the divine, and the doctrines of churches thence produced, 
 3855, 3856. Her conceiving and bearing four sons, Reuben, Simeon, 
 Levi, and Judah, denotes spiritual conceptions and births from external 
 to internal, namelv, the truth of doctrine in the understanding, truth 
 in the will, charity, and love to the Lord, who then appears to be re- 
 generate, 3759, 3761, 3860, 3868, 3872, 3875, 3876, 3880, 3881 ; 
 in a summary, 3882, 3902. Her ceasing to bear, denotes no further 
 acknowledgment in faith and act of external truths, 3930. Her giving 
 her handmaid to Jacob for a woman, denotes the affirmative affection 
 excited in the external man, 3931, 3932, compared with 3835, 3913 
 cited above. Two sons. Gad and Ashur, born of her handmaid, de- 
 notes the good of faith and works, and the perception of felicity in the 
 external man hereby received and acknowledged, 3932, 3935, 3937, 
 3939. The dudaim found and brought to her by Reuben in the time 
 of wheat harvest, denotes the principle of conjugial love discovered in 
 
 
 the proceeding state of love and charity, 3941 — 3943. Her giving 
 them to Rachel, and afterwards bearing Issachar and Zebulon, denotes 
 the elevation of such affection and desire, and hence mutual love, 
 and conjugial love received and acknowledged, 3956, 3957, 3960, 
 3969 ; the signification of all the sons born of Leah and her handmaid 
 explained in a summary, 4605, 4606, 4609, 6024. Her bearing, a 
 daughter after these, and calling her name Dinah, denotes the affection 
 of all the truths of faith hitherto received, thus the church of faith, and 
 good therein, 3963, 3964, 4428. See Jacob (6), Tribes. 
 
 LEAN IN FLESH, denotes the want of charity, 5204, 5258. 
 
 LEARNED \doctus\. They who are wise from the light of the 
 world, and at the same time in the love of self, believe that their eyes 
 are wide open and that they are as God, knowing good and evil, yet 
 none are so blind as they ; examples that they do not know what the 
 simple know, 206. They believe themselves wise who can take up 
 dogmas and argue in confirmation of them, but the part of a wise man 
 before he confirms a tenet, is to see whether it be true, 4741. The 
 learned do not see divine truths like the simple, because, from a nega- 
 tive principle, they consult scientifics, and thereby deprive themselves 
 of interior sight, 4760. The learned are less wise than the simple in 
 consequence of their being sensual, and unable to elevate their thoughts 
 above the scientifics in which they are closed and immersed ; also, that 
 scientifics are sensual, 5089. The generality of the learned are in the 
 persuasion of what is false, because they confirm falses by scientifics, 
 UL 5128. Many of the learned are sensual, because the sciences are 
 acquired for the sake of honour or gain, 6316 ; that they do not com- 
 prehend what spirit is, and a life after death, from experience, 6317; 
 and that they search the Word to confirm their doctrines for the sake 
 of gain, ill. 5432, 5433. The affectation of eloquence and of learning, 
 casts things into a shade, and substitutes words in their place, 6924. 
 The learned believe that they should receive the Word better if it were 
 otherwise written, but that they are altogether deceived, also that many 
 of them are atheists and naturalists, 8783. Several of the learned, 
 who were well versed in the truths of faith from the Word, are in hell, 
 while many who were not in truths, but in falses, are in heaven ; and 
 this, because the latter were in good and the former not in good, ilU 
 and sh. 9192. With the learned in the Christian world, the internal 
 is more closed than with the simple, three causes, 10,492. The learned 
 at this day wander only in the bark (the outward rind or husk of 
 opinions), and love to dispute only whether a thing be so, 3677 ; that 
 they know less than the simple concerning heaven, concerning good 
 and truth, &c., from experience, 3747 — 3749, 4156, 4760; and that 
 knowledges are not only the means of growing wise, but also the means 
 of becoming insane, 4156, 6316, 8629. The learned or wise who shall 
 shine as the stars, are they who are in good, who will receive wisdom 
 proportionate to their good in the other life, 3820 ; also, they who are 
 in truth and who teach truth, 9192. See to Teach ; and see Science, 
 Doctrine, Understanding, Wisdom, Internal, External. 
 
 LEAST \minimus\. He who wills to be the least in heaven, is the 
 greatest, because he is the most happy, 452, 1419. The greatest in 
 heaven are they who are least in their own esteem, and in the greatest 
 affection of serving others, ill. and sih. 3417. The angels have power 
 
510 
 
 LEB 
 
 LEN 
 
 511 
 
 
 from the Lord in proportion as they believe they have no power J>t 
 their own, thus, the least are the most powerful, 341/ end, ilL 44i>J. 
 Those meant by the least in the kingdom of heaven, are the greatest, 
 because they are in the inmost, and in the highest obedience, i//. a 04 ; 
 as to John the Baptist, see Lesser. Benjamm called the least 
 (youngest) denotes the conjoining medium between the celestial and 
 the spiritual, 5443, 5517. That man is the same in the least things 
 of his thought and will as he is in the greatest, thus that his ruling 
 love is all in all, 6571, 6626. 
 
 LEAVEN [fermetitum], denotes what is corrupt and unclean, l lui . 
 The offering to be unleavened, or not fermented, signifies jove and 
 charity from a sincere heart, and without uncleanness, 21/7. Un- 
 leavened bread denotes pure love, the baking of it, purification, 2.i4I 
 end. Leaven denotes what is false and evil ; unleavened bread what 
 is purified from all that is false, sh 2342 ; briefly, 7853, 7886 Leaven 
 denotes what is false, 7887, 7888, sh. 7906, 7907, 7909. Leavening 
 (fermentation) denotes spiritual combat, by which the truth is purified 
 of the false, because such purification can only be effected by the coiitlict 
 of the one with the other, 7906, compare 9992 ; and for the ditter- 
 ence between leaven and leavened, 8062. Leaven is so frequently com- 
 manded not to be eaten, because in all things it is necessary to guard 
 against the false, for the false destroys good, 7909 ; that leavened de- 
 notes what is falsified, 8051; briefly i7/. 8062 ; and ^}^^^^^':^I^^IZ^'^ 
 bread denotes good purified from the false, 8058; both tit. 999^. 
 Farina or fine flour signifies truth, dough the good of truth, bread the 
 good of love, the dough carried out from Egypt by the Israelites 
 without leaven, denotes freedom from all that is false in the first state 
 of deliverance, 7966. The annual festival of unleavened bread repre- 
 sented purification from falses, the feast of harvest or first-fruits the 
 implantation of truth, and the feast of ingathering the implantation ot 
 good, 9286—9292, 9992, 10,669—10,671 ; HL 9294. No leaven and 
 no honey were to be used in the meat-offerings, because leaven denotes 
 the false of evil, and honey external delights, thus delight with which 
 the love of the world is mingled, 10,137. The wave loaves were to be 
 leavened, (Levit. xxiii. 17,) because they represented good not per- 
 fectly purified, and their being waved by the priest, vmfication, 9i9J. 
 
 See Sacrifice. .. , 
 
 LEAVES [folia]. When man is compared to a tree, or called a 
 tree, the good of charity is signified by fruit, and the truth of faith 
 by leaves, 884, 885, ill. 3427. The Lord's advent is represented by 
 the fis-tree in the parable, because a fig-tree denotes natural good ; its 
 branches, affections; and its leaves, truths, ill. 4231. The regenerate 
 man is compared to a tree ; the successive growths of intelligence, ot 
 wisdom, and of life, to the production of leaves, flowers, and fruits, 
 ill. 5115, 5116, 9337, particularly 10,185. See Flower, Fruit. 
 All things in nature have reference to the human form ; the leaves ot 
 a tree to the lungs and their oflice of respiration, 10,185. The leaves 
 of the fig-tree sewn together for aprons, denotes the excuse of their evil 
 by external truth, 216, compare 9960 end. See Tree, Vegetation. 
 LEBANON, OR LIBANON, [Libanusl is put for the cedars of 
 Lebanon, which denote spiritual things, or the truths of faith, 886. 
 The smell of Lebanon denotes the aff*ection of truth, the vine ot 
 
 Lebanon the affection of good, 886, 5113. The cedars and trees of 
 Lebanon denote rational perceptions, 1443. Cedars, the glory of 
 Lebanon, denote celestial spiritual things ; the fir-tree, the pine, and 
 the box, celestial natural, 2162, compare 9406. The cedar, and also 
 mount Lebanon, denote the rational mind or the rational man, 28*31. 
 Lebanon denotes the spiritual church, Carmel and Sharon the celestial 
 church, 5922. Carmel, Lebanon, and Hermon, denote the church 
 as to knowledges, variously, 9011. Lebanon denotes the spiritual 
 church, the cedar of Lebanon its truth, 10,199. Lebanon and its 
 cedars both alike denote spiritual good, because Lebanon was a forest 
 of cedars, 10,261. 
 
 LED, to he, \duci\. See to Lead. 
 
 LEFT HAND [sinister']. See Right and Left. 
 
 LEFT, OR RESIDUE, the, [residuus]. See Remains. 
 
 LEG [cms]. The strength of a horse, and the legs of a man, 
 denote own power of understanding truth and doing good, 2826. Two 
 legs, or a piece of an ear snatched from the mouth of a lion, denote 
 the will of good and the will of truth, 3869, more particularly ex. 
 10,050. The paschal lamb to be roasted, the head upon the legs and 
 upon the midst, denotes from what is inmost to what is outermost, 
 ill. 7859; further ill. 10,048. Legs signify the extremes where good 
 verges to obscurity ; the legs (sides) of the tabernacle ex. 9653, 9655, 
 9658. The legs of beasts denote the exteriors of the natural man, 
 because they cohere with the feet, but it is otherwise in the case of 
 man, whose legs and feet therefore have a distinct signification, 10,050. 
 See Foot, Man. 
 
 LEGISLATOR, or Lawgiver, denotes truth in power from good; 
 the blessing of Judah ex. 6372. See Foot, King, Tribes. 
 
 LEGITIMATE. Truth can only be legitimately multiplied from 
 good ; if it be otherwise it is an adultery, and not the heavenly mar- 
 riage, 5345. See Marriage. As to the legitimacy of children born 
 of handmaids, 2868, 3915. See Illegitimate, Conjunction, Jew 
 (6), 4433. 
 
 LEIIABIM. See Egypt. 
 
 LEND, to. See to Borrow. 
 
 LENGTH [longitudo\ applied to time, denotes what is perpetual 
 and eternal; applied to space, what is holy, 650. Height denotes good, 
 breadth truth, and length the holy (proceeding of good and truth), 650 ; 
 ill. 4482. Length denotes good, breadth truth ; and in ancient times 
 it was common to use the words in this sense, as heights and depths 
 are used at this day, 1613. States of good and truth are denoted by 
 lengths, breadths, and heights, because they are extensions in respect 
 to the Lord, 4482. Days being prolonged, denotes the augmentation 
 of good, 8898. A long way off denotes disagreement and aversion, 
 and this from the law of consociation in the other life, ill. 9261. 
 Length denotes good, and breadth truth, because spaces in the other 
 life are appearances of the states of good and truth, 9487; that length 
 denotes good, 9600, 9617, 9636; both i7/. from situation and exten- 
 sion in the other life, 10,179. Degrees of length and breadth are pre- 
 dicated of extension from the midst to the circumferences, degrees of 
 height from interiors to exteriors, ill, 10,181. See High, to Dilate, 
 Expanse, Extension. 
 
\ 
 
 512 
 
 LIB 
 
 LENTILES Itentes]. See Beans, Fitches. 
 LEPROSY [lepra\ denotes the profanation of what is holy ; spe- 
 cificany thrprofL^tio^^^ of truth, 716, 0959, 6^63, ,9014 The sej^ra 
 kinds of leprosy and the laws concernuig the ceansuig of lepers denote 
 various qualities of profanation, whether interior or extenor &c and 
 the meai s of restoration, 6903. He who was eprous all over w«« V' 
 be pronounced clean, and he in whom any ^^^"S^.fl^^^l^ri^^^^^^^^^^ 
 clean, because the former denotes exterior V^o^^^^^^^^^^^^^^ 
 but the living flesh in the latter acknowledgment and faith, OJO.i , 
 hence lepers denote those who are unclean, but st.ll willing to be 
 cleansk llOO. The laws concerning leprosy are not "^^re P«^^^^^^^^^ 
 explained by the author because they treat ot P^'^^^.^^^^i^^^"!^^ 
 bare mention of them excites horror in heaven, 0963. f^e ^^V^"' 
 coloured hairs in leprosy denote the unclean falses ot profanation 3301 . 
 Cedcers and sor'es o^' leprosy denote defilements and blasphemies 
 7524. Leprosy denotes truth profaned thus falsified and to be 
 cleansed from it' is to be led by the truths and goods of the Word. 
 9468 ; the laws concerning it cited in part 0^3, 8/0 314 end 3301, 
 4735, 4922, 7430, 7839, 7918, 10,038, 10,042, 10,061, 10 137, 10 296 
 LESSER, OR Younger [ininor]. The greater denotes good, the 
 lesser truth, 3296, 6270. The elder or greater denotes ^^^^^^ is ex- 
 ternal because it is first learnt, the younger what is mternal beeause it 
 is learnt afterwards, 3819. The lesser in the kingdom of heaven 
 greater than John the Baptist, denotes the mternal trut\ of the M 
 compared with the external, 9372. To be less denotes to be msuffi- 
 
 cient, 7834. See Least. , r u • :^« •inoi • 
 
 LET DOWN, to, [demittere,-] is predicated of submission, 3091 . 
 
 see Hand (page 300).' That variations of state with the anf s are 
 
 effected by their being let down into lower spheres, &c., 10.134. aee 
 
 to Descend. 
 
 LETUSHIM [letuschim]. See Sheba. 
 
 LEUMMIM [leumim]. See Sheba. 
 
 LEVL Sec Tribes. 
 
 LEVIATHAN, denotes the scientific mind in general, the same as 
 the whale and water serpent, sh, 7293, 9/55. Its playing m the sea 
 denotes delight in the congregation of scientific truths by which 
 spiritual things are confirmed, 10,416. 
 
 LEVITES. See Priest. 
 
 LIBANON. See Lebanon. 
 
 LIBATION. See Drink-Offering, Sacrifice. . ., , . 
 
 LIBERATION. The salvation and liberation of the spmtuai is 
 by means of the divine human, 2833, compare 2061. 2716; see below, 
 6945. When the natural man is regenerated by charity and laith, 
 he is liberated from evils, for evils are then separated and cast out ot 
 the centre to the circumferences, where the light of truth ^oni good 
 does not fall upon them, 5134. No one can be liberated ^rom hell in 
 the other hfe, unless he was in spiritual good in the life of the body, 
 ilL 6368. To liberate, predicated of the truth, signifies its Pj^evad^^^ 
 over the false, 6784, compare 6854. It is impossible to be liberated 
 ?rom falses except by the holy proceeding of the Lf ^^« /--^^^^^^^^^ 
 6864. The hberation of the spiritual church was effected by the Lord s 
 advent into the world, and their salvation in particular is by the Lord s 
 
 LIB 
 
 513 
 
 divine human, 6945 and citations, 7066, 8668, 9937. The spiritual 
 man is liberated from infestation gradually, ill. 7186, 9333, 9336; 
 thus, without infringing either his own liberty or that of the spirits 
 who infest him, 4110. When the spiritual were liberated by the advent 
 of the Lord, they were first prepared to receive the influx of good and 
 truth from him, for they passed through the midst of hell, 7849; ill. 
 8099. They were elevated into heaven after undergoing temptations, 
 7932|, 8099. The spiritual who were liberated by the Lord are such 
 as were in the good of truth and the truth of good, 8018. The states 
 of liberation are like those of regeneration, for regeneration is the liber- 
 ation of man from hell and his introduction into heaven by the Lord, 
 9286. The states of liberation are, generally, three, 1. Purification 
 from falses; 2. The implantation of truth in good; and 3. The im- 
 plantation of good, 9286; ill. 9294, 9295. The liberation of man 
 from evils and falses, or the remission of sins, consists in his being 
 detained from them and held in good and truth bv the Lord, ill. 9333 ; 
 fully ill. 9937. The sins which a man does are footed in his life, and 
 make his life, hence no one can be Hberated from them unless he re- 
 ceive new life from the Lord, which is onlv by regeneration, brieflv 
 9444. So far as man believes that all good' flows in from the Lord, 
 and all evil from hell, he is affected by goods and purified and liber- 
 ated from evils, 10,219. 
 
 The state after passing through temptations and overcoming in 
 them, denoted by the words of Jacob, * I have seen God faces to faces, 
 and my soul is liberated,' 4299. The state of the internal man in the 
 external, when the external is liberated from its evils, denoted by 
 Joseph brought out of the prison-house in Egypt, 5134. Liberation 
 from hell by celestial good flowing-in from the Lord, denoted by Judah, 
 called a lion's whelp, going up from the prey, 6368. Those who are 
 in simple good liberated from the doctrines of false teachers by scien- 
 tific truth, denoted by Moses (called a man of Egypt; protecting the 
 shepherdesses of Midian, 6784. The spiritual church liberated from 
 the false scientifics which infest and destroy truths, denoted by the 
 sons of Israel led out of Egypt by Moses, 6854, 6864, 6897, 6945, 
 7066, 7169, 7932, 8018,8099.8668. 10,659; by the dead going out 
 from the tombs after the Lord's resurrection, 8018; and by the ram 
 liberated by Abraham, 2833, 2834. The liberation of man from hell 
 by the work of salvation, represented by Aaron's bearing the plate of 
 holiness upon his forehead, 9937. The deliverance of man from the 
 damnation of hell by the three great operations of his regeneration, 
 represented by the three festivals, 9286, 9294, 9295, 10.655. 10,659. 
 
 LIBERTY [libertas], consists in being led of the Lord, and slavery 
 consists m being under the dominion of evil spirits, 892, 905. Man 
 never comes into a state of liberty before he is regenerated and led by 
 the Lord by the love of good and truth, 892. The more the Lord is 
 present with man the more free he is, 905 ; and he is more present in 
 temptations than at other times, 1947, ill. 4299. The spiritual man 
 acts freely because according to conscience, by which the Lord governs 
 him, 918, ill. 1835. Man is more free when he compels himself to 
 do good than at other times, and the strength of his freedom is equal 
 to the evil that tempts him, 1937. No man is compelled by the Lord, 
 thus all reformation is effected by freedom, ill. 1937; ill. and sh. 1947, 
 
 L L 
 
 M 
 
514 
 
 LIB 
 
 4029, 4031, 7007; also 287G, &c., cited below; the quality of celes- 
 tial freedom and infernal freedom compared, 1947, 2874. To force 
 oneself to do good and to resist evil is freedom, 1937, 1947. In such 
 compulsion and in every temptation in which man conquers, there is 
 freedom, and it is thus that man is gifted by the Lord with a celestial 
 proprium, 1937, 1947; see below, 2880. The good and truth of faith 
 can only be implanted in freedom, 1947 end; and citations below, 
 2875, 2879, 3043, 3145, 8700, 9588. That all worship must be from 
 freedom, 1947, 2880, 2881; ill. 4031; /^/. by gifts, 5(il9; by the 
 sons of Israel to be set free from the Egyptians, 7349 ; and by the 
 voluntary sacrifices, 10,097. That man is carried in freedom either 
 to the joys of heaven or the loathsome horrors of hell by the delights 
 of conjugial love, 2744. 
 
 Seriatim passages concerning man's freedom, 2870 — 2893. All 
 freedom is of some love or affection, but the freedom of evil loves is only 
 apparent, 2870; see below, 2884,9096. Infernal freedom is of the 
 love of self and the world, but celestial freedom is of love to the Lord 
 and the neighbour, thus of the love of good and truth, 2870, G390. 
 The infernals do not know any other freedom than what is of the loves 
 of self and the world, for it is only in the freedom of these loves that 
 they have any delight, and when they lose it they have no more life 
 than a new born infant, 2871. It is impossible for those whose life 
 consists in the freedom of those loves to come into heaven, 2871 end. 
 They who are in celestial freedom, or freedom from the Lord, are de- 
 sirous to communicate their own blessedness and happiness to others ; 
 that such communication is effected, after a wonderful manner, by in- 
 flux, 2872. Infernal freedom is as far distant from celestial, as hell 
 is from heaven ; also, that all are distinguished in the other life ac- 
 cording to the freedom of the loves and affections, in which the life of 
 every one consists, 2873 ; the quality and difference of these freedoms 
 briefly ill, 2874, 9589, 9590. The good of life or the affection of 
 good is insinuated in celestial freedom by an internal way ; into this 
 good the truth of doctrine is also implanted according to the freedom 
 of man's affection, 2875 ; ill, 2877. The affection of truth is the 
 vessel itself by which it is received in man, hence, what is done in 
 freedom, is conjoined, but what in compulsion, is not conjoined, 2875 ; 
 see below, 3145. As no one can be reformed but by freedom, there- 
 fore freedom, so far as it appears, is never taken away, 2876, 2881. It 
 is an eternal law that every one is free as to his interiors, that is, as 
 to his affections and thoughts, 2876. Unless man had freedom, the 
 affections of good and truth could not be insinuated into him by 
 the Lord, thus neither reformation nor regeneration could be effected, 
 2877, 2878 ; and this, because the root of good and of truth is in the 
 inmost principle of man, 2879. Nothing appears as man's own but 
 what is from freedom, and this because the affection of love is his 
 verimost life ; hence he is held in his own freedom by the Lord while 
 he is introduced into angelic freedom, or induced to accept a celestial 
 proprium, 2880. If man could be saved by compulsion all would be 
 saved, and though it appears as if he were under compulsion when he 
 resists evil, yet man has a stronger freedom in temptation-combats, 
 than out of them, 288 1 . No one has, nor ever had, celestial freedom 
 from himself, but from the Lord, not even man whilst in integrity, 
 
 LIB 
 
 515 
 
 ^ 
 
 2882. In order to have celestial freedom, man ought to think what is 
 true from himself, and to do what is good from himself, but still to 
 know and acknowledge that it is from the Lord ; that the angels are in 
 such acknowledgment and perception, 2883, 2891. The freedom of 
 the loves of self and the world is altogether slavery, still it is called 
 freedom, in the same way that love and affection are used in both 
 senses, 2884. All alike, men, spirits, and angels, think and will 
 from others, and finally, all and every one from the first Author of 
 life, who is the Lord, 2886, 5847. Evils and falses have connection 
 with the hells, truths and goods with the heavens, and hence the 
 freedom, respectively, of those who are in them, 2886. Man would 
 have no life if spirits and angels were not attendant upon him, but all 
 thought and will would instantly perish, 2887. The all of life flows-iu 
 from the Lord, comparatively as from the sun into the objects of the 
 earth ; thus, with every one according to his particular genius, 2888. 
 Even evil spirits have no life except from truth and good, and they first 
 begm to live when the former life, which is the lust of evil and the 
 persuasion of what Ife false, is extinguished, 2889; further eV/. 3610, 
 6325. The evil spirits associated with man consider him as a vile 
 slave, but the angels as a brother ; the angels also lead him in freedom, 
 not according to their own will, but the good pleasure of the Lord, 
 2890, 6205 ; see below, 4110, 5982. The more exquisitely the angels 
 perceive themselves to be led by the Lord, and thus to be in the Lord, 
 the more free they are, 2891. He who lives in good, and believes 
 that all good and truth, and life itself, are from the Lord, is capable 
 of being gifted with celestial freedom and peace, but he who does not 
 believe is carried into lusts and anxieties, 2892; that all evils and 
 falses are from hell, and all goods and truths from the Lord, and that 
 this may be known and is known to every one, but that still it is not 
 believed, 2893. It is the natural man that is said to be left in free- 
 dom, not the rational, for by the rational there is an influx of good 
 from the Lord in celestial freedom, 3043, ill, 5650 ; see below, 5760, 
 6125; that the Lord also left the natural man in freedom, when he 
 made his human divine as to truth, 3043. Without freedom there is 
 no production of truth in the natural man, nor elevation therefrom into 
 the rational, thus there is no conjunction of truth with good, and no 
 regeneration, 3145, 3146, 4029, 4031 ; the same further ill,, and 
 that everything which is from the will appears free, 3158, 3179. 
 Good given to man and not planted in freedom would be dissipated by 
 the first pressure of temptation ; this is foreseen by the Lord, who 
 provides that his course shall be bent to a milder hell, if he cannot be 
 led in freedom to heaven, 3854. The spirits that are adjoined to man, 
 whether good or evil, are removed from him without violating their 
 freedom, 4110. They who are in good are in such freedom that they 
 are able in thought and intuition to range as it were through the whole 
 heaven ; they who are in confirmed falses are bound as in prison, and 
 they appear to themselves to be free, because all freedom is of the 
 affections, 5096. The idea of the natural man concerning freedom is 
 that of being master of his own will, his own thoughts, and his own 
 actions ; but celestial freedom is to will from the Lord and not at all 
 from self, and to think from heaven, 5428. The freedom of man 
 consists in what comes from the heart, the will, the affection of man's 
 
 L L 2 
 
516 
 
 LI B 
 
 love, thus, from the man himself, 5619. Man is so far regenerated 
 as he places the spiritual man in freedom by the subjugation of the 
 natural, ill. 5G50 ; and hence that the external man ought to be without 
 freedom from the proprium, 5760, 5763, ilL 5786, 9096. The freedom 
 of man is from the equilibrium in which he is held by spirits from hell 
 on the one hand, and by angels from heaven on the other, 5982 ; see 
 2890. Man's freedom or choice in the election of good or evil is from 
 his intellectual faculty and its capabiUty of being perfected ; for it is 
 the intellectual part which is the recipient of spiritual good and truth, 
 6125, 9096; see below, 10,777. If man were in a state to believe 
 that all good and truth are from the Lord, and all evil and the false 
 from hell, he would be gifted with peace, and would be in essential 
 freedom, ill. 6325. Man is encompassed with a general sphere of 
 attempts to do evil from hell, and a sphere of attempts to do good 
 from heaven, and hence has equilibrium and freedom; the author's 
 experience, 6477; and that man is kept in the equilibrium between 
 these, that he may be in freedom, and may be reformed, 8209. It is 
 in man's freedom to desist from evil, because he fe kept by the Lord 
 perpetually in that attempt, ill. 8307. Repentance must be effected 
 in a free state, otherwise it is of no avail ; a compelled state briefly 
 ill. 8392. Man acts from freedom when he acts from affection, ill. 
 8690. Faith and charity implanted in freedom remain, but not in 
 compulsion, 8700. They are servants who act from the obedience of 
 faith, or from truths only, and not from correspondent good, but they 
 are lords and free, who act from the affection of charity ; the law 
 concerning servants and masters ex. 8974, 8979, 8987, 8988, 8990. 
 See Obedience. Freedom consists in being led by the Lord, and 
 servitude in being led of hell, or of self, sh. 9096 ; passages cited, 
 10,409 ; and that Christian liberty extends no farther than the liberty 
 to do good and to shun evil, 9096 end. They are able to think and 
 to will freely who are in the good of love to the Lord, and thence in the 
 truths of faith, 9877. Seriatim passages concerning the freedom of 
 the will, 9585—9591; here, as in the passages cited above, that all 
 which is of the will and love is called freedom, and that it manifests 
 itself by delight, 9585 ; that servitude consists in being led of hell, 
 and freedom in being led of the Lord, 9586, 9589—9591 ; that the 
 Lord leads man by freedom, 9587; that what is inseminated in freedom 
 remains, and what in compulsion does not remain, 9588 ; and finally, 
 that celestial freedom (free-determination, or free-will, liberum arhi- 
 trium) consists in doing good from the will or choice, 9591. That is 
 said to be in freedom which comes from the love, because man wills 
 what he loves, 10,097. Order requires that every man should act 
 according to reason from freedom ; hence, unless man be kept in the 
 freedom even to do evil, good cannot be provided for him by the Lord, 
 10,777. A brief illustration that the doctrine of necessity is not true, 
 and this, notwithstanding that the Divine Providence proceeds accord- 
 ing to the most essential order of things, 6487. 
 
 The freedom of man when he acts according to conscience, after 
 fluctuating between falses and truths, denoted by Noah's going out 
 from the ark, 905, 918. The freedom of the natural man in compelling 
 himself to do good, and his submission to the government of intellectual 
 truth, denoted by llagar's return to her mistress, 1936, 1937, 1947. 
 
 LIE 
 
 517 
 
 
 The natural man left in perfect freedom by the rational if the affection 
 of truth is not accepted, denoted by the servant of Abraham to be re- 
 leased from his oath if the woman would not go with him, 3043. The 
 freedom in which the natural man receives instruction in truths and 
 goods, denoted by the servants' camels being loosened, and straw and 
 provender given them, 3145, 3146. The freedom in which the natural 
 man is conjoined to the rational, denoted by Laban and Bethuel's being 
 asked to deliberate, and the choice afterwards given to Rebecca, con- 
 cerning her marriage with Isaac, 3158, 3179. No other goods and 
 truths but those conceived in perfect freedom given to the regenerate, 
 and all such attributed to them, denoted by Jacob's flock derived from 
 the first in coition of the flock of Laban, 4029, 4031. The freedom 
 in which good not made spiritual is relinquished by the regenerate, 
 denoted by Jacob's separation from Laban while Laban was gone to 
 shear his flock, 4110. The external man when conjoined to the in- 
 ternal, without freedom from the proprium, denoted by the brethren 
 of Joseph to become his servants, 5760. The freedom of natural 
 affection and the cheerfulness of the mind after emerging from tempta- 
 tions, denoted by Napthali compared with a hind let loose, &c., 
 6411 — 6414. The external man no longer able to serve the internal 
 if the affection of natural or sensual truth be destroyed, denoted by the 
 Hebrew servant's having his freedom if his master struck him and de- 
 stroyed his eye or his tooth, 9058—9063. 
 
 LIBRATION. The exploration of truth before its conjunction is 
 a most exquisite libration or balancing, to prevent anything false being 
 conjoined with good or anything true to evil, 3116. See Initiation, 
 Conjunction. 
 
 LICE [pediculi'\. The sphere of those who have persecuted inno- 
 cence smells like the stench of domestic lice, 1514, 4628. The fourth 
 degree of vastation, when all good perishes, is signified by the dust 
 of the earth turned into lice, 7378. Lice signify evils which are de- 
 lighted in merely because they are evils, 7392. Lice signify evils 
 in the sensual or most external of man, answering to their residence 
 amongst the filth and scabs of the skin ; and the infestation of such 
 evils is signified by their biting, 7419, 7424, 9331. See Creeping- 
 thing. 
 
 LIE, a \mendacium\ denotes the false and evil of faith ; bearing 
 witness to a lie, the confirmation of the false, ill. and sh. 8908, 9261. 
 The devil called the father of lies, denotes the evil from which falses 
 proceed, 8908. To see vanity and divine lies, is predicated of the 
 falses of doctrine and falses of life, sh. 9248; also the mouth speaking 
 vanity, and the right-hand a right-hand of lies, 10,287 end. See 
 False. 
 
 LIE-CONCEALED, to [latere], a man from his brother, is pre- 
 dicated of good and truth separated, 4199, compare 4189. 
 
 LIE-DOWN, to [decumbere]. See the next article, 9027. 
 
 LIE-DOWN, to {cubare~\, and sleep, denotes the state of tran- 
 quillity which the regenerate experience, ill. and sh. 3696. To lie 
 down with a woman, predicated of Rebecca, denotes the perversion 
 and adulteration of divine truth, 3398, 3399 ; predicated of Dinah 
 and the prince of Sheckhem, the illicit conjunction of truth derived 
 from antiquity with the Jewish religion, 4433, 4 445; predicated of 
 
518 
 
 LI F 
 
 Reuben and his father's concubine, the adulteration of good, AGOl, 
 G348 ; predicated of Joseph and the wife of Potiphar, the ilHcit con- 
 junction of truth and good, 4989, 5001, 5007, 5015. The daughters 
 of Lot lying with their father, denotes the state of impure good and 
 its affections, when truth is altogether vastated, 2405. One lying in 
 the bosom of another, denotes conjunction by love, 6900. To lie in 
 the bosom of Abraham, and to lie down with Abraham, with Isaac, 
 and with Jacob, iu the kingdom of heaven, denotes conjunction by 
 love with the Lord, 0900, 10,442. To lie with his fathers (meaning, 
 to be buried), denotes resurrection into life, 0182. To bow himself 
 and to lie or couch down like a lion, denotes the good of love in its 
 power, and in safety from all evil, 0309. To lie or couch down be- 
 tween his burthens, like an ass, denotes the miserable state of those 
 with all their works who arc in the love of self and the world, 0390, 
 compare 925/. To persuade a virgin not espoused, and lie with her, 
 denotes the conjunction of truth with some affection of honor or gain, 
 instead of the legitimate conjunction of good and truth, 9182 — 9180. 
 To lie with a beast, denotes conjunction with some evil of the lusts, 
 9190. To lie down in bed (decumhere) , from inability to go about, 
 denotes what is separated in the natural man, 9027. The land on 
 which he lay promised to Jacob, denotes the good in which he was, 
 3705. A well and three droves of sheep lying near it, denotes the 
 Word and all who are principled in good, 3705, 3707. Sin lying at 
 the door, denotes evil urgent to enter in jdace of good, 3(>1, 304. 
 
 LIFE [vita']. 1 . That life is love. There is no Hfe but what flows 
 from love, good or evil, 33. The only true life is from the only true 
 love, which is love to the Lord ; in what life and light of intelligence 
 the angels are from love, 33, 34. The life itself of man is celestial 
 love, 1430, 2253. It is the life of celestial love which flows down even 
 into the lusts, and vivifies them, 1589. Life in its very esse, or love 
 itself, is Jehovah, and the angels live in the esse of his life, because in 
 his love, 1735. The life of the Lord is divine love towards the whole 
 human race, 1803, 0407, 0495 ; and it is such as to transcend all 
 human understanding, 2077. The Lord had no other life when he was 
 iu the world but this love, and it vvas by the life of pure love that he 
 united himself to the divine, 2253. The quality of man's life is accord- 
 ing to the quality of his love ; happy, if it consist in love to the Lord 
 and the neighbour, because the divine itself flows into it ; and most 
 unhappy if it consist in the love of self and the world, because hell 
 flows into it, 3539 ; see below, 0872. The whole life of man is his 
 particular love acting by its continuum, which is called affection, in all 
 that he wills, thinks, and does, and manifesting itself as delight, 3938 
 end, 7081, 7342. Indestructible life is predicated of good, because 
 good is of love, and love is the very life of man, 0077. Love in its 
 first origin is nothing but fire and flame proceeding from the Lord as a 
 sun ; the fire or flame of this sun is the esse itself of every one's life, 
 and this is the vital fire which fills the interiors with heat, ill. 0832, 
 8812; compare 4900. Man is altogether what his love is, not only in 
 his organical principles, but in his whole body ; hence the angels are 
 loves in form, and infernal spirits are the images of their diabolical 
 loves, ill. 0872, 10,153. Love and faith, which exist from the Lord as 
 the sun of heaven, make spiritual life, as heat and light from the sun 
 
 L I F 
 
 519 
 
 of the world make natural life, 7082—7083. Good from the Lord 
 gives life and its heat, which is love ; but truth from him gives illus- 
 tration and its light, which is faith, 0504 ; that the flame or fire of 
 life is love, its light, faith, 9037. See Fire, Light, Flame, Love. 
 2. The Source and Influx of Life. There is one only life, which 
 is that of the Lord, and all live from its influx, the evil as well as the 
 good, 290, 1954, 2021, 2658, 2700, 2880—2889, 3001, 3318, 3337— 
 3339, 3484, 3742, 3743, 4318—4320, 4417, 4524, 4882, 5005, 5847, 
 5980, 0058, 0325, 0408-0470, 0020, 7270, 8497, 8717, 8728, 9270, 
 9400. There is no life and esse except in those thiugs which are from 
 the Lord, thus which are eternal, 720 ; ill. by appearances in the other 
 life, 071. The Lord as to each essence is life, but man is only a reci- 
 pient of life from the Lord, 202 1 . The Lord, even as to the human, 
 has life in himself, for the human was made life itself when it was 
 made divine, 2058, 3733. The divine good of the Lord is esse itself, 
 and his divine truth is life thence derived, 3019; that good and truth, 
 or will and understanding, are apparently separate, and yet only one 
 life, 3019, 3023. Life flowing from the Lord is always the same, but 
 it diffuses itself in an incomprehensible manner into all forms, good 
 and evil, and is varied in them according to reception, 2888, 3001, 
 5847, 5980, 0407, 0472, 0473; the oneness of life notwithstanding its 
 manifold action, ill. 4200. The recipients of Ufe seem to live from 
 themselves, because of their correspondence with the influx of life, by 
 which they are vivified, 3001, 3484 ; that such recipient forms are sub- 
 stances or organs, that their quality is according to their degree of cor- 
 resi)ondence, and that this is the correspondence of organs with life, 
 3484. The substances recipient of life appear to live because the influx 
 from the Lord is continual, 3484. The influx of life does not appear 
 to man, but life appears to be in him, because it flows from the Lord's 
 love, which is such that it wills to be another's, 3742, 4320, 8497 ; 
 but that its influx is manifestly perceived by the angels, 3742, 0400, 
 0409, 8497. Life flowing-in from the Lord, and man as the recipient 
 form of that life, are as principal and instrumental causes, which in 
 action are one cause ; thus the sensation of life is perceived in the 
 instrumental as its own, 0325. Tbe influx of the Lord's life as Very 
 Man, thus of the divine human, makes the Grand Man of heaven, 
 3741, 3744, 0020, 0982, 0985, 0993, 0990, 9144, 10,190. The influx 
 and operation of the life of heaven is into the material human form, m 
 which divine influx is terminated and finished, 3029, 3032, 3721, 
 3741, 3745, 5802, 5990, 0192, 0211; see below (3), 3029, 3741. All 
 things in the universe exist and subsist from things prior to themselves, 
 and this even to the first, consequently from the Lord, who is the only 
 fountain of life, by the medium of the spiritual world, 4523, 4524, 
 10, 1 90. The life itself which fills heaven and the whole universe goes 
 out from the Lord's divine human, thus it is divine truth contaunng in 
 itself divine good, 0085. The all of life is from the Lord as divine 
 good, thus from the divine itself and the divine human ; but its proce- 
 dure and influx is by divine truth, ill. 10,190. See Influx (especially 
 1, 7, 10), Heaven (7), Good (23), Lord. 
 
 3. The Life of Man. What is of man's proprium is without hte, 
 but whatever is from the Lord is human and living, 41 ; ^''^- '20. 
 Man is nothing but an organ or vessel that receives life from the Lord, 
 

 520 
 
 LIF 
 
 and the life which flows-in from the Lord is from his divine love, 331 S ; 
 see citations above (2), 290, &c., and as to the author's experience 
 concerning such influx, 6468, 64/0. The life of man is from the spirits 
 associated with him as mediums, and the life of the body as a whole 
 9QQR ^"^ j'^*^ ^^ societies of spirits and angels, 687, 697; see below, 
 2886, 2887. The body of man lives from the soul, and the soul from 
 celestial love, which is Hfe itself, 1436. The body lives from the 
 spirit, insomuch that all sensation in the body is the sense of the spirit 
 acting by influx, ill. 4622, 9818; see below, 3629; and as to the 
 correspondence between external and internal sensations, 10,199. The 
 external man derives his life principally from the internal, and such 
 hie can only be distinctly received as the vessels of the external man 
 are opened by scientifics and knowledges acquired sensually, 1563. 
 1 lie life of the internal man flows into all the affections of the external, 
 and is varied therein according to ends ; hence man may live a worldly 
 lite, a corporeal life, &c.; and his life is according to the ends regarded 
 by him, 1909 ; ill 5128, 5175. It is the Lord himself flowin^-in by 
 the internal man who alone sees, &c., in the external, because he alone 
 lives, 1954; see below, 2886, 2887. The life of man flows in from 
 the Lord, who from pure mercy adjoins man to himself, and causes 
 him to hve to eternity, 2021. Man partakes of life from the Lord in 
 the degree that he loves his neighbour, 2253. Man lives from the 
 l^ord by the goods and truths of doctrine, ill. 2538; compare 3690; 
 and that life is in the affections, not in the scientifics or truths of doc- 
 trine without them, 3849. All men, even the worst, have life from 
 the Lord, but it is various according to reception, 681, 2706; and 
 with the evd IS spiritual death, 4320 ; ill. 4417. Life consists in free- 
 OQ^Q ^P^^^^Pends upon it, because it consists in affection and delight, 
 28/3, 0/86 end; as to affection and delight, see below, 3293; and 
 see Liberty. The reception of life flowing-in from the Lord is various 
 according to the genius of every one who receives it, 2888. There 
 ought to be correspondence between life and its recipients, and the 
 quahty of the recipients is according to the degree of such correspond- 
 ence, 3001; see below, 3318. There is no one, whether man, spirit, 
 
 ooo^^ /o, * ^^'^^^ "^""^ ^^^^5 ^^^"^ others, and finally from the Lord, 
 2886, 4319, 5847, 5986, 6467-6472, 9128. Man could not live, 
 but will and thought would instantly cease, if communication by spirits 
 and angels were taken away from him, 2887, 9715. The life of man 
 consists m cupidities and phantasies against good and truth, and this 
 ^o-'y^u'""?-^ H'^r^ ^P^"^^ notwithstanding the Lord's power, ill. 
 re V ./ . ^f ^^^ "**"^^^ '"^^ ^5 ^''om good and truth, like the 
 hie of the rational ; but his good is the delight of natural affection, 
 and his truth all that belongs to science, 3293. The affection or good 
 ot the natural man without the scientific part is a kind of vitality such 
 as infants have but the scientific part is nothing at all by itself ; thus 
 Qono''°^xT^ perfected by the other, and the life itself is from good, 
 3-93. Natural good is interior and exterior; by the exterior part it 
 communicates with the body, and makes the Hfe of the senses and 
 actions ; by the interior part it communicates with the interior or 
 rational man and makes the natural life of the spirit, which remains 
 after death, 3293 The vessels receptive of life both in the rational 
 and in the natural man are not in correspondence with its influx, but 
 
 LIF 
 
 521 
 
 are made contrary by hereditary evil; they are disposed into nrdpr 
 however, as far as possible by the life of the Lord Eg i^ whkft 
 divine love, 3318; and because they are contrary to o^rd"; mLn s 
 
 fnZr^«^r^Tr'^^""^/^ ^^^^^^ ^^^ ^"g^^«> -^^ "ot by Common 
 influx, o8o0. The vessels recipient of life tre called truthsf anT^n^ 
 
 t onTof Th'^'"'''^'%'* ^^'^ ""'' ""'^^"S ^"* perceptions of\he vaWa- 
 r. ^^^^o^^^o^ those vessels, and of the changes of state acc^rd- 
 
 3"f42 «?/'*' '^M ™^"i^oH.^'^"^^^°"^ '^^''> 331«^ compare 2^87, 
 3342 and see Memory, Understanding. All imagination and 
 
 naZr«r -T ']T'^ -"d spiritual light, and all aCn from 
 w: ho?M r T?l?^ ^'^^' ^^''^ ^'S^^' ^nd heats in themselves ar^ 
 
 Lord'^3337 333o'' \'u ""'^^^^'^^^ ^^ ^^e influx of life from th" 
 l.ord, 333/— 3339. All speech likewise Uves from the Lord's life 
 but according to the degree in which it is, and among the angels ts 
 WG^^P n'^Tf T-P/'r^""^ illustrating it, 33^4, 348f See 
 
 frorthe^ife^oh J /'^ '^' '"'^^"^^ "^ ^"^^^"^^ °^^^ i^ distinct 
 irom the hfe ot the natural, and can exist without it, vet it annears 
 
 ntrraT:7;%t98'°'k'"r ^ 'f ""^ ''' -tiond"^' IhTth: 
 
 ereu u ''*'• , ''^^ """ *"'' understand iig are distinct faculties 
 
 of hfe. but they make one hfe when the understanding is the procedure 
 
 theiS\°nd;y'''lP™^''^T°^eood; hence th% use oH^e'Tn 
 
 further^v' Qfr n •^' "I t^" T^Vl"' ^^^^ ' *■>««« '"» fi«="lties of life 
 further f90M; and how the life of thought and of will flows-in from 
 
 theLord 6472; see above, 2886, 4319, &c. Not the least partick 
 of the body could have life and be moved without spiritual influx into 
 It; suchmflux .s from the whole heaven in common, and from "he 
 soc.e.es m parfcular that correspond to the various organs 3629! 
 that the variety of such organs, and the existence of forms within forms 
 IS from correspondence with heaven, 3745. All angels are forms »; 
 
 Zf^uV T^- ^T'^"^ '? '^' ""^^^P*'"" »<■ "f^ fro« the Lord' 
 and all the material forms and substances with man are analogically 
 the san.e, but m an inferior degree, ill. 3741. Angels, spiritf.and 
 men are on^y recipient forms of the one life, and their ap^rojriatbn of 
 
 Jce 3742 Ton^* T^h*^ ' ?"' and mercy towards the univerLl human 
 race, 3742, 4320. The evil and all infernal spirits are also recinient 
 forms of the Lord's life, but from the love of self they deny itHnflu" 
 
 4320, 5986 The principal part o? angelic intelligence is to know and 
 perceive that all life is from the Lord, that the universal heaven corre- 
 sponds to his divine human, and that angels, spirits, and men corre- 
 spond to heaven 4318. The sweetness tnd peace of angelic life Tn 
 consequence of their not living from themselves, but from the Lord 
 was sensibly perceived by the author; the truth concerning such influx 
 also confirmed from heaven, 6469; how grievous it is to those who are 
 not m the good of charity when they perceive that all life flows from 
 • fl ^1-^ ? L""'* I'ow impossible it is for doubts respecting the 
 influx of hfe to be removed while men are in fallacies, while so much 
 
 r,-o 7"'r.""^ ''P'"'"','/ "^^^ ""<='' * "^gati^e principle prevails, 
 64/9. See Fallaciks, Doubt (2568, 4099, 4638). The life of man 
 consists in three degrees corresponding to the three heavens, and when 
 he IS in the hfe of good and truth, he is a little image of heaven, and 
 in virtue of that life an image of the Lord, 3747. The life of man 
 
522 
 
 LIF 
 
 consists in the delight of his affection, which prevails in all that he 
 wills, thinks, and does, 3038 end. Nearly all think that life is m 
 them, not that it flows in ; yet it may be concluded from the influx ot 
 good and truth from the Lord, and of what is evil and false from hell, 
 that man does not live from himself, ill 4151 ; and further as to the 
 influx of perception and thought, 9128. The whole life of man con- 
 sists in the power of willing and thinking, and, in the stnctest sense, 
 in thinking and willing what is good and true, ^lol, 4417 ; that in 
 order to this man must be elevated above the sensual life, 6201 ; com- 
 pare 6315, 6383, 6384. The life of speech is from the thought, the 
 life of works from the will, and the life of both from the intention or 
 end in them, ill. 5128. Life in man is one, but it flows and acts vari- 
 ously according to the organs, 4206. What man thinks to be true 
 makes his intellectual life, and what he is impressed with as good his 
 voluntary life ; hence, that temptation combats are with the very lite ot 
 man, 4274 ; compare 303. Evil spirits persuade themselves that the 
 life of the will and understanding are their own, but their life is spi- 
 ritual death, from experience, 4417. The vital principle of man is 
 spiritual fire or heat, which is love, and this is turned ^i^h the evil 
 into a consuming fire, 4906, further ill. 5071 ; see below, a097, 0032. 
 The whole vitality of the body consists in the five senses; thus the 
 body is nothing but a receptacle of sensations and of life from them, 
 and it only appears to live because the sensitive and the instrumental 
 act as one, 5077. The senses and all things of the body perceive and 
 act from the influx of heaven, 9278. The diverse thoughts and actions 
 of man are from the influx of one life from the Lord, and this, as a 
 single force, acts variously according to the construction of forms, 
 52a9 Variations of intelligence and of love with man are from the 
 lio'ht of heaven and its heat variously flowing-in ; that they are corre- 
 spondent to the changes of natural light and heat, 5097 ; compare 
 3001 Spiritual Hght makes the Ufe of man's understanding, spiritual 
 heat the Ufe of his will; and this heat and light in their first origin are 
 the divine good of the divine love and divine truth proceeding there- 
 from, ill. ()032. Man's inmost nature is such that he can receive the 
 divine, and not only so, but appropriate it by acknowledgment and 
 affection; hence he is unlike the animals, and cannot die, 5114, 10,591. 
 There is influx from the Lord into all men, but such influx, with those 
 who are not in charity, can only impart life, and as far as possible 
 preserve them from evil, 6475. Life received from the Lord flows in 
 by the inmost part of man, and through his interiors into his exteriors ; 
 hence the appearance that life is in ultimatcs, 6451. Life in exteriors 
 is obscure compared with its state in the interiors, and this because 
 innumerable things flowing into exteriors appear in one common form, 
 6451. There is an immediate influx of life from the Lord into the 
 exteriors of man as well as into his interiors ; and besides the imme- 
 diate influx of life from him, there is a mediate influx by heaven, 6472, 
 6495, 8685 and citations, 8701; and that the all of life with man 
 flows in through heaven from the Lord, 8717, 9276 and citations. 
 Life flowing in from the Lord cannot be appropriated without its appear- 
 ing to be of the proprium of him who receives it ; yet they who are in 
 the Lord manifestly perceive its influx, 8497 ; see above (2) 3484, 3742. 
 The Lord dwells in his own, thus in what is divine with man, and not 
 
 LIF 
 
 523 
 
 in the proprium of any one, sh. 9338; compare 10,153 The natnrAl 
 itrn7- "" 1 '1 r^ ^^ "^^ ""*i^^ th-t of the milLnii s^^^ 
 
 ^Kt^iKu^^^^^^^^^ 
 
 frntarn'^1 1^^ "^^ ""'' 1 chrrUyTn?£h, %ofl ThS T^^o 
 fountains of life in man, the heart and the lungs, and the heart Ts fir.f 
 
 of wiJUnd iSf!^ ^^\ ^'[' ""^ ^^^ ^^"^^^^^ i« ^^^ two faculties 
 
 faitrinTf^rf 1 /l''^' ^.^J^ ^^" "^^ ^'^^ of these in the truth of 
 £ r9637' Td thVr?-''' ""f^' ^r ""'"'''^'y '^'^ conjunction 
 
 in the u?dLTndit' ^9^ "tE UfZ T' ^'^l' °^^ '^"^^^^^^^^ 
 corrr.<!nnn,U *„.!„ f' i- lu . "^ °' "'* "'•• "'' Toluutary part 
 
 corresponds to the ife of the heart, and the Hfe of the intellectual nart 
 to he respiration, 11. and sA. 9817, 9818. Each faLuy of Kfe ^thl 
 will and understanding, are internal and external the Sern j of he 
 mtcllectual part makes the spiritual life of man, and he kter^al of 
 the voluntary part, his celestial life, ill. 9993. In man the"e b onlv 
 
 trtuloH "T't °' ^'^'' *!l^ "f^ "^^'f '" the feculty from tt 
 l^ord, 10,20J. See Faculty. The life of the external man is sen 
 
 snal or extenor and natural or interior, according a" t" truths are 
 from external ohjccts or from the causes of them; the life of the inter" 
 
 h hetens ToMr'' °H irr?."" '"T^'"^ *° ''^ correspondence wth 
 inc Jieaicns, 10,2o4; and that the whole hfe of man, so far as it is 
 
 rrirs"\Jl^''"Sirf ''"'■■ ''^^•="°"^/ ''•'''■' -fromgUdV Ld 
 flmi J^;,i • Vf '(^"^ V <=°»«'^'« '" '°^e received by the will 
 
 and fa. h received by the understanding ; the life of heaven in the love 
 
 LJ I • V '."''I''-, Tlie Lord vivifies all by divine truth proceeding 
 Irom his divine good, and this according to their reeeotion 10 2fi2^ 
 1 hey who are principled in the falses of fvil have not reaUife bu't the 
 
 uchttSfT'rf *'?' L''?!^ "^? '" '"^^ '"'•1^' of illSnJ 
 such IS the hfe of all who are m hell, and infernals themselves, when 
 
 SsT To 2Sfi'''"t?\l?'"'"*« •"' «nd monsters to the angels,' 4623? 
 
 NAL (2). ' I'^'^'^RNAL (2, 3, 8), EXTER- 
 
 4. The Lye of the Body, its senses and motions, depends upon 
 the reciprocal action of the heart and lungs, 3635, 3887. The S 
 rules in the body and all its parts by the blood vessels, and the Ws 
 Jl\!J'lTT\ ^T'{ '" "''l^ P"' °f "'-^ ^'^y' 'here is Hke an inZx 
 
 parts, 3887. The hfe of the heart is from the influx of the celestial 
 angels ; that of the lungs from the spiritual. 3635, 9670. There fs a 
 general operation of heaven into the brain and the kidneys as well at 
 into the heart and lungs. 3884 ; the corresponding times or pulses 
 observed bv the author 3884-3886; and that in^heaven therrare 
 numerous less universal pulses and respirations, 3886, 3887. The 
 influx of life IS from the internal man into the external, or from the 
 
 T?l^ t ^ """^^ ''*""''? ^^^ 'P'"* °f """> »« >n the spiritual world, 
 and the body m the natural, passages cited, Internai; (2) ■ see- nuA 
 
 above (.3), 687. 1436. 4622, 3629. 3745. 3741, 5oT7!9278, as to the 
 vital heat of the body (1) (i832. 6564 ; and as to the appearanee t £ 
 hfe IS in It, (2), 3484, 3742, 6325. It appears as if life were in the 
 
524 
 
 LIF 
 
 body because all the interiors close together in ultimates and dwell 
 there in order, ill. 6451; and that the first holds all things m con- 
 
 iiection bv means of the last, ill. 9828. . - , j m 
 
 nection^y ^^^ Proprium. consists in all that is false and evil 
 
 164 "668. 731, 868; but when vivified by charity and innocence, it 
 appears good a;d beautiful, 164 731. The P^P™"!" ,"'«"""'> ^ 
 the regenerate is vivified by the proprium of the Lord. 840!) . see 
 above (3). 41, 726, 8497,9338; and see Proi-rium. Regeneration. 
 "6. The Ufe of Reliffior,. is the acknow edgment and adoration of 
 the Lord's divine human, 4733; «*« below 10), especially 2049. 
 '2HM 3001 4741, 7494, 8254, 8257, 8j12, 10,083, 10,;>/8. 
 
 7 SpMullLi/e, is represented in civil Ufe, and man is led in it 
 by similar affections ; spirits and angels also live amongst one another 
 and enjoy discourse and society like men. til. 4300. Spiritual li e 
 consists^ in exercises of charity according to truths, consequently m 
 uses 6119. Spiritual life is not from the internal man, but by the 
 Snal man from the Lord, 6576. Spiritual life is to be affected with 
 truths foTthe sake of good, also to be affected with good .from truths, 
 and to be affected with-'truths from good 9034 end Spiritual he is 
 acquired by temptations, which are combats against evils and falses 
 8346. Spiritual life is the life of the interior understanding, or the 
 understanding illustrated in the light of heaven 9051; «;« f" (3), 
 9993; (10), 99. 977, 3690, 3913, 668;), 5o62, .•)614, 6097, S2o7. 
 9034. 10,083 ; and see Good (12, 15, 16. 20). 
 
 8 Eternal Life ; the Life of Heaven. There is no eternal life except 
 in what proceeds from the Lord, 720. By eternal life is meant eternal 
 felicity, 726, ill. 3938. Men are recipients of eternal life, and it is ol 
 such reception that existere is predicated, but of life itself esse, .3938. 
 There is no eternal or spiritual good but what proceeds from the Lord, 
 and is appropriated to man by its conjunction with truth ; the delights 
 of the natural life are only good so far as this good is contained in 
 them, ill. 3951; the quality of eternal life from their conjunction, ilL 
 3957. The eternal life of the just is life from good, and because such 
 good is from the Lord it carries intelligence and wisdom along with it, 
 5070 Life is predicated of heaven and eternal felicity, because all who 
 receive life from the Lord come into heaven, which consists in the 
 wisdom of good and intelligence of truth, 5407. Fhe life of heaven 
 in man is love to the Lord and charity towards the "e-ghbour ; hell, 
 on the contrary, is from the loves of self and the worid, 2041. 3010. 
 4225, 4776 6210. 7255. 7366. 7369, 7490. 8232. 8678. 10.455 
 10 714—10 724 10,741—10,747. Man was so created that he might 
 be'in heaven with the angels, and the angels with him at the same 
 time that he is in the worid amongst men. 1880. The life of man is 
 still from the conjunction of heaven with him. 92/0 and citations. 
 The life which man acquires to himself in this world becomes his 
 eternal life • for if it be evil it cannot be transmuted luto the hte ot 
 heaven, ill. 3957. 10.578. See below (10); and see Heavkn. 
 
 9 The Life of Hell, is real to infernal spirits, yet it consists in 
 mere 'phantasms, ill. 4623. An idea of life in hell may be formed from 
 the lite of such in the world, supposing all external restraints removed, 
 and no internal compulsion to be felt, 10,748; see below (11), 09o, 
 1742. 1860, 2228, 4623, 5395, 9008; and see Hell, Evil, Ialsb. 
 
 L I F 
 
 525 
 
 i:& ^%/''t ■'"'^f °/ ^"''^ ""^ Charity, of the Reoenerate *<• Th-. 
 
 iSptf i" r.js. r ato if r-IH '"■ ■* i^^ 
 
 of faith is the Lord alone ^n J\Z T \u't V^^, essence and life 
 «;fk *u \"^ -^"ru aione, ju. Life from the Lord flows in hv fa\iU 
 w.th the spiritual and by love with the celestial, illolseeheh^ 
 
 Soutl^^{^:z'tZi''':,'^^ ''1° ""^^ '"'"^ •""'™ -d 
 
 thp T nvA d !i I 1 ^*^* *^* ^^^- None can receive life from 
 
 WdSivLefe^it"' "'^T -^'•'^"'^^•-^. for the life of th" 
 life of fi.;r=n I ' 7?^ ' -^^^ ^^°^' 2049. On account of the distinct 
 make one iff^; T' '^'* ',' "-entioned. and because these distinct ves 
 TnoZimiTf tu'^^t' "T^'' '^ «'^° mentioned. 304. There 
 by reJenirin a ,d H ""k ^'""^^ ""'^^.!. '^'y <"'' """^^ by the Lord! 
 is lirinl^nH ^' f • '•"« becomes manifest in the other life; how wlia 
 «fi. If f?? ""?' " ^^^^ «PP^" there. 671 ; see below 1895 Tb» 
 
 of the r lus"s bu? the H^ 7' >'r • ''"^'^"^ ''''"'■^*'' '" ''"« freedom 
 n„l„ .k ' . '"® of liberty is to be led by the Lord 809 
 
 are nnl„ . ^T"^ '" ^-^ ^""''"«' ^^^^ Scientifics and knowledses 
 
 Lord 2^ CL i^ /^ ^°'u ^"^ "^^"^y «^^ i° the life of the 
 fnr ihtr^' . ^°^/ "^* ''^^e, but the life of faith, which is charitv 
 
 tor the life remains after dpath 090q. „,u„* Arc "*"**;" '^ cnarity, 
 
 S iZ "Sr^fi .T'^r^'r "■^1''^ ''"'"' "" "•« life^he7can\av^ 
 ihZT^y. r • ^^'^I' "^'^7. The goods that dwell in truths take 
 their quality from such truths, and from man's life 2261 Hp ^hl 
 
 thTtr'uTofel' a:'frf,r "'V''^ ^'°' "f'"- and'chariy.ll 
 cefve the fteedTm'nn^ '% T ^'""^ '^' ^'^' '^ '" « «'ate to re- 
 
 good and truth from the Lord, vet few beireve. 2893 4151 fliq 
 Life really commences when the life of evil cup dilies and false Jer' 
 suasions ,s abandoned. 2889. 3610. Life is adejuatel^ received when 
 the receiving forms are in correspondence with it,^ thusVheu man Ts in 
 love and charity. .7/. 3001. 3484. When truth becomes of the life t 
 flows spontaneously into act. thus it becomes an affection of the life 
 ^^i //^i.''?"''''^*'' '■"• 3203. The spiritual receive life by the 
 good of faith from the Lord's divine human, and the Lord is then 
 said to live with them. 3248. In order to the reception of life from 
 
 ScewTth^f rdT„Th-^^''""«*^.'-'''''P'^°' f"™^ i"*" •'orletpS 
 ence with it. and to this order man is opposed by birth and inclina- 
 tion, hence the necessity of temptatioV-combats before man yidds 
 
526 
 
 LIF 
 
 LIF 
 
 himself to the Ufe of love, /'//. 3318. All are able to understand good 
 and truth, but the evil have no affection of truth for the sake of life, 
 and hence they cannot be reformed ; that the contrary is the case with 
 the good, 3539; that the life of truth is wholly from good, 3607; 
 and that it derives life from good by passing into the will when man 
 lives according to it, 4884. Truth is said to have life from itself with 
 those who are in the affection of truth, when they do not live according 
 to knowledge, because then some pleasure or delight of the love of 
 self is adjoined to it ; that such life must be extinguished before they 
 can receive life and felicity from the Lord, 3610. The life of those 
 who become regenerate is at first according to external truth, which is 
 only moral life, by degrees, however, they are led into a life according 
 to internal truth, which is spiritual hfe, ill, 3690. The truth of faith 
 derives its life from the will, not the understanding, ill, 38/0. The 
 natural man seems to have a life of his own when he is elevated to 
 dignities, and occupies an eminence above others, but the spiritual 
 man when he is in humiliation and least of all, 3913. The Christian 
 life in its very essence is to will well and do well, 4/41. Spiritual 
 life, such as the angels have, consists in the affection of good and the 
 affection of truth, and man is introduced iuto it by those things which 
 are of faith and charity, 5562. Spiritual life is derived from the good 
 of truth, and is both interior and exterior, the latter being in the 
 natural man, 5614; ill. 5826, 6427, compare 9051; and that the 
 spiritual principle or spiritual life in its very essence, is divine truth 
 proceeding from the divine human, 6685. Evils of life and falses 
 of doctrine reside in the natural man, and hence temptations begin 
 when the natural receives the spiritual, 6097 ; that such temptations 
 are carried^to desperation in order to extinguish the natural life, 8567. 
 When man is affected with truth for the sake of life, he rejects glory 
 and fame as ends, and cherishes the good of life, which is charity to- 
 wards the neighbour, 624/. He who is in the good of life when he 
 begins to think evilly, is instantly elevated above sensual things, and 
 so carried from light to light by the angels who are with him, 6315. 
 The life of faith and love is derived from spiritual light and spiritual 
 heat, which exist from the sun of heaven, 7082 — 7084 ; and that its 
 changes and varieties correspond to the changes and variations of na- 
 tural heat and light, 37. Life consists in willing what is good and be- 
 lieving what is true, and they only who so will and believe are living 
 men ; but death consists in willing what is evil and believing what is 
 false, and they are dead who so will and beheve ; passages cited from 
 the Word, 7494. The life of love includes all the requisite wisdom of 
 that love, ill. by the instincts of animals, &c., 7750 ; more fully ill. 
 9817, 9818; see below (11), 2494. The life is according to faith 
 before regeneration, and afterwards according to charity, ill. 8013; 
 the state before and after regeneration further ill. 9278, 10,729. In 
 the man of the church the life of piety and the life of charity are con- 
 joined, but the verimost worship of the Lord consists in the life of 
 charity, and not in piety without it, 8252 — 8254, sh. 8255, 8256, 
 9393. By a life of piety without charity, man consults his own well- 
 being only, but with the life of charity conjoined, he consults the wel- 
 fare of his neighbour, 8254. The Christian life, called spiritual hfe, by 
 which the Lord is principally worshiped, is a life according to his pre- 
 
 527 
 
 If 
 
 cepts, for it is by these precepts that a man knows what faith and 
 chanty consist m, 8257; that Christian good is formed in truths, 
 otherwise It IS only natural and does not give eternal life, 8772; and 
 that spiritual life is the life of faith and charity, 8902. A life Tc 
 cording to the divine precepts is a life according to truths and goods, 
 which are eternal laws of order; and when man Hves according to 
 order he hves m the Lord, who is order itself, 8512, 9313. A life 
 according to order is to be led by good, because order requires the 
 divme to flow m by the will, which is most interior; a life not ac- 
 cording to order is to be led by truth, 8513. The life of good and 
 truth IS froni the Lord's influx into good and truth, and this life is lost 
 when the influx IS no longer perceived, 8801, 8868 end. Goods and 
 o'^"nn ^^ lu^ f'''"' the Lord when they are attributed to him, ill. 
 
 llfu:' oJo"? ^ .f ""^ ?^ ^^^ ^'^^ ^^^" ^^'^y ^^^ ^^c^i^ed into the will, 
 J^8b, 9393 ; for then they vanish from the external memory and be- 
 come spontaneous and natural, 9394. Truth becomes of the life when 
 man loves it and lives according to it, before that it is only in the 
 memory as a scientific and not in the man himself, 10,153; ill. 10,199. 
 When man believes otherwise than he lives, truth is conjoined with 
 
 '!l ""l ^-"."^ """^ ^^^ ^^^'^' ^"^ *^is conjunction cannot be dissolved 
 without distracting the spiritual life; the sin against the holy spirit, 
 tlL 8882. The spiritual life consists in the truths of faith, because 
 good forms itself in truths, 9034, 9058; hence, it cannot be given if 
 those truths are wilfully extinguished, 9075, 9152 ; or if they are not re- 
 ceived 10,/31 The hfe of faith is to act according to the Lord's pre- 
 cepts from obedience; the life of charity to do them from love, 9193. 
 
 ?? ^^ "^rf no^ ^Zi ^^^ ^'^^ °^ ^^'^^ ^^ "^"st be P""fied from evils and 
 falses, 10,026 The beginning of all spiritual life is the acknowledg- 
 ment of the Lord ; from this acknowledgment faith, and from the 
 truths of faith purification, ill. and sh. 10,083. Love and faith cannot 
 proceed from man, and as love and faith make worship, neither can 
 worship proceed from him, but all hfe in them, and hence the elevation 
 ot worship to heaven is from the Lord, 10,203. The life of heaven 
 cannot be infused into man unless the life of faith and love exist with 
 him, and the hfe of faith and love consists in keeping the Lord's pre- 
 cepts, 10,578. ^ 
 
 1 1 . The Life after Death, is only a continuation of life, for it is 
 entered upon almost immediately after the death of the body ; the 
 author s experience, 70. When man first comes into the other life 
 he imagines that he is still in the world, and even in his body, 320. 
 1 he hie of the spirit is most perfect, and as all life consists in sense, 
 their senses are most exquisite, 322, 1880, 1881; see below, 4623. 
 Ihe hte of angels and spirits is not sustained by food such as men eat, 
 ,.?^ 7. Soo^^*"^ ^'•"ths received from the Lord, 681, 1460; and the 
 hte of mfernals by the opposite, 8410. No angel or spirit could Hve 
 It he were not joined to some society, and thus introduced into the 
 harmony of many, 687; but that the evil are not willing to be con- 
 vinced they do not live of themselves, 3743. Every man is associated 
 with some society in the life of the body, and after death he comes into 
 that society, and there enjoys his own verimost life, 687, 697 ; that 
 -no!: ^^"^^^*^^^o"s are according to love, because love is the life itself, 
 /085, ill. 8700. The life of infernal spirits consists in their lusts and 
 
528 
 
 LI F 
 
 LIF 
 
 529 
 
 phantasies, which is a life of death, and is turned into fearful torments, 
 695, 696. Man lives after the death of the body in virtue of the life 
 of faith and love, by which the Lord conjoins him to himself, 711, 
 2021. The quality of man's life after death is according to the end 
 which he loved, for the end or ruling love forms his life, l;'i6S; that 
 the life of every one remains after death, from experience, 4227 ; see 
 Language (4) end. The only hfe known to evil spirits is the life of 
 their lusts, and hence, when the devils were cast out of the maniac 
 they prayed to enter into the swine, 1/42. Lifernal spirits perceive 
 a kind of vitality in the delight of their lusts, 1860. The life of in- 
 fernal spirits is contracted from all those ends, thoughts, and works, 
 which flow from the love of self, and that of good spirits from the 
 love of the neighbour, 2228. All consociations in the otlKT life arc 
 formed according to these lives and not according to knowledges without 
 life, 2049, 2228, 2261. Man's perfection and fehcity in the other life 
 is according to the quality of his truths and of the goods in them, 
 2261 end. They who have lived in love to the Lord and charity to- 
 wards the neighbour have angelic intelligence and wisdom concealed in 
 the inmost part of their interior memory, and they come into its use 
 in the other life, 2494. It is impossible for the life to be changed 
 and the evil admitted into heaven after death ; for they would become 
 as helpless as new-born infants if the life of the love of self and the 
 world were taken away from them ; the author's experience, 2871, 9225 
 end; briefly, 10,749. Human life, from infancy to old age, is nothing 
 but a progression of state from the world to heaven, and death is the 
 passage itself; hence, the angels who are with man have no idea of 
 times, but of states of hfe, 3016; that man is introduced into life in 
 a state of tranquillity, &c., 3696. Man has a natural life in the spirit 
 as well as in the body, for the natural life is the ultimate plane into 
 which the spiritual falls, and it is only its exterior communication with 
 the world that ceases at death, 3293; further ill, 3498, 3.539. The 
 ideas of those who have truth without good in the other life appear 
 closed, but the ideas of those who have good appear open, and like 
 an image of heaven, 3607, 8868. Certain spirits seen by the author 
 in the other life, who had been sailors and rustics, had so little life 
 that they were like machines scarcely animated ; that life was breathed 
 into them by the angels, 3647. The felicity of eternal life is from 
 the love of the Lord and the neighbour, and it cannot be perceived in 
 the life of the body, because the interiors flow into cares and anxieties 
 which occupy the exteriors, 3938. The life of man continues after 
 death because he is capable of being conjoined to the Lord in thought 
 and affection, 4364 ; ill. 5114. The sensitive life of spirits is twofold, 
 real and unreal; real in heaven because from the life of the Lord, and 
 unreal in hell, ill. 4623. The life of evil spirits is unreal because it 
 is the life of the proprium in which the Lord cannot be present ; how 
 they endeavour to persuade others that all things are ideal even in 
 heaven, 4623. The whole life of every one is laid open after death, 
 even as to the most minute particulars, 4633; and its quality remains 
 the same as it was in the body, 4663. They who are inclined to deny 
 the hfe after death are confirmed in their denial when they consult 
 scientiflcs, they who are inclined to believe in it see innumerable con- 
 firmations, 4760. They who have lived a good moral hfo, and yd 
 
 L 
 
 ascribed all things to nature rather than the divine, are gradually 
 
 divested of their false principles after death, 4941 ; and that the case 
 
 IS similar in other cases according to the life, 4943, 4944, 4947. 
 
 Eternal life consists in receiving from the Lord that which is of life, 
 
 namely, the intelligence of truth and the wisdom of good, 5070 ; that 
 
 such intelligence and wisdom are from the light of heaven and from 
 
 Its heat, which are living, 5097, 5114. The life which remains after 
 
 death is not man's external life, but the internal life of his thought 
 
 and will, ill. 5128, 6495. The state of man's life after death previous 
 
 to his introduction into the Grand Man, resembles the progress of food 
 
 taken into the mouth, &c., 5175, 5176 ; they who have not loved any 
 
 use therefore dwell in filth, 5395. The little spiritual life pertaining 
 
 to those who have lived in evil, even after ages of vastation, shown 
 
 from experience ; and that the little life they have is from remains, 
 
 5561. The life of the spirit resembles the life of the body as to 
 
 walking one amongst another, dwelling in houses, &c., yet these are 
 
 only changes of the states of life, ill. 5605. The Hfe of every one is 
 
 according to the interior form which he has acquired to himself by 
 
 willing and acting, and by thinking and speaking, 6468. All in heaven 
 
 are in the Lord's life, because they are in truth and good proceeding 
 
 from him, 7212; that such divine proceeding is the life and light 
 
 which fills heaven, and indeed the whole universe, 6685. The very 
 
 delight of man's life is manifested in the other life, because all external 
 
 restraints are then removed, 8293. The felicities of eternal life are 
 
 to love the Lord and the neighbour, to understand truth, to be wise 
 
 in good, and to perceive blessedness therefrom, 8747. The unhappi- 
 
 ness of infernal spirits is from the evils and falses which occupy the 
 
 place of goods and truths, and which make spiritual death; still 
 
 they live because they were born men with the faculty of receiving life 
 
 from the Lord, 9008. The life of man after death is the life of his 
 
 love and faith, and such as his love and faith were in the world his 
 
 life remains to eternity, 10,596; that he comes into the other life 
 
 immediately after death, and it is then manifest whether the hfe of 
 
 heaven or the life of hell is in him, 10,720, 10,741, 10,743, 10,745. 
 
 See State, Spirit. Seriatim passages concerning man's resuscitation 
 
 from death, and his entrance into eternal life, 168—189, 314 — 323. 
 
 12. 7%e 7v2t;e« o/* viwma^ are dissipated at death, because the in- 
 flux of life is not terminated in them, 5114. Animals are born into 
 all the science of their nature because they are in the order of their 
 life, and this from common influx, which is a continual endeavour to 
 act according to order, 637, 5850, 6211, 6323. See Influx (13); 
 and see above (4), 7750, (3) 8772. 
 
 13. The Life of the Evil. See above (1) 1589; (2) 290, 2888: 
 (3) 681, 5854, 3743, 4151, 4417, 4906, 6475, 4623, 10,284; (5) 
 164 ; (8) 2041 ; (9) all the citations; (10) 892, 2893; and see Love 
 (love of self and the world). Influx (4). That the life of evil never 
 conjoins itself with the truth, but induces a persuasion of what is false. 
 2689 ; ill. 4416. See Evil (3), False (2). 
 
 14. The Reception of Life, from the Lord, constitutes the very 
 esse of man, spirits and angels, ill. 3938 ; see above (2), 2888, &c. • 
 3001, .3484, 6325; (3)563, 1909, 3001, 3318, 3741—3743, 4206, 
 5077, 5259, 5114, 6451, 6475, 10,203; and see Influx (2) 6829 ; 
 
 M M 
 
530 
 
 LIF 
 
 (3) 5479, 8321, 5828, 3890, &c. ; (4)5259; (7) 3032; (9); (11) 
 6472. Internal (especially 2), External, Faculty, Vessel, 
 Receptacle, Remains. 
 
 15. The Life of Goods and Truths, makes the true life of man, 
 for it is only in good and truth that there can be life from the Lord, 
 3623 ; the quahty of good and truth vivified by the Lord, and not 
 vivified, briefly sh. 671. Good and truth considered in themselves 
 have no Hfe, but are only instrumental to the life which they derive 
 from the affection of man's love, 1904, 3077. Truth derives all its 
 life from good, for it is only a vessel recipient of good, dl. 3607. 
 Truth is said to have life of its own when some delight, not good, is 
 conjoined to it ; when this life is extinguished, truth is really vivified, 
 3607, 3610, compare 7967. The hfe of truth is the life lived by the 
 spiritual man, hence truth, when it passes into the will and into act, 
 is called good, 6904. Good is contained in truth and acts in it, as 
 the life of the soul in the variously composed fibres of the body, 4149, 
 9258. Good makes the life because it is of the will, and the will is 
 the man himself; but truth makes the life only so far as it proceeds 
 from good, ///. 10,110; and that divine truth is also the procedure of 
 divine good, 10,196, 10,262. See above, (3) 2538, 3849, 3293, 3318; 
 (8) 3951 ; (10) 1895, 2261, 3203, 3870, 8801, 9300; and see Good 
 (21), Internal (7), Influx (3), Truth. 
 
 16. The Life of the Word, consists in its perpetual reference to 
 the Lord who is the life itself, and without such life the letter is only 
 a dead body, 2, 3, 8943. The life and soul of the Word is the in- 
 ternal sense as it is understood by the angels, which appears when the 
 sense of the letter as it were vanishes, 1405. The life of the Lord is 
 in all the contents of the Word, because it proceeded from him by the 
 medium of heaven, 1461. The Word is a dead letter, but when read 
 it is vivified by the Lord according to every one's faculty and state of 
 charity and innocence, 1776, 1771. The internal hfe of the Word 
 becomes more and more manifest to those who live the life which it 
 enjoins, when they come into thought concerning it, and read it from 
 the affection of truth, ill. 3690. The Word is opened to those who 
 love the Lord and their neighbour, because they are in the very princi- 
 ples of truth and good, and by its medium they are associated with 
 angels, and led into the life of truth and good, 3773. All the law and 
 all the prophets were said by the Lord to be founded on love to God 
 and love to the neighbour, thus, on life itself and not on faith without 
 life, ill. 5826. The literal sense of the Word is like a body which 
 lives from the internal sense as from its soul, and this again from the 
 inmost which derives all its sanctity and life from the Lord, 8943. 
 Man's own intelligence is spiritually dead, but what he derives from 
 the Word is in itself living, 8941, 8943, compare 3451, 3452, and 
 then 9410. See Internal (9), Inspiration, Influx (2), Illus- 
 tration, Idea, Language (6), Light, Truth, Lord, Word. 
 
 17. Signification of life, to live, ^c. To live signifies to have faith 
 in the Lord, 290. To live to eternity, in the opposite sense denotes 
 to live in damnation or to Hve the life of death, 304. To be vivified or 
 made alive, denotes life received from the Lord; seed vivified, the 
 truths of faith, 726. To be or to live is predicated of Jehovah only, 
 for all others live from him, 1735. * Lives,' or the * years of one's 
 
 LIF 
 
 531 
 
 " 
 
 I 
 
 life,' signify times and states, 2904; see (11), 3016, 5605. Whilst 
 he lived, denotes the abihty to give life, 3248, 3998. The days of 
 their lives, or the duration of life predicated of Abraham and others, 
 denotes the representative state of such, 3251, 3274. By living, and 
 by life in the Word is meant spiritual life, which is intelligence and 
 wisdom, in general heaven and eternal happiness; by death, the con- 
 trary, 5407, «A. 5890, 6685, 8801, 9136. Let Pharaoh live (by the 
 life of Pharaoh), is an ancient form of asseveration, and denotes what 
 is certain, 5449, 54,54. This do and ye shall live, denotes what is 
 certain if life be received from the divine, 5459. To arise, to go, and 
 to live, denotes elevation to t\\Q spiritual life, ill. 5605, 5614. To live 
 is predicated of what cannot be destroyed, which is good, (^^77. When 
 soul is put for life it has various significations, as, life in common, the 
 life of the will, the life of the understanding, and the life of truth and 
 good, 7021, 9050. To live according to order is to be led by the Lord 
 by good; to live not according to order is to be led by truth, 8512, 
 ill. 8.513. To live is predicated of the will, to believe of the under- 
 standing, 8882. See to Go, to Go forth, to Journey, to Inhabit. 
 18. Passages in illustration. The hfe of love and faith kindled in 
 the internal man, denoted by two great luminaries set in the expanse of 
 heaven, 10, 30—37. Life from the Lord brought forth into the ex- 
 ternal man, first from the understanding, denoted by the Uving crea- 
 tures of the water and the air, 1 1, 39—42. The life of the regenerate 
 next proceeding from the will also, denoted by the creatures and beasts 
 of the earth, 12, 44—48. The state of the spiritual man, and hfe 
 from the Lord sustaining him, denoted by the creation of man in the 
 image of God, according to his likeness, &c., 49—54, 81, 86, 1013. 
 The spiritual man made celestial, denoted by Jehovah's breathing into 
 his nostrils the breath of lives, 73—76, 85—88, 91, 94—97, 99. The 
 external man now made living, denoted by man made into a living soul, 
 91, 92, 94, 95. The Lord with him, and the life of love and faith 
 flowing-in by the will, denoted by the tree of lives in the midst of the 
 garden, 102, 105, 200. The celestial. life declining, and the proprium 
 of man vivified by the Lord, denoted by the rib built into a woman, 
 131—13.5, 138, 140, 141, 147—155. The life of faith from the hea- 
 venly marriage in the internal man denoted by Eve the mother of all 
 living, 287 — 291. The life of eternal death consequent on the pro- 
 fane appropriation of heavenly wisdom, denoted by the man's eating of 
 the tree of lives and hving for ever, 298 — 304. The corporeal life to 
 which the celestial man is reduced when he has declined from wisdom 
 and intelligence, denoted by the expulsion from paradise and the man 
 condemned to till the ground, 305. Goods and truths to be vivified 
 after undergoing temptations, denoted by the animals of all kinds that 
 entered into the ark with Noah, 671, 705, 711, 714, 715, 726. The 
 life of freedom into which the affections and thoughts vivified by the 
 Lord afterwards come, denoted by the animals going out of the ark, 
 918, 1030. The pleasures of all the senses, provided there be good in 
 them, sustaining the spiritual life, denoted by every moving thing that 
 liveth being for food, 994—997. The life of the regenerate man, or 
 the new life received from the Lord, not to be mixed with the evil life 
 of man's proprium, denoted by the flesh not to be eaten with blood in 
 it, 999—1003. Conjunction with the Lord by the new life of the re- 
 
 M M 2 
 
i 
 
 532 
 
 LIF 
 
 generate man, denoted by the covenant with every living soul, 1040, 
 1049, 1050, 1059. All that really lives in man in the obscure state 
 preceding regeneration, denoted by the soul they made in Charan going 
 up with Abram and Lot, 143G, 1502 compared. The engrossment of 
 all life by the evil in their own lusts, denoted by the king of Sodoni's 
 requiring Abram to give him the souls, 1742. Those who receive life 
 from the Lord forming his kingdom and not those who are only in ex- 
 ternals, denoted by the son of Abram to be his heir and not the son of 
 his steward, 1799, 1801 — 1804. The affection by which external 
 scientifics and knowledges are vivified in order to the conception of 
 rational truth, denoted by the Egyptian handmaid of Sarai, 1895, 
 1896. The affection of sciences receptive of life from the internal 
 man, denoted by the Egyptian handmaid given to Abram, 1897 — 1905, 
 1907, 1909. The first life of the rational man denoted by the concep- 
 tion of Ishmael, 1910, 1915. The eternal Hfe of those who are con- 
 joined with the Lord denoted by his covenant for ever with Abraham 
 and his seed, 2021. The new life of the rational man with the rege- 
 nerate, and the rational made divine with the Lord, denoted by the 
 promise of Isaac, and afterwards by his conception and birth, 2066, 
 2083—2085, 2092—2095, 2610 and sequel. The life of faith with the 
 spiritual, or those who are rational from truth, by the blessing of Ish- 
 mael, 2078, 2087—2090. The life of doctrine from divine influx, so far 
 as spiritual truth is undefiled by what is sensual, scientific, and rational, 
 denoted by the case of Abimelech, 2533, 2536—2538. The life of the 
 divine rational not in common between it and the human rational, de- 
 noted by the son of the handmaid not to inherit with Isaac, 2658. 
 The influx of life from the Lord in the obscure state of the spiritual 
 man, denoted by God with the boy (Ishmael) in the desert, 2705 — 
 2710, compare 2706 with 3733. The regenerate life when the internal 
 man is entering into a state of celestial order, denoted by Abraham's 
 coming into days, 3016, 3017. The conjunction of truth with good 
 in the rational mind thereupon, denoted by the marriage of Isaac and 
 Rebecca preceded by the circumstances of initiation, 3012, 3013, 3030, 
 3048, 3077, 3085, 3086, 3098, 3108, 3116, 3125, 3128, 3138, 3153, 
 3155, 3188—3192, 3196—3200, 3202. The affection of truth sepa- 
 rated from the scientifics of the natural man in order to this conjunc- 
 tion, and thus become of the life, denoted by Rebecca's alighting from 
 off her camel, 3203, compare 3108. The life of the spiritual from 
 the Lord's divine human but distinct from the celestial, denoted by 
 Abraham's sending away his sons by Keturah while he yet lived, 3247 
 — 3249. Life in the natural man corresponding to the marriage of 
 good and truth in the rational, and rational life terminated therein, 
 denoted by Esau and Jacob born to Isaac, and by Isaac's dying, 3232, 
 3286, 3288, 3289, 3293 and sequel, 3498, 4618. The good of life 
 meanwhile sustained by the doctrine of truth, and truth appearing as 
 good, denoted by Jacob's selling his pottage to Esau, and afterwards 
 simulating his person, 3332, 3550. The life of truth to be substituted 
 by good when the rational should flow into the natural, denoted by the 
 purpose of Esau to slay Jacob at the death of Isaac, 3606 — 3607. The 
 life of external truth in this state of contrariety, denoted by Jacob's 
 going from Beersheba to Charan, 3690, 3691. The study and holy 
 state of life when acquiring the affection of truth, first external and 
 
 LI F 
 
 533 
 
 afterwards internal, denoted by Jacob's serving Laban for Leah and 
 for Rachel, 3822—3826, 3846, 3852, 3845—3848, 3852. The lite 
 of the natural affections to which the affection of truth is conjoined, 
 and in which it is quickened, denoted by the handmaids of Rachel and 
 Leah, 3835, 3849, 3913, 3917, 3919, 3925, 3931—3933, 3937. All 
 the states of life through which the regenerate man is led, until from 
 being a dead man he is made living, denoted by the twelve sons of 
 Jacob, 3913. The life of the regenerate with all its goods and truths 
 separated from the life of the natural man, denoted by Jacob's going 
 away from Laban with all his acquisitions, 4061, 4063, 4069, 4073, 
 4103. Truth become of the life, and its reception of good from the 
 Lord, denoted by the return of Jacob and his submission to Esau, 
 4337. Celestial good coming into its potency by the reception of truth 
 proceeding therefrom in the natural man, denoted by the birth of 
 Benjamin, 4588, 4592. The new life which the affection of truth now 
 puts on, divested of all that is selfish and worldly, denoted by the death 
 of Rachel, 4590, 4593, 4594. The life of divine truth in the natural 
 man making one with the rational, denoted by the love of Israel for 
 Joseph, 4676, 4667 compared. Spiritual life from the good of truth, 
 or the church sustained by scientifics, in which internal good is present, 
 denoted by the sons of Israel going to buy corn in Egypt when Joseph 
 was there, 5402, 5405, 5407, 5414, 5605, 5614, 5890, 5967, 6553. 
 The state of the natural man who has received spiritual life full of 
 temptations in the meanwhile, denoted by the words of Jacob that his 
 days were few and evil, 6093 — 6098. The existence and life of spi- 
 ritual good when in order in the goods and truths of the natural man, 
 denoted by Jacob and his family in Egvpt, 6101 — 6106, 6169 — 6175, 
 6328, 6335-6340, 6445—6448,6463—6465. The life of good un- 
 assailable because the Lord is in good, but truths open to infestation 
 and assault, denoted by the daughters of the Hebrews to be saved 
 alive, but the sons slain, 6676, 6677, 6685. The truth of the divine 
 law threatened with destruction by the false, denoted by Pharoah's 
 seeking the life of Moses, 6771 . The life of truth with those who are 
 in simple good, denoted by Moses' dwelling in Midian, 6773. The life 
 of truth and good secured from the falses which would destroy it, 
 denoted by the safety in which Moses might return to Egypt, 7021. 
 Eternal life from the Lord given to those who are Uberated from infes- 
 tation by falses, denoted by the promise of Canaan to the sons of 
 Israel when they went up from Egypt, 7210—7212. The temptations 
 which they undergo who are liberated, denoted by the passage of the 
 Red Sea, and the life of the sons of Israel in the desert, 8039, 8125, 
 8259, 8395, 8554, &c. The delight of those who are in evils of life, 
 and hence the infernal life itself, denoted by the glorying of Pharoah 
 in the contemplated destruction of the Israelites, 8293. The life of 
 their own pleasure and lust, generally, the life of natural good, denoted 
 by the flesh-pots of Egypt, which the IsraeHtes longed for in the desert, 
 y408— 8410, The proprium vivified, or the delight of the natural 
 man in the appropriation of good restored, denoted by the flesh given 
 them, 8431, 84.52; the good of the internal man or spiritual life, by 
 the manna, 8431, 8454—8464, 8497. The life according to order 
 when man is led by good, denoted by the Israelites keeping the pre- 
 cepts and laws of Jehovah, 8512. The loss of spiritual life, whether 
 
v» 
 
 534 
 
 LI F 
 
 it consist in good or trnth, when influx from the Lord is no longer per- 
 ceived, denoted by the judgment of death upon beast or man who 
 should approach the mountain, 8801. The life of evil and yet the 
 truth believed in, denoted by taking the name of God in vain, 8882. 
 Spiritual life, which is the life of faith and charity, not to be extin- 
 guished, denoted by the precept not to kill, 8902. The life of truth 
 to be restored by a just interpretation when it has been weakened by 
 conflicting appearances of truth, denoted by the amends to be made 
 when one man has injured another in strife, 9031. The life of faith 
 not extinguished if an apparent truth be rejected after full intuition, 
 denoted by the circumstances in which there was no punishment for 
 causing the death of a servant, 9033 — 9039. The new life of man 
 not produced in externals in the just order of correspondence, denoted 
 by an untimely birth, the law concerning it, &c., 9041 — 9047. The 
 life of faith and love injured in man in the same degree and respect 
 that it is not acted upon in externals, denoted by the law of retaliation, 
 9048 — 9057. The internal man unable to live the spiritual life if the 
 affection of truth be hurt in externals, denoted by the servant to have 
 his freedom when his master struck him so as to destroy his eye or his 
 tooth, 9058 — 90()3. The internal life not destroyed by the affection 
 of evil in externals before it is known and seen to be evil, denoted by 
 the owner of an ox going unpunished, &c., 90G5 — 9009. The in- 
 ternal life destroyed, thus damnation, when the evil of the external 
 affection is known and not repressed, denoted by the case in which the 
 owner was to be punished with death, 9070—9075. The loss of spi- 
 ritual life by the loss of the truths of faith and the means of its resti- 
 tution, denoted by the thet't of silver, of vessels, &c., left in charge, 
 9152. The spiritual life, which is the hfe of the internal man, from 
 the conjunction of good and truth, denoted by marriages, the laws con- 
 cerning them, &c., 9182. The extinction of spiritual life when falses 
 of evil are conjoined with anything of the church, denoted by a witch 
 not to live, 9188, 9189. The extinction of spiritual life when the 
 lusts of evil are conjoined with anything of the church, denoted by 
 those who lay with beasts not to live,' 9190, 9191. Evils of life and 
 falses of doctrine to be shunned, and goods of life and truths of doc- 
 trine implanted in their place, denoted by the laws and injunctions of 
 Exodus xxiii., 9246 and sequel. Those who receive life from the Lord 
 and come into his kingdom hereby, denoted by the Israelites who should 
 inherit Canaan, 9338. Divine truths impressed on the life, denoted 
 by Moses writing all the words of Jehovah, 938G. The influx of 
 divine truth, and its becoming of the Hfe and worship, denoted by the 
 blood taken by Moses and sprinkled upon the people, 9393, 9399. 
 The life of heaven in man distinguished as the life of the understanding 
 and the life of the will, denoted by the spirit and the heart, 9817, 
 9818. The first reception of life from the Lord by the acknowledg- 
 ment of him, denoted by the agitation of the wave-offering, 10,083. 
 The elevation of all worship to the Lord when it proceeds from love, 
 denoted by the incense ascending, and that such elevation is not of man, 
 but that it is owing to the influx of life from the Lord, 10,203. 
 
 LIFT, to. To lift up the hand denotes power in spiritual things ; 
 to lift up the foot, power in natural things, 5327, 5328; ill, 10,241. 
 See Elevation. 
 
 LIG 
 
 535 
 
 LIGHT [lux\ 1. Lumen as distinguished from luxy is the obscure 
 light of truth with the regenerate, in the first state after temptations, 
 854. The supposed good and truth of man, which appear as light 
 before regeneration, are thick darkness, and are compared to night ; 
 but good and truth from the Lord with him are life and light, and are 
 compared to day, 20, 21. The first state after temptations when the 
 truths of faith begin to appear, is like the first dawning of light, some 
 obscurity of the night still remaining, 865, 880, 883, 4283, 6829. 
 See Day-dawn, Twilight, Morning. The life of lusts appears as 
 a coal fire, and the false as a lumen thence derived ; in this lumen evil 
 spirits dwell, but it is turned into darkness when light from heaven 
 flows in, 1528; ilL 3224. Evil spirits see one another m the other 
 life, they also see many representatives which exist in the world ot 
 spirits, and this from the light of heaven, but turned into a lumen as 
 from a coal fire with them, 3195, 6000, 7870. When the knowledges 
 with which man is imbued are filled with genuine goods, he comes into 
 more and more illumination, but if the goods be not genuine he comes 
 into the lumen of infatuation, 3665 . The evil are capable of reasoning 
 from their own lumen, and even more sublimely than others to the 
 appearance, but true rationality consists in knowing good to be good, 
 and evil to be evil, &c., and this is from the light of heaven, 4156, 
 10 227. There is true light and false lumen ; they who are m good 
 are in illustration from true light, but they who are in evil are m false 
 lumen, ill. 4214. They who have lived in a false lumen while in the 
 world, are in a similar lumen after death, and reason from it, 4214. 
 The light of truth with the evil is confused and darkened by light trom 
 heaven, and when they remove themselves from the light of heaven, 
 a yellow lumen as of sulphur succeeds, in which they appear like 
 spectres, and their truths like phantasms, 4416. The lumen of evil 
 spirits is various according to the false and evil in which they are; 
 that they can never receive divine truth, because its light is instantly 
 changed with them, 4416, briefly eV^. 5847. .The evil as well as the 
 good live from the Lord, but their life is spiritual death ; its quality 
 appearing as lumen from a coal fire, and smoky, &c., 4417. Ihe 
 hells are said to be in darkness, because in falses, but by this darkness 
 is meant the sulphurous lumen in which they appear, which is in- 
 stantly turned into darkness when light from heaven flows m, 4418, 
 4531 6000, 7870 ; a case in illustration showing the quality ot intel- 
 ligence from the proprium and from the divine by the appearance of 
 limits 4419. They who are in hell appear to one another in their own 
 lumen like men, and according to their phantasies not unhandsome, 
 but when they are viewed by angels that lumen is dissipated, and they 
 appear like devils and monsters, 4533; thek monstrous appearance 
 in the light of heaven further shewn, 4674, 5013, 50o7, 50o8 The 
 arrangement of falses from their loves makes an appearance of light 
 about infernal spirits, but within it all is dusky and monstrous ; the 
 light around angels, on the contrary, is from the flame of celestia 
 love, which occupies the midst, 5530. The scientifics of the natural 
 man are in a lumen almost like that of the sensual sight, and this 
 lumen is such that it leads into falses and evils, unless it be illuminated 
 by the light of truth, 6004 end, 6310. Man's state when in sensual 
 lumen is such that the light of heaven is turned into darkness by it ; and 
 
536 
 
 LIG 
 
 ^ ^^ 
 
 the mind filled with scandals and defilements ; seriatim passages con- 
 cerning this lumen and concerning elevation from it, G'MO — G315. 
 All those who live in contempt of rational and spiritual things, gene- 
 rally, such as live in mere pleasures, and in dishonourable sloth, the 
 avaricious and adulterers, are in sensual lumen, 0310. All the hells 
 are in sensual lumen, and also some spirits not particularly evil, in 
 whom the rational sense has not been cultivated, (i3 1 1 . The sensual 
 sphere so prevails because it receives influx from the most subtle and 
 malignant spirits of hell ; hence if man be not elevated above it by 
 the good of faith he must needs perish, 6312. As man is elevated 
 from the sensual lumen, he is brought into a milder lumen, and at 
 length into celestial light ; how well the elevation of man from sensual 
 things was known to the ancients, 6313. The man who is elevated 
 by the good of faith is alternately in sensual and in interior lumen, for 
 he is in sensual lumen when occupied with the cares of the world, and 
 with pleasures, &c., but he is elevated from one lumen to another the 
 instant he begins to think evil, 631.5. They who are in sensual lumen 
 believe themselves illuminated when they confirm the doctrinals of their 
 churches ; and this, because the light of the world appears clear so 
 long as the light of heaven does not flow in, ill. 6865. The glory of 
 the world from the love of self kindles the intellectual light of those 
 who are in evil, so that it sparkles and appears like truth, 6907. 
 While the light of the world sparkles with the evil, the light of heaven 
 is thick darkness to them, and the contrary with the good, 6907. 
 Man is in darkness as to the things of heaven when he is in the sen- 
 sual state and its lumen, because the sensual faculties are the subjects 
 of fallacies and falses, ill. 6948 ; examples of the principal of these 
 fallacies, 5084 ; and the difference between the faculty of reasoning 
 from the proprium and being wise from the light of heaven, ilL 
 10,227. The natural mind and its scientifics are in the light of the 
 world, which is called the lumen of nature, but the rational mind in 
 the light of heaven, which is spiritual, 7130; further ill. 9103; and 
 that the light of the world is called natural lumen, 9227. The natural 
 lumen is acquired by man from the senses, and from this lumen he can 
 see nothing but what pertains to self and the world, 8636 ; not even 
 when he goes to the Word, 89 11, 9382. Man could never know any- 
 thing of spiritual and divine things from the lumen of nature without 
 revelation ; and that all the knowledge concerning God, &c., has com- 
 menced in one way or other from an ancient revelation, 8944. A 
 consuming fire and a false lumen make the life of the evil, as the fire 
 of love and the light of faith make the life of the good, ill. 9141. 
 They who are in love with truth and good for the sake of themselves 
 and the world, are not illustrated by divine truth, but by a false lumen 
 which is turned into darkness on the approach of light from heaven, 
 10,330. The intellectual mind is only opened in those who perceive 
 and love truths from good ; with all others, however dexterously they 
 may be able to reason, there is only a false lumen, 10,675. See False, 
 Sense, Darkness. Some suppose the joys of heaven to consist in 
 a lumen of glory, &c., 455. See Heaven (1), Glory, and see 
 below (3) . 
 
 2. The Light of the World and the Light of Heaven. There are 
 two lights, the light of heaven from the Lordj the light of the world from 
 
 L I O 
 
 537 
 
 the sun, 3223, 3224, 5477. The light of heaven is of the interior 
 or spiritual man, the light of the world of the external or natural 
 man ; the quality of each briefly sh. 3223, 3224. Between these lights 
 and all the objects belonging to them, there is correspondence ; hence, 
 all things seen in the light of the worid, or the natural man, are re- 
 presentations of such as exist in the light of heaven, 3223 end, 3225, 
 3337. Representations or appearances in the other life are indeed ap- 
 pearances, but they are alive and real because from the light of heaven, 
 which is the light of wisdom and of Hfc from the Lord ; the things 
 seen from the light of the worid, on the contrary, are not real, only 
 so far as they are conjoined with those things which are of the light 
 of heaven, 3485. The light of heaven is immensely more perfect than 
 the light of the world, insomuch that one ray of the latter represents 
 myriads of the former, 3223. So far as any one is in the light of the 
 world, so far those things which are in the light of heaven appear to 
 him as darkness, 3224, 3337, 10,227. The imagination of man is 
 from the forms and shapes seen in the world's light, wonderfully modi- 
 fied ; the interior imagination or thought from similar things seen in 
 the light of heaven ; such images also are inanimate, but the influx of 
 the Lord's life causes them to live, 3337; see below (5). Generally, 
 things seen in the light of the worid are dead, but those seen in the 
 light of heaven are living, and when the former are obliterated the 
 latter remain, 3717; the former ill. 9103. Those things which per- 
 tain to the light of heaven can only appear in the light of the world 
 representatively, as the mind, for examine, appears in the face ; when 
 the light of heaven appears in its clearness then the representative 
 images of the darkness are dissipated, 4835. When the light of 
 heaven in man falls into those things which are in the light of the 
 world, it vivifies them and causes them to be perceived by man intel- 
 lectually, thus, as man, 5114. So long as man is only in the light of 
 the world, which is the case while he is unregenerate, he is in hell, 
 but when he comes into the light of heaven also by regeneration, he is 
 in heaven, ill. 10,156. 
 
 3. Light in the Heavens is from the Lord, who is the sun of heaven ; 
 hence the modifications of light in objects, which are angels, 1053, 1521, 
 1529, 1530, 8812. The state of light in heaven is according to the 
 , intelligence and wisdom of the angels, 1524, 1529, 1530, 339. The 
 Lord appears as a sun to the celestial, as a moon to the spiritual, 1053, 
 1521, 1837, 2776,3636,4696,7173, 10,130, 10,809 ; iV/. 7270, 8812; 
 ill. and passages cited, 9684; ill. from the Word, 1529—1531, 1861, 
 3195, 7083. Where the Lord appears as a sun, is the east of heaven ; 
 where he appears as a moon, the south, 9684. The first proceeding 
 of the Lord's love does not enter heaven, but appears as a radiant belt 
 around the sun, 7270. The Lord, as a sun, is the common centre of 
 heaven, and all the angels are in aspect with him, thus in his presence, 
 3633, 9489, 9828, 9864, 10,130, 10,146, 10,189, 10,420, 10,702. 
 The light which flows from the Lord as a sun is his proceeding divine 
 truth, which makes the intelligence of the angels, 3195, 3339—3341, 
 3636, 3643, 5400, 8644, 9399, 9548, 9684, 10,691, 10,703. The 
 beautiful colours which appear in heaven are the variations or modifica- 
 tions of its light, thus, they are appearances of truth from good, 1042, 
 1043, 10.53, 1621, 3993, 4530, 4677, 4742, 4922, 9466, 9905. The 
 
538 
 
 L IG 
 
 differences of light in heaven are as manifold as the angelic societies, 
 because so various are the differences of good and truth, or of wisdom 
 and intelligence, thus of the reception of light, 4414. There is no 
 state corresponding to night in heaven, but only like the morning tvvi- 
 light, and this from the proprium of the angels, 5579, 6110. The 
 celestial angels who are principled in love to the Lord are in such life 
 and light as it is scarcely possible to describe, 34. The light in which 
 the angels live compared with the light of this world, is like the sun 
 at noon-day compared with the light of a candle, 1053. The light of 
 heaven which is from divine truth is a thousand times brighter than 
 the noon-day hght of this world, 5400. The angels derive no light 
 from the sun of this world, for they are above or within the sphere of 
 that Hght; when they look into it also, the Hght of this world is as 
 thick darkness to them, 1521, 1783, 1880. It is weU known in heaven 
 that they derive their light from the Lord, but not so in the worid of 
 spirits, 1529. The light of the atmospheres in heaven is beautiful 
 beyond description ; its appearances likened to the sparkling of diamonds, 
 of aU manner of precious stones, of colours, of flowers, of gold and 
 silver, of infants sporting, of rainbows, of the splendour of pearls, 
 &c., 1621—1625, 4528, 9577; seriatim passages concerning the light 
 in which the angels live, 1521—1533, 1619—1632. The speech of 
 the angels is sometimes manifested in the world of spirits like flaming 
 light, 1645. Spiritual ideas are expressed by variations of heavenly 
 light, but celestial by variations of flame, which move the affections ; 
 angelic speech also is iHustrated by representatives, Jby paradisiacal 
 scenery, &c., appearing in the light of heaven, 2157, 3343 — 3347, 
 4528, 6486, 7089, 8733, 8920. See Language (3). The celestial 
 (proceeding) of the Lord manifests itself before the angels like the 
 flaming brightness of the sun ; the spiritual, like its proceeding light, 
 2231 end. The light of heaven not only iUuminates the sight of spirits 
 and angels, but at the same time the understanding; hence, the 
 quantity and quality of their understanding is as the quantity and 
 quality of their light, 2776; see below, 3339, 9103. The internal 
 sense of the Word, which does not appear in the light of the worid, 
 is most manifest and clear in the light of heaven, 3086. There is 
 actually light in heaven infinitely brighter than light upon earth ; and 
 in this light angels and spirits see one another and all the glorious 
 objects of heaven, 3195. The light of heaven appears lucid, similar 
 to light in the worid, but it differs in this respect, that it is nothing 
 but wisdom from the Lord ; passages showing that the Lord is light, 
 3195 ; and that the divine human was the light of heaven from eter- 
 nity, 3195; see below, 4180. The loves and their affections are re- 
 presented with inexpressible variety by flames in heaven, and truths 
 by innumerable modifications of Hght, 3222. The Hghts and heats 
 which affect the internal man are manifestly perceived in the other life, 
 and the angels are in more light and heat in the degree they are in 
 more inteHigence and wisdom, 3339 ; ilL 3484 ; that there is a lumen 
 also in the heUs, but that it is the lumen of infatuation, 3340 ; see 
 above (1). Nothing can be represented in the other Hfe, except by 
 the intermingling of light and shade ; that aU such light is from the 
 Lord, and aU shade from the proprium, 3341. It is the most uni- 
 versal of truths that the Lord is the sun of heaven, and that all light 
 
 LIG 
 
 539 
 
 n the other life proceeds from him ; in this proceeding light there is in- 
 telhgence and wisdom, and in his proceeding heat love ; and from this 
 univ^ersal correspondence aU other correspondences are derived, 3636. 
 J043; that heaven is m a serene aura of light and heat, and heU in 
 thick darkness and cold, 3643; that the light of the angels has intel- 
 
 jf iT77i . ^'^^T !"in' ^^^^ ^"^ "^^^^^^»^' ^717, 3993 and citations ; 
 4413, 4415 4^26, 4o30, 7719 ; and that aU truth is from the light of 
 the sun of heaven, 3862. The thoughts and affections of- the angels 
 are nothing but vanations or modifications of celestial light and heat 
 proceeding from the Lord as a sun ; the responses given by the resplen- 
 dence of light m the Urim and Thummim, ex, 3862, 9905. See 
 Precious Stones. Light in heaven is never obscured, but the sun 
 and moon perpetually shine there, nevertheless it appears obscure, and 
 is extinguished with those who are in contrary principles, 4060. Be- 
 fore the coming of the Lord the influx of the divine itself gave light 
 in heaven, and by heaven to the human race; after his coming, the 
 divme human itself gave light, ill 4180. Those who are in heaven 
 can see from its light dl and everything in the worid of spirits, 
 and even in hell ; the angels of the superior heavens also can see all 
 things in the inferior, but not contrariwise unless there be correspond- 
 ence and a medmm, ill. from experience, 5427. Only they who are 
 in the third heaven can see the sun of heaven, others see the light from 
 It, and also the moon, 7173 ; what a clear and great light the spirits of 
 Mercury were carried into, 71 74. The light in the habitations of the 
 angels is according to the intelligence and wisdom of their minds, and 
 in proportion to their light is the darkness of those who are in oppo- 
 sites, 7/19; that the light of heaven is thick darkness to those 
 who are in falses, ill. 8918. Comparison with the sun and light of 
 the worid to show what is the quaHty of the divine good of the divine 
 love of the Lord, and what the quality of its proceeding truth ; that 
 the latter has good in it, as light heat, &c., 8644, 10,196. Divine 
 truth, which shines before the angels as light, gives them intelligence 
 and wisdom variously, according to its reception in good, 9103 In 
 the inmost heaven, the Word, which is divine truth proceeding from 
 the Lord, appears as flaming light, in the middle heaven as shining 
 light, 9468. Light in the celestial kingdom or inmost heaven does 
 not appear as light, but as flame, because they are principled in the 
 good of love ; m the spiritual kingdom, or the middle heaven, it ap- 
 pears white, but immensely transcending the light of the worid, be- 
 cause the mhabitants are in truth, 9570; that heaven is illuminated 
 by divine truth proceeding from divine good, thus from the Lord as a 
 sun, 9571 and citations. See Sun. All things in heaven appear re- 
 fulgent as with gold, and silver, and precious stones, because the angels 
 are m the intelligence of truth and the wisdom of good, and their in- 
 teriors are reflected in such correspondences, 10,227 end. See Heaven 
 \*oj. 
 
 4. The Author's Experience, concerning the light in which spirits 
 and angels dwell, was so common as to render it quite familiar to him, 
 1522. The surpassing splendour of the light seen by him in their 
 mansions, 1523. How greatly the light in heaven exceeds that in the 
 world of spirits, and this according to their superior inteHigence and 
 wisdom, 1524. The golden light of those who are in the affection of 
 
540 
 
 LIG 
 
 good, and the silver light of those who are in the affection of truth, 
 1525; and that the spirits described in this place belong to the pro- 
 vince of the eye, 1525, cited in the original Index ; but compare 1623, 
 4528. The sparkling light as of diamonds in which he thought 
 abstractly from material ideas, 1526, 4413. The opening of his in- 
 ternal sight to such a degree, that he saw the Lord as a moon, but 
 not as a sun, 1531; see above (3), 7173. What wonderful thmgs 
 appear in the light of heaven, and that such were seen by the prophets 
 when their internal sight was opened, 1532 — 1534, 1619, 1626. 
 What a superior light they who were of the most ancient church live 
 in, 1117, compare 4328. What life and lucidity there is in the at- 
 mospheres, paradises, rainbows, palaces, and habitations, which are 
 the immediate outbirths of the light of heaven, 1620. Description of 
 rainbows of variously coloured light seen by the author, 1624, 1625. 
 What beautiful representations, by lights of various colours, &c., were 
 shown to him by a spirit who belonged to the province of the eye, 
 4412. With what amazement recently departed spirits first perceived 
 the light of the other Ufe, and how the good are led into the further 
 knowledge of it, 4415. The snowy cold light of those who have con- 
 firmed themselves in truths, and yet have lived an evil life, thus, who 
 are in persuasive faith, 4416, 4802, particularly 5128; and that truths 
 are lucid in the other life even without good, but as the light of winter, 
 5219. The light similar to that of the world into which some spirits 
 first come, their unbeUef in any superior light, their astonishment 
 that they have eyes and senses, &c., 4527. The delight and astonish- 
 ment of one who had been a famous botanist when he perceived the 
 sweetness and beauty of the flowers in a paradisiacal heaven, and the 
 sparkhng brilliancy of its light, 4529. The variety with which intel- 
 lectual light was given, taken away, diminished, and moderated with 
 the author while thinking, speaking, and writing; and that he per- 
 ceived it as an illumination illustrating the substances of interior sight, 
 &c., 6608. See Illustration. That spirits have seen through his 
 eyes those they have known in the world, and various objects in natural 
 light, 1880, 1954, 4527, 4622, 5862, 9791, 10,813. 
 
 5. The Light of the Understanding, of Intelligence^ of Wisdom, ^c. 
 The light of inteUigence is procured by knowledges, the light of wis- 
 dom is of the life, ill. 1555. The light of truth from the Lord can- 
 not flow-in while man is in the dark persuasions of his proprium, 2682, 
 2694. The Lord from his divine human illuminates the sight and un- 
 derstanding of those who are remote from celestial love, thus of the 
 spiritual, if only they are in the faith of charity, 2776, ill, 3095. 
 The truths of the rational mind seldom come to man*s apperception 
 except as a kind of light illuminating those which are in the natural, 
 or as a faculty flowing in and disposing them into order, ill, 3057, see 
 below 3573. All light, life, and order in the natural man, is from the 
 divine flowing in, 3086. All illustration in the natural man is from good, 
 by the medium of truth as its object, because good is like the flame of 
 the sun from which heat and light proceed, ill, 3094. They who are 
 only in the hght of the world, by reason that they are not in good, 
 cannot apprehend those things which are of the light of heaven, 3108. 
 There are two lights which form the understanding of man, the light 
 of heaven and the light of the world; the light of heaven is from the 
 
 LIG 
 
 541 
 
 » 
 
 Lord, but the light of the world is from the sun and moon, 3138, 
 3223. The internal man derives sight and understanding from the 
 light of heaven, the external from the light of the world, 3138, 3223, 
 3438 and citations. It is the influx of the light of heaven into those 
 things which are of the light of the world that gives illustration and 
 apperception, provided there be life in the light, which is aff'ection or 
 love, ill. 3138; the passage further ill. 3679, 5422, 5423, 5427, 5428, 
 5477, 551 1, 10,240. The internal or spiritual man is man made wise 
 from the light of heaven, the external or natural from the light of the 
 world, 3167, ill, 3224, ill. 10,134. When truth is elevated from the 
 external or natural man into the rational it passes from the sphere of 
 the world's light into the sphere of heavenly light, thus from obscurity 
 into clearness, and man, hereby into intelligence and wisdom, 3190. 
 The understanding of man, especially of the regenerate, is illuminated 
 from the light of heaven, but man does not perceive it while in the 
 body because the light of the world prevails, 3195. The Lord was 
 willing to be born a man that they might have light who were in thick 
 darkness, and had so far removed themselves from good and truth, 
 3195. Having assumed his humanity, the Lord is able to illuminate 
 the natural as well as the rational things of man, 3195, see below 4180. 
 The natural man can have no understanding of anything but from 
 what exists and appears in the solar world, thus from the form given 
 by the light of the world as shade, 3223; and that lights and shades 
 are equally necessary in the other life, 3341, tV/. 3993. The interior 
 mind, which is the subject of intellectual or immaterial ideas, is in 
 the light of heaven, and truths and goods which are of the light of 
 heaven flow into it, 3223, 3224, see above (2) 3337. The will of man 
 lives from the heat of heaven, which is from the divine love of the 
 Lord, and his understanding from the light of heaven, which is from 
 the divine wisdom of the Lord, 3338, 3339 ; thus spiritual light and 
 spiritual heat constitute the Ufe of man, ill. 6032, 6128. They who 
 are not willing to know that light consists in truth from the Lord, 
 believe it to consist in the shade in which the external man dwells, which 
 is the light of the world, ill. 3438. The rational mind, which is in 
 the light of heaven, ought to be manifested in the natural as in its 
 face ; otherwise how little idea can be formed of internal truths, 3573. 
 The light of every one's life consists in his love, and such as the flame 
 of his love is, such is the light of truth with him, 3798, further ill. 
 3834. They who are in charity are, as to their interiors, in the light 
 of heaven, in which light is intelligence, but not those who are in the 
 light of the world, for in this light there is no intelligence unless the 
 light of heaven be in it, 3969. They who clearly see that good is 
 good and truth truth, receive the influx of light from heaven, insomuch 
 that reasons in their understanding appear like rays of that light, and 
 their scientifics are illuminated and disposed into celestial order, 4156. 
 The light of intelligence and wisdom passed to the human race by the 
 medium of heaven before the Lord's coming, but since then it proceeds 
 from the divine human itself, ill, 4180. They who are in the light of 
 heaven are in intelligence and wisdom, not they who are in natural 
 light, only so far as the light of heaven flows into it in good, ill, 4302. 
 Divine truths can never be received in heart by the evil, shown from 
 light and its reception with such in the other hfe, 4416. The ability 
 
542 
 
 LI G 
 
 L I G 
 
 543 
 
 of man to procure intelligence from things tlint nppenr in the hght of 
 the world, is from the light of heaven flowing into such ohjects and 
 making them appear representatively and correspondently, thus, intel- 
 lectually, 4526. The progression of man towards interiors is repre- 
 sented in the other life by passing from mist into light ; the nature o 
 such progression ill. 4598. How the interior truths of the Word 
 cohere together, follow one another, and are contained in one another, 
 cannot be seen in the light of the world, unless it be illustrated by the 
 light of heaven; how many ideas from the light of heaven do not fall 
 into human ideas and expressions, 4009. The falses and evils of the 
 church appear in their proper ((uality before the hght of heaven, but 
 not amongst those who are in them, ill. from experience, 40/ 4. It is 
 by light from good contained within man that he is brought to see 
 truths so as to acknowledge and have faith in them; how impossible it 
 is for the quality of this good to be seen in the light of the world, 
 4930. Man can only sec spiritual and celestial things in natural light, 
 but when he is regenerated, the scientifics of the natural mind are 
 illustrated by the light of heaven, when not regenerate the light flowing 
 in is perverted by spirits who are in the false and evil, 4967. Ihe in- 
 tellectual part in general is the visual faculty of the internal man, whicli 
 sees from the light of heaven, and the objects of its sight are spiritual 
 and celestial ; but the sensual part in general is the sight of the ex- 
 ternal man, which sees from the hght of the world, 5114. Ihe intel- 
 lectual part, which is in the light of heaven, i)rocceds by successive 
 derivations into the sensual, which is in the light of the world and 
 carries life into it, so that sensual objects are perceived intellectually, 
 ilL 5114; the subordination of the sensual to the intellectual, ilL .il-^H. 
 The hght of heaven, which is divine truth from the Lord, can only 
 flow into truths; hence truths with angels, spirits, and men, arc sue- 
 centuriate lights, and good in them is the medium by which they receive 
 the light of divine truth, ill. 5219. The common truths of the church 
 are seen clearly by those who are in celestial spiritual light, but truth 
 from the divine cannot be seen in natural light not illuminated by celes- 
 tial, ill. 5427—5428, 5477. The unregenerate man cannot believe 
 that there is any light which has nothing in common with the ight of 
 the world, much less that it is the light of heaven which enables him 
 to think, to conclude, and to reflect by illustrating the objects seen from 
 the light of the world, ///. 5477. The operation of the angels into the 
 mind of a regenerate man when their influx is rendered visible, appears 
 like light flowing-in, which light consists of innumerable truths shin- 
 ing from good, 5893. When the light of heaven flows-in, it illumi- 
 nates round about natural light, not within it, hence the afl'ection of 
 good and perception of truth is never contained in natural light but m 
 spiritual, 5965. When the light of truth flows-in with those who are 
 not in charity, it is absorbed in the darkness of self and the world like 
 the light of the sun by black objects, 6000. They who are in truth 
 but not yet in good are in darkness, because truth emits no light of 
 itself; good on the other hand is like a flame, which, when it meets 
 with truth illuminates it and draws it into its light, ill 6400. The 
 light of truth from the Lord flows into the intellectual part by good 
 and thus into truth, not into truth immediately, ill. 6405. When man 
 is in temptations, he is obsessed by evils and falses, which impede the 
 
 
 influx of light from the divine ; but when he emerges from temptations 
 light appears to him like a morning after darkness, 6829. As the new 
 will is formed, which is done in the intellectual part, man can be illus- 
 trated, but it is a feeble lumen like that of the moon compared with the 
 illustration of celestial love, ill, 7233. The common illumination of 
 the understanding by the light of heaven gives the faculty of under- 
 standing, but not the apperception of truth; this illumination is from 
 the immediate influx of truth, and is as necessary to the sight of the 
 internal man as the light of the sun to the eye, 8707. The under- 
 standing is illustrated by the light of heaven, when man reads the 
 Word from the affection of truth, and by such illustration of the in- 
 ternal sight revelations of truth are made, 8780. When men read the 
 Word for the sake of confirming the doctrinals of their churches, they 
 are not illustrated by divine light from heaven, but by sensual light, 
 8780, ill. 8941. The internal sight, which is illuminated by divine 
 truth, has for its objects spiritual, civil, and moral truths, and in the 
 ultimate natural truths, which are conclusions from the objects of the 
 external senses, but especially sight, 8861. The angels in heaven 
 think without any idea of space and time, and when such an idea 
 enters they instantly fall from the light of heaven into the lumen of 
 nature, 8918. The spiritual discernment of man, by which he distin- 
 guishes between what is useful and not useful in the objects acquired 
 from the lumen of nature, is from the light of heaven flowing in; how 
 such discernment is proportionate to the influx of light, and such influx 
 to the correspondence and obsequiousness of knowledges in the external 
 man, ill. 9103. The conjunction of good with truth in man is like the 
 conjunction of light with heat, which makes all things in the earth 
 flourish, 9206. Truths which enter into the memory and are seen 
 therein by the understanding arc in the light of the world only; when 
 they pass into the will and become of the life, they are seen in the light 
 of heaven, 9227. Truths seen in the light of heaven return into the 
 light of the world when they pass out of the will into act ; but they 
 now appear under another form because heaven and not the world is in 
 them, 9227. Every one is illustrated and informed from the Word, 
 and this from the light of heaven, according to his affection of truth 
 to the degree of his desire, and his faculty of reception, ill. 9382; see 
 below, 10,400. The spiritual state proper to the internal man consists 
 in the illumination of the intellectual part by the light of heaven, and 
 the affection of the voluntary part by the heat of heaven; the natural 
 state is to be affected with truths which are of the world's light, 
 and with goods which are of its heat, 9383. Divine truth con- 
 tinually flowing in from the Lord as light makes the intellectual 
 principle of man ; and the heat which is in that light kindles and 
 vivifies the will, ill. 9399—9400. The divine truth proceeds from the 
 divine human of the Lord ; how it flows in, &c., illustrated by the 
 radiant circles painted about the head and body of God as a man by 
 the ancients, and that they are spheres of light, 9407. Man is ele- 
 vated more interiorly into divine light according to the quantity and 
 quality of good with him, 9407 ; and conversely the more he is ele- 
 vated the more he comes into the perception of good and the light of 
 truth, 9648. Light from the Lord is divine truth from his divine 
 good or from his di\ine human, and from this truth is faith, intelli- 
 
 I 
 
544 
 
 LIG 
 
 gence, and wisdom, passages cited 9548, 9571, 9905, particularly 
 9684. The resplendence of the light of divine truth in those who are 
 illustrated from the Word, discovers itself in the natural man, because 
 all things which are of divine light descend to ultimate ends, and there 
 and thence shine forth, 9905. Those who suffer themselves to be ele- 
 vated by the Lord into the light of heaven, see the scientifics of the 
 natural man in its light, and adopt such as are in agreement, &c., 
 10,156. The light of truth shines with man altogether according as 
 his love is kindled, for the good of love is the vital fire itself, and the 
 truth of faith intellectual light itself, ill. 10,201 . The love of the will 
 continually flows into the understanding and illustrates it, hence they 
 who love evil think falsely, though they may appear like angels of light 
 before men, 10,284. When man receives the influx and illustration of 
 divine truth, his interiors are actually elevated into the light of heaven, 
 thus, he dwells with angels, and they communicate to him their intel- 
 ligence and wisdom, ill 10,330, 10,400. The man whose internal is 
 opened to heaven is illustrated when he reads the Word, but according 
 to his reception of light by means of the knowledges acquired by him, 
 10,400 end, 10,402 end, ill. 10,551. It is real light which illuminates 
 the understanding, but distinct from that of the world ; hence, the cor- 
 respondence of the eye and of light, 10,569 ; and that it is the same 
 light by which angels and spirits see, 10,703. See Idea, Illustra- 
 tion, Understanding, Perception, Inspiration. 
 
 6. The Correspondence of the Eye and of Light, in seriatim pas- 
 sages, 4403—4420, 4523—4533. They who correspond to the face 
 in the grand man, are of distinct genius according to the senses, 4403. 
 The eye is the most noble organ of the face, and communicates more 
 immediately with the understanding than the rest of the senses, and 
 this also because it is modified by a more subtle atmosphere, 4407. 
 They who correspond to the eyes are eminent for intelligence and 
 wisdom, and the sense of sight corresponds to the affection of under- 
 standing and becoming wise, 4403—4405. The sight of the body 
 corresponds to the understanding, because the understanding is the 
 sight of the spirit, thus, because there are two lights, one of which 
 contains intelligence and wisdom, 4405 ; ill. 4406 ; see below, 4526, 
 6032. The sight of the body in the case of man depends from the 
 sight of his understanding, hence so large a brain, &c., 4407. The 
 hght of intelligence and wisdom flows in through the internal man, 
 and meets the light and its images which enter through the external 
 by the eye, 4408. The interior light flows in and operates according 
 to the disposition of things received from the light of the world, 4408. 
 As the sight of the eye corresponds to the intellectual sight, it also 
 corresponds with truths, because truths are of the understanding, and 
 there is nothing which has not relation to good and truth, 4409. The 
 sight of the left eye corresponds to the truths of faith, that of the 
 right eye to the goods of faith, and this from the influx of heavenly 
 light and heat into the two hemispheres of the brain, 4410. The 
 humours and coats of the eye have also their correspondences in heaven, 
 and these are more pleasant and beautiful according as such parts of 
 the eye are more interior, ill. 441 1. They who belong to the coats of 
 the eye communicate with the paradisiacal heavens, 4412. The sight 
 of the eye corresponds to the sight of the understanding, and hence 
 
 LIG 
 
 545 
 
 to the truths of faith, because the light of the world corresponds to 
 the light of heaven, ill. 4526. Those societies more especially cor- 
 respond to the eye, or rather its sight, who dwell in paradisiacal 
 heavens, 4528. The first heaven is distinguished into several heavens, 
 which correspond to the several parts in the chamber of the eye ; in 
 one of these heavens variously-coloured atmospheres appear, which are 
 refulgent as from gold, silver, precious stones, pearls, and flowers, 
 &c. ; in another, rainbows of the most splendid colours, and all from 
 the light of heaven in which is intelligence and wisdom from the Lord, 
 4528 — 4530. As the intellectual mind is the eye of the internal man 
 there is also internal light by which it sees ; how greatly this light 
 exceeds that of the world, and that external and internal vision corre- 
 spond together, 6032 ; the former ill. 8708, 10,569. See Eye. 
 
 7. Signification of Light. The literal sense of the word is as 
 shade, the internal sense as light, ill. 3438, 3717, 3798, compare 9407. 
 In the internal sense, light denotes truth from good ; in the supreme 
 sense, the Lord himself, 3195. Light denotes the truth of faith, 
 flame the good of love, 3222, 6032. Light and day signify truth and 
 good, 7870. Comparison of charity to a flame which is the essential 
 of heat and light, and of faith to light thence derived, 365, 2231, 
 3862, 5482, 6128, 7625. That they who are in faith alone appear in 
 snowy light, which is turned into darkness when they approach towards 
 heaven, 3412, 3413; that they who are in faith separate from charity 
 cannot be in the light of heaven, because all spiritual light comes by 
 good from the Lord, ill, 7950 ; and that the loves of self and of gain 
 induce darkness which extinguishes light, 3413. See Fire, Flame, 
 Sun, Darkness. 
 
 8. Passages in Illustration. Two great luminaries (or lights) set in 
 the expanse of heaven denote love and faith in the internal man, 31 — 34. 
 A bow (of variously-coloured light) given in the cloud, denotes the goods 
 and truths of faith shining in the proprium of those who become regene- 
 rate, 1043, 1053. Abram*s journeying from the south (or light of noon- 
 day) to Bethel, denotes progression from the light of inteUigence into the 
 light of wisdom, 1555. Isaac's dweUing in the land of the south denotes 
 the rational man in divine light, 3195. Zarah, named from the rising 
 light, denotes good from which truth proceeds, 4930. Light in the 
 habitations of all the sons of Israel, and thick darkness in all the land 
 of Egypt, denotes the illustration of the spiritual, and the loss of 
 truth and good by those who infest them, 7719. The pillar of cloud 
 and fire which journeyed with the Israelites, denotes the illustration 
 of the spiritual according to their changing states, 8106, 8108. The 
 golden candlestick for the tabernacle, its seven lights, &c., denotes 
 the Lord as the divine spiritual, or the spiritual heaven and illumina- 
 tion therefrom, 9548 and sequel, 9570, 9571, especially 9684. In- 
 cense to be burned when the lamps were dressed in the morning, and 
 when they were lighted in the evening, denotes the elevation of worship 
 in a clear state of love when truth comes into its light, and in an ob- 
 scure state when truth is in shade, 10,200—10,202. The light of a 
 candle not to shine any more in Babylon, denotes that there should be 
 no longer any intelligence of truth, 4335, 9548. The raiment of the 
 Lord shining like light, as white as snow, when he was transfigured, 
 denotes the divine truth ; his face shining as the sun, divine love, 
 
 N N 
 
546 
 
 LIN 
 
 5319, 5585. The vision of a golden candlestick with seven lights, 
 seen hy the prophet Zechariah, denotes the spiritual church restored, 
 and its holy truths, 9548. The Lord as the Son of Man in the midst 
 of the seven candlesticks, denotes the divine truth, 9548. The holy 
 Jerusalem not needing the sun or the moon to shine in it, because the 
 Lamb is the light thereof, denotes the intelligence of truth and the 
 wisdom of good from the Lord alone, 9548. See Lamps. 
 
 LIGHTNINGS [fulffura], denote the splendours which are of 
 truth derived from the good which is of love, which glance through 
 and penetrate the internal sight, and this in both senses, sh. 8813. 
 Lightnings of rain denote the splendour of truth descending from 
 heaven, 8813. Lightnings or flames denote the splendour of truth 
 derived from good, 8914. The aspect of the Lord's countenance seen 
 in vision by Daniel, described like lightning, denotes the good of love, 
 and this from the signification of fire, 6135, compare 8813. The 
 coming of the Son of Man to be like the lightning which goes out from 
 the east, and appears even to the west, denotes the celestial light of the 
 good of love and its dissipation, 3900. 
 
 LIGURE [cyaniis]. See Precious Stones (azure-stone), 
 
 LIKENESS \instar\ has the same signification as similitude, 8870; 
 which, again, is the same as effigy, 51. The spiritual man is denoted 
 by an image, and called a son of light ; but the celestial man is an 
 effigy, a similitude, or hkeness, and is called a son of God, 51, 4/3, 
 1013, compare 1737 end. All things in heaven and the world exhibit 
 the likeness of a marriage, and this from the conjunction of good and 
 truth as active and passive, without which nothing can be produced, 
 5194. Goods and truths conjoin themselves according to the form of 
 heaven in the regenerate man, and make a likeness of heaven in him, 
 9079. In all the good that proceeds from the Lord there is his likeness, 
 and hence the likeness of heaven ; but in man's self-derived good there 
 is nothing but evil, and hence a likeness of hell, 8480. That which 
 appears like good in externals, and is not from the divine, is hypocritical 
 and vile, and is forbidden in the spiritual sense by the commandment 
 not to make any likeness, &c. (image), 8870. See Simulation. The 
 body is produced from the soul, and formed to its likeness, and the 
 case is similar with the union of the divine and the human in the Lord, 
 for the likeness of the one is in the other, 10,125; that the soul is 
 from the father, 5041. See Effigy, Image, Similitude. 
 
 LILIES. The spheres of charity and faith, are perceived in the 
 other life like the odour of flowers of various kinds, of lilies, &c., 1519. 
 See Sphere. 
 
 LIMIT. Every man in the world acquires his particular measure 
 or capacity, whether for good or evil, and this is fiUed-fuU in the other 
 life, where its limit and degree of extension is also manifestly perceived, 
 7984. How the determination of the thought to any particular people 
 or person, generally, to anything of time and space, limits and con- 
 centrates the ideas of man when reading the Word, 5225, 5253, 5287, 
 6653, 6804. See Border, Extension, Faculty. 
 
 LINE [linea]. Round figures denote goods, linear and angular 
 figures truths, 9717. The line of emptiness and the plumb-lines of 
 wasteness (Is. xxxiv. 1 1 ), denote the desolation and vastation of truth, 
 5044. [A line is a rule, and a rule is a law or precept of truth. In 
 
 LIN 
 
 547 
 
 the authorized version it is expressed " line of confusion, and stones of 
 emptiness ;" understand the weight of the plumb-line, because weight 
 denotes the state as to good, 5658, from which the extension or rule 
 of truth is produced, and hereby rectitude or righteousness.] 
 
 LINEN, Linen Things \linum, lintea]. Flax, of which linen is 
 made, signifies exterior natural truth, and natural truth is represented 
 in the other life as a texture of fine linen threads, soft and shining like 
 silk if it be the truth of good, but otherwise opaque and fragile, 7601. 
 The linen in which the angels appeared clothed, and the linen garments 
 worn by Aaron when he ministered in the holy place, denote truth of 
 the exterior natural ; in heaven also, those who are in natural truth, 
 appear clothed in white, like linen, 7601. The Lord girded himself 
 with a piece of linen, and wiped the feet of his disciples with it when 
 he had washed them, because purification from sins is effected by the 
 truths of faith, and a linen girdle upon the loins denotes the truth of 
 good, such as it is in the church at its commencement, 7601. A 
 garment of linen mixed with wool was not to be worn by the Israelites, 
 because man cannot be in a state of good and from that regard truth, 
 at the same time that he is in a state of truth from which he regards 
 good, 7601 ; and because the angels can form no idea of good and truth 
 as distinct things, 5895. Linen signifies spiritual truth, which is of 
 the good of faith, wool celestial truth, which is of the good of love, 
 on this account Aaron was to wear linen garments when he ministered 
 in the holy place, 9470. Linen signifies truth that invests good, 9872. 
 
 LINEN, Fine, [bi/ssus.~\ Garments of fine linen (by which cotton 
 is meant) denote truths from the divine, on account of the whiteness 
 and splendour of this material, sh. 5319. Raiment of fine linen, and 
 silk, and needle-work denotes truths both rational and natural, 5620. 
 Fine linen and silk denote truths derived from good, which in the light 
 of heaven are most splendid and transparent, 5954. Fine linen [linum 
 bi/ssinum], on account of its whiteness and softness, denotes truth in the 
 natural man, from a celestial origin, 9469, 9942. Fine linen thread, or 
 fine-twined linen, denotes truth from celestial good, 9596. Fine twined 
 linen denotes the intellectual principle as formed of genuine truths, ill, 
 9744. The coat of fine linen commanded to be embroidered (or woven) 
 denotes the procedure of the understanding from the will, or of truth 
 from good, ill, 9942. See Garment, Tent, Representation, 
 Aaron (supplement). 
 
 LINGER to [tardare], denotes a state of doubt, because to go, to 
 journey, &c., denotes a state of life, and when the state of life is in 
 doubt the external man lingers, 5613. Moses lingering in the moun- 
 tain denotes the influx of divine truth from heaven stayed, 10,396. 
 The boy not lingering, &c., denotes a state of desire, 4474. How the 
 slow or lingering are made to think and speak quickly in the other life, 
 5187. How slow they are in all things who belong to the bones, 5562. 
 See to Tarry. 
 
 LINTEL [superliminare]. All things in a house have reference to 
 the human form, the apartments and bed chambers to the interiors of 
 the mind; windows, doors, &c., to the exteriors which introduce, 7847. 
 Posts denote the truths of the natural mind, lintel its goods, and have 
 reference respectively to the hands and the forehead, sh. 7847, 8989. 
 
 N N 2 
 
548 
 
 LIV 
 
 LOR 
 
 549 
 
 it I 
 
 \i 
 
 LION [leo], A lion denotes the truth of the church in its power; 
 in the opposite sense, the false also in its power, 63G7. A lion's whelp 
 denotes innocence, and the strength of innocence which is its truth. 
 6367. A lion denotes the good of celestial love and truth therefrom in 
 its power; in the opposite sense, evil, 6367. To bow as a lion, to 
 couch down as a lion, and as a lion's whelp, denotes the good of love 
 when it puts itself into power, and its safety from all evil, 6369. Lions 
 denote divine truths fighting and overcoming; the twelve lions ot 
 Solomon's throne, all these in one complex, 5313. Lions, oxen, and 
 cherubs on the bases of the brazen lavers made by Solomon, denote 
 guardianship from truths and goods in their power, and from the Lord, 
 10,236. The four animals round the throne, one of them like a hon, 
 seen by John, denote the protection and providence of the Lord, 9391. 
 Dan a lion's whelp, he shall leap from Bashan, denotes the first pnn- 
 ciple of truth, by which the regenerate man fights and conquers, 3293. 
 Passages cited only, in both senses, 3240, 5828 ; and that the teeth of 
 lions, in the opposite sense, denote falses destroying truths, 9052. 
 
 LIP [labium], denotes doctrine ; the whole earth of one lip, doc- 
 trine everywhere in common, 1285—1288, 1799 end; passages cited 
 from the Word, 1 286. Their lip confounded, and a man not able to hear 
 the lip of his companion, denotes the confusion of doctrine, and the dis- 
 cord which ensued, when the worship of self took the place of the wor- 
 ship of the Lord, 1321, 1322, 1327. To be of uncircumcised lips de- 
 notes impurity of doctrine, 7225. To render the calves of the lips 
 is to confess Jehovah from the goods of doctrine, 939 1 ; and the good 
 of doctrine is love and charity, 2572. The Hps touched with fire 
 from the altar (Is. vi. 3—7), denote the interiors of man, which are 
 of charity and its doctrine, thus internal worship, 1286. For one to 
 speak the lip of Canaan, is to apply himself to the divine, 4197. The 
 men of the most ancient church did not discourse by articulate language, 
 but by changes of the face, especially about the lips, 607, 1118. The 
 first speech of man in every earth, has been by the face and lips, which 
 far surpasses the speech of words, and agrees with the language of angels, 
 8249; the author's experience in such language, with the spirits of 
 other worlds, 4799, 7359—7361, 7480, 7481, 7745, 7802, 8022, 
 8247, 10,587, 10,588. Generally, all the parts of the mouth, as the 
 lips, the tongue, the throat, &c., correspond to the enunciation of 
 truth, 9049 end. See Language. 
 
 LIQUID, to become [liquejieri]. See to Melt. 
 
 LITIGATE, to. See Dispute, (page 120.) 
 
 LITTLE CHILD [parvulus]. See Infant (3). 
 
 LIVE, to \vivere']. See Life (17). 
 
 LIVER [heparjecur]. The influx of those who correspond to the 
 liver is various according to its function; their operation generally is 
 orbicular, 5183. They who correspond to the pancreatic, hepatic, and 
 cystic ducts are of distinct genius, and delight in inflicting chastisement, 
 &c., 5185. The liver denotes interior purification of the good of the 
 natural man ; and because the embryo derives its nourishment through 
 the liver, it sometimes denotes the good of innocence, ill. and sh, 
 10,031, 10,073. 
 
 LIVES [vita], is used in the plural, on account of the distinction 
 
 between the will and understanding, and consequently between good and 
 truth ; life in the singular, because these two lives make one, ilL and 
 sh. 3623. See Life. 
 
 LOATHE, to [fastidio]. To be afi'ected with loathing denotes 
 aversion, 6665. The natural man loathes and nauseates the wisdom of 
 angels ; hence the loathing of manna by the children of Israel, 999, 
 5648, 4027, 4096, 5006, 5648, 9109. The author's experience in the 
 case of certain spirits from the Christian world, who were afi'ected with 
 sickness on hearing the interior sense of the Word, 5702. To loathe 
 husbands and sons, (Ezek. xvi. 3, 45,) is to reject goods and truths, 
 1203. The words of Rebecca concerning the daughters of Heth ex. 
 3620. To loathe life denotes no adjunction, 3620. See Hatred, 
 
 Aversion. 
 
 LOCUST, signifies the false which vastates the extremes of the 
 natural, 7643, 10,071. When locust and caterpillar are mentioned 
 together, the former signifies the false vastating, and the latter evil ; 
 when only the locust is mentioned, it signifies the false and evil com- 
 bined, because the false derived from evil, 7643. The multiplication of 
 the locust and caterpillar, denotes the multiplication of evils and falses 
 from the pleasures of the appetites and the fallacies of the senses, 7643. 
 By locust in a good sense is denoted truth in its ultimate and most 
 common form, and also its pleasantness, 7643. John the Baptist eat- 
 ing locusts and wild honey, denotes the good of the literal sense of the 
 Word and its delights, 5620. See John. The locusts brought by 
 the east wind signifies the infusion and infestation of dense falses, 
 7682—7686. That those who are in falses are signified by locusts, 
 9052; and that locusts signify truth aff'ording nutriment in the extreme 
 natural, 9372. See Insect, Caterpillar. 
 
 LODGER, a [inquilinus], or stranger of another people dwelling 
 with an Israelitish family, denotes one who does good from natural dis- 
 position only, and hence is not of the church, 8002. 
 
 LOGIC. See Philosophy. 
 
 LOINS [lumbi]. See Thigh. 
 
 LOOK BACK [retrospicere]. See Back. 
 
 LOOKS [vultus]. See Countenance, Face. 
 
 LOOPS [loramenta], of a hyacinthine colour made for the curtains 
 of the tabernacle denote conjunction by the celestial love of truth, 9605, 
 9608—9610,9623,9625. See Tent. 
 
 hOVCO {Dominus) . 1. That He is the source of Life. The Lord is 
 called Lord, and is held and acknowledged for the Father in heaven, 
 because they are one and the same, 14, 15, 1729, 2005, 3035; pas- 
 sages cited, 3061; br. 7086, 7209, 8864; seriatim passages, 9194; br. 
 9278 end. The Lord is good itself or life, and truth itself or light, sh. 
 20, 24, 201 1, 51 10, 10,336, 1 0,61 9. The Lord is good itself and truth 
 itself because he is infinite, of which nothing but esse can be predicated, 
 10,619. The Lord is the heavenly marriage itself because he is good 
 itself and truth itself, 2509, 2588, 2618, 2649, 2803. All good and truth 
 with man, thus all intelligence and wisdom, are from the Lord alone, 24, 
 39, 109, 112, 121, 124, ill. 128—129, 130, 141, 633, 874, 904, 932, 
 1402, 1424, 1614, 2004, 2016, 2882—2892, 2904, 2946, 2974. No 
 divine good can pass to man except by the human essence united to the 
 divine, thus by the Lord, ilL 2016. The Lord alone is the life and 
 
550 
 
 LOR 
 
 LOR 
 
 551 
 
 the one living, «A. 290, 1735. The Lord is life itself as to the human 
 essence as well as the divine, hut man is only a recipient of life from 
 him, 2021, 2658, 3/33, 10,196. All live from the Lord, the evil as 
 well as the good; variously iV/. 41, 141, 149, 290, 671, 681, 780, 933, 
 1026, 1735, 1954, 2021, 2658, 2706, 2886—2889, 3001, 3318, 
 3337—3339, 3484, 3742, 3743, 4318—4320, 4417, 4524, 4882, 
 5605, 5847, 5986, 6058, 6325, 6468—6470, 6626, 7270, 8497, 8717, 
 8728, 9276, 9400. All things exist and subsist from the Lord, and 
 from the union of his human essence with the divine, which is like a 
 marriage ; also from the conjunction of both with his kingdom, which 
 makes the heavenly marriage, 1432. It is the very essential of all 
 intelligence with the angels to know and perceive that all life is from 
 the Lord, that the whole heaven corresponds to his divine human, and 
 that all angels, spirits and men correspond to heaven, 4318, ill, 4319; 
 the former ill. 4417. The life by which heaven and the whole universe 
 is filled is from the Lord's divine human, 6685. The Lord is the first 
 principle and only fountain of life, comparatively as the sun is the only 
 fountain of heat and light in nature, 4524. The influx of life from the 
 Lord is always the same, but it is varied according to reception, and 
 diffuses itself in an incomprehensible manner into all forms ; variously 
 ill. from the human will and understanding, and from other subjects, 
 2069, 2888, 3001, 3318, 4206, 4320, 5147, 5259, 5847, 5986, 6467, 
 6472, 6473, 7343. All and everything exists and subsists from the 
 Lord, thus all goods and their truths, celestial spiritual, natural, cor- 
 poreal, and sensual, 77 o, ill. 880, ill. 1096, 1422. All order and all 
 the laws of order are from the Lord, 2447. All things in the universe 
 not only exist from the Lord, but continually subsist from him, as the 
 fountain of life, 4523, 4524, 6056, 10,196. Every existing thing is 
 from something prior and superior to itself, thus from the first, and 
 finally from the Lord ; evils and falses, however, are not from what is 
 superior, but from what is inferior, thus not from the Lord, but from 
 the world, ill. 9128. All things in the world are actual, and not ideal, 
 because they are from the Lord, 1808; but that he alone is and exists, 
 2621 ; compare 4882. There is no hfe and esse except in those things 
 which are from the Lord, thus which are eternal, 726. The recipients 
 of Hfe appear to live from themselves, because the influx of life from 
 the Lord is continual, and because of the correspondence between the 
 organs and the life, whereby they appear and act as one cause, 3001, 
 3484. The all of life is from the Lord as divine good, but its proce- 
 dure and influx is by divine truth, ill. 10,196. Before the advent of 
 the Lord into the world, the influx of life with men and spirits was by 
 the angels of his celestial kingdom, not so afterwards, 6371; compare 
 the passages cited, 9276, and see below (27, 59). As to the general 
 subject, see Influx (1), Life (2, 8, 14). The life of the Lord in its 
 very esse is divine love, and it is the essential life which is meant by 
 Jehovah, 1735. 
 
 2. That the Lord is Jehovah himself y the one God acknowledged in 
 the Jewish church, sh. 1736. The Lord is God from eternity, 3704 ; 
 br. ill. and sh. 7209. The Lord was and is Jehovah in human form, 
 sh. 9315 and citations. The Lord is called the Father, and is every- 
 where meant by Jehovah in the Old Testament, 1736,2005, 2921,3023, 
 3035, 3061, 3704, 4692, 5663, 6303, 6905, 7090, 7209, 7406, 7444, 
 
 7539, 8864, 9194, 9223, 9227, 9414. It is no other than the Lord 
 who is called the God of Jacob and the Holy One of Israel, sh. 3305 
 end, 3481, 6846—6847, 7090. The Lord is called Jehovah as the 
 Father or divine good, 7499, 7005, 8330, 8897, 8988, 9194; or as 
 love itself, which is the esse of all life, 1735, 2001, 2769. The Lord 
 is manifestly called God in the prophecy of Isaiah, 10,154. The Lord 
 alone had divine seed, thus his soul was no other than Jehovah when 
 he was in the world. 1438, 1921, 1999, 2004, 2005, 2011, 2018, 2021, 
 2025, 3023, 4641, 4963, 5041, 5157, 6716, 10,125. The Lord's in- 
 ternal man was Jehovah, and the interior and external was also made 
 Jehovah by temptations and victories, 1725—1729, 1733, 5041. The 
 Lord's internal man was Jehovah, because conceived of Jehovah, ill. 
 1815, 1921, 1999, 2018. The Lord made his human essence or exter- 
 nal man Jehovah, thus life itself, by uniting it to the internal, 1603, 
 2004, 200.5, 2011, 2018, 2021, 2025. The human, when glorified, 
 could not possibly be any other than Jehovah ; illustrated by the soul 
 forming the body to its image, 4727. Since the union of the human 
 essence with the divine in the Lord, all in him is Jehovah, not only 
 his internal man and his interior, but also his external and his very 
 body itself, 1729, ill. 1603, 3737; especially «A. that he is one with 
 the Father, 3704. The Lord was one and the same with Jehovah 
 when he was in the world, so far as the human essence was united to 
 the divine; but he was distinct from Jehovah, and spake with him and 
 prayed to him as another, so far as he was in the infirm human, 1745, 
 1815, 1999, 2159, 2580; the former only ; passages cited, 3367. In 
 the sense of the letter a distinction is made between Jehovah and the 
 Lord, but in the internal sense they are one ; the reason, 3035 ; see 
 below, (3), 2580, 6993; and see the summary of passages, 3061. In 
 the most ancient, and also in the ancient church, no other than the 
 Lord, and indeed the divine human, was acknowledged by the name of 
 Jehovah, because there can be no conjunction in thought and affection 
 with any other, 5663, especially the end; see below (21), 4733, 5110. 
 3. The Trinity in the Lord, consists in the Divine itself, called the 
 Father, the divine human called the Son, and the divine proceeding 
 called the Holy Spirit, and these three are one, 2149, 2156, 2288, 
 2321, 2329, 2447 end, 3704, 6993, 7182, ill. 9303, 10,738, 10,822, 
 10,823. These three in one are the Lord, and the Lord is Jehovah, 
 sh. 2156 ; especially that the whole trinity is in the Lord, 3704. It 
 is possible to conceive of this divine trine existing in one person, thus 
 in the Lord, but not in three persons, 10,738, 10,821—10,824. The 
 Father in the Lord is divine good, the Son divine truth ; and they are 
 so distinguished in accommodation to human understanding, 2802, 
 2803, 3704, 3863, 4180, 4207, 9194; see below, 6993. The Lord is 
 one with the Father, because the divine itself and the divine human are 
 united in him, 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736. 
 The holy proceeding of the Lord is from the divine itself and the divine 
 human, 2288. The divine itself has no procedure or influx except by 
 the divine human; hence in heaven they adore no other Father than 
 the Lord, 3038. The divine proceeding of the Lord, called the Holy 
 Spirit, is his divine in heaven, and not any spirit from eternity, 3969 
 end, 3704 end, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9229, 
 9407, 9818, 9820, 10,330. The divine trinity is acknowledged in 
 
552 
 
 LOR 
 
 heaven, not as in the Christian church at this day, hut as heing in the 
 Lord, 5256 ; more particularly how the angels think of the trinity ; 
 ill. by a similar Three in themselves, 9303. The trine is perfect in the 
 Lord, for the divine in him is the Father ; that divine in heaven is the 
 Son, and the divine thence proceeding is the Holy Spirit, 5110 end ; 
 briefly, that the Father is in him, the Holy Spirit from him, 7182. 
 The distinction, as of person in the literal sense of the Word, is because 
 all the laws of order are from the divine itself, the divine human, and 
 the holy proceeding of the Lord, 2447. The sense of the letter divides 
 what the internal sense unites ; thus the Father, the Son, and the Holy 
 Spirit are one God, and the whole trine is perfect in the Lord, 2580, 
 2663; thus that the Lord alone is God, 1607, 2149, 2156, 2329, 
 2447, 2751, 3704, 3938, 4577, 4687, 5321, 6280, 6371, 6849, 6993, 
 7014, 7091, 7182, 7209, 8241, 8724, 8760, 8864, 886.5, 9194, 9303. 
 The Father, Son, and Holy Spirit are spoken of in the Word, to the 
 intent that the Lord and the divine in him may be acknowledged, ill, 
 6993. The celestial perceive that the divine, the human, and the holy 
 proceeding are not three, but one ; the spiritual, on the other hand, 
 remain in the idea of three, though they endeavour to think of one, 
 3241. They who are in love to the Lord and charity towards the 
 neighbour know and acknowledge the trine, but they adore the Lord 
 alone, because they know that there is no access to the Divine itself 
 but by him, and that all the holy [principle] called the Holy Spirit 
 proceeds from him, ill, 2329; in support of this, that the Lord as to 
 the human has life in himself, 1603, 1999, 2021, ill. smd sh, 2658; 
 that to have life in himself is God, 2658; and that all who are in evils of 
 life deny the divine human and the holy proceeding, 2352, 2354, 2357. 
 That the learned were explored what idea they had of one God, and it 
 was found they had an idea of three, whence the Jews allege that 
 Christians worship three Gods ; also concerning the Gentiles in this 
 matter; from experience in the other life, 2329, 5256, 10,736 — 10,738, 
 10,821. A trinity of persons and not a trinity in the Lord is neces- 
 sarily acknowledged if the truth concerning the divine human is not 
 admitted, 4766. Summary of doctrine concerning the trinity in the 
 Lord; passages cited seriatim, 3061. See Holy (2), Father. 
 
 4. That nothing but Good is from Him. Everything good and true 
 is from the Lord as the alone Lord of heaven and the church, 1614; 
 passages cited 8046. All the freedom that man can have is from the 
 Lord, when he is led by the love of good and truth, 892, 905, 2882, 
 5660, 5763. All celestial freedom is from the Lord, and it consists in 
 being led of the Lord, 2872—2875, see particularly 3043. All the 
 ability to think and to will is primarily from the Lord who is the source 
 of all life, of all good and truth, 2886, 2882—2892, 6472, 8495 and 
 citations. Nothing but good proceeds to man from the Lord, but his 
 good is turned into evil by the wicked, 7643, 7^7d, 7710, 8632 ; more 
 particularly how infernal spirits bring evil upon themselves, 7926. 
 Good and truth from the Lord flow-in so far as evil and the false are 
 removed, 2411, i7/. 3147. The Lord also turns evil into good, this 
 represented in form by the spirits of Jupiter, 8631 ; and that there is 
 nothing even harsh from the Lord, 8632. The angels know that all 
 good and truth are from the Lord, but the evil are not willing to know 
 this, 6193, 9128. In the hells they are against the Lord, but they 
 
 LOR 
 
 553 
 
 are not unwilling to hear of the Father, the Creator of the Universe, a 
 proof that the Lord governs heaven, 6197, 6475, 7097. The angels 
 receive more and more good from the presence of the Lord, but infernal 
 spirits immerse themselves still deeper in evil, and cast themselves into 
 hell, 7989, 8137, 8265. The Lord judges all from good, for he is 
 love itself and mercy itself ; how the evil are judged from truth, 2335 ; 
 and in what sense anger and the punishment of evil is attributed to the 
 Lord, 245, 592, 696, 735, 1093, 1838, 1857, 1874, 1875, 2395, 
 2447, 2768, 3605—3607, 3614, 6073, 6997. The Lord is always 
 the same, but he appears to every one according to their quality ; to 
 the angels as a sun, the source of all light, but to the evil as darkness 
 and a consuming fire, 1838, 1861, 3235, t7Z. 6832. The Lord is one 
 with the Father ; the universal heaven is his ; from him is all innocence, 
 peace, love, charity, mercy, all good and truth ; also that Moses and 
 the prophets, and every ceremony of the Jewish Church relate to him, 
 2751, 2892, 3061 ; that conjugial love, and the love of parents for 
 their children are especially from him, 686, 1865 end, ill. 2039, 2618, 
 2649, 2728 ; and that he is peace itself, consequently all that proceeds 
 from him brings man into a state of peace, 1726, 5662, 8455, 9387, 
 10,054, 10,723. See Good (23). 
 
 5. The Lord nothing but Love, The Lord is the very esse and life 
 of love, and his will is to give all that is his to the human race, sh, 
 1499, ilL 1799, 1803. The very life of man is the celestial love that 
 flows down from the Lord, 1436, 1589, 2253, 3539. Celestial love 
 from the Lord flows into man continually, but it is impeded by the loves 
 of self and the world, 2041, 2045—2046. Man's love to the Lord 
 flows in from the Lord himself, from his love for the whole human race, 
 2227, 6138. The love of the Lord is so great that he would have all 
 in the highest heaven near himself, yea in himself, yet some are com- 
 paratively near and some remote from him according to their charity and 
 love, 1799. The love of the Lord transcends all human understanding, 
 and must be quite incredible to those who do not know how great celes- 
 tial love [with man] is, ill. 2077, 2500 end. The life of the Lord, 
 when he was in the world, was nothing but pure divine love ; passages 
 cited, 3063 ; and how it was nothing but the divine love that made the 
 Lord's human divine, 4727. The divine love of the Lord is celestial 
 and spiritual, but this distinction is in respect to those who receive, 
 3325, 4696. The love of the Lord is such that he wills to have the 
 whole man, and not that man should be partly his own and partly the 
 Lord's, ill. 6138. The ardour of divine love is a fire so intense that 
 even the angels could not receive it without perishing, 6834 ; hence, 
 that they are veiled with a thin suitable cloud lest they should be hurt 
 by divine influx ; but that the human of the Lord is divine, because 
 receptive of the fire of divine love, 6849. See Love (9). 
 
 6. The Mercy of the Lord, The life of the Lord is mercy, which is 
 love to the whole human race, 2261. The Lord regards all from mercy, 
 and any apparent departure therefrom is according to man's reception of 
 him ; hence mercy, peace, and all good are signified by his faces, 223, 
 224, 2434, 5585, 8867, 9297, 9306, 9546, 9936. See Face (3). It 
 is the Lord himself who is merciful and not the Father who is moved 
 to mercy in consideration of the sacrifice of his Son, 2854, 8573. By 
 the Lord's mercy, the men of the most ancient church, who were celes- 
 
554 
 
 LO R 
 
 tial, understood their own reception of his love, and their perception of 
 it, 3122. The Lord provides that his love and mercy shall not appear 
 before man as regenerated, yet the Lord never removes himself, but 
 evils hide him as with a cloud, and cause the appearance of his removal, 
 5696. The mercy of the Lord is common to all, but it is only predicated 
 of those who receive it, thus, who are in good, 6851, 7206. Mercy 
 and grace are predicated when the Lord is implored, mercy and truth 
 when he is described, 10,577. See Grace. 
 
 7. The Acknowledgment and Worship of the Lord, The acknowledg- 
 ment of some supreme flows from the Lord into all men, by the angels 
 associated with them ; they who are not in such acknowledgment are 
 under the dominion of infernal spirits, 1308. The angels acknowledge 
 the Lord as the all in all in his kingdom, because they perceive that all 
 the good of love and charity is from him alone, 1416 ; ill, 3038, 6193 ; 
 the contrary with infernal spirits, 6197, 6475, 7097. The divine 
 human is acknowledged as the all in heaven because the angels cannot 
 think of the divine itself, and be conjoined therewith in faith and love, 
 ill, 721 1. They who are principled in any acknowledgment and love of 
 God, providing they have lived in charity, are easily imbued with the 
 truth concerning the Lord in the other life, and acknowledge the divine 
 human, 932, 1032, 1059, 1328, 1366, 2049, 2051, 2574, 2589— 
 2604, 2861, 2986, 4190, 10,205. They within the church who do 
 not acknowledge the Lord can have no conjunction with the divine; but 
 the case is otherwise with those who are without the church and live 
 well, 10,205. The acknowledgment of the Lord, of the divine in him, 
 and his union with the Father, is the very beginning of spiritual life, 
 and the verimost essential of the church, 7550, 8635—8640, 10,083, 
 10,112, 10,370, 10,728—10,730, 10,816—10,820. In the first state 
 of the church, when resuscitated, the Lord is unknown ; but he is still 
 present in the honesty and decorum of those in whom the church is to 
 be formed, 2915. It signifies nothing that the name of the Lord is 
 acknowledged without mutual love, for herein salvation in his name 
 consists ; the signification of quality by name ill, and ah, 2009, 10,087. 
 They within the church, who are in the good of charity, acknowledge 
 the Lord in the Divine Human ; but they who are not in the good of 
 charity divide between the divine and the human, or only acknowledge 
 the Lord from hypocrisy, 2326, 2354 ; ill, 2357. They who are prin- 
 cipled in worldly and corporeal loves cannot believe that the human of 
 the Lord was made divine, indeed they do not will to believe, 3212. The 
 divine human and the holy proceeding of the Lord, and also the good 
 of charity, ought not to be violated ; yet these holy things are vio- 
 lated by those who possess the Word and are in the life of evil, 2359 ; 
 that such may show much zeal for external worship nevertheless, 2373. 
 They who love and adore the Lord regard others as their neighbour in 
 the degree they have the Lord in them ; also that he is the neighbour 
 in the supreme sense, 2425. The all of doctrine contained in the Word, 
 especially expressed in the internal sense, consists in the worship and 
 love of the Lord, 2859. No one can have celestial good unless he 
 acknowledges the Lord, 3864. No one can acknowledge and worship 
 the divine human who is in faith separate from charity ; hence it has 
 been unknown to the Christian world that the human of the Lord is 
 divine, that he alone rules heaven and the whole universe, and that 
 
 LOR 
 
 555 
 
 his divine human is the all of heaven, 4689, 4692, ill. 4727. The 
 ancient church acknowledged the Lord, and called him Jehovah, because 
 they were in charity, 4692, 4727, 6846—6847, 6876. The ancient 
 churches acknowledged God under a human form, thus the Lord ; but 
 when they turned to evil they began to worship representatives, &c., 
 9193. The acknowledgment of the Lord, that his human is divine, 
 and that charity is essential before faith, are common truths, to recede 
 from which leads to the denial of truths in particular, 4717 ; that these 
 are the primary articles of divine truth, 4723. The acknowledgment 
 and adoration of the divine human is the very life of religion, because 
 no man can worship that which is not adequate to his perception and 
 thought, ill, 4733. The ancient church and also the primitive Christian 
 church acknowledged the truth concerning the Lord's divine human, but 
 a distinction was made between the divine and the human in a certain 
 council, in order that the papal power might subsist; from the author's 
 experience, 4738; that the ancient church and the primitive Christian 
 church were the same in internals, 4772. They who are in simple good 
 acknowledge the divine human, and also the necessity of works of charity, 
 4754; a caution to the learned, 4733, 4760. The church cannot be 
 where it is not acknowledged in life and doctrine that the human of the 
 Lord is divine, or that the Lord is one with the Father, sh, 4766. The 
 church cannot be where the Lord is acknowledged from doctrine only and 
 not from life, 4899. The Lord requires humiliation and adoration, not 
 for the sake of himself but, for the sake of man who is then in a state 
 of receiving truth, 5957. Jehovah, or the Lord, extolling his power 
 and glory, as we read in the Word, is not for the sake of himself, but 
 for the human race, 7550, 8263, further ill. ; and that their salvation 
 is his glory, 10,646. While a youth is being educated by his natural 
 father, the latter is in place of the Lord to him ; but when he is capable 
 of judging for himself the Lord is his father, 6492, ill. 8896—8900 ; 
 and that all are really born sons of the Lord, 3494. It is by the per- 
 formance of uses that the Lord is principally worshipped, and therefore, 
 John, who represented the exercises of charity, that is, use, lay on the 
 Lord's breast, ill. 7038 ; ill, 7724, 8254, 8257. The principal re- 
 quirement of internal worship is to acknowledge the Lord as the one 
 and only God, and that all good and truth proceed from him, 9193; 
 supported by seriatim passages, especially showing that he is Jehovah in 
 the Word, and that divine good in himself was the Father so called 
 when he was in the world, 9194. They who are in good acknowledge 
 the Lord, but not they who are in evil, notwithstanding the latter may 
 be in truths, 9193. The Lord is better accepted out of the church than 
 within it, for though he is received by Christians in doctrine, few ac- 
 knowledge him in heart, 9198. The new church is raised up among 
 the Gentiles because they adore one only God under a human form, and 
 when they hear of the Lord they receive and acknowledge him, sh. 
 9256. The acknowledgment of the Lord as the Saviour of the world 
 is of all things the first and most essential to spiritual life, thus to the 
 reception of faith and love, ill, and *A. 10,083, 10,089; ill. 10,112. 
 The true worship of the Lord consists in doing his precepts, ill, and sh, 
 10,143, 10,153; also the love of the Lord, ill. and «A. 10,578; both 
 variously ill. and sh, 10,645. It is the Lord who elevates the worship 
 of man to himself, and when this cannot be done, it is not worship ; 
 
556 
 
 LOR 
 
 hence what is said of the worship of idolaters who are in charity, ill. 
 10,203, 10,205. If man be worshipped instead of God, and not the 
 Lord, infernal spirits are worshipped because every one in hell wills to 
 be god; ill. 10,642. See Idolatry, Worship. 
 
 8. Salvation hy the Lord. It may appear surprising that to believe 
 in the Lord is to be saved, or that faith in the Lord is saving, but 
 faith cannot be given except in its life, which is love and charity, 2343, 
 2349. Life and salvation by the body and blood of the Lord in the 
 Holy Supper signifies by the divine human and the holy proceeding, 
 that is, love itself, 2343, 2359. The divine human is the means of 
 salvation to all who are in good, 2666, 26/0, 2841. They who are 
 saved by the union of the divine and the human in the Lord are the 
 spiritual, who are illuminated by the influx of light, whereby divine good 
 can be conjoined with their truths, 2554, 2661, 26/1 and sequel, 
 2716, 2764, 2765, 2776, 2805, 2807 end, 2828—2830, 2833, 2834, 
 3094, 6289, 7066, 7195; especially 6373, 6427, 6854, 6914, 7719, 
 7828, 9684, and seriatim passages. The spiritual who are saved by 
 the Lord are all those who are in the faith of charity, 2836, particu- 
 larly 2839; and that such faith and charity, consequently salvation, is 
 from the marriage of good and truth in the Lord*s divine human, ill, 
 and passages cited, 3187. It was the consolation of the Lord after 
 enduring temptations that the spiritual were thus saved, that they 
 would be multiplied as the stars of heaven and the sand upon the sea 
 shore, and that all who should be in good were also saved, 2841; ill. 
 that such were the consequences, 2845 — 2854. The spiritual, who are 
 saved by the Lord's advent into the world, are treated of in the Word 
 in classes ; generally they are such as are within the church, and such 
 as are without, but still in good, 2861, 2869. None are saved by the 
 Father looking upon the Son as having suffered upon the cross for the 
 human race, but by the union of the divine with the human in the 
 Lord, 2854, 10,152; this also, because man could thus mentally regard 
 and adore the divine in the human, 3441. The spiritual could not be 
 saved or elevated from the lower earth into heaven before the Lord's 
 advent because there was no force strong enough to detain them from 
 falses, 6945 ; ill. 7091; and that they were then really delivered from 
 the infestation of evil spirits, and elevated to heaven, 6306, 6373, 6858, 
 6864, 6914, 7090, 7207, 7686, 7828, 1932^, 8006, 8018, 8047, 8049, 
 8054, 8137, 8261, 8294 end, 8321, 8407, 8668, 8751, 9197, 9292, 
 9396 end. The spiritual, who were saved by the Lord's advent into 
 the world, could not sustain temptations before the Lord made his 
 human divine, and in this could be present with them, ill. 8159, 8346. 
 The work of salvation is one of order proceeding from the celestial to 
 the spiritual, &c., and the Lord as to this entire work was represented 
 by the priesthood, 9809, 10,017, ill. 10,019, 10,152. The work of 
 salvation was effected from the divine itself by the divine human, be- 
 cause the divine alone could not penetrate through to man, nor even to 
 any angel ; that the blood of the Lord in this work is divine truth pro- 
 ceeding from him, &c., 10,152. All who are in celestial love have 
 confidence that they are saved by the Lord, because they believe that 
 he came into the world to give eternal life to those who believe on him, 
 and keep his precepts ; also that no others have faith in the Lord but 
 those who live according to his precepts, 9244, 9245. 
 
 LOR 
 
 557 
 
 9. The Government of the Lord; his Providence^ ^c. The whole 
 heaven and the whole earth is governed by the Lord, and no help can 
 come from any but him, 940 end. The Lord has all power in the 
 heavens and the earths, sh. 1607, 4727, 8331, 8769; sh. 10,089; 
 br. sh. 10,827, 10,642. The Lord, as Jehovah and God from eternity, 
 had all power before he came into the world ; what he says of this 
 power being then given to him has reference to the human essence, 
 1607; that he is God from eternity and rules the universe, sh. 3704. 
 The Lord is called King and Priest ; as king he governs all from divine 
 truth, as priest from divine good, ill. 1728. The Lord derives no 
 power from the evil and false, but only from himself, because from 
 good and truth, ill. 1749, 1755. The Lord rules all things from per- 
 mission, from admission, from leave, from good pleasure, and from 
 will, 1755; ill. 2447. All men are immediately present under the 
 Lord's view, and subject to his providence, 1274 end, 1277 end; ill, 
 1999. The Lord is order itself, and from himself he provides and 
 governs all things in order, not only in the most universal, but in the 
 most singular; that this is philosophically true, 1919. The Lord from 
 himself alone governs the whole heaven, 1928 ; consequently all things 
 which thence depend, thus all worlds, 2026, 4524. Now that the 
 human is made divine, the Lord governs the universe by his holy pro- 
 ceeding from the divine itself and the divine human, 2288. The Lord 
 rules every one, and leads them to good, so far as possible, by their 
 own ends, 2706, 3854; or affections, 4364. The Lord rules and 
 governs the universe by influx from the divine human, which is the 
 very existere of the infinite divine esse by which he has ruled from 
 eternity, 4687. The Lord knows all things and provides all things, 
 even to the most minute; and were it possible to conceive his care 
 remitted for the least instant the human race would perish, and this 
 from a disturbance in the series of consequences, which extend to eter- 
 nity, 5122; also that his government, and thus his providence, is by 
 influx, 6056, 6058; ill. 6481—6495. See Influx. Things done from 
 the Lord are said to be from his will, his good pleasure, and his permis- 
 sion, by which so many degrees of influx and reception are meant, 9940. 
 The Lord foresees and provides all things to eternity, because he is 
 himself infinite, ill, 10,048. The Lord's providence concerns good, 
 his prsevidence evil, both which must be, because all that comes from 
 the Lord is good, and all that comes from man is evil, br, 10,781. 
 See Providence, Government. 
 
 10. The Kingdom of the Lord, The reception of good and truth 
 from the Lord introduces into his kingdom, and the Lord himself is 
 all in all therein, 2904. So far as man believes that good and truth 
 are from the Lord, so far he is in his kingdom, 2904 end. The first 
 state of those who are reforming and regenerating is, that they suppose 
 good and truth to be from themselves, in which opinion they are left 
 for reasons treated of; when they are regenerated, however, they believe 
 good and truth to be from the Lord, in which perception are all the 
 angels, 2946, 2960, 2974. See Good (especially 2, 21). The king- 
 dom of the Lord in man begins from the life, which is of works, and 
 when man is regenerated, and the kingdom of heaven is in him, it also 
 terminates in works, 3934. The Lord's kingdom on earth conjoined 
 to his kingdom in heaven is the communion of all the good, whether 
 
 i 
 
 'I 
 
558 
 
 LOR 
 
 LOR 
 
 559 
 
 in the church or out of it, 7396. The Lord's kingdom is no other 
 than the divine human of the Lord, by which alone the very divine 
 itself can flow-in and make heaven, 3038, 4069. The spiritual king- 
 dom of the Lord is from the marriage of good and truth in his divine 
 human, 3181; passages cited, 3187. The form of the Lord's spiritual 
 kingdom exists according to the arrangement of affections in his divine 
 human, 3189. The spiritual kingdom of the Lord is separated from 
 his celestial kingdom by the difference with which the Lord is received, 
 3230, 3235 and citations, 3325 ; see below, 6372. The man of the 
 celestial kingdom is a likeness of the Lord, and does good from love, 
 but the spiritual man is an image of the Lord, and does good from 
 faith; passages cited, 3235; ill, 3240. The spiritual disagree concern- 
 ing what is most essential, namely, concerning the divine, the human, 
 and the holy proceeding of the Lord : how much more concerning other 
 points, 3241; but that it is still one when all are in charity, 3267. 
 The Lord's kingdom consists in the holy internals of the Word, and 
 thus of all doctrine and worship; these are, the Lord's divine human, 
 love to the Lord, and love to the neighbour, 3454. The Lord is all 
 in all in his kingdom, and whatever therein is not from the Lord, and 
 does not regard him, is not of his kingdom, 3705. The Lord's king- 
 dom is a kingdom of ends and uses for the sake of the human race, 
 and man comes into it when he prefers the common good to his own, 
 3796. The celestial kingdom of the Lord lives from the good that 
 proceeds from him ; the spiritual kingdom from truth thence derived, 
 3970; the latter in particular, 4669. The spiritual kingdom and the 
 celestial kingdom were one before the Lord's advent, only that the spi- 
 ritual was the external of the celestial, but since then they are distinct, 
 6372 ; that evil spirits were cast out when they were separated, 6306; 
 and that the human divine was separated from the celestial, and made 
 an essence by itself, 3061, 6371 ; see these several points ill. 6373. 
 The Lord's kingdom is signified generally by the twelve tribes, 6640 ; 
 and by Canaan, 1607, 3038, 3703, 4240, 4763. See King (4). As 
 there is only one life, which is that of the Lord, and as the influx of 
 life and the forms receiving it are in correspondence, therefore all things 
 in nature are variously representative of the Lord's kingdom, 3001, 
 3002, 5116, 5136, 9280 and citations, 10,030. See Representa- 
 
 tion. 
 
 1 1 . The Lord^s Presence with Man. "When man is undergoing temp- 
 tation it appears as if the Lord were absent from him, but he is then 
 more really present, 840. The Lord appears as absent or far off when 
 man suffers himself to be led by evil spirits, and he is more and more 
 present with him according as he is principled in love and charity, 904, 
 905. The Lord is present with every one, but more remotely so in the 
 degree that man is not in charity, 981 ; ill. 1096. The Lord is present 
 with the Gentiles in their charity and innocence, for there is no inno- 
 cence and charity but what proceed from him, 932, 1032, 1059, 2049. 
 The Lord is present in charity, and his conjunction with the regenerate 
 is by charity, 1036. The fruit of faith is charity, charity is love, and 
 love is the Lord, 1873. The presence and conjunction of the Lord is 
 by love and charity, because he is love itself and mercy itself, and man 
 can only be conjoined to him by what he is, 1038. The Lord's presence 
 in the intellectual part of the regenerate man, by means of charity, makes 
 
 } 
 
 77^ in^^o !!fu ^^**^ ^ ^®*^®"' ^^'^^ ^^^ voluntary state is a hell, 1043 ; 
 lU. 20o3. The Lord is present with every one who receives charity, 
 thus who has not extmguished the innocence and charity with which 
 he was imbued in infancy, 1050, 1051. The Lord is present with 
 those who have no knowledge of internal truths, providing they have 
 onTn^^'rAu" ^^^^^y^^ charity is, the Lord is operating, 1100, 1150, 
 ^U4j ihe Lord is present in external worship so far as the worshiper 
 is in the true adoration of the Lord, and the adoration of him is ac- 
 cording to love and charity, 1153. The Lord is continually flowing-in 
 
 iLi o???i ,^°''^' ^^ ^^^ medium of the internal man, 1589; V 
 1»^4, J041 end. The Lord is present with man by mutual love, which 
 makes the celestial proprium or internal man, 1594; ill. 1707. The 
 Lord IS present in the celestial things of love, but his presence is not 
 perceived until conjunction is effected, and conjunction is by the filling- 
 in of knowledges, 1616; ill. 2064. The conjunction of the Lord is by 
 the internal man, which is the Lord himself with man, ill, 1745. 
 Ihe all of love, which is above perception, internal dictate, and consci- 
 
 IfiQo ^^ ^ u ^°'".^' *"^ ^^^ *^^^ ^^ ^^^°^ conscience is of man, 1831, 
 lo3w ; that there is parallelism and correspondence between the Lord 
 and man as to things celestial [thus which are above conscience], 1831; 
 but not as to things spiritual, 1 832. The influx of the Lord with man 
 IS by charity into his conscience, and when the conscience is relaxed, 
 there is no medium by which he can operate, 1835, ill, 1999; see 
 below (13). The Lord is present with no one in truth or faith separate 
 trom good, but only in good, that is, in love and charity, and thereby 
 m laith, 2o72. The influx and presence of the Lord is by good into 
 truth, 10,154. The Lord is present with every one, even the worst, 
 
 ?Sni"^xll'^^®^^\^"^ *^^°^^^°S to reception, 2706, 4198, particularly 
 0806, 7926; see below, 7681 . The presence of the Lord is accordino- 
 to the quality of man's good, and the quality of man's good is according 
 to the state of innocence, of love, and of charity, into which the truths 
 of faith can be implanted, 2915 end, ill. 6707—6712; that such varie- 
 ties are not in the Lord (according to the author's Index, that various 
 
 ^Ao<^^ ^m.°°' ^° '^® ^^^^^* ^^* *^^^^ *^ey so appear from reception, 
 4-06. The presence of the Lord in the natural man disposes all its 
 goods and truths into order, for the Lord is order itself, 5703; that 
 such order is under Christian good as a principle, ill, 5704 ; and that 
 evils and falses cannot infringe upon it, 8206. The presence of the 
 Lord gives the perception of good and truth, and the perception of 
 his presence removes every source of disquiet, 5963. The presence of 
 the Lord bnngs with it deliverance from hell, 6442. Man cannot draw 
 near the divine in body, but only mentally in thought and will ; hence 
 that the divine presence with him is according to the state of his thought 
 and will, 6843, 8439 ; and that the Lord himself is present with man, 
 not man with the Lord, 9415. The presence of the Lord, which con- 
 firms, arranges into order, and protects those who are in good, causes 
 those who are in evil to arrange themselves in the opposite order, and 
 so to rush still more into evil, even into hell, 7681, 7710, 7926, 7989, 
 8017, 8137, 8264 end, 8265, 8286. The Lord can be present in his 
 own divine human with the spiritual, and thus fight for them in temp- 
 tations ; hence the spiritual were saved by the Lord's advent into the 
 world when he made his human divine, 8159. The presence of the 
 
 tM 
 
560 
 
 LOR 
 
 
 Lord more nearly or more remotely is according to the reception of 
 good ; hence the distinction of the heavens ; passages cited, 9680 — 
 9683. The Lord's presence with the good is in singulars, with the 
 evil in common, 10,146. 
 
 12. The Lord's life with Man, called the living soul in all flesh, 
 consists in the remains of innocence, charity, and mercy, which are 
 preserved from infancy ; so far as these are extinguished by man in 
 adult age he is dead, ill, 1050. The Lord's life in man consists in his 
 pure love, and all other life is apparent only, 1735. The yerimost 
 principle of life which all who are in the Lord's kingdom derive from 
 him as their father is mutual love, 1802 end. He who is not in the 
 Lord's love is not in his life, thus he is not a son, or an heir of his 
 kingdom, 1799, 1803 ; ill. 2658. Of those who receive life from the 
 Lord some are more remote, some nearer to him ; thus they are more 
 or less heirs according as they are more or less interior, 1799, 1802. 
 Life from the Lord flows-iu by the internal man, and is communicated 
 by the internal to the external ; but in the case of the Lord the internal 
 was life itself, 1954; ill. 1999. The Lord's life is conjoined toman 
 by influx and reception, whereby man is made living ; but the human 
 essence of the Lord was made Life Itself, 2021, 2658. Man has life 
 from the Lord so far as he loves his neighbour, but the pure love of 
 the Lord, which was his very soul and life when in the world, cannot 
 be given to any man, 2253. Man receives new life from the Lord by 
 the indwelling of the divine human, as he overcomes in temptations; also, 
 that no one can believe in the Lord unless he is in good, or have faith 
 in him unless he is in charity, 2343. All life and salvation are from 
 the divine human and holy proceeding of the Lord, and this because 
 the divine human is pure love, 2343 end. The influx of the Lord's 
 life is according to its reception with angels and men, and the Lord's 
 mercy is such that he permits them to appropriate it as if they lived of 
 themselves; its various influx ill. 3741 — 3743, 4206; and further, 
 that it is of the Lord's mercy that life appears in every one as his own, 
 4320. The true order of man's life is such that he should be the 
 medium of the divine proceeding to the ultimates of nature, and of 
 ascent from the ultimates of nature to the divine, ill. 3702 ; and that 
 the divine indeed can manifest itself by angels when their proprium 
 is rendered quiescent, ilL and ah. 1925; passages cited 9315; see 
 below (J\), and see Man. 
 
 13. The Lord's work in Man. The Lord operates all good in man 
 by the new will, which is conscience or charity, 987, 1001, 1023, 1076, 
 1077, 1100, 1835; i7/. 2053, 2063. Unless there be influx from the 
 Lord flowing-in by the internal man, the good called spiritual is not 
 good, 6499 — 6500 ; the difference between goods and truths which are 
 of the Lord, and which are not of the Lord, ill. 7564. The Lord's 
 will is to perfect the good of the spiritual man by his own influx through 
 the internal man, and so to draw it towards himself; yet it can never 
 be elevated even to the first degree of celestial good, 6500. Man is 
 prepared to receive truths and goods by temptations, and when a change 
 is thus effected, and he is regenerated, the truth of the church becomes 
 good, and ascends above things external and scientifics, 6506 — 6507. 
 So long as the truth of doctrine or faith predominates, and not the 
 good of charity, the natural man is not subdued to the spiritual, but 
 
LOR 
 
 561 
 
 it is subdued when good has the dominion ; some tokens of its subju- 
 gatioDj 6567. The Lord continually subdues all evil intended to the 
 good to his own ends, so that the very temptations which assail them 
 tend to the corroboration of truth and good ; thus that nothing reigns 
 in the universal spiritual world but the end which proceeds from the 
 Lord, 6574, 6663. The Lord himself fights with man against evils 
 and falses, and associates heavenly societies with him as he becomes 
 regenerate, 66 1 1 ; how the Lord in this way brings salvation to the 
 spiritual ; passages cited seriatim, 6427. The Lord not only provides 
 the means by which man may be drawn from hell and led to heaven, 
 but he also continually draws and leads him, yet with a constant regard 
 to his freedom, ill. 3854; that he never breaks, but bends, &c., 1255. 
 The Lord draws the man who is regenerated continually towards things 
 interior and into heaven, thus nearer to himself, and this from love 
 towards the human race, whom he wills to have with himself, ill. and 
 sh. 6645 ; how ho excites truths and goods in man by means of the 
 angels who are with him, 6647. When celestial love prevails, the 
 Lord disposes all truths with man into a celestial form under that love, 
 and when this order prevails, truths and goods are always excited toge- 
 ther, 6690. All good in man is from the Lord, yet it differs with 
 every one in heaven and earth, and this to such a degree, that even 
 the angels can only know it in some species, 6706. Good from the 
 Lord among Christians makes one man neighbour to another ; and as 
 the Lord is in such good, he is the neighbour in the supreme sense, 
 6706, 6711. The truth which the Lord insinuates into man is from 
 good ; in the first state of regeneration, however, it does not appear, 
 but acts into truth, but in the second state it manifests itself, 6717. 
 The Lord acts and arranges with those who are reformed by internal 
 influx, even when they are in the midst of evils and falses, providing 
 however there be good and truth in the external to receive his influx, 
 6724. With those who are led by the Lord all things flow-in, even to 
 the least minimum both of their intellectual and voluntary life, 8495 
 and citations. All the good and truth of charity and faith, that is, of 
 the new life in man, come from the Lord alone, and goods which serve 
 as means of accommodation to the reception of good and truth from 
 the Lord, come from him by the medium of angels, 8728. The Lord 
 inspires the will of man with good, from which he is free to act, so far 
 indeed as to believe that it is his own, ill. 8988. The Lord does not 
 teach any one divine truth openly or immediately, but by means of the 
 Word, 5952, 10,290; passages cited, 10,375 end. See, on the sub- 
 ject generally. Regeneration. 
 
 14. The conjunction of the Lord with the human race, is by the 
 church as a heart, by the medium of heaven and the world of spirits ; 
 and without such conjunction the human race would perish, 637, 2054. 
 The conjunction of the Lord with man by the life of love and faith is 
 the reason why he lives to eternity, 714. The conjunction of the Lord 
 is by love, which forms man into his similitude or likeness, and makes 
 him one with him, ill. 1013. There is no conjunction with heaven 
 (and therefore with the Lord) by externals now that representatives are 
 abolished, 1003, ill. 2037, ill. 3147, 3480. All union and conjunction 
 throughout nature, animate and inanimate, is by love ; thus, all con- 
 junction with the Lord is by love to him and love to the neighbour. 
 
 o o 
 
562 
 
 LOR 
 
 LOR 
 
 563 
 
 1055. Love to the Lord and the neighbour conjoins men and angels 
 by the verimost life of heaven, 1121, 205/. The conjunction of the 
 Lord with the human race is by the human essence, 1 985, particularly 
 ill. 1990; and that it is properly called conjunction, not union, 2021. 
 The conjunction of the Lord with those who believe in him is by the 
 faith of charity, ill. and passages cited, 2034, 2836 ; that the Lord is 
 called the seed of the woman from the faith of charity, 25G, 1610 ; 
 and that he alone has celestial seed, and they only are his seed and the 
 heirs of his kingdom who have the faith of charity, 1438, 1608, 2023, 
 2085, 3038. The conjunction of the Lord with the human race was 
 the cause of his union with the Father, and this because he was love 
 itself, ill, and sL 2034, 2077, 2102. The Lord was conjoined with 
 the human race after the first promise of his advent by the faith of 
 love in him as then to come ; when this ceased, then the Lord came 
 and united the human essence to the divine, ill. 2034. The conjunc- 
 tion of the Lord takes place with man in his impurity, because no one 
 can receive pure intellectual truth, but that such conjunction is by con- 
 science, ill, 2053. The conjunction of the Lord is effected with man 
 by filling good into his truths, whereby conscience is formed ; for, that 
 in all good the Lord is present, &c., 2063 ; see above (11) 1616. The 
 conjunction of the Lord with man is by the human essence made 
 divine, but in order to this conjunction the unclean loves which impede 
 its influx must be removed, 2102. The conjunction of the Lord with 
 the human race is by love and charity, and faith therefrom, 2342. The 
 conjunction of the Lord both with angels and men is by the Word by 
 apparent truths, superior and inferior, into which divine truths flow, 
 3362, ill, 3364, especially 3376, 6789 ; and as to apparent truths with 
 the angels, 3404, 3405. The conjunction of the Lord with the man 
 of the church is when divine truth proceeding from his divine human 
 is received, 9395, ill. 9396. There is no conjunction with the supreme 
 divine of the Lord, but only with his divine human, because an idea 
 may be formed of the divine human but not of the divine itself, ill, 
 4211, 5663, 6804. The conjunction of the Lord with man is accord- 
 ing to the state of his thought and affection ; they who are in a most 
 holy idea of the Lord and at the same time in knowledges and afi'ec- 
 tions of good and truth are conjoined with him as to his divine rational, 
 but others as to the divine natural and the divine sensual ; in the latter 
 case are gentile idolaters who live in charity, 4211, compare 5321. 
 The conjunction of the Lord with the natural man is by a medium 
 formed as regeneration proceeds, 5688, 5696, 5698, 5804, 5807, 5816, 
 5822, 5956. The Lord is conjoined and made present with all in the 
 universe by charity, and all such are known to him as his sons ; also 
 that he knows all others, but that his knowledge of them does not 
 involve conjunction and presence, 6806 ; further, as to his apparent 
 presence or absence according to conjunction, 7056. Those are con- 
 joined to the Lord and thus elevated to heaven who receive the truths 
 of faith and the goods of love proceeding from him, 7200. Man can- 
 not draw near the Lord and be conjoined to him of himself, but the 
 Lord approaches and joins himself to man ; in other words, the Lord 
 draws all men to himself, which makes it appear that they of themselves 
 go to him, ill. 9378, 9401. All communication and conjunction with the 
 Lord is by influx, 9786, 9933. The conjunction of man with the Lord 
 
 is the state when he is led by the Lord and not by himself, ill. by the 
 Sabbath after six days of labour, 10,360, 10,362, 10,366, 10,730. 
 The conjunction of the Lord with man by the medium of heaven is the 
 end of all worship, 10,436 end, br, ill, 10,452 end; and is eff*ected by 
 the reception of divine truth from the Word, 10,495, 10,632 end, 10,634. 
 15. To be in the Lord, is to be ia his love, 2227. To be in the 
 Lord is to be in good from him, and they are more interiorly in heaven 
 who are more interiorly in the perception that all good is from him, 
 2974. The Lord is alone man, and heaven represents him, and is 
 made by good and truth from him ; hence the angels, who are in good 
 and truth, are said to be in the Lord, 2996, e7^. 5130, 5662. The 
 Lord is in those who are such as he describes as the subjects of Chris- 
 tian charity, 4959. Those who are in love to the Lord and love to the 
 neighbour are most conjoined to the Lord and indeed in him, because 
 they are in the divine that proceeds from him, 6370. Good is the 
 Lord himself, and truth from good is the proceeding life of the Lord ; 
 hence, all in heaven are in the Lord's Hfe, 7212. They who are in the 
 Lord manifestly perceive that the all of life flows-in from him, and that 
 it is of the divine love such life is appropriated to them as their own, 
 8497; and the passages cited, 8495. They who are in the Lord live 
 according to the order of his laws and precepts, because the Lord is 
 order itself, 8512. The angels are said to be in the Lord, because the 
 Lord as to the divine human reigns universally in all things of their 
 thought and will ; also that they not only perceive it to be so, but love 
 it to be so, 8865. 
 
 16. The Lord in the other life, appears to every one according to 
 his state, to the evil therefore as the cause of their punishment, 1838 ; 
 see below (72). The Lord in the other life is always a sun, the source 
 of all light, but he appears as darkness and a consuming fire to the 
 evil, 1838, 1839, ill. 9434 ; see Fire. The Lord really appears as a 
 sun or a moon, according to ribeption, and all mental and visual illumi- 
 nation is from him, ill, and numerous passages cited, 9684 ; see below 
 (17), 1053, &c., 3195, 3636, 4380, 7270, (59,) 5704, &c. ; see also 
 Heaven (8, 10), Influx (2), Light (3). 
 
 17. The Lord in Heaven, The universal heaven has reference to the 
 Lord, insomuch that all its order and felicity are from him, 550—552. 
 The order of heaven is such that the Lord governs the spiritual by the 
 celestial and the natural by the spiritual, thus all together as one man, 
 911. The Lord himself to the heaven of the celestial angels is a sun, 
 and to the heaven of the spiritual angels a moon, 1053, 1521, 1529 — 
 1531, 1837, 1861, 3636, 4696, 7083, 7173, 7270,8812, 9684, 10,130, 
 10,809. The light of heaven is from divine good by divine truth m the 
 Lord's human, which illustrates all who are in wisdom and intelligence, 
 3094 ; and this both as to sight and understanding, 2776. The omni- 
 presence of the Lord in heaven causes that all angels and spirits have 
 a constant situation in respect to him, also in respect to every particular 
 angel, and in respect to every man to whom heaven is opened, 1276. 
 The general situation of the angels is at the right hand of the Lord, 
 that of evil spirits at the left hand, that of the middle sort m front, 
 that of the malignant behind, and under foot the hells, 1276. From 
 the order and situation of societies all are most present to the Lord, 
 and any spirit or angel may in like manner be immediately present with 
 
 o o 2 
 
 1 
 
 
 r. 
 
 tj 
 
 I 
 
 Ml 
 
 I 
 
 I 
 
564 
 
 LOR 
 
 LOR 
 
 565 
 
 another or with man, if the state permit, 1274, 1276, 1277, fully tV/. 
 1376 — 1382 ; and how the Lord's presence and absence is to be under- 
 stood, 9415, 10,146 compared. The societies of heaven are innu- 
 merable, and they are all various, yet they make one whole because 
 they are led by the Lord as one; ill. by the human body, 1285, ill. 
 1316, 2982, 9276 and citations. The heavens are altogether an image 
 of the Lord's external man, 1590. [When the heavens and the earth 
 are mentioned together], the heavens are understood of the Lord's 
 interior man, and earth of the exterior, 1 733 ; or of the divine rational 
 and the divine natural, 370.5. Some are more remote from the Lord, 
 some nearer to him in heaven, according to their love and charity ; the 
 economy of heaven, br. ill. 1799, 1802; and that some are taken up 
 into heaven and accepted by the Lord immediately after death, 318 end, 
 319, 1112. See Heaven (3). The whole heaven appears before the 
 Lord as a Grand Man) because the Lord himself is all in all there, and 
 he is the only real man, 1894; also 1276, 2996, 2997, 3624—3649, 
 3741—3750, 4218—4228, 4625. The Lord in heaven is the Father 
 of all, and he loves all as his sons, 2360 ; how all really are his sons, 
 3494 end; and that he is the only Father they acknowledge, 14, 15, 
 1729, 2005, 3035, 3038, 5256, 9303. The Lord is not only in heaven, 
 but he is heaven, 2859. It is the divine human of the Lord that flows 
 in and makes heaven, and not the divine itself except by the divine 
 human, 3038; ill. 7211; see below, 8897. The Lord is the very 
 light of heaven, and light there is of surpassing brilliance compared 
 vfith light in the world, ill. and sh. 3195; passages cited, 9905. The 
 light of heaven is from the divine wisdom of the Lord, and heat there 
 is from his divine love, 3339. Love and faith proceed from the Lord 
 as the sun of heaven, 7083. See Heaven (10), Charity (2). 
 Heaven corresponds to the Lord, and man in the whole and in every 
 part corresponds to heaven ; hence, heaven is a Grand Man, 3624 — 
 3649, 4219. They who are in heaven*are in the Lord, yea, in his 
 body, 3637, 3638, 3700, 4225. The Lord is the sun of heaven, the 
 source of light in which is intelligence, and of heat in which is love ; 
 from which, as their universal principles, all other correspondences are 
 derived, 3636, 3643 ; see below, 4380, 4390. The Lord is a common 
 centre, and every one in heaven is a centre of all influxes in a heavenly 
 form, 3633, 3641; that he also rules the hells, 3642. The Lord as 
 the sun of heaven does not rise and set but appears constantly, yet 
 according to the reception of light from him, 3708, 881 2. The inmost 
 heaven is the nearest image of the Lord, and is called his likeness ; 
 the lower heavens are images in their degree more common, because it 
 IS a general law that the superior represents itself in the inferior in a 
 more general form, 3739. The Lord appears as a sun at a middle 
 altitude above the plane of the right eye in heaven, and as a moon 
 before the left eye, 1531, 4321, 7078, 9684. Good and truth from 
 the Lord fill the whole heaven, 4380 ; and hence all things have refer- 
 ence to good and truth, 4390. The light that proceeds from the Lord 
 IS received in the third heaven as good, in the second heaven as truth, 
 and in the ultimate heaven as substantiality, forming paradises and 
 cities, &c., 441 1. Divine good and truth from the Lord constitute the 
 whole order of heaven, divine good the essential of order, and divine 
 truth the formal, hence the Lord is order itself, and when order is 
 
 represented in form it appears as a man, 4839. An image of the whole 
 heaven is contained in every idea of good and truth, which, when opened, 
 appears as a universe leading to the Lord, and this, because it is from 
 him, who is the all of heaven, 4946. See Idea. Heaven is called a 
 marriage from the conjunction of good and truth which proceed from 
 the Lord and make heaven, 6179. See Heaven (6). The divine of 
 the Lord above the heavens is divine good, but the divine in the hea- 
 vens divine truth, 7268. Heaven, properly speaking, is nothing but 
 the divine there formed, for the angels are human forms recipient of 
 the divine, and constituting a common form, which is that of man, 
 7268. Divine truth immediately proceeding from the Lord, and even 
 its second procedure, does not affect heaven, but these successive [ema- 
 nations] are as radiant belts of flame encompassing the sun of heaven, 
 which is the Lord, 7270; further e7/. 8443, 8760. The divine that is 
 in heaven is the good that is in divine truth proceeding from the Lord, 
 but the divine above the heavens is divine good itself; that the divine 
 in heaven, or good which makes heaven, is to be understood by the 
 Father thai w in heaven, 8328 ; and divine truth in heaven by God, 
 8760. Divine good from the Lord is communicated to all in heaven 
 universally and singularly, but everywhere according to the power of 
 receiving. 8472. The divine proceeding of the Lord fills all things 
 and makes the life of all in heaven, 8875 end. Divine truth from the 
 Lord makes heaven, because the Lord as to divine good in the other 
 life is a sun, and as to divine truth light, 8897. Heaven is a Grand 
 Man because it is an image of the Lord, and the same image is formed 
 in man when his faculties are opened by afi^ections of good and truth 
 from the Lord, ilL and passages cited, 9279. The Lord dwells in 
 heaven by the reception of good and truth which flow from him as 
 heat and light, 9594 end. All in heaven look to the Lord, and this 
 their continual aspect with him is preserved by love to him and charity 
 towards the neighbour, ill. 9828, br. ill. 9841 ; in addition, that it is 
 the Lord who turns them to him, 10,189. The order of heaven and 
 all its innumerable societies exists from one only good, which is the good 
 of love to the Lord and is from him, ill. 9863 and citations at the end, 
 9864, 10,261 ; and that there is influx from the Lord into the various 
 goods of heaven, both mediate and immediate ; passages cited, 9682, 
 br. 10,270. All in heaven turn their faces to the Lord, and this to 
 whatever quarter they look ; but all who are out of heaven turn their 
 faces away from him, 9864, ill. 10,130, 10.579 end. As there is a 
 trine in the one person of the Lord so the three heavens are one in 
 ultimates, 9866. A sphere of divine good and truth from the Lord 
 surrounds every society and also every angel in heaven, 9874; passages 
 cited, 10,188; also, that the goods and truths received by the angels 
 are effigies and images of the Lord, 9879. As soon as an angel is 
 elevated into the divine sphere (or the sphere of celestial love in heaven), 
 he comes into manifest perception of the Lord as to the divine human, 
 ill. 9933, 10,159. The Lord is really above heaven, but still as pre- 
 sent as though he were really in heaven; also, that only the divine as it 
 is in heaven can be represented, and that this, to the perception of the 
 . angels, is the divine human, 9946, 9956 ; more particularly as to the 
 Lord's real presence in heaven while yet he is above it, 10,106. It is 
 the divine of the Lord, thus the divine human, that makes heavea 
 
 f 
 
566 
 
 LOR 
 
 LOR 
 
 567 
 
 and the church, because the Lord dwells in his own and not in the pro- 
 prium of any one, man or angel, thus that he is all in all, 8h. 9338, 
 9594 end, 9606, 10,123, 10,153, particularly 10,125, 10,151, 10,157, 
 10,283, 10,359. See to Inhabit. There is no other heaven but that 
 of the Lord, and though evil spirits seek another they do not find it, 
 458, 2751, 7086. See Heaven (especially 6, 7, 8). Influx proceeds 
 into all the heavens immediately from the Lord, and also mediately by 
 one heaven into another, and the same into the interiors and exteriors 
 of man, 6058, 6063, 6466, 6472, 7004, 7270, 8685, 8701, 8717, 
 8728, 9682, 9683. See Influx (1, 7, 11); Life (14). 
 
 18. Manifestations of the Lord, To the men of the most ancient 
 church, with whom the Lord spake mouth to mouth, he appeared as a 
 man ; they also regarded him as the only man, and themselves as men 
 from him, 49 ; passages cited, 306 1 . The Lord appeared as a man to 
 the prophets, and he also called himself the son of man, or man, sh, 
 49. The men of the most ancient church had their knowledges of 
 truth by revelations, for they discoursed with the Lord and with angels, 
 125, 597. The Lord speaks with every one more nearly or more re- 
 motely according to their state of love and faith, 904. The men of the 
 most ancient church were in such love to the Lord that they had a clear 
 perception of all things pertaining to faith ; they knew also that the 
 Lord would come, and the sweetest of their delights in the love of 
 offspring was from the influx of this perception, 1123. The worst of 
 their posterity (except those who perished) knew also that the Lord 
 would come, but they thought of him as a bearded old man, 1124. 
 Those who perished thought much of God also, but they believed men, 
 thus themselves, to be gods, and were confirmed in their phantasy by 
 dreams, &c., 1268; their dreadful phantasy ill. from experience, 1270. 
 The Lord was able to assume the human essence without being born as 
 a man, and was seen as a man in the most ancient times, and more 
 recently by the prophets, 1573. The Lord appeared to the fathers of 
 the most ancient church and also to Abraham and the prophets as a 
 man, because Jehovah is very man in esse ; hence it pleased him to be 
 born as a man in the world, &c., 1894. The Lord appeared to Moses 
 and others in ancient times, and spake with man, by the medium of 
 angels, the angel in every case believing that he was Jehovah himself, 
 i//. and sh. 1925; see below, 6831. Jehovah, or the infinite Esse, 
 could not appear to man except by the human; thus, that it was the 
 Lord who appeared in ancient times, 1990, 2016, 5663. The Lord 
 appeared to Moses and the elders of Israel, but only according to the 
 externals in which they were ; that he appeared otherwise to John, who 
 saw him as the Word, 2162. It was known to the ancients that the 
 Lord would come into the world and would become a sacrifice, and 
 hence it was that they sacrificed their sons, 2818. The wise ancients, 
 who were in celestial and spiritual love, knew that the Lord would come 
 into the world, that Jehovah would be in him, and that he would make 
 the human in itself divine, and thus save the human race, 3419. All 
 in the ancient church who had not separated charity from faith believed 
 the God of the universe to be a divine man, and they called him 
 Jehovah ; they knew this from the elder ancients and also from his 
 appearance as a man to many of their brethren, 4692, 4727, 6876. 
 The Jewish church believed Jehovah to be man and God because he 
 
 appeared to Moses and the prophets as a man, but they thought of 
 him as the gentiles of their gods, and called every angel who appeared 
 Jehovah, 4692, 9315; that they believed in many gods, but believed 
 Jehovah to be greatest, 7401. Jehovah appeared as an angel when he 
 manifested himself previous to his advent into the world, because the 
 divine itself was made manifest by its transflux through heaven, thus 
 by the divine human ; hence that the divine human is caUed the angel 
 of Jehovah, the Sent, 6831, 10,528, 10,579. The Lord has always 
 manifested himself according to reception, thus iri one way to Moses, 
 and in another to the people who were under the mount, ilL and sh, 
 6832 The God of the ancient church was the Lord as to the divine 
 human ; it was also known to them that he was represented m their 
 rituals, and to many of them that he would come into the world and 
 make the human divine in himself; this, because he appeared to them 
 as a divine man, &c., 6846-6847, 6876. The divme was always 
 known and manifested as a divine man because heaven is a Grand Man, 
 and the divine was made manifest by passing through heaven ; hence, 
 that the divine human is the only and necessary mediator between the 
 divine and man, 8705, 10,579. Jehovah became manifest in external 
 form before the Jews, because they were without good and truth in 
 which to perceive his internal presence, 8792 A manifestation of the 
 Lord in the sun of heaven to the spirits of Mercury, to the spmts of 
 Jupiter, and to those who when they were men saw him in this world ; 
 also, that the spirits of Jupiter acknowledged him as the God of the ^^^^ 
 verse who had appeared to them in their earth, 7173. ^Jhe Lord mam- 
 
 fested before the author and the spirits ^[^'^^^.^ T^t the S 
 an aneelic society, 10,810,10,811; see below (65). That the author 
 SLoursedwith^ArisJotle about his idea of the Supreme God when m 
 t ~rld, and that he represented it as the idea of a human face and 
 a glory proceeding from it, &c., 4658. As to the Divme itself, see 
 below (30), and as to the divine human (27). ir*i,«Q«„ 
 
 19. As Man, the Son of Man, &c. The Lord calls l^^^el^ ^^^Son 
 of Man because he is the seed or faith of the church, and because he is 
 ty-an, 264 end; 49, compared. The Lord abne is man and aU 
 others are men, in their degree from him, 49, 565, 714 768 1894 
 The Lord is alone man, and heaven represents him, 2996. The Lord 
 J^i^X^.n, and -en are only so far meys they^^^^^^^ 
 that is, so far as they are in good, 8547. W^^^n th^ Lord is called 
 the Son of Man his human essence is «ieant which, united to the 
 divine? is also Jehovah, 1607, 1729, 1893. The Lord is called the 
 Son of God, and the Son of Man as to the external man; the Son of 
 God hi respect to Jehovah, and the Son of Man m respect to he 
 mother 1 733 The Lord called himself the Son of Man and the 
 Son of Go^^^^^^^^ divine human ; the Son of Man as to truth, and 
 the Son of God as to good, 2159, 2813, 7499 ; compare 3/04 ihe 
 Lord was the Son of God, and thus one with Jehovah not only as to 
 S;nceS bu '^^^^ "advity, because he progressively put off all the 
 Tuman derived from the mother, 2649, also the end. The Lord is 
 cJed the Son of Man as truth divine in the human dmne, b^^^^^^^^ 
 Son of God as good 2813 ^8H ; con.^^^^^^^^^ ^^^^ f^; 
 
 :- 
 
568 
 
 LOR 
 
 The Son of Man is the Lord as to the truth of the church, 9295. 
 The Lord is called a Son from the truth of faith ; the passage, " kiss 
 the Son lest he he angry," br, ex. 9309, The Son of Man is divine 
 truth not yet inscrihed or implanted in the life of man, but the Holy 
 Spirit is divine truth implanted in the life ; hence the sin that cannot be 
 forgiven, 9818. The Lord called himself the Son of Man as divine 
 truth, not as the Son of Mary, 10,053. The Lord in the supreme 
 sense is the Grand Man, and he came into the world that he might 
 make the human divine, that all things might have reference to himself, 
 3637; and the summary of this doctrine, 3061. See Heaven (7); 
 Influx (7) ; Life (2) ; Man. 
 
 20. As the First-Begotten, and the Only-Begotten, The Lord is 
 called the first-begotten as to his human essence, because all love and 
 consequently the faith of love proceeds from him, 352. By the Lord 
 as the Son, the only one, is meant the divine rational or divine human, 
 2772, 2827, 2844 compared. The Lord called the only-begotten Son 
 who is in the bosom of the Father, denotes the divine human by which 
 alone the divine can flow-in, 3038. The Lord was the only-begotten 
 Son of Jehovah ; hence his internal human was divine ; and like the 
 soul of man, it formed the body to its likeness, ///. 6716. By the only- 
 begotten Son is meant the Lord as to divine truth, from which also he 
 called himself the Son of Man, 8127. 
 
 21. Why born into the world. The Lord was pleased to be born, 
 that he might unite the divine celestial proprium to the human propriura 
 m his human essence, 256, 2/9; thus, that he might conjoin and 
 unite the external man to the internal, 1587. The Lord was born in a 
 church which had utterly fallen into an infernal and diabolical proprium, 
 256, 3857. The Lord, by his coming in the flesh, liberated the world 
 of spirits from the antediluvians ; and unless this had been done, the 
 human race must have perished, 1266, 1673, 2025 end; particularly 
 2034. The Lord was born as a man that he might assume the iniquities 
 and evils of the human race, in order to ovetcome them; and such evils 
 could only be put on by the hereditary way, 1573. The Lord had no 
 need to be born as a man, unless to put on and overcome evil, because 
 he could assume the human essence without nativity, 1573. It may 
 appear to some that the Lord who is omnipotent might have subjugated 
 the hells without coming into the world ; but unless he had thus come, 
 and, by temptations admitted into himself, had subdued the hells and 
 glonfied his human, the human race could not have been saved, nor, 
 indeed, any who were born in this world from the time of the most 
 ancient church; that it is sufficient to know and believe this, 1676 
 The Lord came into the world that he might be made Justice for the 
 human race; and he made himself Justice, by temptations and by vie- 
 tones therein, over all evils and over all the heUs, 1813. Jehovah who 
 IS very man in esse, was pleased to be born as a man because all that 
 was truly human had perished in the world, 1894. Unless the Lord 
 had actually assumed the human essence by nativity, mankind must 
 have penshed in eternal death, and this, because the divine and the 
 human could not otherwise be conjoined, 1990 ; what such conjunction 
 and disjunction consists in, 1999; and that the communication is by 
 the human umted to the divine, 2016; further ill, 2034. The cause 
 ot the Lord s advent into the world was the conjunction of the human 
 
 LOK 
 
 569 
 
 race with him, which conjunction could only be maintained by the faith 
 ot love and charity, ill. and sh. 2034, 2077, 2102, 2853. The Lord's 
 advent into the world and the union of the human essence with the 
 divine, was the means of saving the human race, 2218, 2236 The 
 Lord came into the world when the bond between heaven and the human 
 race was dissolved ; and thus, by the union of the human essence with 
 the divine, he conjoined heaven and earth, and at the same time insti- 
 tu ed a new church ill. 2243, 2853. By the union of the human essence 
 with the divine in the Lord the evil were separated from the good, and 
 the latter saved ; also, that they who are in external worship could not 
 have been saved, unless the Lord had come into the world, 2457 The 
 Lord put on the human that he might combat with the hells and over- 
 come them because the divine does not combat, 2523 ; that he con- 
 tinually fights with man, and for man with hell, and holds him from 
 evil with a mighty power, 2406. The Lord was born into the world 
 that divine good might flow-in and be conjoined with rational truths in 
 man, yea, with scientifics and sensuals, which are hardly other than 
 milacies ; that this could only be by the divine human, 2554, ill. 3195. 
 Ihe Lord came into the world to save the spiritual, not the celestial; 
 had the latter remained in their integrity the Lord had no need to be 
 born ill. and*A. 2661, 2716; that the obscurity of the spiritual receives 
 Illustration from the divine human of the Lord, 2716; and that the 
 spirittial were saved by the union of the human with the divine, 2764 
 loV- ^^lf ^o^^io^^-^ ^""^ '^^"^^> 2^33' 2834, 2848, 2861, 2869, 
 IVJ^t^.o.^^^^^ '^^^ ^'^^ ^^^^^^°"^' 8^49 and citations, 8105 
 1 r J ol37, 8159, ill. and passages cited, 8261. It is generally 
 believed that the Lord suff"ered for the human race, and thus took 
 away their sms ; but the truth is, the passion of the cross was the last 
 ot temptation, by which he fully united the human to'the divine and 
 the^ divme to the human, whereby also the human race was saved, 
 2//6; passages cited, 10,026 end. Unless the Lord had come into 
 the world and united the human to the divine, the perceptive faculty of 
 good and truth would have been utterly lost to man, ill. 2776; see 
 below, 4733. The Lord came into the world and put on the infirm 
 human that he might reduce all to obedience and bring all into order, 
 by temptations admitted into himself, and this because the divine and 
 the divine human cannot be tempted, 2795. The Lord was pleased to 
 be born into the world when he could no longer afi'ect the human race 
 by the divine clothed with the human in the Grand Man, 3061. The 
 Lord was the light of heaven from eternity, and he was willing to be 
 born a man that he might also be light to those who are in thick dark- 
 ???fi? ^*^u ^^° ^*^® removed themselves so far from good and truth, 
 ^195. The Lord came into the world in the fulness of time, that is, 
 in the consummation of the age, or when there was not any good re- 
 maining, in order that the internal truths of the Word might not be 
 profaned, for where there is no good there can be no internal acknow- 
 ledgment of truth, 3398. Before the Lord came into the world the 
 divme Itself flowed into the universal heaven which then consisted for 
 the most part of celestial men, and from such influx light was brought 
 forth to the human race ; it was when this light could no longer be 
 produced through heaven in consequence of the departure of man from 
 love and charity, that the Lord assumed the human, and himself illu- 
 
570 
 
 LOR 
 
 minated the whole heaven and the whole world, 4180, 6280. The 
 Lord was pleased to assume the human and "^^^^^t divine because 
 men are of such a quality that they can only worship that of which 
 they can form to themselves some idea, and lest therefore only idols or 
 deceased men, who might be devils, should be worshiped, 4733. Ihe 
 Lord from eternity is a divine man, for so he was Jehovah in heaven, 
 but he took upon him the human that men might have an idea of the 
 divine, which had else utterly perished, together ^Jth all that is celestial 
 and spiritual, in things corporeal and terrestrial, o 1 1 0. 56G3. Before the 
 Lord's coming a great part of heaven was occupied by infernal spints, 
 and these, by assuming the human and making it divine, he expelled, 
 and thus liberated heaven from them and gave it ^^^ possession to his 
 spiritual kingdom, 6306, ill. 6373, 7686, 8054 8294 end ; that the 
 spiritual were then separated from the celestial, 6372 ; and that the 
 divine human from henceforth existed as an essence by itselt, 3001 ; 
 see below, 6854, 6858. When the Lord came into the world, and 
 made the human divine he assumed in his own person the power which 
 he had given to the angels of his celestial kingdom, 6371. Ihe Lora 
 took the human upon himself and assumed this power because order 
 could no longer be preserved by its transflux through heaven, i//. OJ/^. 
 The Lord saved the spiritual by his advent into the worid because 
 they were such as the divine passing through heaven could not reach, 
 this also, because their doctrinals were not truths, and consequently 
 their good not good, 6854. The Lord by his advent into the wor d 
 elevated the spiritual from the lower earth into heaven, and thus de i- 
 vered them from the surrounding hells by which they were infested ; 
 of such also he then formed the second or spiritual heaven, 68d4 ; that 
 evil spirits and genii had formeriy occupied the whole region of hea.-en 
 to which they were elevated, 6858; more fully *//. 6914, / 090 and 
 citations; and that now by the holy proceeding from the divine human 
 the heavens and the hells are alike preserved in order, 0804. lUe 
 Lord had always manifested his divine human m an angelic human 
 form, but he was pleased to be born a man that he ^^g^*^ actually put 
 on the human and make it divine; passages cited, 931.5, 10, j/ J. 
 Unless the Lord had come into the worid, and opened the interiors ot 
 the Word, the communication of heaven with the worid by means ot 
 the Word would have been broken, and the human race must have 
 perished from this earth, 10,276 end. At the time immediately pre- 
 ceding the Lord's coming, the infernal crew raged almost without con- 
 trol, infesting and attempting to subdue all, 8289. For the reason 
 why the Lord was born on this earth see below (64); and why born 
 
 at Bethlehem (76), 4592, 4594. ^.. x j u rvo 
 
 22. His state when horn and afterwards. The Lord was born like 
 another man, and hence he progressed from an obscure to a more lucid 
 state, 1401; see below, 1557, 1561. The Lord progressed from sci- 
 entifics to celestial truths, 1402. The state of the Lord when born is 
 a profound mystery; in general he was hke another man, only that he 
 was conceived from Jehovah, and yet born of a woman, a virgin, trom 
 whom he derived the common infirmities of men, 1414. The heredi- 
 tary principle which the Lord derived from the Father was divme, that 
 from the mother was the infirm human, afterwards made divine, 1414. 
 1444. The sensual and corporeal principles were with the Lord as 
 
 LOR 
 
 571 
 
 with other men, but, unlike the case with others, they were at length 
 united to celestial principles and made divine, 1428. The progression 
 of the Lord in the world was the progression of the human essence to 
 its union with the divine, 1426, 1428, 2523. The truth first insinu- 
 ated into the Lord when a boy was sensual, but it was such as sees 
 some likeness of the kingdom of God in every created thing, because 
 he alone was a celestial man, 1434; ill. 1807. the Lord alone was 
 born with celestial seed, because from Jehovah ; whereas the seed of 
 other men is infernal, 1438. The life of the Lord from nativity to 
 boyhood consisted in the procedure of the celestial seed forming a state 
 of love, 1438. The soul comes into light in the celestial state; hence 
 the Lord had perception, and Jehovah appeared to him when he was 
 yet a boy, 1440, 1442, 1443, 1446; see below, 1990, 2137. The 
 hereditary evil of the external man, which the Lord derived from the 
 mother, was the cause of his temptations ; but this he fought against 
 and overcame, and hence he had no actual evil, 1444, 1573. The Lord 
 was introduced into the celestial state according to order, thus, by de- 
 grees, from infancy to boyhood, and this because he was born like 
 another man, 1450. The Lord was not born into knowledges, but he 
 imbued them in the external man according to influx, and this in boy- 
 hood, after he had imbued the celestial things of love, 1450, 1451, 
 1458, 1460; see below, 1548. The Lord was instructed as another 
 man from the Word, 1457, 1461. The Lord in his boyhood imbued 
 no other knowledges than those of the Word, 1461, 1462. The Lord 
 in his boyhood was eminently above others in the power of learning, 
 1464. The Lord did not learn truth, but the truth was always adjoined 
 with good in his internal man ; the knowledges he acquired were only 
 the vessels of the external man, by which the way was opened to the 
 influx of truth, 1432, 1468—1470; see below, 1541; and that all 
 truth with the Lord was from a celestial origin, 2503. The Lord was 
 instructed from his Father according to all order by knowledges as 
 means, 1475. The Lord, when a boy, knew that all knowledge was 
 for the sake of use in human society and the Lord's kingdom ; and that 
 the celestial principle could only live in such use, 1472. The Lord in 
 boyhood was captivated with the delight of perceiving the truth in sci- 
 ence, 1484. Knowledges are acquired in boyhood with no end in view 
 but knowing, but in the case of the Lord from the delight and affection 
 of truth, 1487. The scientifics acquired in boyhood are only the means 
 of ultimately becoming rational, and when they have served to this 
 end they are destroyed ; so in the case of the Lord, who was born and 
 instructed as another man, only according to divine order, 1487, 1489 ; 
 see below, 1499. The Lord's memory, thus his consideration of things, 
 was derived from science, or from Jehovah by science, 1491, 1492. 
 The Lord, when a boy, knew no other in the first place than that sci- 
 entifics were for the sake of arriving at truths, but afterwards that they 
 were for celestial ends, ill. 1495. The Lord came into intellectual 
 truth in boyhood ; how this differs from rational truth and scientific 
 truth, 1496; and how scientific truths are relinquished or dissipated, 
 1499 — 1502. The Lord in his boyhood willed the separation of such 
 things in his external man as impeded its conjunction with the internal ; 
 he also knew the quality of the external when not conjoined and when 
 conjoined, and that all power in the latter case would be his, 1537 — 
 
572 
 
 LOR 
 
 153U; see below (43), 2171, cited after 2207. When the Lord, m 
 boyhood, relinquished scienti6cs, celestial truths remained with hini, 
 1541, 1545. The Lord first relinquished the scientifics of the under- 
 standing, and afterwards the pleasures which favour the lusts of the 
 will, both of which prevent man's becoming celestial, 1542, 1547. The 
 Lord came into interior light in boyhood, first by imbuing the good of 
 love, and afterwards by knowledges implanted therein, 1548; that he 
 imbued love first and knowledges afterwards, 1556. The Lord, from 
 his earliest infancy, proceeded according to divine order, first to celes- 
 tial principles, and afterwards in them, 1554. The Lord proceeded 
 according to order from the light of intelligence to the light of wisdom ; 
 how three distinct planes are formed in this procedure, ill. 1555. As 
 the Lord acquired knowledges, he arrived at the celestial state in which 
 he was when a boy, and, by degrees, at the celestial state of infancy in 
 which the human essence was fully conjoined to the divine, 1557; that 
 the prior celestial states are made lucid by knowledges, 1561; both ill. 
 1616 ; and that the life of the Lord was'love to the whole human race, 
 such indeed that it was pure divine love, 1690, 2253. The Lord's 
 state was such that evils and falses at first served with apparent goods 
 and truths, and were not manifest to him until the age of boyhood, 
 1653. The Lord fought against evils and falses as they became mani- 
 fest, and hereby came into temptation-combats, 1653, 1654, 1661. It 
 was by such temptations and victories that the external man was united 
 to the internal, and thus made divine, 1725—1729, 1733, 5041. The 
 union of the external and the internal in the Lord was effected by temp- 
 tations and victories, because it was only evil which disunited them, 
 1603, 1607 end. The union of the Lord as to the external man with 
 the celestial internal was by knowledges, because there could be no 
 combat except from the knowledge of contrary principles, 1661; also 
 because knowledges in the external man are the recipient vessels of the 
 internal; passages cited above, 1432, 1450, 1462, 1472, 1475, 1487, 
 1495, 1548, 1557, 1561, 1616. The progress of the Lord to conjunc- 
 tion and union with Jehovah was by successive degrees, by continual 
 temptations and victories, because he was born in ignorance, and into 
 sensual and corporeal affections, like another man ; passages cited above, 
 1401, 1428, 1450, 1487, 1557, 1542, 16.53; to which add, 1864,2,523. 
 Generally, that the Lord's internal man was Jekovah, and th^t he 
 united the external man or human essence to the internal, 1999, 2004, 
 2005, 2011, 2018, 2021, 2025; that he united the human essence to 
 the divine by his own power, and was thus made Justice, 1921, 2025 ; 
 and that his progress in the union of the human essence with the divine 
 was according to his instruction by continual revelations, 2500, ill. 
 
 3382. 
 
 23. Haw like and how unlike other men. See above (22) particu- 
 larly, 1414, 1428, 1438, 1457, 1464, 1472, 1487, 1554, 1690. The 
 Lord differed from all other men in this, that Jehovah was inmostly in 
 all and singular things with him as his verimost life or soul, 1902, 1921 ; 
 ill. 2026. The Lord was born like another man, and came into order 
 like another man, even as to the rational mind, but with this difference, 
 that he was imbued with the life of love for the whole human race, 
 1902. The Lord was unlike all other men in this, that the interior 
 was conjoined to the internal or divine from nativity by its goods ; but 
 
 LOR 
 
 573 
 
 he was like other men in this, that it was conjoined to the external or 
 human by its truths, 1707. The Lord wai distinguishedTom al 
 other men in the ability to think from the divine as from himself thus 
 fromim^^^^^^ 19,4, 193,^ The Lord was instructed 
 
 as another man, but his reception of wisdom differed from that of other 
 men m the degree that his love was infinitely greater, 2500. There 
 
 ^n.7°'/f"'r^'^'^^ ^''^ ^' ^^^^ other men, but only appear' 
 ances of truth when the rational was first conceived; that he had per- 
 
 1 ?! f°"i 0?^ 1 ^"/^"^^^"^l J^"th was despised from such appearances, 
 
 \1\a IIV r ^''"'"^M ^'^^^^ ^^^^' "^^y the rational man was im' 
 buedwith hereditary evil, and thus in such appearances, 1921; and 
 that the Lord perceived the disorder from such appearances, and ar- 
 
 fZ 109«' tT^?^''^'^^?^' appertaining to himself into a celestial 
 torm, 192b. The Lord, like other men, always elevated the rational 
 w«rhn?n ^'^7"?- temptations, 2857. The Lord, unlike other men, 
 was born a celestial spiritual man, 4592, 4594 ; see below (32). The 
 Lord was born like other men as to all that is taken from the mother, 
 consequently his human was internal and external; but in place of inte' 
 nor evil, which every other man derives from his father, he had divine 
 good, because his father was Jehovah, 4963. The human of the Lord 
 was not divme from nativity, for he was born like another man, and 
 learned to speak in his infancy, and afterwards increased in intelligence 
 and wisdom, like others; but that the inmost of life, which continually 
 flows and operates into the external, and which every one derives 
 from his father, was the divine itself in the Lord, i//. 6716 The 
 Lord was unlike other men after his resurrection in this, that his whole 
 human was made divine, so that he was no longer the Son of Mary 
 L"e bdow r ^'^ ^^""^^ ^°'^^' ^^^^' ^^M^, 10,125, 10,252, 10,825;' 
 
 24. How the Father was in him and he in the Father. The Lord 
 was conceived from Jehovah, and was Jehovah as to his internal man ; 
 
 ^vL V' ,-''"^7.^' ^'^^ ''^^^^^' ^^^^^ ^" '"^^ is ^'^'y a recipient of life, 
 omQ* in^?";;^^^' ^^^^' ^^^^' ^^^2, 1921, 1999, 2004, 2005, 2011 
 2018, 2021 2025, 2026,4641, 4963, 5041, 5157, 6716, 10,12.5. The 
 Lord was the Son of God not only from conception but nativity, because 
 he put off and separated from himself all the human derived from the 
 IJ!?fn '"' i"?^"^"c*^ that the divine esse itself existed in his human. 
 2649, and the same at the end; 2803. Jehovah was manifested in the 
 human essence of the Lord even in his state of humiliation, yet not as 
 one with him, 1990. So far as the Lord was in the infirm human, 
 thus so tar as his external and internal man were not one, he prayed 
 to Jehovah as to one distinct from himself althoueh in himself 1 990 
 1999, 2265, 2288, 2580. The divine itself was actually in the human! 
 and present to the Lord so much as his human was glorified, 7058 
 While the Lord was in the World he put off the human and put on the 
 divme, yet the divine was never separate from him, 2010, 2063 2159 
 2198, 2288, 2511, 2592. The Lord perceived the divine manifested 
 to him in the human, and he willed that it should approach nearer to 
 him by putting on somewhat natural ; he also willed that his human 
 should draw nearer the divine by putting on the celestial, 2137 ill 
 2161--2163, 2165, 2171 ; that he was in two states of perception 
 when in the world, 2098; and that from the power of the divine within 
 
574 
 
 LOR 
 
 him, he could take upon himself any state, 2786, 2795, 2/96. When 
 Jehovah appeared to the Lord he perceived the threefold divme essence 
 in himself, and how his human was to be assumed by the divme in 
 order to the salvation of the human race, 2149— 21o6, 2218. Ihe 
 union of the divine and the human in the Lord was a mutual or reci- 
 procal union, and on this account it is compared to a marriage, 20U4, 
 2011 2012, 2620—2626, 2649, 2798, 2803. The divme in the 
 Lord was above the inmost of the rational ; and the human in him, as 
 in other men, began in the inmost of the rational, 2106, 2194. Ihe 
 divine in the Lord was the inmost [principle] of his life answermg to 
 the soul in man, which is received from the father; this divme pnn- 
 ciple also had its influx and operation into the body derived from the 
 mother, ilL 6716, and further, 10,125. The Lord was the divine 
 human, which had been the divine in heaven from eternity ; but 
 whereas he had previous to his advent assumed the human form by 
 passing through heaven, he now made himself really and essentially 
 
 man, 10,579. , . ^ i . -^ 
 
 25. The Human derived from the Mot her y was infirm, but it was 
 brought into perfect correspondence with the divine, 1414. The corre- 
 spondence of the human with the divine obtains with the Lord alone, 
 who is alone and perfect man, 1414, end. The human and the divine 
 could not be brought into correspondence until hereditary evil derived 
 from the mother was expelled, 1477. The human of the Lord was 
 united to the divine after it had been purified of all that he derived 
 from the mother, 1793. The external which the Lord derived from 
 the mother was united to the internal or divine by temptation-combats, 
 and until this union took place it appeared to the Lord that Jehovah 
 was another than himself, 1815, the latter ill. 1999, 2159, 2580 ; and 
 that the divine was in the human so far as hereditary evil from the 
 mother was expelled, 7058. The maternal or hereditary principle 
 derived from the mother was what the Lord had to relinquish, and 
 which he relinquished as he overcame evils and falses, 1816. The evil 
 of the hereditary nature derived from the mother was what the Lord 
 subjugated and expelled by his own power, 1921. The Lord made the 
 human essence divine by expelling all evil therefrom, and this by his 
 own power, 2107. The Lord overcame and utterly expelled the infirm 
 human, so that nothing derived from the mother remained, 2159 ; inso- 
 much that he was no longer her son, 2574, 2649, 2657 end, 4692 
 end, 6866, 9315 and citations, 10,053, 10,057. The human derived 
 from the mother was as dust and ashes compared with the divine, and 
 the Lord in this human was in a state of humihation ; that he altoge- 
 ther expelled it, and put on the divine human in its place, 2265. The 
 Lord separated and put off from himself all the human derived from 
 the mother, and this successively and continually, during his whole life 
 in the world; that he spoke to his mother, when o^ the cross, accord- 
 ing as she thought, 2649. The separation and putting off of the 
 maternal human cannot be understood by those who have merely cor- 
 poreal ideas concerning the human of the Lord, and think of it as the 
 human of another man, 2649 end. The Lord put off all that was not 
 life in itself, that is, all that was merely human, 2658; his state when 
 he first thought of separating it from himself, 2659, and sequel. When 
 the Lord was in the human from the mother he was in appearances of 
 
 LOR 
 
 575 
 
 Ind nnt nn tL l.""^ '.^' ^T"^ '^ ^' P^' ^^ '^^'^ appearances, 
 and put on the infinite and eternal, 3405. The human from the mother 
 
 was internal and external Hke that of other men, yet only as T the 
 
 clothings or exteriors in which was evil; the inmost, answering to the 
 
 soul which man receives from his father was all divine, 4963, 5041 
 
 Ihe divine love itself, had influx through the inmost of the Lord's life 
 
 into all that he did from the human derived from the mother; thus, it 
 
 ruled his minutest actions to the end that the human race might be 
 
 saved, 5042. The Lord had praevidence and providence in the human 
 
 when he was in the world, but still it was from the divine, because the 
 
 lTr'LT^n?.^''^^^^r"l''^^P^'"* ^^ ^'^^ ^^°"^ the divine, 5256, 
 5264, o304, 69ol ; see below (26). For the representation of the 
 human from the mother, see Lot, Hagar, Ishmael. 
 
 1 K^A , noo^"^r ^**T^ of the Lord is his external man, 1535, 1577, 
 1584, 1928. The Lord from eternity was able to assume the human 
 essence without being born as a man, but he was so bom that he might 
 also assume evil, 1573, ill. 1990. The human essence of the Lord is 
 called the seed of the woman, 256, 1610. The human essence was 
 introduced and united to the divine by continual combats and victories 
 gamed m its own strength, 1661, 1707—1708, 1739; see below, 2025. 
 liie human essence of the Lord is celestial love itself, 1675 The 
 
 i^JJf'' ^?^T ""^ ^^^ ^"'■^ ^^ "^^^t ^^ ^»"^d the Son of man, 1607, 
 i A . u I^™*'^ essence of the Lord, after temptation-combats, was 
 V?!;^ to the divine essence, and made Jehovah itself, 1729, ill. 1737 
 1 738 end. The union of the human essence with Jehovah is full and 
 eternal, so as to be Jehovah himself; the conjunction of the Lord with 
 the angels, til 1745; the latter only, 1925. The human essence of the 
 Lord was not born Justice, but it was made Justice by continual combats 
 and victones over the hells, and this from pure love, 1813. It is to 
 the human essence of the Lord that the prophetic promises apply, for 
 as to the divine the whole universe was his from eternity^ 1817 The 
 human essence is the only medium by which the divine can be mani- 
 fested to man, and Jehovah was manifested in the human essence of 
 the Lord while it was not yet fully united to the divine, 1990. The 
 
 T v?° ^?,f ''''^ '''''^^^ ^"^ ^^^ ^^^^°® is also hfe itself, and not a recipient 
 of hfe, tlL 2021; ill. and sh, 2658. The human essence of the Lord 
 was left to Itself in conflict with all the hells, and because it had life in 
 Itself It overcame them by its own powers, 2025; see below 10,055. 
 1 he human of the Lord, like that of all other men, began in the inmost 
 ot the rational, above which was the divine, 2106, 2194, 2827, 3161 
 3704. The human of the Lord after being glorified or made divine is 
 not to be conceived as human, but as divine love in human form, ill. 
 473o, particularly 10,125; and not as a recipient of life, but as the 
 very esse of hfe from which life proceeds, 5256. Unless the human of 
 the Lord were divine it could not possibly be united to the divine itself 
 on account of the ardour of infinite divine love ih which the merely 
 human would perish, 6849, 6834. It was the divine assumed the 
 hunian, and from the human fought against hell and subjugated it, and 
 at the same time united the human to the divine, 10,055. The Lord 
 was made innocence itself as to the human when he was in the worid 
 and all innocence proceeds from him, 10,132. For the representation 
 of the Lord as to the human essence, see Abraham (supplement). 
 
576 
 
 LOR 
 
 27. The Divine Human of the Lord existed from the divine itself, 
 2268. The divine human of the Lord was not only conceived but also 
 born of Jehovah ; hence the Lord as to the divine human is called the 
 Son of God and the Only-begotten, 2628, 2798, 2803 ; passages cited, 
 3061 The divine human of the Lord is the name of Jehovah, that 
 is, his quality, 2628, *;i. 6674, 6887, 8274, 9310, 10,615. The divine 
 human is and exists from the divine spiritual united to the divine celes- 
 tial 2629. The divine human is the same as divine tnith, 2643. The 
 Lord, as to the divine human, from eternity, was truth itself, and the 
 same after he was born into the world, 2803 end. The Lord admitted 
 temptations into himself, and prepared himself for them as to the 
 human divine, 2816. It was from his divine human that the Lord 
 sustained temptations, and it is the divine human whereby he saves 
 the spiritual, ill. and sh. 2714. The divine human could not itself be 
 tempted, hence the infirm human was adjoined thereto by the Lord 
 when he underwent temptations, 2795; the former tV/. 7193. Jt was 
 not the divine human or divine truth therein that was tempted, but the 
 human divine as to truth divine, which is in appearances, 2814. There 
 is influx of light from the divine human of the Lord into the aflTectioa 
 of sciences and into the appearances of truths with the spiritual, whereby 
 they are illuminated, 2671, 2716, ill 2776, 2828-2834. 2836, 2841, 
 2848 — 2851; see below, 3195 and passages cited, 7719, 9684. The 
 divine human of the Lord is the all of worship and the all of doctrine, 
 2811; see below, 5321. It is the divine human of the Lord that 
 flows-in into heaven and makes heaven, sh. 3038. The divine human 
 was from eternity, notwithstanding the Lord was born in time, for it 
 was Jehovah in heaven clothed with the human ; thus the divine human 
 was the divine itself in heaven or in the Grand Man, 3061, 5663 ; see 
 below, 4180, 6000, 6280, 6831. Since Jehovah descended, and as- 
 sumed the human by divine conception and nativity, the divine human 
 exists an essence by itself, which fills the whole heaven and is the 
 means of salvation to those who before could not be saved, 3061 ; that 
 divine truth from the divine human fills heaven, 7873 ; and that the 
 spiritual are saved because the Lord can be present with them m his 
 divine human, so that they can now sustain temptations, 8159 ; their 
 salvation by faith in the Lord, br. ill. 8172, 8179. The divine human 
 is the going-forth of divine good and its outbirth by means of divine 
 truth into the rational, 3194, 3210; compare 3141; and that the 
 birth of the Lord from divine truth means as to the divine, 3210. The 
 divine human was the Lord from eternity as good itself and truth 
 itself; hence the Lord is called the light, and he was born into the 
 world that he might illuminate the rational and natural man, ill. and 
 sh. 3195; see below, 9571. The divine human is called a servant, 
 under the symbol of Abraham my servant, Israel my servant, Jacob 
 my servant, and David my servant, because it serves as a medium of 
 access to the divine) whereby men have salvation, 3441, 8241 ; see 
 below (56). Divine truth from eternity flowed-in and was received by 
 the human race through the medium of heaven, but as this was not 
 sufficient when man removed himself from the good of love, therefore 
 the Lord then came into the world and made the human in itself 
 divine, from which divine truth might afterwards proceed and save 
 those who would receive it in good, 4180, 6280, 6373. All truth that 
 
LOR 
 
 577 
 
 proceeds from the Lord's divine human is holy, because the divine 
 human is the very marriage of good and truth, 4575 ; hence the in- 
 violability of the divine human, also of its union with heaven, and of the 
 marriage of good and truth, 8S87 end. The human made divine is 
 the source from which divine truth flows into heaven, and from heaven 
 into human minds, consequently which rules and governs the universe, 
 4687. In the divine human the Infinite Existing is made one with the 
 Infinite Esse, 4687, 4692. All divine truth wheresoever it be in the 
 universe must proceed from the divine human, because the infinite 
 divine itself cannot be communicated either to angel, spirit, or man, 
 4724 ; also, that they acknowledge the divine alone separate from the 
 divine human who are in the life of faith separate from charity, 4724, 
 4731, 7097; see above (7) particularly, 2326, 3212, 4689. By the 
 divine human of the Lord in a celestial sense is meant divine love itself, 
 which is love to the whole human race, desiring their happiness to 
 eternity and willing to appropriate its own divine to them, ill, 4735. 
 The divine human is the all of doctrine because there can be no pro- 
 cedure of doctrine from the divine itself, whatever proceeds therefrom 
 being incomprehensible, because it infinitely transcends human under- 
 standing, 5321; but that such truths as can be received proceed from 
 the divine human, 6374. An idea of God formed from the human, 
 whatsoever quahty it be, providing only it flows from the good of inno- 
 cence is accepted, 5321 ; see above (14) 4211 ; and on the other hand, 
 if no idea be formed from the human, the mind at last relapses into 
 the worship of nature, 6876. Before the advent of the Lord the divine 
 human was not so One with the diviife itself as when the Lord assumed 
 it in person and made it one, 6000. The divine human before the 
 Lord*s advent was Jehovah himself passing through or flowing-in by 
 heaven when the word was spoken; now, however, the divine does not 
 become the divine human in heaven, but the divine human itself flows- 
 m, 6280; see above, 3061; and see below, 6720. The Lord himself 
 as to the divine human is above heaven, for he is the sun of heaven ; the 
 divine human in heaven is divine truth proceeding from him as light 
 from the sun, 6280. By the divine transflux through the celestial 
 kingdom before the coming of the Lord the celestial angels had power, 
 but when he made the human divine he also assumed this power to 
 himself, 6371; that the natural must needs be regenerated in order 
 that there may be influx through the internal from the Lord, and that 
 the internal is otherwise closed, 6299. The divine in heaven, called 
 the human divine, was assumed to himself by the Lord because heaven 
 was not pure and things had fallen into disorder, insomuch that hea- 
 ven was infested by evil spirits, ill. 6373 ; that they actually occupied 
 a great part of heaven, 6306, 6858, 8294; and more fully ill. 6914, 
 7090, 7686, 8054. The Lord made his human divine, by transflux 
 from the divine through heaven; not that heaven contributed anything 
 from itself, but that the divine could not flow into the human except 
 by transflux through heaven, 6720. The divine human of Jehovah was 
 presented to view before the Lord's advent by the transflux of the 
 divine through heaven, and hence as a divine man or angel, 6831 ; also, 
 that order was preserved by heaven before the human was made divine, 
 7931. The Lord as the divine human reigns universally in all things 
 of heaven, and all things of the world; also, that the divine human is 
 
 p p 
 
578 
 
 LOR 
 
 LOR 
 
 meant by Jehovah because the divine cannot otherwise be approached, 
 ill, and passages cited, 8864, 8865. They who are in evil cannot 
 acknowledge the divine human of the Lord, and though some who are 
 distinguished by their intellectual acumen may understand it, they can- 
 not believe it, 8878. The Lord as to the divine human is called the 
 angel of the faces of Jehovah because the divine human is the divine 
 itself in face or form, ill. md sh. 9306, 9571. The divine human of 
 the Lord is the sun of heaven, the source of its light, and this light is 
 the divine truth from which comes all mental illumination; 9571, and 
 citations. The infinite divine is above all finite comprehension, but the 
 divine in heaven is perceived by the angels as the divine human, which 
 is therefore the alone holy, 9956, ilL and «A. 10,067, 10,3.59. The 
 Lord as to the divine human is the very order of heaven, to which every 
 one who is regenerated must be reduced, 9987 end. Whether you say 
 the divine human of the Lord or divine truth it is the same thing, 
 because the Lord was the divine truth itself when in the world, and 
 now divine truth proceeds from him, 10,258. Whether you say the 
 divine good of the divine love or the divine human it is the same, 
 10,285, because the Lord made himself divine good when he went out 
 of the world, 10,258. Nothing is holy but what proceeds from the 
 Lord's divine human, and all that proceeds from it is holy, sh. 9229; 
 passat^es cited, 10,267; that this procedure is what is meant by the 
 holy spirit, 6788, 6864. See Holy (especially 2); and see below (59), 
 4735, 5272, 6982, 6993, 9407, 9818; (3.5), 3210. 
 
 28. The Human Divine is the human essence of the Lord before 
 his glorification, 281 1, 2813, 2814. The human divine was the divine 
 transflux through the celestial heaven, which also presented itself to 
 view as a divine man when Jehovah appeared, before the Lord came 
 into the world; and that the human divine then ceased, 6371 ; compare 
 6000, 6720, 6831, cited above (27). 
 
 29. The Conjunction of the Human with the Divine, The human 
 essence of the Lord was inaugurated into conjunction with the divine 
 from boyhood, 1502. The conjunction of the human essence with the 
 internal or divine was effected more and more as scientifics and know- 
 ledges were imbued, 1536, ill. 1616, 1900. There was much in the 
 external man that impeded conjunction, from which the Lord therefore 
 willed to be separated, 1537; see below, 1659. The human was fully 
 conjoined to the divine when the celestial state of infancy was made 
 lucid by the implantation of knowledges, 1557 end, and 1561 com- 
 pared. The human essence, or external man, which is the same 
 thing, was conjoined to the internal in the case of the Lord only, 1577, 
 1584. The human essence was united to the divine in the Lord, when 
 by his own strength he overcame the devil and hell, that is, when he 
 expelled all the evil by which they were disunited, 1603, 1607 end. 
 The Lord conjoined his human essence or external man to the internal 
 by degrees, as knowledges were implanted and the celestial state of 
 love formed in wisdom, ill. 1616, 1690. The conjunction of the external 
 man with the internal was impeded by hereditary evil from the mother, 
 which was expelled by combats and temptations before their union 
 could be effected, 1659. The external man was conjoined to the internal 
 by the interior as a medium, and this as its apparent goods were made 
 genuine by temptation-combats and victories, 1 708. The conjunction 
 
 579 
 
 or union of the human with the divine was a conjunction with love 
 Itself, which is Jehovah, and this was effected by the Lord himself by 
 contmual combats and victories from his own power, 1737, compare 
 1690. The human essence was gradually united to the divine by con- 
 tmual combats and victories, whereby the Lord in his own strength 
 procured to himself the celestial things of love, 1738 end. The human 
 of the Lord was united to the divine after he had purified it of all that 
 he derived from the mother, 1793. The union of the human essence 
 with the divine was the proper consequence of the subjugation and 
 expulsion of evil, and both were effected by the Lord by his own 
 power, 1921; the latter, 2966, and citations. The human essence was 
 continually approaching to a perfect union with the divine because it 
 was conceived from it, and the divine essence cannot be divided hke 
 the soul of a man when he conceives offspring, 1921; that it existed in 
 the human by its union to the divine, 2649 end. The human essence 
 was conjoined to the Divine as the truths and goods of the external 
 man were reduced into order so as to be one with the internal, 1928. 
 The union of the human essence with the divine is the same as the 
 union of truth with good, 1986, ill. 2004 ; see below, 2011; or, of the 
 affection of truth with the affection of good, 1 997. In the Lord there 
 was a union of the human essence with the divine, but in the case of 
 man with the Lord there is not union but conjunction, ill. 2004; and 
 that the terms union and conjunction are now used by the author in this 
 sense. 2021. The union of the human essence with the divine and of 
 the divine with the human was reciprocal, ill. 2004, 2798, and cita- 
 tions, 2803; ill. and gh, 10,067. The union of the human essence 
 with the divine was by truths and goods, 2004. The union of the 
 human essence of the Lord with the divine is like the union of truth 
 with good, and the union of the divine with the human Hke that of 
 good with truth, 2011; thus, it is the very marriage of good and 
 truth, 2649, 2803; see below, 3211, 3952. It was truth itself that 
 was united to good, and good itself that was united to truth in the 
 Lord, for nothing can be predicated of him but good itself and truth 
 itself, 2012. It is by the human essence united to the divine, thus, by 
 the Lord, that all divine good passes through toman, 2016. The 
 human essence united to the divine make one God, 2030 ; in other 
 words, the Lord is God as to both, 2094. The union of the human 
 essence with the divine was effected through the whole course of the 
 Lord's life from infancy to the last hour, thus he was continually 
 approaching his glorification, 2033, 2523. When the human was 
 made divine, and the divine made human in the Lord, then the influx 
 of the infinite or of the supreme divine could take place with man, 
 which otherwise was impossible, ill. 2034. In the union of the human 
 essence with the divine, the Lord had respect to the conjunction of 
 himself with the human race, 2034; and that the human race was thus 
 saved, 2218, 2236, 2854, 2966. The love of the Lord towards the 
 whole human race was so great, that he desired to save all to eternity 
 by the union of the human essence with the divine, 2222. TTie human 
 was united to the divine by a life of the purest love, 2253. The pro- 
 gress of the Lord in the union of the human essence with the divine 
 was according to his instruction by continual revelations; that his recep- 
 tion of wisdom differed from that of other men in the degree that his 
 
 p p 2 
 
 I 
 
580 
 
 LOR 
 
 love was infinitely greater, 2500; the former more particularly, 3382; 
 that he had infinite wisdom because he was in the divine love, 2572; 
 but that he was in ignorance in infancy, and that he cultivated his 
 rational mind and brought it out of shade into light like other men, 
 2523, 2632. By the union of the human with the divine and of the 
 divine with the human in the Lord, he became omniscient not only of 
 divine celestial and spiritual things, but also of infra-celestial or rational 
 things, and of infra-spiritual or natural, 2569; compare 5264, 5304, 
 6951. The Lord adjoined the human to the divine by the truths of 
 faith, but at the same time by the goods of love within such truths, 
 ill. 2571. The union of the human with the divine was by the con- 
 tinual implantation of truth in good, 2574; how ineffable the state in 
 which it took place, 2618. The full state of the unition of the human 
 with the divine in the Lord was when he had procured so much of the 
 divine in the human, that is in the rational, that the divine itself could 
 unite therewith, 2636; that it was by temptation-combats and victories 
 gained in his own strength, and by the powers of divine wisdom and 
 intelligence, 2636. The Lord implanted his human in the divine by 
 his own power, and this when the divine rational was born, 2643. The 
 order in which the unition of the divine essence with the human of the 
 Lord took place in a series : (1.) The cause of unition, the presence of 
 the divine in the human, 2615 — 2619. (2.) The unition reciprocal, 
 the presence of the human in the divine, 2620—2626, ill. 2004. (3.) 
 The human made divine from that unition, 2627—2630. (4.) The 
 progress of such union successive and continuous while the Lord was 
 in the world, 2631—2634. (5.) The instant of such unition when the 
 rational was in a state that it could receive the divine, 2635 — 2637. 
 (6.) The state of unition as to its quality, 2638—2644: — that these 
 are the subjects treated of, and that they are followed by the separation 
 of the maternal human, 2649. The Lord united the human to the 
 divine by divine truth, and the divine to the human by divine good, 
 2665; and by this union the human itself was made divine, 2667. The 
 human was united to the divine by temptations, 2764, 2765, 2767 ; the 
 last of which was the passion of the cross, 2776, 2854, 2921. The 
 unition of the human to the divine was effected by the last degree of 
 temptation sustained, 2827, compare 2818; 2844, 2854. The human 
 was united to the divine by continual temptations and victories, and by 
 this union the human race was saved, and not by the passion of the 
 cross, except as the period of such temptations, 2854. The union of 
 the human essence with the divine and of the divine with the human 
 was a marriage ; not so, the conjunction of rational good with truth 
 elevated from the natural, 3211. The divine marriage is not between 
 divine good and divine truth in the Lord's divine human, but between 
 the divine itself and the good of the divine human, thus, between the 
 Father and the Son, ill, 3952, 3960, The marriage of truth with 
 good and of good with truth in the Lord is inscrutable, and if any idea 
 of it can be shadowed forth from a knowledge of divine influx in heaven 
 it is still like darkness compared with light itself, 5332. When the 
 Lord united the human to the divine he first made it divine truth and 
 afterwards divine good, 6716, 6864, 6993, 7499, 8724, 9199, 9315, 
 and citations, 9670, 9987, 10,01 1 end. It was the divine itself in the 
 procedure to this union which formed the external man to its own image 
 
 LOR 
 
 581 
 
 and likeness, comparatively as the soul which every one derives from 
 his father forms the body, which is derived from the mother, to its 
 likeness, ill. 6716. When the Lord united the human to the divine 
 he received the very fire itself of divine love into his human, and this 
 is meant by the union of divine truth with divine good in his natural 
 man, 6834; and that such a reception of the fire of divine love is a 
 proof that the human is divine, 6849. The union of divine good with 
 truth divine is treated of in the order of influx, and thence perception, 
 application, immission, conjunction, and lastly, union by love, 8667. 
 The unition of the human with the divine whereby the human was 
 made divine good is meant by the Lord's glorification, ah. 10,053. By 
 the union of the human with the divine peace was acquired in heaven 
 because all the hells were subjugated by the Lord when he was in the 
 world, and all the heavens reduced to order, 10,054 end; the state of 
 peace, i7A 10,132. The union of the divine with the divine human in 
 the Lord is the Sabbath, and the six days of labour which precede are 
 his combats with the hells, 10,356, ill, and sh. 10,360; ill, 10,728— 
 10,730. The essential of the church is to think holily and continually 
 concerning the union of the divine and the human in the Lord, and 
 concerning his conjunction as to the divine human with heaven and 
 thereby with the human race, 10,356, 10,360—10,362, 10,367, ill, 
 10,370; ill, 10,728—10,730. That there is such a union, and there- 
 fore that the Lord's human is divine br, sh. 10,372. See Marriage. 
 30. The Divine, is capable of passing from its supreme seat, and 
 becoming manifest to the sight and hearing of man by the medium of 
 angels, but only by the quiescence of their proprium, ill. and sh. 1925. 
 The conjunction of the divine with the human race is by the Lord, 
 1986. No one but the Lord is able to see Jehovah the Father, 1990. 
 The infinite itself, which is above all the heavens and the inmost of 
 man, can only be manifested by the divine human which pertains to the 
 Lord alone, 1990, 2016, 6945. There could be no influx of the divine 
 through the rational mind of man into his internal sensuals, if the 
 Lord had not come into the world and united the human to the divine in 
 his own person, 2034, 2776. The divine can only be in what is divine, 
 thus in the Lord's divine human, and thereby in man; but that it appears 
 to the rational mind as if the divine could be in the human of every one, 
 2520; see below, 4724. The divine in itself is utterly incomprehensible, 
 even to angels, but it flows into the rational mind by the divine human, 
 and is more or less perfectly received according to truths with man, 
 HI, 2531. Man is so created that the divine things of the Lord may 
 descend through him to the ultimates of nature, and from the ultimates 
 of nature may ascend to the Lord; such indeed would be his state if 
 only the Lord were acknowledged as First and Last in faith of heart, 
 3702. Eyes and ears cannot be predicated of the divine as of man ; 
 when applied to Jehovah these expressions denote his providence and 
 praevidence, 3869 end. The divine esse itself can only be received in 
 what is divine, thus in the divine existing, which is the divine human; 
 hence, it is only by the divine human, thus by the Lord, that the divine 
 itself can communicate with man, 4724. The divine is good itself, that 
 which proceeds from it is truth containing good, which proceeding is 
 meant by the spirit of God, 5307. The divine itself is pure love, which 
 is a fire more ardent than the solar fire of this world ; also that no 
 
682 
 
 LOR 
 
 Y.' 
 
 I 
 
 angel could receive it in its purity, and that its reception by the Lord 
 is a proof that his human is divine, 6849. It is said that no one can 
 see Jehovah, because he is pure love, and from him is pure light, to see 
 into which would be to perish, 8946; but that the Lord is the divine 
 itself under a human form, 9315. The divine itself cannot be rendered 
 adequate tft human comprehension even by representatives, but only 
 the divine in heaven, 9946, 9956. As the divine itself, thus Jehovah 
 or the Father, cannot be comprehended in any idea, so it cannot be 
 believed in, consequently not loved, sh, 10,067; but that he may be 
 comprehended by the divine human, sh. 10,067; both more Ir, sh, 
 10,267. The divine cannot be seen the quality it is in itself, but it 
 can be seen the quality it is in heaven by the Lord, hence the Lord is 
 the face of Jehovah, sh, 10,579. 
 
 31. The. Divine Celestial and Divine Spiritual, The divine spiritual 
 of the Lord was intellectual truth, which is the inmost of man by which 
 the Lord flows into the rational, ill, 1 904 ; the difference between in- 
 tellectual aiad rational truth, ill. 1911, 1914. The divine celestial and 
 divine spiritual of the Lord are the same as his internal man, the divine 
 rational the same as his interior man, 1950. The divine celestial is 
 divine good itself; the divine spiritual, divine truth, 2616, 2622. 
 The unition of the divine celestial with the divine spiritual in the Lord 
 is the very marriage of good and truth from which the heavenly mar- 
 riage is derived, and consequently conjugial love, 2618, 2649; see 
 above (29) 3952, 3960. The divine spiritual is the same as divine 
 truth in the Lord's divine human which is also its splendour and light, 
 2832. The divine spiritual, or divine truth, is not in the Lord, but 
 from him, for the Lord is nothing but divine good ; the divine celes- 
 tial compared with the sun, aud the divine spiritual to its proceeding 
 light, 3969; see below, 6417. The divine celestial and spiritual are 
 terminated in the divine natural as the ultimate of order, 4090. The 
 difference between their termination in the Lord and in man, 5134. 
 The divine spiritual is divine truth proceeding into heaven and into the 
 church from the Lord's divine human, and is the same as his kingdom, 
 4669; and as the promised Comforter or Spirit of Truth, 4673; also 
 as divine wisdom and intelligence, 4677. The procedure of divine 
 truth shining in the rational or internal man, is called the divine spiritual 
 of the rational, and when it shines in the natural man, the divine spiri- 
 tual of the natural, 4675 ; further ill. 4980, 5 150. The divine that comes 
 from the Lord, in the supreme sense is the divine in him, and only in 
 the respective sense the divine from him; it is divine good from him 
 that is called celestial, and divine truth from him that is called spiritual, 
 4696 ; see below, 6417. From the divine spiritual of the Lord pro- 
 ceed divine spiritual goods which are of love and charity, and divine 
 spiritual truths which are of faith thence, 4710. The divine celestial 
 and divine spiritual both proceed from the Lord's divine human, and 
 are the same as the divine good and divine truth of his love, 4735, ill. 
 5307. The Lord is the celestial itself and the spiritual itself, that is, 
 good itself and truth itself understood abstractly, 51 10. The Lord in 
 himself is nothing but divine good, but that which proceeds from his 
 divine good and flows into heaven, is called in his celestial kingdom the 
 divine celestial, and in his spiritual kingdom the divine spiritual, thus 
 according to reception, 6417, 8827; see below, 9810, 10,091—10,092, 
 
 LOR 
 
 583 
 
 10,098—10,099, 10,261. The spiritual [principle] in its first origin is 
 divine truth proceeding from the divine human, and the divine human 
 is divine good, 6685. Good divine celestial is divine good in heaven, 
 because divide good in itself is far above heaven, 8758, "8760; other 
 illustrations of the difference between the divine in heaven and the 
 divine in itself above heaven, 7270, 8328, 8443. The divine celestial 
 and divine spiritual in heaven are comparatively as the atmosphere . in 
 the world, for they operate round about the angels and contain them 
 in their form and potency, 94^9; into what beauty they form them, 
 9503. The divine spiritual is the very light of heaven, and it is from 
 this that the Lord is called the light, 9548, 9571, and citations; 9684, 
 and collection of seriatim passages. The divine celestial is the pro- 
 ceeding divine truth received in the voluntary part, the divine spiritual 
 is the divine proceeding received in the intellectual part,, 9810, ill, 
 981 1 — 9815; the divine proceeding ill, and sh. at large to be the spirit 
 of truth, the holy spirit, &c., 9818. The divine spiritual corresponds 
 with the good of charity, 10,087; and is the divine truth in the middle 
 or second heaven, 10,091. See Spiritual. 
 
 32. The Lord, a Spiritual Celestial Man. The Lord alone was a 
 celestial man, 197, ill. 1458. All men whatsoever are born natural, 
 with the power of becoming either spiritual or celestial by regeneration, 
 but the Lord was born a spiritual celestial man, 4592, 4594. The Lord 
 was born a spiritual celestial man because the divine was in him, 4592; 
 and to the end that he might make his human divine, 4594. By the 
 celestial of the spiritual is meant the Lord himself, 5110. By the 
 celestial is meant good from the divine, by the spiritual the truth of 
 that good, thus, the truth of good from the divine human; this was 
 the Lord when he was in the world, but when he glorified his human 
 he transcended above it and was made divine good itself, 5307. The 
 celestial of the spiritual is the good of truth in which the divine is; 
 this pertained to the Lord alone, and was, in fact, the human which 
 contained the divine before his glorification, 5331. The celestial of 
 the spiritual is so called for want of other words or forms of thought to 
 express it, but it is the internal of the Lord's human before he was 
 glorified, and is the same as truth from the divine, 5417; passages 
 cited, 5444, 5648; in other words, it is the receptacle or proximate 
 clothing of the divine itself in the Lord. 5417, 5689. For the repre- 
 sentation, see Tribes (Joseph, Benjamin), 
 
 33. The External and Internal Man distinguished. By the external 
 man of the Lord is meant his human essence, by the internal his divine, 
 1535, 1584. The external man is occupied by many scientifics and 
 knowledges, and by many pleasures and delights which are opposed to 
 the internal; all such in the case of the Lord were separated, 1563, 
 1564, ill, 1568. There was hereditary evil with the Lord in the 
 external man, and consequently, the false proceeding of such evil; the 
 latter only when he imbued scientifics and knowledges, 1573. The 
 external man cannot really be united to the internal in any but the 
 Lord, and it was to effect this union that he came into the world, ill. 
 \577. The external man is wholly natural, and it is united to the 
 internal when the celestial-spiritual of the internal flows-in and adapts 
 it as its own, 1577; the case with man relatively, 1581; both til. 1900. 
 The Lord when a boy was often in divine vision as to the external man. 
 
584 
 
 LOR 
 
 1 
 
 because he alone conjoined the external man to the internal, 1584, HI, 
 1785, 1786; see below (45). The beauty of the external man con- 
 joined to the internal cannot be described, for such conjunction exists 
 with none but the Lord, of whose external man the three heavens are 
 images, 1590; as to the latter, compare 1733. The Lord's external man 
 in boyhood was occupied with apparent goods and truths, and evils and 
 falses served with them until they became manifest, and then tempta- 
 tion-combats commenced, 1652, 1655. The Lord's interior man was 
 conjoined to the external by truths only, and to the internal by goods; 
 the influx of the internal into the external by the medium of the 
 interior, ilL 1707 ; and that the Lord's internal man together with the 
 celestial interior was Jehovah, 1707, 1725, 1732. The internal man 
 of the Lord was Jehovah himself, and is meant by the Father; the 
 external by the Son, 1733, 1793, 1815, 1893. The internal man was 
 distinguished as God from the external and the interior before their 
 full conjunction was effected, 1733; afterwards the Lord was altoge- 
 ther Jehovah, 1729. The Lord's external man was at first a recipient 
 of life, but when the organical vessels of the human essence had been 
 purified by the rejection of evil, the external also was made life itself, 
 1603. The Lord's internal man, or Jehovah, was nothing but pure 
 love, thus the purest mercy towards the human race, 1735, 2063. 
 The internal man is of the Lord, yea, is the Lord himself in all men, 
 and when their external is quiescent, the angels know no other than that 
 they are the Lord; in the case of the Lord, however, the conjunction is 
 full and eternal so that the human essence itself is also Jehovah, 1 745, 
 ill. and sh. 1925, ill. 1999; that the conjunction is eternal, 2084. 
 When the Lord was in the world, his internal man, meaning whatso- 
 ever he derived from the father, was Jehovah himself, and his external 
 man consisted of all that he derived from the mother; the case with 
 man in general, ill. 1815, 2005. The internal man of the Lord, which 
 is Jehovah, is called man because Jehovah is the only man; thus, that 
 the esse itself, from which man derives all that is human, is divine, 
 ill. 1894. Being conceived from Jehovah, the Lord could have no 
 other internal man, that is, no other soul, than Jehovah, and this, 
 because the divine essence cannot be divided like the soul of a man 
 when he conceives offspring, 1921, 1999, 2018. The internal man of 
 the Lord is the same as the divine celestial and divine spiritual ; the 
 interior the same as the divine rational; and the exterior the same as 
 the divine natural, 1950. The Lord spake with Jehovah as with him- 
 self because his internal man was Jehovah, thus, life itself; but that the 
 internal in other men is the first form recipient of life, and thus the 
 dwelling-place of the Lord with them, ill. 1999. 
 
 34. The Interior Man is the middle part by which the internal or 
 divine communicates with the external or human ; the quality of the 
 influx hereby, ill. 1707, 1864 end, 1940. The Lord's interior man 
 was divine from nativity, and was conjoined to the internal by its goods, 
 but to the external by its truths only ; in this respect the Lord was 
 unlike all other men, ill. 1707. The Lord made his interior man 
 divine also as to truths by temptation combats, 1707 ; the whole further 
 ill. 1725, 1732; and that such truths were made divine because they 
 were made good, 1940. The Lord conjoined the interior man with 
 the divine more and more eflTectually until it became one with Jehovah, 
 
 . 
 
 LOR 
 
 585 
 
 1865. By the interior in the Lord is meant the thought made interior 
 by union with the internal man or Jehovah, br. ill. 1926, ill. 1953 — 
 1955. The interior thought of the Lord was from the affection of 
 intellectual truth, and this affection was from divine good itself ; that 
 such thought is impossible to men in general, 1 935 ; the latter also, 
 1914. Interior or divine truth is predicated of the interior man ad- 
 joined to good, and the rational man is called its subject, 1940. The 
 interior man of the Lord is the same as the divine rational ; the in- 
 ternal man, the same as the divine celestial and divine spiritual, 1940. 
 The interior man of the Lord was far above the rational, in celestial 
 light, because conjoined to the internal, ill. 1953 — 1955, 1957. The 
 interior man is so called from divine truth, or from the existere of 
 divine good in the rational, 3194. For the representation of the in- 
 terior man, see Abraham, while called Abram, (in supplement). 
 
 35. The Rational Man of the Lord, Internal and External. The 
 rational man is the medium between the internal and external, 1889, 
 ill. 1944. The rational man in the Lord was conceived and born from 
 the influx of the internal man into the external, 1889. The first 
 rational was conceived from the influx of the internal man into the affec- 
 tion of sciences in the external, 1890, 1891, 1920, 1960. The rational 
 was first conceived with the Lord the same as vnth other men, namely, 
 by the scientifics and knowledges of the external man, but it was after- 
 wards made divine in common with the whole human by his own power, 
 1893. The rational is not born from sciences and knowledges, but 
 from the life or affection of sciences and knowledges, 1891, ill. 1895, 
 iU. 1900 ; passages cited seriatim, 3030 end. The rational is conceived 
 from the internal man as a father, and is born from the external as a 
 mother, 1895, 1900—1902, 1921 ; that by the internal in this case 
 is to be understood the divine celestial, 2652, 2653 and citations. The 
 rational of the Lord was conceived and born as with men in general, 
 but with this difference, that his inmost principle of life was divine, 
 and that he overcame in every temptation for the sake of the human 
 race, 1902. The rational first conceived was such as to despise intel- 
 lectual truth ; and that this in the Lord's case was from appearances 
 but not from fallacies, 1911. As the rational was made divine the 
 clouds of appearances were dispersed and intellectual truths shone in 
 their light, 1911. The Lord was in the highest degree solicitous that 
 the rational should be pure, and this, from the affection of intellectual 
 truth, ill. 1914. The Lord had power over the rational from its first 
 conception, and he subjugated it by his own power, 1920, 1921. The 
 rational first conceived was imbued with evil because it was from the 
 internal man as a father and from the exterior as a mother, and what- 
 ever is from the exterior has hereditary evil with it, 1921. The power 
 which the Lord had over the rational, and also over the natural man, was 
 that of intellectual truth, 1921 ; how he commanded therein, 2541 — 
 2543. The Lord perceived that the rational first conceived would not 
 be in the order of heaven, consequently not receptive of celestial love, 
 1928. The Lord perceived that the rational first conceived was in ap- 
 pearances, and that such appearances were not to be confided in, but 
 divine truths themselves, 1936. All truth in the Lord's rational was 
 made good, thus divine ; and this, as the rational man was brought 
 under the power of the interior man, thus, as it submitted to interior 
 
I 
 
 I- 
 
 It 
 
 586 
 
 LOR 
 
 or divine truth, 1940 ; that truth without good does not make the ra- 
 tional man, 1949, 1950 ; and that the interior man of the Lord is the 
 same as the divine rational, 1950. The rational man was made divme 
 as hereditary evil derived from the mother was expelled, thus, as the 
 life of divine good took the place of the life of the affection of sciences 
 therein, 1950. The rational man without the life of celestial good is 
 aggressive and contrary, but with celestial good it is yielding and mer- 
 ciful, and yet conquers all, because it is divine, 1950. The rational 
 cannot think concerning itself, or explore its quality ; that such thought 
 in the Lord was from his interior man conjoined to the internal, 1953. 
 The rational can never be conceived and born without scientifics and 
 knowledges, but these render it morose and pugnacious without use be 
 in them, 1964; the state of the Lord when the rational was first con- 
 ceived and born with him, 1903 ; and when it was united to the divine, 
 1988, 2074, 2193, 2213, 2216, 2618, particularly 2636. The divine 
 rational in the Lord was born from the divine marriage of good with 
 truth, ilL 2063, ill. 2093. The rational was first conceived from the 
 divine conjoined to the human by influx into the affection of sciences, 
 and this rational, together with the whole human, including the body 
 itself, was made divine, 2083. The rational was united to the divine 
 by truth conjoined to good, 2095. The divine was united to the rational 
 when to the human essence, because the human begins in the inmost 
 of the rational, 2106, 2194, 2625, 3161 ; and that then all who were 
 made rational from truth were conjoined to the Lord, 2105, 2112. 
 The human of the Lord, as with all other men, began in the inmost of 
 the rational, and above that was Jehovah himself; hence, that the 
 human was made divine, beginning from the inmost of the rational, 
 2194, 2827, 3704. Rational truth merely human was separate from 
 the Lord when he was in divine perception, when he was conjoined to 
 the divine, ill, 2196, 2203. Rational good to which rational truth was 
 adjoined was also purified of all that is worldly when the Lord made 
 the rational divine, 2204. The rational merely human was put off and 
 the divine rational put on when the conjunction of the divine with the 
 human occurred, 2213; see below (43), 2193. The rational was not 
 consulted by the Lord when he instructed himself in the doctrinals of 
 charity and faith, but he first thought concerning the rational that it 
 should be consulted, 2497, 2511, ill. 2519—2520, 2551, 2553, 2588. 
 The existence of the rational mind as to truth is from the influx of divine 
 good into the affection of sciences, but as to good from the influx of 
 divine good into that truth, 2524 ; hence that truth was insinuated 
 into the Lord by the maternal human, but good solely from the divine, 
 2529. It was provided that truth should not flow-in with man, but 
 that he should be made rational by the external way on account of 
 hereditary evil ; that the rational of the Lord was also formed according 
 to this order, 2558. The rational of the Lord was made divine by 
 continual temptations and victories gained in his own strength, and by 
 continual revelations from his divine, passages cited 2625, 3281, The 
 rational was made divine when it was such that it could receive the 
 divine, when the state was completed for the human to be put off, 
 2620, 2624, 2625. The divine rational was from the unition of the 
 divine spiritual with the divine celestial of the Lord, which is the mar- 
 riage itself of good and truth, 2618, 2621—2625; how it is expressed 
 
 LOR 
 
 587 
 
 
 m the Word that it really should be and exist, 2625, ill. 3030, see 
 below, 3141. The rational was made receptive of the divine when 
 hereditary evil derived from the mother was expelled, and then the 
 divine rational was born by the internal way from the divine itself, 
 thus, the rational was made divine successively, ill. 2632, ill. 2636- 
 see below, 3013, &c. The rational merely human was such that it 
 could not agree with the divine rational, and the Lord's perception of 
 their disagreement was from the divine spiritual, 2651, 2652, ill. 2654; 
 hence that the prior rational was separated or exterminated, 2654, ill. 
 2657. In the case of man, when he becomes regenerate, the first ra- 
 tional IS only separated, but with the Lord it was utterly exterminated 
 because the divine and the merely human cannot be together, 2657 end. 
 The rational merely human could have no common life with the divine 
 either as to truth or good, because the divine is life itself, and the 
 merely human is only an organ of life, ill. 2658; the state of the Lord 
 when he thought of separating it, 2659 and sequel ; and that its sepa- 
 ration was necessary to the salvation of the human race, 2664 ; stated in 
 series, 2667, 2671 . The divine rational is called the divine human because 
 Uie human begins in the inmost of the rational, 2666; see above 2106. 
 The Lord made his human divine, consequently the rational in which 
 the human begins, by temptations, whereby he chastised and expelled 
 all that was merely human, 2767. The human rational and also the 
 natural man were so prepared as to serve the divine rational when the 
 Lord underwent temptations, 2782, 2786, 2811; see below 2856. 
 The human rational could be adjoined to the divine rational, and also 
 more or less separated, according to the states which the Lord assumed, 
 2/95. The rational divine could not undergo temptations as to good, 
 but as to truth, ill. 2813; and that such truth, susceptible of tempta- 
 tion, is properly called truth divine, 2814. When the Lord under- 
 went the most grievous temptations he separated from himself the ra- 
 tional merely human, and after temptations again conjoined himself 
 with it, 2856 and citations ; that the rational was always elevated after 
 temptations as in man, 2857. The conjunction of divine truth with 
 divme good, making the divine rational, was after all things had been 
 disposed into order in the human essence, so that the divine could 
 flow-in by the internal way, and truths could be elevated from the 
 scientifics, knowledges, and doctrinals of the external, 3013, 3017. Be- 
 fore the elevation of divine truth to be conjoined with good in the divine 
 rational could take place, it was provided that no discordant affection 
 should intervene, and this by the influx of the internal man into the 
 external, and arrangement therein, 3019, 3024 compared 3031—3033 ; 
 whence such discordant affections might be apprehended, 3025. The 
 conjunction of truth with good in the rational man is by the affection of 
 truth, and such affection could only come by the celestial and spiritual 
 things of love which the Lord acquired to himself by his own power, 
 and not by the maternal human, 3024—3027, ill. 3033. The good 
 of the rational formed by the internal way is the very ground itself into 
 which truth is inseminated by the external, 3030. The Lord willed to 
 make his rational divine, as to good by influx from his own divine by 
 the internal way ; as to truth, by influx by the external way ; a few 
 passages cited seriatim, 3030. The conjunction of truth with good 
 m the divine rational of the Lord was preceded by initiation, and ini- 
 
588 
 
 LOR 
 
 LOR 
 
 589 
 
 I 
 
 tiation was by the divine principles separated or taken away from the 
 external human, 3048, 3049; that the Lord saw and explored all things 
 from his own wisdom and intelligence previous to initiation, 31 16, 3125; 
 initiation i7/., 3131, 3132, 3138. The divine good, so called, of the 
 Lord*s divine rational was divine good conjoined with divine truth ; 
 both together being called good in the rational man, to which truth 
 from the natural was to be conjoined, 3141; see below 3194. This 
 conjunction, whereby the ratiomd was made divine both as to good and 
 as to truth was effected by the Lord himself, by the ordinary way in 
 which the light of the world is illustrated by the light of heaven in 
 man, 3138, 3141, 3161. Truth could only be elevated from the 
 natural to good in the rational, by divine good and divine truth both 
 natural, 3192. The divine human went forth from divine good and 
 was born of divine truth, as divine good rational ; and to this was con- 
 joined divine truth from the human, 3194, 3209. Truth from the 
 natural was not divine before it was conjoined with good in the rationi^l, 
 to which end it was elevated into the sanctuary of truth in the Lord's 
 divine human, 3209 — 3210; that the divine human was represented 
 by the holy of holies in the tabernacle and in the temple, and its quality 
 by the things therein, 3210. Between the good of the Lord's rational 
 and truth elevated from the natural and made divine, there is not a 
 marriage but a covenant resembling the conjugial, but that the union 
 of the divine essence with the human and of the union with the divine 
 is a marriage, 3211, ill. 3952; compare 5332. The human is pro- 
 perly constituted by the rational and the natural together, but it was 
 according to order that the rational should be made divine before the 
 natural, 3245. The divine rational is from the divine itself, but the 
 divine natural from the divine rational, 3279. 
 
 36. The Divine Rational of the Lord : see above (35), particularly 
 1940, 1950, 2063, 2106, 2194, 2213, 2625, 2620, 2618, 2632, 
 2666, 2813, 3013, 3194, and remaining passages. For the represen- 
 tation of the human rational first conceived, see Ishmael. For the 
 representation of the divine rational, see Isaac. For the representa- 
 tion of the divine in the rational, see Melchizedek. 
 
 37. The Divine Natural of the Lord could not exist till the rational 
 was made divine, because it is from the divine good of the rational pro- 
 ceeding by its divine truth, 3279, 3283, compare 3671. The divine 
 natural is from the divine good of the rational, as a father, and from 
 divine truth there as a mother, 3286, ill. 3703. The divine good of 
 the rational is in closer conjunction with good in the natural than with 
 truth; and the divine truth of the rational is in closer conjunction with 
 truth in the natural than with good; their influx, br. ill. 3314. Good 
 cannot be conjoined with truth in the natural man without temptations; 
 wherefore the Lord by temptations made all things divine in himself, 
 even the vessels recipient of truth, 3318; and also the corporeal part, 
 3490. The glorification of the natural man of the Lord was by know- 
 ledges of good and truth, recipient of good and truth flowing in from 
 the rational, 3508. The Lord, from the divine good of the divine ra- 
 tional, willed to make the natural divine by the medium of its good; 
 but from the divine truth of the divine rational, he willed to make it 
 divine by the medium of its truth, ill. 3509. The natural domestic 
 good which the Lord had from the mother was such that it could serve 
 
 for a medium to make the natural divine, but when it had thus served 
 It was rejected, ill, 3518; see below, 4065, 4234. The Lord began to 
 make his natural divine, as to truth, from the ultimate of order, that 
 thus he might dispose the intermediates, and conjoin all to the first or 
 divme itself, 3657, ill. 3986; how done by truths corresponding with 
 those of the rational, 3660, particularly 3665, 3679, 3993; and by 
 temptations, 3667, 3927, 4 182. The beginning of the existence of the 
 divine natural is in the good of truth, 3674; br, ex. 3676, ill. S6S8. 
 bee Good (U); and see below, 3983. The rational and the natural 
 are the same as the internal and external man, and these together with 
 the body (which serves the natural as a means of living in the world, and 
 thereby the rational, and by the rational the divine), make the whole 
 human, 3737; see below, 4108. The Lord came into the world in 
 order to make the whole human divine in himself, insomuch that the 
 divine natural is also Jehovah; passages cited, 3737; that the unition of 
 the Lord with Jehovah is not such as exists between two, but that it is 
 a real unition into one, 3737. The Lord made his natural divine accord- 
 ^%^^ °mu^ ^^ * gradual ascent from external truth to internal good, 
 3/61. The power which the natural had from the divine was received 
 in the good of truth, 3983, ill. 3986. See Good (1 1). The Lord made 
 his natural divme by his own power, but still according to order, by ac- 
 
 Snlfi^^^rSu^^"?^^^^ S°°^^ ^^^ ^'■"*^^» ^^25; and the passages cited, 
 3975. The divme goods and truths which the Lord acquired to him- 
 self, were altogether separated from goods and truths which derived 
 anything from the human, 4026, 4063; see below (46). The good 
 which the Lord acquired in the natural man was by mediums, thus he 
 made the human divine by mediums according to order, but he did not 
 take anything from them, 4065 ; see below, 4234. The Lord also, 
 had societies of angels attendant upon him, because he willed to do all 
 according to order, yet he took nothing from them but only from the 
 divine, til. 4075 ; as to such societies with man, 4067, 4073. The 
 Lord made the natural divine by conjunction with the good of the 
 rational ; also, that the conjunction of the rational and the natural 
 makes the human, 4108. In the procedure to this conjunction the 
 truth of the natural man was first conjoined to middle or collateral 
 good, and afterwards to divine good, 4234. As the implantation of 
 truth m good proceeded there was an influx of the divine into the 
 natural, and hence illustration therein, 4235 ; and after illustration, 
 communication, 4239. The state of the Lord when his natural man 
 was thus illustrated is treated of, but it cannot be described because the 
 state of the divine when the Lord made the human divine does not fall 
 into the apprehension of any one, not even of the angels, except by 
 appearances and representatives of the regeneration of man, 4237, 
 5332. The good of the Lord's divine natural was good continually 
 flowing-in, and appropriating to itself corresponding truths, 4247 ; 
 which appropriation could not take place without temptations, 4248, 
 4249, 4256, 4274, 4287, and passages cited seriatim. The state of 
 the reception of good is first treated of as a state of preparation and 
 disposition for its reception, 4251—4253, 4269 ; and successively as a 
 stote of insinuation, 4270, 4271, 4336; see below, 4543. The influx 
 of divine good proceeding to conjunction is by the internal man, and 
 the truth with which it is conjoined is insinuated by the external, 4350, 
 
590 
 
 LOR 
 
 4352, 4353 ; that the acknowledgment and conjunction of truth is 
 like that of a wife by her husband, 4358 ; and that truth is inspired 
 with affection from good, 4373. The progress of the Lord in making 
 the natural divine was from trath to the good of truth, and at length 
 to good, thus his state was various, ill. 4538. Disposition is from 
 good, because when good begins to act on the natural mind, it disposes 
 the truths which are there into order, 4543 ; and so purifies and makes 
 them holy, 4544. The Lord made his natural man holy before he 
 made it divine, the difference between which is as that between the 
 esse and the existing, or the divine itself and what is from the divine, 
 4559. The disposition and arrangement of truths from good in the 
 Lord's natural being effected, and hereditary evil from the mother 
 being rejected, he could progress towards interiors, ill, 4563, 4564, 
 4570 end. The conjunction of good and truth was to take place in the 
 interiors of the natural, 4567. The Lord advanced according to order 
 from externals to interiors, thus from truth which is in the ultimate of 
 order to good which is in the interior, and from interior or spiritual 
 good to celestial, 4582, ill. 4585. When the order to interior good 
 was completed the divine natural existed, and the progression of the 
 divine /rom the divine natural commenced, 4585, 4583 compared ; first, 
 to the spiritual of the celestial, which is the out-birth of spiritual truth 
 from celestial good, ill, 4592 ; see above (32). The progression now 
 treated of more and more towards interiors is by affections, 4598. The 
 end of this progress is the conjunction of goods and truths when in 
 their order with the rational or intellectual, 4601 end ; in which order 
 the natural serves the rational for a receptacle, 4603. The divine 
 rational was thus received into the divine natural ; accordingly, that it 
 put on a new life in the midst of its goods and truths, 4618 — 4621 ; 
 that henceforth the divine natural lived a corresponding life under the 
 divine good of the rational, 4666 ; and that the natural [principle] of 
 the Lord is divine truth from divine good, 6377; see below (41), 
 5072, 5316, 5345, 6716, 6834, 6849; (53) particularly 10,047, 10,060. 
 For the representation of the divine natural, see Esau, Jacob. 
 
 38. Divine Good natural to the Lord from nativity ; this, and its 
 order treated of, 4639. This good was the inmost of his life, his soul, 
 because he was conceived from Jehovah; and it was invested exteriorly 
 with the evil [nature] which he took from the mother, 4641. The 
 Lord procured good to himself by his own power, by overcoming the 
 evil derived from the mother, and this good, or the human made new, 
 he conjoined with divine good that was his from nativity, 4641. The 
 Lord's divine good does not fall under the view of the human under- 
 standing, least of all as to its derivations, but can only flow into a 
 general idea even with the angels, 4642, 4643. The derivations of the 
 divine good into which the Lord was born, are predicated of its exist- 
 ence in the human when it was made divine, 4644 ; that they extend 
 to the sensual, 4646; and that the truths of this good existed, a priori, 
 in the divine human, 4650. For the representation, see Esau. 
 
 39. The Proprium of the Lord, called his flesh, is divine good, ill, 
 and sh. 3813. The proprium of the Lord from conception was divine ; 
 the proprium meant by his flesh and blood is the divine in the human 
 acquired by his own power, 4176, 4735 ; and that this is the very prin- 
 ciple of hohness, 10,222,10,267, 10,268, 10,276. The proprium of the 
 
 LOR 
 
 591 
 
 fnt^ ^tT"" ^" *^^ respective sense is the good of love to the TnrH 
 
 Ko tJ^wmur/ris "^rs^irh-^ ^^rl ^ 
 
 end. ieeF^sH ^"''"''''' ^ ^^'^^S, 10,283 
 
 the human md dMne 4963 Th^" f "" T' ""-^ "J^^ediate between 
 
 h XinJ"„ral ?l;f "^rr f.^^'S SeShi 
 
 the divine goodTd£?ov: 63^^6387 """^ ''^ "'^"'^ *""»''" " 
 
 heaven as to the bS729 The trKd.tr l\^^T "°^ '"'" 
 by his own Dower not nnlt /i.^ !• . ?""^«,"'e '^hole human divine 
 
 f/^r Th?? '1T''/^^ •'^'f"- - natutaTiralfo'^thrSpotd' 
 
592 
 
 LOR 
 
 fl I 
 
 I 
 
 I ft 
 
 k 
 
 sepulchre with his body also ; thus, that he made the very body m it- 
 self divine, 5078. No one but the Lord has arisen with the body 
 which he had in the world, and this because the Lord glorified the very 
 body itself, 5078 end ; the case of man ill. 5079. When the Lord 
 made the exterior natural divine, the sensuals subject to the intellectual 
 part were retained, and those subject to the voluntary part were re- 
 fected 5157. The sensuals subject to the intellectual part are scienti- 
 fics which can be brought to accord with intellectual truths ; those sub- 
 iect to the voluntary part are delights which cannot be made to accord, 
 5157; see also 5077, 5078, 5081, 5113-5120, 5144-5149. In 
 the Lord, the voluntary [principle] from conception was divine, being 
 divine good itself, but the voluntary [principle] by nativity from the 
 mother was evil ; the latter therefore was rejected, and in its place a 
 new one was procured by the intellectual, thus from divme good by 
 divine truth, from the Lord's own power, 5157 end; see also 6025. 
 The subject treated of to this point is the subjection of the exterior 
 natural, in order to serve as a plane in which interior truths and goods 
 may be represented, 5072, 5168; that it treats also of the temptations 
 by which corporeal things were reduced to such correspondence, 5072, 
 5086, 5134, 5135, 5138; and afterwards of the elevation of the celes- 
 tial spiritual from the bondage of the external man to dominion over it, 
 5169, 5170, 5191, 5192. It was by the celestial spiritual that the 
 Lord disposed his natural and his sensual man into order and made it 
 divine, 5316. Under the order and dominion of the celestial spiritual 
 mauj the Lord alone multiplied truth indefinitely in the external, 5345, 
 5346. The internal of the Lord's human was united with the external 
 when he made it divine, 5469. The divine internal, acting as the 
 soul from the father in man, formed the external to its own likeness 
 when the Lord made the human divine, ill. 6716. The very fire of 
 divine love, in which no angel could live, was received into the external 
 human when it was made divine, 6834, 6849, 6872; but that it was 
 not made divine good until after the resurrection, 6993. The final se- 
 paration and casting out of evil by good, thus the rejection of all that 
 pertained to the human from the mother is represented by the flesh, 
 and the skin, &c., of the sin-oifering carried out of the camp and burnt, 
 9670, compare 10,040; and that the Lord was still a man even as to 
 the flesh and bones, 10,825, cited below (42, 7^), 
 
 42. The Lord called Jehovah-Man, The Lord from eternity was 
 Jehovah or the Father in human form, but not yet in the flesh, because 
 the angels under whose forms he appeared have not flesh, 9315. Be- 
 cause Jehovah or the Father willed to put on the whole human in order 
 to save the human race, therefore he also assumed the flesh, 9315. 
 "When the Lord said after his resurrection, " A spirit hath not flesh 
 and bones as ye see me have," he meant to teach his disciples that he 
 was no longer Jehovah under the form of an angel, but Jehovah-Man, 
 9315, ill, 10,045, ill. 10,126. That he was still a man indeed even as 
 to the flesh and bone after his resurrection, 10,825, cited below (76); 
 but that he called divine good his flesh and divine truth his blood, 
 10,033 end, 10,519—10,522; and that such flesh or divine good is the 
 proprium of the Lord, 10,035. 
 
 43. The Perception and Thought of the Lord, See above (22), 
 1440. The first perception of the Lord was in boyhood, and was not 
 
 LOR 
 
 693 
 
 yet interior or rational ; but that Jehovah then appeared to him, 1440-- 
 1443, 2137, 2144; and that Jehovah is always present in celestial 
 love, but that his presence is not perceived in the external man before 
 Its conjunction with the internal, ill. 1616. The first state of percep- 
 tion with the Lord was when he implanted scientifics in celestial thinc^s^- 
 the second or more interior when he implanted knowledges, 1616: the 
 same cited, 2000; see below, 2144. The Lord had perception of the 
 origin and quality of all that existed in him ; thus when evils and falses 
 occupied the external man, he knew by what spirits they were excited 
 and m what manner, &c., 1701. The perception of the Lord first 
 appeared to him as revelation, and this in states of temptation and in 
 boyhood, when the internal was not one with the external; 1785. The 
 U perception of the Lord was the sensation and perceptive cognition of 
 
 Iff all that was done m heaven, and it consisted in his continual commu- 
 
 - JV<^a^ion and internal discourse with Jehovah, 1791. The perception of 
 the Lord was most perfect, because from his internal manf which was 
 Jehovah, 1815. The perception of the Lord before the rational man 
 was conceived was from truth adjoined to good, br. ill, 1898; and that 
 this is intellectual truth, 1904. The Lord perceived and saw in what 
 contempt the rational man, when first conceived, held intellectual truth, 
 1911; tlL 1914 1928. The perception of the Lord was immediately 
 trom Jehovah, thus from divine good, but his thought was from intel- 
 Jectual truth and its afi^ection ; that his divine perception, when in the 
 ZoA-o'^^^^""^! f" ".''Sehc intelligence, 1919, 1921; see below, 
 :^ \:V ' ^J"^}^'^}^ ^>s perception was from the divine itself, his 
 thought from the intellectual itself, 2552. The perception of the Lord 
 embraced the order of all things in the universe as well in heaven as in 
 the world, but when he had made the human divine he was above that 
 
 ^//T-f !n °' • ^""^^ ^^ ""^^ *^°^® ^^^ o^^i^'' of lieaven and the worid, 
 til. 1919; cited 1991. The Lord was in two states of perception an- 
 swering to his state of humiliation and his state of glorification, 2098. 
 J he perception of the Lord when the divine was manifested to him in 
 the human had respect to their reciprocal union, and to the conjunction 
 
 9171 S^T*" '■^^^ "^^^^ ^'"^ *^ * consequence, 2136—2141 ; see below, 
 ^Ui, 1 he perception of the Lord was more and more interior in the 
 tlegree that he approached to union with Jehovah ; first, it partook of 
 
 9o!io "'rJ.u T f'''^"^'^''^ ^""^ ^^^^ ^»^^°"^1 ^'•"tJ^s, 2144; ill. 2145, 
 ^^4y. 1 he Lord always thought from divine perception, because he 
 alone was a divme and celestial man, 2144 ; ill. 2171. The Lord had 
 a perception of the trine in his own person when Jehovah appeared 
 to him, 2149—2156 ; see below, 2218, 2245. The Lord's perception 
 was divine and human reciprocally, for he so prepared himself that the 
 divme was lowered nearer to his intellectual state, and his human was 
 elevated nearer to the divine, 2137,2161-2163, 2165, and following 
 passages, especially 2166, 2186. The preparation of the Lord in this 
 case was that of his rational man to receive perception from the divine, 
 ^185. Ihe Lord came into divine perception at the instant of the 
 conjunction ot the human with the divine, and in this case rational 
 truth merely human was separate from him, 2193, 2195, 2196, 2203; 
 that he perceived how far the infirm human afi^ected the rational, 2207. 
 ♦ ir k ^ he was in the human, first perceived how the divine 
 itselt, the divine human, and the holy proceeding should be united in 
 
 Q Q 
 
594 
 
 LOR 
 
 him; next, how his rational man should be made divine ; and lastly, 
 the state of the human race to be saved hereby, 2171, 2218; that in 
 the first instant, he shrunk from the perception and thought of their 
 state, 2222; see below, 2673. The thought of the Lord (in this state) 
 was from the human conjoined with the divine, but his perception was 
 from the divine — understood as the divine itself, the divine human, and 
 the holy proceeding, 2245 ; that it was from the human adjoined only, 
 2247; that as it proceeded the human was adjoined more nearly, 2249; 
 and by what means, 2571. The perception of the Lord in the human 
 state was not continued, 2287. The perception of the Lord was infi- 
 nitely beyond that of all men and angels, because his love was infinitely 
 greater, and the influx of wisdom is into love, 2500. The perception 
 of the Lord concerning the doctrine of faith was from the influx of the 
 divine into the intellectual faculty; thus, his perception was in the hu- 
 man although it was from the divine; and first, in the human which 
 he put off, 2513, 2514. The celestial think from perception, because 
 they are principled in love, and the spiritual from conscience ; but the 
 thought of the Lord transcends all human understanding, because it 
 was immediately from the divine, 2515. The thoughts of the Lord, 
 when in the maternal human, were under the direction of his love for 
 the human race, ilL 2520. The perceptions and thoughts of the Lord, 
 being from the divine, were foreseen and expressed in the internal sense 
 of the Word; the reason, 2523, further iV/. 2540, 2551, 2574. The 
 Lord alone had perception from spiritual truth, 2574. The perception 
 of the Lord, when the rational was made divine, was from the divine 
 celestial, and his thought from the divine celestial by the divine spiritual, 
 hr. ill. 2619; and that the divine rational was from the unition of the 
 divine celestial with the divine spiritual, 2621. The Lord was in clear 
 perception from the divine concerning the state of his spiritual kingdom 
 both in its beginning and progress, and the quality they should at 
 length become, 2673. The Lord had perception from divine truth, 
 and from such perception he thought and reflected, 2769, 2770. The 
 perception of the Lord, after undergoing temptations, was in the divine 
 good of the rational or divine human, 2822. The Lord thought from 
 the divine as from himself, and acquired all intelligence and wisdom to 
 himself by continual revelations from the divine, 3382 ; but that he 
 was in appearances of truth when he was in the infirm human, 3405, 
 3416 — 3417. Jehovah was in the Lord, but so long as the Lord was 
 in the human not yet glorified, his perception was from the divine, sig- 
 nified by Jehovah's appearing to Abraham, 3438 ; see above, 25 13. The 
 Lord had perception from the divine truth of the rational as well as 
 from divine good, thus, from the intellectual part and also from the 
 voluntary part; that the former is really from the voluntary flowing 
 into the intellectual, 3619. The Lord came into interior natural per- 
 ception from the divine vnthin him after the truths of the natural man 
 had been disposed into order by good, and the hereditary evil which he 
 derived from the mother had been rejected, 4567; compared with 4543, 
 4563. The perception of the Lord was from the divine because he 
 was conceived of Jehovah, but it was according to reception by the 
 human because the human was made divine successively, 4571. The 
 Lord had perception in his natural man from the celestial internal, 
 which was the divine in him, 5121, 5251, 5262, 5264, 5315, 5361. 
 
 LOR 
 
 595 
 
 .'i877 and citations, 5882, 5919 5Q9o finjn mro t. 
 
 thought from Derrpnfinn :o I ,^ "^"' ^^^^' Perception and 
 
 it midesa7;:£ an^^^;:i V9rrav°22r 4, '''^'' 
 
 ceptionand acknowledo-mpnf nffL j^ • 'v^' ^V»"> ^260. The per- 
 love. .//. 6872. See Sck^.o: '" '^' ^""""^ '"'' *■""» divine 
 
 tlnctL^T:tt1,n::tti^^^^^^ ^"^ '^athe was dis- 
 
 1914 I q'?r T„f ,,"?'? '•'^'''''•tJ' to th'nk therefrom, 1904 1911 
 
 were dispersed ^clouds mi rtl'^^^I ^^'l^P^""'""''' »^ '"^'^ 
 truth except the Lord when he ».,^^ T """^ '^"^ ^""" intellectual 
 
 and victor es™i,.'"«''%^6 tL""^ ''.■° ^"^ «'"«' ^y temptations 
 from divine fiod and the L, J .v. *^'u'°". "J*^ mtellectual truth was 
 from such afcttn 19S5 S rf")' "{^^^'^ ^"^ ^^' """"ght 
 dicatedof theTn teri^rman" and U l/l "h •^^'''^ "'^JT"'' *» S""** '« P^' 
 1940. The intelK ronwlll • 1'"'*™' *"■ ^"'""^ *™«'' • 938- 
 and all truthreven n^turir U L^ V'/5^ '"T ■"' *'«' '"^'"e rational. 
 
 of the Lord is the divine trnfU f I- a- ■ ^^^ "*'""' [principle] 
 
 visiot'^'J^KerS man^t^"'''' r*"^" " "'J' V^ »«- i" di-»e 
 
 internal, wherebrthef^rm^rtn '''•"'''*!'* ^^^ ^^t*™"' *» the 
 VioinnJ.JlTe ■ former was illuminated. 1.584, 1785 I7fifi 
 
 cbsed wthlh'/r^' ir'"y ""^'^"S »* the'interio s are 'op ;^ S; 
 
 aSng:' n the worid o ITrir' r""*^!. 'T" "^'^ *''«' ^e peTcdved 
 WHS internally in rmmedt^^'l t ""."^ '°, ""^ ''^"^"^' """^ ''ecause he 
 1786. 179".^ Se^TSM^nT'l""'^ communication with Jehovah. 
 4fi ffJll„- hJ"'**^'""' Ii-'-usTRATioN, Vision 
 
 ni.n!\r''r;;rltr^,ri9"or°^ compar d with^remains in 
 
 acquisitions o^Xtial^ods by which h^unTdThe h'^ "^'^ "^" 
 
 1%^^ tiritdLt/'^-^^ nit-ctzvT7i8: 
 
 which he acqurdl'iK/hiT ot" ^r'^9S S %f}/' 
 
 iU. and passes cited, slss^ °'' "'"''' ^' ''"' ""' '»«»''"«^' hi">«elf. 
 
 he'diiv?;aif 2th{r''r4^4T''' Th^L'"^ ">« hereditary evil which 
 the most erievons temSn!^ t^'*^ underwent and sustained 
 
 Q Q 2 
 
596 
 
 LOR 
 
 1477, 1659, ill 1921. The Lord fought against hereditary evil from 
 the mother, but he had no actual evil, 1444, 1573. The temptations 
 of the Lord commenced in boyhood when he fought against evils and 
 falses from apparent goods and truths, 1052. The evils and falses 
 against which the Lord fought first appeared to him in boyhood, and 
 he then first warred against them and overcame them, 1653, 1654, 
 1661. The beginning of temptation-combats was in the Lord's boy- 
 hood and early youth, when he was imbued with sciences and know- 
 ledges, ilL 1661. The Lord was introduced into most grievous temp- 
 tations in early boyhood, and the goods and truths from which he 
 fought against them* were of the external man, consequently they were 
 imbued with hereditary (infirmities) from the mother, 1661. The 
 temptation-combats and victories gained by the Lord were sustained 
 and conquered in his own strength, 1661, 1692, 1707; by the human 
 left to itself, 2025. The apparent goods and truths from vvhich the 
 Lord fought in boyhood were gradually purified and made divine as the 
 evil and false were overcome, 1661, 1698. The temptations which the 
 Lord endured were most grievous, beyond those of all other men, 1663, 
 1668, 1787. The grievous temptations sustained by the Lord are 
 described in general by his being in the desert with beasts, by which 
 the worst of the infernal crew are designated, 1663 ; see below, 9937. 
 Temptations are acute in the degree that man is principled in conscience 
 and perception, hence, how direful were the temptations sustained by 
 the Lord, 1668. The Lord was tempted in early boyhood by the most 
 direful persuasions of the false infused by the Nephilim (or giants) who 
 lived before the flood, 1673, further ill, 7686. Unless the Lord had 
 fought against and overcome such persuasions no man could have been 
 saved, and this, because the Lord's government of man is by the me- 
 dium of spirits, 1673. The evils and falses against which the Lord 
 fought were infernal spirits who were in evils and falses, and who con- 
 tinually infested the human race, ilL 1680. The Lord never com- 
 menced a combat with any hell, but the hells assaulted him ; as the 
 angels with man also defend him from evil spirits without assailing them, 
 1 683 ; but that he put on the human in order that he might enter into 
 combat with the hells, 2523; see below 2816. The temptations of 
 the Lord consisted in this, that from love towards the whole human 
 race he fought against the loves of self and the world, with which the 
 hells were replete, 1690, 1691, 1778, 1789, 1812, 1813, 1820. All 
 temptation is against some love, and is according to its quality and 
 degree ; hence the direful temptations sustained by the Lord, whose 
 life was love itself, 1690, 1737, 1820. The Lord was assailed by the 
 whole power of hell from his first boyhood to the last hour of his life in 
 the world, but he continually combated, subjugated, and bound the 
 infernals, 1690. By the temptations which the Lord endured the 
 spiritual interior was made divine, and also the external man, 1 707, 
 1708. So long as he was in a state of temptation, the Lord spake with 
 Jehovah as with another, but so far as his human essence was united to 
 the divine he spake with Jehovah as with himself; thus, that Jehovah 
 appeared to the Lord as absent in temptations, 1745, 1815, 1819, 1999; 
 but else as in the human itself, 7058. When the Lord was in temp- 
 tations, angels also attended and fought with him against evils, but 
 they derived all their power from him, 1752 ; see below, 4287, 4295. 
 
 LOR 
 
 597 
 
 lifo ne^rPHH^? K ^' ^^''^' ^' '"^"^"^ ^" ^^^^^^^^ ^^e Lord came 
 not yet united to the dmne, 178.5—1786. The Lord underwent the 
 TTi^rl"^ ""\T' ''^'' ^'^" temptations, even to despa7concern- 
 18^20 T1?' r^^*"" °'^'''^'"' ^" *^^™ ^y hi« «^» power, sh, 1787, 
 virtorv In. ^^^^.f^e'- expected any reward for himself as the prize of 
 victory but fought and overcame solelv for the human race, 1789 
 
 ?r?."w-^^^' '^^l' The consolation which the Lord experienced 
 hpL!"'^ !i •"' r' *^' ?^^^^^^" ^^*^^ ^""^«° ^ace» and this because 
 1865 TK. 7'"'/T' ^"^ .^'fT" *^"" '^''^^ ^« to the human essence, 
 /ll; • In tf '"Ptations which the Lord experienced were conflicts be- 
 
 Sief tZTl"'' T.^ '''T^ ''"'^' ' ^^•^- It was by temptations and 
 iTfhTl }T ?a'^u\'''^ ^^' "^P""^^ ^^^™ the rational man, where- 
 by the Lord united the human essence to the divine, 1950. By temp, 
 tations the human essence was united to the divine, and by that union 
 
 26ir26ltT''7^' ';''' ?^"^^^' '^^^ *"^ ^itations^; see below! 
 iJOio, ^018. It was from divme love that the Lord foueht and overcame 
 m temptations, and from which he sanctified and glonfed ht huT^^ 
 ^/7/. Ihe Lord induced to himself various states when he underwent 
 temptations, chiefly he adjoined the natural and the rational to the 
 f:;d"H,.T"' f''' 2795 2796; and this, because the divine itself 
 and the divine human could not be tempted, 2795. As temptation 
 proceeded and became more grievous, the Lord separated the ratS 
 merely human, but still retained such things whereby he could be 
 tempted 2/91-2795, 2856 ; see below 2856, 2857. The tempo's 
 ot the Lord were more or less interior, according to the decree of con- 
 
 ZtZa"'^'u '^.?""^" ^"^ '^' ^^''-'^ '''- 2795. Gold div ne Tn 
 the Lord could not be tempted because none but the celestial angels 
 could form any idea concerning it, but truth divine could be tempted 
 when bound, .//. and ,A. 2813, 2814; see below 4295. It wa7the 
 divine of the Lord that led the human into temptations, even to the 
 
 self toXT. 1 ^"' ^^ ^ ^' .^^' ^^^^ ^^'"^tted temptations into him! 
 self to the end that the merely human might be utterly expelled from 
 
 n' eZ". ^'"'' 2816, 2818: passages Sited seriatim^ also concern 
 ill \'™S^^^^°"«. »« general, 2819. After enduring temptation-combats 
 tiie Lord perceived consolation m divine good, 2822, ill. 2841 . After 
 enduring the most grievous temptations the Lord conjoined the rational 
 before separated ; thus that the rational was always elevated in the Lord 
 TJ\r r" u^i temptations, 2856, 2857. The rational as to truth 
 and also the whole human was made divine by temptation-combats- 
 
 bToTl'f;^ 'r* 'I''' ^"^' '^27- ^^' ^'^ ^d-tted all th7heli; 
 ^L.? •" u^^"" '''^^^' y^^* ^^^'^ to the angels, and sustained their 
 temptations in his own strength, thus he reduced all into order ; also 
 
 serUffm '" TK " V'?P!^'^^"' J". ^"^"'^ °°"' ^287; and passages cited 
 IZv i ^^^ ^°'/ ?' *^"Sth fought in temptations with the whole 
 angelic heaven, and these temptations were the inmost of all because 
 
 d9orfQn.*''^ ?^? '"*'' ^"^'' ^"^ this with surpassing subtlety, ill. 
 ^fJJ), 4307 end ; m connection with this, that the Lord made his human 
 divine by transflux from the divine through heaven, 6720. When 
 temptations are predicated of the Lord, the infirm human received from 
 the mother is to be understood because the divine human could not be 
 tempted, much less the divine itself, ill. and passages cited, 7193. 
 
598 
 
 LOR 
 
 The good of merit pertains to the Lord alone, because from pure divine 
 loTe he underwent the most grievous temptations as a means of saving 
 the human race ; passages cited, 9528. Only the forty days' temptatiou 
 in the desert is mentioned, because forty signifies and involves tempta- 
 tions to the full, thus the temptations of many years, 9937. The time 
 and state when the Lord was in combat is signified by the six days* 
 labour and the union of the divine and human by the Sabbath ; passages 
 cited, 10,360. The Lord's temptations are described in the whole of 
 Isaiah Ixiii., 9937 ; and by the combats of Abraham and the kings of 
 the plain, 1651, 1667, 1671, 1685, 1689, 1701, 1707—1718. See 
 King (p. 469), Abraham (in supplement) , Lot, Sodom. 
 
 48. The Passion of the Cross, was the last or full period of temptation 
 by which the Lord united the human to the divine and subdued the 
 hells, 2776, 2854, 2921. Temptations are natural and spiritual, some- 
 times both combined, and such was the last temptation of the Lord in 
 Gethsemane and upon the cross ; that it was also the most cruel of all, 
 8164, 8179 end. The unition of the human with the divine was ple- 
 narily accomplished by the passion of the cross, 10,053. The last 
 combat and victory of the Lord was upon the cross, wherefore he then 
 fully glorified his human and fully subjugated the hells, ill. and sh. 
 10,655. Man's salvation is altogether owing to this, that the Lord 
 fully subjugated the hells and fully glorified his human by the passion 
 of the cross ; hence, that it was not to reconcile the Father, and to do 
 other things which are commonly believed, but which involve contra- 
 dictions, 10,659. All things done to the Lord when he was crucified 
 represented the state of the church at that time, in particular that the 
 Word was in such aspect and so treated among the Jews, 9144; see 
 below (76). See Expiation, Imputation, Evil (5), Sacrifice. 
 
 49. The Lord bearing our sins, means that he fought with the hells 
 and reduced all things into order when he was in the world, and that 
 he does so to eternity, ill. and sh. 9937. The Lord is said to bear our 
 sins because he alone fights against evils and falses in man, and also 
 removes them from those who are in good ; this, because he made the 
 human divine, ill. and sh. 9937 and citations. 
 
 50. The Lord's sorrow, when he foresaw the end of charity and 
 faith in the church, 2910 ; seriatim passages concerning the decline of 
 the church, 2913. The grief of the Lord when any state of the human 
 which he assumed was changed or glorified was from his love for the 
 whole human race, and his unwillingness that any should be separated, 
 2250, 2660, 2664 compared. See above (47) particularly, 1444, 1663, 
 1690, 4287, 4295; and (43) 2222: see also concerning the terror of 
 great darkness falling upon Abram, which denotes the horror of those 
 who are in celestial love at the sight of vastation, 1839 ; and the la- 
 mentation of David over Saul and over Absalom, 4763, 10,540; see 
 also Desolation, Despair, Terror. As to the Lord's agony and 
 bloody sweat in the night of Gethsemane, 1787, 8164, cited below (76). 
 
 5 1 . The Lord's state of Humiliation was his state in the external 
 when the internal acted remotely in it, thus in boyhood and in tempta- 
 tions, when he spake with Jehovah as with another, 1785. Jehovah 
 was manifested to the Lord even in his state of humiliation, but as one 
 distinct from himself and yet in him, 1990, 1999. In his state of 
 humiliation the Lord interceded for the human race, but in his state of 
 
 LOR 
 
 599 
 
 glorification nothing but mercy can be predicated of him, 2250, ill. 
 2253. When in the human, in a state of humiliation, the Lord is 
 called a servant, 2159, 6984, compare 3441, 8241. In his state of 
 humiliation the Lord was in the human derived from the mother, in 
 his state of glorification he was in the divine, 2265, 2288. The human 
 of the Lord was in humiliation when the divine was present to it, 2279. 
 The Lord was in humiliation when in the human from the mother be- 
 cause of its hereditary evil, and because the human cannot approach 
 the divme without humiliation, 6S66. See Humiliation. 
 
 52. The LortTs hereditary state. In the case of man, the heredi- 
 tary nature derived from the father remains to eternity, that from the 
 mother is a somewhat corporeal which is dispersed when he is regene- 
 rated, 1414, 1444. The hereditary [principle] which the Lord de- 
 rived from the father was divine, that from the mother was the infirm 
 human, or evil, 1414, 1444. The Lord derived hereditary evil from 
 the mother, which occasioned him most grievous temptations, because 
 he was born as another man, but he had no actual evil, 1444, 3036 
 The hereditary evil which the Lord derived from the mother occupied 
 the external man only, 1444, 1573, ill. 3025. Hereditary evil insin- 
 uated itself into the rational man, because the rational is first conceived 
 from the internal as a father and from the external as a mother, 1921. 
 The Lord by temptations put oflT all the hereditary or infirm human 
 that he derived from the mother so that he was no longer her son, 2159 
 2574, 2649, 3036. The Lord continually purified his rational by ex- 
 pelling the evil and the false which he had hereditarily from the mother, 
 briefly ill. and passages cited, 3036. The Lord put away for ever the 
 hereditary evil which he derived from the mother, when the holy dis- 
 position and arrangement of truths in his natural man was effected pre- 
 vious to Its glorification, 4563, 4564, 4593; that the natural was 
 made holy before it was made divine, 4559. For the representation of 
 hereditary evil see concerning Deborah in Rebecca ; and see above 
 (25), Evil (2). 
 
 53. The Lord's Glorification, was the union of the external man with 
 themternal, whereby it became hfe itself, 1603. The Lord was so 
 far in the state of glorification as he put off the human which he took 
 hereditarily from the mother, and put on the divine, 1999, 2033, 21 12. 
 The whole life of the Lord was a continual ascent to the glorification 
 of the human essence, 2033. By the Lord's glorification is meant his 
 union with the Father, which was for the sake of his conjunction with 
 the human race, ill. and sh. 2034. To glorify is to make divine, and 
 the Lord's glorification was progressive, 2632. The glorification of 
 the Lord is the union of his human essence with the divine, 2765, 
 2826. It was by love divine that the Lord united the human essence 
 to the divine, and the divine to the human, or what is the same, glo- 
 rified himself, 2826. The rational man of the Lord was glorified when 
 it was made divine both as to good and as to truth, 3212. The Lord 
 was not regenerated like man but he was made really divine by veri- 
 most divine love, and this is meant by his glorification, 3212, 3318 
 end, 10,052. The divine love itself made the human of the Lord 
 divine as celestial love makes man new ; in either case, it is as the soul 
 which forms the body to an image of itself, so that it acts and sensates 
 as the soul wills and thinks ; it is also as the end in respect to the cause 
 
600 
 
 LOR 
 
 and the cause in respect to the effect, 4/27; further ill. 4/3"), 6716; 
 see below, 10,044, 10,125. The Lord was glorified when he made the 
 human itself divine good, 5307 ; but that he made himself divine 
 truth previously, 6753, 6864; passages cited 9199. When the Lord 
 was glorified he was no longer the son of Mary, because he was glo- 
 rified by divine love, which has nothing in common with forms merely 
 human, ill. 6872; that he really received the fire of divine love into 
 the human, 6834, 6849; and with what difficulty it is believed that 
 divine love in the human could effect its glorification, 6945, 8878. 
 The Lord was made divine truth itself while he was in the world, but 
 after his resurrection he was made divine good, 6993, 8127, 8281 end, 
 9199, 9315, 9670, compare 10,060. The Lord glorified his human 
 or put on the divine by degrees from his infancy ; thus, he first made 
 himself truth from the divine, afterwards divine truth, and at length 
 divine good ; this procedure of his glorification, consequently the whole 
 life of the Lord when he was in the world, is described in the internal 
 sense of the Word, 7014. The Lord when he was in the world made 
 his human divine truth, and then also called good Father ; but after 
 his last temptation upon the cross he made his human divine good, 
 7499 ; in connection with this, that divine truth cannot be received by 
 any angel, but only in its third emanation as truth divine, 7270 ; and 
 that the Lord, as the divine truth, was the mediator, before he was 
 fully glorified, 8705. When the Lord was in the world, he was divine 
 truth and divine good in him was the Father, but when glorified he 
 made himself divine good also as to the human, and divine truth is 
 called the comforter or spirit of truth which proceeds from him ; when 
 this is understood many arcana may be known concerning what the 
 Lord said of himself and the Father, 8724 ; passages cited seriatim, 
 and particularly that he was divine truth when in the world, and divine 
 good when he was glorified and departed out of the world, 9199; 
 briefly, 9987, 10,011 end. The glorification of the Lord even to 
 divine good is described in the internal sense of the Word where the 
 process of expiation is given (Lev. xvi) ; it was also manifested to the 
 angels when Aaron performed those things, and at this day when they 
 are read in the Word, briefly ex. 9670. The Lord was glorified by 
 the procedure of divine good through the whole human, ill. 10,011; 
 and the conjunction of divine truth, 10,012, 10,015. The Lord glo- 
 rified his human at the same time that he conquered the hells and dis- 
 posed the heavens into order ; and this by temptations admitted into 
 himself, the last of which was the passion of the cross ; passages cited, 
 10,026. The Lord glorified his human to the ultimates, which are the 
 flesh and bones, as appears from the fact that he left nothing of the 
 human in the sepulchre, HI. 10,044, particularly 10,125, 10,252, 
 10,825, cited below. The glorification of the human was the union 
 of divine truth with divine good, and this union was through the whole 
 human, internal and external, 10,047; the former fully sh. 10,053; 
 that it was to the very ultimate or external sensual, 10,028; that it 
 included the extremes and exteriors, 10,051 ; compare 10,052 end. 
 The glorification is treated of in two states ; the first state was to make 
 the human divine truth and unite it to divine good ; the second, to act 
 from divine good by divine truth, ill. 10,057, 10,060, ill. 10,076. 
 Where the second state of the glorification is treated of, the divine in 
 
 9: 
 
 LOR 
 
 601 
 
 the heavens and the unition of the Lord with the angels is described ; 
 also that it is the divine human, and that no other is acknowledged 
 Lord, 10,067, 10,068. The Lord glorified his human by making it 
 divine truth, and by degrees also divine good, after which he acts into 
 heaven and the world by the influx and communication of divine truth, 
 ill. 10,076, 10,118; the two states, ill. by the two states of man*s 
 regeneration, 10,057, 10,067, 10,076; the latter of them by the sun 
 and its light, 10,106. The glorification of the Lord even as to the 
 body, illustrated and confirmed from the soul forming the body to its 
 own likeness in man ; thus, that the human of the Lord is not as the 
 human of man, and that he is the only anointed of Jehovah, 10,125; 
 further ill. 10,264, 10,269. Things said in the Word concerning the 
 Lord are to be understood in a supereminent sense, thus, where it 
 treats of the preservation of truths and goods, and of the resurrection 
 in reference to man, his divine hfe in the sensual part, or proper life 
 of the body is to be understood ; thus, the resurrection of the body 
 itself unlike other men, 10,252. The glorification of the Lord even 
 to the flesh and bones is manifestly shown by his entering through the 
 closed doors, &c., 10,825. The internal sense of the Word every- 
 where treats of the Lord's glorification, which is represented to the 
 apprehension of the angels, together with its innumerable consequences 
 under the most beautiful forms, 2249, 2523 ; and that the whole of 
 Psalm xlv. treats of it. 10,258. That the Lord cast the evil into hell 
 and elevated the good to heaven after he glorified his human, 8018, 
 8258; that he placed the hells under subjection to heaven, 8273; and 
 that the presence of a little child is sufficient to thrust the infernal 
 crew down into their hells, 1271. As to the general doctrine of the 
 glorification of the Lord's human, see the passages cited, 9315 end; 
 see also below (74). 
 
 54. The Lord's Transfiguration [transformatio]. When Peter, James 
 and John saw the Lord transfigured, it was the divine human which 
 they saw, not with the eyes of the body, but with the eyes of the 
 spirit, 3212. The face of the Lord appearing as the sun, was divine 
 good; his garments appearing like light, divine truth, 4677, 5319, 
 5954, 9212 and citations. The divine manifested in heaven as a divine 
 man was the Lord from eternity, and the same as the Lord showed to 
 his disciples when he was transformed, 5110. The divine itself of the 
 Lord never appeared as a face, but his divine human, and thereby, as 
 if it were in it, divine love or mercy, 5585. The transformation of 
 the Lord exhibited his divine human such as it was and appeared in 
 divine light ; such also as the Word is in its internal sense, and such 
 as divine truth is in heaven, 5922. Moses and Elias appeared talking 
 with the Lord when he was transformed because of representing the 
 Word, 5922. The glory of the Lord when he was transformed was 
 divine truth manifested, 9429. See Glory. 
 
 55. The Lord called the Deliverer or Redeemer, because he reallv 
 liberated the human race from the infestation of infernal spirits by 
 assuming the human and making it divine, eV/. and «^. 6280 — 6281, 
 7205, 8866. The liberation of man is accomplished by the influx of 
 good from the Lord received into man, and elevating him from hell, 
 ill. 6368. The spiritual church could never have been delivered from 
 the infestation of falses unless by the holy proceeding of the divine 
 
 ^■i 
 
602 
 
 LOR 
 
 human, which flows in as light from the sun, 6864. The spiritual 
 could not be delivered from the infestation of infernal spirits until the 
 Lord's resurrection, 6945, 9197; and passages cited above (8), 6306, 
 &c. ; see Egypt (7), Hand (p. 302); and as to the place of infestation, 
 see Earth. The Lord redeemed the whole human race by the subju- 
 gation of hell, and ever after saves all who suffer themselves to be 
 regenerated by a life according to his precepts, 10,152; that he redeemed 
 man by his blood according to each sense, external, internal, and in- 
 most, 10,152. The price of redemption, predicated of those who are 
 saved, is the measure in which they esteem good and truth from the 
 Lord ; in the supreme sense, his merit and justice ; ill. and passages 
 cited, 2966 ; see below (57). For the representation of deliverance by 
 the Lord, see Moses. 
 
 56. The Lord called the Mediator means the divine human as the 
 only medium of conjunction with the divine, which otherwise cannot 
 be thought of, i7/. 4211, ill. 4724; ill, and *A. from the signification 
 of a covenant, 6804; ill. 8864. Mediation and intercession are pre- 
 dicated of divine truth, because it is the immediate procedure of divine 
 good, and the nearest in proximity to it, ill, 8705. Mediation is pre- 
 dicated of the Lord when he was in the world, because he was then the 
 divine truth, and mediation is predicated of him now that he is glori- 
 fied and become divine good, because no one can think of the divine 
 except he form to himself the idea of a divine man, 8705: how con- 
 tinual intercession is predicated of love, ill. 8573. 
 
 57. The Lord called Justice. The Lord's justice consisted in this, 
 that in all his combats he desired the salvation of the human race, and 
 nothing for himself, ill, 1813. The Lord was not born justice as to 
 the human essence, but he was made justice by temptation-combats 
 and victories gained in his own strength ; that this was predicted by 
 the prophets, 1813, 2025. The merit of the Lord's justice pertained 
 to the divine rational, not to the rational merely human, 2798. The 
 justice of the Lord is predicated of the good of love, judgment of truth, 
 sh. 2235; br. 3021. The Lord is the Only Just, and men are only so 
 far just or justified as they receive good from him, ill, &nd sh. 9263. 
 The merit and justice of the Lord consists in his subjugation of all the 
 hells, and in reducing them to order, ill, 9715, 9937. The good of 
 the Lord's merit and justice is the only good that reigns in heaven, 
 9715 end. Merit and justice are attributed to the Lord because he 
 alone conquers the hells and keeps them in subjection, br. 9979 ; ill, 
 10,239. More particularly, justice pertains to the divine human and 
 the holy proceeding, because it is the Holy [Spirit] proceeding from the 
 Lord's divine human that separates the evil from the good, ill. and sh, 
 2319 — 2321. For the representation of the Lord made justice as to 
 the human essence, see Mrlchizedek ; and for the general subject, 
 see Justice, Justification, Merit. 
 
 58. The Lord as the Divine Law treated of, 6714 and sequel. The 
 Lord first made himself the divine law or divine truth, and afterwards 
 divine good, 6716; the latter when glorified, 6753; the difi'erence i7/. 
 6864. The divine law is not the truth of doctrine acquired externally, 
 but the truth itself produced in the human from the inmost divine, 
 6717. The divine truth or divine law was the divine itself, which 
 before the Lord's advent flowed-in through heaven, and this divine in 
 
 LOR 
 
 603 
 
 ' 
 
 itself was good, 6720. The divine law or divine truth proceeds from 
 the Lord's divine humau, and is first received in the midst of scientifics 
 and falses, &c., 6723 — 6726 ; that scientifics were also the first plane 
 in the Lord, 6750. The Lord made himself the divine law by deliver- 
 ing himself from all that was false in the human derived from the 
 mother, 6753. While the progress of the divine law in the Lord's 
 human is treated of it is called the truth of the divine law; how it was 
 in danger of destruction by the false, 6771, 7164; the former only, 
 6827. When the Lord made himself the divine law he received the 
 fire of divine love into his human, and united it to truth there ; also 
 that this is meant by the union of divine truth to divine good in the 
 natural, 6834 ; the latter, 6836 : and that the human of the Lord is 
 divine, or it could not be receptive of the fire of divine love, 6849. 
 By the divine law is meant the Word, the quality it is in the internal 
 sense, 7089; thus order itself, charity itself, and faith itself, 7166— 
 7167; further as to order, 7186, 7206, 7396, 7995, 8999; 9290 and 
 citations; 9987 and citations ; 10,119; and that such law or truth is 
 to be understood as internal and external, 7381. The law in the 
 supreme sense is divine truth from divine good, and in the relative or 
 internal sense, the truth of faith from good, 8753, 8817. When it is 
 said of the Lord that he fulfilled all things of the law, it is meant all 
 things contained in the internal sense concerning the glorification of his 
 human, and concerning temptations, 10,239. For the representation 
 of the Lord as the divine law, see Moses : see also p. 504 — 505. 
 
 59. The Lord as the Word or Divine Truth, By the Word, where 
 it is said the Word was with God, and God was the Word, is meant 
 the Lord as to the divine human, thus truth ; and because truth, 
 revelation ; and because revelation, the revealed Word itself, 2894, 
 ill, 8823, 8931; see below, 9315. The Lord is the Word, thus 
 doctrine, because the Word is from him, and he is in it, 2533, 2859 ; 
 but that he is in it according to reception, 2531. The Lord is good 
 itself and truth itself, and all good and truth proceed from him, 201 1, 
 2016, 2882—2892, 2904 ; see above (1). The Lord as the Word, or 
 divine truth, is called the Son, as divine good the Father, 2803, 3703, 
 3704, 3736, 4334. Divine good could never be and exist without divine 
 truth, nor divine truth without divine good ; hence the divine marriage 
 was from eternity, that is, the Father was in the Son and the Son in 
 the Father, sh, 2803 ; that there is a divine marriage of truth and 
 good in the liOrd, from which comes the heavenly marriage, 2509, 
 2588, 2618, 2649, 2803. The Lord as to the divine human from 
 eternity was truth itself, and the same after he was born into the world, 
 2803 end, 3195; ill. 3210. The Lord is called the Son of Man as 
 truth divine, and it was as the Son of Man that he underwent temp- 
 tations, sh. 2813. The Lord as to good could not be tempted, but 
 only as to truth when bound, because there are fallacies and falses 
 which infringe upon truth, ill, 2813. Truth divine itself is above 
 all temptation, thus truth divine in the human divine of the Lord, 
 which underwent temptations, is truth rational ; the difference between 
 divine truth and truth divine, ex, 2814. The very esse of the Lord 
 was divine good, his very existere divine truth, and the proceeding 
 hereof, the former born by the latter, divine good rational, 3210. The 
 Lord is nothing but divine good, and this as to both essences, namely. 
 
604 
 
 LOR 
 
 the divine itself and the divine human ; hut in his proceeding, or as 
 divine good appears in heaven, he is divine truth, 3/04, 3712 end, 
 4577, 4180. Divine truth is not in divine good but from it, the one 
 being as a Father and the other a Son ; such a distinction of Father 
 and Son is also preserved in the Word for the sake of human under- 
 standing, 3704, 4207. The divine spiritual or divine truth is not in 
 the Lord, but from him, and this is meant by the spirit of truth in 
 John, ill. 3969. Divine truth does not proceed from the divine itself, 
 but from the divine human ; its procedure before the assumption of 
 the human, and afterwards, t7/. 4180, 6371—6373. The Lord was 
 divine truth before he glorified his human, and on this account he calls 
 himself the truth, and is called in Genesis the seed of the woman ; 
 but by glorification he was made divine good, so that the spirit of truth 
 then proceeds from him, 4577. Divine truth, or the Word, is the 
 infinite existing from the infinite esse, thus it is the Lord as to his 
 human, the proceeding of which flows into heaven, and by the medium 
 of heaven into human minds, 4687. Divine truth from the Lord's 
 divine human is the holy [principle] itself, by which alone men can be 
 made holy ; ill. by blood in the Holy Supper and as the means of sanc- 
 tification, 4735. Divine truth proceeding from divine good, that is, 
 from the Lord, is the verimost reality and verimost essential in the 
 universe, out of which all things are brought forth and exist, 5272, 
 6880, ilL 7270, ill. 7678, 7796, 8200, 9407, 9410, 9499; see below 
 (60), 8861. Divine good as being in the Lord, and divine truth as 
 proceeding from him, ill. by the case of the sun, from which light 
 proceeds; passages cited, 5704, 8241, 8644 and citations, 8897, 9199 
 and citations, 9498, 9571, 10,196, 10,261, 10,569, 10,605, particularly 
 9684. Divine truth from the Lord is the common principle of all 
 things, which subsist, such as they are, by its constant influx, thus also 
 the human soul ; in this sense the Lord is called the Word, by which 
 all things were created, 6115. Divine truth proceeding from the Lord 
 cannot be heard or perceived by any one until it has become human by 
 passing through the heavens ; the spirits bv whom it is then enunciated 
 are in that state called the holy spirit, '6982, 6995, ill. 6996; see 
 below, 7004. While he was in the world the Lord made himself the 
 divine truth, but after his resurrection the divine good ; henceforth he 
 was not himself the divine truth, but it proceeds from his divine human, 
 and is what is called the Holy Spirit, 6993, 7499, 8724; passages cited, 
 9199, 9315, 9670, 9987, 10,011 end; also that the trine is perfect in 
 the Lord, not as three distinct persons, sh. 6993 ; see above (3). All 
 truth that is uttered is from the Lord, and it also proceeds immediately 
 from him, as well as mediately by angels and spirits, ill. 7004 ; further, 
 concerning the conjunction of truth immediately proceeding from the 
 Lord with truth proceeding mediately, 7055, 7056, 7270; and con- 
 cerning this with the Lord himself when he was in the worid, 7058 ; 
 see Influx (I), 6058, &c. Divine truth proceeding immediately from 
 the Lord forms a radiant belt around the sun of heaven because it can- 
 not be received by the angels, 7270, 8443 ; but that the Lord really 
 made himself divine truth while he was in the worid, 6993, 7499, 
 cited above. The divine itself never instructed and spoke with man 
 immediately, but by divine truth, and this also was the Lord in the 
 world, from whom divine truth now proceeds, 8127 and citations. 
 
 LOR 
 
 605 
 
 Neither divine good itself nor divine truth itself can be in heaven, but 
 they are far above it, because the divine in itself is infinite, ill. 8760. 
 The Word, which is divine truth, could not be revealed except by Jeho- 
 vah in human form, thus by the Lord, sh. 9315. All the words of 
 the Lord were divine truth proceeding from him as the divine human, 
 or the divine itself in human form, sh. 9398. Divine truth from the 
 Lord is not speech like man*s, but it fills the heavens as light and heat 
 from the sun fills the world ; how it proceeds from the Lord and flows- 
 in, ill. by spheres and circles, 9407 ; and that it is as the substance 
 of heaven, 9408 ; and indeed the one only substantial in all things, 
 9410; see above, 5272. The Lord's presence with heaven and also 
 with man is by the Word or divine truth ; also that the Lord presents 
 himself present with man, not man with the Lord, 9415. Divine truth 
 proceeding from the Lord and received by man is the Spirit of truth, 
 the Spirit of God, the Holy Spirit, &c., fully sh. 9818. Divine truth 
 that was in the Lord when he was in the world, and which he himself 
 then was, is meant by the Spirit of Jehovah, 9818, ^987. Divine 
 truth or the Word is the law of order, and the Lord, who is the Word, 
 is order itself as to the divine human ; passages cited, 9887 end. The 
 Word in its First [principle] is the Lord, and man in the supreme or 
 First is the Lord ; how the first holds all in connection by the last, ill, 
 10,044. ^ 
 
 60. Truth Divine as distinguished from Divine Truth in the Lord, 
 is truth rational as the angels have it, and it consists in appearances of 
 truth, 2814. Truth diviue in the Lord is called the son of man, but 
 before glorification, 2813, 2814. Truth divine is what was scourged 
 and crucified by the Jews, and is the same as the Word in its internal 
 sense, 2813, 9144 and citations. Truth divine in the human divine 
 of the Lord was susceptible of temptation, but divine truth in the 
 divine human not so, 2814. Truth divine is divine truth formed to 
 reception by the angels of the third heaven, because divine truth itself 
 cannot be received, but encompasses the sun of heaven, ilL 7270. 
 Truth /row the divine is not used in the same sense as truth divine, 
 but is predicated of those who are in damnation, 7955. Truth divine 
 used in the sense of divine truth as the verimost essential and one only 
 substantial by which all things exist, 8861 ; see above (59), 5270, &c. 
 6L The Lord's Glorification represented in man's Regeneration. The 
 secrets of wisdom concerning the Lord's glorification, include the secrets 
 of man's instruction and regeneration, 1502, 3471 and citations, 4237. 
 Man is created anew by the Lord according to the order of his own 
 progress in intelligence and wisdom, but every one according to his 
 particular nature and genius, 1554. The regeneration of man is similar 
 to the glorification of the Lord, also the first conception of his rational 
 mind, but the formation of the new rational is different, 2093. All 
 the states of the church were represented by the Lord when he was in 
 the world, and the manner in which men under all these circumstances 
 are saved by him ; also that he could assume any state he pleased, 
 2661, 2786, 2795, 2796. The state of the celestial was represented 
 in the divine rational of the Lord ; the state and salvation of the spi- 
 ritual in the first or human rational, 2661 end. The divine spiritual 
 of the Lord is represented by the same things as the spiritual principle 
 in man, or those of the human race who are spiritual, 2830. The 
 
606 
 
 LOR 
 
 divine order into which the Lord brought all things in his human is 
 represented in man when all that he receives from the Lord exists with 
 hira in spiritual and celestial order, 3017. The procedure of regenera- 
 tion is similar to the procedure of the Lord in making his human 
 divine, and indeed so far as man is created anew he has the divine, so 
 to speak, in himself; only, that nothing is done by his own power, 
 3043; how effected by the Lord in him, 3057; and more particularly 
 in what the difference between the Lord and man consists, 3138. The 
 procedure of man's regeneration is similar to the Lord's glorification, 
 because it is according to divine order, and cannot be otherwise done, 
 3141, 3490; that both are gradual, through the whole life-time, and 
 not accomplished at once, 3200. The regeneration of man makes him 
 altogether a new creature, so that his form, when the material body is 
 laid aside is inexpressibly beautiful ; that in this also it is an image of 
 the Lord's glorification as shewn to the disciples when the Lord was 
 transfigured, 3212; and that the procedure of regeneration by which 
 the natural man is made new, is according to the same order in which 
 the Lord made his natural divine, 4027; further, on the subject 
 generally, 6827, 7166, 7193, 9670, 10,021, 10,042, 10,047, 10,058, 
 10,060, 10,076, 10,239, 10,240. See Regeneration, Represen- 
 tation. 
 
 62. The Divine Power of the Lord, is divine truth proceeding from 
 the divine human, and is represented as both rational and natural, 
 6947—6948, 6954, 701 1. The power of divine truth from the Lord 
 proceeds by influx, 6948. Divine truth from the Lord is power itself, 
 for it is the verimost essential from which all essences exist in both 
 worlds, 8200. The Lord's omnipotence is predicated of divine truth, 
 8281 ; and divine truth is the same as the divine human, 10,258. All 
 power is of truth from good, thus by good from the Lord, 9410, 
 10,019 end; passages cited, 10,082; 10,088, 10,182. The divine 
 power of the Lord is the power of saving the human race, and this 
 implies power over the heavens and over the hells ; more particularly 
 the removal of hell from man, ah. 10,019, br, 10,182, ill, 10,239; and 
 that hence all merit and justice is attributed to the Lord, 9486. The 
 whole work of salvation was done by the power of divine truth from 
 divine good; thus it was of the Lord's^own power or proprium, 10,027. 
 That the Lord really procured goods and truths to himself by his own 
 power, and thus made the human divine, 3975, and citations; see above 
 (46); and, further, as to the exercise and representation of divine 
 power, under the word Hand. 
 
 63. Esse and Existere predicated of the Lord. Esse is predicated 
 of life, existere of the reception of life, 3938. The esse of Jehovah 
 could never be communicated to any one but to the Lord alone, who 
 is Jehovah as to both essences; passages cited, 3938; why incommu- 
 nicable, 6872, 6849. Existere could be predicated of the Lord when 
 he was in the world, but not since the human was made divine, 3938. 
 In the Lord all is infinite thus esse, but from the Lord yet not in him, 
 is what is eternal, thus existere, 3938; see above (59 )i! 3704, 3969; 
 also (37), 4559. The most ancient church could not adore the infinite 
 esse but the infinite existere or existing, which they could perceive as 
 a man, because they knew it was produced through heaven which thence 
 acquired the form of a grand man, 4687. It was perceived in the most 
 
 LOR 
 
 607 
 
 ancient church that the time would come when that infinite existing 
 could not flow into human minds, hence their revelation and prophecy 
 that One should be born who would make the human divine, or the 
 infinite existing one with the infinite esse, 4687. The divine existing 
 is the divine proceeding from the divine esse, and also in image is a 
 man because heaven, of which it is the all, represents a grand man, 
 4692. The Lord as to the divine itself is the divine esse, and as to the 
 divine human which makes heaven, he is the divine existing; that the 
 divine esse must become the divine existing before it can be appre- 
 hended, 4724; but that the esse and the existing are still one, 4692. 
 The esse itself and existere itself, which are good itself and truth itself 
 in the abstract, can only be supposed by abstracting all that is com- 
 prehensible in a human' idea concerning the divine, 5110. The esse 
 and existere are involved in the repetition, I AM THAT I AM; not 
 the divine itself and the divine human as before the Lord's advent, 
 because the human was also made divine, thus esse itself, and the 
 existere is now its holy proceeding or divine truth, 6880, 6882. The 
 divine esse is meant by Jehovah, thus the divine good of the divine 
 love; the divine existere by God, thus the divine truth proceeding from 
 his divine good, 6905, 7590, 8724, 8864, 8988, 9303, 10,158. The 
 esse of all things is the divine itself; the existere of all things divine 
 truth proceeding therefrom, 7796. 
 
 64. Why the Lord was born on our earthy explained, principally that 
 the Word might be written, 9350—9362. The Word could be written 
 and published abroad upon our earth, whence it could be made mani- 
 fest to all in the other life, from all parts of the universe, that God 
 was made man, 9351, 9356, 9357. The art of writing and its improve- 
 ment from the earliest ages, at length printing, and in like manner 
 commercial intercourse, was provided for the sake of the Word, 9353. 
 In every other earth divine truth is revealed by spirits and angels, and 
 cannot extend far beyond families, besides which it is continually liable 
 to perversion; by means of the Word, on the contrary, it remains in its 
 integrity for ever, 9358; see also, 9793. The Lord manifests himself 
 in an angelic human form to the inhabitants of other earths, who are 
 thus prepared to receive the Word gladly when they hear that he was 
 actually made man, 9359, 9361. Add to these reasons, the real ground 
 of them, that the inhabitants of this earth belong to the external and 
 corporeal sense in the grand man, 9360; and that the conjunction of 
 heaven and thereby of the Lord with the human race, could not be pre- 
 served without the Word in our earth, 9400. 
 
 65. The Lord known throughout the Universe. The inhabitants of 
 all the earths, if not idolaters, adore the divine under a human form, 
 thus the Lord; they know also that no one can be conjoined to the 
 divine except by some idea grounded in form, 6700. The worship of 
 God throughout the universe under some form, and indeed in idea under 
 the human form, is from heaven, because the Lord is heaven itself, 
 10,159. The spirits of Mercury acknowledge the Lord God manifested 
 to them in human form from the sun of heaven, 7 1 73. The inhabitants 
 and spirits of Venus, 7251, 7252; of Mars, 7477y 7478; of Jupiter, 
 7173, 8031, 8541—8547; and of Saturn, 8949. Some described who 
 worship an idol of stone, confessedly that they may think of the invi- 
 sible God, and that they were told they might worship the invisible in 
 
•608 
 
 LOR 
 
 the Lord, who is visible, 9972. Other spirits from some tarth in the 
 universe m discourse concerning the Lord 10,736—10,738; especially 
 that they are confounded by strange spirits coming to them with the 
 idea of three persons, 10,736; that they think of God as a man, both 
 from intenor perception and because he has appeared to them in human 
 form; that this is confirmed by the similiar perception of the ancients 
 in our earth, 10,737. These spirits also were unwilling to hear of a 
 trine m God except as a similar trine exists in every angel, viz., as the 
 inmost or invisible life, the external visible in human form, and the 
 proceeding sphere, 10,738. The author's remarks hereupon, illustrating 
 trora the Word and from rationality that the human of the Lord is 
 divme; thus, that his inmost is what is called the Father, his external 
 or human the Son, and his divine proceeding the Holy Spirit, 10,738. 
 Another conversation with spirits from a remote earth concerning the 
 Lord, and the Lord manifested in a scene of judgment, 10,810, 10,811. 
 66. The second coming of the Lord, or the coming of the Son of 
 man, is the presence of the Lord in every one, 3900; compare ,0067. 
 The signs preceding the Lord's coming have respect to the reception of 
 good and truth; the sign of the Son of man appearing in heaven, is the 
 Lord as truth divine, 4060. The Lord has come into the world as often 
 as the church has been vastated, not in person, as when he assumed the 
 human by nativity, but by appearings, or manifestations, and by inspi- 
 rations, whence we have the Word, 4060. The coming of the Lord as 
 the Son of man is the revelation of the internal sense of the Word 
 4060; together with the acknowledgment of him in faith and heart 
 passages cited, 6895; ill. and *A. 9807. The consummation of the 
 age IS the time of the Lord's coming, because so long as any charity 
 and faith remain, he is with the old church; but when these are 
 perished, he passes to a new church, 4535. The coming of the Lord is 
 the influx of truth into the thought of man from the Word, 4712. The 
 coming of the Lord is the influx of divine truth by heaven, the glory in 
 which he comes is intelligence and wisdom which appears before the 
 angels as the splendor of light, 4809; his presence and advent further 
 %IL by the glory of light, 8427. If any one saw the Lord he would 
 adore him from externals not from internals, not so those who are 
 affected with truths and do goods from internals, 5066, 5067; see also, 
 
 aA^^ ^i ^^^^ *^ ^^^ ^^^* denotes his presence in the Word, 9405, 
 9411. The advent and presence of the Lord is predicated of the Word, 
 because the Word is divine truth itself proceeding from him, and what 
 proceeds from the Lord is the Lord himself, ill. 9405, ill. 9407. See 
 Morning, Day-dawn, Influx (2), Light (3), Life (16, 18). 
 
 67. The Lord in the Revealed Word. The Word is the receptacle 
 
 and treasury of the celestial and spiritual things of the Lord, ill. 1 888. 
 
 1 he Word m the letter is representative and significative of arcana 
 
 which no one sees but the Lord and the angels from him, 1 984 The 
 
 internal of the Word, which is its life and soul, has respect to nothing 
 
 but the Lord, his kingdom, and the church, and to such things in 
 
 man as belong thereto, 1984; the life of the Word also flows-in into 
 
 the minds of those who read it holily, 3424. When the Word is read ; 
 
 where it treats of the Lord's perception and thought while he was in 
 
 the world, the angels are more and more illustrated concerning the 
 
 conjunction of the human essence with the divine, concerning the con- 
 
 LOR 
 
 609 
 
 junction of the Lord with heaven, and the reception of his divine in 
 their human, &c., 2249. When the intercession of Abraham for 
 Sodom and Gomorrah is read, the angels perceive ineffable things con- 
 cerning the anxiety of the Lord's love for the human race, 2275, 2283. 
 The Word is from the Lord, and the life of the Lord flows into the 
 literal sense bv means of the internal, 2310, 2311, 6516 ; or into the 
 truth that is from him, 8604. Unless the internal sense of the Word 
 and of the rites of the Jewish church had expressed the whole life of 
 the Lord, even to his thoughts and perceptions, when he was after- 
 wards in the world, it would have been necessary that he should have 
 come immediately after the fall of the most ancient church, 2523. 
 There are angels who, while they lived in the world, thought of the 
 Lord's human as that of another man ; how such have been instructed 
 and brought into association with celestial angels by the internal sense 
 of the Word, 2574. The internal sense of the Word is truth divine 
 as distinguished from divine truth, and it was this which the Jews 
 scourged and crucified as the Son of Man, 2813. It is the same thing 
 whether you say truth divine or the Lord as truth divine, because the 
 Lord is truth itself, inasmuch as he is the Word itself, 2813 ; that he 
 is also doctrine itself, 2533, 2859, 3364, 3393, 4687, 5321. The 
 especial subject of which the internal sense of the Word treats is the 
 Lord's divine human, and the all of doctrine in the Word is to wor- 
 ship him, and to love him, 2859. The Word has existed in all ages, 
 not as we have it at this day, but at first by revelation to every one, 
 and successively by written correspondences ; that under all these cir- 
 cumstances, it has treated of good and truth, and of the Lord alone 
 as the source of good and truth, 2895—2899, 3432, 10,355, 10,632. 
 In regard to the Word of the New Testament, also, the Lord spake 
 from representatives and significatives because from divine truth itself, 
 2900. See Language (8), particularly A677, 4807, 4957. The re- 
 presentatives and significatives of the Word are such that all and each 
 in the supreme sense regards the Lord ; and in the internal or respective 
 sense the reception of good and truth from him, whereby his kingdom 
 is formed, 2904, 3245, 3296. The Word is not written according to 
 divine truths, but divine truths from the Lord flow down into its appa- 
 rent truths, and thereby conjoin angels and men with him, 3362, 
 3364, 3376. It is perceived in heaven that the Word treats of the 
 Lord, and that it is wholly from him ; also that the Lord, when he 
 was in the world, was the Word, 3382. The Lord is the Word, and 
 hence divine doctrine, in the supreme sense, in the internal sense, and 
 also in the literal sense, 3393; ill. 3439, 3712. The Lord came into 
 the world and revealed the internals of the Word when there was no 
 longer any good, not even natural, in order that the truth of the Word 
 might not be profaned, ill. 3398. The principles of the Word are 
 three : the divine human of the Lord, love to him, and love to the 
 neighbour, 3454; and from the acknowledgment and love of these 
 principles the conjunction of man with heaven is effected by means of 
 the Word, 4217. The Word in its essence is the infinite existing from 
 the infinite esse, thus the Lord himself as to his human, from which 
 divine truth now proceeds, 4687. The Word actually descends from 
 the Lord, and passes through heaven to the world, being adapted as it 
 proceeds to the various understanding of angels and men, 6221 end. 
 
 R R 
 
610 
 
 LOR 
 
 LOR 
 
 611 
 
 9400, 9407. The Word is holy in every jot and tittle, even where it 
 treats of ritual observances which are abrogated, because they all 
 represented the Lord, and they still contain the celestial sense in their 
 bosom, 9349. See Word. 
 
 68. The various Names by which the Lord is called, are used in the 
 Word on account of the internal sense, ilL 300, 2001. The Lord is 
 called Jehovah as love itself or the esse of all life, 1 735. He is called the 
 LordJehovih when temptations and victories therein are predicated, 1 793, 
 1819. He is called Schaddai, and El-Schaddai, from temptations 
 and consolation after temptations, ill, and sh, 1992, 3667, 4162, 5615, 
 5628, 7193; and because Abraham worshipped Schaddai, 2001, 5628, 
 6003, 6229, 7194. He is called Jehovah when love or good, and when 
 the celestial church is treated of; but God when faith or truth, and when 
 the spiritual church form the subject, 2001, 2586, 2769, 2826,3921, 
 7194, 7268, 7311, 8760, 8864, 8921, 8988, 9160, 9221, 9420, 10,081; 
 see below, 3969. He was called by various names in ancient times to 
 denote quality; but one God was understood and acknowledged under 
 all, till worship became merely external, and every one was at length 
 worshiped as a separate God, 2724, 3667. He is called Jehovah as the 
 Father, and God as the Son, thus as the divine human ; the latter, 
 when the spiritual man is treated of, 2807 end. He is called God 
 when truth, thus combat, is predicated, and Jehovah when good, into 
 which consolation is insinuated after temptation-combats, 2822. He is 
 called Jehovah when the subject is good, God when the subject is truth, 
 Jehovah God when both good and truth are included, and Jehovah 
 Zebaoth when the divine power of good, or omnipotence, 2921. He is 
 called Jehovah God when the divine human is predicated, 8864. The 
 Lord, so called, in the Old Testament is the same as Jehovah Zebaoth, 
 or Jehovah; the Lord, so called, in the New Testament, is also the 
 same as Jehovah, but he is not called Jehovah in the latter case because 
 it would not have been believed that he was Jehovah, and because he 
 was really not so as to the human essence before it was fully united to 
 the divine, 2921 ; passages cited, 5663. He is called Lord in the New 
 Testament as to good ; Master as to truth, 2921, sh. 9167; that Lord 
 signifies good, sh. 4973, ill. 4977; and that good really is Lord, 9167. 
 He is called Christ the Lord at the annunciation; Christ, as the Messiah, 
 the Anointed, the King; Lord, as Jehovah, 2921 end. He is called 
 the Lord's Christ as the divine truth of divine good; also that Christ 
 is the Messiah which is the same as Anointed, or King, 4973, 9144, 
 9954. He is called Jesus from divine good, Christ from divine truth, 
 Jesus Christ from the divine marriage of good and truth, 3004, further 
 ill. and sh. 3005—3010, 5502. He is called Jehovah God of heaven 
 as to the verimost divine essence, or the divine in the highest, and rela- 
 tively in the internal man; God of earth as to the human essence, and 
 relatively as to his presence with the external man, 3023; compare 306 1 . 
 He is csdled God when the subject proceeds from truth to good, Jehovah 
 when it proceeds from good to truth, 3969. He is called El, Elohim, 
 El-Elohe [God], when the subject is truth, ill. 4402, 6003, 9 1 60, 
 10,154. The Lord is called the God of Israel, because by his advent 
 into the world he saved the spiritual, 7091. He is called Jah, from 
 Jehovah, when his divine truth is glorified, 8267. He is called a Man 
 of War, and a Hero, because he fought against infernal spirits when in 
 
 the world, and still fights for the human race, 8273 ; see also, 8624 — 
 8626, 10,019 end, 10,053. He is called the Holy One of Israel, ^c, 
 from the holy proceeding of truth, 8302. He is called Jehovah, Jehovah, 
 God, to denote the divine itself, the divine human, and the divine pro- 
 ceeding, thus, the trine in the Lord, 10,617. By the name of the 
 Lord is meant all things in one complex by which he is worshiped, 
 3488. See Name, Worship. 
 
 69. The Lord called Shiloh, from a word which signifies peace, 
 because peace was procured in his kingdom when he assumed the human 
 divine, ill. 6373. 
 
 70. The Lord called the Sent, refers to the divine human and its 
 influx from eternity, which was always manifested in human form and 
 called the angel of Jehovah, &c., ill. and sh. 6280. By the Sent, is espe- 
 cially meant the proceeding, ill. in the above sense, 6831, 9303. See 
 to Go Forth. 
 
 71. The Angel of the Lord, is the Lord himself as to the divine 
 human, also the divine in heaven with the angels, and the same in men 
 who are receptive of it; passages cited, 10,528. The Lord is called an 
 angel as to the divine human, because the Lord from eternity was the 
 divine itself passing through the heavens, and made manifest under the 
 form of an angel ; thus, in the human form which the Lord actually 
 put on in the world, 6831, ill. and sh. 10,579. That by angels, when 
 mentioned in the Word, the Lord himself or somewhat divine is meant, 
 and that they are called Gods from the reception of the divine proceed- 
 ing, 1925, 2821, 3039, 4085, 4295, 4402, 7268, 7873, 8192, 8301, 
 10,528. 
 
 72. Apparent Truths concerning the Lord. When remembrance is 
 predicated of the Lord it denotes his mercy, for he who knows all and 
 every particular thing from eternity, cannot be said to recollect, 1049. 
 To see any one predicated of the Lord, denotes the knowing his quality, 
 for he who knows all from eternity has no need to see (or look), 1054. 
 To descend and see is predicated of the Lord according to the appear- 
 ance, and cannot really be said of him who is omniscient and omnipre- 
 sent, he is called the most high likewise (and hence said to descend), 
 because he is the inmost, 1311, 6854. To see, predicated of the Lord, 
 is to foresee and provide, 2837. To hear and to see, predicated of the 
 divine, has reference to the infinite wiUing and understanding, 3869, 
 especially the end. To swear, predicated of the Lord, denotes the 
 eternal and irrevocable truth of the thing named, 2842, ill. 7192. 
 Anger is attributed to the Lord according to the appearance, for he who 
 is love itself is angry at no one, still less does he curse and slay any 
 one; how these and similar expressions are to be understood, 245, 592, 
 735, 1093, 1838, 1857, 1874, 5798, 6991, 6997, 7344, 7533, 8284, 
 9031, 9033 and citations, 9204 and citations, 9313, 10,618; that 
 neither does he lead any into temptations, 1875, 2768; and that he 
 never sends any to hell; nor permits any punishment except for use as 
 an end, 696, 1683. Evil spirits attribute the evil of punishment to the 
 Lord; also, they who are in ignorance of the secrets of the Lord's 
 kingdom; but it is not really the case, 592, 1861. The Lord with- 
 holds man from evil, and if it were not so, man would of himself plunge 
 into hell, 789; that it is only by a mighty power he is restrained, 2406. 
 It is the Lord alone who subdues evil and hell with man, and who 
 
 r R 2 
 
G12 
 
 LOR 
 
 operates all good in him, without which man would perish to eternity, 
 987. The Lord cannot be said to repent, because he foresees and pro- 
 vides for all things; but that repentance and grief of heart attributed 
 to him denotes his pity, 587, 588. The Lord is represented as asking 
 questions of man in accordance with man's belief that his thoughts are 
 secret; but the Lord knows all things, 1931, 2693, 6132. Judgment 
 is predicated of the Lord, but he judges all from good, and the evil 
 who reject the good bring the judgment of truth separate from good 
 upon themselves, 2335 ; that judgment pertains to the divine human 
 and the holy proceeding of the Lord, 2320, 2321; also, that truth 
 damns, and good saves, 2769; in other words, that the laws which the 
 evil violate are from the Lord, 6071, ill 7206, particularly 7926. The 
 Lord never opposes any one, but it so appears when a man or a spirit 
 opposes himself to the divine and it is expressed according to the appear- 
 ance, ///. 7042. Ears, eyes, affections, &c., similar to those of man, are 
 attributed to Jehovah, because it is only so that the divine, which 
 infinitely transcends human thought, can be made comprehensible, 
 2553. The Lord damns no one, curses no one, although it is so ex- 
 pressed in the literal sense of the Word, 2395, ill, 2447. Evils are 
 attributed to the Lord by the sense of the letter, when yet they are from 
 man himself, and only done from permission, 2447. When the Lord 
 is said to dwell in heaven, it is meant not only that he is in heaven, 
 but that he is heaven itself, 2859; see above (17). The evils of hatred, 
 anger, wrath, fury, &c., are predicated of the Lord, when yet the con- 
 trary of all this is true, from appearances ; that the repugnance or 
 opposition of states is thus represented, 3605, 3614; and how the 
 expressions are changed, as the sense of the letter ascends, from evil to 
 good, 3607. When giving is predicated as if the Lord received from 
 Jehovah as another, it denotes what was from his proprium or divine 
 good, 3705, 3740. When going out (from the Father) is predicated of 
 the Lord, the divine formed as man and thus accommodated to percep- 
 tion is meant, 5338. When obeying, or hearkening to the voice of 
 Jehovah is predicated of the Lord, it denotes the union of the divine 
 with the human by temptations, 3381. When observing precepts, 
 statutes, laws, &c., is predicated of the Lord, it denotes his uniting 
 the divine and the human by continual revelations, and this of 
 himself, 3382. Offerings described as gifts to Jehovah are in reahty 
 gifts from the Lord to man, ill. 9938. See Appearance, Truth, 
 Word. 
 
 73. Instruction concerning the Lord, from the divine natural and 
 sensual is called inferior, not because these are inferior in the Lord in 
 whom all is infinite, but because sensual men understand divine things 
 sensually, natural men naturally, and only they who have perception 
 are taught from the Lord's divine rational, 4715. A distinction is 
 made between the predicates of the divine natural, and the divine 
 intellectual [principle] or internal human in the Lord, because they 
 who are of the external church cannot elevate their thoughts above the 
 natural human, 6380 ; but that they are elevated to interior things, and 
 are capable of thinking as in the spirit, who are regenerated, ill, 6454, 
 6945, 7654; and that such elevation is out of sensual lumen into the 
 brightness of spiritual light, 6313, 6843—6845, 6954, 7442, 9407. 
 See Elevation. The first principle of the church is the recognition 
 
 LOR 
 
 613 
 
 that there is a God, and that he is to be worshiped; the first instruc- 
 tion concerning his quality, that he created the universe, and that the 
 universe so created, derives its subsistence from him, 6879. The 
 second necessary point of instruction concerning the Lord is that divine 
 truth proceeding from him must be received, 6882; and that by such 
 truth is meant the verimost reality from which all things exist and 
 subsist, and not a mere word, 5272, 6880, 7270, 7(i7S, 8200, 9407. 
 9410, 9499. The first truth or primary instruction of the church con- 
 cerns the union of the human with the divine itself in the Lord, to 
 which all things have reference, thus it concerns his state of glorifica- 
 tion by temptation-combats, as imaged in the regeneration of man, 
 10,728 — 10,730. The instruction and regeneration of man so that he 
 may become either celestial or spiritual, and also the instruction of 
 infants in heaven, is involved in the history of Abraham and its reference 
 to the glorification of the Lord in the supreme sense, 1502. How 
 children are instructed concerning the Lord in the other life, 2299. 
 
 74. Various Summaries of Doctrine concerning the Lord, I. Ac- 
 cording to the order which closes the exposition of the doctrine of 
 charity and faith, 10,815 — 10,831. (1.) The primary principle of the 
 church is to acknowledge and love God, 10,816. (2.) They who are 
 within the church ought to believe in the Lord, in his divine and human, 
 and to love him, sh, 10,817. C3.) They within the church who do not 
 acknowledge the Lord cannot be saved, because no one can be conjoined 
 to God except from the Lord and in the Lord, sh, 10,818. (4.) The 
 Father is really in the Lord and the Lord is God, sh, 10,819. (5.) 
 They who are in the light of heaven see the divine in the Lord's human, 
 not they who are only in the light of the world, 10,820. (6.) They 
 who have an idea of three persons cannot think of one God, but it is 
 otherwise with those who have an idea of three in one person, as'is the 
 case when a Trinity in the Lord is thought of, 10,821, 10,822; ill, 
 by the likeness of a human father in his son, 10,823 ; see above (53); 
 4727. (7.) To perceive the divine and human in one person is agreeable 
 to the faith received from the Athanasian Creed, 10,824. (8.) It also 
 appears that the divine and human in the Lord are one person from his 
 resurrection with the whole body, dificrent from other men, 10,825. (9.) 
 They who regard the human of the Lord like that of another man, do 
 not think of his conception from the divine itself, of his appearance 
 when transformed, of the soul forming the body to its own likeness, 
 and, finally, of the Lord's omnipresence, 10,826. (10.) The Lord has 
 all power in heaven and earth because all in him is divine, 10,827. 
 (11.) The Lord came into the world that he might save mankind by 
 subjugating the hells and glorifying the human, and the passion of the 
 cross was that by which the last victory was obtained, sh, 10,828. 
 (12.) Unless the Lord had come into the world no one could have 
 been saved; but that all are saved who beheve in him and love him, 
 and that to love him is to live according to his precepts, 10,828 end, 
 10,829. (13.) That the Lord put off" all the human from the mother, 
 and put on the human from the father, so that he was no longer the 
 Son of Mary, but the Son of God, from whom he came forth, br, 
 10,830. 
 
 II. According to the order followed in the author's Special Treatise 
 on the Lord, (1.) The Word throughout treats of the Lord, and the 
 
614 
 
 LOR 
 
 Lord, in fact, is the Word; passages cited above (2, 59, 67): more 
 summarily 2533, 2760, 2894. (2). The Lord having fulfilled the 
 whole of the law, means the whole of the Word; passages cited above 
 (o8), especially 10,239. (3.) The Lord came into the world that he 
 might subjugate the hells, and glorify the human, and the passion of 
 the cross was the last combat by which he fully overcame the hells, and 
 ,n Lf Vn .-i"'' )lT^/ passages cited above (21, 48), especially 
 10,655, 10,6o9. (4.) The Lord by the passion of the cross did not 
 take away sins, but bore them, ill. and sh. 9937. (5.) The imputation 
 ot the Lord s ment means the remission of sins after repentance: 
 passages cited. Evil (5); and that it is continual, 9715. (6.) The 
 Ijord as to the divine human is called the Son of God, and as to the 
 ^\rruT:i^^ ¥^"* passages cited above (19) especially 2159, &c. 
 (7.) 1 he Lord made his human divine from the divine that was in him, 
 
 ?o o*i?"Lx^''?°'^ """^ ""'^^ *^® ^**^®'' 27^^' 2826, 4727; see above 
 (J, 27, 53); in a summary, and passages cited, 9315. (8.) The Lord is 
 the very God from whom the Word is and of whom it treats. 2894, 8823 
 8931, 9887, 10,044. (9.) God is One, and the Lord is that God;' 
 passages cited above (3), 2156, 3704, &c. (10.) The Holy Spirit is 
 the divme proceeding from the Lord, and this is the Lord himself- 
 passages cited above (27) end; (59) 6993; (06) 9405, 9407. 
 
 \ \^^*^°^*^'"^ *^ ^^® °^^®^ followed in the author's Special Treatise 
 on the New Jerusalem, being in each case the collated sense of all the 
 
 ?fo^o^f.\ ^^'^ ^^^ ^^^^"^^ ^*^^ ^" *^e Lord from his very conception, 
 If.^' H^?' ^^^^' 2^^^' 2018, 2025, 3194, 3210, 4641, 4963, 5041 
 515/, 6716, 10 125, 10,270, 10,372. (2.) The divine of the Lord is 
 
 1 n ^^on^'H n°oh^^^^' ^^^^' ^^'^^^' ^^'112, 10,205, 10,370, 10,728, 
 10,730, 10,816--10 818 10,820. (3.) The Lord glorified his human 
 in the world, 1603, 1676, 1785, 1999, 2159, 2249, 2523, 3043. 3138 
 3212, 3245, 3296, 3490, 3637, 4180, 4286, 4402, 4727, 5688 6866 
 931 5, 10,053, 10.828. (4.) The Lord from the himan tS^^ 
 
 ,n 1^o^n^^^J'^^''i**'^ '^'''^^' ^^^^^ ^^^7^* ^^^o, 4286, 9937; 10,019, 
 
 10,152, 10 655, 10,659, 10,828. (5.) The glorification of the Lord's 
 human and the subjugation of the hells was accomplished by tempta- 
 tions, 1414, 1444, 1573, 1663, 1668, 1690—1692, 1725. 1729 1733 
 1737, 1785, 1787, 1812, 1813, 1815, 1820, 1999, 2025-2027 2159! 
 2276, 2574, 2649, 2776, 2786, 2795, 2803 2813 2814, 2816, 3036 
 3318, 3381, 3382, 4286, 4287, 4295, 5041, 5157, 6866, 7193 8273 
 9315 9397. 9528, 9715, 9809, 9937, 10,019, 10,655 10:659! loS 
 
 ; ]i, cf.nn""ifo.''^oroo ^""'^ "^^^"^ ^^ ^*^ ^° ^^^ ^O'ld was divine 
 truth, 2500, 2527, 2533, 2803, 2818, 2859, 2894, 3194. 3195 3210 
 
 3393 3704, 3712, 6716, 6864, 7014, 7499', 8127, 8724 9199'. (7) 
 
 The Lord united divine truth to divine good, thus, he united the human 
 
 to the very divine Itself, 1616,1749, 1753.1813 1Q21 2004 9091 
 
 2025, 2026, 2523, 3141, 3194, 3210, 37o\ 37l\ 3969^ 4577 5005* 
 
 5045, 5704, 6716, 6864, 7499, 8127, 8241, 8724. 9199 ^98 10 047 
 
 1 0,052 1 0,067 1 0,076. (8.) By thi; unioi the LorZ'ade the hTm^^^^ 
 
 9^n( in^f' l^o^o' ^Inh ^^J^' ^^^^' 1^2^' 2083, 2093, 2343, 2359, 
 2803, 3061, 3212, 5078, 6280, 6475, 6872, 6880. 10 154 10 270 
 
 10,372, 10,823 10,825. (9.) The trine is in the Ld^lnd he^^^^^^^ 
 
 ^L^J"^' ^^^^' 2149, 2156, 2288, 2321, 2329, 2447. 2751 3704 
 
 3938, 4577, 4687, 5321, 6280, 6371, 6849, 6993, 7014, 7091, 7182! 
 
 LOR 
 
 615 
 
 7209, 8241, 8724, 8760, 8864, 8865, 9194, 9303, 10,738, 10,822, 
 10,823. (10.) The Lord appears in heaven as a sun and moon; as a 
 sun to those who are in his celestial kingdom, or in love to him, and as 
 a moon to those who are in his spiritual kingdom, or in charity, 1053, 
 1521, 1529, 1531, 1837, 1861, 3636, 4696, 7083, 7173, 7270, 8812, 
 9684, 10,130, 10,809. (11.) All good and all truth proceed from the 
 Lord, 1614, 2011, 2016, 2751, 2882, 2891, 2892, 2904, 5110, 6193, 
 9128, 10,336, 10,619. (12.) The Lord has all power in heaven and 
 inearth, 1607, 1755, 2026, 2027, 2447, 3074, 3643, 3702, 4523, 
 4524, 6040, 6056, 8864, 8865, 9948, 10,089, 10,827. 
 
 IV. According to the order followed in the author's Universal The- 
 ology, (1.) That Jehovah God descended and assumed the human 
 that he might redeem and save men ; passages cited above (2, 21), but 
 especially (27) 3061, 6280, 6831, 9306, 9956. (2.) Jehovah God 
 descended as divine truth which is the Word, but he did not separate 
 divine good, see above (38) ; (59), 2803, 3704 ; compare (60) 7955. 
 (3.) He assumed the human according to his own divine order ; passages 
 cited above (22), especially 1414, 1438, 1450, (23), 1902,4963, 6716. 
 (4.) The human by which he sent himself into the world is the Son of 
 God ; passages cited above (19, 26, 27); especially 2628, 2798, 2803, 
 3061. (5.) By the act of redemption the Lord made himself justice, 
 1813, 2025, 9715, 9937, 10,239. (6.) By the same act he united him- 
 self to the Father, and the Father himself to his own person ; passages 
 cited above (29) ; briefly, 2854. (7.) By this union, God was made 
 man and man God in one person ; passages in the same article (29) 
 especially 2004, 2021, 2030, 2094, 6716. (8.) The progression to 
 this union was the Lord's state of exinanition, and the union itself his 
 state of glorification ; passages cited above (51) 2265, 2288 ; (53) 1999, 
 6872, &c.; (25) 1477, 1816, 1921, 2159, 2574, 2265, 2649, 2658, 
 3405. (9.) Hereafter no one from the Christian world can come into 
 heaven except he believe in the Lord God the Saviour ; passages cited 
 above (7), 10,205, 7550, 3864, 4717; (21)4733; (27)5321,6876. 
 (10.) Redemption itself was the subjugation of the hells and arrange- 
 ment of the heavens, and hereby preparation for a new spiritual church; 
 passages cited above (55), especially 10,152 ; (21) 2243. (11.) With- 
 out such redemption no one could have been saved, nor any angel have 
 remained in his integrity ; passages cited above (21) 1676, 1990, 2034, 
 6306, 10,276. (12.) The Lord, therefore, not only redeemed men 
 but he redeemed angels; same passages, especially 6306, 6372, 6373; 
 compare (47) 4287, 4295. (13.) Redemption was a work purely divine 
 and could only be accomplished by God in the flesh, passages cited 
 above (21) 1573, 1676, 1990, 2523. (14.) The passion of the cross 
 was the last temptation which the Lord sustained, and was not redemp- 
 tion itself; passages cited above (48) ; in a summaiy, 10,659. (15.) The 
 Holy Spirit is the divine truth and also the divine virtue and operation 
 proceeding from the one God in whom is the divine Trinity, thus from 
 the Lord God the Saviour, 4673, 6788, 6993, 8127, 9199, 9229, 9818, 
 9820: see Holy (2), and see above (3) especially 3969, &c. (16.) 
 The Father, Son, and Holy Spirit, are the three essentials of one God, 
 which also make one in like manner as the soul, the body, and the 
 operation in man, 9303, and passages cited above (3). 
 
 V. See also the various summaries of doctrine concerning the Lord, 
 
616 
 
 LOR 
 
 ! 
 
 ■I 
 
 fhP i^i? f ^ ^^°^' ^''^S. 9194, 9199 end, 9315, 10,367. and especially 
 the collected passages under n. 86 in the work on Heaven and Hell. 
 
 th^ hr^^°'T'\ '""'fP'"? "'^ ^'^- The first prophecy concerning 
 thp JL,? ' " f °.- ^^'P", 250-260; and that it was known from 
 the most ancient times that he would come, 1123, 1 124. 2818, 3419. 
 
 the^il^f"? "t'l ^^'^- "^^^ ¥"^'^ '"J^*"* ^^ fi"' P'edieted when 
 the celestial church began to decline, because the Lord foresaw that it 
 would entirely pensh. 2661. The sceptre shall not be removed from 
 Judah. nor the lawgiver from between his feet until Shiloh come. 
 
 orZ t fK'"'""f*''''V°" "'".'•'' '""'«' •"»"«">; «"<! the preservation of 
 ZTL -7 J- • ""^'fo^i^ ""^''' ""*" ""« ^^^ "'"oed the human and 
 made it dmne. 6371-6373. To him shall be the obedience of the 
 people, denotes the procedure of such truths as can be received, and 
 their reception from the divine human. 6374. Binding his foal to the 
 ^ne. and the son of his ass to the choice vine, denotes conjunction 
 with he extemal church by natural truth, and with the internal church 
 ^f^'f';"""' 6375-6376. Washing his garments in wine, denotes that 
 his natural [proceedingj is the divine truth of his divine ^d; and his 
 clothing in the blood of grapes, that his intellectual is the diWne good 
 h s^nt.ZV°''' 6^77-6378 His eyes red with wine, denoteslbat 
 
 thL hit ^^- f ", •°°'u'"S "'!" 8°°"^' •>" t*e"> "hite with milk, 
 that his divine natura is the good of truth, 6379—6380. All his gar- 
 ments myrrh, and aloes, and cassia, denotes divine truths in their 
 order proceeding from divine good in the Lord's human, 10,258" 
 Heard of in Ephrata. and found in the fields of the wood, denotes his 
 revelation in the internal sense of the Word. 9406. His arisTng from 
 Mount Se.r, and shining from Mount Paran. denotes the human Lenr^ 
 trfieirnf^.''' "'^'•. His going out from Seir. and marching from 
 £ne ii^ nf r*.,"-'' ^"»>'«',Prophecies. denote the Lord as to the 
 dmne good of the divine natural. 3322. He bore our diseases and 
 carried our sorrows, together with the whole of the prophecy Isaiah 
 kin denotes the temptations which the Lord underwent when he was 
 
 IThL^t Tk' ^^^^-^ "'5 »''°'*' (^»)- Visions ofthe night and pr^ 
 phecies of the morning, denote the advent of the Lord whin here is i^ 
 
 longer any sp.r.tua truth remaining in the earth, 6000. In that day 
 Jehovah shall be king over all the earth; in that day, Jehovah shall be 
 One, and his name One, denotes the divine human to be one with the 
 divine Itself, which jvas not strictly so before the Lord came into the 
 world and made the human divine, 6000. 
 
 76. huMenU in the Lord's History. Not only the prophecies con- 
 
 Lor"d"fnd^.'f h-'t''"'^ ^'' advent, but^lso the i^prese^ntaC of X 
 Lord and of his kingdom ceased when he came into the world sh 9372 
 See Representation. The state of the Word and Its re'cTption at 
 
 bl . Tv' " l^'^'o.^o '^' ^"^'^^S of John in the wildemesrand by 
 his clothing, &c.. 2708. 9372. 9824-9828, 9926. It is accordin" to 
 the order of heaven that John the Baptist should have come befoetb" 
 ,^t hif P'7r the way for his worthy reception; how spirits are thus 
 sent before the angels who come to man, 8028. His being to turn the 
 
 JhTrch which ,b "ri" '""^ T'' '^'""'^^ '^' g-''^ «'«' '^"th of the 
 church which the Lord was about to restore, 3703. His declaration 
 
 «,ncerning the Lord, that he should baptize with the h1 S^ riTand 
 
 with fire, denotes regeneration to be accomplished by divine truth and 
 
 LOR 
 
 617 
 
 / 
 
 ^d?bf«!„ ' f}^- J^u ^"'^ "''*° '•°"' '""^ the world, called Holy, 
 and the Son of the Highest, means as to the human born in time, and 
 not any son from etermty; passages cited above (19. 20). His birth 
 took phice in Bethlehem of Judea. because the divine was in hbi, and 
 iLroir^Tf. °f '^^l^tial seed. 4592. 4594; and passages 'cite^ 
 ^iT ifPV, f ' '°*'i '^""" *''^ *"*'' ^""'"S with an offering of 
 §rirn.tn*i,T '"u^'u*"*^ "■y"''' ""^ '«' acknowledgment of the 
 dmne in the human by those with whom the knowledgl of heavenly 
 
 thX h urt'u' l-^'^l^- See Gold. The proplecy of Sim^n 
 that he should be a light for the illumination of nations and the glory 
 
 of thTl JhT' 'u ""!r''.1^ "?''' °^'"^°'' t">th, and the revelltion 
 of the Lord himself with all who should receive him. 9257. 10.574 
 
 ^7J^ ;• J'''/'.°k'* T T""** •""' ^SyPt '^hen an infant. be<iuse 
 
 divine tn;b"fi?L"'%^''""='' "V. '^' «'^' ?'«"« '° ^is procedure to 
 divme truth. 6750. It is recorded that the child grew, and became 
 
 strong in spirit, &c., because he progressed in wisdom like other men, 
 but more quickly, more fully, and more perfectly than others ; from a 
 comparison of the passages, 1401, 1402, 1434, 1450. and more parti- 
 cukrly 1464. 1472, 1487, all cited above (22). He was baptized by 
 
 r;il„'»7r*" ^f "P •'"" '■'S""'«^ the regeneration of man, because thi 
 regeneration of man IS an image of the Lord's glorification, ill. 10,239; 
 see above (61). The Holy Spirit descending over him like a dove 
 represented the holy [principle] of faith, bicause doves signify the 
 goods and truths of faith with those about to be regenerated. 870. His 
 being about thirty years of age at that time, denotes a full state of 
 remains, or preparation for spiritual combats, 5335; see above (46). 
 His being tempted forty days in the desert, denotes the combats which 
 
 It ^L ^h V' ^V^"" (^7' ^^>- H'^ healing diseases, denotes 
 the removal of evils and falses, and they were done on the Sabbath-day, 
 
 a^TI f^! Sahh^th represented his conjunction with the human race 
 
 ft^'-^lf ■r^*'' '^'l**^^' '^'^fi"- S«« '" Heal. The Lord wasTo 
 often m the Mount of Ohves. because he fought against the hells from 
 
 ,ToA, ""fi- ""* ^^'"'^^ °f the representation in heaven. 9780 end. 
 iu,ibl. His transfiguration in the Mount was a manifestation of the 
 human umted to the divine, of divine good and its divine truth; passages 
 cited above (54). His nding into Jerusalem upon an ass. and upon a 
 colt the son of an ass. represented the natural and the rational made 
 subordinate to the divine. 2781. 9212. His disciples placing their 
 garments upon the ass and the colt, and the crowd spreading their gar- 
 ments and strewing the branches of trees in his way, denotes the minis- 
 tration of truths in their whole complex as the substratum by which 
 dmne truth proceeds; passages cited, 9212. The children crying. 
 Uosanna, as he rode along, denotes the acknowledgment and recep- 
 tion of the Lord by those who are in innocence. 5237. His agony and 
 bloody sweat in Gethsemane. manifests that he was tempted even to 
 despair. 1787; further, that both spiritual and natural temptation were 
 conjoined on this occasion, and in the passion of the cross, 8164. His 
 being taken in the night, denotes the state of the church when the 
 talse was received in place of the truth, 6000; further 9093. See 
 Darkness. Peter's denial of the Lord three times before cock-crow 
 denotes the complete rejection of the Lord at the end of the church 
 
618 
 
 LOR 
 
 LOR 
 
 619 
 
 when faith alone prevails, 8093, particularly 10,134. The crown of 
 thorns upon his head, and the Lord in this state saluted king of the 
 Jews, denotes the divine truth suffocated by the falses of concupiscence, 
 9144. The words of the Lord, "Behold, the man" when thus crowned, 
 and the inscription on the cross, denote that the Word was in such an 
 aspect, and so treated by the Jews, 9144. The people crying when 
 Pilate washed his hands, "His blood be upon us, and upon our 
 children," denotes their plenary rejection of truth divine, 9127. Water 
 as well as blood going out from the Lord's side, denotes truth divine 
 external, such as it is in the letter of the Word, 9027. The garments 
 of the Lord divided by the soldiers, and his vesture preserved whole, 
 denotes the dissipation of external truths, but that internal truth cannot 
 be violated, 4677, 9093, 9942. Darkness over all the earth from the 
 sixth to the ninth hour, denotes the falses of the last times when there 
 is no longer any love and faith, 1839. The vail of the temple rent, 
 denotes that the Lord entered into the divine itself, having shaken off 
 all appearances, and that he had also opened an approach to the divine 
 itself through his divine human, 2576, 9670; hence, that the externals 
 of the ancient churches were now as it were unswathed, and the Chris- 
 tian church made manifest, 4772. The bodies of the saints arising, 
 and going from their sepulchres into the holy city, denotes the libera- 
 tion of those who had been detained in spiritual captivity, and their 
 introduction into heaven, 8018, 9229 end; see also, 2916. The Lord's 
 body anointed with myrrh and aloes, denotes the reception of divine 
 life, and the resurrection of the body itself, br, ill. 10,252. His resur- 
 rection with his whole body, and his entering through the closed doors, 
 and afterwards becoming invisible, and this although he was a man 
 even as to the flesh and bones, manifests that the human in the Lord 
 is divine, br, 10,825. His partaking of the broiled fish and honey- 
 comb, denotes the external sense of the Word, its truth and pleasant- 
 ness, 5620. His giving the roasted fish to his disciples, denotes the 
 truth of spiritual good in the natural man, or the scientific itself imbued 
 with love, 7852. 
 
 77, Things Significative of Him, The Lord denoted by the east, 
 100, 101, 109, 121, 398, 1250, 1451, 1593. By the morning, the 
 east, and the day-dawn, 920, 2405, 2441, 2780, 3458, 5097, 6442, 
 8427, 9031, 9299, 9341, 9387, 9684, 9755, 10,134, 10,179, 10,189, 
 10,235. By the seed of the woman as opposed to the seed of the ser- 
 pent, 256, 1610, 4577. By the serpent of brass, 197. By moun- 
 tains or heights, 795, 920, 1735, 6435, 8805. By the highest or 
 heaven, 8153, 9489, 9773. By all the rituals and things of the repre- 
 sentative church, 1437, 1736, 2005 end, 2781, 2807, 3035, 5335, 
 6304, 9229, 9284, 9349, 9389, 9457. By the altar, which was the 
 chief representative of him, 921, 2777, 2811, 2832, 4558, 8935, 8940, 
 8945, 9229, 9395, 9954, 9964, 10,027, 10,029, 10,052, 10,129, 
 10,273, 10,642. By an altar and a statue, 9388, 9389, 9714. By 
 the burnt-offerings and sacrifices, 2818, 2830, 10,042. See Sacrifice. 
 By the holy of holies and things contained therein, 3210. By manna, 
 2838, 8472, 10,134. By the shew-bread, 3478, 9545. By bread and 
 wine, 1727, 1798, 2830, 3735, 4211, 4217, 4700, 4735, 6377, 9127, 
 9323 end, 10,150, 10,283 end, 10,519— 10,522. See Supper. By the 
 vine, 2834, 5113. By the kingship and priesthood, 1728, 2921, 3009, 
 
 3670, 3813, 4677, 6148, 6998, 8770, 9809, 9937, 9954, 10,017, 10,019 
 By kmgs, judges, and priests, 2015. By prophets, 2534, 9188, 9954. 
 By angels 1925, 2821, 2841, 4085, 6280, 6831, 8192, 9303, 9315 ' 
 see above (7). By the Word, the truth, the light, the way, the door] 
 II.' ^V^^r.y^''^^' 2^^^' ^^75, 5272. By the way, 2016. By 
 ^^^' o^ol^/'o^^^^' ^^^^' ^^71 ; seriatim passages, 9684. By the 
 door, 2356, 2376, 8864. By neighbour, 2425, 3419, 6706. By the 
 rider upon the white horse, 2760—2762, 3021, 5319, 9987. By the 
 likeness of a man as upon a throne, 3021, 5313. By the ancient of 
 days, 8215. By the bridegroom, 3207, 6179, 9198, 9961. See Mar- 
 lltV'onfj ^^ '"'r'"' ^^^^' ^^^^- ^y ^ ™i"ister or servant, 3441, 
 ^ool' i.^^- By a lamb, 10,132. See Sheep. By the paschal lamb 
 o«?o* ^^Ll ^T' iS^^^' l^^2; ^y ^^^ Nazarite, 3301; 5247, 6437 
 ?47«' 0990 o.«^ ^""l^' ^^ *^' ^'^ containing the law in the temple, 
 fttfio' Q99o' ^tf^Iu ^/l^\tei"ple with its cherubim, palms, &c. 
 fc^hc^^' ^>^ ,*^« Sabbath, 8495, 8886, 10,356, 10,360, 10,367 
 ' .^^^''^''^J^'' stone, 8581, 9256, 9954. By a standard or 
 ensign, 8624. By Esau or Edom in Mount Seir, 1675. By Melchi- 
 
 fool' l^^h ^o^^^' ^^^^' ^^^^- ^y Abimeleck, 3393. By David, 
 \3 .m^'.^^^^' ^^^^' ^^^^- By Elias and Elisha, 2762, 3301 
 
 0^79' o«9«' ^'^^^'^^^t ^^^'""^ ^°^ -^^^^ ^^^ Baptist' 5620, 7643, 
 9^7 J, 9828. By Abraham, Isaac, and Jacob, 1404, &c. ; see below, 
 oee also under each name. 
 
 T I^* The patriarchs representing the Lord. Abraham represents the 
 l^ord as to the celestial man ; Isaac as to the spiritual ; Jacob as to the 
 natural, 1404, 1409. Abraham represents the Lord's internal man, 
 or, what is the same, his divine celestial and spiritual ; Isaac, the 
 Lord s interior man or his divine rational ; Jacob, the Lord's exterior 
 
 ^if/f/L^!'^ "^'V?® ?^*"'*^' ^^5^» 2083, 2630; passages cited, 6098, 
 08U4, 6847. Abraham and Sarah represent the Lord as to divine good 
 Itself and divme truth itself conjoined in the internal man, 1468. 1901 
 1904, 2063, 2065, 2172, 2173, 2189, 2198, 2204, 2507, 2588, 2618,' 
 2904, 3030, 3077, 7022. Ishmael represents the human rational first 
 conceived of the affection of sciences; Isaac the divine rational, 1890 
 1893, 1899, 1950, 2066, 2083; as to Ishmael, 1944—1946 1949-^ 
 1951, 1963—1965, 2076—2078, 2087—2090, 2099, 2100, 2105— 
 2112, 2610, 2650—2661, 2668-2718, 3262—3277. Isaac and Re- 
 becca represent the divine human or rational man ; their bethrothal 
 and marriage, the procedure of divine good and the elevation of truth 
 forming the rational, 2666,2081—2085, 2092, 2093, 2139, 2188— 
 2196, 2203, 2204, 2610, 2615—2649, 2666, 2719, 2772, 2783, 2802. 
 2813, 2824, 3012, 3013, 3024, 3077, 3102, 3110, 3116, 3141, 3161 
 3194-3200, 3203, 3209—3212, 3278-3283, 3365, 3372, 3384, 
 3392—3395, 3404—3409, 3416, 3419, 3436, 3449, 3463, 3471, 
 3492, 3498, 3554, 3563, 3572—3603, 3658—3688, 4611—4621. 
 Esau and Jacob represent the natural man as to good and truth, and 
 the procedure of each regarded separately, 3232, 3233, 3288, 3293. 
 3294, 3296, 3297, 3300, 3301, 3303, 3306, 3317—3320, 3325, 3336, 
 3470, 3493, 3494, 3502, 3508, 3509, 3518, 3539, 3550, 3563, 3576, 
 3588, 3599, 3601—3607, 3659, 3678, 3687, 3688, 4232, 4234, 
 4239—4241, 4247—4249, 4265, 4266, 4269, 4337, 4381—4387, 
 4641. Jacob, in the course of his history, represents the divine natu- 
 
620 
 
 LOT 
 
 LOT 
 
 621 
 
 
 ral both as to truth and as to good, 3670 ; passages cited, 6098 ; as 
 to truth, before his departure from Beersheba, 3305, 3509, 3525, 
 3546, 3576, 3599, 4234, 4337, 4428, 4538, 5506, 5533, 5536 ; as to 
 the good of truth after simulating the person of Esau, and while he 
 tarried with Laban, 3659, 3669, 3677, 3775, 3905, 3972, 4234, 4273, 
 4337, 4538, 5506, 5533, 5536 ; and as to the good itself of the natural 
 man, when he returned to Canaan, 4069, 4073, 4103, 4538 ; compare 
 4234. Jacob named Israel, and dwelling in the midst of his family, 
 represents spiritual good formed in and elevated out of natural truth, 
 and the goods of love and truths of faith in their order, 5867, 5994, 
 6030,6035,6059, 6082, 6101—6106, 6169—6176, 6225; and pas- 
 sages cited in Jacob (8, 12). See the particulars given under each 
 name; {Abrahairiy in the Supplement ;) and see Tribes. 
 
 LOT [LotK], the son of Haran, denotes the external idolatry in 
 which the interior idolatries, signified by Abram, Nahor, and Haran, 
 at length close, 1363, 1364. See Haran. His family going from 
 Ur of the Chaldees and dwelling in Charan, denotes the reception 
 of instruction previous to the institution of the Jewish representative 
 church, 1373 — 1375. After the commencement of this representation. 
 Lot denotes the Lord as to the sensual and corporeal man, 1428, 1563; 
 or, more generally, the external man, 1547. His going with Abram 
 out of Charan denotes that sensual and corporeal things thus repre- 
 sented were adjoined to the Lord in boyhood, 1428. His being called 
 the son of Abram' s brother, denotes truth sensual such as can only 
 pertain to the celestial man, 1434. His coming with Abram out of 
 Egypt, denotes the pleasures of the external man still remaining when 
 scientifics were abandoned, 1542 — 1547. His possessions of the flock 
 and herd and tents distinct from those of Abram, denotes the good of 
 the external man, his worship, &c., separate from the internal, 1562 — 
 1566. Strife breaking out between the pastors of Abram's cattle, and 
 the pastors of Lot's cattle, and the Canaanite and Perizzite then dwel- 
 ling in the land, denotes the want of correspondence between the ex- 
 ternal and the celestial internal manifested, and evils and falses in the 
 external, 1570 — 1574. Abram' s proposal to Lot that they should se- 
 parate, denotes such pleasures as do not agree with celestial things re- 
 linquished, 1575 — 1582. Lot lifting up his eyes and beholding the 
 plain of Jordan, how fertile it was, &c., denotes the external man illu- 
 minated from the internal, and its perception of goods and truths, 1 583 
 — 1590. His^choice of the land and journeying away from the east, 
 denotes the turpitude of the external man in a state of separation, its 
 withdrawal from celestial love, 1592 — 1594. His dwelling in the cities 
 of the plain, and pitching his tent towards Sodom, denotes the external 
 man in scientifics only, and extension to cupidities, 1595 — 1598. His 
 being taken captive, with all his acquisition, denotes the occupation of 
 the external man by apparent goods and truths, 1698. One that had 
 escaped telling Abram the Hebrew, denotes the perception of this by 
 the Lord from his interior man, 1701, 1707. Abram's arming his 
 trained servants, &c., and smiting them in the night, denotes the puri- 
 fication and liberation of the external man by such goods as were adjoined 
 to the interior, 1706 — 1715. His bringing back all the acquisition, 
 and Lot (now called his brother), and all his acquisition, and the wo- 
 men, and people, denotes all things in the external reduced into a sub- 
 
 servient state, 1716-1719. [Note here, that there are pleasures of 
 the will which are m agreement with celestial things, and pleasures 
 which are in disagreement with them, and that when the latter are re- 
 linquished, as understood by the separation of Lot, the representation 
 of the former is continued by Abram himself, because the internal and 
 external are so far one, 1547, 1563, 1568, 1576, 1578. Note also, in 
 the battle with the kings, that Lot represents the external man both as 
 to apparent goods and truths, and as to genuine goods and truths, the 
 latter when called the brother of Abram, 1698, 1707.] See Sodom. 
 
 2. After his separation from Abram, Lot no longer represents the 
 Lord, but those who are in external worship and among the evil, but 
 still m the good of charity, 1428, 2317, especially 2324; consequently, 
 the good of the external church, 2370, 2371, 2373, 2399. He also 
 represents the successive states of the church, commencing from such 
 as are here described, even to its end, as signified by the sons of Moab 
 and Ammon, 2324, 2334, 2354, 2405—2406, 2422, 2455. His sitting 
 m the gate of Sodom, denotes the state of such among the evil but still 
 separated from them, 2324. His seeing the two angels, and running 
 towards them, and bowing himself, denotes the state of conscience, the 
 acknowledgment of the divine human and the holy proceeding, and 
 hence humiliation, 2317—2327. His invitation to the angels to enter 
 into his house and wash their feet, &c., denotes the influx and presence 
 of the Lord with those who are in good, and accommodation to their 
 state, 2328—2333. Their coming to his house, his making them a 
 feast, &c., denotes confirmation in good and cohabitation, 2340, 2341. 
 The people of the city clamoring to Lot in the night and demanding 
 the men, denotes the false proceeding of evil, the denial of the divine 
 human, &c., 2351—2354. Lot's closing the inner door of the house, 
 and going to the outer remonstrating with them, denotes the state of 
 the evil not admitted to internal acknowledgement, lest the divine human 
 and the holy proceeding of the Lord should be violated, 2356—2360. 
 His offering to them his two daughters, denotes the felicity which may 
 be found in the affection of good and the affection of truth, 2362 — 2364. 
 The words of the men, their pressing on Lot, and their being near to 
 break the door, denotes the evil regarding as a strange thing the doc- 
 trine and life of good, their endeavour to destroy it, 2368 — 2376. 
 The men sending out their hand, and drawing in Lot, and closing the 
 door, denotes the power of the Lord protecting all who are in the good 
 of charity, and the evil unable to approach them, 2377—2381. The 
 men of the city smitten with Mindness, and labouring to,find the outer 
 door, denotes the state of the evil filled full with falses, 'their inability 
 to see any truth that leads to good, 2383, 2385. The dawn of morning 
 and the angels hastening Lot to depart from the city, denotes the 
 Lord's kingdom approaching, and how the Lord detains man from evil 
 and holds him in good, 2404—2408. Lot's disposition to tarry denotes 
 repugnance, 2410. The men taking hold of his hand and the hand of 
 his wife, and the hand of his two daughters, and leading them away 
 and standing them without the city, denotes the influx of potency from 
 the Lord withdrawing from the false and corroborating truths and 
 goods, 2409 — 2413. His directing them to escape to the mountains, 
 and not look behind them, &c., denotes eternal life to be secured, not 
 by regarding doctrinals, but the good of love, 2414—2420. Lot's 
 

 622 
 
 LOV 
 
 n 
 
 prayer that he might find refuge in the little city of Zoar because he 
 could not reach the mountain, and its being granted, denotes no affec- 
 tion of good with the church in this state but only the affection of truth 
 from which to regard good, 2421—2435, 2439. His coming to Zoar, 
 and the time sunrise, denotes the salvation of those who are m the af- 
 fection of truth, and the presence of the Lord, 2441, 2442, 2456, 2457. 
 Lot's wife looking behind her, and made a statue of salt, denotes doc- 
 trinals regarded and not the hfe, consequently truth wasted of all good, 
 2453—2455. Lot ascending from Zoar into the mountain and dwelling 
 in a cave there with his two daughters, denotes the obscure good and 
 its affections into which those who had the truth are now introduced, 
 and its presently becoming impure, 2458—2464, the latter 2465, 2466, 
 ill. 2468. Moab and Ammon born of his daughters denotes the religion 
 thus begotten, how full of uncleanness, and this, howsoever holy it be 
 in externals, 2467, 2468. See Moab. 
 
 LOTS [sortea], are predicated of the Lord's kingdom, because the 
 land which was divided by lots signifies his kingdom, and twelve, all 
 things of charity and faith, 3239. To divide and to cast lots is to dis- 
 sipate truths by reasonings and falses, 3812, 9942, 10,287. 
 LOUSE. See Lice, Lust (7424). 
 
 LOVE \amor\, 1. Love to the Lord and the Neighbour, the latter 
 of which is called charity, are the two general loves ; the opposites of 
 which are the love of self and the world, 33—36, 7085. A« love to 
 the Lord and the neighbour constitutes heaven, so hatred constitutes 
 hell, 693, 694. It is love to the Lord which becomes charity, or love 
 and mercy towards the neighbour when it descends, 615. Love makes 
 man a similitude or likeness of the Lord; charity an image, ill. 1013, 
 3324. Conscience, which is of charity, is intermediate between the 
 Lord and man ; this, because there can be parallelism and correspond- 
 ence between the Lord and man as to the goods of love, 1862. The 
 divine, with those who have faith in the Lord, is love and charity, 
 2023. By love is meant love to the Lord ; by charity love to the neigh- 
 bour, and all they who have the former have also the latter, 2023; further 
 ilL 2227 'y cited 2839. The difference between love and charity is the 
 same as between celestial and spiritual, 2023, 10,242 ; see below (13). To 
 be in love to the Lord is the same thing as to be in the Lord, and there- 
 fore in his love for the whole human race, 2227. The first and chief 
 thing of all doctrine is love to the Lord and charity to the neighbour, 
 and they who are in the affirmative of this can enter at pleasure into 
 rational and scientific truths, yea, and into sensual also, for universal 
 nature is filled with confirmations of it ; this and the contrary ill, 2588. 
 All that is of the love and its delights appears to be of freedom, but 
 the only genuine freedom is in the love of the Lord and the neighbour, 
 2870 and sequel. See Liberty. Love becomes mercy when any one 
 who is indigent or unhappy is regarded from love, 3063 ; exemplified 
 by the Lord's mercy, 5042. Love to the Lord and the neighbour 
 makes the life most happy, because the divine itself flows into such 
 love, 3539 ; ill. 5660. Love to the Lord and the neighbour carries 
 its own blessedness along with it, and is utterly inconsistent with any 
 thought of reward, ill. 3816, ill. 3956, 6388. See Good (2). Love 
 to the Lord is very hoHness itself, 3852 ; and, conversely, the love of 
 self is hell, 4776. Love to the Lord and the neighbour are what dis- 
 
 LO V 
 
 623 
 
 tinguish man from the brute animals, and make his celestial life or 
 X^^'Ja *^"^?PP«s\t«,\°^ake hell, 3957. The fundamental prind' 
 Pie of all love to the neighbour is to act rightly and justly in everything • 
 tow impossible it would be to fall into the false doctrine of fdth a^^^e 
 If this were known and loved, 4730; the former, 5132. It is the 
 verimost truth of the church that love to the Lord and love to the 
 neighbour are the chief things ; and this truth the life of lusts most 
 
 Tut k^isto? f ^'\.^r '° P°^ ^^ ^^g^ifi^^ - '^^ Word S fear 
 but it IS holy fear with those who are in spiritual worship, and love in 
 
 Tni! in'.l, 7 '•^^rence with those who are in celestial worship, 5459. 
 rirJ^«l.' ''"^' "^'T*^ *^^^'^^ *^^ neighbour, and works of cha- 
 ^L, A •''"^' I*' T\ '^"'^' *"^ ^ff^^*' ^6^8. No one can know 
 what good IS unless he knows what love to God and love to the neigh- 
 
 lo?/ 'f * t? °? T ^°,^»°^ ^l^at evil is unless he knows what the 
 love of self and the world is, 7178, 7255. To love the Lord is to 
 desist trom evil, whereby man becomes receptive of good and truth 
 
 l3 uT' f ?• ' '''' ''^^•. ^^^ ^'"^ "°^«^^P ««d tL love of the 
 Lord IS to do his precepts, m which case there is worship in all that 
 
 man does, ill m^sh. 10,143, 10,153, ill 10,578; ill. by some cases 
 
 o man Z"^7* .'''''?' i^^"^> ''' ^'' *^ ^^ ^Hed ^to the ?oves 
 fW L 11 ^^^'*^'?^^ ^''^^\ ^•'"y '^^' 10,307-10,310; and that 
 clL'^ }^^ i'^^''" ^''^^'; ^^^^ ^'^ ^'^"^ *h^ Lord, 10 308. See 
 llnlT' ^f^\^^V^''''^^ (3), Lord (7), Worship. With those 
 who are m truths but not m good, there is not love, but the delight of 
 remembrance, &c., 8986. "cugui oi 
 
 2. Corporeal and Worldly Loves, are predicated of those who are in 
 mere externals, and not m any celestial or spiritual love, 4288. Thoughts 
 concerning worldly and corporeal things draw man down, so that he 
 cannot have communication with heaven ; from experience, 6210. Cor- 
 poreal and worldly loves have their especial residence in things sensual, 
 because the communication between man and the world is by sensuals- 
 til. and passages cited, 9276. The interiors of those who are in cor' 
 poreal and terrestrial loves are utterly closed ; ill. by the case of the 
 Jews,^ 10,396. See Jew (5, 6 i in the latter, 10,393 especially), Jacob 
 
 Q^,o* ^^^""l^^p^^ ^^^ea, so called, are the loves of self and the world, 
 3413; see below (5). 
 
 4. Infernal Love, is the perversion of celestial love flo wing-in from 
 
 A^t^at'.l^^r' ^^^ ^'^^ ^^)* ^^^^' (2) 290, 2888; (3) 681, 5854, 
 4906 6475 ; Influx (4); Evil. Infernal loves are the loves of self 
 and the world when these are regarded as ends, 9960; see below (9). 
 ♦ o 4 J u * ^f^^^f^^^ ^^^ ^orld are the very contraries of love 
 Ino ^^?^i*^® neighbour, thus they are not loves but hatreds, 33. 
 693-695, 760, 1047, 1419 end, 2039, 2041. As mutual love consti- 
 tutes heaven, so the love of self or hatred constitutes hell, 693, 694. 
 When the love of self prevails in the church, the doctrine of faith 
 becomes the instrument of self-worship, 1304; see below (10) The 
 love of self is of all the most defiled and profane, for there is that in 
 It which would lift itself above God, 1304. The love of self is the 
 
 ? Qn'T 1 ono fiJ?' "''* ^""^^ ^^*''^^' ^"* revenge, cruelty, and adultery, 
 1307, 1308, 1691, 2219 ; see below, 2045, 2057. The love of self is 
 the source of all falses, 1321; and of all persuasions of the false^ 
 
Ill 
 
 624 
 
 LO V 
 
 I 
 
 1675. The love of self imbues the whole nature, and is manifestly 
 perceived in the other life from the spheres of those who are principled 
 in it, 1505; an example of one known to the author, 150C, and of 
 such as had acquired a sphere of self-importance and authority, 1 507, 
 1508; compare 2219 end; and see below, 4227, 4947. The loves of 
 self and of the world pertain to the external man, and they prevent its 
 life corresponding with the internal, 1568; see below (6), 2041. The 
 love of self described in its infernal quality, and that it, beyond all 
 other loves, disjoins the external man from the internal, 1594. The 
 love of self and the world is excused by ignorance and innocence in 
 childhood, but no longer so when man comes into his own liberty, 
 1667. See Good (4). They who fight from any love of self in temp- 
 tation-combats have no real faith ; also that the Lord alone fought from 
 celestial love, 1812. The love of self and the world must always sepa- 
 rate man from the Lord unless there be conscience, which is of charity ; 
 in this case also those loves occupy the place of conscience, 1862. The 
 love of self is destructive of all human society and of all heavenly 
 society or heavenly order, ill. 2045, 2057; and the love of the world 
 of all things of faith, 2219; see below, 4750. The love of self is the 
 fountain of all evil loves, thus it is evil itself, 2246; see below (6). 
 The love of self is altogether contrary to the order into which man was 
 created ; some remarks on the signs by which it may be known, 2219. 
 Every one may represent to himself what diabolical forms they are who 
 are in the love of self, and such forms are all who have cherished the 
 delights of that love when they come into the other world, 2363. Nearly 
 all who come into the other life from Christendom are eaten up bv the 
 love of self and the world, 2122. They who are within the church 
 above all others ought to be purified of these loves, 205 1 . So far as 
 the loves of self and the world are removed, so far heavenly love flowing- 
 in from the Lord begins to appear, and to give light in the interiors, 
 2041, cited above; see below, 3610. They who attribute merit to 
 themselves on account of good actions are in the love of self, for they 
 regard themselves in what they do ; also how distracting the intuitive 
 sphere of self is, 2027. They who are in the loves of self and the 
 world appear to themselves to be in freedom, 2870 and sequel. See 
 Liberty. The loves of self and the world are dark, and induce utter 
 darkness in spiritual things, ill. 3413. See Darkness, 3888, &c. 
 The love of self and the world makes the life most unhappy, because 
 there is influx from hell into such love, 3539 ; see also 5660 end. Life 
 then first flows-in from the Lord when the life of the love of self and 
 the world is extinguished, 3610. When there is no love for the neigh- 
 bour or for the public good, less still for the Lord's kingdom, there is 
 properly speaking no human life ; an example from certain spirits who 
 had only regarded themselves in all things, that they were so corporeal 
 as to be stupidity itself in effigy, 4221. All are in the Grand Man, 
 consequently in heaven, who have done good from their heart's love ; 
 but all are out of the Grand man, consequently in hell, who have in- 
 dulged in the love of self and the world, 4225. They of either sex 
 who have sought to rule over others, by subjugating their minds by 
 various arts, are as poison by which the purer blood and its nerve-vessels 
 are affected; from experience, 4227. They who are in the evil of self- 
 love are really against all good whatsoever, and in the deepest hell ; 
 
LO V 
 
 625 
 
 not so much tbey who are in the love of the world, 4750. Thev who 
 are in avarice are more in self-love than others, although not so openly, 
 4751 See Gain, Jew. The love of the neighbour is heaven the 
 love of self heU, 4776. Some in the other life Iho have be^ proud 
 outwardly, and m the love of splendour from external cupidity, not 
 internal are under the sole of the foot; but they gradually receive 
 celestial things, 4947. Some in the same situation who have despised 
 ^l^^irM^'^P^T.? ""'^^ themselves; how they attempt to ascend, 
 and that their self-love renders them stupid, 4949. They who have 
 appeared more just than others, and yet have hved in the love of self and 
 the world are of a most malignant quahty; their sphere and their 
 hells briefly described 5721. See Disease. They who are not puri- 
 fied of the loves of self and the world are detained in the other life 
 among evi spirits, who conjoin themselves by insinuation into their 
 loves ; and m such case they cannot be separated except by divine aid. 
 /501; from experience, 6195, cited below (24). In the other life ali 
 tura themselves according to their loves, and men do the same inter- 
 
 {! irin^'^on ^\^JZi^ °^4'^^ *"^ ^^^ ^°^^d P^^^^i^' this turning is to 
 hell, 0,420, 10,702. He who is led of himself and his own loves 
 cannot be saved, ^re7^. 10,731. In a summary : that love constitutes the 
 life of man, 10,740; that the love of self and of the world, when thev 
 reign constitute the life of hell, 10,741; that thence flow all evils and 
 their delights, 10,742; hence the denial of all things of the church 
 so that good IS done from external bonds and not internal, 10 744 • 
 that in the other life, when external bonds are taken away, they rush 
 into al wickedness, because such is the delight of their life, which thev 
 concealed in the world, 10,745, 10,746; and that the love of self and 
 of the world is mfernal fire, 10,747. See Hatred, Evil, False 
 Lust, Fire, Hell. ' 
 
 6. The Loves of Self and the World the Ongin of all Evils and 
 talses, br, ill. in seriatim passages, 73^Q—7^77y 7488—7494 10 740— 
 onl^^UI!: *"l*i' ^^^^' passages cited, 8678; see above '(5),' 1307, 
 2045 2219, 2246, 4750. The love of self is interiorly a burning 
 
 i-^n m? f ''^' *'^^"S*^ i^ ^^y "^t ^^ SO manifested in this Hfe, 6667, 
 4/dO. The loves of self and the world make hell in man, whom it 
 therefore behoves to know whether he is in such love, 7366 ; see below 
 (7, 8). So far as man is m the love of self, so far he removes himself 
 from neighbourly love, thus from heaven, and so far he is in hell, 7369 
 So far as any one is in these loves, so far he is not in charity, does not 
 know what chanty is, what faith is, what conscience, and at length 
 disbelieves all that is spiritual, even the life after death, 7490. Where 
 the loves of self and the world reign, the good of love and the truth of 
 taith are either rejected, or extinguished, or perverted ; at length the 
 contrary evds and falses are affirmed, 7491, 7492. The loves of self 
 and the world begin to reign when man comes to the age of discretion 
 and of self-direction, and then the Lord separates the good of inno- 
 cence and charity received from infancy, and withdraws it into the 
 interiors, 7493. See Remains, Good (9). They who are in the loves 
 ot self and the world have not life in themselves, but their life ouoht 
 to be called death, and themselves dead, 7494. It is from this iSve 
 that evil is said to be from man, because he turns the good that flows-in 
 from the Lord to himself, 7643. Good from the Lord continually 
 
 s s 
 
626 
 
 LOV 
 
 LO V 
 
 flows into man, and nothing impedes his reception of it [in his exter- 
 nal man] but the cupidities of the love of self and the falses derived 
 from them, 2041 end. Heavenly good vanishes with man according 
 to the degree of increasing concupiscence from the loves of self and 
 the world, 8487. The loves of self and the world are born in man, 
 and they continually draw him away from truth and good as by a latent 
 attraction ; hence the origin of all evils and the destruction of spiritual 
 life as in diabolical gins, &c., 9348. See Evil (2). 
 
 7. Signs of the Love of Self : see above (5), 2219, 2363, 2027, 
 2870; (6), 7366. The contempt of others, the dislike of those who 
 are in spiritual good, with or without manifest arrogance, are the exte- 
 riors of the love of self; the interiors of which are really burning 
 hatred, &c., 4750. The love of self reigns in man when he only re- 
 gards himself and his own in what he thinks and does, thus not his 
 neighbour or the public good, 7367. A man is in the love of self if 
 he regard only his wife, children, and relatives, because these are one 
 with him, and he regards himself in them, 7368. They are in the 
 love of self who despise others, hate them, and seek revenge upon 
 them; and all such, if they are also adulterers, are especially cruel in 
 the other life, 7370; the latter only, 824, 2747, 5057, 5394. The 
 delights which any perceive in these things are properly the delights of 
 self-love, whatsoever they may appear in external form, 7371, 7372. 
 See Delight. 
 
 8. Signs of the Love of the World, They are in the love of the 
 world who think about the world and intend gain, having no concern 
 about the hurt of the neighbour, 7373. They are in the love of the 
 world, who by art and cunnins secure to themselves the goods of others, 
 who envy others, and covet the property of others, 7374. The loves 
 of self and the world, so far as they are left without restraint, rush on 
 and grow even to the lust of dominion over the whole earth, yea, even 
 to the throne of God, 7375, 8678 and citations. These two loves are 
 the origins of all evils, and make hell with man, but those are not in 
 them who aspire at honours, power, and wealth, for the sake of their 
 country, because such things are also the means of doing good, 7376, 
 7377, 7819, 7820, 8318; see below (9.) 
 
 9. The Love of the World with the Regenerate, is the love of what- 
 ever it affords as the means of doing good and truth ; in like manner, 
 the love of the body for the sake of a sound mind, and this again for 
 the sake of good and truth, that they may be known and loved, ill. 
 5159. If the loves of self and the world are regarded as means, not as 
 ends, they are good, 7819, 7820. During man's regeneration the loves 
 of self and the world are to be inverted, that they may be for means 
 and not for an end, ill. 8995. It is the end which quahfies all that 
 man does, and good done from the love of self and the world is not 
 good; that these loves ought to be as the sole of the foot not as the 
 head, 9210. See Good (2). 
 
 10. The Love of Self in Worship, makes it internally profane, as 
 represented by Babel, 1326, and variously t7/. 1306, 1308, 1321, 1322, 
 1594; see above (5) 1304, 2051, 3413, 4227, 7491. When corporeal 
 and worldly loves prevail, the church is only represented, ill. 4288, 
 10,526, 10,531, 10,560. Worship applied to the loves of man is 
 infernal; and the imitation of affections, as if thev were celestial, is 
 
 627 
 
 froH!' J«»f 07, 10,309. They who imitate divine worship as if it were 
 
 IZ tref /^lr3S9"^^0 ^l O^^ ^^ 'T ^he propnum, UVepSd 
 ui ueaven, tu. l»,6»9, 10,310; see also, 10,284, 10 286 Thpr 
 
 who are in the ove of self and the world are in externals separate from 
 
 internals, especially in the externals of the Word, of ?he clS andTf 
 
 worship; their quality variously ill. 10,396 10 400 10 401 in inf 
 
 0.^09. 10.412. 10.422. 10.429. 10692 lOMA 70 ' o'704' 
 
 „V"^-. ^^r '¥'""*'' °f ^«'f «nd of 'the ;orldrergn. there tk^ 
 
 iff !o 45^ "'iT.'r t"^/ "T'*^''' ""-^ '»' ^orS rLdeS 
 inrernai, 1U,455 — 10,4o9. See Jew (4, 5. 6^ Extprmat /"?\ r.o, 
 
 self ,« 10 038 vJ^T^'T?'^^ ^^^ T""'* 'P^'''^^ "f the love of 
 domineer 8678 TI . ".*''' '"^"""^ ?"? endeavour of self-love to 
 oom meer. 86/8. The most ancient people lived distinctly as nations 
 
 We ofVf InSThf; "!!? 'r r'''"^' ^ '^'""'"•°" g-und^d in ° he 
 love ot selt and the world ; their happy state of life 10 160 10 9id. 
 
 ::kVo^1h?lSo?sflf''"fr *'-^?^'' madeSm'soSe/L' h; 
 
 7?7il?78!Tn?s::!'G:;.t::;;j s.THrr ^'' '"''• ''''- 
 
 »!,• *^- .^«f«'w*rfw<e Loves, are the means by which the affections 
 which bind man to hell are loosened, so that he becomerreCtive of 
 
 rcS^rw^'Vf *'/ ",1S''''°"' '''• 6195: compare GoSn (6? 
 .l.« f ■ ""'f "'f Spiritual Loves, are the opposites of worldly love- 
 the one is to look downward, the other upward. 760. 8604 Th; 
 
 ther" and ?; r- "^ ^T ^^.^'^'^ '" " ^^ '« ''"P''^' ^ ""^'^ own o ano! 
 ther, and in this is its similitude to the Lord. 1419. There are celes- 
 tial intenor and exterior, also celestial spiritual, but the essentiaj^elestia 
 principle is love to the Lord and the neighbour. 1824 ^4286 tItLj 
 below. Celestial love is the love of all f^m the heart.' 1 865 CeleS 
 love IS of such a qual ty that the angels, if it were possible, would take 
 the place of the evil m hell in order to save them; such lov^ To flows! 
 
 ZJlTJ^'' ^l^ ^^^^\ SP'"""^ •"^e i« *e «»"-« thing as cS 
 
 Inr? 3875"fc' rf **"•? T"' '^ **• V"-^ «^ -»»t"«l lovH 
 and ,A. 3875. Celestial love is the same thing as love to the Urd 
 
 428o''i7/ 4*9ir]^^<rT..*i''"l "* •='«'"*y' orlovetotheneightour! 
 4280 .«. 4286. 4352. 4750. 7257. 7622.9873, 10.242. AU good 
 celestial and spiritual, proceeds from these loves, and the truthVof ftith 
 
 T^A?lfT^ ^' ""•« o-jy r"*3. 4352. In general there areTwo 
 goods of love; the good of celestial love, opposite to which is the 
 love of self, and the good of spiritual love, '^posite to whTch is he 
 love of the world. 4750. They who are in celestial love, and in ^tue 
 thereof m love to the neighbour, are most conjoined to the Lord, ani 
 
 In/!^" V 'T"" ^'^r" "•'"^ '•'^y we" to otters as infants, 
 and altogether as loves m form. 4750; that some of them are more 
 
 celestial than others, thus, that they are internal and external. 4286- 
 w! -!; '"a^^^' ^^^\ '?'* P'^rticularly 6435. 9873. The celestied 
 
 Zt^i^f " ^aV *^' f?"^ ^'''"'^ '■'■'"" •»'"» ' tl-e celestial love of 
 truth IS the good of mutual love. 9865. 9873. 9933. The spiritual love 
 of good IS charity towards the neighbour; the spiritual love of truth is 
 faith from charity, 9870. 9873. 9933. See Good (16), Celestial 
 Spiritual, Internal (7). Influx (3), Heart. '-^^stial, 
 
 14. Dwme Love, the Love of the Lord. The life of the Lord when 
 
 s s 2 
 
628 
 
 LO V 
 
 LO V 
 
 629 
 
 he was in the world was love for the whole human race, such indeed 
 that it was pure love itself, 1690, 1865, 2253, 3063. In all his com- 
 bats, from early boyhood to the last hour of his life in the world, the 
 Lord fought from divine love, 1690 end, 1789, 1812, 1813, 1820, 
 2077, 2777, 3063, 9937. The divine itself, or Jehovah, is pure love 
 and mercy, and this was the Lord's internal man when he was in the 
 world, 1735. The divine love of the Lord is so great that he would 
 have all in heaven near himself, yea, in himself, 1799. That divine 
 love is towards all may be manifest from the influx of man's love for his 
 children which increases as it descends from the nearer to the more 
 remote offspring, 1865. The celestial [outflowing] of the Lord's love 
 appears as a sun, the spiritual as a moon, 2034, 2441. The love of 
 the Lord transcends all human understanding, ill. by the quality of 
 celestial love which flows from him, 2077; passages cited concerning 
 the Lord's love, 3063. The wisdom of the Lord is infinite because he 
 is divine love itself, 2500, 2572. In divine love is the omniscience of 
 all divine things whatsoever, celestial, spiritual, rational, natural, 2572. 
 The divine love of the Lord is distinguished as divine celestial and 
 divine spiritual, not that it is so in him, but from those who receive it, 
 3325. Such is the love of the Lord that he would give himself, and 
 whatsoever is His to every one; hence the appearance that life is 
 man's own, 3742, 4320. The Lord is the fount and origiu of all love, 
 celestial and spiritual, 4352. It was by his own divine love that the 
 Lord glorified his human when he was in the world, as it is by celestial 
 love that he makes man an angel, 4735, 5042. A man and a spirit is 
 altogether such as his love is; so in the case of the Lord, who, as to 
 the human itself, is divine from divine love, ill, 6872. The divine love 
 of the Lord regarding those who are in temptations is the mercy of the 
 Lord, 5042. Love is attractive, and most of all the divine love of the 
 Lord, 8604. The Lord and divine love appears to every one according 
 to his love, as a creating and renovating fire to those who are in good 
 loves, but as a consuming fire to those who are in evil loves, 9434. If 
 the divine love in its purity should flow-in into any angel, spirit, or man, 
 he would utterly perish, ill. 6834, 6849, 8644, 8760, 8816. 
 
 15. Conjugial Love, and the Love of Parents for their Children, 
 are the fundamentals and principals of all love, 686, 3021, 4280. It is 
 by the first flower of love that virgins are initiated into chaste conjugial 
 love, hence the guilt of seducing innocence, 828; see also, 3081. The 
 genuine love of children is not the love of them as one's own, but for 
 the sake of human society, and still more for the sake of increase in 
 heaven, 1272. All conjugial love and the love of parents for their 
 children flows-in from the Lord; the latter because he loves all as his 
 sons, 1865. See Infant (2) 3494. All loves exist from the marriage 
 of good and of truth; thus, from conjugial love, which is from the 
 divine marriage of good and truth, or from the Lord, 2728 — 2739; see 
 below, 2739. No one can be in conjugial love unless he is in good and 
 truth from the Lord, 2729, 3942 end. The felicity of heaven consists 
 in conjugial love, because in the marriage of good and truth, 2729, 
 2730. Conjugial love is an actual conjunction of thought and aflection, 
 thus, of the two Uves mutually and reciprocally, 2731, 3945. When 
 there is conjugial love the image and likeness of the one is in the mind 
 of the other, so that they dwell together in the inmost principles of 
 
 life, 2732, 2734. Genuine conjugial love is an image of heaven, and is 
 represented in the other life by the most beautiful forms, by a virgin of 
 surpassing beauty, for example, and its affections and thoughts by lovely 
 atmospheres, 2735. Genuine conjugial love is innocence itself, which 
 only dwells in wisdom, hence the wisest in heaven appear most like 
 infants, 2736,4750; see below, 3081, 5052. Those who are in con- 
 jugial love have the interiors of their minds open even to the Lord, and 
 hence they are receptive of all other celestial loves, 2737. All they 
 who are in conjugial love live together in mutual love, 2737; ill. 3956. 
 Conjugial love is the will to be in the life of another, so that the two 
 may be one; mutual love is to will better to another than oneself, to 
 promote the happiness of others without any regard to self, 2738. See 
 below (16) especially 2039. The loves born from conjugial love are as 
 the love of parents for their children, as brothers one amongst another, 
 and so on as consanguinities and affinities, whereby the various societies 
 of heaven are formed, and altogether conjoined as 'one man, 2739. See 
 Affinity, Consanguinity. Things which signify conjugial love also 
 denote those of love and charity; this because conjugial love is the 
 fundamental of all, 3021; the case further i7^. 3956; passages cited, 
 
 9960. Conjugial love in the spiritual sense is the affection of good to 
 truth, and the affection of truth from good, 3081. They who are in 
 conjugial love, thus, who are in innocence, for these are the same thing, 
 are called virgins, 308 1 . Good, in the man who is being regenerated, 
 is comparatively like conjugial love in infancy and boyhood, which lies 
 concealed till all things are prepared for its manifestation, and is con- 
 tinually endeavouring, the while, to establish its own order, 3610. See 
 Good (20). Conjugial love is from the divine marriage of good and 
 truth in the Lord, and mutual love is from conjugial love, ill. 3956; as 
 to the divine marriage in particular, 3960. When any two are in con- 
 jugial love, the Lord flows-in into the affections of both as into one, 
 4145. When any are in conjugial love they are also in celestial love, 
 or love to the Lord, and in spiritual love, or charity; that there is con- 
 junction of such loves with the good of the natural man, when the 
 external and internal make one, 4280. A marriage between two who 
 are in genuine conjugial love corresponds to the heavenly marriage, or 
 the conjunction of good and truth — the husband to good, the wife to 
 the truth of that good, 4837. The Lord insinuates conjugial love by 
 the inmost heaven, the angels of which are the wisest of all and so 
 innocent that they appear to others like infants; that such also love 
 infants and watch over their growth in the womb, 5052 ; in what peace 
 and sweetness they live, 5051, 5052. Those who are not conjoined in 
 mind and soul, thus who are not together in the spiritual world, ought 
 not to be conjoined in the natural ; this, because conjugial love is from 
 the marriage of good and truth, and when it descends therefrom is 
 heaven itself in man, 8998; the descent of conjugial love primarily from 
 the conjunction of the Lord with heaven, and hence its holiness, ill, 
 
 9961. Seriatim passages concerning conjugial love, 10,167 — 10,175. 
 That they who are in love truly conjugial, love to think and to will 
 alike, thus to be trul^ one, 10,169. That the delight of conjugial love 
 is both internal and external, and so far as it is only the latter, it 
 assimilates to that of animals, 10,170. That no one can know what 
 
630 
 
 LOV 
 
 love truly conjugial is unless he is principled in the good of love and 
 the truths of faith from the Lord, 10,1/1. See Marriage. 
 
 16. Mutual Love, and its joy, constitute heaven, .537, 547. They 
 who are in mutual love are continually approaching their spring-time, 
 and this with increasing felicity, 553. It is from mutual love that 
 heaven constitutes as it were one man and one soul, 694, ill. 1285. 
 Mutual love is received from the Lord through the internal man, and 
 indeed it makes the internal man, 1595. Mutual love conjoins the 
 external man to the internal, and nothing so much as self-love dis- 
 unites them, 1594. So far as any are principled in mutual love, so far 
 they are heirs of the Lord's kingdom, 1802. Mutual love flows from 
 conjugial love as a river from its fountain, 2737 ; on which account 
 adulterers are also opposed to all good, 2751. Conjugial love, the love 
 of infants, and mutual love constitute the celestial things of the Lord's 
 kingdom, and succeed each other in this order as three universal loves, 
 2039. Mutual love is the very firmament of heaven, for the consocia- 
 tion and unanimity of heaven subsists and consists therein, 2027. They 
 who have mutual love or charity have the Lord's life; passages cited, 
 3324. Love to the Lord is the life of heaven, and mutual love is a 
 soul from that life, 3539. Mutual love differs (rom friendship in this, 
 that mutual love regards the good that is in man, and consequently 
 those who are in good ; friendship, on the contrary, when it does not 
 regard good approaches to the love of self, 3875 ; how manifest this 
 becomes when self is touched in the case of such friendships, 4776, 
 5807 end, 6667. Mutual love and the affection of charity are one and 
 the same ; passages cited, 3956. Mutual love is from the conjunction 
 or marriage of good and truth, ilL 3956. The spiritual angels who are 
 in charity or mutual love, love others more than themselves; but the 
 angels of the first heaven love others as themselves, 4286. They who 
 do works of charity expecting any kind of reward are not in mutual 
 love, but only in its appearance, 6388. Mutual love is the external of 
 the celestial, and love to the Lord its internal ; the truth of faith is the 
 external of the spiritual, and the good of charity its internal, 6435, 
 9873, 9933. The good of mutual love and the good of cliarity are as 
 interior and exterior, and are as different as the two kingdoms, but 
 they are conjoined by a middle good which is called celestial-spiritual, 
 6435; as to the latter, 5417, 5805; and that the distinction between 
 them has not been preserved by the author hitherto, 6435. The good 
 of mutual love is the same as celestial truth, because it is the external 
 of the celestial kingdom, ill. 9468; further ilL 9873, 9912, 9933; see 
 Good (17), Lord (31). Such is the virtue of mutual love from the 
 love of the Lord, that he leads heaven as a single angel, though it con- 
 sists of myriads of societies of angels, ill. 9613. 
 
 17. Anyelic Love. The very life of heaven is love, and the celestial 
 angels perceive faith as love, with a difference known to themselves 
 alone, 32, 202. Angelic love consists in loving the neighbour more 
 than self, evidence that such love can be given, from experience, 548. 
 The ineffable felicity of heaven is from mutual love, each desiring to 
 communicate his own happiness, and his own perceptions to others, 
 549, 2130, 2131. Societies in the heavens are various according to all 
 the differences of mutual love and faith, comparatively as consanguini- 
 
 LO V 
 
 631 
 
 ties and affinities on the earth, 684, 685, 917. The determination of 
 heaven into societies is from the love of the Lord, producing, first, 
 conjugial love, and all other loves as derivations from it, 686. Those 
 who go to heaven are introduced from society to society until they come 
 to the one which accords with their love, but they are received in all 
 with love and friendship, and never sent away by any, 2131. The 
 angels are so far in celestial light as they are in love to the Lord, ill. 
 244 1 . The angels are in superior wisdom and intelligence, because all 
 influx from the Lord is into love, hence the super-eminent wisdom of 
 the Lord whose hfe was divine love itself, 2500; further ill. 2572. 
 The angels are in all truth, thus in all wisdom and intelligence, not 
 only of things celestial and spiritual, but also of things rational and 
 natural, because they are in love to the Lord and mutual love, 2572 ; 
 see also the seriatim passages, 3324. There are three kinds of men 
 within the church, they who are in love to the Lord, they who are in 
 charity towards the neighbour, and they who are in the affection of 
 truth, 3653; how these differences correspond with the three heavens, 
 3691 ; the distinctions more particularly, ill. 4286, 5608, 5922, 6435, 
 9873. The angels of heaven are loves and charities in form, and there- 
 fore of ineffable beauty, 4985. The affection of love is of such wide 
 extension as to exceed all human understanding, as may be evident 
 from the fact that love to the Lord and the neighbour constitutes the 
 universal heaven, and is still in every one as his own good with indefi- 
 nite variety, 9002. It is by their reception of the one universal love 
 that the angelic societies are conjoined as one man; six laws of such 
 conjunction given, 9613. The good of love to the Lord, derived also 
 from him, is the one only good from which are all truths and their order, 
 ill. 9863 ; how the goods of love, or various universal loves, succeed each 
 other in the heavens, 9873; see above, 3653, &c. There are three 
 heavens, and in each an internal and external according to the prevailing 
 loves of the angels, which are briefly described, 9933; and their exten- 
 sion in the heavens, and from one heaven into another collaterally and 
 successively, br. ill. 9961. See Heaven (4 — 7), Good (^22). 
 
 18. The Love of one* 8 Country, becomes in the other life the love 
 of the Lord's kingdom, which is then the fatherland, 6821. See 
 Country, Dominion, Government, King. 
 
 19. Love and Faith, are described as luminaries, love the greater 
 luminary, and faith the less, 30 — 38. In the most ancient church they 
 had no faith except love, 32 ; faith and love indeed cannot be separated, 
 34 — 36. The celestial man has no faith but that of love to the Lord 
 and love towards his neighbour, 337, 393, 398. Love is the very con- 
 tinent or ground of faith, and faith of the knowledges insinuated 
 therein, 620, 636. There are consanguinities and affinities of love, 
 and so likewise of faith, which correspond with the loves which make 
 heaven, 917. They who make faith the essential of salvation, and 
 confirm themselves in it, do not regard, and even do not see, what the 
 Lord so often said of love and charity, 1017, 2371—2373. The fruit 
 of faith is charity, this love to the Lord, this the Lord, who is the in- 
 ternal sense of the Word, 1873; compare 161. When love or charity 
 is named with those who are not in the life of faith it appears as some- 
 what darkish and clotted, 2343. Charity without faith is not genuine 
 charity, and faith without charity is not faith, 2839 ; how charity dif- 
 
632 
 
 LO V 
 
 LO V 
 
 633 
 
 fers from love, 2023, 2227, 2839. By the influx of love and of affec- 
 tion thence derived into scientifics the natural man is illustrated, and 
 truths appear which are elevated into the rational, 3074. Without love, 
 which is spiritual heat, man cannot be in illustration, ill, 3138. Faith 
 can never be given except in its own life, which is love and charity ; 
 passages cited, 3324. Nothing can enter into the memory without 
 affection or love which is the ground of all apperception ; hence affec- 
 tions and objects of thought are always reproduced together, 3336 ; ill. 
 6690 ; as to the similar procedure between the affection of good and 
 doctrinals of truth, see Regeneration. Every one from the love in 
 which he is, sees those things which are of that love, and what he sees 
 he calls truths ; thus, in the love of every one there is the light of his 
 life, ill. 3798. The truths of faith are as hfeless words without love, 
 and they also take their quality from the quality of the love, 4352. No 
 one can really receive the truths of faith except he be in the life of 
 charity, and no one can be saved unless he has lived the life of charity, 
 ill. 4776. The things of love are .called celestial, those of faith spiritual, 
 4515. Faith cannot be the ruling principle in man without the life of 
 charity because what a man loves reigns universally in his thought even 
 though he be ignorant of it, 5130. The truths of faith derived from 
 love are what love dictates, thus, which draw their esse from love, and 
 are in consequence living, 9841. See Life (10); Faith (2, 3); 
 Charity (2). 
 
 20. Love, Wisdom, Intelligence', see above (19), 3074, 3336, 
 3798; and generally, as to the connection of the good of love with truth, 
 Influx (3); Light (5); Life (15, 18); Good (21); Intuition; 
 Perception; Understanding; Truth ; the sense of which is that 
 wisdom proceeds from goods by truths ; according also to the numerous 
 passages cited in the New Jerusalem, 27. All scientifics are in loves 
 according to their kind, ill. by the case of brutes, 6323, 7750. See 
 Life (12). Man would be born into all intelligence and wisdom if he 
 were in love towards the neighbour, and in love to God, and this 
 according to his order, 6323, 7750. When the good of love prevails, 
 it arranges the scientifics of the natural man into a celestial form, so 
 that they make one with itself and act together with it, 6690. The all 
 of science and the all of intelligence and wisdom, is contained in love ; 
 this, because loves are the receptacles of the influx of heaven, ill, 7750. 
 Man's birth in ignorance is a sign that he is in loves contrary to those 
 of his true order, which are love to God and the neighbour, 7750. 
 See Evil (2), Influx (5). 
 
 21. Love distinguished from Good, Love is in good, and with good 
 as its principle, 4352. All that proceeds from the love is perceived by 
 man as good and is his good, 9874, 10,064 Love is a celestial and 
 spiritual fire from which the affection of good is derived as heat, 3300, 
 3865, 4906 ; see below, (23) 4274, (24) 5807 ; and see Affection, 
 Desire, Fire. 
 
 22. The Love of Good arid Truth, is really the love of the neighbour 
 and of God, 10,310. Good and truth must be understood along with 
 their subjects, namely, those who are in good and truth, 3305, 4380. 
 They that cherish internal love and reverence towards the Lord testify 
 it by their actions towards those who are in good ; this, because the 
 Lord is present wherever good is, 5066, 5067. See Lord (11). 
 
 23. That Love is the Life of Man, consequently that there is only 
 one true love, as there is only one true life, ill. 33. Nothing lives in 
 the external man but love or affection derived from the internal, 1589, 
 
 vc\o^''^^ ?®°" *"^ ®P^"*^ ^S^* against man's love, thus against his 
 lite, 1820. Love is spiritual heat and it manifests itself as heat even 
 m the body, but the heat is different according as the love is celestial 
 or otherwise, 2146. Love is a celestial and spiritual fire, and for this 
 reason it is properly compared to fire and blood, which are both ruddy, 
 &c., 3300; that it is a fire in both senses, good and evil, 417.5, 4906, 
 .5071, 5215. The heats, both internal and external, of which man is 
 the subject, become loves and affections in virtue of influx from the 
 Lord, 3338 ; see below, 5215. Man is altogether such as his love is, 
 for this is his life, and all his delight and felicity is only from love, ill, 
 3539, 3938 end. The quality of the love and affection of man is known 
 from the end regarded, 3796. Affection is often named, because 
 hereby is meant the love itself as manifested according to the changing 
 state ; thus affection is the continuum of love, and the life of man is 
 in the delight of his affection, 3939 end. Spiritual fire and heat is love, 
 and heat is the vital principle of man, ill. 4906; ill. 5071. The 
 voluntary life of man is what he loves or receives as good, his intellec- 
 tual life what he believes to be true ; hence when his truth or his good 
 is assailed, his life or his love is assailed and he experiences temptations, 
 4274. The vital heat of man is from the sun of heaven kindling his 
 interiors, thus, desires, loves and affections are spiritual heats, which 
 have nothing in common with natural heat, 5215. To regard any- 
 thing as an end is to love it beyond other things, in which case it reigns 
 universally in the whole man and constitutes the interior life, ill. 5949. 
 The vital heat or life of man in its beginning is celestial love continually 
 flowing-in from the Lord, and it is the perversion of this as it flows 
 down which makes infernal love, 6135. A general summary showing 
 that love is the life of man, that in the other life all are consociated 
 according to loves, and that heat and light in the natural worid corres- 
 pond to love and faith in the spiritual, 7081—7086, 10,130, 10,146; 
 that the good of love from the Lord is the life of man, and that it also 
 makes his celestial life when truths are received in good, 9954 ; that all 
 things are communicated, received, and rejected according to loves, ill, 
 10,130; that all turn themselves continually to their loves, in heaven 
 to the Lord, 10,130, further ill, 10,189; that presences are according 
 to the affinities of love in the other life, and that hence also is the idea 
 of space, ill. 10,146; that in the other life all are forms of their loves, 
 10,153; that a man, an angel, and a spirit is as his love, even in re- 
 gard to understanding, 10,153, 10,177, 10,284 together; ill. 10,298. 
 As to the bodily life of man, see Life (4); Influx (9); Heart, 
 Respiration. 
 
 24. That Love is Spiritual Conjunction, ill, and sh, 3875, ill, 4352, 
 br, 3068. Not only all heaven but universal nature is founded 
 in love which is the first cause of all union and conjunction, animate 
 and inanimate ; but that man has destroyed the order of nature in him- 
 self, 1055. All the good of love, or spiritual conjunction is from the 
 Lord, and the esse itself of things by which one is united to another is 
 such good, 5002. Love is spiritual conjunction because it is the con- 
 junction of minds, thus of the will and thought ; its natural [corres- 
 
634 
 
 LOV 
 
 pondent] is the delight of association and conjunction, 5807. Love is 
 purely spiritual, and as to its essence it is the good [or perfect harmonyj 
 resulting from the changes of state and variations m the forms or 
 substances of which the human mind consists, 5807 ; see also 5147, 
 9206 ; and see Harmony. Loves conjoin all in the other hfe ; spints 
 are also constantly associated with man according to his loves, 6195, 
 6196, particularly 8794 ; and that man is conjoined with heaven or 
 with hell by his loves, 6195. Truths do not conjoin, but only the 
 affections of truth, 6195. Conjunction by love is so strong as to be 
 indissoluble except by divine means, and then gradually by intermediate 
 loves, 6195, 7501. Conjunction is by love and insinuation into its de- 
 hghts, and this, whatever be its quality, 7501. The conjunction of 
 souls by mutual love or charity, is by one mind presenting itself in 
 another with the thought and will to do good, 8734. See Conjunc- 
 tion, Consociation. 
 
 25. Passages in Illustration. Love represented as the greater 
 luminary; faith the less, 10,30—37. Love reigning in all good 
 works, denoted by the sun to rule the day, 38. The internal man from 
 love and faith, denoted by the tree of Uves in the midst of the garden, 
 102, 105, 200. Conjunction by love, denoted by the covenant between 
 God and every living soul, 1055, 1056. The love of self fashioning 
 the doctrine of the church and worship, denoted by the building of 
 Babel, 1304, 1306, 1308, 1326. Opposite loves manifesting their 
 incompatibility in the same mind, denoted by Abram and Lot unable to 
 dwell together, 1568, 1594. The love of self separating between the 
 Lord and man, denoted by the torch of fire and smoke in the vision of 
 Abram, 1862. The divine with those who are in love and charity, 
 denoted by the covenant of Jehovah with the seed of Abram, 2021— 
 2023. The removal of all that defiles conjugial love and the loves 
 derived from it, denoted by circumcision as the sign and memorial of 
 this covenant, 2039, 2057. The holy state of love, and interior per- 
 ception in which the Lord appears, denoted by Abraham's sitting at the 
 door of his tent in the grove of Mamre, and the day growing hot, and 
 Jehovah's appearing in the form of three men, 2142—2146, 2149. 
 The evil interiors which are of the love of self fully discovered, denoted 
 by their looking out towards the faces of Sodom, &c., 2219, 2220, 
 2246. The state of celestial love when judgment is performed, and 
 the good saved from the evil, denoted by the time of sunrise when Lot 
 came to Zoar, 2441. The hell of the love of self and all its infernal 
 falses into which the evil cast themselves, denoted by the sulphur and 
 fire rained upon Sodom and Gomorrah, 2444. The natural man bound 
 and covenanted to the good of conjugial love by influx from the internal, 
 denoted by Abraham's swearing his servant concerning the marriage of 
 Isaac, 3021. The affection of truth, its origin, and its procedure to 
 the marriage of good and truth, also conjugial love with the rational 
 man, denoted by Rebecca, her espousal to Isaac, &c., 3074, 3077, 
 3078, 3081, 3085, 3108, 3110—3112, 3116, 3125, 3132, 3161, 3179 
 — 318(T, 3200, 3207, 3211. Love produced in the outward hfe, 
 denoted by the birth of Esau, his being all red, &c., 3300 ; the analo- 
 gous case of Zarah, 4922. Terrestrial loves obhterating interior truths, 
 and the discovery of these to the rational man, denoted by the Philis- 
 tines having filled the wells of Abraham with dust, and by Isaac's 
 
 1 
 
 LOV 
 
 635 
 
 digging them again, 3413, 3419, 3828—3834, 3843. The affections 
 of truth given to the natural man when in good, denoted by the daughters 
 of Laban espoused to Jacob, 3817—3821, 3828—3834, 3843. The 
 love of good for internal truth, and the study and holy state of life by 
 which it is acquired, denoted by Jacob's preference of Rachel, and his 
 serving for her, 3822—3827, 3844—3852. The natural and corporeal 
 affections serving as mediums to spiritual, and as bonds, &c., denoted 
 by the handmaids of Bachel and Leah, 3835, 3849, 3913, 3917, 3919, 
 3925, 3931—3933, 3937. Spiritual love conceived and born in due 
 course as Regeneration proceeds, denoted by the conception and birth of 
 Levi, 3875, 3876. Celestial love next in order, denoted by the con- 
 ception and birth of Judah, 3878—3881. Conjugial love and all con- 
 joining love in the truth and good of charity, denoted by the mandrakes 
 [dudaim\ found in the field, 3942. The desire of those who are in 
 the affection of interior truth towards conjugial love, denoted by Rachel's 
 asking for the mandrakes, 3944—3948. Mutual love and conjugial 
 love successively produced in externals, denoted by the births of Issachar 
 and Zebulon, 3955—3957, 3959—3961. Mutual love in appearance 
 only, its works done for reward, denoted by Issachar called a bony ass, 
 6388. The two extremes of too much love and of no love in the chang- 
 ing states of temptation, denoted by the heat of the day and the cold of 
 night, 4175. The conjunction of conjugial love, and therefore of all 
 celestial and spiritual love, with natural good, destroyed in the posterity 
 of Jacob, denoted by the hollow of his thigh put out when the angel 
 wrestled with him, 4280, 4281, 4314, 4317. The goods of love con- 
 joined to those who overcome in tempations, denoted by the sunrise 
 when Jacob entered into Canaan, 4300. The influx of the good of 
 love from the Lord, and the conjunction of love growing stronger and 
 more interior as it proceeds, denoted by Esau's running to meet Jacob, 
 and embracing him, and falling upon his neck, and kissing him, 4350 
 — 4353. Celestial love turned into the love of self, and opposed to all 
 good, denoted by the part of Judah in the abduction of Joseph, 4750. 
 The contrary of conjugial love, and the church perishing, denoted by 
 the deed of Onan, 4837, 4840. The affection of evil destroying the 
 internal of the church, denoted by the command of Judah that Thamar 
 should be burned as a harlot, 4906. Scientifics rendered useless because 
 filled-in with the lusts of the love of self and the world, denoted by the 
 ears of corn blasted by an east-wind, 5214—5215. The affections of 
 good and truth, and their conjunction, consequently conjugial love in 
 the inmost, denoted by the blessings of the breasts and of the womb 
 invoked upon Joseph, 6432, 6433. The extension of spiritual good 
 even to celestial mutual love, denoted by the blessing, that it prevailed 
 to the utmost bound of the everlasting hills [to the desire of the hills of 
 an age], 6434, 6435. The good of love in the midst of scientific truths 
 arranging them into a celestial form, denoted in the case of the mid- 
 wives, that they feared God and he made them houses, 6690. The 
 divine love manifested in scientific truth, denoted by the bush burning 
 with fire in which Jehovah appeared to Moses, 6832 — 6834, 6849. 
 The good of love received, denoted by those who love God, because such 
 love is not from themselves, 8880. Conjugial love only existing where 
 there can be a conjunction of souls and minds, denoted by the law of 
 betrothal, 8988, 9002. Divine truth in heaven resplendent from the 
 
 ^ 
 
636 
 
 LUS 
 
 good of love, denoted by the glory of Jehovah appearing as a fire on 
 the head of the mountain, 9434. The celestial love of truth, the celes- 
 tial love of good, and mutual love manifested, denoted by hyacinth and 
 purple, and scarlet double-dyed among the offerings for the tabernacle, 
 9466 — 9468. Heaven as one, though it consists of myriads of societies 
 of angels, and this from mutual love, denoted by the habitation [taber- 
 nacle] called one, 9613. The good of love to the Lord, in various 
 cases, denoted by anointings of all kinds, 9954 ; and especially by the 
 anointing of the priests, 10,278—10,288: see Holy (3). For other 
 illustrations of love and the good of love, see Fire (2), Light (7), 
 Lightnings, Lion, Flocks (2), Esau (3), Gold (2); and, generally, 
 the concordance of passages under Good, pp. 256, 260, 262, 263, 265 
 — 266, 269. For evil loves, represented by wild beasts, see 9335, and 
 the article Beast; see also Creeping Thing, Sense, Serpent. 
 
 LOWER EARTH. See Earth (p. 138). 
 
 LUBIM. See Lybia. 
 
 LUCIFER, ascending into the heavens, making his throne above 
 the stars, &c., denotes the love of self profaning holy things, 3387, 
 7375, ill. 8678. 
 
 LUCRE [lucrum]. See Gain. 
 
 LUD, one of the sons of Shem, signifies knowledges of the truth, 
 8h, 1231, Tarshish, Pul, Lud, Tubal, and Javan, are called islands, 
 because they denote the externals of worship, 1158. 
 
 LUDIM, one of the sons of Mizraim, or the Lydians, denote 
 scientific rituals; their handling the bow, denotes reasoning, 1195, 
 2686. See Egypt. 
 
 LUKEWARM [tepidas]. The sphere of those who are called luke- 
 warm, that it excites to vomiting, from experience, 1513. He is called 
 lukewarm in whom truths and falses subsist as opposites, but he is 
 called profane in whom they are mingled, 5217. They are lukewarm 
 who are in truths and do not desire good ; they also who love the Lord 
 and themselves equally ; such are unfit for any use either good or evil, 
 8h. 9207; that such are they of whom it is said, *' I will vomit thee 
 out of my mouth," 9210. 
 
 LUMEN. See Light (1). 
 
 LUMINARY. The two luminaries set in the expanse of heaven, 
 denote love and faith in the internal man; the greater luminary love, 
 the lesser faith, 10, 30—37 ; ilL from flame, &c., 9473 ; passages cited 
 concerning illumination from the Lord as a sun and a moon, 9684. 
 See Sun, Moon, Light (3, 5), Illumination, Illustration, 
 Love. 
 
 LUNGS \^pulmones\. The heart and lungs which are the sources 
 of all motion and sensation correspond respectively to the celestial and 
 spiritual influxes, 3635, 3887, 4931. The reciprocal communication 
 between good in the will and truth in the understanding is as that of 
 the heart and lungs, ill. 9300, hr, 9495. See for further particulars 
 under Heart, Respiration. 
 
 LUST, concupiscence [eupiditas, concupiscentiaJ] There are 
 two most universal kinds of lust, the one of the love of self, the other 
 of the love of the world, 808. They who find their whole delight in 
 lusts, pleasures, appetites, and, generally, in sensual things, are images 
 of hell, ill. 91 1. All lust is of some filthy love, and in the other life 
 
 LUZ 
 
 637 
 
 its uncleanness is manifest ; ill, by the valley of Siddim with its pits of 
 bitumen, 1666, 1688. The heat of lusts is as a fire, or lighted torch, 
 from which falses ascend as smoke ; ill. by the fiimace of smoke, &c. 
 seen by Abram, 1861. While lusts are cherished, truth cannot be 
 V elevated out of the natural man into the rational, ill. 3175. Every lust 
 
 ^ of the flesh is from the love of self and the world, and cannot be 
 
 ^ removed without grief and anxiety ; the latter ill by the pain of circum- 
 
 cision, 4496. The life of lusts, the fallacies of the senses, and the 
 doctrine of the church are as so many springs which give rise to falses, 
 4729. The life of lusts extinguishes the truth of the church, the lie 
 of such a life, ill. 4776. Infernal spirits dwell in the lusts of others 
 and excite them, ill. 5032. The vehemence of concupiscence with the 
 evil is a kindling of the vital fire, and this is meant by infernal fire and 
 torment, 5071. The lusts of the love of self and the worid are what 
 take away peace and infest the interiors of man, ill. in contrast with the 
 peace of heaven, 5662. The lusts and passions of the mind are the 
 causes of diseases in the body, ill. 5712. When the good are remitted 
 into their proprium, it appears to them as an inundation of lusts or of 
 falses according as the influx is into the right or left part of the brain ; 
 from experience, 5725. Evils are predicated of the lusts, because lusts 
 are of the love ; such evils of lust, interior and exterior, ill. by lice in 
 men and in beast, 7424. Evils of lust are as a fire or furnace, and the 
 falses of lust as the ashes which remain after combustion, ill. 75 1 9. 
 The delight of concupiscence, so called, is when the delight of any love 
 of the body or the world occupies the whole man and so dominates over 
 the good and truth of faith with him, ill. 8452. Heavenly good 
 vanishes according to the degree of increasing concupiscences from the 
 love of self and the world ; ill. by the manna melting away under the 
 heat of the sun, 8487. The respiration or breathing of evil love is 
 called concupiscence, that of good love desire ; hence, that concupiscence 
 is the very life or continuum of the love of self and the world, ill. 
 8910. To lust after, or covet, is to will from an evil love; hence, the 
 precept not to covet what belongs to the neighbour, denotes that care 
 must be taken lest evil thought of should pass into the will, 8910. 
 Infernal freedom which is the love of evil and the false is properly called 
 concupiscence, yet there is no freedom in concupiscence, because it 
 consists in being led by hell, 9096, 9589. The concupiscences of the 
 loves of self and the world appropriated, signified by the people being 
 as the food of the fire, 10,283. How immensely the persuasions of the 
 false increase, when the truths of faith are immersed in the lusts, ill. 
 
 LUST AFTER, to [concupiscere]. See to Covet; and seVLVnh; • T J» : •••* 
 (particularly 8910). - •' 
 
 ? ? • • 
 
 LUXURIES of various kinds are among the causes of discise,:Sf K2; / ; ** • *; :*•• : 
 When life is passed in mere pleasure and luxury, good flowing-ih 'from*-* ••.;*•. •.*,• • 
 
 ing to the state of the recipient parts, thus of the body, 8378. 
 
 LUZ [Xm*], the ancient name of Bethel, denotes the quality of the 
 prior state; the Hebrew word signifies a receding, and a recession takes 
 place when doctrine or truth is considered primary instead of good. 
 
638 
 
 L YM 
 
 3730. Luz, denotes the natural in the prior state ; Bethel, the divine 
 natural, 4556. God's appearing to Jacob in Luz, denotes the divine 
 appearing in the natural, 6229. See Bethel, Jacob (3). 
 
 LYBIA, or PUTH, denotes knowledges from the literal sense of 
 the Word understood according to appearances, and hence, knowledges 
 by which false principles are confirmed, 1 163 — 1 164, 1 166, as well as 
 such as serve for the defence of truth, 1231 . Cush and Puth (Ethio- 
 pians and Lybians) signify knowledges, 1 195. 
 
 LYDIANS. See Ludim. 
 
 LYMPH. Certain spirits, and their eagerness to enter into hea- 
 ven, corresponding with the lymph of the brain, 4049. Two kinds of 
 lymph described, and the spirits corresponding to them, 4050. 
 
 LYMPHATICS [lymphaticd]. The gyres of those who belong to 
 the province of the lymphatics are like a lightly flowing stream so as to 
 be scarcely perceptible ; these spirits also are carried into labyrinths 
 answering to the mesentery, and like the chyle are afterwards taken to 
 various places in the grand man, 5181. 
 
 END OF VOL. I, 
 
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INDEX 
 
 TO 
 
 SWEDENBORG'S 
 
 AECANA CCELESTIA, 
 
 OR 
 
 HEAVENLY MYSTERIES, 
 
 CONTAINED 
 
 IN THE HOLY SCRIPTURE. 
 
 VOLUME II.— M TO Z. 
 
 
 I ;•• • 
 
 • •*•. 
 
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 PUBLISHED BY-aiBE:SW^6B]!5ffet)Rfe ^SOCIETY, 
 
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 36 BLOOMSBURY JSTrfE^'j, -(^l^rokli WeET. 
 
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 1860. 
 

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 The author of this work takes the only effective opportunity 
 that may be presented to him of stating that it has been penned 
 during the very few leisure hours that could be snatched at 
 uncertain times from other duties, too imperative to be super- 
 seded even by a labour of love. He deems it only justice to 
 himself to make this statement in the most distinct manner, 
 while he sincerely thanks the Committee of the Swedenborg 
 Society for much patience and courtesy shown him during the in- 
 terval that has elapsed since the publication of the first volume. 
 
 It must be admitted that the mere labour involved in the 
 composition of nearly 1400 closely-printed octavo pages is not 
 inconsiderable; but to estimate it correctly, the number of 
 references must also be considered, and the frequently tedious 
 process by which those references have been obtained ; the ana- 
 lysis and comparison of ideas, and the order in which many of 
 the more important subjects are presented. It ought to be 
 remembered also that the opposite powers of analysis and gene- 
 ralization — both indispensable in the composition of such a 
 work — are not always at the instant command of the tired 
 labourer, whose daily bread depends on his incessant industry. 
 
 Lastly ; it may be fairly submitted that the time has not 
 been extravagantly long to produce a book of permanent value, 
 and of a character which no one, even were he at leisure from 
 other engagements, could work at incessantly till its completion. 
 The verbal Index compiled by Dr. Beyer occupied him. thirteen 
 years (see Documents, American Edition, p. 76), and the present 
 
▼1 
 
 NOTE. 
 
 is not a verbal Index, but a strictly analytical one. It pretends 
 not to perfection ; indeed no one can be more sensible of its 
 deficiencies than the author himself; yet he would fain hope 
 that his readers will find there is honest work in it, sufficient to 
 form the basis of any amount of perfection that future years 
 may suggest. 
 
 C R. 
 
 Hare Green, near Esher, 
 November, 1859. 
 
 SUBDIVISIONS. 
 
 ■^:ie* The following are the principal of the subjects in this 
 volume that are treated of under several heads, in orderly 
 arrangement. The references are to the page on which the sub- 
 division commences in each case. The articles Aaron and Abram 
 are supplementary, those subjects having been treated inade- 
 quately in the first volume. 
 
 AARON. — I. The representation of Aaron in conjunction with Moses, 1352. 
 II. The association of Moses and Aaron for the deliverance of the Israelites from 
 bondage, 1352. III. Moses and Aaron going before Pharaoh, 1352. IV. The mi- 
 racles done by Moses and Aaron, and the deliverance of the people, 1352. V. Aaron 
 and Hur assisting Moses in the battle with Amalek, 1352. VI. Aaron and the elders 
 of Israel with Jethro, 1352. VII. Aaron on Mount Sinai with Moses, 1352. VIII. 
 Aaron and his sons, together with the elders of Israel, in the mountain with Moses, 
 1352. IX. The priesthood of Aaron and his sons, and the Levites, 1353. X. The 
 holy garments of Aaron, 1353. XL The ministry of Aaron, 1353. XII. The 
 idolatry of Aaron, 1353. XIII. The house of Aaron, 1354. XIV. The seed of 
 Aaron, 1354. XV. The death of Aaron, 1354. 
 
 ABRAM, and ABRAHAM. — I. Abstractly, concerning the signification of Abram, 
 1354. II. The preliminary history of Abraham, 1354. III. The family of Abram 
 made representative, 1354. IV. The commencement of the representetion, 1354. 
 V. The representation continued to the sojourn in Egypt as applicable to the Lord's 
 state in his boyhood, 1354. VI. The representation involved in Abram's departure 
 from Egypt, accompanied by his wife and by Lot, 1355. VII. The representation 
 continued to the separation of Abram from Lot, 1356. VIII. Abram after his 
 separation from Lot, in battle against the confederate kings, representing the Lord's 
 temptations, 1356. IX. The representation involved in the promise of a son to 
 Abram after these events, 1357. X. The representation includes Hagar, who becomes 
 the concubine of Abram in consequence of Sarai's barrenness, 1357. XI. A new 
 quality is represented by the change of name from Abram to Abraham, and from Sarai 
 to Sarah, 1357. XII. Circumcision is included in the representation, 1357. XIII. 
 Abraham entertains three angels ; the part of Sarah in this representation, and the 
 promise renewed, 1357. XIV. Abraham intercedes for Sodom, 1357. XV. The 
 scene of the representation changes to Gerar, and includes the character of Abimelech, 
 1357. XVI. The representation involved in the birth of Isaac, the son promised to 
 Abraham and Sarah, 1357. XVII. Change in the representation by Hagar and 
 Ishmael when dismissed by Abraham, 1358. XVIII. Meaning of the representation 
 when Abraham prepares to offer up Isaac, 1358. XIX. Reason of introducing the 
 generation of Nahor, Abraham's brother, and Rebekah, here (chap. xxii. 20—24), 
 1359. XX. Representation of Sarah's death after these circumstances, 1359. XXIv 
 
Vlll 
 
 SUBDIVISIONS. 
 
 The representation continued in Abraham's old age, 1359. XXII. The representation 
 of Abraham and Keturah, 1360. XXIII. The death of Abraham, 1360. XXIV. 
 The representation applied to man and the church, 1360. 
 
 MAGIC— I. The magic and wisdom of Egypt, 639. II. Magicians and wise men, 
 640. III. Wizards, sorcerers, or deceitful jugglers, 641. IV. Sorceresses, witches, 
 sirens, or female magicians, 641. V. Witchcrafts, 641. VI. Magical arts among 
 spirits, 641. VII. The hells of magicians, 642. VIII. Passages in the Word, 642. 
 
 MAN. — I. The characteristics from which he is named, 644. II. The difference 
 between a celestial man, a spiritual man, and a dead man, 645. III. The natural 
 man, 645. IV. The rational man, 646. V. The difference between the corporeal, 
 natural, and rational parts of man, 646. VI. The intellectual part of man, 646. 
 VII. The external man and internal man, 646. VIII. The inmost of man, 647. 
 IX. That the Lord alone is man, 647. X. The life of man, 647. XI. That there is 
 a sphere flowing from every man, spirit, and angel, 647. XII. Connection with 
 spirits and angels, 648. XIII. The commerce of the soul with the body, 649. XIV. 
 Man's spirit, 650. XV. The freedom of man, 650. XVI. That man is such as his 
 love is, 650. XVII. That man consists of two parts, will and understanding, which 
 are most distinct from each other, 651. XVIII. That the will and understanding 
 form the whole man, 651. XIX. The distinction of degrees, 651. XX. The distinct 
 ages of man, 652. XXI. The hereditary evil into which man is bom, 652. XXII. 
 That man is nothing but evil, 652. XXIII. Remains in man, 652. XXIV. Man 
 before regeneration, 652. XXV. The new man formed by regeneration, 652. XXVI. 
 The inversion of man's state by regeneration, 652. XXVII. The arrangement of 
 truths in man, when regenerated, 653. XXVIII. That the whole man is according 
 to his quality from good, 653. XXIX. The order in which man is created, 653. 
 XXX. Man in inverted order, 653. XXXI. The conjunction of man with heaven 
 and the Lord, 653. XXXII. The Grand Man, 654. XXXIII. The divine man, 
 657. XXXIV. That divine truth is a man, 657. XXXV. That every idea of human 
 thought is an image of the man, 657. XXXVI. That all representatives in nature 
 have reference to the human form, 657. XXXVII. That existing governments, king- 
 doms and societies, are represented in heaven as one man, 657. XXXVIII. That 
 there are men in other worlds, 658. XXXIX. Man and the Word, 658. XL. The 
 man of the church, 658. XLI. Signification of man, 659. XLII. Vir — the male 
 man, 659. XLIII. The spiritual history of man in the first eleven chapters of Genesis. 
 Order of the subject in Genesis i. ii. and iii., 660. Order of the subject in Genesis iv., 
 662. Order of the subject in Genesis v., 663. Order of the subject in Genesis vi. 
 vii., 663. Order of the subject in Genesis viii. ix. x., 663. Order of the subject in 
 chap, xi., 664. XLIV. Passages in which man is mentioned by name, 665. 
 
 MARRIAGE. — I. Generally, as to conjugial love and marriage ; the holiness of 
 marriage, 676. II. The history of marriage, 677. III. The law of marriage, 678. 
 IV. The obedience of the wife in marriage, 679. V. Illegitimate marriages, 679. 
 VI. That heaven is a marriage, 679. VII. The heavenly marriage, 679. VIII. How 
 marriages are considered in heaven, 679. IX. Marriages in other earths, 680. X. 
 The similitude of all things relating to marriage, 681. XI. That the similitude of 
 marriage is in all things, 681. XII. Correspondence of the members, 681. XIII. 
 The marriage of good and truth, 682. XIV. The marriage of charity and faith, 684. 
 XV. The marriage of evil and the false, 684. XVI*. The marriage of the will and 
 understanding, 684. XVII. The celestial and spiritual marriage, 685. XVIII. The 
 marriage of celestial and spiritual things in the Word, 685. XIX. The marriage of 
 the Lord and the church, 686. XX. The divine marriage of divine good and divine 
 
 SUBDIVISIONS. 
 
 IX 
 
 truth, 686. XXI. The marriage of the human with the divine, and of the divine vrith 
 the human in the Lord, 686. XXII. Marriage in the proprium, 686. XXIII. The 
 celestial church represented in the marriage of Adam and Eve, 687. XXIV. The 
 heretical church represented in Cain and his posterity, 687. XXV. The new church 
 represented by Lamech and his wives, 687. XXVI. The church before tlie flood 
 represented by the marriages between the sons of God and the daughters of men, 
 688. XXVII. The ancient or spiritual church represented by marriages in the ac- 
 count of Noah, 688. XXVIII. The representation of Abram in marriage with Sarai, 
 688. XXIX. The state of the church represented by Lot and his wife, 689. XXX. 
 The state of the church represented by Ishmael and his wife, 689. XXXI. The state 
 of the church represented by Isaac and Rebecca, 689. XXXII. The marriages of 
 Esau representative, 689. XXXIII. The marriages of Jacob representative, 690. 
 XXXIV. The case of Dinah and Shechem representative, 690. XXXV. 'The case of 
 Reuben and Bilhah, 690. XXXVI. The state of the church represented by Judah 
 and Tamar, 690. XXXVII. The case of Joseph and the wife of Potiphar, 691. 
 XXXVIII. The marriage of Joseph, 691. XXXIX. The marriage of the parents of 
 Moses, 691. XL. The marriage of Moses and Zipporah, 691. XLI. The connec- 
 tion of Simeon and a Canaanitish woman, 692. XLII. Amram taking Jochebed, 
 692. XLIII. Aaron taking Elisheba, 692. XLIV. Eleazar, the son of Aaron, and 
 the daughter of Putiel, 692. XLV. Marriage in the New Testament, 692. XLVI. 
 Marriages between near kindred, 692. 
 
 MEASURE. — I. Signification of measures and weights, 693. II. The sacred 
 measures of the Hebrews, 694. III. The common measures of the Hebrews, 694. 
 
 MEMORY.— I. That there are two memories, 699. II. The external or exterior 
 memory, 700. III. The interior memory, 700. IV. The connection of memory 
 and understanding, 701. V. Concerning the memory remaining after death, 701. 
 
 VI. Spirits who correspond to the memory, 702. VII. To remember, 702. VIII. 
 Harmony of passages, ,702. IX. The memory denoted by correspondences, 703. 
 
 MERIT.— I. Self-merit fallacious, 705. II. Summary of doctrinals concerning 
 merit, 707. III. The merit and justice of the Lord, 707. IV. The vastation of 
 those who have ignorantly considered their works meritorious, 707. V. The evil in 
 the other life who place merit in works, 708. VI. Rewards named in the Word, 708. 
 
 VII. Merit represented in the Word, 708. 
 
 MIND.— I. The two parts of the mind, 714. II. Goods and truths in the mind, 
 714. III. The mind distinguished as rational and natural, 714. IV. The connection 
 of angels and spirits with the human mind, 715. V. The mind when man is rege- 
 nerated, 715. VI. The celestial form of the mind represented, 715. VII. That the 
 mmd is the man himself, 715. VIII. A aound mind in a sound body, 715. 
 
 MIRACLES.— I. The miraculous providence by which the understanding was 
 separated from the will, 716. II. Miracles in the present day, 716. III. Divine 
 miracles, 716. IV. Magical miracles, 717. V. Signs and wonders, or prodigies, 717. 
 VI. The miracles of the Israelitish dispensation, 717. VII. The signs and miracles 
 done in Egypt, 717. 
 
 MOSES.— I. That Moses represented the Word, or Law, 726. II. Moses and 
 EUas, 727. HI. Moses and Aaron, 727. IV. Moses and the people together, 727, 
 V. Moses representing the posterity of Jacob, 728. VI. The birth and naming of 
 Moses, 728. VII. His flight into Midian, 728. VIII. Moses called to deliver the 
 Israelites, 729. IX. Moses and Aaron associated, 730. X. Moses met in the way 
 by Jehovah, 730. XL Moses and Aaron going before Pharaoh, 730. XII. The 
 miracles done by Moses and Aaron, 731. XIII. Moses delivering the people, 733. 
 
SUBDIVISIONS. 
 
 f^' V v? tf ""^ ""* '"""' °^ ^""P*" "'"" '^"'' "^- XV. Mo«, at the Red Se., 
 i., /h. . J ^M""^ "^ *'°''' ""^ "'"""' "*• XVII. Mose, leading the people 
 
 737 XXU T.' , ^'" '""' '°°' °' *'»'"• '"• ™- M""' «' Mount Sind, 
 H- K / ?^ ""■ •'"•^Sments, and statutes delivered by Moses, 739. XXIII 
 hI! Zl T *.K* '»»''»t»i» forty days and nights ; the tables given him, 739. XXIV. 
 H,s return to the camp, and the tables broken. 741. XXV. The altered conditions of 
 tne journey and renewal of the tables 74 1 v Yvr Tk« *. . » .t 
 nn 741 YYviF nn, '"="""*«''<'■ XXVI. The tent of the congregation set 
 
 to M<«e;, 743 "" ^'^' ^*^- '^^"'- "^ J""'™'' «PP«^ 
 
 to tfeTofd'T.'« '''iT!!'' '"• "• ''""'^ "^ P*™"'' "=>• '"• Name, applied 
 NATIONS I L " 7'"' '° ""^"' '"• ^- """"""^ »^ P-sagesf 757. 
 sons of She™ «o TV ""''' """'"* *''""' "*»• "• ^he nations called 
 sons of Shem 759. III. The nations called sons of Japheth. 759. IV. The nations 
 called sons of Ham, 759. V. The Canaanites, or sons of Canaan. 760. VI Th 
 
 f!t tm!!!' I It ^''^^' ~»«™ing the state of the nations and peoples 
 
 resuf iLt H ' " . '^"' "" '" "" ""■" "''• '«2- IX- That the church is always 
 resusctated among the nations out of the church, 763. X. How the initiation 'f 
 
 a io^s Tfifx I "t'^'TV: "''^''""' '"• ^'- ^"^ '- ^""-^ o^'^' 
 NATIIHAT ■ y"^""'""' ^^*- XIII. Harmony of passages, 765. 
 
 767 III Th^'~ ; T """* "" °'""™' """• ""• "• The worship of nature, 
 
 iect ■ 767 Iv r ! 'T™ '"""''"°' «"'"'''^' " 'PP''*'' '«>'"•«'•« 'o 'he sub- 
 ject y67. IV. The natural man j its distinction from the rational, 767. V. Natural 
 
 goods an truths 770 VI. The purification and regeneration of the ^IZt 
 
 11' JU, *e'°P*»'><>'» of the merely natural man. 776. VIII. Natural good 
 
 6 Ttl r'"™'- '"^"■'«"»''«''' "«• IX. Good done by the natural S 
 
 7 6' XH Th. n""'".; ""• ""'■ ""■' '*"""'' of natural and sensual men 
 776. XII. The quality and lot of the natural in the other life, 776. XIH The 
 
 xte„o„ and .ntenors of the natunU, 777. XIV. The extremes of the natural man 
 
 779' XVII Thr.T, ,'■'•*"" "*'"™'' "*•• XVI. The spiritual-natural 
 
 . atnral I 9 ^^'."'^i'""-"'"-"'- "»• XVIII. The celestial, the spiritual, and the 
 
 Ih"! man that' thT^O " xxM'"™^" """' I'l ""^ ''''' " '^ "»' 
 7ftO YYii TK . , * imagmation of the merely natural man, 
 
 7»0. XXII The natural or external memorj-, 780. XXIII. The natural man nre* 
 dacated of the Lord. 780. XXIV. The divine nature in the Lord, 781. XXV The 
 natural man represented in the Word, 781. *.. ine 
 
 NEIGHBOUR.-I. In what sense men are neighbours to one another, 784. II 
 Senatim passages concerning the neighbour, and love to the neighbour, 785. Ill 
 The commandments concerning the neighbour, 786. 
 
 NOAH.-I Signification of Noah ; character of the Noatic church, 790. II 
 The man of the Noatic church represented. 791. III. Order in which the church 
 
 28 to VI. 8, 791. V. The history continued from Gen. vi. 9 to vu. 5, 791. VI 
 
 The history contmued. Gen. vii. 6 24 7Q!> vii ti,« i,- » -• , „ 
 
 79.1 VIII TV,. I./ ;. , T"* """""^ contmued. Gen. vni., 
 
 /»J. Vlll. The history continued. Gen. ix 1 7 7Qi iy ti.. >.■ » . . 
 
 Gen ii 8 1 7 ?04 v ti. v ' ^he history continued, 
 
 T rJ' • ^""^ '"''"'y 'continued. Gen: ix. 18-29, 794. XI The 
 
 reference to Noah and the flood in the New Testament, 794. 
 
 NUMBERS.-I. Concerning their general signification, 795. II. Difference be- 
 tween number and magnitude, 796. III. To number, 796. IV. Numbers Zn^I; 
 
 SUBDIVISIONS. 
 
 XI 
 
 mentioned : one, 796. Two, three, 797. Four, five, 798. Six, seven, 799. Eight, 
 nine, ten, 800. Eleven, twelve, thirteen, fourteen, 801. Fifteen, sixteen, seventeen, 
 eighteen,' nineteen, twenty, twenty-one, twenty-four, twenty-seven, twenty-eight, 
 thirty, 802. Thirty-three, forty, forty-two, forty-five, forty-nine, fifty, 803. Sixty, 
 sixty-nine, seventy, seventy-two, seventy-five, seventy. seven, eighty, eighty-six, ninety, 
 ninety-nine, one hundred, one hundred and five, one hundred and ten, one hundred 
 and twenty, one hundred and twenty-seven, one hundred and thirty, one hundred and 
 thirty-three, 804. One hundred and thirty-seven, one hundred and forty-four, one 
 hundred and forty-seven, one hundred and fifty, one hundred and seventy-five, one 
 hundred and eighty, two hundred, two hundred and five, two hundred and fifty, three 
 hundred, three hundred and eighteen, three hundred and fifty, three hundred and 
 sixty-five, four hundred, four hundred and thirty, five hundred, six hundred, six hundred 
 and sixty-six. 805. Eight hundred, nine hundred and thirty, nine hundred and fifty, one 
 thousand, twelve hundred and sixty, two thousand, three thousand, one hundred and 
 forty-four thousand, six hundred thousand, fiactional numbers, 806. V. Passages in 
 which numbers occur previous to the call of Abraham, 806. VI. Passages containing 
 numbers in the history of Abraham, 808. VII. Numbers in the history of Isaac and 
 Rebecca, 811. VIII. Numbers in the history of Ishmael, 811. IX. Numbers in the 
 history of Esau and Jacob, 811. X. Numbers in the history of Judah and Tamar, 
 813. XL Numbers in the history of Joseph, 813. XII. Numbers in the departure 
 from Egypt, 816. XIII. Numbers in the laws, judgments, and statutes, 818. XIV. 
 Numbers in the history of Sinai, 819. XV. Numbers in the account of the tabernacle 
 and its furniture, 819. XVI. Numbers in the description of the holy garments, 822. 
 XVII. Numbers in the ritual, sacrifices, etc., 822. XVIII. Number of the Israelites, 
 823. XIX. Numbers in the temple, 823. XX. Numbers in the prophecies, 824. 
 XXI. Numbers in the New Testament, 824. XXII. Numbers in the Apocalypse, 
 particularly twenty-four, six hundred and sixty-six, and one thousand, 852. 
 
 ODOUR.— I. Sweet odours, 828. II. The sense of smelling, 829. III. The 
 correspondence of odour or smell, and the organ of smelUng, in seriatim passages con- 
 cerning the Grand Man, 829. IV. That spheres are rendered sensible by odours, 829. 
 V. The odour of a corpse, 830. VI. Odour of rest, 830. VII. The odour of incense, 
 830. VIII. The odour, or smell, of his raiment, like the odour of a field, 830. 
 
 OIL.— I. Signification of oil and wine, etc., 831. II. OUve, and olive-tree, 831. 
 III. Anointing, 831. IV. Concerning the sick who were anointed vwth oil, and thus 
 healed, 832. V. The oil of anointing, or ointment, 832. VI. The Lord called the 
 Anointed or Messiah, 833. VII. Harmony of passages, 833. 
 
 OPEN.— I. Signification of opening in various senses, 837. II. The open mind, 
 837. III. Open truths, 837. IV. The opening of the interior mind, 838. V. The 
 exteriors opened, 838. VI. That all the thoughts of man are openly manifested in the 
 other life, 838. VII. Openings of the hells, 839. VIII. Harmony of passages, 839. 
 IX. The reopening of ancient truths, 839. 
 
 ORDER.— I. That divine truth is order and divine good the essential of order, 
 
 841. II. That order is the same as the divine law, 842. III. The order of influx 
 and of all existence, 842. IV. That the influx of order from the Lord ruUng all 
 things, is yet consistent with man's freedom, 842. V. The true order of life for man, 
 
 842. VI. The order of hfe destroyed or inverted, 843. VII. The order of life before 
 and after regeneration, 843. VIII. The order of life with the spiritual and the celes- 
 tial, respectively, 843. IX. The order of celestial life, 843. X. Wisdom, intelUgencc, 
 and science, described in order, 843. XL Wisdom, intelligence, and order, 843. 
 XII. The order of teaching and learning in the Word, 843. XIII. The order of the 
 
xn 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 xm 
 
 Lord s life when he was in the world, 843. XIV. The order of heaven, 844. XV. 
 The order of the Lord's kingdom, 844. XVI. The order of good and evil, respec- 
 tively, 844. XVII. The order of goods and truths in man, 845. XVIII. Order 
 in the procedure of ideas, 845. XIX. Successive and simultaneous order explained, 
 »45. XX. The ultimates or extremes in which divine order is terminated, 846. XXI 
 Worship according to heavenly order, 846. XXII. Maintenance of order in the 
 world, 846. XXIII. Summary of passages concerning order, 847. XXIV The 
 order of Ufe in brute animals, 848. XXV. Various laws of order, 848. XXVI 
 Order represented in the Word, 848. XXVII. The order in which the sons of Jacob 
 and the tnbes of Israel are named, 849. XXVIII. The order of the precious stones 
 
 vvv ^T'^^"*'' ^'^- ^^^^ ^'^''' ^'^ ^^'^^""S' °»™«d in the Word. 849. 
 AAA. Order, ecclesiastical and civil, 850. 
 
 PEACE.— I. The state of peace, such as enjoyed by the celestial man, 860. II 
 Peace represented by the sabbath, 861. III. That peace in the supreme sense is the 
 Lord himself, who is called the Prince of Peace, and Shiloh. which means peace. 861. 
 ly. The truth of peace and of faith. 861. V. Tranquility ; tranquility of peace. 861. 
 VI That states of peace are given to those who sustain the combats of temptation, 862. 
 VII. Rest, restlessness, 862. VIII. That rest is attributed to the Lord, 862. IX 
 
 Jh w '!, VT"^^"! '" '"'''"^'*'' ®^^- ^ ^''' ^"'^ P^*^« ^'^"°"«^y represented in 
 b the'^Ivil 86* ^"*^ ^^""^ "^"'^'^ '" *^^ ^*"*^' ^^^' ^"* ^^*^^ ^"J^y^"^ 
 
 PEOPLE.-I. Peoples distinguished from nations. 863. II. Kings and peoples 
 understood together. 864. III. The Lord's people. 864. IV. To be gathered to his 
 fathers, to be collected to his people. 865. V. Harmony of passages. 865. VI. That 
 
 TpRrVpTmt'' rZ'"^'"'"''''^ ""' ^''''' ^" "^^ °^^^^^^«"^ ^b^^^-te^. 869. 
 PERCEPTION.-I. The quaUty of perception described, 869. II. That genuine 
 
 perception IS frooi the Lord, 870. III. Collection of passages, 870. IV. Perception 
 
 predicated of the spiritual, 871. V. Difference between perception and conscience. 
 
 872. VI. Perception, dictate, and conscience. 872. VII. That there is thought from 
 
 perception, thought from conscience, and thought from no conscience. 872. VIII 
 
 Perception (understood in common) is from the faculty of concluding. 873. IX Per * 
 
 ception adjoined to sensitive reflection. 873. X. That perception is really sensation. 
 
 tmt 87.* ^^^'' '^Vf ;^P*^«" ^"^ «^°«-^i«"' «»" Po-er and action, are from good and 
 tmth 873. XII. That superior intuition and perception are from good. 873. XIII 
 fl^' "^^"••^l ™«° can perceive good and truth. 873. XIV. That the perception 
 
 lL^.T^ ZV"T^' '" '"'''''"' '''' ^^- ^'''' P--P«- » -teVnal reve- 
 lation, 874. XVI. Illustration and perception named together, 874. XVII That 
 
 TOjon obtains when love is principal, or that perception is the procedure 'of the 
 love, 874. XVIII. That perception is the celestial faculty itself, 874. XIX That 
 
 tTonTrl".'H ww'f ""^ XX. Thatpercep. 
 
 tion IS attributed both to the voluntary part and the intellectual part, 874 XXI Per 
 
 Trf' XXh/Tk"' explained organically, 875. XXII. The perfection of pei^eptioni 
 
 inZnr \ '^''"' ''"^'''''' ^^ perception, 875. XXIV. That innumerable 
 
 ntenor percep ions concur m forming one common idea, 875. XXV. Interior percep. 
 
 8^ XXVm TH ; . rT'° " °"^ "°^""^" ^^^° ^° ''' "»««' <^^^on form. 
 875. XXVIII. That phantasy has the appearance of 'perception, 875. XXIX His- 
 
 toncal notices; the decline of perception. 875. XXX. Communication with heaven 
 
 by perception and respiration. 876. XXXI. Perception of the angels, 876 XXXII 
 
 Perception of spirits in the other life, 877. XXXIII. Percepl of he angefs n 
 
 man 878. XXXIV. The perception of evil spirits in man. 878. XXXV. Concerning 
 the imagery of perception. 878. XXXVI. The perception of infants, 878. XXXVII. 
 The perception of the Lord when he was in the world. 878. XXXVIII. Perceptibly 
 to receive the divine, 878. XXXIX. The perception of the Lord's presence, 879. 
 XL. The grateful perception of peace by the Lord in heaven. 879. XLI. The corre- 
 spondence of odour or smeU. and of the organ of smelling, to perception, 879. XLII. 
 Perception and thought from perception, denoted by speaking, saying, and similar ex- 
 pressions, 879. XLIII. Perception or apperception denoted by hearing, 879. XLIV. 
 Illumination, perception, apperception, understanding, etc., denoted by seeing, by lift- 
 ing up the eyes, by opening the eyes, and similar expressions, 879. XLV. Perception 
 denoted by touch, 879. XLVI. The affection of wisdom and perception denoted by 
 the taste, 879. XLVII. Perception denoted by expressions which imply motion, 
 procedure, etc., 879. XLVIII. That perception is signified by trees, 880. XLIX. 
 Apperception as distinguished from perception. 880. 
 
 PHANTASY. I. Phantasies and cupidities described, 882. II. Spheres of 
 
 phantasies, 883. III. The phantasies and the cupidities of the Jews, 883. 
 
 PHARAOH.— I. Signification, 883. II. Abraham and Pharaoh, 884. III. Joseph 
 and Pharaoh. 884. IV. Pharaoh and the IsraeUtes. 888. V. Passages concerning 
 
 Pharaoh in the prophecies, 888. 
 
 PHILISTINES.— I. Their signification in various senses, 888. II. The Philistines 
 in the other life. 889. III. Tyre and Sidon, cities of the Philistines, 889. IV. Gerar 
 in Philistia and Abimelech the king of Gerar, 890. V. Abraham in the land of the 
 Philistines, 890. VI. Isaac in the land of the Philistines, 891. VII. The land of the 
 PhUistines a boundary of Canaan, 892. VIII. Samson and the Philistines, 892. IX. 
 The Philistines named in the Prophets, 892. 
 
 PILLAR.— I. That its signification is derived from its use as a support, 894. II. 
 The piUar and cloud of fire, 894. III. PiUar of angels, 894. IV. A pillar descending 
 
 from heaven, 895. 
 
 PLACE.— I. Phenomena of place in the other life, 896. II. Places of vastation 
 in the other life, 897. III. Distances in the other life, 897. IV. Situation in the 
 other life, 897. V. The situation of the vessels recipient of life in man, 898. VI. The 
 situation of sacred buildings, 898. VII. Places in the land of Canaan, 898. VIII. A 
 holy place, or sanctuary, 898. IX. To be led by the spirit into another place, 898. 
 
 X. The places in which the sun and the planets appear in the idea of spirits, 898. 
 
 XI. Signification of place or space, 898. XII. Passages in which place is mentioned, 
 899. XIII. To put or to place, 901. XIV. To place, set, or appoint, 901. 
 
 PLANE.— I. General description of three planes provided for man's regeneration, 
 901. II. General description of three planes by which the Lord rules all men, 902. 
 III. The plane receptive of good and truth in man, 902. IV. Innocence described as 
 the plane in which love and charity from the Lord are received, 902. V. The plane 
 of communication between heaven and man. 902. VI. The various planes in which 
 spirits and angels appear, 903. VII. The genuine face of an angel described as the 
 plane upon which other faces are induced, 903. VIII. That there are two planes 
 from which all the colours are reflected, 903. 
 
 PLEASURE.— I. The state of those who have lived in pleasures contrary to order, 
 
 903. II. The idolatry and dominion of pleasures. 904. III. Indulgence in pleasures 
 a cause of disease. 904. IV. That good from the Lord is turned into mere pleasure 
 and voluptuousness. 904. 'V. That apperception is rendered obscure by pleasures. 
 
 904. VI. That pleasures were relinquished by the Lord, 904. VII. Pleasures aflow- 
 able when not inconsistent with order, 904. VIII. The good of pleasure, 905. 
 
^ 
 
 XIV 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XV 
 
 
 POWER.— I. The power of the Lord, 909. II. That power is predicated of truth 
 from good, 910. III. Power ascribed to man, 910. IV. Power of angels and good 
 spirits, 910. V. That there are the rich and powerful in heaven, 911. VI. The 
 power of evil spirits, 911. VII. Powerful or mighty, 911. VIII. Power represented 
 in the Word, 911. IX. Power named in the Word, 912. 
 
 PRECIOUS STONES. — Ruby, topaz, carbuncle, chrysoprasus, sapphire, 914. 
 Diamond, azure-stone, agate, amethyst, beryl, onyx, jasper, 915. Sardine, emerald, 
 916. 
 
 PRESENCE.— I. The presence of the Lord, 917. II. The presence of the Lord 
 in heaven, 917. III. The presence of the Lord, or of truth divine with the evil, 917. 
 
 IV. The presence of spirits and angels, 917. 
 
 PRIEST, PRIESTHOOD.— I. Signification of the kingship and priesthood distin- 
 guished, 918. II. A kingdom of priests, 918. III. The symbol of Melchizedek ; the 
 priesthood in ancient times, 919. IV. The priest in ancient times called a father, 919. 
 
 V. Aaron and the Levites in the priesthood, 919. VI. Passages before the appoint- 
 ment of Aaron to the priesthood, 920. VII. The clothing and consecration of the 
 priests, 920. VIII. Detached passages concerning priests, 923. IX. The office of 
 the priesthood called a warfare, 923. X. To minister, understood of the priestly office, 
 923. XI. Bad men serving as priests, 923. XII. Government by priests, 923. 
 
 PRINCIPLE.— I. False principles, 926. II. That principles rule, 927. III. 
 Principles, or eternal truths, received in the most ancient church, 927. TV. The 
 principles of intelUgence with the angels, 927. V. That the principles of sense and 
 motion are in the brain, 927. VI. The principles or beginnings of many diseases, 
 927. VII. Persuasions distinguished from principles ; persuasive faith, 927. VIII. 
 Persuasive truth, 928. 
 
 PROFANE.— I. Profaners and what profanation consists in, 930. II. Profana- 
 tion distinguished into several kinds, 931. III. Profanation predicated of the celestial 
 and spiritual respectively, 931. IV. The profanation of good, 932. V. Profaned 
 truth, 932. VI. Profane worship, 932. VII. Profanations of the Word and of holy 
 things are most dangerous, 932. VIII. The damnation of those who profane holy 
 things, 932. IX. The interiors destroyed by profanation, 933. X. The lot of pro- 
 faners in the other life, 933. XI. That the GentUes cannot profane holy things, 933. 
 XII. The Jews guarded from profanation, 933. XIII. Profanation represented in 
 the Word, 934. XIV. To profane the sabbath, 935. 
 
 PROPRIUM.— I. That the proprium of man is all the evil and false, springing 
 from the love of self and the worid, 935. II. Historical notices concerning the pro- 
 prium, 936. III. Its various quality in men, spurits, and angels, 936. IV. The 
 proprium of the corporeal man, 937. V. The celestial proprium ; the heavenly pro- 
 prium, 937. VI. The proprium vivified by the Lord, 938. VII. The proprium seen 
 from heaven, 938. VJII. The distinction of the proprium into intellectual and volun- 
 tary, 938. IX. The proprium of innocence, 939. X. Freedom from the proprium, 
 939. XL As if from the proprium, yet not from the proprium, 939. XII. To 
 believe from the proprium, 939. XIII. Truths from the proprium ; worship from 
 the proprium, 939. XIV. That the Lord alone has a proprium, 940. XV. Passages 
 in which the proprium is represented, 940. 
 
 PROVIDENCE. — I. Doctrinal tenets concerning providence, in series with the 
 doctrine of charity and faith, 942. II. Providence treated of in scries with the 
 doctrine of influx, 942. III. Providence universal and particular, 943. IV. Dis- 
 tinction between permission and providence, 944. V. Distinction between foresight 
 (praevidence) and providence, 944. VI. Providence in the regeneration of man, 945. 
 
 VII. The stream of divine providence, 945. VIII. That contingencies or accidents, 
 so called, are from providence, 945. IX. To provide, to do, to be with another, etc., 
 by which providence is denoted. 945. X. Seriatim passages concerning divine pro- 
 vidence, 945. 
 
 PUNISHMENT.— I. Punishments in hell, 947. II. That evil punishes itself, 947. 
 
 III. Wrath and punishments named in the Word, 948. IV. The Jews compelled by 
 punishments, 948. V. The punishments in the Jewish law, 948. VI. The punish- 
 ment of retaliation, 948. VII. Punishments of the ancient Gentiles, 948. 
 
 PURIFICATION. — I. Purification, represented by circumcision, the rituals of 
 expiation, etc., 948. II. To be purified, 949. III. Purification of the blood, 949. 
 
 IV. The purification of ideas, 949. V. That man is not purified from sins, 949. VI. 
 The greater purity of interior substances and forms compared with exterior, 949. 
 
 QUARTERS OF THE WORLD.— I. General signification : quarters in the other 
 life, 951. II. East, 951. III. West, 952. IV. South or mid-day, 953. V. North, 
 953. VI. Passages in the Word, 954. 
 
 REASON. — I. The rational part of man, 961. II. The offices or uses of the 
 rational, 962. III. The age at which rationality commences, 962. IV. That man 
 would be bom rational, if order were not destroyed in him, 962. V. How the 
 rational is conceived and born, 962. VI. Who are and are not rational,- 962. VII. 
 That a new rational is given by regeneration, 963. VIII. Intellectual truth, rational 
 truth, and scientific truth, 963. IX. That the rational cannot comprehend the divine, 
 
 963. X. That the rational is in appearances of good and truth only, 963. XL That 
 there is an affection of rational truth, and an affection of scientific truth, 963. XII. 
 Good and truth predicated of the rational, 963. XIII. Inferior rational truths named, 
 
 964. XIV. That rational truths are not knowledges, but are contained in know- 
 ledges, 964. XV. That the human begins in the inmost of the rational, 964. XVI. 
 That rational truths pertain to the interior memory, 964. XVII. That rational truths 
 are as the vailings or clothing of spiritual, 964. XVIII. The celestial, spu-itual, ra- 
 tional, and natural, in order, 964. XIX. The necessary combat of the natural vrith 
 the rational, 965. XX. That the rational has discernment in the natural, and can 
 chastise evil therein, 965. XXI. That the rational mind is most distinct from the 
 natural, 965. XXII. That the doctrine of faith is celestial and spiritual, not from 
 the rational, 965. XXIII. That truth is to be received rationally, 965. XXIV. 
 Reasons and ideas of thought, 966. XXV. Reasoning or ratiocination, 966. XXVI. 
 Rational truth vrithout good, 966. XXVII. Rational good merely human, 966. 
 XXVIII. The quality of the rational from truth implanted in good, 966. XXIX. 
 Influx by which the rational is formed, 966. XXX. Influx by the rational into the 
 natural, 966. XXXI. The regeneration of the natural by the rational, 967. XXXII. 
 Further, concerning the life of the rational in the natural, 967. XXXIII. That the 
 rational mind consists of two faculties, will and understanding, 968. XXXIV. That 
 the rational is both internal and external, 968. XXXV. Two classes of the rational 
 described, 968. XXXVI. The rational predicated of the Lord, 968. XXXVII. 
 Doctrine concerning the rational in a summary, 968. XXXVIII. State of some in 
 the other life ; reasoners, reasonings, etc., 968. XXXIX. How the rational mind is 
 represented in the Word, 969. XL. Historical passages before the representation of 
 the rational by Ishmael and Isaac, 969. XLI. The rational represented by Ishmael 
 and Isaac, 970. XLII. Represented in the history of Abraham and Abimelech, 971. 
 XLIIl. The purification of the rational, and the spiritual church existing therefrom, 
 represented in the subsequent history of Isaac and Ishmael, 971. XLIV. The ini^ 
 tiation of truth into good, and their conjunction in the rational, represented in the 
 
XVI 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XVU 
 
 III 
 
 ill 
 
 III 
 
 history of Isaac and Rebecca, 971. XLV. The investiture of divine truth with ap- 
 pearances of truth taken from the rational mind, represented in the history of Isaac 
 and Abimelech, 971. XLVI. The rational when regenerated, and Ufe commencing 
 in the natural, represented in the history of Isaac's old age, 971. 
 
 REGENERATION. — I. Why regeneration is necessary, 977. II. The regenerate 
 and unregenerate state compared, 978. III. Spirits and angels that are with man in 
 either state, 878. IV. That man cannot be regenerated unless he be first instructed 
 in goods and truths. 979. V. That no one is regenerated except by charity, 980. 
 VI. The proprium of man when he is regenerating, 980. VII. The changing states 
 of the regenerate, 981. VIII. That regeneration is progressive to eternity, 981. 
 IX. That no one is regenerated after death, 981. X. Temptations necessary in order 
 to regeneration, 982. XI. The process of regeneration, 982. XII. The regenera- 
 tion of the rational and natural, respectively, 986. XIII. The rational mind before 
 and after regeneration, 989. XIV. The natural, before and after regeneration, 989. 
 XV. Submission of the whole man necessary in order to regeneration, 989. XVI. 
 That the sensual part is not regenerated in our day, 989. XVII. That some are 
 external, some internal, when regenerated, 989. XVIII. Good and truth with the 
 regenerate, 989. XIX. Concerning the two states of those who become regenerate, 
 994. XX. Fulness of state predicated before man is regenerated, 994. XXI. Re- 
 mains necessary to regeneration, 995. XXII. That a new will and a new under- 
 standing are given by regeneration, 995. XXIII. Regeneration of the celestial 
 distinct from regeneration of the spiritual, 995. XXIV. That no one can be reformed 
 and regenerated except in freedom, 996. XXV. That the regenerate are led by 
 good, 996. XXVI. Regeneration treated of in series with the doctrine of charity, 
 
 996. XXVII. The inversion of life with the unregenerate continued, 996. XXVIII. 
 Influx from the Lord during regeneration, 997. XXIX. Regeneration further treated 
 of in series with the doctrine of charity, 997. XXX. That worship is acceptable so 
 far as regeneration has proceeded, 997. XXXI. That the Jews were ignorant of 
 regeneration, 997. XXXII. The difference between purification and regeneration, 
 
 997. XXXIII. That regeneration is represented by baptism, 997. XXXIV. Rege- 
 neration by water and the spirit, 998. XXXV. That regeneration is an image of the 
 Lord's glorification, 998. XXXVI. How represented in the burnt-offerings and 
 sacrifices, 998. XXXVII. Who are capable of being regenerated, and who are in- 
 capable, 999. XXXVIII. The reception of truth by the spiritual in order to rege- 
 neration, 999. XXXIX. The successive states of regeneration, by which man was 
 made spiritual, 999. XL. Description of the regenerate state when the spiritual 
 man was made celestial, 1000. XLI. The procedure of regeneration, when the 
 celestial church had perished, 1001. XLII. The law of regeneration represented in 
 a special commandment, 1001. XLIII. The regenerate life represented in the his- 
 tory of Abraham, Isaac, and Jacob, 1001. XLIV. That the regenerate are denoted 
 by Man, the Son of Man, and similar expressions in the Word, 1002. XLV. That 
 regeneration is especially represented in the flowering and fruiting of trees, 1002. 
 
 RELIGION.— I. The Jewish religion, 1003. II. The Roman Catholic, 1004. 
 III. That there are two religious corruptions, 1004. IV. Good done from nature 
 and from religion distinguished, 1004. V. Religion of the Gentiles, 1004. 
 
 REMAINS.— I. What is meant by Remains, 1005. II. How Remains come, 
 and regeneration by them, in a summary, 1006. III. ^Vhen produced or mani- 
 fested, 1006. IV. That in the meanwhile goods and truths called Remains arc 
 especially guarded, 1006. V. That Remains being destroyed, man perishes, 1006. 
 VI. In like manner the church in general, 1007. VII. Instanced in the case of 
 
 ■II 
 
 churches that have passed away, 1007. VIII. The Remains of the most ancient 
 church, 1007. IX. Further, concerning the use and procedure of Remains, 1007. 
 X The use of Remains in the other life, 1008. XI. The reservation of Remains 
 with the unregenerate and the regenerate respectively, 1008. XII. Fulness of Re- 
 mains, or a full state, 1008. XIII. Remains with the Lord, 1008. XIV. Remains 
 represented or signified in the Word, 1008. XV. Goods and truths not yet made 
 Remains, 1009. 
 
 REPENTANCE. — I. That repentance cannot be predicated of Jehovah, 1009. 
 
 II. Repentance predicated of man, 1010. 
 
 REPRESENTATION. — I. What is meant by a representative, a representative 
 church, etc., 1010. II, Representatives and correspondences treated of seriatim, 
 1011. III. Passages concerning representatives cited in another order, 1012. IV. A 
 third collection of passages cited in order, 1013. V. The general law of representa- 
 tion explained, 1013. VI. Beginning of representatives in the church, 1013. VII. 
 Representatives in the ancient church, 1014. VIII. Representatives in the Jewish 
 church, 1015. IX. The land of Canaan representative, 1017. X. The tabernacle 
 representative, 1018. XI. The Sabbath representative, 1018. XII. That the prin- 
 cipal representatives in all worship were the altar and burnt-offering, 1018. XIII, 
 Representatives since the Lord's advent, 1018] XIV. Representatives in the Word, 
 1018. XV. Representative images in the mind, 1020. XVI. Representatives in the 
 other life, 1020. XVII. Representatives in heaven, especially, 1020. XVIII. Repre- 
 sentative dreams, 1021. XIX. That infants, in the other life, are instructed by repre- 
 sentatives, 1021. XX. That universal nature is a theatre representative of the Lord's 
 kingdom, 1021. XXI. The reference of all representatives to the human form, 1022. 
 XXII. Conjunction with heaven by representatives, 1022. XXIII. That conjunction 
 of the Lord with man was effected by representatives, 1022. XXIV. As to the repre- 
 sentation of the Lord, 1022. 
 
 RESPIRATION.— I. In the most ancient times, 1022. II. Respiration distin- 
 guished as voluntary and spontaneous, 1023. III. Respiration of heaven ; correspond- 
 ence of the heart and lungs, 1023. IV. Respiration of the popes in the consistory, 
 1024. V. Respiration in other planets, 1024. VI. Signification of respiration, or 
 breathing, 1024. VII. That man respires internally as well as externally, 1025. 
 
 RESURRECTION. — I. Experience concerning the resuscitation of man from the 
 dead, and his entrance into eternal life, 1025. II. Doctrinal and other general pas- 
 sages concerning the resurrection, 1026. III. The resurrection of the body, 1027. 
 
 IV. The resurrection of the Lord, 1027. V. The dead that arose at the Lord's 
 crucifixion, 1027. VI. Signification of rising, 1027. 
 
 RICHES.— I. Considered as good or evil, 1031. II. Spiritual riches, 1031. 
 
 III. Wealth or goods, 1032. IV. The rich and poor, 1032. 
 
 RIGHT and LEFT.— I. As to situation in the other life, 1032. II. Signification 
 of right and left, 1032. III. Right eye and left eye, 1033. IV. The right hand, 1033. 
 
 RIVER. — I. Wisdom flowing-in called a river, 1034. II. Rivers of Eden — of 
 Canaan, 1034. III. The river Euphrates, 1034. IV. The river of Egypt, 1035. 
 
 V. Syria called Aram-Naharaim, or Syria of rivers, 1035. VI. Passages in the 
 books of Moses, 1035. VII. Passages in other parts of the Word, 1036. VIII. An 
 angelic river, or flowing, 1037. IX. The multitude of spirits newly arisen in the 
 spiritual world, seen as a continually flowing river, 1037. X. The stream of divine 
 providence, 1037. 
 
 SABBATH.— I. The celestial state signified by the sabbath, 1041. II. The 
 eve of the sabbath, 1042. III. The rest of the sabbath, 1042. IV. That the 
 
 b 
 
 
XVlll 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XIX 
 
 angels have a perpetual sabbath, 1042. V. Labour on the sabbath, 1042. VI. 
 Observance of the Sabbath, 1042. VII. The observance of the sabbath in the 
 representative church, 1042. VIII. That a sabbath was appointed on the first 
 day and on the eighth day, 1043. IX. The sabbatical year, 1043. X. That 
 the Lord Himself is the sabbath, 1043. XL That the Most Ancient Church was 
 especially the sabbath of the Lord, 1043. Xll. That the sabbath denotes a new 
 church, 1043. XIII. That the ark, when it rested, represented the sabbath of the 
 Lord, 1043. XIV. The Lord's words concerning flight on the sabbath, 1043. XV. 
 That healings were done by the Lord on the sabbath days, 1043. XVI. The sabbath 
 in the internal sense, 1043. XVII. Passages concerning the sabbath explained 
 seriatim, 1044. (I.) In the account of the creation, 1044. (II). In the wilderness 
 where the manna is given, 1044. (HI). In the ten commandments, 1044. (IV.) 
 After the ordinance concerning the sabbatical year, 1045. (V.) After the instructions 
 given concerning all the works for the tabernacle and the priesthood, 1045. (VI.) 
 In the recapitulation when the tables were renewed, 1046. (VII.) After the veiling 
 of Moses' face, and the congregation of the people to him, 1046. 
 
 SACRIFICE.— I. General signification of bumt-offerings and sacrifices, 1046. 
 II. History of sacrifices, 1048. III. That sacrifices were not commanded, 1049. 
 IV. That the sacrament of the Holy Supper was instituted in place of all the sacrifices, 
 1049. V. Particular explanations; first, of the priest's part in the sacrifices, 1049. 
 VI. Of the animals that were sacrificed, 1049. VII. The imposition of hands, 1050. 
 VIII. A knife used in the sacrifices, 1050. IX. Fire of the sacrifices, 1050. X. 
 Wood for burning the sacrifices upon the altar, 1050. XL Slaying the animals, 1050. 
 XII. Cutting the sacrificed animals to pieces, 1051. XIII. Flaying a sacrificed 
 animal, 1051. XIV. Burning of the sacrifices, 1051. XV. Eating of the sacrifices, 
 1051. XVI. The fat and blood of the sacrifices, 1051. XVII. Salt upon all the 
 sacrifices, 1051. XVIII. Leaven and honey not to be used, 1051. XIX. A strange 
 place not to be used, 1051. XX. The altar always used in the sacrifices, 1051. 
 XXI. Ashes of the altar, 1052. XXII. Expiation or atonement wrought by the 
 sacrifices, 1052. XXIII. The burnt-ofTering called an odour of rest, 1052. XXIV. 
 Called also a fire-offering to Jehovah, 1052. XXV. Generally, that the sacrifices were 
 called offerings or gifts, 1052. XXVI. Circumstantial account of various sacrifices; 
 first, the offerings of Abel and Cain, 1052. XXVII. The sacrifice of bumt-oflferings 
 by Noah, 1052. XXVI 11. The sacrifice offered by Abram, 1053. XXIX. The 
 similarity to a sacrifice of the repast prepared by Abram for the three men, 1053. 
 XXX. The intended sacrifice of his son by Abraham, 1053. XXXI. The sacrifice of 
 Jacob when he parted from Laban in the mountain, 1054. XXXII. A statue of 
 stone set up by Jacob, on which he poured a drink-offering and oil, at Bethel, 1054. 
 XXXIII. Jacob (here called Israel) said to sacrifice to the God of his father Isaac, 
 when he came to Beersheba, 1054. XXXIV. The Hebrews in Egypt demanding 
 leave to depart in order to offer their sacrifices, 1054. XXXV. The sacrifice of the 
 passover instituted, 1054. XXXVI. The sanctification (as a sacrifice) of the first- 
 born, 1054. XXXVII. The burnt-offering and sacrifices offered by Jethro, 1054. 
 XXXVIII. The reference to sacrifices, immediately after the law was delivered on 
 Mount Sinai, 1054. XXXIX. Sacrifices to gods forbidden on pain of death, 1055. 
 XL. Law concerning the Passover, which is especially called the Lord's sacrifice, 
 1055. XLL The sacrifices of Moses in ratification of the covenant, 1055. XLIL 
 An altar ordered to be made for burnt-offerings, 1056. XLIII. The sacrifices of 
 consecration, 1056. XLIV. The continual burnt-offering instituted, 1058. XLV. 
 Meat and drink-offerings, 1059. XLVI. Sacrifices relative to the altar of incense, 
 
 1059. XLVII. The sin-offering, 1059. XLVIII. The trespass-oflfering, 1059. 
 XLIX. Thank-offerings and peace-offerings, 1059. L. Wave-offerings and heave- 
 offerings, 1060. LI. The jealousy -oflfering, 1060. LII. Sacrifices offered by the 
 Nazarite, 1060. LI II. Sacrifices at the great festivals, 1060. LIV. The sacrifice of 
 a red heifer, 1060. LV. Sacrifices offered to the golden calf, 1060. 
 
 SARAl. — I. Before the call of Abram, 1062. II. During the sojourn in Egypt, 
 1062. III. Her barrenness continued, 1063. IV. Her Egyptian handmaid, 1063. 
 V. Her name changed, and a son promised, 1063. VI. Her presence with Abraham 
 when he entertained the three angels, 1064. VII. She sojourns with Abraham in 
 Gerar, 1065. VIII. She gives birth to Isaac, 1065. IX. Hagar and Ishmael arc 
 sent away, 1065. X. Sarah dies, and is buried in Hebron. 1066. 
 
 SCIENCE, SCIENTIFICS.— I. Collection of passages cited by the Author in 
 series, 10G8. II. Scientifics described in three kinds, 1068. III. The use of scien- 
 fics is to open the internal man, 1068. IV. The Lord himself was instructed like 
 another man, 1069. V. The insufl[iciency of scientifics and knowledges, 1069. VI. 
 The affection of rational truth and the affection of scientific truth, 1070. VII. The 
 intellectual, the rational, and the scientific, 1071. VIII. The quality of scientifics 
 relative to rational truths described, 1071. IX. The quality and use of scientifics 
 continued, 1071. X. That scientifics are the truths of the natural man, 1072. XL 
 The distinction between scientifics, knowledges, and doctrinals, 1072. XII. That 
 scientifics and knowledges are ministering goods and truths, 1072. XIII. That sci- 
 entifics are ultimates, 1072. XIV. That scientifics are whatever pertains merely to 
 the memory, 1073. XV. That the ideas of thought are founded upon scientifics, 
 
 1073. XVI. That all scientifics are in loves, according to their kinds, 1073. XVII. 
 That science really is from the Lord, 1073. XVIII. That man is regenerated intel- 
 lectually, beginning with scientifics, 1073. XIX. Scientifics called true and suitable, 
 
 1074. XX. Scientifics according to order, 1074. XXI. Scientifics of which inverse 
 order is predicated. XXII. Infestation by scientifics and falses, 1074. XXIII. 
 Scientifics that are to be destroyed, 1075. XXIV. Sensuals, scientifics, and doc- 
 trinals, 1075. XXV. Sensuals, scientifics, and truths, 1075. XXVI. Sensual scien- 
 tifics, 1075. XXVII. Lowest scientifics, 1075. XXVIII. Common or general scien- 
 tifics briefly described, 1076. XXIX. Interiors of scientifics briefly described, 1076. 
 XXX. The good of scientifics, 1076. XXXI. Wisdom, intelligence, and science, 1076. 
 XXXII. To know, to acknowledge, and to have faith in truths, 1076. XXXIII. 
 The science of the knowledges of faith, 1076. XXXIV. That the science of the 
 knowledges of faith is of no avail without charity, 1076. XXXV. Scientifics which 
 are receptive of the truths of faith and the goods of charity, 1076. XXXVI. Scien- 
 tifics of the Word, 1077. XXXVII. Scientifics of the church defined, 1077. 
 XXXVIII. Scientifics of the ancient church, 1077. XXXIX. The state of man as 
 to scientifics represented in the Word, 1077. XL. The same continued in some pas- 
 sages of the ritual, 1080. XLL In certain passages of the prophetical and other books, 
 1080. XLIL The great desire of knowing, by which spirits are characterized, 1081. 
 
 SEED.— I. That it denotes the truth of faith, 1083. II. That by seed is meant 
 the Word, 1084. III. The Lord himself is called the seed of the woman, 1084. 
 IV. Seed multiplied, etc., 1084. V. Seed and ground predicated in the regeneration, 
 1084. VI. Seed and fruit, 1085. VII. Celestial and spiritual seed, 1085. VIII. 
 The chosen seed or elect seed, 1086. IX. Seed of the woman, 1086. X. Seed of 
 the serpent, 1086. XL Seeds of plants, 1086. XII. The seed of man, 1086. 
 XIII. The seed of Abraham, 1086. XIV. The seed of Ishmael and Isaac, 1087. 
 XV. The seed of Israel, 1087. XVI. The seed of Aaron, 1087. XVII. The seed 
 
XX 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XXI 
 
 M 
 
 I 
 
 of David, 1087. XVIII. Passages in series where seed is mentioned, -1087. XIX. 
 Of raising up seed unto a brother, 1089. XX. Passages in the Prophets, 1089. 
 XXI. Parable of the sower, 1090. XXII. To sow or iusemiuate, 1090. XXlll. 
 
 Seminal vessels, 1090. 
 
 SENSE.— I. Of the senses and sensation in general, 1093. II. That spirits have 
 exquisite senses, 1095. III. The life hereafter called sensual, 1095. IV. Spirits 
 called external sensual and internal sensual, 1095. V. That the sensual is not in 
 order, 1095. VI. The sensual, natural, and rational, distinguished, 1095. VII. 
 The sensual and intellectual, 1096. VIII. The correspondence of the senses, 109G. 
 IX. The common sense, voluntary and involuntary, 1097. X. That the sensual is 
 the ultimate, 1097. XI. The interior sensitive is the perceptive, 1098. XII. The 
 interior sensual, 1098. XIII. The external sensual, 1098, XIV. The sensual cor- 
 poreal, 1098. XV. Tlie sensual part described organically, 1098. XVI. That sen- 
 suals are of two kinds, 1098. XVII. Regeneration of the sensual, 1098. XVIII. 
 Of elevation above sensuals, 1099. XIX. That the Lord glorified the scnsuals and 
 their recipient vessels, 1099. XX. The distinction between sensuals and scientifics, 
 1099, XXI. Sensual goods and truths, 1099. XXII. The good of scnsuals, 1100. 
 XXIII. The quality of the sensual man described, 1100. XXIV. Reasoning frora 
 sensuals : understanding or thinking fro»n sensuals, 1100. XXV. That the sensual 
 is represented in the AVord by serpents, 1101. XXVI. Other historicals and signifi- 
 catives by which it is represented, 1101. 
 
 SERPENT.— I. That the sensual part of man is represented in the Word by ser- 
 pents, 1103. II. Serpents of the tree of science, 1104. III. The brazen serpent, 
 1104. IV. The poison of the serpent, 1104. V. How far hurtful, 1104. VI. 
 Serpents in hell, 1104. VII. Spiriis that appear as serpents, 1104. Vlll. Harmony 
 
 of passages, 1105. 
 
 SERVANT.— I. The difference between liberty and servitude, 1105. II. Minis- 
 tering distinct from serving. 1107. III. The servhude of spirits and angels, 1107. 
 IV. The Lord called a servant, 1107. V. Passages explained in series; first, as to 
 Canaan, 1107. VI. As to the kings who served Chedorlaomer twelve years, 1107. 
 
 VII. The servants of Abraham who fought with him for the rescue of Lot, 11C8. 
 
 VIII. The servitude of Abraham's seed predicted, 1108. IX. Abraham called a ser- 
 vant, 1108. X. Servants of Abimelech, 1108. XI. The servant of Abraham, 1108. 
 XII.' The servants of Isaac, 1 108. XIII. The servitude of Jacob with Laban, 1 109. 
 XIV. The servants of Jacob, 1109. XV. Joseph called a Hebrew servant by the 
 wife of Potiphar, 1109. XVI. Pharaoh and his servants (in the time of Joseph), 
 
 1109. XVII. The brethren of Joseph acknowledge themselves as his servants, 1109. 
 XVIII. Service predicated of the twelve brethren waiting upon their father Israel, 
 
 1110. XIX. The Egyptians become servants under the administration of Joseph, 
 1110. XX. The state of servitude represented by Issachar called a bony ass, 1110. 
 XXI. The sons of Israel reduced to servitude in Egypt, 1110. XXII. Moses called 
 the sei-vant of Jehovah, 1111. XXIII. The passover called a service, 1111. XXIV. 
 Service named in the Ten Commandments, 1111. XXV. The laws concerning ser- 
 vants in the Jewish church, 1111. XXVI. Miscellaneous passages, 1113. 
 
 SHECKHEM.— I. Signification, 1116. II. Jacob's arrival at Sheckhem, here 
 called Shalem, 1116. III. The sons of Jacob andnhe Sheckhemites, 1117. IV. In 
 the history of Joseph and his brethren, 1118. 
 
 SIGHT, SEE.— I. Signification of seeing in the Word, 1121. II. To see, in the 
 opposite sense, 1123. III. Not to see, 1123. IV. Seeing predicated of the Lord, 
 1 123 V. To see internal things from external, 1 123. VI. Sight of the body ; bight 
 
 of the spirit, 1123. VII. Communication by sight, 1124. VIII. The Author's ex- 
 perience or sight, 1124. IX. Spiritual visions; the visions of the prophets, 1125. 
 X. Passages in the Word, 1126. XI. That the evil cannot see the truths of the 
 W^ord, 1129. 
 
 SILVER.— I. Signification, 1130. II. Passages in order from the Word, 1131. 
 III. Passages in the prophetical and other books, 1132. 
 
 SKIN. — I. Seriatim passages concerning the correspondence of the skin with the 
 Grand Man, 1137. II. Signification of the skin, 1137. III. The texture of the skin 
 described, 1138. 
 
 SLAY, OR KILL.— L To slay animals, 1138. II. To slay or kill men, 1138. 
 III. Passages concerning the killed, 1139. 
 
 SLEEP.— I. A deep sleep 1140. II. The ordinary state of sleep, 1141. III. 
 Si)iritual sleep and wakefulness, 1141. IV. Dreams and visions in sleep, 1141. V. 
 The state^of spirits in sleep, 1141. VI. Sleep induced on phantasies and corporeal 
 states, 1142. VII. Spirits who infest man during sleep, 1142. VIII. That the Lord 
 especially protects man during sleep, 1142. TX. Signification of sleeping and dream- 
 ing, 1142. X. Passages where sleeping or dreaming is mentioned, 1142. 
 
 SMITE. — I. Signification, 1144. II. Harmony of passages, 1144. 
 
 SOCIETY. — I. That the heavens consist of innumerable societies, 1146. II. 
 Correspondence of heavenly societies with the body, 1146. III. The reception of 
 spirits in societies, 1146. IV. Societies of spirits and angels associated with man in 
 the regeneration, 1147. V. The arrangement of infernal spirits in societies, 1147. 
 VI. Laws common to all societies of spirits, 1147. VII. Laws which hold society 
 together on earth, 1148. VIII. The separation of societies or spirits, 1148. IX. 
 That there are societies of spirits who serve as mediums, 1148. X. Consociatitm of 
 ideas and affections, 1148. XI. Consociation in good, 1149. 
 
 SODOM.— I. The signification of Sodom, 1149. II. Lot dwelling in Sodom, 
 1149. III. The destruction of Sodom, 1150. IV. Other passages in the Word, 1150. 
 
 SON. — I. Signification of son and daughter, 1152. II. Son-in-law, 1152. III. 
 The sons of Jacob, 1152. IV. Son of a stranger, 1153. V. Sons of the prophets, 
 1153. VI. Sons of the age, 1153. VII. Sons of man, 1153. VIII. Sons of God, 
 1153. IX. The Lord called the Son of God, Son of Man, 1153. 
 
 SOUL. — I. That this expression in the Word admits of several distinct accepta- 
 tions, 1154. II. The state of the soul, or spirit, after death, 1154. III. Opinions 
 concerning the soul, 1155. IV. Soul and spirit distinguished, 1155. V. The soul 
 relative to the body, 1155. VI. The influx and commerce of the soul and body, 
 1156. Vll. Blood relative to the soul, 1156. VIII. The vegetative life or soul, 
 1156. IX. Good considered as the soul, 1156. X. The soul of the Lord, 1157. 
 XL That the soul is from the Father, 1157. 
 
 SPHERE.— I. The spheres of spirits, 1157. II. The spheres of angels, 1159. 
 III. The cause of the sphere around spirits, 1159. IV. The sphere of man in the 
 world, its perception by spirits, etc., 1159. V. Grosser and purer spheres, 1160. 
 VI. The sphere of perception, 1160. VII. The sphere of man's apperception, 1100. 
 VIII. The external sensual sphere, 1160. IX. Sphere of the false, 1160. X. Tiie 
 sphere of truth, 1160. XL Sphere of divine truth and divine good, 1160. XII. 
 The divine sphere of ends and uses, 1160. XIII. That conjunction is by spheres, 
 IIGO. XIV. Opposite spheres, 1101. XV. The colhsion of spheres, 1161. XVI. 
 The sphere of those iu temptations and vastation, 1161. 
 
 SPIRIT. — I. Opinions concerning the spirit and spiritual life, 1161. II. That 
 
 iit 
 
^^JJ SUBDIVISIONS. 
 
 „,.„ i, . .pint clothed with . body, 1102. III. That all .pints and angrfs have been 
 men 1162. IV. That spirits and angels appear in form as men. 1163. V. Tha 
 men, iiD£. » i .,.„„.. ,ifi... vi As to the attendance of spint 
 
 spirits and angels are orgamcal substances, 116.,. y- *' "» J Ooenin- 
 
 and angels on man. 1163. VII. Commnnication «,th spmts, 1164. VIU. Open m 
 tercou,S with spirits, 1164. IX. The Author's experience concern.ng spm t, 64. 
 X. The worid of spirits. 1165. XI. Certain phenomena m the hfe of sp.n.s, 1165. 
 XII. The faculties of spirits, 1166. XIII. The power of sp.n.s 1166 XIV 
 Mediate, or middle spirits. 1166. XV. Subjects or emissary ^P'"''' "«« . J^'; 
 The spirits of other earths, 1167. XVII. Evil spints and genn. ev, s ""dfalses ex- 
 cited by them, 1168. XVIII. That temptations are from evd spirits, 1109. XIX. 
 mt angels tight against evil spirits, 1109. XX. The punishment o evd sp.i . 
 1169 XXI. Subjects treated of in connection with the hfe of spints, 1199. XXll. 
 The distttion between soul and spirit, 1170. XXIII. Signification of sou and 
 spirit, 1170. XXIV. The spirit of God, 1170^ XXV. The spirit of J^-"- iy»^ 
 XXVI The spirit of tnith, 1171. XXVII. The holy spirit, 1171. XXMII. Ihe 
 ™pirits.ll71. XXIX. The spirit of wisdom, 1171. XXX. To pour out the 
 snirit, 1171. XXXI. To fill with the spirit, 1171. j v .i,. 
 
 SPIR1TUAI..-I. As to the general sense in which this term is used by the 
 Author, 1171. II. Spiritual life, briefly, 1171. III. The two general states of hfe. 
 Anmor, ii/i. r That the sniritual and natural are as 
 
 soiritualandnatural, distinguished, 1171. iv. mat tne spiruuui 
 
 internal and external, 1172. V. The spiritual, so called, theirspecificquality.ee., 
 1172 VI. Man made spiritual by regeneration. 1174. VII. Various class- «f the 
 spiritual, 1175. VIII. The natural who are in good b"' "»'»?•"'"»'•""• ^• 
 Natural-spiritual, and natural not spiritual, predicated of truth, 15 X. Thespi- 
 ritual natural 1175. XI. The tenns celestial and spintual, or celestial, spintua , and 
 "urdefiu;d together, their relative quality, etc.. 1175. XII. Special definition of 
 Til spiritual. 1177. XIII. The celestial-spiritual. the spiritual from the celes- 
 tial etc , 1178. XIV. The divine spiritual. 1178. XV. The two universal king- 
 doms, celestial and spiritual. 1179. XVI. The church distinguished^ ce ^ tia and 
 spiritual 1179. XVII. The spirits attendant on man d.stmguished as celestial and 
 SDiritual'. 1180. XVIII. The distinction of spiritual and celestial m the internal 
 sense of the Word. 1180. XIX. The quality of spiritual truths relative to scientific 
 and sensual. 1180. XX. The special quality of spiritual good and truth 1180 
 XXI The distinction between spiritual and celestial knowledges, 1180. X.\U. 
 ^, perception is from the influx of spiritual light. 1180. XXIII. The spmtual P|*- 
 dicatedof the rational part. 1181. XXIV. Spiritual things "P-'"';^ /y »»'""^' 
 1181. XXV. The spiritual world, 1181. XXVI. World of spints, 1181. XX\ II. 
 The Lord's continual advent to the spiritual, 1181. 
 
 STARS.-I. Signification of stars in the Word, etc., 1184. II. The star in the 
 east. 1184. III. Stars of the morning, 1185. IV. SUrs in the other We. 1185. 
 V The visible stars of this world, 1185. , , ^ 
 
 STATE -I The general states of the regeneration. 1185. II. State and change 
 of ^ate, of what predicated. 1185. III. Fulness of state, 1185. IV That states 
 return in the other life, 1186. V. That changes of place in the other hfe are really 
 changes of state, 1186. VI. That the varieties of state (viz., of good and truth), in 
 the other life are as the variations of heat and lighfin the world. 1186. 
 
 STATUES— I. Signification of statues, or stones placed. 1186. II. The statue 
 of Nebuchadnezzar, 1187. HI. The statue of salt into which Lot's wife was turned, 
 1187. IV. Two monstrous statues mentioned, 1187. 
 
 SUBDIVISIONS. 
 
 XXlll 
 
 SUN.— I. The Lord as a sun, 1193. II. The Lord seen in the sun, 1193. III. 
 The sun of justice, 1194. IV. Signification of the sun, 1194. V. The sun of the 
 
 world, 1194. 
 
 SUPPER. HOLY.— I. Concerning its institution. 1195. II. Bread and wine in 
 the Holy Supper. 1195. III. The body and blood of the Lord in the Holy Supper, 
 1195. IV. The sanctity of the Holy Supper. 1196. V. The time and manner of its 
 celebration. 1196. VI. Its celebration by the Roman Catholics. 1196. VII. The 
 doctrine of the Holy Supper resumed in a summary. 1196. 
 
 SWORD.— I. Signification of swords, daggers, etc., 1201. II. Short swords or 
 knives in the hand, 1201. III. Swords in a variety of passages, 1201. 
 
 TEMPTATION.— I. Concerning temptation-combats in general, 1207. 11. Pas- 
 sages cited by the author concerning temptations, 1208. III. Evil spirits the cause of 
 temptations, 1209. IV. The most secret cause of temptations, 1209. V. Tempta- 
 tions treated of specifically in series with the doctrine of charity, 1209. VI. The end 
 or utility of temptations, 1210. VII. That temptations are the essential means of 
 regeneration. 1211. VIII. Temptations of three kinds, celestial, spiritual, and 
 natural. 1211. IX. That the spiritual state is a state of combat or temptation, 1211. 
 X. Two forces that act in temptations. 1211. XI. Temptations felt in the natural, 
 
 1212. XII. That temptation is endured on account of the defect of truth. 1212. 
 XIII. That temptations appear evils. 1212. XIV. The arrangement of state to 
 undergo temptations. 1212. XV. Various states of temptation. 1212. XVI. A total 
 inversion of state effected by temptations. 1212. XVII. Despair that attends tempta- 
 tions, 1212. XVIH. That man is confirmed in good and truth by temptation combats, 
 
 1213. XIX. The arrangement of truths after temptation, 1213. XX. That truths 
 appear to be exterminated in temptations, 1213. XXI. Truth ruling in a state of 
 temptation, 1213. XXII. The state of freedom into which man is brought by temp- 
 tations, 1213. XXIII. Fluctuation after temptations, 1213. XXIV. Joy or solace 
 after temptations, 1213. XXV. The state of those who conquer in temptations, 1213. 
 XXVI. The state of those who yield in temptations, 1213. XXVII. The part of 
 man in temptation combats, 1213. XXVI II. That it is the Lord himself who fights 
 for man in temptation combats, 1214. XXIX. That dead men (understand, those 
 who receive nothing celestial or spiritual,) cannot endure temptation combats, 1214. 
 XXX. Temptations at the present day, 1214. XXXI. Temptations of the Jews, 
 
 1214. XXXII. Temptations comparatively light, 1214. XXXIII. Temptations 
 called grievous, 1215. XXXIV. Temptations called most grievous, 1215. XXXV. 
 Temptations as to falses, or the intellectual part, here described as comparatively light, 
 
 1215. XXXVI. Temptations distinguished as those of the intellectual part, and 
 those of the voluntary part, 1215. XXXVII. Temptations and infestations not the 
 same, 1215. XXXVIII. Temptations and desolations, 1215. XXXIX. Temptation 
 and vastation, 1215. XL. Concerning temptations in the other life, 1215. XLI. 
 Temptation of infants in the other life, 1215. XLII. Temptation of interior truth, 
 1215. XLIII. The temptation of spiritual good, 1215. XLIV. Temptations of the 
 Lord, 1215. XLV. Temptation named in the Lord's Prayer, etc., 1216. XLVI. 
 Signification of tempting or proving, 1217. XLVII. Temptations variously repre- 
 sented in the Word, 1217. 
 
 TENT OR TABERNACLE.— I. Signification, 1218. II. Distinction between 
 tents and tabernacles, 1218. III. To pitch or stretch a tent, 1219. IV. To dwell 
 in tents, 1219. V. Passages in which tents are mentioned before the erection of the 
 tabernacle. 1219. VI. The tent of Moses mentioned before the erection of the taber- 
 nacle, 1220. VII. The erection of the tabernacle commanded, 1220. VIII. Gifts 
 
 II 
 
I 
 
 XXIV 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XXV 
 
 for the tabernacle, 1221. IX. The holy of holies in the tabernacle, the ark, etc., 1221. 
 
 X. The holy place which formed the second part of the tabernacle, or habitation, 1221. 
 
 XI. The table of shew-bread in the second part of the tabernacle, 1222. XII. The 
 candelabrum in the second part of the tabernacle, 1222. XIII. The curtains, vails, 
 and hangings of the tabernacle, 1222. XIV. The boards with their sockets and bars. 
 1223. XV. The door and its curtain, 1223. XVI. The court of the tabernacle, .ts 
 hangings, pillars, sockets, etc., 1223. XVII. The gate of the court, together with its 
 hangings, 1223. XVIII. The altar of burnt-offerin^s, and the altar of incense, 122.i. 
 XIX. The brazen lavcr, 1223. XX. The call of Bezalecl and Aholiab to do the 
 work, 1223. XXI. The inauguration of the tent by anointing, 1223. XXII. To 
 enter into the tent, 1223. XXIII. The removal of the tent outside the camp, 1223. 
 XXIV. Pollution of the altar and tent, 1224. XXV. The regenerate state reprc- 
 sented by the tent, 1224. XXVI. The human economy represented by its threefold 
 division, 1224. XXVII. Passages in the Psalms and Prophets, 1224. 
 
 THIGH.— I. Signification, 1227. II. The correspondence of the loins and genitals 
 of the Grand Man, 1227. III. Passages in the Word, 1223. 
 
 THOUGHT.— I. Ideas of thought, 1229. II. How far materiality may be attri- 
 buted to ideas of thought, 1229. III. That thought is really substantial, 1229. IV. 
 That the internal man is not the thought, 1229. V. That all thought and will flow 
 in, consequently all life, 1230. VI. That thought flows from the love of a man's life, 
 1230. VII. Thought and will distinguished, 1230. VIII. Thought and imagination 
 distinguished, 1230. IX. The derivation of thought from perception, 1230. X. 
 Thoughts distinguished as exterior and interior, 1231. XI. That thought is interior 
 speech, 1231, XII. Thought of various degrees, 1231. XIII. Internal thought, 1232. 
 XIV. Angelic thought. 1232. XV. The thought of the Lord, 1232. XVI. Spiritual 
 thought, 1232. XVII. Thought above sensuals, 1232. XVIII. Thought in the 
 spirit, from the Author's experience, 1232. XIX. Thought in the other life, 1232. 
 XX. Changes of thought and affection, 1233. XXI. Man said to think in good, or 
 from good, 1233. XXII. Thought from evil, 1233. XXIII. Evil that enters the 
 thought, 1233. XXIV. The wonderful form or composition of thought, 1234. XXV. 
 Passages concerning thought, in series with an account of influx, and of the commerce 
 between the soul and the body, 1234. XXVI. Thought of and from the Word, 1235. 
 XXVII. That wisdom, intelligence, and science are predicated of the intellectual part, 
 which thinks, 1236. XXVIII. Punishment as to the thoughts, 1236. 
 
 THRONE.— I. Signification, 1236. II. Harmony of passages, 1237. III. The 
 throne of Solomon especially, 1237. 
 
 TIME.— I. Time and space in the other life, 1238. II. That no ratio exists be- 
 tween time and eternity, 1238. III. Signification of time in the Word, 1239. 
 
 TOOTH.— I. Correspondence of the teeth, 1239. II. Passages in the Word, 
 where teeth are mentioned, 1240. III. Spirits whose state is represented by teeth, 
 
 1240. 
 
 TREE.— I. Signification, 1241. II. That to plant, in the spiritual sense, is to 
 regenerate, 1242. III. Trees in idolatrous worship, 1242. IV. Passages in the Word, 
 
 1242. V. Trees seen in the other life, 1243. VI. The spiritual life of trees, plants, 
 
 etc., 1243. 
 
 TRIBES.— I. General signification of the twelve tribes, or twelve sons of Jacob, 
 
 1243. II. The conception and nativity of Jacob's sons, 1244. III. Particular signi- 
 fication of each son— first, Reuben, 1245. IV. Simeon, 1246. V. Levi, 1247. VI. 
 Judah, 1247. VII. Dan, 1248. VIII. Napthali, 1249. IX. Gad, 1249. X. Asher, 
 1249. XI. Issachar, 1249. XII. Zebulon, 1249. XIII. Dinah, 1249. XIV. 
 
 Joseph, 1250. XV. Benjamin, 1252. XVI. The order in which the twelve sons of 
 Jacob, or the twelve tribes, are named, 1253. XVII. The states of good and truth 
 represented by the twelve sons of Jacob and the twelve tribes, in the historical order 
 of the circumstances, 1253. 
 
 TRUTH.— I. That truths are laws of order, 1253. II. The substantiaUty of truth, 
 1254. III. Good and truth not to be understood abstractly, 1254. IV. That truth 
 and good really make man, 1254. V. That all truth and good are from the Lord, 
 1254. VI. The Lord as the Word or divine truth, 1254. VII. Truth divine distin- 
 guished from divine truth, 1254. VIII. Divine truth in the heavens, 1254. IX. 
 That although good and truth are not of man, the means are provided, and he is free 
 to make thera his own, 1254. X. Scientifics and knowledges distinguished from 
 truths, 1255. XI. To know, to acknowledge, and to have faith in truths, 1256. 
 XII. Truths of faith; the truth of peace; truths of the church, 1256. XIII. That 
 the Lord adapts and conjoins himself to man by apparent truths, 1257. XIV. Truth 
 in the procedure of regeneration, 1257. XV. The regeneration of truths, 1259. 
 XVI. Affections of good and truth, 1259. XVII. The marriage of good and truth, 
 1200. XVIII. The sphere of truth, omitted in the text, see p. xxviii. XIX. Dis- 
 tinction between the celestial man and spiritual man as to good and truth, 1264. 
 XX. That specifically, truth is called spiritual ; good celestial, 1264. XXI. That 
 truth itself is nevertheless distinguished as celestial and spiritual, 1264. XXII. That 
 spiritual good is truth, 1265. XXIII. That all truth is predicated of the intellec- 
 tual part ; all good of the voluntary part, 1265. XXIV. That goods are qualified 
 and matured by truths, 1265. XXV. That truth proceeds and derives its vitality 
 from good, 12C6. XXVI. Truths that are called living and not living, 1267. XXVII. 
 Truth called the good of truth, 1267. XXVIII. Truth from good called the truth of 
 good, 1268. XXIX. The multiplication of truth: the connection and aflSnity of 
 truths, 1268. XXX. Truths and goods distinguished into degrees, 1269. XXXI. 
 Truths distinguished as intellectual, rational, and scientific, 1269. XXXII. Intel- 
 lectual truth defined, 1269. XXXIII. Rational truth, 1269. XXXIV. The rational 
 mind as to truth, 1269. XXXV. Truth and good predicated of the natural, 1270. 
 XXXVI. Sensual truth and scientifics, 1272. XXXVII. Interior truths, 1272. 
 XXXVIII. Mediate goods and truths, 1272. XXXIX. Internal and external goods 
 and truths, 1272. XL. Goods and truths in the natural man mixed with evils and 
 falses, 1272. XLI. Good and truth perverted, 1272. XLII. Truth falsified, 1272. 
 XLIII. Truth vastatud, 1273. XLIV. Truths and falses opposed, 1273. XLV. 
 Truth purified from the false, 1273. XLVI. That purification is effected by truths, 
 1273. XLVII. The confirmation of truth, 1273. XLVIII. The deprivation of truth, 
 
 1273. XLIX. Persuasive truth, 1274. L. Judgment from truth and from good, 
 
 1274. LI. Signification of mercy and truth, doing truth,, etc., 1274. LII. Goods 
 and truths called foods, 1274. LIII. The correspondence of truths with sight, etc., 
 1274. LIV. The correspondence of truth with light, 1274. LV. Other correspond- 
 ences and significatives of truth, 1274. LVI. The reception of truth, 1275. LVII. 
 Men classified as to the reception of truth, 1276. Class 1, Those who are in falses ; 
 Class 2, Those who are in truths without good; Class 3, Those who are in truths 
 with a tendency to good, 1276. Class 4, Those who are in truths from good, 1277. 
 LVIII. Summary of doctrine concerning truth, 1277. 
 
 UNDERSTANDING, INTELLIGENCE, etc.— I. That man is constituted by 
 will and understanding, 1279. II. That good and truth are referrible to the will and 
 understanding respectively, 1279. III. That the relation between will and under- 
 standing is represented in marriage, 1279. IV. On the separation of the understand. 
 
 C 
 
'1 
 
 XXVI 
 
 SUBDIVISIONS. 
 
 SUBDIVISIONS. 
 
 XXVll 
 
 m 
 
 ing from the will, 1280. V. The new will and new understanding formed hy the 
 Lord by regeneration, 1280. VI. On the will and understanding ; on good and truth ; 
 on charity and faith, taken together, 1282. VII. On the will distinct froni the 
 understanding, 1283. VIII. On the understanding distinct from the wdl, 1284. 
 IX. On intelligence predicated of the understanding, and wisdom predicated of the 
 will, 1286. X. That man has an interior as well as an exterior understandmg, 1288. 
 XI.' Self-intelligence, as distinguished from intelligence and wisdom from the Lord, 
 1288. XII. Evils of self-intelligence and of self-will, 1289. XIII. Will and under- 
 standing with reference to the organization, 1289. XIV. The will and understandnig 
 with reference to sense, 12H9. XV. The correspondence of the will and understand- 
 ing with the heart and lungs, 1290. XVI. The correspondence of the will and 
 understanding to the celestial and spiritual kingdom, respectively, 1290. XVII. Will 
 and understanding represented in the Word, 1290. XVIII. Will predicated of the 
 Lord, 1291. XIX. The intellectual and rational (principles) predicated of the Lord, 
 1291. XX. The intellectual (principle) of the church, 1291. 
 
 UNIVERSAL.— I. That nothing universal or general can be conceived in whicli 
 particulars and singulars do not enter, 1291. II. That a universal providence neces- 
 sarilv implies a particular providence, 1292. III. That there are two universal kinds 
 of gi)od, 1292. IV. Universals of the church, 1292. V. Universal language and 
 thought, 1292. VI. Universal increduhty, 1292. 
 
 UNIVERSE.— I. Correspondence of the natural universe with the spmtual, \l\fi. 
 II The earth or worid; other earths in the universe, 1292. III. Our earth: 
 additional observations, 1293. IV. Our sun, 1293. V. Our moon, 1294. VI The 
 planet Mercury, 1294. VII. Venus, 129C. VIIl. Mars, 1297. IX. Jupiter, 1298. 
 X. Saturn, 1302. XI. Earths among the stars, 1303. XII. The s,>eech of men in 
 
 other earths, 1303. - .,. ,oai 
 
 VAIL -I. Punishment bv the vail, 1304. II. Signification of vaihng. 1304. 
 HI. The bridal vail, 1304. IV. The vail of Moses, 1305. V. The vads of the 
 tabernacle and temple, 1305. 
 
 VASTATION.— I. The vastation of the church in general, 1306. II. ^enatim 
 passages concerning vastations in the other life, 1307. III. Distinction between 
 vastation and desolation, 1308. IV. Temptations and infestations distinct from 
 vastation, 1308. V. Passages cited from the Word in which vastation is reprc 
 
 sented, 1308. 
 
 VESSELS.— I. Vessels understood as scientifics that serve as receptacles. 1309. 
 
 II. That organical vessels are opened by means of the senses, 1310. 
 
 VOICE.— I. The voice of Jehovah, when mentioned in the Word, 1312. II. The 
 voice of Jehovah God whispering in the garden, 1313. 
 
 WALL.— I. Wall for defence, 1316. II. Wall of a house, etc., 1316. Ilf. Wall 
 of brass, 1316. IV. Walls represented spiritually, 1316. 
 
 WAR.— I. Signification of war, 1316. II. Wars of Jehovah, 1317. III. The 
 Lord called a Man of war, 1317. 
 
 WATER.— I. Generally as to waters and seas, 1318. II. Water and bread named 
 together, 1318. III. A flood or inundation of waters, 1318. IV. Wells and foun- 
 tains of water, 1319. V. Wells of unclean water, 1319. VI. Rivers and streams of 
 water, 1319. VII. Ponds or pools of water, 1319. VIIL Water-pot, or pitcher, 
 
 1319. 
 
 WAY.— I. Signification of a way, a street, a passage, 1319. II. Passages ex- 
 plained, 1319. III. Ways in the other life, 1320. 
 
 WOOD.— I. Signification of wood, 1327. II. Gopher wood, 1328. III. Shittim 
 
 wood, 1328. IV. To cut or cleave wood, to arrange wood, 1328. V. Spirits who 
 appear to cut wood, 1328. VI. Whoredom with stone and wood, 1328. 
 
 WORD. — I. The necessity of the Word, 1328. II. The use of the literal or ex- 
 ternal sense of the Word, 1328. III. The inspiration of the Word, 1329. IV. The 
 internal sense contained in the Word, 1329. V. That the arcana of wisdom revealed 
 by the internal sense are innumerable, 1330. VI. That the internal sense is especially 
 for angels, but it is also for men, 1330. VII. The style of the Word and its external 
 sense, 1330. VIIL Appearances and fallacies in the Word, 1331. IX. The opposite 
 sense of expressions in the Word, 1331. X. Apparent repetitions in the Word, 1332. 
 XL Names in the Word, 1332. XII. The prophetical parts of the Word, 1332. 
 XI 11. The historical parts of the Word, 1332. XIV. The Word described as the 
 Law and the Prophets, 1332. XV. The representatives of the Word, 1332. XVI. 
 The difference between the external sense and the internal, 1333. XVII. The internal 
 sense of the Word seen from the external ; illustration from the Word, 1333. XVIII. 
 Specifically concerning the quality of the internal sense, 1334. XIX. The distinction 
 of celestial and spiritual in the internal sense of the Word, 1334. XX. That there 
 is a heavenly marriage in every particular of the Word, 1334. XXI. The beauty and 
 order of the internal sense, 1334. XXII. Abstract ideas of the internal sense, 1335. 
 XXIII. Causes originating the internal sense, 1335. XXIV. Specifically concerning 
 the Lord as the Word, 1335. XXV. The fulfilment of the Law or Word, 1336. 
 XXVI. Conjunction with heaven and the Lord by the Word, 1336. XXVII. That 
 the Lord speaks with the man of the church by the Word only, 1336. XXVIII. 
 That the Word is accommodated both to angels and men, 1336. XXIX. The Word 
 as received by good spirits and angels, 1336. XXX. Generally, concerning the divine 
 interiors of the Word as manifested in the other life, 1337. XXXI. The Word called 
 the book of the covenant, 1338. XXXII. The books of the Word which have the 
 internal sense, 1338. XXXIII. The holiness of the WVd, 1338. XXXIV. The 
 holy proceeding of the Word, 1338. XXXV. The ancient Word ; historical facts 
 concerning the Word, 1338. XXXVI. The Jews and the Word, 1339. XXXVII. 
 The Author's knowledge of the persons and things named in the Word, 1339. 
 XXXVIII. The Author's knowledge of the internal sense, 1339. XXXIX. Precepts 
 of the Word, 1339. XL. Doctrine from the Word, 1340. XLI. Illustration and in- 
 formation from the Word, 1340. XLII. The life of the Word, 1341. XLIII. The 
 state of those in the other life who have seen and perceived the interior truths of the 
 Word, 1341. XLIV. Those who despise the Word, who blaspheme the Word, etc., 
 1341. XLV. Those who are averse to the truths of the Word, 1341. XLVI. Those 
 who receive only the literal sense of the Word, 1341. XLVI I. Those who belong to 
 the Church founded on the Word, 1341. XLVIII. A summary of doctrine concern- 
 ing the W'ord, in seriatim passages, 1342. XLIX. A summary of doctrine concern- 
 ing the W^ord in selected passages, 1342. L. Signification of a word, and of words, 
 
 1343. LI. The Word represented. 
 
 WORKS. — I. The quality and state of those who consider their works meritorious, 
 
 1344. II. The quality of good works, which are really such; the sense in which 
 deeds and works are mentioned in the Word, 1344. III. How judgment according 
 to works is to be understood, 1344. IV. The representation of works or of the good 
 of charity, 1345. 
 
 WORSHIP.— I. Internal worship, 1345. II. External worship, 1346. III. 
 The necessity of external worship, 1346. IV. Conjunction of the external and 
 internal in worship, 1347. V. Freedom in worship, 1347. VI. Worship in the 
 internal sense, 1347. VII. The holy internal predicated of worship, 1347. VIIL 
 
XXVlll 
 
 SUBDIVISIONS. 
 
 f 
 
 Worship from truth; worship from good, 1347. IX. Worship called celestial and 
 spiritual, 1347. X. Differences in worship, 1347. XI. Internal worship made 
 external, 1347. XII. Artificial worship, 1347. XIII. Jewish worship, 1:M7. XIV. 
 Profane worship, 1348. XV. Infernal worship, 1348. XVI. Prayer or suppli- 
 cation, 1348. 
 
 WRITE, to.— I. Signification of writing, 1348. II. Writings of the ancients, 
 1349. III. Writings in the spiritual world, 1349. 
 
 ■11 
 
 KB, — The following was intended for insertion under the head of Truths 
 
 p. 12G4. 
 
 18. The Sphere of Truth. Every truth has a sphere of extension according to 
 the quantity and quality of good, br. ill. 8063. See Sphere, Ring. 
 
 '\m 
 
 INDEX. 
 
 M 
 
 ^lACniR, the son of Manasseh and grandson of Joseph, denotes 
 truth from good, sh. 6584. 
 
 MACnPELAH, before Mamre where Sarah was buried denotes 
 regeneration, 2901. Maehpelah, because of the field and cave there, 
 denotes the obscure reception of truth, thus faith in obscurity, ill. 
 2935. Maehpelah denotes regeneration effected by the truth of faith : 
 the connection of field, cave, and burial, br. ill. 2970, 3257, 6452— 
 6455. It denotes the beginning of regeneration, for it is then that 
 faith is in obscurity, 6548. The cave of the field of Maehpelah is so 
 often mentioned on account of its spiritual signification; passages cited 
 6551. See Hebron. ' 
 
 The cave of the field Maehpelah, bought by Abraham as a burial 
 place denotes regeneration commenced with those who are in the good of 
 faith, though obscurely, and this by the Lord, 2934, 2968. The 
 burial of Sarah in Maehpelah, denotes the reception of truth conjoined 
 with good from the Lord, 2979. The field and cave of Maehpelah, 
 which had belonged to the Hittites, becoming the possession of Abra- 
 ham, denotes the church raised up by regeneration among the Gentiles, 
 
 J ^n^^^^* '^^® ^""^^ ^^ Abraham in Maehpelah, by his sons Isaac 
 and Ishmael, denotes the reception of divine truth from the Lord's 
 divme human, its coming to light in the rational, 3250—3257. The 
 burial of Abraham and Sarah, of Isaac and Rebecca, and of Leah, in 
 Maehpelah denotes all the interiors in order, in good and truth natural, 
 0460. The burial of Jacob, called Israel, there, denotes spiritual life in 
 the goods and truths of the natural, where the inmost and the interiors 
 
 *^ MV'nA\^^'^' ^^^^""^^^^' 6547—6551, but especially 6463, 6465. 
 MADAI, one of the sons of Japhet, denotes external worship, 
 sometimes corresponding to internal, sometimes the contrary : there 
 was also a nation of the name principled in such worship, 1151. In 
 isaiahxxi. 12, Elam signifies the internal Church, Madai the external 
 church, or external worship in which is the internal, 1228. See 
 Japhet. 
 
 MAGIC [3fflr^m]. i. AH predictions of things, not in the com- 
 mon order of nature, must be from the Lord ; and this in the case of 
 evil prophets also, sh. 3698. The diviners, augurs, jugglers, pythons, 
 ana others in ancient times studied natural magic, from which nothing 
 aivme could be predicted, but only what was against the Lord, and 
 against the good of love and the truth of faith in him ; all that is thus 
 
 VOL. II. 
 
'I 
 II 1*1 
 
 640 
 
 MAG 
 
 MAG 
 
 contrary to the Lord is magic or enchantment [mafficutn], whatever it 
 appear in external form, 3698. Egyptian wisdom is the science of 
 natural things, and magic the science of spiritual things, 5223. Ma- 
 gic was nothing but the perversion, and perverse application of things 
 which are of order in the spiritual world ; it is now called natural be- 
 cause there is no acknowledgment of anything spiritual, or beyond 
 nature, 5223 end ; see also 4680. The representatives of spiritual and 
 celestial things were turned into magic in Egypt, where the knowledge 
 of them had been especially cultivated, 5700. The magic practised by 
 the Egyptians was from the abuse of correspondences after the church 
 had come to its end among them, 4964. The perversion of cor- 
 respondences or the science of spiritual things, whereby it becomes 
 magic, is the evil application of such knowledge to govern others and 
 to injure others, 6052. Magic is simply the perversion of order, and 
 especially the abuse of correspondences ; how this consists in the appli- 
 cation of such things to self, and selfish ends, ill. 6692. By the re- 
 presentatives and siguificatives of the ancient church, those who lived 
 in the good of charity had communication with heaven, which commu- 
 nication with many such was open : those, on the other hand, who were 
 not in the good of charity, came to have open communication with evil 
 spirits, and gave birth to magic by perverting the truths of the church, 
 6692. Egypt signifies scientifics contrary to the truths of the church, 
 because the Egyptians turned the scientifics of the church into things 
 magical ; on this account those representatives and significatives were 
 restored among another people, the Israelites, who acknowledged nothing 
 spiritual, and could not pervert them, 6692. The hieroglyphics and 
 magic arts of the Egyptians are a proof that the representative church 
 existed with that people ; for by their hieroglyphics they represented spi- 
 ritual things, they knew also that they were actual correspondences, and 
 by turning them to magic they associated themselves with the diabolic 
 crowd in hell, 7097, 10,437 and citations. The rod is a representative 
 of power, and really corresponds to it, because power is thereby exer- 
 cised ; but with the magicians [of Egypt] this power is from the abuse 
 of correspondences, and effects nothing except within the hells where 
 they are, 7026. Juggling, enchantment, and magic are from the abuse 
 of divine order and of correspondences, and this takes place by their 
 application to evil ends, such as the end of dominion over others, and 
 of destroying them, 7296, ilL 7337. By the arts of juggling and en- 
 chantment in the Word are signified the arts whereby falses are made to 
 appear as truths and truths as falses, and this especially by fallacies, sh. 
 7297; further ill. 7298, 7299, 7337, 7426. The imitation of divine 
 things from study and art illustrated by the fantastic imitation of such 
 things with spirits ; that they so appear in externals but internally are 
 filthy and diabolical, 10,284, 10,286; that the external without the 
 internal becomes either magical or idolatrous, 10,437. 
 
 2. Magicians and Wise Men [magiy sajnentes]. In a good sense 
 magicians denote interior scientifics, and wise men exterior scientifics ; 
 in Egypt also those who taught the scienTce of spiritual things were 
 called by the former name, and those who taught the science of natural 
 things by the latter, ah. 5223. Magicians in the opposite sense denote 
 those who pervert spiritual things and thereby exercise magic, 5223. 
 By wise men are meant those who investigated and taught the science 
 
 641 
 
 of spiritual things, and their correspondences with natural ; by sor- 
 cerers, lpr(Estigiator€s]y those who perverted the laws of divine order, 
 especially correspondences, and exercised magical power, 7296. By 
 the wisdom of the sons of the east is signified the interior knowiedees 
 of truth and good ; by the wisdom of the Egyptians, the science of 
 those thmgs : of the former class were the wise men who came from the 
 East at the nativity of Jesus, 3762. 
 
 3. Wizards, Sorcerers, or deceitful Jugglers [prcBstigiatores\ de- 
 note those who conjom the falses which spring from the evils of self- 
 love to the truths of faith, 9188. See above (1), 3698, 7297, 7298, 
 (2), 7296. They are sorcerers who are learned from themselves, con- 
 fide only ill themselves, and so love themselves that they aspire to be 
 worshipped as gods ; by such, truths from the Lord are destroyed, 9188 
 
 4. Sorceresses, Witches, Sirens, or Female Magicians, Xprcestigia^ 
 trices, magce, sirenes,'] described, how, like sponges, they imbibe the 
 nriost nefarious arts, and at the same time simulate innocence : especially 
 those called sirens, their deceits, punishments, and hells, 831. Many 
 companies of sirens grievously punished by discerption, their arts to 
 evade detection and pain, and how necessary their punishment is for the 
 preservation of man during sleep, 959. The stench of sirens described, 
 and that this arises from their filthy interiors, while as to exteriors they 
 appear beautiful, 1515. Sirens surpass others in quickness of disceri 
 ment, but they turn all to magical practices for the sake of empire over 
 others. Id 15. Sirens are interior sorceresses or witches, and are prone 
 to infest men by night, by influx into their interior thoughts and affec- 
 tions; an instance of their cunning, when they spoke as from the 
 author, and infested good spirits, 1 983. Their interiors are filthy with 
 adulteries and hatreds, and they obsess the interiors of such as have 
 no conscience, but are outwardly fair and honest, 1983. An example 
 of one such whose adulteries and crimes in the body to the number of 
 a hundred were made manifest, with all the circumstances of place and 
 person, though she had positively denied them, 2483. The most part 
 ot sirens come from Christendom, and they are such as hold adultery 
 and whoredom no shame, and are fond of the refinements of Hfe \et 
 quod in decoris vitce] ; an illustration how the delights of conjugial love 
 are changed into the delights of adultery, 2744.^ A crowd of sirens 
 described who govern the popes, 3750. The spirits described, (namely, 
 sirens,) who attempt to penetrate into the taste that they may obsess 
 the interiors of man, their procedure and magical arts, the author's 
 
 iZT^^'/f^ '^^ • ^i'"^"^ ^^"^ ^"^y s^® s"<^^ spirits as are in sensual 
 umen, ill. from experience, 631 1. The heavenly beauty of sirens, and 
 
 hpir fi[.r • 'f '''''""^ ^^'.™' ^" ^'"^^^^ ^y phantasy, and how instantly 
 their filUiy interiors are discovered by light from heaven, 10,286. 
 
 r.\tl ^^ll^f'^^^M denote falses derived from perversions of truth ; 
 
 Tf self W o'l^Q ""^r ^"^^^^?S ^^ ^^' ^^"^^^ i« conjoined to the evils 
 ot selt-love, 9188. See examples below (8). 
 
 th^ nfw''^-r^ ^r'* """^M^ ^P'"''^'- '^^^y ^'•e "^ost prone to magic in 
 ownnrudJ- ^^^ «^^" be all things, not to Providence, but to their 
 othprf i ' T^ endeavoured by evil arts to elevate themselves above 
 72Qfi Ti?"^ f" "^^"^ ^""^^ cunningly defrauded others, 6692, 7097, 
 such ;. \^ll ^^^..^'•e^ost addicted to magic in the other life, namely, 
 such as have practised deceit against their neighbour, and from success 
 
 B 2 
 
642 
 
 MAG 
 
 MAK 
 
 643 
 
 Ihi 
 
 f' 
 
 tiUk > 
 
 attributed all things to their own prudence, acknowledge the Creator 
 of the universe, but not the Lord; such are especially meant by Pharaoh 
 and the Egyptians, 7097. The magical arts exercised by such spirits 
 are from the abuse of correspondences whereby they present various 
 appearances, and induce changes of state in others, making them serve 
 as their subject spirits, ilL 7296, particularly 7337. Spirits addicted 
 to magic appear with rods or wands, which serve them as means ot 
 exercising power ; hence the rod assigned to magicians, and the sceptre 
 to kin^s, 7026. Magicians in the other life can induce dullness as to 
 the apperception of truth, for they know how to withdraw the influx 
 which others receive from heaven, &c., 7298. The power of abusing 
 order and perverting its laws is at length taken away from magicians, 
 chiefly by the exercise of angelic power which annihilates their magic in 
 a moment when they would do evil to the upright, 7299. The power 
 exercised by magicians, is that of truth from the Divme, for truth i8 
 the verimost essential of all things in both worlds, spiritual and natural, 
 8200. The operation of spirits of both sexes who endeavour to subju- 
 gate the souls of others, described from experience ; their secret arts 
 and magical practices, 4227. A spirit described who sought to infest 
 the author by magical artifices ; that he extended his hand to exercise 
 imaginary power, but could eff-ect nothing, 5566. There are magical 
 arts in the other life, many in number, utterly unknown m the world ; 
 by such arts spirits can pervert the scientifics of the memory, 4793. 
 
 7. The Hells of Magicians, are situated in a plane under the soles of 
 the feet, a little forwards, to the right ; they extend to a great distance, 
 and in the deepest of them are the Egyptians, 6692. The lower earth 
 is under the soles of the feet with the hells round about ; towards the 
 front, are those who have perverted truths and adulterated goods ; to the 
 right, those who pervert divine order and thereby study to acquire 
 power; at the back, are the evil genii, who, from the love of self, 
 secretly contrive evil against their neighbour ; and far beneath, are 
 those who have utterly scorned the Divine, and separated themselves 
 from all that is spiritual, 7090. 
 
 8. Passages in the Word. Joseph's power of divination by the cup 
 of silver, (Gen. xliv. 2, 5, 15,) denotes things hidden and future mani- 
 fest in interior truth from the Divine, or truth in which the Divine is, 
 5736, 5748, 5781. The wise men and sorcerers of Egypt doing the 
 same as Moses by their enchantments (Ex. vii. 11, &c.), denotes the 
 abuse and perversion of divine order, whereby fallacies are made to 
 appear the same externally as truths, ill 7296—7298, ill, 7337, *r. 
 7388. The Egyptian sorcerers unable to repeat the miracle of the lice 
 by their enchantments (Ex. viii. 18), denotes the power of abusing 
 correspondences withdrawn from them after their vilest evils have be- 
 come manifest, 7419, 7426—7430. See Hand (2), Egypt, Moses. 
 The punishment of witchcraft by death (Ex. xxii. 17), denotes the loss 
 of spiritual life by those in whom falses from the love of self are con- 
 joined with the truths of faith, ill. 9188, 9189. The elders of Midian 
 with witchcrafts or divinations {prcesti'gias'] in their hands (Num. 
 xxii. 4. 7), denotes falsifications, 3242. Nineveh a harlot and mistress 
 of witchcrafts (Nah. iii.), denotes doctrine filled with falsifications and 
 with evils therefrom, 6978. Nineveh selling nations by her whoredoms 
 and families by her witchcrafts (Ibid.)y denotes the falsified good of 
 
 truth, and the arts whereby falses are made to appear as truths and 
 truths as falses, 7297, compare 9188. The sorcerers of Babylon (Isa. 
 xlvii. 8 — 14), denote those who conjoin the falses of the evil of self-love 
 with the truths of faith, 9188. The witchcrafts of Jacob (Mi. v. 12), 
 denote the false doctrinals of their church, 9188. The whoredoms of 
 Jezebel and her manifold witchcrafts (2 Kings ix. 22), denote perver- 
 sions of truth and falses thence, 9188. The Lord at his advent called 
 a swift witness against sorcerers and adulterers and false swearers 
 (Mai. iii. 5), denotes against those who destroy truths, who destroy 
 goods and who confirm falses, 9188. Diviners, enchanters, necro- 
 mancers, and others of like character forbidden among the sons of 
 Israel (Deut. xviii. 9 — 19), denote those who destroy the truths and 
 goods of the Church by scientifics perversely applied and by the falses 
 of self-love and the love of the world ; thus who from the lust of gain 
 and honour learn and teach, and not from the affection of the truth of 
 faith and the good of life, 9188. Murders, enchantments, whoredoms, 
 and thefts (Rev. ix. 21), denote evils which destroy goods, falses there- 
 from which destroy truths, truths falsified, and goods estranged from 
 truths, 5135. 
 
 MAGISTRATES, of whom the king is chief, are not to have power 
 over the laws, but to administer them, 10,799—10,806. See Govern- 
 ment. 
 
 MAGOG, hy Gog and the land of Magog, the prince and head of 
 Meshech and Tubal, is meant worship in externals separated from love 
 to the Lord, and love to the neighbour, and therefore idolatrous, 1151, 
 2418, 2446, 2928, 3355. Gog from the sides of the North is predicated 
 of all that is false derived from evil, and of all that is evil from the 
 false, 3708. See Japhet. 
 
 MAHALATH, or BASHEMATH [compare Gen. xxviii. 9; 
 xxxvi. 3], the daughter of Ishmael, the son of Abraham, denotes the 
 affection of truth from a divine origin, 3678, 3687, 3688, 4643. 
 Called the sister of Nebaioth, she denotes the affection of interior ce- 
 lestial truth, 3688. Married to Esau, she denotes the conjunction of 
 such truth with good, 3678, 4643. See Ishmael, Esau. Bashe- 
 math or Adah [compare Gen. xxvi. 34 ; xxxvi. 2], the -daughter of 
 Elon the Hittite, denotes the affection of truth not genuine, and her 
 union with Esau the conjunction of good therewith, which is the first 
 conjunction, 3470, 4643. See Heth, Esau. 
 
 MAHALALEEL. See Seth. 
 
 M AH AN AIM, in the original tongue signifies two camps ; in the 
 spiritual sense it denotes the two heavens or kingdoms of the Lord— 
 the celestial and the spiritual, from which illustration proceeds, 4237. 
 See Jacob (8). f » 
 
 MAID-SERVANT. See Handmaid, Servant. 
 MAKE, OR DO, to [facere]. To create, to form, and to make, 
 signifies to regenerate, but each expression with a difference, 16, 88, 
 472. To create is to regenerate man so that he becomes spiritual ; to 
 make IS to perfect him, so that he becomes celestial, 472. Made or 
 done implies a new state, 4979. See Came to Pass. The phrase, 
 they did so, denotes effect, 5951. Similar expressions applied to 
 l^od denote Providence, 5264, 5503; in such a case also they denote 
 order, 6573. To do or to make is predicated of the will, as to know 
 
644 
 
 MAN 
 
 MAN 
 
 645 
 
 Ii!i|l1«^ 
 
 El '1 
 
 h 
 
 and believe of the understanding, 9282. See to Do. To make signi- 
 fies to cause to exist ; to bear (understand, to bear up or sustain in a 
 right position) to cause to subsist ; to carry (or cherish as an infant) to 
 cause that it may perpetually exist, ah. 9737. 
 
 MALE \_masculus~\. In the most ancient church, the understand- 
 ing of the spiritual man was called male, the will female, and their 
 conjunction a marriage, 54. The male or male man [vir] denotes the 
 understanding and also the things of faith ; the female denotes the will 
 and also the things of love, 476. The male denotes truth ; female, 
 good ; and their marriage pervades all things in man, 6G9 — 672, 725. 
 Male and female do not denote the marriage union, but man and wife, 
 725. Male and female is predicated of birds, man and wife of beasts, 
 749. By male in general is denoted truth; by female, good, 4005. 
 Male denotes the truth of faith, 2046, 2101; thus also the faith of 
 charity, ill. 7838. The uncircumcised male, denotes such as are not in 
 the truth of faith, 2056. Images of males among the abominations of 
 Jerusalem, denote falses appearing as truths, 2466 ; or appearances and 
 similitudes of truth, 8904. Every male to be circumcised denotes the 
 truth of faith to be purified of defiled loves, 8009 and citations. 
 Every male to appear three times in the year before the faces of the 
 Lord Jehovah, denotes the continual appearance and presence of the 
 Lord in the truth of faith, ill. 9297, 10,672. The firstling males, 
 whether of ox or sheep, to be Jehovah* s, denotes truth attributed to 
 the Lord, by which alone good whether internal or external can be re- 
 ceived from him, 10,661 — 10,662. 
 
 MALICE [fnalitia]. The hell of the most malicious is situated 
 deep beneath the heel, somewhat backwards ; their quality and state 
 shown 4951. Some malicious in a less degree, sit and consult together 
 as in a chamber in the mid distance, 4951 end. A class of most ma- 
 licious spirits described, who inhabit a deep hell towards the left ; that 
 they deceive by assuming an appearance of authority and love of justice 
 in their discourse, 5721. 
 
 MALIGNITY. The malignity of evil spirits, ill, 761, 8593, 8625. 
 By the wicked in the internal sense is meant malignity in the abstract, 
 how it persuades and leads, 9249. Malignant in aspect, denotes of 
 such a quality that goods and truths cannot be conjoined, 5258. 
 
 MAMRE. See Hebron, Aner. 
 
 MAN. 1 . The Characteristics from which He is Named, In the 
 most ancient church the Lord alone was called man ; and themselves 
 men so far only as they received from him, 49, see below 5302. In 
 course of time every one of the church, whatsoever his quality, was 
 called man, and at length whosoever appeared like a man in body, to 
 distinguish him from beasts, 288; see below, 477, 565, 714. Man 
 is so called when he has received the seed of faith, 368 end. The 
 Lord himself is alone man ; the celestial church is called man because 
 in his likeness; the spiritual church is called man because in his image; 
 and all others from their possession of a human understanding, 477. 
 The most ancient or celestial church was called man from the Lord, 
 and all others from the church ; but they are only so far men as any- 
 thing of the Lord remains with them ; otherwise they are the vilest of 
 brutes, 565. Man is worse than brute animals because not in the pro- 
 per order for which he was created, 637; see below 1902. Regarded 
 
 in his own proprium, man is nothing but a beast, not differing there- 
 from in any of his affections; that he is man arises from his interior 
 life, which is that of faith and love, and which no beast can have, ill, 
 714, 1594, 1894. The essential and life of man is his will, which re- 
 gulates his whole quality, 1007. Man's internal life, which is charity, 
 is the Hfe of the Lord, not m him but with him, ill. 1010. Man is 
 not born into any exercise of life, but has all to learn, otherwise than 
 the brute animals, ill. 1050; see below 1902. As to his interiors man 
 is an image of heaven, and may be called a little heaven, 1733, 1900, 
 2997, 4240. Without the divine celestial and spiritual principles, 
 which are of the Lord alone, there is nothing human in man, 1894; 
 see below 2508. If man were not imbued with hereditary evil and 
 order thus destroyed in him, he would be born into the full exercise of 
 his rational and scientific faculties ; while now, he is miraculously made 
 rational by an external way, ill. 1902. Man by birth is wholly evil, 
 and all good is given by influx from heaven, such is the love of the 
 child for its parents, nurses, &c., 1906. The intellectual, rational, 
 and scientific in man are all conceived from the divine marriage of good 
 and truth, 2508. Man is not born into any natural truth, much less 
 into any spiritual truth, but must learn everything by the external way, 
 ill. 3175. Man alone is born contrary to order, otherwise the marriage 
 of good and truth would be born with him in the external man, ill, 
 3793. Man is distinguished from the brute animals by the conjunction 
 of good and truth, and the providence of the Lord is especially con- 
 cerned about efixjcting that conjunction, ill. 3951. The conjunction of 
 good and truth in man is effected by the medium of spirits and angels 
 with him, 4096. The spirits thus consociated with man, and con- 
 joined by affection, suppose all things of the affection and thought of 
 man to be their own, 4186. It is not from his form, his speech, or 
 even his thought that man can properly be so called, but from good 
 and truth, in which he can internally regard the divine, and become a 
 sensible recipient thereof; this it is that distinguishes him from animals, 
 5302; see also 5114. Men and spirits are nothing else but their own 
 truth and their own good ; thus man thinks from his truth and wills 
 from his good, which is his very self, 10,298. 
 
 2. The Difference between a Celestial Man, a Spiritual Man, and a 
 Bead Man, ill. 81. The celestial man, the spiritual man, and the na- 
 tural man is each nourished with his appropriate foods, 56 — 59. The 
 celestial man from perception acknowledges that he receives all and 
 everything from the Lord; the spiritual man is in the knowledge of this 
 from the Word ; the worldly and corporeal man neither acknowledges 
 nor concedes this, but attributes all to himself, br. 123 ; more at large, 
 128. In the man of the most ancient church, and also in the celestial 
 angels, the will and understanding make one; in the man of the spirit- 
 ual church, the will is separated from the understanding by conscience, 
 by which the Lord effects his regeneration, ill. 875, ill, 927. Illustra- 
 tion of the difference between the celestial and spiritual relatively to the 
 several heavens, 978, 4286. See Heaven (5). 
 
 3. The Natural Man, otherwise called the external man, is not as 
 commonly supposed the corporeal part merely, but consists of the sci- 
 entifics and affections, with all the faculties formed to their enjoyment, 
 in the spirit itself, 1718,4659, 5884. The natural or external man 
 
646 
 
 MAN 
 
 MAN 
 
 m 
 
 can never be united to the internal except apparently by influx ; and its 
 separation is caused by evil cupidities and false persuasions, 1577, 1587, 
 1594; see below (7), 3928, 5368, 7424; and see External (2), 
 Natural. 
 
 4. The Rational Man, otherwise called the interior man, is the mid- 
 dle between the external and internal ; hence it communicates with the 
 internal and is appropriated to it when man admits the influx of good 
 and truth, 1702, 1707, 1732, 1889. The rational mind is in a dis- 
 crete degree above the natural, and takes cognizance of things which 
 cannot be brought to the perception of the latter, 3020. The intellec- 
 tual, the rational, and the scientific are all distinct from each other ; 
 intellectual truth is of the Lord, not of man ; rational truth is its ap- 
 propriation and first appearance as man's ; and the scientific is its ex- 
 ternal recipient, or the form of truth in the memory, 1904. See Rea- 
 son, Understanding. 
 
 5. The Difference between the Corporeal, Natural, and Rational 
 Parts of Man, their communication &c., ill. 4038. The man who is sen- 
 sual and corporeal cannot be rational and spiritual, for such a man thinks 
 only falses and wills only evils, 6971. They become merely sensual and 
 corporeal who have known spiritual things and rejected them, 6971. 
 
 6. The Intellectual Part of Man, is distinguished as rational and 
 natural ; the former pertaining to the internal man, the latter to the ex- 
 ternal, ill. 6240. See Understanding, Reason. 
 
 7. The External Man and Internal Man, are distinguished from each 
 other as earth from heaven, and are so called, 24, 82 ; but particularly 
 978, 1733. The internal man from his creation is formed to an image 
 of heaven, and the external to an image of the world, 3628, 4523, 
 4524, 6013, 6057, 9279, 9706, 10,156, 10,472. With the insincere 
 and unjust thtf internal man is formed to an image of hell, and the 
 external to an image of heaven subordinated to hell, because good is 
 hypocritically simulated, 9283 ; hence how many are discerned to be 
 mere devils who appear as angels in the world, 7046. It is the rational 
 or internal man which thinks, not the natural or external, for the in- 
 ternal man is in the light of heaven in which is intelligence and wisdom 
 from the Lord, 3679 and citations, 4963, 5114. The internal man 
 is of the Lord alone, the interior is the rational part, the external in- 
 cludes the affections and scientifics of the memory, 1015: the diff'er- 
 ence further ill. 1594, 1702; and that it is by the internal, strictly so 
 called, that man is conjoined to the Lord, 1999. The internal man is 
 so distinct from the external that before regeneration it is not known to 
 man, ill, and sh. 24. The internal and external can never be united 
 in man, but they were united in the Lord, ill. 1577; why they are 
 disunited, 1594, and in what respect there is any parallelism and cor- 
 respondence between the Lord and man, 1831, 1832. There are affec- 
 tions of the external man which correspond, and such as do not cor- 
 respond with the internal, 1563, 1568, 3349. The external man is 
 reduced to concordance with the internal -by temptations, and until 
 this takes place celestial angels cannot be with man in his corporeal 
 and worldly delights, ill. 3928. The internal man is in heaven, the 
 external in the world, and the latter ought to obey the former ; that it 
 obeys when heaven is preferred to the world and the neighbour to self, 
 5368, 10,471, 5786; add to which, on the subjection of sensuals, 5128, 
 
 647 
 
 and on the subjection of the external man generally, 9278. The ex- 
 ternal man is not really man, until it is rendered obedient to the in- 
 ternal, 7424. Seriatim passages concerning the general doctrine of the 
 mternal and external man, 9701—9709, 9796—9803. That man 
 cannot be sanctified by external things, because it is only by the truths 
 of faith and the good of love that the interiors can be aff'ected, 10 069 
 That the internal in man is his heaven, the external his world' 10*4 11 ' 
 See Internal (3), External (2). That the internal, understood as 
 
 , o , 1' o *■ ^"^"^ ^^ '^^"' '^ ^^^^ ^^s ^^^^^^» tbe external from his mother. 
 181.), 2005. 
 
 8. The Inmost of Man, called preeminently the internal, or the 
 human mternal, by which he is distinguished from brute animals is as 
 
 tl 'TomVoo^o'^l'^ "^i^ ^r* ^"^ ^' ^^^^^ ^" ^""^^° understand, 
 mg, 1940, 1999, 3633. See Inmost. 
 
 9. That the Lord alone is Man, and the regenerate are called men 
 
 iTw rir'^-T.' ^- ^^^/ '^^""^^ '^' ^77-479, 768, ill. 1894; see 
 below 8o47. The external and internal man are united in the Lord 
 alone 1.5/7. The Lord united the human essence with the divine, and 
 tins for the sake of his conjunction with the human race, ill. 2034. 
 n^^' ]'u'f ^^"t^"^ °^^» «f, ^° tl^e body, 5078. It is from the Lord as 
 man that al others are called men, and they are his images so far as 
 they are m the good of love and faith, 8547. All who think spiritually 
 of God, think determmately of him, that is, they image the divine in 
 human form; the divine itself Hkewise always appeared to the wise 
 ancients as a man 8705. The Lord as to the^di^^e human is man in 
 firsf^ principles, the church on earth is man in ultimates, and the 
 
 p?non"l rl' ^,^^^T^« ^'^^^^^^^ 10>044. The whole heaven cor- 
 responds to the divine human of the Lord, and from this correspond- 
 ence it appears in form like a man when viewed in one complex; hence 
 
 -375^4^1^^^^^ ''^'' ''''' '''^' 3624-^3649, 3741 
 
 flip ivL^^i u'-^' f^^"> is from the internal, which is connected with 
 the external by influx, 1900. Man acquires to himself life by all that 
 he acknowledges and believes, 303. It cannot be said that man lives 
 thVnl^ ^^ °'^5- ""' Tf^ '"''^^P^^"* ^^ ^^^^ 2021, 2318. Lives, in 
 
 l^e oW/7''f'T^ ^^"^^"' *^ ^^'^^^^ t^« ^i^« «f ^^' will and the 
 InlJnr ^"derstandmg, ill, 3623. The Hfe of man's will is what he 
 
 as true Tnd 7n' ''" ^ '^'J^' ""i^' understanding what he receives 
 The hf^ nffU T^ T^^'' ^'' ^'"*^ ^^ g°«^ i« t« «slail his life, 4274. 
 beforp L • "at^'-al man is contrary to the life of the spiritual man 
 
 life of ?akh I'Tu^'f' f • ^^^^- 'T^^ ^'^' ^^ ^'^'^^ i« "^an is the 
 he Lo?d hv l'^'"'J' ^^^l\ ^^' ^^°^^ ^'^' ^^ '"^^ fl°w« '^^ from 
 hut onp onl^T I ™'u'T ""^ *^'^^^"' ^^76 and citations. There is 
 inonH^ :^'i- ^^^'^ "^^^"^™^' ^^^^^ ^'' substances or organs, 
 recTS. ,«,"^/^^«^o"espondence is according to their quality Is its 
 which P«nnn ff 1 ^^!? '% absolutely the quality of his prevailing life, 
 
 S and h L h n 'v ^'^1 "^^ ^^^'^ ' «<^<^ording to this is his heaven if 
 good and h s hell if evil, 8858. See Life (3;. 
 
 Ann\l tT A' . f "" ^P^^^^ flowing from every Man, Spirit, and 
 tM^:^r^ to the particular genius of each, that it is fometimes 
 rendered visible, and that it is the exhalation of his life's love; how 
 
IH^M 
 
 648 
 
 MAN 
 
 MAN 
 
 649 
 
 ■! t: 
 
 l| 
 
 far it extends itself, &c., 1048, 1053, 1316, 1504—1520, 1695,2401, 
 2489, 4404, 6206. See Sphere. 
 
 12. Connection with Spirits and Angels. Man is so much viler 
 than the brutes that if he were not conjoined with the Lord by heaven 
 and the world of spirits, the human race would perish, 637. There 
 are attendant on every man, at least two evil spirits and two angels, 
 697 ; see below, 5848, 5850, 5977. Men as to their souls have a 
 specific situation in the Lord's kingdom, and are continually bound to 
 some society of spirits and angels, 1277 ; see below 2379. Evil spirits 
 can do nothing to man except from permission of the Lord, and angels 
 can avert nothing except by power from the Lord, 1664. Angels and 
 good spirits continually avert from man the evil intended by infernal 
 spirits, 1752 and citations. The man who is principled in good is in 
 society with angels as to his soul even while he lives in the body, thus 
 he is in heaven although ignorant of it, 2379. All changes of state 
 in man are changes of the societies of spirits and angels with him, 
 and when spirits first come to man they believe all things of his affec- 
 tion and thought to be their own, ill. 4067, 4096, 4186. From the 
 situation and place of spirits, relatively to himself, and the manner in 
 which they applied themselves, the author could know their quality and 
 to what province of the Grand Man they belonged, 4403, more particu- 
 larly stated 5171. Seriatim passages concerning the connection of 
 angels and spirits with man, 5846 — 5866, 5976 — 5993. Order of the 
 elucidation in these passages, and first, how all that man wills and 
 thinks tlows-in from angels or from spirits, 5846. All life indeed is 
 primarily from the Lord, and continually flows into all, men, spirits and 
 angels, 5847, 5848. Two spirits from hell, and two angels from heaven 
 are attendant on every man, and unless this communication were kept 
 open he would instantly die, 5848, 5849, ill. 5854 ; see below 5977. 
 If man were in order he would be the subject of common influx from 
 heaven, but being out of order he is the subject of particular influx by 
 individual angels and spirits, 5850. The spirits attendant on man are 
 changed according to the state of his affections, 585 1 . "When spirits 
 from hell come to man they are not in hell, but in the middle state 
 called the world of spirits, and at the same time in man's loves ; while 
 this continues they are not in any torment for they then experience the 
 delights of their evil loves, 5852. When spirits come to man they 
 instantly make his whole memory and all his persuasions their own, so 
 that the man and the spirit act as one by conjunction, 5853, 5857, 
 5859, 5860. Whatever spirits think and speak from the memory of 
 man they imagine to be in themselves ; hence they are able to speak 
 with man in any language known to him, &c., 5853, 5858, and the 
 passages there cited, 2476 — 2479. The influx of spirits is into the 
 thoughts and voluntary resolves, that of angels into ends, and also by 
 good spirits into his goods and truths, 5854. By means of angelic 
 influx the Lord could remove even myriads of evil spirits from man, 
 and bend him to good by omnipotent force; but it is an inviolable divine 
 law that he should receive good and truth in freedom, 5854. The 
 spirits attendant on man know every turn of his thought and affection ; 
 how astonished the author was to discover that his thoughts were thus 
 knowD^ 5855. It is difficult for man to believe that he is continually 
 
 in consort with spirits as to his interiors, but when he comes into the 
 other life it is most man^est, and the societies in which he has been 
 are shown him, 5861 Evd spirits are not permitted to know that 
 they are associated with man, for if they knew they would obsess his 
 body and seek his destruction ; also, that the case of the author was 
 an exception 5862-5864. The corporeal part of man appears to 
 spirits as a black mass, but if he is in the good of faith as somewhat 
 woody; this from experience, 5865. Two evil spirits attend on man 
 because there are two distinct classes of spirits, namely, genii who acf 
 upon the loves of the will, and spirits who act by the thou|hts for the 
 
 ''%'-«"''Th ' "^' '^'^ ""Tb .^r^'^y^ ^^l^^^i^l «»d spiritual, 5977 
 --.>9/8. They are deceived who believe that only angels are nea; them 
 If they are m faith for in reality the angels remove to a distance from 
 all who are m any love of self and the world, 5979. It is bTthe ass^ 
 ciation of evd spirits and angels with him, 'that man is preserved Tn 
 equilibrium or freedom between good and evil, 5982. Thrrjels and 
 spirits attendant on man are the subject spirits of societies, and are the 
 mediums by whom he communicates with heaven or hell 5983 
 Very many spirits at the present day endeavour to flow into the speech 
 and actions of men and thus obsess their bodies, which is contrary to 
 order, the influx of thought and aff-ection into the corporeal parts^^^^^ 
 governed by common influx, 5990. The situation of evd genii S 
 man is at the back, that of evil spirits at the sides and in Ion and 
 that of angels near the head, 5977, 5992. The heavens are within 
 one another in the order of the human interiors, and their ulrimate 
 resting place is in man, 9216. See Influx (8), Heaven (9), Sp h't 
 13. The Commerce of the Soul with the Body, explained in ser at m 
 1^66^ ^Tt'r'?'^,^^^^-^^^-^' 6307-6327, 6^6 95, 65 8 
 is then Ll J fi -^ 'l^^' "^"7 "^"^ ^'"^^'^^ ^^0 li^es after death, and 
 nteriormrr^^^^^^^^ '^^™^ '' ^''T' ^^ ^^" '' the spirit or 
 
 rXt^ bv ?h. 7 ^^'".™!'.'^^ ^"^ *°fl»^ ^^ tl^e soul in the body 
 
 Before th.;nfl..vi ^l^' "i"" '' "'*' only self-subsistent, 6056. 
 ne~v fi ?. "".u °PT*'?° °^ "»« ^°»' <=«» be understood, it is 
 heaven Ld the.:. *""". "^^^"^'^^ ""■" '« f"™*^ ^ th« i™»ge of 
 spTr tu j wor d Id r *f *f """8' ?^ '•"= '"'''I' ^ ^^at in man the 
 tion nf .?,„ • . ^Y "^"J'■*' "■'^ conjoined. 6057. The communica- 
 and «i 1'"'"* ""'■'^ '^'''^ the natural world in man is by influ^ 
 
 Sfnar:, .X fiTr^'^k'^f ' V^^ -"'"^ "^ .plrituTinlf ■«: 
 influx fmm„.'. ^^- ^ ' ""* thoughts and affections are governed by 
 
 Svernfman f Qr"1i]?«'''T.^° "'^ '^' '"^•'''"°' ''y "^ich the Lord 
 
 bd: ?~S oft is^?s„4en3;ii;" S 
 
 ^-ors Jd^SoS^jL^ rrb„iirs:"Spie?t^^of j^^ 
 
650 
 
 MAN 
 
 11 
 
 t 
 
 various degrees; all the operations of the mind are but variations of 
 form ; and all such variations are caused by changes iu the state of 
 affections ; ill. by the influx of the lungs into the various motions of 
 the organs, 6326. See Idea, Thoughts. How wonderfully the soul 
 forms the body in the womb, its interiors also iu the image of heaven, 
 manifesting that all life is from the Lord, 6468. The influx of the Lord 
 is into the exteriors as well as the interiors of man, and this both 
 immediately from himself and mediately by heaven ; thus the Lord 
 himself governs man in ultimates as well as in principiates, 6472, 64/3, 
 6495. All the interiors come to their rest in ultimates, by which they 
 are held together in order and connection ; these ultimates in man are 
 all his sensual faculties, ill 9216. It is from the love or end of man's 
 life, that his thought and finally his speech flows, ill, 9407. See 
 Influx (9), Life (4). 
 
 14. Man's Spirit. However great the material distance interposed 
 between men, they might converse together if in the spirit, 1277 ; see 
 below, 2625. The spirit or soul is not the internal, but the interior 
 man which lives after death, and is an organized form adjoined to the 
 body, 1594; the latter particularly, 3726; see below, 2997, 4051. 
 The ideas of man in the body are very obscure compared with what 
 they become in the spirit, 2367. The spirit recently departed from the 
 body retains its natural idea of space and time, which consequently 
 appear somewhat real in the world of spirits ; it is at length perceived, 
 however, that there is no such thing as space ar.d time to the spirit, but 
 in place of them, states, 2625. The spiritual or internal man, which is 
 his spirit or soul, corresponds in all things to the natural or external 
 man, and is united therewith by influx, 2997, 3001. Spirits and angels 
 are men, and man is man from intelligence and wisdom, ill. 4051 . In the 
 other life angels, spirits, and men, appear like men so far as they are in 
 order or in good; but so far as spirits are not in good they appear like 
 monsters, 4839, 5302; see below, 6605. The spirit is the man himself 
 that lives in the body, and after his separation therefrom by death, appears 
 as a man from head to foot, and possesses all the faculties of a man, 
 5883. Angels are beautiful according to their reception of good and truth 
 from the Lord, and infernal spirits the contrary; the individuals also are 
 only lesser images in each case of the whole society to which they be- 
 long, and these again of the. whole heaven or the whole hell, 6605, 
 6626 ; note here, the communication of thought and affection, or of 
 good and truth with societies, 6605, 6599—6603, 6610; note also, 
 that mala is in the least principles such as he is in the greatest, 6571. 
 6626. Angels appear in human forms, so far resplendent and beautiful 
 as their good is qualified by truth, or so far as they receive divine truth 
 in good, 8988, compare 10,177, 10,367. See Spirit, Life (11). 
 
 15. The Freedom of Many explained, how the free man lives from the 
 Lord, and is led by angels and evil spirits, 2870—2893. Truth is 
 never conjoined to good, but when man is in a state of freedom, ill. 
 31 58. The Lord inspires the will itself of man with good, but it comes to 
 man's perception as his own, and he is thus enabled to act from freedom, 
 8988. See Liberty. 
 
 16. That Man is such as his Love is, this being his life, and all the 
 felicity he can have must be from his love, ill. 3539, 3938 end ; ill. by 
 the case of angels who are loves and charities in form, 10,1 77. What- 
 
 MAN 
 
 651 
 
 ever be the appearance of man in externals, he is really an angel or a 
 devil according to his love and his life therefrom ; the life's love indeed 
 really forms the whole man, not only his organical principles' but his 
 whole body, 6872, 10,153 The quality of ^the lov^, coTseqiently o^ 
 he man, is known from the end regarded by him, and is either the 
 love of self and the world, or the love of the Lord and the neighbour 
 3796, 10,284 The love is not only the all of man's will, Ko of 
 
 a:fd mu^s';?^^ "" ""'""^"^ '^^^ ^"^^ ^^^ understanding 
 
 17. T^j^^^J^^an consists of two parts, Will and Vnder standing, which 
 are most distinct from each other, 641, 644, 10,283. The will anrl 
 understanding from natural birth are receptive of what is evil and 
 false only; but when man is regenerated or born anew from the Lord 
 he has a new will which is receptive of good, and a new understanding 
 which IS receptive of truth, 10,122; as to the formation of the new wul 
 and the new understanding, 863, 8/5, 897, 927, 928, 1023, 1043 
 l.)oo, o0/2 and succeeding passages, 9296, 9297; see below, (18), and 
 see Regeneration, Understanding, Will. 
 
 18. That the Will and Understanding form 'the Whole Man, because 
 they are his inmosts, ill. 10,044. The will is formed by good or evil 
 
 he understanding by the true or false, and the whole man is a resem- 
 
 iw / 'J' 1 ^f'^^^^'' g°«d or evil rules universally in man i 
 rules also m his least parts, for the universal is so called because^t s 
 common to the particular ; such as man's quality is in generauSo e 
 
 00/1, 6626, 68/2 The whole man, from head to heel, interior and 
 
 10 26? "Th: ^ilf « ".' ^^%°- g-^ - -i^ -d his own \r^^T£, 
 10,264. The will and understanding, consequently all that is human 
 in man, is substantially formed by goods and truths; and the body^s 
 formed correspondently thereto; hence, the latter iUntl/does what 
 man wills or thinks 10,264, 10,298. The formation of ?he^ who e man 
 by tlie will and understanding is manifest in the case of spirit? who are 
 
 a„1 s?Sl :' \'''''^' r ^ ^''^' ^^^^^ '^^y h^d receivedTn the world! 
 anU still arc m human form, 10,298. ^ """u, 
 
 life m'J!llf"^""iT 0/ Degrees, 'in the order of man's intellectual 
 
 r.l% Ti. ^*%'V'"' ^'''^"°' natural or sensual in which is man 
 P rceptio?,Vf'looH ^T^u ""*"' ^ ^'-'^"S-i^hed or terminated b^ 
 first Tcondor^^K-ri, "■"'*■' r^^'^^'^S ^ which he is elevated to the 
 nTt formed thV'ww"-"^*'". •''"**" '^'»'=^ distinctive planes are 
 "s ile wTen it rJI t^' ^°'"'? '™'" '•"* ^°'^ " turned into what 
 
 riors of KlUart »J1T "V^**;""'. 5145. All in whom the inte- 
 whom hev are 3 f' '• ^"j 'e"n««ted are elevated to heaven, all in 
 
 nateorSetheminrT k'***/'' T ^"= «'^°' »'«'' affections termi- 
 Close them in like bonds, and that insanities are nothing but the 
 
 U ' 
 
652 
 
 MAN 
 
 MAN 
 
 h ' 
 
 M 
 
 m 
 
 
 fi 
 
 dissolution of such bonds, 5145. That the internal man is forme^^^^^ 
 the image of heaven by the successive openmg of his will and under- 
 standina; according to such degrees, 92/9. x ^- «. ♦^ ♦v,^ 
 
 20 The Distinct Ages of Man, are four, the first extending to the 
 fifth vear, the second to his twentieth year, the third to his sixtieth 
 year, 'and the fourth to the end of his life; his state in these several 
 periods i7/. 10,225; see also 3603. • -. • !• «^ ♦i.o 
 
 2\. The Hereditary Evil into which Man is born, is interior from the 
 father and exterior from the mother; and it consists m the depraved 
 forms of the will and understanding, 4317. See Evil (2). 
 
 22. That Man is nothing but Evil, and could "ever of himself prevail 
 against evil, hence the need of his regeneration ill. 987, ]i049, ^/Ul . 
 That evil is from man, not from the Lord, ilL and «A./ 643. Ihat 
 man incurs guilt when he does evil from the understanding and from 
 the will, 9009, 9012. An illustration of the state of man when evi 
 become; activ'e in him, 9144. See Evil (2). T^at nothing is good 
 which proceeds from man himself, because it has self for its end, 94/ J. 
 
 ^\s!^Remains 'in Man, denoted by the Uving soul in all flesh, 1050 
 That the remains of love and charity, of peace and innocence, stored 
 up from infancy, distinguishes the life of man from that of brute am- 
 mals. 1738. That no man could be saved unless the Lord stored up 
 in his interiors the goods and truths of which from time to time he 
 has been receptive ; and that such goods and truths collected m his 
 interiors are called remains, ilL and sh. 5897; how they are concealed 
 in the interiors and produced therefrom according to state by the Lord, 
 
 ill, 5342. See Remains. . « ,, 
 
 24. Man before Regeneration, is the subject of cupidities and falla- 
 cies, which are so inclined by the Lord that he may be led to goods and 
 truths, 24, 59 ; his state before and after regeneration, variously ill.oO, 
 911 977, 4063, 511i>, 5159. Hereditary good is not spiritual or 
 saving, but is like the juice of unripe fruit, until it is tempered by the 
 influx of charity and faith from the Lord, 3470 3471, 3508, 3518, 
 7761, 8480. It is the means, however, by which truth can be insinu- 
 ated, whereby the natural man can be regenerated, 34/0, 6om, 35 1», 
 
 25 The New Man formed by Regeneration, illustrated by the growth 
 of seeds, the scientifics and truths of the external being as fibres, by 
 which the juice is carried more interiorly, &c., 9258. Ihe regenerate 
 man is made altogether new, every form in him being adapted to the 
 reception of celestial loves, 6872; see also 5072 and succeeding pas- 
 sao'es. The arrangement of the interiors and exteriors of the regenerate 
 man, has reference to states succeeding one another to eternity ; this 
 from the Lord's foresight and providence, 10,048. The mteriors of 
 man, from himself, look outwards or downwards, but they are so eie- 
 vated by the Lord as to look inwards or upwards; also, that this eleva- 
 tion is an actual withdrawal from the body into the heat and light oi 
 
 heaven, ill, 10,330. . i • ^i. * v.« 
 
 26. The Inversion of Man's State by Regeneration, showing that he 
 comes to regard all truth from good, whereas he had Previously re- 
 garded all good from truth, 3295, 3310, 3332, 3603, 3701, 3882, 4a38, 
 6396. See Good (1 1), Regeneration. 
 
 653 
 
 27. The Arrangement of Truths in Man, when RenPfi^nt.^ • 
 cording to the arrangement of angelic societies^ tt^'^dgo edt 
 this order by good, ill. by grain in bundles 53Sq ^"Td^ "'sposeu m 
 tions of silver contained in the sacks wi h the Sn slsj, W tf" 
 .ngredjents of the holy perfume. 10,303. Thattheo;der of heaven i^ 
 
 froml-ru^iK'SS roZT't^ot^ST''''" """'■ ""' 
 
 29. The Order in which Man is creatpd if if «,«{' 
 would render him the uniting medium between Z T- P^'f'l^' 
 world of nature; thus the defcent Zhe dTvfne to thri.'"f *'''. 
 nature, would be by man. and in likp m»n„..?u . """"»'« of 
 
 mates of nature to tL dWine!'/" nd^TaToa sV^f '^0**^%".'*'- 
 is a little world, natural and spiritual and as nil .if' -• T^' ■ ^*'"• 
 world correspond to the Lord.'^ hefs also an ill ^'/J!-*'' '?'"'"*' 
 order, and all connection from first to last is ima.ef • ^"" 'v^''"' "" 
 4.V24; the extension of this similitude to the nL f i,*"*"' '''• ^^^3. 
 Silo. Man is so conjoined wkh the Lord th-f^ ^" '"^Fn*™""". 
 
 brute animals, for wh^en the body peri£ that internT' ''" ^'>' ''"^ 
 mains. 4525. further ill. 5114 '^ """"*' connection re- 
 
 fer t'he ^z^'r::i:tX::;.rL^.'^^'p ^'^"'' ••- ««ie -ii,h 
 
 him, ill. 9278. How troublesome men feel tZTl T' "^'T" '" 
 and spiritual things but not nhon» ^!u. I '" """'' *'"'"' celestial 
 500C.'^5224. 927I. ' See Ev.f (2) '''^'^ """' ''"'P"'*"' ^'''''S^' ^^^^' 
 
 !)2lf eiSbSSr liT The wbTV"'' "'' '^'^'' •"-'-»^<1 
 Lord as a Grand S'S;. th?£„^ith5rtheTo7 W? '""^ 
 
 they^reafva£- j;he:mateo°''Kr^ "" ---"-able.'^^d 
 onebytheLorri28riS 2082 QJ'7r % T'-**"^^ "' ^'^ « 
 in general also appears'before the r L f """^ '"""'"!• '^^^ •=•""* 
 ^an is a heavenTd a chSht ^h 'l st'lT ^Isl ^2^6'^'^ 
 
 io.r rgraTruth''t'ti::T^' 1"^ «- i^VofLSiivS 
 
 9279; sfe 9283 m TM-.^ ^l"""' TV *" ™«g« «<" the world, 
 make'the internal man that ti Lofd t °' '?'•' T** •'=^"'y' '"^'«'^ 
 ".ce, both generally a^dinLiduatv 9276 "Tr'' '!"" '^' •"""«» 
 Lord is said to be by the churrh ,n4 .5 u u* .'^^^l^DcUon of the 
 lungs, because it is thpIif?TK •. ** the church is as the heart and 
 
 the church ^37 oo^lf Jo •"oS^^o"'"'^'"^''*"'' <■«"> »>>«' forms 
 •{son "tnt-o ■ ' "^■^' ^^'^2, 2853, 3263, 3267. 3445 '?6St ■?««7 
 3890. 3963 ; in a summary and passages cited 0276 tA«- * ' ,^~ 
 IS a recip ent of the LorH'. lift. .„"i .u ' /' ' ^°* internal man 
 
 I and all communication and ^J .-^^ "'?"'. °' ««'"'ne'ion with him ; 
 The conjuncTorof man ?s „ofT"f?K "' ^^ '"^"' ^^^^' "786, 9933 
 divine himan, by the " ce„t o^ nf K ', 'TT' ^"'°' '"" ''"^ the 
 "211. 5663. 6804 9395 q,Qfi tk°'^ ^C"^^ proceeding therefrom. 
 °r in good and truth areVnn- ■T'^^y "^o are in love and charity 
 
 Nn.. 1996. 5f3r5662."637T'8865 X^J-' ""^ "" ^»V^. *° "^ "' 
 
 (tion and influx accordino. ♦^„ ?• Jhere is an inseparable connec- 
 
 nux according to connection between heaven and the church. 
 
654 
 
 MAN 
 
 1' ' 
 
 and primarily with the Lord, ilL by first and last principles in the body 
 between which all the interiors are contained, 10,044. Man approaches 
 the Lord in the degree that he is a recipient of divine influx from him, 
 8439. If he were not guarded by the Lord from moment to moment, 
 man would inevitably perish, such is the prevailing hatred against all 
 things of faith and love in the world of spirits, 59. See Lord (11, 14), 
 Heaven (9), Conjunction. . . 
 
 32. The Grand Man. The heavens consist of innumerable societies, 
 and all these societies taken together are as one man, 684. The order 
 in heaven is such, that the Lord governs the whole as one man, for which 
 reason heaven is called the Grand Man ; the same order prevails with 
 every one who is in heaven, 911. All things in man correspond to the 
 Grand Man of heaven, and the situation of all in heaven is accordmg to 
 the presence and aspect of the Lord, 12/6. Heaven is called the 
 Grand Man, because the Lord there is all in all, 1894. Man is called 
 heaven, because he becomes a little heaven by regeneration, 1900. They 
 who are in the Grand Man, including all in heaven, and all in the world, 
 however widely scattered, make one body, 2853, 92/6 and citations. 
 All the societies of heaven belong to various provinces referable to the 
 body, so that the universal heaven is one man; also, all the angels are 
 in the Lord, because in good and truth which proceed from him, 2996 
 — 2998. All parts of the body correspond to celestial and spiritual 
 things in the Grand Man, which is heaven, 3021. The Grand Man 
 is from the influx of the life of the Lord, who is the only man, and 
 hence we derive by influx all that is celestial and spiritual ; see the fol- 
 lowing collection of passages, and besides them, 6626, 6982, 6985, 
 6993, 6996, 9144 and citations, 10,196. Seriatim passages showing 
 that heaven corresponds to the Lord, and man as to all and singular 
 things to heaven, 362A-^3649, 3741—3746, 3883—3896, 4039—4055, 
 4218—4228, 4318—4331, 4403—4421, 4523—4533, 4622—4633, 
 4652-4660, 4791—4805, 4931—4953, 5050—5061, 5171—5189, 
 5377—5396, 5552—5573, 5711—5727, 10,030. Order of the elu- 
 cidation in these passages : and first, that this doctrine of the corres- 
 pondence between heaven and the human form is a great mystery now 
 revealed for the first time, 3624. It is well known in the other life to 
 angels and spirits, even to the evil : the angels indeed from celestial 
 order know all things in man, not only the structure and use of his 
 organs, but things that exceed the capacity of man to comprehend, 
 3626. One thing exists and subsists by another, and is connected by 
 things prior with the first throughout nature ; so the human body by 
 the influx of the Grand Man, 3627, 3628. Unless such a correspon- 
 dence of man with heaven, and by heaven with the Lord, existed, he 
 could not subsist one moment, 3628. All forms whatsoever, subsist in 
 virtue of two forces acting respectively from without and from within ; 
 the forces from without are not living, but those which react against 
 them from within are alive, and they correspond to each other, 3628. 
 It is by the influx of spiritual forces into the organical forms of the 
 body that the latter exhibits its living operations, 3629. There is not 
 only a common influx from heaven to man, but an influx of particular 
 societies, 3629. Each particular organ and member is in correspon- 
 dence with several societies of heaven, and the more numerous they 
 are in any case, so much the more powerful, 3629. The eff^ects caused 
 
MAN 
 
 655 
 
 by celestial and spiritual influx appear to man as merely natural, because 
 they are only seen where divine order finishes, 3630; see below, 3632. 
 The author was convinced by experimental evidence how societies act 
 by influx, by the efiigy of a face variously formed, &c., 3631. It re- 
 sults from the doctrine of correspondence that heaven is immense, and 
 can never be closed ; for all in heaven are organs or members of the 
 Grand Man, and the more numerous they are, the stronger is the force 
 and action, 3631. The gestures, actions, looks of the face, speech, 
 external sensations and their delights, are the extremes of order in 
 which the influx of heaven is finished; the looks, sensations, and 
 pleasures, however, which flow-in are not the same in their own internal 
 form ; illustrated by the will flowing into actions, and the thought into 
 words, 3632. The very inmost of man is such that it conspires to the 
 human form, hence spirits and angels appear in every respect as men, 
 3633. Man is strictly in correspondence with heaven, and acts as 
 one with the angels when he is principled in love to the Lord and 
 charity towards the neighbour; he is then a little heaven, 3634. 
 There are two fountains or springs of all external action and sensation, 
 namely, the heart and lungs ; the heart corresponds to things celestial, 
 the lungs to things spiritual, 3635. The most universal principle of 
 correspondence is this truth, that the Lord is the sun of heaven, and 
 that from this sun is light in which is intelligence, and heat in which 
 is love ; all correspondences are derived from this as principal, 3636, 
 3643. In a supreme sense the Lord alone is the Grand Man, and he 
 came into the world and made the human divine, and thereby restored 
 order, that the whole heaven might correspond to him alone, 3637. 
 They who are in heaven are in the Lord, yea, in his body; but the evil 
 were rejected under his feet and are without the Grand Man, 3637, 
 3638. The societies of heaven constantly preserve one and the same 
 situation in respect to an observer, in whatever direction he turns him- 
 self; from this circumstance it is evident that heaven is a Grand Man 
 and that it is so from the Lord, 3638, 3639. The hells hkewise have 
 a constant situation under the soles of the feet, and though evil spirits 
 sometimes appear above the head and elsewhere it is from phantasy, 
 3640. All, whether in heaven or in hell appear to stand erect upon 
 their feet ; but, really, they who are in heaven are situated with their 
 heads towards the Lord, and they who are in hell the contrary way with 
 their feet upwards ; hence may be understood how hell is preserved in 
 unity with heaven, and how the order of its societies is maintained ; ill. 
 by the thought and speech of angels which descended into hell, and 
 was changed into the opposite, namely, good and truth into evil and 
 false, 3641, 3642. The Lord is the sun and common centre of heaven, 
 and every angel is a centre of influxes, by the celestial form, from all 
 others, 3633, 3641. Every man, even while he lives in the body, has 
 a situation either in the Grand Man, or without it, in hell : the former, 
 so far as the heart's desire to do well rules the actions; the latter, so far 
 as the contrary, 3644, 3645. The influx and correspondence of the 
 Grand Man also extends to beasts, but its operation is diverse according 
 to the forms of their souls, and of their bodies resulting therefrom ; 
 various particulars on this subject, 3646; and concerning the state of 
 certain spirits who had lived like beasts, 3647. The influx of the 
 Lord, by heaven, extends again to all the subjects of the vegetable 
 
 VOL II. Q 
 
 !? 
 
656 
 
 MAN 
 
 MAN 
 
 kingdom ; hence it is that universal nature is a theatre, representative 
 of the Lord's kingdom, 3648. — All in heaven or the Grand Man are 
 suhstances formed according to their reception of the divine in each 
 case, and the divine flowing-in makes the celestial and spiritual with 
 them; the case is similar with the material body, but more grossly, 
 3741. Angels manifestly perceive the influx of life from the Lord, and 
 they enjoy felicity according to the fullness of reception ; the same life 
 is received by evil spirits, but is always varied according to forms, 3743. 
 The varieties in the Grand Man, according to the reception of hfe from 
 the Lord are innumerable; and are altogether in the ratio in which 
 are the organs, members, and viscera of the human body, 3744, 3745. 
 All these varieties have reference to certain general classifications, as 
 those of the head, of the breast, of the members of generation, and in 
 each case to the interiors and exteriors of such parts, 3746; see below, 
 5328. The Grand Man forms three heavens, corresponding to which 
 are three degrees of life in man ; how ignorant the learned are of these 
 truths, 3747 — 3749. All the societies of heaven are comprised in two 
 kingdoms, the celestial and spiritual ; which respectively correspond to 
 the kingdom of the heart and that of the lungs in the body ; the motion 
 of the latter is also derived from the influx of the former, or the com- 
 mon respiration of the heavenly societies, 3884 — 3890, 9276 and cita- 
 tions : for the particulars, see Heart. Every individual angel and 
 spirit respires like man, the various societies in consort, and the whole 
 heaven as one man, 3891. They who are in evils and falses cannot be 
 in the Grand Man, because there is no harmony of respiration, on 
 which account, when they approach heaven, they lose all power of 
 action, 3893 — 3895; see below, 4225. The celestial form, which is 
 stupendous, is impressed more especially on the brain, which is or- 
 ganised according to the fluxion of heaven, 4040, 4041. In virtue of 
 this form man is an image of the three heavens, and by him alone 
 there is descent from the heavens into the world, and ascent from the 
 world into heaven, 4042, ill. 3702. Such is the correspondence of the 
 brain with the Grand Man, that those who are in the principles of 
 good correspond to the cortical substances or glands, and those who 
 are in the principles of truth, to the fibres raying out from them ; with 
 this diff'erence however, that those who are in the will of good corre- 
 spond to the right part of the brain, and those who are in the will of 
 truth to the left part, 4052. The correspondence between the Grand 
 Man and the organs is not general merely, but extends to all their parts 
 and most particular constituents, 4222. Such correspondence is pri- 
 marily with the functions of the organs, and by consequence with the 
 organical vessels, because the functions and the parts act as one, 4223, 
 4224. It is not only with the visible organical forms, but with the 
 invisible by which the internal senses and aff'ections operate ; to these 
 forms the interior heavens correspond, 4224. Those who are not in 
 the Grand Man correspond to impurities and diseases of the body; 
 such are they who are in the love of self and the world, 4225. Situa- 
 tion in the Grand Man is not situation but state, and this according to 
 the quality and* the state of truth and good, 4321. Man is continually 
 held in correspondence with heaven by the Lord, 4323. Having ex- 
 plained the correspondence of the heart and lungs, and of the brain 
 with the Grand Man, the author next treats of the correspondence of 
 
 657 
 
 the senses, 4324; of the senses in eeneral 4S2'i-^dqqn. ^^♦i, 
 light, 4403—4420 4523--4^V'?. ^? Ji?' t ?"' ^^ 
 
 i^iGHT (6), Nose, Ear, Mouth, Language (I). Tastf Fac-^ 
 TaSr/ssl SLt 'foot Th?gL' S' M-'.,«3.-49o3; for 
 
 ve« is reDreinf;An l^ ■ ll ^'' Disease. When the whole hea- 
 inmost or'^MrTl ^^ "^''' *' °"^ """>' the celestial, making the 
 
 the celestial I'/kTi! -. i • , ' *^® '"^"^ ^^^ commun cation of 
 
 the : s zf ttkreTsys'" f ""'' r^?' ^ ^p'"*-' -«» 
 
 viscera of man H i • . ^" general all the members and 
 
 viscera ot man correspond variously to the good of love and the tniH. 
 
 th7te'anTnt';f%h°'\'V'^ ^""P"" °^ ' --» and in t!e church • 
 pkinTd l'o?030 ""' """"' ''"" •'^ Nebuchadnezzar in a dream exl 
 
 33. The Divine Man. The divine passing bv heaven is a ,1.V;n» 
 
 infA ^'^""^ ^'""'^ '* " ^^<"'' «nd its procedure from the Lord 
 
 could noTA '""''''/'i" '^'■""•^ M""' 9145 andWion?. D™ ne tmJ 
 D?v neTruth from the T^/ '^ ^^'jr'? "%"""•' ^^'^ and citaS 
 Lord (59 60. 67). " ^^^ ^ ""* "'"'''^' ''^"^^ ^^^ 
 
 and^ff if hf '"■? ^t" < ^"'"™ '^'">''9ht is an Image of the Man 
 
 rorm'JdhjJi ^^^r?**"?'''^*/" ^"''"■e have reference to the Human 
 Seated of In 'f • kT' !T ^''T^ therefrom, Ul. 9496. Whatever i, 
 rpTir . ^ * "^l"* *"^«' *'>•' correspondently of other thinss have 
 
 left oTruth r** '^ 'a' '°Tt °^ *'"»'' ^ '1""^^" •« predica tef if the 
 n everv cas. Z^^^^'' """^ '''/ "'^Z' ''^"' '«'"* P^-^ts close together 
 ^495 ^AlMh nV, rr''^'?^^''"^''"'' ''"*•'' 9«"4 5 tl-^ lattefonly. 
 in in ■„ ... ^f '", ^^^ universe have reference to good and truth- 
 truth and •' "lu "1^ '"'iT;'""""« "^''^ "'« '««Pi«°ts of good and 
 k nld' "stCh ' ^™"n ^T "^^ ^"''"' '*>« ''^'^^tial and spiritud 
 kingdoms which are as will and understanding to the universal heaven. 
 
 its Lr^n^V' °'"'"°l*'""°VS*'°"t the whole natural world but has 
 extern.! P T.u\'''*' 'P'"*"*'' '» ^^^ >»«""fr all things in th^ 
 9280 " "" '""'^' 2992-2998, 3483; pass4es cited 
 
 »entfd',n^^l '""''"^ Go»emme»<,. Kingdom and Soeietiet, are repre- 
 rented m Heaven atone Man. and that such representation would be 
 
 c 2 
 
658 
 
 MAN 
 
 MAN 
 
 659 
 
 I 
 
 most beautiful if all were conjoined by charity, and were in a like faith, 
 7396. See Government, Society. 
 
 38. That there are Men in Other Worlds. It is well known in the 
 other life that there are many inhabited earths ; and the author also 
 has spoken with spirits and angels who had hved on other earths as 
 men, 6695. There are not only other inhabited earths in our own 
 system, but an immense number throughout the universe, 6696; argu- 
 ments 6697—6698. There must be other inhabited earths to com- 
 pletely constitute the Grand Man ; the number from this planet being 
 few comparatively, 6807. See Universe. 
 
 39. Man and the Word. The Word when read appears before the 
 Lord as the image of a man, by which all heaven in its complex is 
 represented, not such as it is, but such as the Lord wills it should be, 
 1871. The Word in the letter is for man, in the proximate sense it 
 is for the angels of the lowest heaven, in its internal sense for the second 
 or spiritual heaven, and in its supreme sense for the third or celestial 
 heaven ; how the sense is elevated as it ascends, 4279. The corre- 
 spondence between the internal and the external sense of the Word is 
 similar to that between the ideas of men and the ideas of angels, 3131, 
 3349 : ill. by the case of the holy supper, 3464 ; seriatim passages, 
 5846—5866, 5976—5993. Heaven is eternally and inseparably con- 
 nected with the human race by means of the Word ; by which the 
 minds of men and angels are conjoined in so strict a bond that they 
 act as one, 9216. Heaven is in the enjoyment of its wisdom from the 
 Word when it is read by man, and man at the same time is thus brought 
 into conjunction with heaven ; without such conjunction the human race 
 would perish, 10,452. See Word. 
 
 40. The Man of the Church, is the author's expression for the church 
 itself and whatever is predicable thereof, as comprehended in the names 
 Adam, Noah, Judah, 7^'^. In every man of the church there is the 
 internal of the church and the external ; the internal is where the true 
 church exists, the external is its derivative, 768 ; see below, 7840. 
 The Lord is alone man, and the all in all in his kingdom ; by man, 
 therefore, is signified love or charity from him, which is the all of the 
 church, 768. The man of the most ancient or celestial church is 
 denoted by Adam, 339, 477—478, 597, 608, 1114—1125. The man 
 of the ancient or spiritual church is denoted by Noah, 915. The men of 
 the ancient church are described in three classes by the sons of Noah, 
 Shem, Ham and Japhet; their respective characters, 1062, 1091, 1126, 
 —1128, 1238, 1327. The man of the church is a heaven in the least 
 form, hisinteriors being disposed according to the image of heaven in 
 the greatest, and to the reception of heaven, 911, 978, 1900, 1928, 
 3624—3631, 3634, 3637, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 
 6057, 9279, 9594, 9632. The church is a collective term designating 
 the congregated body of individuals each of whom is a church in par- 
 ticular; in brief, man himself is the church, 4292. The church of the 
 Lord otherwise called the communion of those who are principled in 
 love to him and charity towards the neighbour, consists of all the good 
 however widely they may be scattered throughout the whole world, aud 
 whether in the church, so called, or out of it, 7396. The men of the 
 church are internal or external ; internal, whose good is qualified by 
 
 obedient, 784oT£rv on^e who^rU'"'''''. T.^ '^'"' do' good from 
 the external church TCward^amafTh'' ^?°'"? ^' I "'"' "^ 
 The internal consists of thoL Ihn T2 ' '""T' '='""''''' '^40. 
 
 Man!'an&:fr^3SS^^^^^^ 
 
 internal sense wisdom 3l„teni'^' snpreme sense the Lord ; in the 
 
 49. Adam is nrrproper name Eu ' "1'*/''"'* '^^ regenerate, .h. 
 
 denotes the most ancEhnrch 339 47T47«' ""Z ''""r'T^'y. ""d 
 denotes the man of the celS tt ' i v"^V A^™ (^^t'" *<"»o>'. 
 of the spiritual church 7120 AhI'' .^"°lf\ (!"»»*«• ^')> the man 
 and man was so named to Ld^^^tf fh«^ 1.° *^' Hebrew signifies ground, 
 or regenerated b/the Wd X * ,rl r"' *'''''1 '^T '^^ 8™"°'' 
 called man in an eminem sense £mth; tu^^^^' '?1'^""'' '^^ '^^ 
 1 0,545. Man denotes love or cSv thff, .f ^T f ^ '^«« below, 
 is of the church. 768 M,n L!? •/' , ' *'}^^ '=b"'"'='» «°d whatever 
 to the good of love the iZrltTl ^T. ^h"'"'^"'''' ^^' '■°™«' «« 
 man is named distLtivdv 1 ., ^ '""^ "C*^"'" '*>«"' ''""^^er. 
 1408. Man in ts geS s^'se sfS' TS ""** T^ f-^' ^'^ 
 namely, the Divine eWlSqfM^// '^' ^^'^ "'»'='> *>« »« man, 
 named man from the Lord ;/. ^«7 '^V S""*^' '^''' ''«'=^"^« ^' ^^ 
 
 enosch), denotes truth iifrot/o;d49T7"-T '^"■'^r°' ^'^'''' 
 who are in eood becausTnnll i. k ^ ' ^^^^ *"'^- ^*" ^^'^°^^ those 
 to a brother^ tv^a comLn J,!^:^^^^^^^^ ^f^ !"'?' 8571. A man 
 
 allv. because man sSes Zfh °. i t"°*^ ™?"' occ^ixxeA mutu- 
 beist named together denote ^-^ ^""^ " ° '-' ^ ' ^' ^^^ ^*° """l 
 sense the f^^fZ?^^,^:^,:^^^'^^^^^^^ 
 
 briefly explained 9^42 Af ^ >llustrated, and the account of Adam 
 
 <<» d..»ibi, „.. fa.',*£ aa ±o,T™s tdtS: 
 
 uoual lacultics m man, consequently truth, 2374. Men or angels 
 
660 
 
 MAN 
 
 MAN 
 
 ii 
 
 denotes the Lord as to the divine human and the holy proceeding, 2373, 
 2378, 2397. Man denotes doctrine from a celestial origin, or celestial 
 truth, because the intellectual faculty, ill. 2533. Men of a city denotes 
 truths, or truths of doctrine ; inhabitants of a city, goods, or the good 
 of doctrine, 3066, 4478. Man is predicated of the understanding ac- 
 cording to the subject, generally, it denotes intelligence and truth, 3134. 
 Man denotes natural truth, servant, natural good, 3191—3192. A 
 knowing man is predicated of the affection of truth, or of those who 
 are in such affection ; a man of the field denotes the good of life from 
 doctrinals, 3309— 3310. Man denotes truth ; brother, good; a man 
 with a brother, the good of truth, 3459, 7716 and citations. Man, 
 and also son of man, denote truth; when called homo, good, 4287 end. 
 When man and wife are named, man denotes truth or the false, and 
 wife good or evil, only in the latter case she is not called his wife but 
 his woman : when however husband and wife are mentioned, husband 
 denotes good or evil, and wife truth or the false ; the reason is, because 
 in the celestial church the husband was in good and the wife in the 
 truth of that good, but in the spiritual church the man is in truth and 
 the wife in the good of that truth ; this expresses what actually is in 
 each case, for the interiors are thus bent or formed, 4823, 4843; 
 compare 5946 ; and see Woman. Men of the house denotes the 
 truths of good, in the opposite sense the falses of evil, 5011. Man of 
 understanding is truth, man of wisdom good, 5287. A man saying to 
 a brother denotes common perception, 5498. Man, and the title of 
 lordship, denotes the spiritual conjoined with the celestial, 5510, 5518. 
 Man denotes the spiritual principle, or truth flowing in from the in- 
 ternal, 5584, 5591. Man over the house (meaning a steward or cham- 
 berlain) denotes the truth or doctrinal of the church, 5652. Egyptian 
 men denotes scientifics, 5871. A mans servant denotes the natural 
 man ministering to the spiritual, 7998. Men of stoutness denotes 
 truths strong and powerful from the conjunction of good, 8710, 8725 ; 
 compare 6086, 6087. Servants or men denotes those who are in the 
 science of truth and good ; maid servants or women, those who are in 
 the affection of truth and good, 8994. When man occurs in the Word 
 the angels do not perceive person, but the intellectual faculty from 
 which he is man, and when called homo the voluntary faculty ; hence 
 these terms denote respectively the understanding or truth (vir), and 
 the will or good (homo), 9007. When man and servant, or man and 
 companion, are mentioned, they do not denote two persons, but the things 
 signified in one, 9058, 9149. When by man one of the sons of Israel 
 is understood, it denotes one who is in spiritual truth, thus, who is of 
 the church, 9034. Man is the truth of faith, woman the good of faith, 
 9065. Man and neighbour denote truth, and good with which truth 
 is conjoined, 10,555. The expressions, a man to his brother, a man to 
 his neighbour, &c., denote mutually, or the conjunction of truth and 
 Mkl good, 4725, 5468, 10,555. See Male. 
 
 ^43, The Spiritual History of Man in the first eleven chapters of 
 Genesis. Order of the subject in Genesis i. ii. and iii. — The state of 
 man before regeneration denoted by the earth empty and void, and dark- 
 ness upon the faces of the abyss, 7, 17, 18. The state of man when 
 he is conceived anew, and can discriminate between what is of the 
 Lord and what is of self, denoted by light, the creation of the first day, 
 
 661 
 
 tt'Sal a?d%Sraf man Sn^I^ '/ "-Vbeeomes conscious between 
 
 between the waterfa^^^lTatet ^ feenC^of ^^^ 
 man, and the confluenop n£ \rr.r.r«\ a •. . ^^^® ^^ ^^^ external 
 
 gathering togetheS th: watS: d Te ty St V^-T^ 'l ""^ 
 m^ fruit t^Q tL'\ I ^^ yielding seed, and the tree yield- 
 
 1=:: ;:Xeri.xrteir^ "r^ 1^''^ 
 
 sea and th^ birds of the heS T fr'!^ V ^^^es of the 
 occupied by truths and goods, denoted hvtjit- ^^\^^*^T^ man 
 produced on the earth, 12 44-48 ^.^1, ''""8 .«?"'• "id beasts, 
 minion from external o hlternTldon^^^'^u!"" 'P'"'""' '""^ ^'^ ^o- 
 of God, his rule over the &^Th ,t ^^ \j ^" ""''''•'» i" ^^^ ''""ge 
 12. 49-53. The state of thl,!!^ T' ""^ }'"^^ »''"'« l^^avens, &c . 
 denoted by the s^^th da? wh.nT'r' """ "''?"' *° •>« -"^de celestial 
 and all th'e host of fc' 0-^^f r°83"^«^''^ -'»> were finished 
 denoted by the seventh dav whisht ril' ^^- ^^^ •'^'^^"al ">»•» 
 
 he alone f rked in Z t^^^^^t^^l-,^ %tf 'T'' 
 of the cclestia man denoted hv flT / °»— 8b. The formations 
 nativities of the heavens atd tfe earth 80 TT' ^'^"'"^ '^' 
 external man at the commencPm7n^^f?' .' ^'}^ fanqmlhty of the 
 the vapor made to asZd frnT?h II ''"''!"*' "^''^"y- denoted by 
 faces of the ground 90-93 Th.' """?;/»'' !>y ^'s watering all the 
 the external man made c£tial de„or, 'h' f."** T'T^ ^'"^'"''^ « 
 
 growing out of the ground ?hu 'watered 75' 90 9^"'Th'r'.''%'?"'' 
 given to the external mnn th,.. "'"''*^'^e^» /^» yo, yo. The hfe of love 
 
 man formed frrthlrto'f"^rS tVV/'ft 'TT' "^ 
 of the ce est ml man and if« i^fl u V ^ ^^"' The intelligence 
 
 the garden in Edet eTst^ f % 'Z-Z %t'' '""*'" '' 
 knowledffment of mon ,« *u' /I i ?. — ^^^' ^*^® conscious ac- 
 
 by the trC conferrTupoi him : ?"' "" ''J"'"' "'^ !"'«'• ''^■"'ted 
 124. The privi e'e of fh^ il .■ , '^"''^ ""^ '" 8""^ Eden. 122- 
 that is good'^and t?ue denoVd K .1' """" *° ^"'"^ f^""" th« ^ord all 
 in the garden! 79 80 , 25 rt '. P!™ 'f^ ". '° *^' °^ «» ^^e trees 
 desire to be wise from self and Thp 1 if i ^'% ^1"°^"'* '^ ^' '^"^^^ 
 to eat of the tree Tthe knn J ^ ^' ^T^"^ ""^ ""^ command not 
 The historical fact that the mln^? ?f ^°°^ ""^ .«^"' ^0, 126-130. 
 from the celestial state denoted bvlhl •"°^' .«»<='«"' «hurch declined 
 
 three chapters of Gen:;is ?37 f .^detairi""" 3l,r"'H'% "i J'^ 'T 
 self and the worid and » nrn„,: iM—309. His lust towards 
 
 rib built into a woman, 131738 14 r'ffr'^ to him, denoted by the 
 spiritual life adjoined to tht'JJ^~ ■' ''^-ISS. The celestial and 
 
 external act as oTe denoteYh? h"™ '" ""'^' u'-" ''"'* '^' "t^^""! ""d 
 160—162 rii.!lui ^ ^^^ "*" »"d his wife one flesh. 135 
 
 sions, iS"at Sns h £ ralPT"""? '"?""'"« »"'" "> ^ensualpersui 
 persuadinVthe llal'' l^^Tft """"^ '"''"""''' ^"'"''^ ^y the serpent 
 
 forbiddea\uit, 19^ 19^ 198^ To'" %"'"^ '^'^ •""" '° ^'" "f"''' 
 though some perceotion rem»!„.7* u- ^?° "° '""S^"" '" innocence 
 onenpd Lj .k. • ^ remamed to him. denoted by their eves heino. 
 opened, and the.r sense of nakedness. 193. 212-2f4, 2To.^Natrj 
 
662 
 
 MAN 
 
 goodness also still remaining to man denoted by their acknowledgment 
 and confession, 193, 216, 217, 225, 229—233. The sensual part 
 separated from the internal man and become corporeal, denoted by the 
 serpent condemned to go upon its belly and eat dust, 235, 242 — 249. 
 The conception of truth or thoughts of truth, hereafter attended with 
 temptation, denoted by the woman condemned to bring forth children 
 in sorrow, 261—264. The man of the church after the loss of wisdom 
 and intelligence dominated by the rational mind, denoted by the woman 
 sentenced to be ruled by the man, 237, 261,265, 266. The whole 
 external man, averted from the internal in consequence of the rational 
 mind having consented to the proprium, denoted by the ground cursed 
 for man's sake, &c., 238—240, 267—278. The man of the most 
 ancient church deprived of all intelligence and wisdom, denoted by the 
 expulsion from the garden of Eden, 284, 305. Man become corporeal 
 as he was before regeneration, denoted by his condemnation to till the 
 ground from which he had been taken, 284, 305. The evil cupidities 
 and persuasions which continually keep him from the knowledge of 
 good and truth, denoted by the flame of a sword turning itself to guard 
 the way to the tree of lives, 285, 386, 309. That the native state of 
 man in this remote age was altogether different from what it became after 
 the catastrophe described by the flood, 310—313, 597, 607—609, 784. 
 Order of the subject in Genesis iv. The decline of the most 
 ancient chnrch, or the falsification of doctrine by the men of that age, 
 described by the history of Cain, 337. The man of the church ac- 
 knowledging faith as a thing distinct from charity, denoted by Cain ; 
 those who remained in charity, by Abel, 325, 338—345. The worship 
 of man in faith alone not acceptable, and his state becoming evil 
 denoted by the rejection of Cain's ofl\?ring, and his wrath being kindled, 
 his countenance falling, &c., 326—328, 346—365. Man who worships 
 from faith, at length separating charity and extinguishing it, denoted 
 by Cain when in the field with Abel, slaying him, 329, 366—369. 
 The barrenness of the perverted doctrine of faith without charity, and 
 no knowledge of good and truth, denoted by the terms of the maledic- 
 tion upon Cain, 330, 378, 382. Faith, notwithstanding, preserved to 
 man, as the means by which the Lord could give him charity, denoted 
 by the mark set upon Cain lest any should slay him, 330, 393, 395, 
 396. The declining state of man producing heresy upon heresy till the 
 moment when faith perishes and a new church is provided for, denoted 
 by Cain's descendants down to Lamech, 331—332,399—404, 406— 
 411. The origin of the new church, internal and external, denoted by 
 Adah andZillah, the wives taken by Lamech, 333, 405, 408—411. 
 The quality of the new church as to celestial and spiritual things, 
 denoted by the sons of Adah, and as to natural good and truth by the 
 son of Zillah, 333, 412—426. The state at which man had arrived, 
 all faith and all charity extinguished, and the most sacred things 
 violated, when the new church commenced, denoted by the words of 
 Lamech, 334, 427—433. The new church giving birth to a faith 
 whereby charity could be received, denoted by the man knowing his 
 wife, and Seth born, 335, 434 — 437. Charity received as the essential 
 of faith, denoted by the son born to Seth and called Enos or another 
 7waw, 336, 438 — 442. That the church called Enos was not a celestial 
 man, but a human spiritual man, 439. 
 
 MAN 
 
 663 
 
 Order of the subject in Genesis v.— Historv of fKn . 
 among the most ancient people resumed u^aa^?^}^^ ^^^^ ^^^^^^ 
 denoted by man, Seth, IJtoTZo^^^^^^^^ ^^^^^ PT^^ 
 
 48o, 501-503, 505; and that mer«f fl . I- i^^/ particularly 
 houses, families, find\sMteTohl'^^T. ^''''^^ ^'^^^^^^^^ 
 The continued decline of percK 
 ledges were reduced to docK^ted ^ 
 
 to Enoch, 4^3^464, 506--522 Thl . ^ *¥ ^T'^sion from Enos 
 resuscitation among others provided f^r T ^j'^''?^ ^^stated, audits 
 Lamech and Noah, 465-4^7 sI^-^q^"^""^^^ ^l *^" «»<^cession to 
 
 wbomanyremainsof the church exLl 468 530 '^'^ ""''' ^" 
 
 ancient church, denLdftC'wfehSn^^^^ ^^^ 
 
 and the doctrinals of faith coniofZl^tk /if' . ^"^^^ prevailing 
 of God united to the dauSs '^^^ them denoted by the son! 
 
 persuasions which the mTof the ^h.^^. ' '^' ^^4-^571, The dire 
 eminence, denoted bjThe eriants thJ "°^ ^^^ertained of their own 
 557, 580-583, 586^ A pSion toT V^V^''^ ^^ those davs, 
 church, in which conscienceCd ti^ T^ i T'° '""'^ ^y a new 
 means of regeneration, denoted bv Nn«V ..^o^"' ^/ P^^^^Ption as the 
 of the new church, described sui^^^^^ ^^'^ 596^598. The man 
 in the knowledges of faih&cdenn,prfK''TJ^ *l''"^' ^^^^'^ instructed 
 and by his thr!e sons, 600 6^0^61 « ^^^^f.^^^^f ter given to Noah 
 state of all those who could nori;f ' Particularly 615, 618. The 
 whole earth corruprbefore God thr^'^''".''1/^"^' ^^^^^^^ by the 
 earth to be destroyed eTl 619 --6^7 rf "." ^''^ ''"^'^ «"d the 
 church among those who could hp«L^\ formation of the new 
 evil and false! denoted by the ark 602 In ^'"V^ ^^ 
 will and understanding, dLoTed bv it t •' ^^/o*^^ ^^'^' «^ «^«». 
 mains of good and truth "LiLr^^^ ^^^- There: 
 
 -650. The rational and nto lectuaS "'a ^'''T''''''' ^^2, 646 
 the door, and the stories of^hetr^^^^^^ ^T''^ l^ '^' ^^^^ow, 
 
 of all that is false and evil destrovLth^^ ^^T^^^; The inundation 
 church, and those saved whTSt ^""'^'"^^ 
 flood and by the covenant with SoaE' 6"r"6'5Q'''r.f ^l' *^^ ^^^ 
 and goods with such denoted by his sons and ht^^^'- ^^' ^'"^^« 
 regeneration of all things of the iinL:^ ^- ' ^T ''*^^^' «"d the 
 of all living that entered fntohfarS^^^^^^ .Ir' '^4'^ P^^^ 
 
 emptation of all who could thus be r~atTd and .f T^'f ' • ^^' 
 such as could not, denoted by the waters 6fH 7n^ the desolation of 
 735, 737, 739, 751-763, 787 790 sS ti' ^^^' 1^^' 727-^731, 
 m this state, and every pr ncinle thV/nnni » k ^ "^'^ '^^"''^^ protected 
 the family of Noah in?he ark 1a f ^f regenerated, denoted bv 
 
 was the spirit of lives, m 764 rm" T^ '"^" '^^" ^''^ ^» ^^i^h 
 however, no longer in communicibo Ih I" ™' V^ '^' "^^ ^^^^^h, 
 closed after Noah when he entered 784 R 'T .^'""'^^ ^^ '^' ^«°^ 
 sequence of falses, denoted by the ark iifte^^^^ 
 
 703, 788, 789, The last posiritv of thf 1 f "^^^^ the waters, 605, 
 
 mg by their false persuasion^s and L^ ^ d^^^^^^^^ '^""''^ P^"^^- 
 
 who were submerged by the waters,"704, 791 799l8f3 ''' '' ^'"^ 
 
 Order of the subject in Genesis viii! L'^x.^he' man of the new 
 
664 
 
 MAN 
 
 church from the period of temptation to regeneration, described by the 
 circumstances attending the cessation of the flood, 832, 838. The be- 
 ginning of renovation, and the disposition of all things into their order, 
 denoted by God remembering Noah and making a wind to pass over 
 the earth, &c., 839—842. Fluctuation between the true and the false, 
 mentioned before the ark rests on Ararat, denoted by the waters going 
 and returning, 833, 846—855. Falses beginning to disappear, and light 
 first dawning on the regenerate, denoted by the waters going and de- 
 creasing, and the heads of the mountains becoming visible, 833, 806— 
 860. The commencement of the state in which the truths of faith 
 begin to appear, denoted by Noah's opening the window of the ark, 
 861—863. Falsities still occasioning disturbance, denoted by his send- 
 ing forth a raven, its going and returning until the waters were dried 
 up, 864—868. A state receptive of the truths and goods of faith, 
 which as yet are prevented from taking root by falsities, denoted by his 
 sending forth a dove, and its finding no rest for the sole of its foot, 
 869—875. Man in this state attributing the truth of faith to himselt, 
 denoted by Noah's putting forth his hand, and taking the dove m to 
 himself into the ark, 878. The succeeding state in which some little 
 of the truth of faith as derived from the good of charity begins to 
 appear, denoted by the second return of the dove, with an olive leaf in 
 her mouth, 883—886. Man as to the truth of faith m a state of 
 freedom, denoted by the third departure of the dove, which returned 
 no more to the ark, 888—892. The light of the truth of faith acknow- 
 ledo-ed and believed in, denoted by Noah's removal of the covering 
 from the ark, 896. The presence of the Lord with the man of the 
 church, and the freedom into which the regenerate are thus brought, 
 denoted by God's speaking to Noah, and commanding him to go out 
 from the ark, 903—905, 918. The goods of charity and faith, and 
 worship therefrom, denoted by the holocaust offered by Noah, 9 1 9— 
 923. Man regenerated by the truths of faith, not able to avert himself 
 from the Lord like the posterity of the most ancient church, denoted 
 by the words of Jehovah, 927—929. The servitude in which the 
 external man is to be kept under the internal, denoted by the fear^of 
 you and the terror of you upon every beast of the earth, &c., 971—972, 
 985__992. The certainty of spiritual death, if the goods and truths 
 of faith which are of the internal man should be mingled with the evils 
 and falses of the extemal, denoted by the commands about the eating 
 of blood, and bloodshed, 972, 998—1013. The presence of the Lord 
 in charity and the new church guarded from the suffocative persuasions 
 which destroyed the most ancient, denoted by the covenant with Noah 
 and his sons, and by the promise that the earth should never more 
 perish by a flood, 973, 1019—1035. The state of man, capable, by 
 regeneration, of receiving charity, denoted by the bow in the cloud, 
 974, 1042—1059. The ancient or spiritual church described histo- 
 rically by the remaining contents of chap, ix., and by the whole of 
 chap. X., 975—976, 1130—1138, and corresponding passages in the 
 
 text. See Noah. . , , 
 
 Order of the subject in chap, xi.— The history of the ancient church 
 resumed to show how its internal worship was in course of time adul- 
 terated and falsified, 1279, 1283. One doctrine prevalent during its 
 first period, denoted by the whole earth of one lip and one word, 1280, 
 
 MAN 
 
 665 
 
 The falses formed from S SfW l^\^''''' ,*2^"' '289-1291^ 
 denoted by their making brick in okn^ „f '""? '^'''Y ''« '^'^ P«"od. 
 Doctrine 'and worship as mean "f^^^^^ •"°"^' V^*^^' '294-1302 
 denoted by the tower.^ 280 13^2 noo Tk '" '^^ f"""' P^'H 
 good of faith, and, g^nerallv inffr" . •^''^ "■"'*■ "^ doctrine, the 
 
 h the j<4ent\%a *£\'„te?lThl '.'^ ''^"^''«'™.ved, denoted 
 
 1310-1328. A second church or form ,f f''''? °^ ^''''^'' 1280. 
 to idolatry, denoted by the succession fr„ '«.'""' ^°''^'^ ''«'=«ni''S 
 1329, 1358. A third form nf ,h« ° ."" ^''^'" *» Terah, 128l! 
 
 it was made reprslatTe denoted tt.''"""''' "^^"/™ 
 down to the call of Ab aham T282 Vvo''T,?' "^J^'*'''^ f«'"% 
 point the Word assumes the^Li.^f' 1^9-1375. That from this 
 still representative of "elestial S W. .M"""" "^'"'"^ '»'^'°''7. but 
 further under the several pa r archil P" k'*'-^'; '^Ol-l^o/ See 
 
 44. Harmony of pJsl'TtlTTh^^^^^^^ 
 (The * indicates^hitC word istlo ■" n "'T'''^"^ ''V »«-»*• 
 "Let us make man* in ourTmaJ" Z Ic "' f}"'' "^'^ '' '« «">•) 
 regenerate, ill. and sA.. 49 53 I4 n^ ^^'* '• 2?/ 27). denotes the 
 ii. 5), denotes the state of the exter!ll " 1° *''i ^^^ S™"""! (G^"- 
 about to be made celestial! irsO-sT Ma"n* f" '^^T ,^P'ri'««l ^e is 
 of the ground (Gen. ii. 7) denotP, .hV. ^ , ^"'"'^'^ ^'""^ the dust 
 was not man, become th/1. r . *'"^'""'' ""«"' '^hich previouslv 
 10,545. The man* fori^!/^ fu '^"'''" °^ ^^e internal" 94-95 
 (^er. 8), denoteThe in°tXen e ot tee."':' ,"" ""^ ^^'•'- ° ^ ^de" 
 124. 10.545. It is not iTthat mfn/stl^'r",' ^V"'' 122- 
 notes the state of the celfsti Vml ^1 Vu^ ^^ ^°°^ (^"- 18). de- 
 prium. 137—139 Tht »!' '?*" "''e" he began to decline to his pro- 
 
 142-145. Man* sleepint and Kih f "''r"'"^ °^ ^'' affections, 
 woman given to him (?e ^2r 29 t '^/'"^d mto a woman, and the 
 proprium, and its beino- Wvlfied bv th^T !, "if '*"'" °^ ■»»" *" ^^ 
 from whom she was tak°e„ &c ler 2' 24^'/"- lf-165. Man 
 
 .3 d stingnishable from th^ e."e n" ^ 156- 62 7^ ''' "'""''? "" 
 the forbidden fruit anH o.;ir;«« ♦u '^' ^"® woman eat ne of 
 
 cupidity, fantI;\S&''o'fT If ^''* («•="• j'^-«>> denotes'the 
 mind, 207—210 265 Th» * P^P'!'"'" seducing the rational 
 
 ''hen they heard"'the'tice^ VhShtc fcr 1%'';*^?^ i'^^'"-'- 
 consciousness of evil, and fear ofThr*^- . > ; ' ^' ^^^' denotes the 
 22c, 229. The wo^an henceforth to ^fVr'°"'"'°'=^' 218-222. 
 
 16). denotes the dominattn 5° he rational 26T1fi'° '""'^r" ^'''^ 
 cursed for man's* sake fver 17\ aI , \u '■^^''- ^^^ gfoand 
 external man averted from th.' ii/' 1 °'f ""^ miserable state of the 
 along with it. 267-271 The man*' "if it ■""'J""''' '"'"'I «»d 
 20). denotes the celestial church rf '=""^,4 •>'« ^i^'s name Eve (ver. 
 281. 288, 291. ThTma„* and L w^r? I"!. '•'.\''««-«nly marriage, 
 21). denotes instructionTn spirited S 2r,1 "'% '"'i' °^^'''" (''^'• 
 began to fail. 282. 292-297 9942 C * ^* ' '"vf" P^'^^Pt'o" 
 (ver. 22), denotes the statin/ XI, J . "*" "'^^ ''^e one of us 
 300 ^;n* casT oJ: ^ot I'X" TETn^tiffc' ''' ^f ^' 
 which he was taken (ver. 24). lenotes thelto? S iX"nt td 
 
666 
 
 MAN 
 
 wisdom, and the state become corporeal again as before regeneration, 
 305—308. I have gotten a man Jehovah, said by bve (Uen. iv. i;, 
 denotes faith that had been inscribed in the heart made mto a doctrine, 
 thus made scientific, 340, 1 179. I have slain a nian to my wounding, - 
 and a little child to my bruising, said by Lamech (ver. 23). denotes 
 the extinction of faith and of charity, 427-431.^' ^^^ ^^ o.T 
 his wife, and she bare a son, and called his name Seth (ver. Ji)), 
 denotes a new church, and the new faith thereof by which charity was 
 to be received, 434-437, 481-497. The book of the nativities of 
 man* (Gen. v. 1), denotes an account of those who are from the most 
 ancient church, 470, 477. Male and female he created them, and 
 called their name man* (ver. 2), denotes the marriage of faith and love, 
 and the church therefrom, 476. Man* beginning to multiply upon the 
 faces of the ground, and daughters born to them (Gen. vi. 1), denotes 
 the human race at that time, where the church had been, and their 
 cupidities, 564—568. The sons of God taking them wives of the 
 daughters of man* (ver. 2, 4), denotes the immersion of the truths ot 
 faith in their insane cupidities, 569-571. My Spirit shall not strive 
 with man,* &c., said by Jehovah (ver. 3), denotes the state of man 
 when no longer led by the Lord, old. Nephilim in the earth m those 
 days, mighty men, men of renown (ver. 4), denotes those who were in 
 the persuasion of their own supereminence, and their self-love, j»0— 
 583 The evil of man* multiplied in the earth, and the imagination ot 
 his heart only evil (ver. 5), denotes the depraved state of the will, and 
 the perception of good and truth utterly lost, 585, 586. It repented 
 Jehovah that he had made man* (ver. 6), denotes the Lord s mercy, 
 587 1 will destroy man* whom I have created from off the face ot 
 the 'ground, said by Jehovah (ver. 7), denotes that man would extin- 
 guish himself, meaning the posterity of the most ancient church, 591 
 1-593 He destroyed every substance that was upon the faces of the 
 ground, from man* even to beast, even to reptile, even to the bird of 
 the heavens (Gen. vii. 23), denotes the evil nature of self-love, the 
 lusts, pleasures, and falses therefrom causing the posterity of the most 
 ancient church to perish, 807—810. I will not any more curse the 
 ground for man's* sake, &c. (Gen. viii. 21), denotes that man would 
 never again be able to avert himself from the Lord like the posterity ot 
 the most ancient church, 927. ^^ Your blood with your souls will I re- 
 quire ; from the hand of every wild beast ; and from the hand of man ;* 
 from the hand of his man-brother (vir f rater) will 1 require the soul 
 of man* (Gen. ix. 5), denotes that violence done to charity would carry 
 its own punishment in the whole nature of the violent man, in his 
 entire will and his entire understanding, 1004—1008.// Whoso sheds the 
 blood of man* in man,* his blood shall be shed (ver. 6), denotes the 
 extinction of charity which is of the internal man, 1009—1012. Noah 
 began to be a man of the ground, and he planted a vineyard (ver. 20), 
 denotes the men of that time instructed in the doctrinals of faith, and 
 the church therefrom, 1068, 1069. Said a man to his companion. 
 Let us make brick, &c. (Gen. xi. 3), denotes the falses they began to 
 fashion from their cupidities, 1294—1296. The sons of men* said to 
 build the tower (ver. 5), denotes those who have the knowledges ot 
 faith fashioning worship from falses, 1313. The men of Pharaoh com- 
 manded concerning Abram and Sarai (Gen. xii. 20), denotes scientifics 
 
 MAN 
 
 ^^7 
 
 f:tnf1e^„?;ai:'^ tZlM^l ^"iJ: -^-<^ l-y - i,. the 
 brothers (Gen. xiii.8);denotes the u;in.^nr^ ''•"•' ^\ "'^^^'^ ""«-- 
 
 1577. 1578. Their V"atLrJ:p",S„s tUJ'T' """^ T'"'''' 
 brother (»er. U). denof/s fl,« =« -^Apressea as that of a man from a 
 
 which makes thi inS fsTfiPr-'oT °n '^! ^=''^''"'' ^'^^ ^h^ good 
 evil, and sinners before j;hovah' lt\t^A^- ^"^^ »«" "^ Sodom 
 to cupidities, ICOO. Mamre P^irV \ f*"°"' scientifics extended 
 Abram (Gen. xiv 3,1^1^ tt ?^ ^"/'l""^" confederate with 
 1753, 1754. Haga; iven bv Sa' ^nt ' ^^ ^^^ '^"^' 
 
 denotes the affection of scientifi/^ ..k" T5 ^''""" <^«°- "i- 3) 
 internal man. 1890, 1891 1907 Thl ^^"''f^^ ">« influx of the 
 (Gen. xvi. 12), denotes the lylL ^^t '°"°^ ?"«" " ^"d-ass-man* 
 1949. All the men of ilrhi^l K """'"''' ■""" '■™'° *""'» only. 
 27), denotes the purificattn of „7. K "'' ."rcumcised. (Gen xvii. 23 
 who are in the chCch S9 2 111 Th' " '^' *'"'^^ °^ «'"''• ^^us 
 bam. (Gen. xviii. 2), denotes th. H" •.""?]? «PP«ari"g to Abra- 
 
 and the holy proceed ng 2149 "'"J'J'''^ "«« f'. '^e divine human 
 had feasted them (ver 13) deLt.,^K "'? TT^' ^^^^ Abraham 
 
 previously signified by h ir comtag^'lsfs Thl*':,'^"^ iP-^''*P''''» 
 tlience towards Sodom Cver 99^Tl^^^ A. , '"^" lookmg away 
 
 cerning the human rcet;o'?r;afeT2 SS 7" Th^ " %"^ 
 city, the men of Sodom <iiirrm.„!i; ,.t l ^'- The men of the 
 were lodged (Gen xk 4^?^ T *''\'>o"se in which the angels 
 
 those who a!e in'evu; v dat n. ?V. ^°*^ '}'"^r}^° "^ '" f^'^^and 
 Where are the men who came o^the. /°".'' of charity, 2344-2347. 
 offer violence to the diWne hnm^n . !5 !"• IT" ^' ^^' <'«'«'tes that such 
 2365. The two dauis of Lot H^"^^ I Pr*'f"& 2352. 2359. 
 8), denotes the affertions of Lnd \\ Ylt^^ "°' '"'°"" «»«" (^^^ 
 false, 23fi2. The men of fh! ?? ""*• *""'* "ncontaminated by the 
 denotes the fordbk oerLtl^ V.T''"^ ?P°" "•« -""n Lot (ver. 9)! 
 good of life ar?Lr2r4-2°^6*'^^ *I.f "^ f 'h, by denying th^e 
 drawing Lot into the house fver I m I f'^" (""eanrng the angels) 
 guarding those who are in tL^^'^d J ^^"377 nT/o"' '^t ^°"^ 
 of the city smitten with blindness fver 1 iT^lli /~.u '^- • ^^^ """» 
 c.ple and its doctrinals filled v^tlfali' 2381 4^4 '"^TK*^ P""" 
 (meanmg the aneels') lenflino. T «f '""r^-j'JSl — mi. The men, 
 of the city (ver 12 IfiT^d^n'/ '"'^'''^ ""d his daughters ou 
 they who are in the lolk / u ' • P"""" '^°'» "»« I-ord by which 
 
 (ver. 31), denotes no lonm anvTrnJh ^4«/ ^u*"^''**''^ of Lot 
 to return Sarah. khxSll7. / .u ^465. Ab.melech chained 
 the spiritual truth of doctrTnl'toK^' T ^9'^- ^- 7). denotes 
 rational, 2532. 2533. The men o( Ahi^l^T''. '°"°'''*^ ^^«« »•>« 
 8 . denotes zeal in the ratira? and ,. . « f'*""«i S'*«">^ (^<"-- 
 should be contaminated 2543 Th./ I". '^''' i*'.' ''*'^''«' doctrine 
 going out to draw waters exD^ctedhvA'K^u'''"'^ ^^' '"*" "^ '^e city 
 to Nahor (xxiv. IsTde^otes'^ the affi^ "? ""T"^ "''*° ^« «=""»« 
 3066. Rebecca a/pearing a damSlr.' f I'"'*'' "-^ instruction. 
 
 notes the state of P-;tL!"3^'oO."''^hrrrakr^^ 
 
668 
 
 MAN 
 
 MAN 
 
 » 
 
 i 
 
 n 
 
 gold, and bracelets of gold, and putting ')?«« «'' K*;^^* ^'''"S man 
 notes eood and truth received from the rational. 3103, 3 Oo. ine man 
 bowfnf himself, and worshipping Jehovah when favourably remvede, 
 <?«» denotes the iov and gladness attendmg this state ot Pfwcption, 
 ^1 ift ^125 Laban running out to the man, Rebecca speaking of the 
 man &c iv'er 29 30 de„^otes the animus of the affection of good 
 Zards trS' and othi'r states on either ^de tending to conjunction 
 i^Qi ^Ji'ilJ.SlSS The man entering the house (ver. 32), denoies 
 fnfluxinos^od 3144 Water to wash his feet, and the feet of the 
 •mSn" wMm (ver. 32). •l-otes purification in t^^^^^^^^^^^ 
 
 Slg IV^^iS (vr54) dYnot^lte afpVplS of good and 
 truth^n the naturalmau. 3168. 3169. The servant of Abraham and his 
 men goii wUhXbeccaVer. 59. 61), denotes the P/ocedure « fmne 
 good andiuth elevating the affection of truth out of the natural man 
 in order to its conjunct on with the rational, 3184. 3191. Jiy^- . "»" 
 sthatman " saiil by Rebecca, when Isaac appeared walking m the 
 field (veT 65), denotes^he first perception of rational good on the part 
 of the affection of truth, 320 1-3205. Esau called a man of he field 
 and Jacob a whole man (Gen. xxv. 27), denotes f od ^d truth in the 
 natural man from the conjunction of good and truth rational. 6i6^, 
 3M2 3286 3293-3294. 3309. 3310. The men of Gerar asking about 
 it wi of 'Isaac (Gen. xkvi. 7). denotes those ''^ ^ « f ^^n and 
 L.1 nnt in ncrcention inquiring nto divine truth. 338a. I hat man ana 
 Wswoma7norto be touched (ver. 11). denotes divine good and divine 
 Sth guarded from such. 3^02. The man (Isaac) growing exceed.ng 
 Ireat &c (ver. 13). denotes the order m which good and truth in- 
 freale 3407 TlieV swore a man to his brother, said of the covenant 
 hSn £ and /bimelech (ver. 31). denotes ^fi™^'- -'J^^gh 
 who are in the good of truth ; how the Lord dwells with such, thougn 
 not conjo^^ed "fth them. 3459. Esau a hairy man. and I a smooth 
 man said by Jacob (Gen. xxvii. U). denotes the quality of natura 
 good and nZral trutl respectively 3526. 3527 "Now y an ^J 
 love me." said by Leah when Reuben was born (Gen- "»• 3^)- V-^Z 
 the first state in the conjunction of truth with good. 386o 3866 This 
 time my man will adhere to me. because I have borne to h™ three 
 so^ ."said when Levi was bom (ver. 34). df "otes co jnction by cha^^^ 
 187'^ "Thou hast taken my man." said by Leah to Rachel (Uen. 
 
 «x 15) denotes conjugial desire in the procedure of the marriage of 
 XXX. 15;, °en°tes coi J „ __ r because I have 
 
 |°vl my hTnla d ; my man." said' fy Leah^n Issachar was born 
 fver 18^ denotes the blessedness of mutual love from the marnage of 
 £ and truth sliU proceeding. 3956 "This time "J «»»;'"i«; 
 L with me." said by Leah when Zebulon ^^ hom (ver;20). ^^^^ 
 roniuo'ial love, or the heavenly marnage of good and truUi consum 
 3h^ he eternal man. 3958-3960. The man (Jacob) mcreased 
 rcefding ly y#«</i< ** ""Ide valde. ver. 43). denotes the ".nltiphcation 
 of Sd fndUth, 4035. "We lay hid, a man from "s companion and 
 no man with us." said by Laban to Jacob (Gen. "^'•/9. f ">' .'*^°°*^^ 
 Mod and truth of the church separated from good and truth not ot tne 
 fhurch 4 99. 4200. The coming of Esau with 400 men announced 
 to Jatb (Gen. xxxii. 6). denotes the influx of good with interior truths. 
 
 669 
 
 S Jol^as to"tmt'42'"74° '^As »' "^^ 'r^" ('''■ 24). denotes 
 God and with men.* 'and htt prevalleTrv *^"«^^* •=°"'«»<'ed with 
 victories m combats as to truths InTl a ^!^- ^^>' "denotes continual 
 by Esau with whom was mZTioTt^t'^' f'' •'»'°'' »" 
 the conjunction of divine good wli^h flnl " \^'/*'"°**' *•>« ^tate of 
 joined with rational truths. 4340 Si Th ° *''^ "««'«! man con- 
 of Jacob) grieved and wrothful against Sh^I^ ""^n (-"eaning the sons 
 notes the posterity of Jacob evilfv T ^''*f'''>cm (Gen. xxxiv. 7), de- 
 ancient church. 4440, 444V tLI?"';'' l"^"'^' ^he truth of the 
 uncircumcised man (ver. I4):"deIotes IhlTV"/'' '}'" ^'^'^r to an 
 in place of the truth and^good of th. 1 '^"f"" °^ representatives 
 Sheckhem speaking to the men^f ?u • • "•""'''''' '^^62. Hamor and 
 
 notes the influx of persuls^n ♦ !t^" "'^^ "" *'»s subject (ver 2o\ de 
 4477 AA-a * "'persuasion to those who are in f,...i.^^r^' e- 
 
 .1? n T l.''*^- Those men peaceablp JifV. ""'^ "^ doctrine, 
 
 shall dwell with us" (ver 21 ?2\ A T "*' """"^e"' that those men 
 
 field at Sheckhem. the man saying to hil 1 ^^rn ""*" 'wandering in a 
 denotes the state of the churrh 11 T,' *"• ^Gen. xxxvii. 15717^ 
 truth is no longer knoVn'" ^'i.-i^-^o" T^i 8-«-' o^ coimJn 
 brother," (meaning the brothers of lit I J^^^ '*«^ a man to his 
 h.m. ver. 19.) denotes the stato of th2 1./''''" '^ey proposed to ki^^ 
 ledgment of the divine human 472^ ^, °^^''^ '" '^^ acknow- 
 Midianitcs buying Joseph (ver28^ f ."'"' ,'=°"'^^'- ^en of the 
 trme by those who are in the t;uth nf 'I "" '^'^''f ^ion of that doi! 
 descent of Judah going Iln frn'\° u'"& ^°°^' ^756. 4758. The 
 !»ites (Gen. xxxvifi. ?), denoteX ^.^r^^'" "^ ""an of the AduSa! 
 m particular declining to the fie 4811' H°^ Jacob, and that tZ 
 of a CauMnite man (ver. 2). deno'tes thf^ff !• '"'."« ^^'"^ « daughter 
 of evil. 4818. The men of that p kce Ai:- ''" f ""'' f'°"' «>« false 
 
 tatwn of truths in the state treatd „f ^loon J„^^'' "denotes the consnl- 
 
 IT °'-^^l^' («'^''- - "^ - Tdenltes thl ff^ /"^•^P'' """"eht by 
 m the scientifics of the church «, ! ? , ^ celestial spiritual received 
 
 aprospering man. in the Lusrof^"" o'rd V'f'-^^''^- ^'S 
 state of initiation into natural good 4970 4 irf" ^^"■- 2)- denotes its 
 of the house with Joseph Cver in' A "r^/S. No man of the men 
 human by his own sol^poVe; 5005 Th' ''"'* '^ ^'^ glorified Ws 
 the wife of Potiphar (ver^ I4) deno?« If I"'" °/ '^' '"'"^c called by 
 caned a man of the Hebrews by teV?v^r,?^°^*'''' '<'''• J^^^P^ 
 regarded as a servant by the mtnral ^Ini'^ ^'/*"°*"* *« ^PWtual 
 r»- °^ ?PP°'"*^d lord over S ^ri /,r" '"'^'%ent and 
 flowing truth and good by which fu^hf„-''V^^' denote! the in- 
 arranged. 5287, 5288. Thrman 1 Li^ ^''"^ ""'"al mind are 
 7/„r A ver, 38), denotes tmh tseTf Tr ho f'rP;!;'' '' '^'^ ("ea"! 
 
 ^A hSt 'f- ^t^^.P^^X 
 
670 
 
 MAN 
 
 MAN 
 
 671 
 
 it 
 
 had alienated internal truth by the -n-rect'o^^^^^^^^^^ ^£7n'S 
 They trembled a man to b.s broth". »nd,scovenng ^^^^^^^j 
 
 sacks (ver. 28), denotes a •^"'"XnTt id cohered that all is of pro- 
 
 or the state of »- -^ -"der .h" •j;3%t eJw by ^'^ '"^'''"" ''^ 
 T dence, 5502— 5o03, ^485— a4e». jo p apperception concern- 
 
 man, the lord of the land (ver. 30, 3o), denotes a^pe p 
 ing he celestial spiritual ruling m the ""'"'J'l'J'^/a"',^? denotes spi- 
 calledby them a man only (Gen. xlm. 3 5. 0. /. H. 1-*^ '^^ ggfg 
 
 ritual truth flowing-in from the '"»"""'• ^fA^ifts and accompanied 
 5627.5629. The men returmng to Joseph .J^ 
 by Benjamin (ver. 15), denotes truths «'th the m ^ 
 
 aid the spiritual medium, 5634— 56^^, SMJ. ^4), 
 
 the house of Joseph, and to eat .'"^^^^.""dand subjected to the 
 denotes the truths of the natural man adjmned and su J ^^^^^ 
 
 internal, 5641-5645, 5648, /667. The man over P^^^^^ ^^^ 
 
 introducing them by order 'f ^°^^^l^'^^-^^^^^ 
 
 doctrinal truth of the eternal church effecting imtw^^^^^^^ ^^^^ 
 
 internal, 5640, 5644 5652. The men f «""8 '° J^J^^^tVis shrinking 
 of Joseph (ver. 18), denotes those^ho are .n exte^n^ t^ ^^^^^.^^^| 
 
 from conjunction wrth internal ^6^7' 5648. /j ^^^^, ^hen the new 
 when at Joseph's table (ver. 33), denotes cnange ^j^^ 
 
 arrangement of truths takes place """l" f °'^'^';^\he ' od of truth 
 n.eu fo be filled with food (Gen ''I- ^^^ denotes the go ^^^ ^^^.^ 
 
 given in the natural mind o/33. /^^ "*.Vli/truths and scienti 
 fsses (ver. 3), denotes the externa man with J™"^^; ^fter the 
 somewhat remote from the internal 574\- J^^rto fdjoin the 
 men (ver. 4). denotes the animus of t^^^ 'f ^Xardivine ?'' said by 
 external, 5/44. " Know ye not ^^'^^''^Xt all is known to the Lord, 
 Joseph (ver. 15). denotes the P^-'^Pt'"" ^ c ' is found shall be my 
 577j_g781 . " The man m whose ha^^ tte cup is tou ^^^^.^^j 
 
 servant," said by Joseph (ver. YA^^'.ermore without freedom from 
 interior truth f™-the Diving is o evermore wit^^^^ ^ ^^^ ^^^ ^^^^^ 
 
 the propnmn, 5/90, o791. ^?^^."* „' h,i,u.- „as with them (ver. 
 of the man (Joseph) except the" younger bothe was wit J^^^^^ 
 
 26), denotes no mercy, and no conjunction "'th t hM^u ^^^ 
 
 r '•^' thl SS Ittgo it whtloseV discovered him- 
 (meaning the bgyptians; mauc i & scientifics not in agreement, 
 
 s\lf to his brethren (Gen. fl.'v J)' f *"° ^^^j' fro^^^^^^ midst when it 
 and adverse to the -kstml n^m^. -J^f JXen of Joseph intro- 
 conjoins natural truths. f»' 'Tf^'i- //^en xlvi. 32), denotes the 
 ducid to Pharaoh as pastors of the ^"^^ (Ge" ^u ^,^ ^^ ^^^ ^^^^ 
 truths which lead to good. b044 Because tney ^^^ ^^ ^^^ 
 
 (ver. 32). denotes he good of tf»th, 6045. ^JJ^ ^^^^^^^ tbe 
 herd, that ye may dwell in the l'!"*^ °f^^°f "i,Sst of the natural 
 truths from which good '^/.^Vy*-* *^''i,'"fro^ among his brothers, 
 mind. 6049-6051 Joseph tak'»| fj^^ f 2rdrotef the insinua- 
 and placing them before Pharaoh (Gen xlvu 2) d ^^.q^^q^^, 
 
 tion of some of the truths of the church into sc . j^ ^^^.^ 
 
 Any men of stoutness among them, to be appo'nted F nce^ 
 cattle (ver. 6). denotes the reception °J th«> more,^„^n^^^^^ ,^ P^ ^^^.^ 
 
 ^rlS tr^r/-?Sdrsi;ranrLevi (Gen. xUx. 6). de- 
 
 notes the extinction of faith by recedine from charltT, ««k« i 
 
 4502 and citations. The names of the sonHf i. "ff' ^^^^'' '** "^^ 
 his house (Ex. i. 1). denotes as o [ruS 3 as to iS 663^ T '""^ 
 of the house of Levi took a dauehter of I Prf /PV ^°°\^i^^- ^ ■na? 
 from good, and its conjunction^^lhlj^'^em 67 '7 7'" ''"'''. 
 Egypt smiting a man of the Hebrews. &c rver il f^^ A. ♦ ° °^ 
 tific truth when alienated endeavoning to destroy th^ trutfofT" 
 church, and how the latter is guarded 6758 %m t °'r '^* 
 
 !wSThorT'""^ (- 13).'d:noS SKfthin IC ^^oVt 
 tween those who are m the tmfh nf fai^h o«.i 4.u T ^"urcn oe- 
 
 t\7/ii\ n\iT\ ,, '^'^"''" °^ '^"^ and those who are not 67fi4 
 
 (Gen V ^^ aI T^'X^' ^"''''' "P°° '^'^ •°«°. ««aning the Hebfews 
 1 ?■ I't'' ^"""^^ "•* """•e severe infestation by falsef 71^ tS 
 dust of Egypt turned to lice in man* and irbeast 7Ev vii . q i^> 
 denotes the evils of cnpidity or of the ksts^nteSor aS J^^io 7424' 
 74^8. Ulcers, &c., upon man* and beast (Ex W Q im T / l' 
 fi ths and blasphemies'of evil interior and e£or!" 7523 ^7524 7529 
 7532 Every man* and beast not in the house klled §- hafl (ver i7 
 !.?\ ^* ''1?."" 8°°'' """"»' and exterior destroyed by fXs «-Jn; 
 756/757f7582"T7l"P '" •=°°J"-«°» withTA 7558, 756T 
 
 ^•ra^Pro^ther";;^^^^^^^^^^^^ 
 
 who"; TtShld'zr' ""^'^ "' r!*^ ^^^^^ -• 2). -^eLtes tr; 
 
 and g"Vo/;tchlTv?i rSri;ed%T7rTt: r"']??^ °' '^""^ 
 
 fmml" *'" "'"y "^ '" *■'""• 7772. The first-born of EgTpt slai7 
 irom man* even tn hpncf /p«> ^;: lo ••• ir\ , ■^S/P'' siam, 
 
 filthy Wes.» consociated with the good in heaven. 79984o?i Th^ 
 
 u 
 
672 
 
 MAN 
 
 MAN 
 
 Hi 
 
 
 11 ' 
 
 first-born of n,an» and beast to be sanctified (Ex. '''"• 2)' denotes *he 
 Jood of faith both interior and extenor. that i is ^°;^ ^^^^."^^l^m 
 HOafi All the first-bom of man* among thy sons thou sbalt reaeem 
 ?lrnf denotes that the truth of faith is not to be attributed to the 
 S 8080 Jel^vXa man of war. so called in the song of Moses 
 
 8273 And they said a man to his brother, when they saw the manna 
 ?Exxvi 15) denotes astonishment. 84C1. The men gathenng more 
 th^n sufficient manna (ver. 20), denotes the acquirement of good from 
 self? 8480 Choose out men for us. said by Moses to Joshua (Ex xvu. 
 9). denotes truths set in array for combat under ^'""0 truth 8o96 
 They asked a man his companion of their peace, said of Moses and 
 Tethro fEx. xviii. 7), denotes the mutual consociation as to state ot 
 divine eood and divine truth, 80G5. I judge between a man and his 
 companion, said by Moses (ver. 16). denotes arrangement or d.spo.tion 
 S rcTe^led truth. 8694. Men of stoutness men of truth to be 
 cCen in aid of Moses (ver. 21, 25), denotes the election of truths to 
 which eood can be conjoined, described by the second phrase as pure 
 rruths 8710, 8711, 8725. Whether beast or man (that toncheth the 
 mountain) t shall not live (Ex. xix. 13), denotes that good and truth 
 reff'spiritual life «hei in^ix from the Lord is no k^^^^^^ 
 ceived, 8801. A man's daughter sold to be a >andmaid (Ex. xxi. /). 
 denotes the affection of truth from natural delight 8993. He that 
 smiteth a man so that he dies shall be put to death (ver. 12 . denotes 
 hu t done" the truth of faith and the loss of spiritual hie. whence 
 damnation 9007-9008. A man who kills another by premeditation 
 SbeS even if taken from the altar (ver 14), denotes the certain 
 damnation of those who do evil from the understandmg, 9012— 9014. 
 flTthat stealeth a man and selleth him, to die (ver. 10), denotes the 
 damnation of those who apply the truths of faith to evd, 9018—90.0, 
 So 8906. When men' strive together, and a man smites his com- 
 nanion. &c. (ver. 18), denotes contention concerning truths, 90^4, 
 9025 A man to be^punished if he strike his servant or his maid so 
 that he ^erbut not if he should survive a day or two (ver. 20). denotes 
 the loss of spiritual life if any scientific from the Word or the affection 
 for it is reacted without full intuition, 9034-9039. When men strive 
 Sg^ h r, id they hurt a woman with child (-'• 22). fenotes stn e 
 between truths by which the good of truth l^>"J"'«^^»"41-9042. If 
 a man smite the eye of his servant, or of his maid (ver. 26), denotes 
 hurt done by the internal man to the truth of faith or the affection of 
 truth in the external, 9058. 9059. A man »/ ".^^"'rt^/ *" 
 ox fver. 28. 29). denotes the truth or good of fa'th hurt by the affec- 
 tL of evil in the natural man, 9065, 9073; see also 7456. A man 
 open^n^ a pit or a man digging a pit (ver. 33), denotes the reception 
 orthe self^rigination of whit is false. 9084-9085. The ox of a man 
 ini^ing he ol of his companion (ver. 35), denotes two truths to which 
 SvSffeetions are adjoined, the evil destroying the good. 9090 A 
 man stealing an ox. &c. (Ex. xxii. 1), denotes the depriving another of his 
 S^d 9099° A man desolating a field or a vineyard (ver. 4). denotes 
 ^privation of the truth and good of the church 9139 A man 
 rivins to his companion silver or vessels to take care of (ver. 7). denotes 
 K Tnd scientifics deposited in the memory. 9149-9150. A man 
 
 673 
 
 giving to his companion ass, or ox or «».o.n «. i. 
 
 of (ver. 10). denotes truth and good ZS'Z '7 ■ '"'' *"? ^"^^ '^ 
 
 is of the afi-ection in the memory of 62 a"^ '"T'"""' "."'' 'whatever 
 
 companion (ver. 14). denotesTr^hsSed^ouTusf aXf^t"",'"' 
 tion of one's own good 0174 A ,«„„ °° ""st. and not by elec- 
 
 16). denotes the co?„ctioi of tr^th wirr^'",! ^''''S'"' «'«'• C^^'- 
 see also 7456. Men of holiness vesir«n\?? ■Ueg'fmately, 9182; 
 the state of life from good 9229 Vp „ff • " T ^7'- ^' ' "^^notes 
 be accepted from every man who J I f ""^' '^^ *''^ tabernacle to 
 (Ex. XXV. 2), denotes ThaTworSrto h?""' ^P^M^^o-^'y moves him 
 
 or freedom, 9460; coZlreSVxy2ii^''fo'^'^i^l^^^^ '°^« 
 cherubs to be placed a man fo»;,^f I"- u^' ^^- ^''^ faces of the 
 
 ver. 20). denotes the mZl intuitu 1h'°''''- '"P""^''^ ^^* °'^''' 
 good. 9516. The man wZ J,«l„ "^ conjunction of truth and 
 
 fEx X.. 33), andtrma^n'^hotr^lirX^^vS^^^^^^^ 
 
 off from his peop e. denotes the imif,»;„„ „* V • f, V^"^- ^^)> to be cut 
 
 prium causin'g spiritual detth Vo m % sSP Th'''^^'""' '^ P"'" 
 who brought us up out of the land of vZ , , " ^''''''' *''« "«« 
 happened] to him (Ex xxxfi 1 9m FP*' '^^''''ow not what [has 
 elevates man from extern^^ int'prn ^ ^'"?''!, ^^^ '^'""^ ^'^th that 
 10.475. Pass and return from S" to .Z f .^ -^ ^"'''^' '"''^"O' 
 man his brother, and a ZnhhooiJ^-^ °^ ^^^ '^'""P' '«>'' ^lay a 
 (ver. 27), denotes the stTte when Ten u ' '"/ ? ""^^ ^'^ "^ig^bour 
 good and truth closed, Md spirituaf dlthT"' • '".°"'"' *^ '"«« of 
 There fell among the people Z!rfwt\"''''f°"''''. '"'^^S' 10.490. 
 denotes the complete cSg'She in S 10 402'"''p-?i^ ^^"v'^>' 
 
 the influx of Ud aS tS'^^a S:"S-%'-^9Tlir T """T 
 mg with Moses face to face a<! « ^.^ . i V . .' Jehovah speak- 
 
 xxxiii. 11). denotes the coniunctL of th?H- '''■ ?''• "^'ghl'our (Ex- 
 which are all of good and tru?h 10554 fnT.V°*T'' °''*''« ^°'d. 
 heart to be employed in the works for 'thl V f* ^^^'^ "^ "''' » 
 and Aholiab (Ex. xxxv 1 2 4 6 sV^ ^1 ^**''*';?'"='^"'"^«'• B^^aled 
 be conjoined with the VonH nf i ^' "^r?'*' *" «"«•» truths as can 
 fromth^e Lord, 0,750 fo 335 Me„"o/ "*' '""H^^ ^«'"» fi°"i°g-« 
 of war. and Jeho;ah calK heTot"d 1Z^ oWr T^ T " ^^" 
 spiritual combats, which are tho.... of tl^ .?■ T^l' '^^ reference to 
 ness as the appearanc^ of " 2° * .^Ln^S'^rl"'' ""'^' «273. A like- 
 i. 2C), denotes the iTrd. 3021 A Cn .t^f *' 1°^ '^ *"""' (^zek. 
 girded with gold of Upha. man. ,^ Y^'f '" 1'""°' """^ ^'^ '"ins 
 kingdom, 3021. I beheld ^Z^Ttt^' '"°*^' ^^^ ^"'^'s celestial 
 
 ^denotes no tru^lti £^t oTU^h^^sft ff ' '^• 
 sage where homo is the term used (Jer iv 2oT Ino ' '"j'*'" P""' 
 No man and no inhabitant in their cities Vjer i^fil 7° f^^' ''^^^• 
 and no good, 3134 Inhnhifanr^f t V V °)' denotes no truth 
 
 V. 3), dLte's go'oti and 5£ h° f^T 554^ S °1 ^^'^"1' ^'^' 
 man the flesh of his own arm risa if I oS „ Ti' ^^ *•*"" *="' every 
 his friend (Jer. xix. 9), denotes th; hatr!} of ** "'f^ """^ ^''^ ^^^ of 
 Unless ye eat the flesh of the Son of M,n* """u' P'^P^""'. 3813. 
 selves (John vi. 53). denc^Ss th^ g oS tC Zr^IT "'t'" '"'''■ 
 he appropriated, 3813. Every ma! heZtt^'^'ltl^Z^oiZ:^:. 
 
 d2 
 
 s 
 
674 
 
 MAN 
 
 III 
 
 v 
 
 pent of brass (Num. x,i. 9). denotes ''^^-'"""/'"^^J'i^^^^^^^^ 
 thus represented as to the sensual external. 3863 Ten men out ot a^i 
 languages of the nations shall take hold of the skirt "^ ^^e man m 
 Sh rZech Tiii. 23), denotes the new spiritual church among the 
 Sfes Sus savin^g faith is from celestial love. 388^ A -nan-man 
 Lr-ho^o, Hebrew eno.cA] more '"« '^an gold and a man than the 
 
 U of Oph- as%f • g'?^ •'^C^tfohavetot'tt'j^al'^G^d 
 
 £=^;:e^pSeJt batS =^^5 £ of^tX 
 (ver 7rdenotes reasonings from falses. and their appearing as truths, 
 and also as if from good, 7643.* 
 
 MANASSEH. See Tribes. . . 
 
 MANDRAKES IJudaim] supposed to be some k nd ofltnit^ 
 flowers, signify the conjugiaf [virtue] m good and truth. 3942. See 
 
 "-^MlmFESTXTloT ^SrLite itself cannot be . manifested 
 except by the divine human, and the divine human is m the Lord 
 Xne iU 1990. The manifestation of good is by influx from the 
 Serial into the external. 588.5. 6717. The Lord's manifestation 
 
 " TASS'STst^vi/goS'and is opposed in its significa- 
 tion to the flesh for which the people lusted, ill. 999. Manna, denotes 
 the d°4ne human of the Lord, and hence love and chanty which are 
 the fM.d of an-els. 2838. Manna, as being heavenly bread, denotes in 
 the Smreme sens , the Lord as to divine good, and in man the celestial 
 nrincinle of love which is from the Lord. 3579 : see below. 8464. 
 Ca described like coriander seed, white, and its taste like wafers 
 made with honey, denotes divine truth from the I^'f divine human. 
 5620. ill. 8464, ill. 8521. The manna given in t^e. desert, denotes 
 SDirtual good, imparted as consolation after temptations. 839.-.. ««• 
 84T3 Manni denotes the good of truth, which is the life of the 
 spiritual man! 8400. ill. and *A. 8464, 8521. 8539. Manna denotes 
 tt good of the inte'rnal or spiritual man ; the .Wa. ( ranslated ^„a j; 
 the lood of the external or natural man. ill. 8431. Its name in tne 
 
 origfud r».«». -« kona, «-*«''%'*" •'^d«".^«lfiVT46"2SDec^ 
 nnre^enerate as to what the good of truth is. ill. 8461-8462 Speci- 
 fy manna is the good of chanty.^eg""'" ''y ^Jl/^/Jatg'"! «; 
 8462- eenerally. celestial and spiritual good, 8464. 10,.J03. in tne 
 ,,,nreme sense the Lord in us. ill. 8464. The arrangements for the 
 XcUo'nT the'lnna have ;eference to the o,d i„ .hich good and 
 truth are received by societies in heaven 8469. 8472 lU supply day 
 bv dav has the same reference as the daily bread m the Lord s prayer, 
 and denotes continual trust in the Lord without solicitude on account of 
 £ paTor fuLe. 2493. 2838. 8418, 8422, 8478. The dew in which, 
 and wTth which, ii descended, denotes in the supreme sense divine truth. 
 
 * In some instances the authorised version give, a P™°°"° ''"'^1 "Jj^Pf^l"! 
 the wori n.an. and in others again " --^"-^"^"^''S.^e bov tlUctn 
 rlre" Z/ZZX'^^^^ theXufh S, but the, proper., repre- 
 sent the Hebrew. 
 
 MAN 
 
 675 
 
 «|d m^he respective sense spiritual truth with men, 3579. iU. 8455. 
 
 d hg»t£ ^^n^T^^BP^^^ EThf 
 
 about to be insinuated 84 n Thl ^^ '°?*.' "^^^ *P'"'"»1 good » 
 
 heaven, denotes the influi ;f «tu'"°"!f'' ^^^'""^ """^^ *» ™'° ^o™ 
 day. its preparationon the ^Ldar*^' 8416. !'» collection every 
 
 denotes the reception of good the t^' ""' ^""^^^ *''« "^"al q«antit/, 
 or appropriated.\nd conjuncdon 8422"^fiT4' ""^f ""^^ thusWive'd 
 to eat in the evening, and bread il, ^ hf ,7 •^•^- ^^^. P'""*'** "^ Ac^h 
 delight of the naturll man or f hi ™°™"S. *" """^'y- denotes the 
 
 thetpiritual man bvs^d'iZl\ r°^"T ^'^^'^' and the delight of 
 8447. 8448. stsi^l'^e^Z'li^'^!^"^ '" ''"^P*"""' 8431.8432, 
 natural man as to his goods and t3 fin T'"^ ^'""''^ ">« "^-^l^ 
 The dew round about fhe ^mn, inl ' '"^ ""^ satisfaction, 8453. 
 peace commencing a nel'^sX Vi^^ T"A"^' 1?°'"^ '^' ''»'»' "^ 
 denotes the insinuation of tru^h 84^ ^'^Ti.- ^^' ^'"^ '''''°^^^S. 
 little round substance unon fh»T' ?\ T^^ ™anna described as a 
 truth in its firft formaCn in r/ "'^ ''■'' f''*''' denotes the good of 
 Described as smal iTke hoar frn., ^^^'^''^^^ P"'*' 8457, 8458. 
 
 truth consisting and flowint fn !Zf "P° V"" T'^' ^«"°'«« 'hat it is 
 denotes that such good TutterW. l™ °^ ^'^^' ®^^^- Called ,nanna, 
 8462. Moses spefkTng o TZVj''"'V° •""? ^'^°'' regeneration 
 divine. 8463. This if the br-W ■?• u '°'^'""'atw'' ^y truth from the 
 notes the good to be annronr.w/ 5"'' ^'''7'''' 8'"«^ y°» *» eat. de- 
 the Lord.%„d is the C7 8464 v!^.'^" °^'^' ^'K''"^ '^^' '' ^^ »<" 
 each person in his tent denotes fh^ . «'?' """" }° «"*" «" "^er for 
 common good of every sS^tViV"^^^^^^^^ ?*""^ *° ^''"^ '•»« 
 
 when gathered to be Kl th. m„ ~ ^j^' ^° P"''""" "^ ^^^ ""anna 
 cannot be acquired from elf 8478 tI' '^^''°'«^ ^^at the good of truth 
 the men left till mornW TnJl^u ■ }"" "J*"""* "''"•''"g that some of 
 though it appear"sS fnT '^^ '"'^™''' l^^'-^y "^ good from man. 
 
 notes good from the T n,H ^l. • u^- ^ ""? ** *'>^ «"" g^w hot. de- 
 cupiscfnce. 8487 Its bl J I 5^ '" ^^^ ^'^"' "^ increasing con- 
 for the Sabbath, denotes the'ooni 1- "' i'''''^ ^^ ^"^ '" P^epafation 
 superfluitvlaid urtm the mnr""-' '''r °^ ^^ ""^ *'"*, 8496. The 
 
 Sabbatf denotes the re«ne!ate tnT"-" ?" ?' "^^'^ P''"'^ on the 
 junction of good and S 85% «.7o'° '* *''''* '""«'• « »»•« con- 
 laid up before Jehovah dlnnt^ n~f'\'u-- A° "™ <■"" of the manna 
 divine^resenc^ 8551^532 8535 tV° ^»»'«'',good is, ever in the 
 manna forty years t«l thll «. . ,^''f '°"' of Israel eating of the 
 notes the aJpCriatJn Jf ^h "Z^ J ^'"^^ ''^''^'''^' '° Canalm. de! 
 tion till the regenmtecoml tn'h» ''"u*^ ^^^'y ^'«'e of tempta- 
 
 MANNER.' See MoZ "' '"^''' '^^ '" g'""^' 8337-85'^9. 
 
 ^^^;^^^VANT. See Servant 
 
 MANSIONS, denote those tw^Tarts of man which belong respee- 
 
676 
 
 MAR 
 
 MAR 
 
 677 
 
 ¥ 
 
 ii 
 
 il 
 
 tively. to his ^11 ar.d -^lerstanding mustrated ^ Je ^w^^'l^^'^e*,'^: 
 
 of the brain, by the divisions fJ^^^'re'Larv and third, denote 
 642.644. Mansions, or stones byest. condary. an .^.^^^ ^^ 
 
 scientifics. rationals. f -^.^f "^3'tcome■ more beautiful as the 
 dwelUng-houses of good spints ^^^ngeh become mo^ ^^^^ ^^^ 
 
 inhabitants grow more perfect, Jf 29. Ihe angeu ^^^ 
 
 the stars, and the fg^Vv'^'f TosT The lords of the Lord (John 
 the armies of the Lord Jehovah, 988 ^ "« ^ords oi v^ ^.^^ 
 
 Society, Heaven. 
 
 MANTLE. See Garment. 
 
 StSIk.¥he^Pl-Iiou.ey^^^^^^^^^ 
 
 to Marah. denotes the PJ^^f^lgf-its^'f ^395 Their journeying 
 vivified by the troths of faith, 83-la-8^4», b^Jo. J ^^ 
 
 tion, 8350. See to Journey. ^ inherit- 
 
 the human essence in power, lt)/5, 66zz. 
 
 denote acquisition of good and tr»*. 296/^^923. ^^^^ ^^ 
 
 MARRIAGE [cow;«irmm]. 1 . Conjugal '"V^- . . j. ^u ^t^er 
 
 xents for their children are the fon^^^^^^^^^^ ^^^^^ 
 
 loves, and are from the Lord s mercy loy-^ , , perceived to be 
 
 686. The marriage of one man w>th °"e v.ife u clearly J ^ ^^^^ 
 
 true "carriage by those v.ho ha^ per eption and ^ ^^^ ^ ^_^^^ 
 
 sand things which confirm it; it is not so perm j r ^^ 
 
 „an. though he ^Xel^^^l^^oZZ'i^^^:^^^ principal love 
 7trro% antient?h3and was celestial happiness to them 0^5 
 There can be no marriage between more than one man '^^ ' 
 
 -o-:t^S4r -tirf ia^-^t^^ 
 -XiioriKoi:^^^^^^ 
 
 ual love, is from the reciprocal marnage of divine goo 
 
 truth, and of "^i^'- ^"f/^; TsX^^ »- mar- 
 
 passages cited, 3960, 4434 48d4,4W/^ i& ^^^ ^^. 
 
 Jiage is the '?"•«" "^ '"'"^^'" "Jf/g 111 who arc in conjugial love • 
 presentatives in heaven. 2/28, J/29^ AU J ^^ ^^^ 
 
 come into heaven, 2/ 29. 1 he evil can lo c ^^^ .^ 
 
 in reality love their married partners, 2/30. .4740. iney 
 
 genuine conjugial love dwell together in the love of good and tmrt. 
 
 ptirto^SaHorintts^Sf^L''''^'?' r y^^^^^ 
 
 truth, hen. thVconjuncSHl^^a^f ^^^^^^^^^^^^ -^ 
 
 4434. In the spintual church the wife renrpspnf /o-^Vi t i ^u * 
 
 J they acially cJrL%S%Sem I43t4'8y^^^^^^ 
 
 truth of that S 48^' a.utl F°^ •'"'^,*^ "''^^ ^ »»>« 
 content in theTord with a m, ril^ 7°'^ T^^S'*' '•'^^' "'«' ''^^^ 
 and with his chUdren 5051 mP"'"*"/"""" ^^ t«'«'«l^ '"^es 
 divine itself and thrivbehum^nTfhel^^r.' • "^^ ' ^^"^-^ '" *'^"' 
 it is the Lord and heaven! Sis" di^S'anViSSVhr 
 
 gom the Lrriage^td Ld S. ?3Tef^^^^^^^^^^ 
 
 marriages are mSsVll^ylS^ L'^i^ren^.g^l'^^^^^ 
 pass..ges containmg in a Nummary, the doctrinTorLrrifg^, iS !^ 
 
 th?m':;ri&^of'gt?a:dll"^^^^^^^^^ %?? T° f .'^° ^'"-^^ ^-^ 
 
 s io s- ffi- ii siShSv°i ^ ^ 
 
 »; -'ii^/K tr B^^^f^f^ 
 
 exist between one husband and one wife, 10 172 ^^6 ^Thlf wkT^ 
 
678 
 
 MAR 
 
 MAR 
 
 I', ■ ? 
 
 .J 
 
 «a9 preserved in the representative church, 3665. The distinction of Je 
 le^rrhouses. fa Jlies and nations. -^ the« custom o^^^^^^^^^ 
 
 within their own families, was for the sake "^ *;^.J*P[f '^u'f'^a^^^ 
 kj^™ -kMd The format on of houses and families Dy inarriugcs 
 Bee below. iVit. ine lorumiiu , j. ,. i^; j, a^j species of 
 
 in the most ancient times was for the sake °V.^« '""'",j ^^^ to 
 
 perception derived from parents to their «h>ldren, and according 
 
 which they yet dwell together in ^^''J?^'J^^J,\l^-JZ^ the 
 eeneration of the most ancient church did not mate <'°"J"B"" • 
 frincSbut loved their married partners for the ^''l'^ ° °J^P'^"„^ 
 wS they called the delight of delights ; this by reason of '"f « *"?» 
 heaven in-nsequence of fhe expected -^^ „tw\f 'jrco'ne Id 
 The permission to take a concubine m addition *? * "''^fe *' sented 
 to the Jews for the sake of the representation; .f°'|''X ^iZence iW. 
 the celestial church, but the concubine the spintua ; the dference ". 
 3246 see below, 8995. 9002. Concubinage cou d only be perm tted 
 ?o exUrnll men'who understood ^"^'^^'^ '^^^'t^TS- 
 who ar—pU^^^^^^^^^ 
 
 SSXnd^oTpofLheaven^^^^^^^^ 
 
 passages referred. to but not esp^ned 4434 the Uw^o^^ J^ g^^^^^^^ 
 
 EiJiS i:s.l^i.":^^^h=dTf dS^ 
 
 was to the end that the church might not cease to be represented in 
 
 subsist in its own truth, and if not it P^";'?^'. ^f ^^'/f " S^„as de- 
 lo^ flmf hp who compressed a virgin should take ner lo whc was 
 S:^d froL the ancientXrch. 4444.' There ought to be no conjunction 
 
 679 
 
 of those on earth who are not one in tKo >„• •* i 
 sociations are according to ^ ^d tn.?h '^'vf oLT"^^ »» <=<>'>■ 
 
 nals of the church wfre oS so tw'mf ^^^l' . ^fce the inter- 
 goods of love and the truths'^f faith t is nT T ^'"^^^'^ ''i* the 
 wives, or to take concubines 9002 allowable to have several 
 
 difference of the male and feSVsgg""'''^ ^""^ """ constitutional 
 
 5. Illegitimate Marriaoes T^ u « -n •.- 
 not from conjugial affection, but from sL'i fi. """^ conjunction when 
 money, dignit;, or lasciviousneslsnT '''•''''■' "^ ''**"'y "^ P"*"''. 
 because the union is exter^d and not «T».. "^"°'''?''' »'* iUe^timat^ 
 An illegitimate conjunction ma vaft^L ?V""^ *""« '"'e™"? 9182. 
 by the union of souls whenS arer±?''°'"V*8'*''"'''«' """^ely 
 conjugial love is from the LrrLe of 1 '?''". f^'l*''''' *"■*• ''^""'^e 
 
 6. That Heaven is aMaJ^ of good and truth, 9182. 
 
 2728. 3703 ; ill. and pL±eTXdSo*^;-7?'''«"„?^ ^ood and truth. 
 
 7. The Heavenly MarriZ h^i^A- tl^' ^^^"^ ^'"^' ^^^l • 
 called the bride and'^^ifr^X' Lo' d '7/ k? ' ^^^""^ ^^^'^ » the« 
 was represented in the marriases nf fj.'. !!.' ;.._"* heavenly marriage 
 wherefore conjugial love wl^fo fhfl k *" '*^"'*' '^°'*' ««lent churl. 
 
 The heavenly'mwri^e rust nt«sS;rr"1''''^^°'j'f^''«'y. 162 
 mto which the Lord insinuates ^nf^ ^^^ P''*'^ '" *e proprium. 
 this takes place the proprium frl • 'f ' Pr«'/°d good; and whm 
 heavenly and most hapJS The hf'""^ """^ ^''^°^^^' ^"^"^^^ 
 tion of the Lord with'^SL regenerate hvT°'^ T^'^*' '* *•>« ^o^Junc- 
 nant between the Lord and ^an *023^ '7[; 'S"* '^ '?« ^^ri""^* iove- 
 \T "'■"»'' "o^' «»««nt church was in h^^ v.^T'^ ""'"'^^ '^'^ 
 with he man of the ancient church i^his iJtelwr^^ P'^P""""' ''"' 
 Angels and men are in the heavenW^r • '°**"««i"«l propnum. 1023. 
 to the Lord, ill. 2508 Ue herveL 1""^' '"■ '^Z "' *''^^ »^« « love 
 nage of good and truth in the Lord Is^ "llVVgr '^^u^T' °"«- 
 marriage is the conjunction nf ZTa -Xi \ ' ^^^^- The heavenly 
 ill. 3952. 3956. Ctlri?-^ ''"''•'''u'''^ °'' *'"''' ''Itb good^ 
 kingdom, which are so S t "S^- "? ^'"^''^ ««"! «>« Lord' 
 heavenly marriage is from he di^^» aVu'' ^^.'■""ge. 3960. The 
 divine truth that^is from him hSi^^ ^'^^■^^f '' ° '•»« ^-o'^ «''d the 
 sages cited, 3960. The WenlvlrrS^^'"' ^' "u''""^^''' &o- ?««" 
 and divine spiritual proceedTng [hrm^^f " •'^T ^''^ '^'"''^ -^el^tlal 
 one who is in heaven and the^church 4^7''^ n ^''^'"' """^ " '° ^^^'y 
 into the heavenly marria^ of good «nH / *»- ■" * ""^ °°^ '='"' "O"* 
 evils and falses. Uich combat i^ptat o^'^'gssfi ""i^' •'='""u''''i "S'^''^* 
 marriage when man is in -ood and X V J ?^j®\.'' " *•»« heavenly 
 
 alsoheisiaheaven.fort&?lSi?3heav^^^^^^^^^^^ by good; the^ 
 J.% trf^dtS: 272St4r 1tr^:.?tHe subject gene- 
 love is because only few are in if .„ J •/• ""?,* H"""^" "!>«' conjugial 
 
 JuSl^l^'^T^ f-« tlaro^b^utranfmr ''2^2^ ^^^h^t "?.' ^*^''' 
 jugial love derives its oriein fmm .1! j- • '• "e truth is. con- 
 truth, and of truth wUh gfo3 t frol t^f T!^^ "^ g*""! %vith 
 can be in conjugial love bit thev who a^e t f ^?^' ^'^^- None 
 Wd. 2729. The most ancie'iTf ctXZrthr.orbutTott 
 
680 
 
 MAR 
 
 MAR 
 
 H 
 
 WjW 
 
 ; 
 
 their posterity when the church began to decline 2730^3^;^^ 
 love consists in willing to be another s and '^is recipro y^ 
 „„tnaUy;tothisendwwe^are^^^^^^^^^ 
 
 ?n conjugal love cohabit in the inmost principles of I'^/^e image anU 
 Ukeneis^of the one rarely being in the mmd of the o her, 2732 They 
 
 who are in conjugial }o- J-ll^J^:; "arfrh'^^^S^^^^ the 
 
 are not, are separated. 2732. f^f "*=,? //V^g^ i„ heaven and hence 
 
 are most holy, 2766. i^onjugiai iuyc „i • k •„ the firmament of 
 
 Lord, and hence is derved mutual ove J^^J„" Jj'^j;"'^^ divine 
 
 heaven; but that »<!" t«"«^,"«,«°"*™jy '"xhe ha'l'P^" s Jf marriage 
 and human laws, and to all orde 2^33 Jhe "^^ ^^^^ ^^^^^^ ^^^ 
 is bappmessm each life, for .t - ont.nue^^ ^^^^^^ ^ 
 
 ="fi!t Ers'^ !rtLy-wi5CTr;r5^^is 
 
 Conjugial love is mnocence^^ anu >, 3 • . : „ of those who are in 
 are in the inmost heaven, 2/36. The wtewrs 01 i j j,^ 
 
 riage of good and truth in heaven, and their ^ajt'!!^?^;"*^"*^ is ari 
 Le^elatfd also according to pon^a"S"'"'^'^' "^tfetw^^^^^ 
 in marriages, 2739. Conjugial love can on y «^'i^ J'^™"^ •„ j^, jo^e or 
 partners, because it is a union of l"'f' '";?;f.";„ Jaccording to 
 lood and truth contmuaUyflows^^^^^^^ but hat^.t i^t^rned^a^ 
 
 Srr frSany^i^hik are re^unted but that .lU^^t is^o 
 
 It-tSi&^S K^i ^-iSv^oft- 
 
 Sa^slvtml'fS^^^^^ 
 
 like Cerberus seen by the authoj a„d tj^^^^^^^^^^^ ^^P^^ ^^ 
 
 !i7ht°of%=j:^n;^riot^5*74?&^^^^^^^ 
 £Te:zs\s^wToLurrfrert^^^^^^^^ 
 
 wnrinuaUV increasing to the inmost heaven of 'nuocence ; the latter^to 
 Tstete so-deadly and infernal that it cannot be described 2/44 The 
 Quality of such'women as do not lo^^ beir J»sb^nd^^ ''2745 Serla^^ 
 of them, represented by a cock, a wild cat, and * tigr^^^'Ji^i 2747- 
 passagcs concerning adultery, m continuation of the pre«amg, z/4/ 
 
 I757' That conjugial love •^J';7J:v7:XXX^^^^^^^^^ 
 nature^, """^.^^r" tL the simpK fa th. who have lived in con- 
 butterflies. 27a8. Ihat tbe simpie lu '»"• • „,„,.._:„. „o„e into 
 jngial love, and conscientiously abstained from adulteries, come 
 
 ""'T'Saffe. in other Earth.. The male and female ijabitan^^^^^^ 
 the p anet Mefcury, briefly described 71 75. The inhabitants of Venus 
 7248. 7249. 7252. The inhabitants of Mars, 7363, 74/0, /4»J. 
 
 681 
 
 that their highest delight is in tLT7 '?^t ^•'?' "°''^' "^ ^' and 
 The inhabitants of Saturn ke fn senal/i'f "t """^ "^iW^-fsSSl. 
 man and his wife with thpJr ^.j-.m^^ *? '*'".'^"'^ consisting of the 
 leave their parrnSl home and nn /*"' " '>' "^^^'^'^ "^^ 'bey 
 the spirits of thareartrannpl^ ?f '"" ^°' »'' from this cause, 
 and Imale inhab ta„ts of^C of th.°^ w^ "^^"t''' ^^^'^^ ^he male 
 cribed, and that it is againsUhdr law f„ f ' "* '^' '{""^ '»'"'^«°* ^es- 
 -9794. The inhabS of a eiond 1^^- \P'"'««ty of wives. 9790 
 state of life like that of the iolden «1 • .t'° the starry heavens, their 
 live with one wife and have CTen^J^ft^f '"C-^ ^''•^^"' *** '^'y 
 some among them commit wWed:Lwhrafter& l"''^'' *"* 
 
 in societies^whenrey tltt^i:;,'^^^^^^^^^^^^ 
 
 fourth earth, 10,585 10 708 tKo 7V-. ' „ "^ inhabitants of a 
 10.768; that they cin pie lwK*^^"'^°^'' ^'"^ ^"^h, 10.753. 
 the idea of the coZnE nf , \^^'^ ,•" «'"J''S'al love, from 
 tants of a sixtKtT^O 783 10 To^.o «."?%.'^'"'- "^^^ ^"'"'bi- 
 ing themselves wives described !!d' f 1, 'f ^»t' *!" """'"«' '^^ "boos- 
 kno^ng^hat to take mj^ t'nCy' tSvi^eldtr.O S7''" ''^^' 
 
 from'!"^ /rStolSe'if/X "T'f ^Ma^SX derived 
 representation of heavrn^vandTt^™^^^^^ ""^^ always thought of the 
 cited 5 1 94 end. ^ ''"'' *''"°S' « e'^temal, 64, passages 
 
 11. Tf^ot the Similitude of Marrianp it .» „77 ti- . . 
 
 as aeJi rSd^foL^TtK "'"^"^ *° ^°°'' and tru't^f t'o^ 
 and light, 5194. Theancie^Iir "^fT "i"^ ''"P'^°'' '«• by hea 
 all and everything in the world fn."^ ^' '"'* everything in man, and 
 Whenever the alive and nil: marriage; passages cited 5194 end. 
 
 riage, the conjn^ I^n"^? tCse beinT C'r '' ''/ \^"*^^ °^ " «""- 
 7022. The marriage of fi^ffK vu^ !i """"f "^ "'^ production, ia 
 
 especially repr«ented in trernn^"''.?°°'^'ru^ °/ S""^ '^'th truth is 
 9496. ''Presented in the conjunction of the heart with the lungs, 
 
 ration coSe3f~{nlt^""Yf- '^^%'°'°^ ""-^ -g"- "f gene- 
 province are bevond^^?w. TFf^ ^T' """^ "^ey who belong to that 
 5050. The steTe of tbit 1 r '*' """^ P^'^ '" *»>« <Jelight of peac^! 
 mediately abov^th/wr ''"' ''*^°"S *" the province of tfe thigfis im 
 
 the swe1£;Vpea?e K^thTn'^ *° •'*' ""Z'"."' '" '^ -sion,^and by 
 long to the loins arp^t . ! T . ° expenenced, 5051. They who be- 
 
 tion passes down L'tL ? et^*' T^ PT'"'' ^"^ '^''^ eo^munica- 
 relaxationofthenem inMfrr*" "^T^^^ '° ''bich the 
 9961. TheaneelsofTbUnZ^ \V^'' '' explained, 5051; see also 
 most wise alsf Lfr^. ^ -^ ^*'°,"8 *° '''* ^""st heaven, and are 
 
 infants, 5052 "TLes'ao^^^^^^^ '""X "PPf' *<> others « 
 
 and are present wTthS \nlhTT k " " '""^'''"^ ^°''« for infants, 
 V eni witn them m the womb; were they minister from the 
 
682 
 
 MAR 
 
 MAR 
 
 'I 
 
 ri ^ 
 
 Lord to their nourishment and Perfection 5052 5054 Th«e are 
 
 i;cieties of these celestial angels cor-respondrng to aU the « ^ 
 
 generation, and every part "f them in ^°* '*^^'L*"^n!^i/ of this 
 fstinct province in the G'and Man 5053. The ange ^^ ^^^ 
 
 province are celestial, because conjugial love is *«« '"°f ^^^ages are 
 [oves; also they excel others in use and dehght, because «arnag^; „f 
 
 the seminaries of the human «^«*.and »/ l^^^'^^^^J^,/,^ m'an. 
 
 the particular societies ^emg so interior cannot be disc^^^ .^.^ ^^ 
 in which respect they resemb e the bidden uses ot the orga^ ^^^^^ 
 of Providence, lest things which m themselves are most <:^'«« j ^f 
 
 be hurt by the filthy thoughts of t^l^ jf^Xand of tkeir eSce into 
 those who correspond to the seminal vessds and ot their ^^ ^^^ 
 
 ovfcause pain in the loins and the members there 5060 
 
 13. T/^ Marriage 0/ Good and Truth njon^ver^^^^^ 
 narticular good is united to its corresponding truth n tne r = 
 Cn; from^his law are derived affinities and consangunmesU^^^^^^^ 
 
 ^f families, 917. 2556. 3665. Goo^ and 7^^^^;^^^^^^ 
 otherwise in the hi^toncal parts of theWord d«^n by a n^^^^ ^^^ 
 
 compare 3972; and see belovf. 9806. Themarri^*,°ev partake from 
 trutfiitselfisintheLord.and in othe^ so fa ^ *"«y P^^^^thers and 
 him; hence they become to sons and daughters an^^^ .^ 
 
 sisters one to another, 2508. Ihe union <" J°' ■ ^ from that 
 
 appears in the lower sphere as a marny . and hea^en^se^t. ^ ^^^ 
 
 union, is called a marriage, 2728—27-29. ine com s ^^^ 
 
 truth 'is marriage itself but the imtiation of truth in^o goo^. ^^ ^^^ 
 espousal or state precedmg maniage. 3132. It is in ine p . j j 
 
 affection of truth to be initiated into divine t"^*^,»"*J°J°,^!^^^^^^^^ and 
 with divine good, as it is in the power «/ » jaiden to be espou ^ 
 
 afterwards conjoined as a wife to her husband 3132. 1" th P_^^, 
 and marriage it is good that elects truth, '"-.f ^^j' ^e lawfully con- 
 4358, 9182. In ancient times, carnages could on^y be y ^^^ 
 
 tracted within families of the same nation, and this that neave 
 ^junctions of societies there as to good and tni^^^^^^^^ 
 passages cited 3665 ; see below (46). There is n°tlimg >n 
 but what has reference to the mamage of g°?'\^and t'uth '» ^ 
 
 the celestial goods and spiritual truths »/ h/7206! and^citations. 
 
 S ..d 8.. .™. d.g«., bat b.t.~« th. 'f™ •'*!*"; „i z 
 
 of the celestial, til. 3952. Ihe conjunction "' 6"" marriaee of 
 
 truth with good gives birth to n>V'nfl°^«' 3956. The ma^^^^^^ o^ 
 good and truth exists in heaven, in the church, « every inaivi 
 fuher, in all the objects of nature, and in every part of the Word, pas 
 
 683 
 
 p^. r,si „st..t pr;s.;' r '■' ""«■ •» -". 
 
 marriage of good and t™ h tL f . •""°' "'"'' '"■ 3969- Before he 
 3696; "see below, 9182 iS'thU ^l'""' ""t" '^ "^ "^^ad or as nothing 
 conjoins itself wiJh the good of th^S '''' fl^ °{'^' interior ma^n 
 thus mediately; the good and truth of h?-'/"** '''"^''^ "^'hits truth, 
 her and conjoin themselves with thi t f 'T ""■" "'^"A""^ « togel 
 immediately, 3969 and dtatrons Af^""!"'"^ '.'""» °^ 'he exterior 
 ternal and internal man, th7fruct%P,V;f i^^ conjunction of the ex- 
 of truth can proceed as births frl 1 ° '''^?°°'' f'"^ '^' multiplication 
 The goods anS truths botVAeexternS"^!' ''"*, "°' ^^°''' ^07 1. 
 degrees; thelattercorresponding to the tW„V°'*™'^"''"'"^'*'« th«e 
 good that acknowledges and Sin, tn ;. ff ,'''\'''"'' "^ '^4. It is the 
 wife; neither can tht orer^wkhont h ''.u**' '^''^ ''"^baDd his 
 quality, 4358. From the mTrSe o? I '^ "'vf °^ ? corresponding 
 with good is derived the sJnSon of hn T^ ''"'i' *'«' "^ '""h 
 daughte,^, widows. child-beaS and all .^t f ""'' '"""''' ^""^ and 
 relationsh p, 4434 4Sfi<> nl ■'" • ■ , " "'"er terms of family anH 
 
 conjunct J'of |oVS truh'T 'wUrtf *'^ "'l"''' '^ ^^^^ " e 
 conjunction of truth with good' m»rl • ' •'?'"""'' '' " ^om the 
 responds to those conjunctiva, 4823 "sf? 't^''" '"''■ """"^^y <^'- 
 good takes place when man perceives dlniw • ^ ?°°Jnnction of truth to 
 hour for the sake of truth an^d S sllf 80SI °^^°'''' *° '^' "^'gh- 
 The heavenly marriage is the rSo..! * • '• """"Pare 3969 above, 
 and of good with truth. i/r536rT„trA""f°"°^"'''» "^'^ e°od. 
 truth ,s multiplied and sto ed up in Se Lterfo /'^.l °^ regeneration 
 where it remains in indigence of 11^ ". • ?u' °^ ^^^ natural mind. 
 
 flux of good into the natuKntttJ "•*''"'•• ""^'^''S to the in! 
 can take place. 5365. In he second '^:.''°°Jnnction of truth with good 
 influx of good causes if f^ Vr.^*?ond period of regeneration the greater 
 selection a^nd apjrop il io^the^e^f jr^' -^ '™^^' """^ accordinf to fe 
 with truth takes pircrXrebTfifl 1 ' '"'.'P'""'' conjunction of good 
 below, 8772. gL ind Srare tht:?„'^-''T«'*"'^'*'^365;^ee 
 n^g to desire and its qualityTn eithe^^inHffii" """rP' '^'^'^- 
 Good loves truth, and truth loves ^ood^ftl ^^^'' ^"^ ''''°'^> 9206. 
 truth no longer delights it ;, k! ^ ' •, . earned partners, and when 
 desire of whfch islShe false '7831 6 '"V^"^'^^ admittanceT£ 
 and Its conjunction with them s the twZ f '"^"^ °^ ^^ ""^ '^ths 
 dom, and the secret of rege?eration ZT^T^''^ of heavenly wis- 
 '^'. and passages cited, wWcMreat „f Jh^"f ^'■"'*"'° 8"°'' " formed, 
 8772; see below, 8889. They X are „f ^ ''•*•'" f regeneration 
 be in conjugial love, till ther are^n /r^!l JI 'P'"*,""' ''''"'ch cannoi 
 When good is implanted byUhattrf ^''^ */"'l'%of good. 8809. 
 w m the heavenly marriage which U W "''I'''i°r".ed by them, man 
 end. They who^re inTutIs without «r<^''''^ "" '"'»• ««89, 8974 
 the marriage of good and tr^ii,l li^ affection, are not brought into 
 or .the co^firmfS "o^f S'h % fe °' 'r^^^'T '''cy Indergo 
 during temptation is not rnroDriatflTn^ ™' .1 ^.u^ '"'J°'°«'' *° such 
 venly marriage, unless good and tmth 1^ ' '''?"" V" ^^ ^^'^ hea- 
 •nternal. 8983; see below! 91 82 Th. J • P^^onsly united in the 
 
 w, yjsj. The marriage of good and truth may 
 
 S- ■ 
 
684 
 
 MAR 
 
 be effected with those who are in the affection of truth from natural de- 
 light, if such delight be regarded as a means and not as an end, 8994 
 
 8995. There is an illegitimate conjunction of good and truth which 
 
 may become legitimated by the subordination of the natural affections 
 after regeneration, ill. 9182—9184, 918G. There is a first conjunction 
 of good and truth in the internal man without the external which was 
 represented in ancient times by the betrothal; but the marriage takes 
 place when the internal unites the external to itself by regeneration, 
 9182; see above, 3909, 8983. The betrothal is the conjunction in man 
 of good and truth from the Lord, 9182. Betrothal is the conjunction 
 of the internal man, but lying with the betrothed as a wife is the con- 
 junction of the external, 9 183. The affection or desire of truth for the 
 sake of life is the affection of conjunction which produces the heavenly 
 marriage, ill. 9206. The conjunction of good and truth is represented 
 in the Word by two conjugial partners, and also by two brothers ; by the 
 former when derivative goods and truths are implied, by the latter 
 when the ministerial functions of judgment and worship are understood, 
 ill, 9806 ; see above, 2173. See Conjunction, Initiation, 
 
 Good, Truth. , ,.i. /.i 
 
 14. The Marriage of Charity and Faith, produces the life of heaven 
 in man, neither of which alone are adequate to that effect, ill. 7022. 
 Unless charity be united to faith, the latter will either be dissipated or 
 conjoined to evil, which conjunction is profane, ill, 6348. They who 
 are in the good of charity and the corresponding truth of faith are men 
 of the internal church, and such only are free, 8974. Spiritual good 
 cannot be conjoined to those who are in the truths of faith alone, and 
 are not at the same time principled in good, or in the heavenly life, 
 
 8981,8987. . ,. . i 
 
 15. The Marriage of Evil and the False, takes place in the natural 
 man when the good of infancy and of early boyhood is indrawn, 3793. 
 The evil and false are conjoined in an infernal marriage opposed to the 
 heavenly marriage of good and truth, and this marriage appears in the 
 Word, 5138, 9188. The Jews were in the impure marriage of evd and 
 the false, and hence they could not be in any conjugial love, 8809. 
 Evils and falses must be removed by temptation before any one can 
 come into the marriage of good and truth, 8888. How the conception 
 of the false is prevented by the marriage of good and truth, 3665. 
 
 16. The Marriage of the Will and Understanding. In the most 
 ancient times the understanding of the spiritual man was called male, 
 and the will female; and their acting together as one was called a mar- 
 riage, 54. Whatever of good proceeded from the marriage of the will 
 and understanding was called fructification, whatever of truth, multi- 
 phcation ; also by fructifications was understood daughters, by multipli- 
 cations, sons; and of such quality as are the will and understanding such 
 are the sons and daughters, 55, 568. The marriage of man and wife 
 actually resembles that of the understanding and the will; for the man is 
 so formed that the understanding rules, but the woman so that the will 
 or cupidity rules; such is the respective disposition of their fibres, and 
 such their nature, 568. In the minutest things of thought and affec- 
 tion, and even in the organical parts of the body there is a marriage as 
 of will and understanding, 718, ill. 917, 1432. The marriage of will 
 and understanding causes the resemblance of a marriage in all things 
 
 MAR 
 
 685 
 
 as male and female, 749. voluntary, which are discriminated 
 
 17. Tie Celestial and Smrifunl tlt ■ „ 
 
 between celestial things, or thoi nf i ^'"'"T- ^here is a marriaire 
 of foith. in the heavens ?hemsdves t^h'^l^P'':"'"'' ''''"8«. " S 
 Lord on earth, in every manTven fn L" ^ "^"'"^ <" J^'ngdom of the 
 and all its parts, and^al^o in ev" S exn r' '""''/' L" "°'^«'^«1 "ature 
 such a marriage in various forms n^thhrSd be h'u ^°"'' '^'^O"' 
 ^1/3. 39C0. When the celestial ami fk • • ^^^^ "» subsistence, 
 into the inferior sphere they are turnf,/-, 'P',"'""' *'«'=«•«' togethe; 
 nages, and this from the corre?nl i '".*° "'*' '•^semblance of mar 
 and natural things, ^T^XtVt ^'f "^f '^^^" ^Aud 
 
 tselfisbeweendivinegoodand dZ'pl .I." /^ ''^'^"''"l carriage 
 tion IS derived the intellectuni .hi .• *'^","'' '^"■n '^hich by conc^ 
 
 man, 2508. When S Tnld 'to"tr'u?h''/"'^ f -^"''"^ ^-^''^ of 
 lower sphere it exhibits the un on of ^f i ^T ''°''° "'to the next 
 sj'here ,t exhibits a marriage, 2728 Th ' ''V" T "'« ^'iU lower 
 marriage of good and truth, aid the" „• ''''^'*"^ "'^ '■> the very 
 out inquiry into it ; but the sSrr^.T *'"*•* ''™'" good ^itZ 
 
 J™ descends from the' co^cC Tthf^^ ^ ^^^ 
 
 9263, 93U, 9385 Such a mar'.L'- ^^'^^' ^^^^ "d, 'ill. ml \h 
 
 man himself consists ort^olTtrwaUnT'l '"*'"« ^°''' "-'a^i 
 united as by a marriage, ill. 80* 5502 q^«^ understanding, which are 
 IS from divine good and divine truth «;dffv ^^"'^ doctrinal of faith 
 o herwise it is not a genuine doctrfL 25 ,«' wT '^ T'"''^^ '« i» *'' 
 of marriage the heavenly raarrinw 1 ■ \ T^^^''^ ^^^ Word treats 
 truth, and. in the supreme sen eth^ ^^ ''^^^ '' °^ ^ood Zl 
 
 Lord. 3132, 6343. li the Word aJ. T^- """""«« *«<=!> is in the 
 the one celestial the other spSarUTI'''?''*" '""^^^ of expressions 
 and truth, 3880. These eTpressSn,' '''"'" *° ""^ »»"i«ge of Zd 
 Phets. where the same thfnfa Zrs mT •""'' ^^P^^'^''^^ « the pro 
 words. 4137 end. 5502. The Ci v ^ ''P'^*""'' only in different 
 divme spiritual, which '^rer~nM^l^y°-^ divine celestiaUnd 
 a marriage when they descendTo « 'e jite™ "^ '" f ^^^Pondences as 
 of this marriage in the Word wL . **"^' 4434. On acconn. 
 
 treated of in S,nnec on\,i h 17 !nT')?°°'' '^ '''''''^ of' truth TX 
 
 being nseparable from the oth'r 5138 q,'m" '-^i!' '^' ^^I^^' the one 
 all holiness is from the heavenlv S '1 ^^'^ ^ord is holy, and 
 
 and understanding, indic^t^dfth^sSfl^'''''^ *'?'' *'"*''' °^ ^"3 
 Lord, in virtue of this marria/e is In mi fK*^ expressions, 5502. The 
 name, Jesus Christ, has reference i„ v l^'"^ °^ ^^^ ^ord, and his 
 good, and Christ, divine truthMOa The w"''/^'"' ^'^nifies dTvinl 
 
 . ine word is most holy in its 
 
 1 
 
686 
 
 MAR 
 
 I 
 
 m 
 
 m 
 
 interiors, and in virtue of the divine and heavenly '"»7'*f ' \" *" P?„''/ 
 of it ; and this affords manifest proof that U descended from the d.vmev 
 .» fl^di 704 <; The divine marr age of celestial and spxr tual things 
 S'tSfwordtms'tt Internal sen:f and the 6lo;y Xhieh ^^^^^^ 
 
 is. but the literal sense is as the clouds <=°'"'"K t^%S'°'y 'hf ,^^ '„" the 
 19 The Marriage of the Lord and the Church. The law ot tne 
 heavenly marrS demands one Lord and one heaven, or one church 
 tZefcad is Ae Lord. 162. Heaven and the .'^urch can only be 
 united to the Lord by good from him in the propnum. 252. It is from 
 th Jroprium. render'ed'celestial and angelic, that the chu-h is ca^l^^^^ 
 woman, a wife, a bride, a virgin a daughter, fh ff ; a to these iiam^^^ 
 see also 54. The conjunction of the Lord with the church is by trutn 
 
 '^%T%heDTe Marriage o/Dirine Good and I^'-^TrM^^J^ 
 cause that the intellectual, the rational and the scientific [^«=«Pt'"i^^l»^ 
 Drincinlesl are conceived in man. and that he is man. 2508. Uivine 
 P"a never be and e.ist without ^-ine .truth nor divine truth 
 lithout divine good; hence, the ^ivme marriage was from eterni^. 
 2803. The divine marriage is perceived by angels when the name 
 jKSrs Christ is read, because Jesus, in ^^e mternal ense is divme 
 good, and Christ is divine truth. ,11. M. 3004-301 1, 3960. 550^ 
 
 The conjunction of divine good and divine t'"*^" *^,? ^ 'ood *nd 
 Hivine marriaee- from this is the heavenly marriage, still ot good ana 
 tthranTftom tlTagain. conjugial love 3132 The d^^^^^^^ 
 
 was n;t between rational good and truth devated J^^^S fhe iivTne 
 made divine but only a covenant resembling the conjugial, the "ivine 
 
 bv his concubines, ill. 3246. In the divine marriage good is the father, 
 K the mother 3703. The divine marriage i- «/ ^etw^- f "^^^ 
 truth in the divine human, but between the Spod of he dmne human 
 and the divine itself, thus between the son and the father, SOoi. ihis 
 d°le udonTs not cohabitation, though it is so expressed in the letter^ 
 bruseThere the one appears as two, 3960. Truths P';ofeed.ng from 
 the divine human are frbm the divine marriage itself; such holy tru hs 
 Ire Sal and spiritual, and they make the heavenly marriage, which 
 is truth conjoined to good, and good to truth, 4a/s. 
 
 21 The Marriage of the Human with the Divme andof the Bimne 
 vnt!iheHuZ in the Lord, is the cause that «" «""S« - "^l 
 whether internal or external, resemble a marnagc. 1432. Truth ad- 
 
 ,iS to ^od in the Lord could not »'J>-'^^^'' ^tr M32 2173 
 the Word treats historically of Abram. than by his wife, .1432, 2173. 
 I.omnare 3972 The marriage of the human with the diyme. and the 
 d^vT with h; himantn t^e Lord, proceeded contjniially, and ,n all 
 ZZ 2574 The state of nnition of the divine spiritual of the Lord 
 tSfs divine"celestkl. is the very marriage itself of good and truth, and 
 hence is the heavenly marriage, which is the Lord's kingdom in heaven 
 
 '°'2r MaS ttSf^opriu.. See above (7) 155, 252 1023. 
 23. The CeLtial Church represented in the Marriage of Adam and 
 
 MAR 
 
 687 
 
 Ete. The state of man when frnm »r.;>:>...i t. • 
 scribed in the second accrntoffhl /*•*' "l* " """Je celestial, de- 
 The inclination of theSll Ln t„T "' ^?-^"' '22-130. 137. 
 io externals, denoted by the rib bu^lt inST""""' °'f "'"^ "f his own 
 150—155.159. The internal m»„ I " '^°'°*°' '31-134.137. 
 from the external, but on S" de"n„ ".U^h"" ^"^"'^ "^ •>« ^istinc 
 and mother and cleave to hfs wife m 'fso ^ ml "^"^u*^ ^''"'^ '"'^er 
 cence still preserved to him denoted L.?"^' ^.'"' "'"*« «f wno- 
 naked and^ot ashamer'l36 163-U Tk" -""^hK ''ife. both 
 sensuals and the rational mind 'at LJh L !• "«=hnation towards 
 story of the serpent. 192 208 Th.f^ consenting, denoted by the 
 
 decline of the church till thp Pvto,.,./ J' '**• The success ve 
 
 regeneration, in consequenc7orhr,lr'r- ^T™" 1^"'^ ^' '^"^ before 
 
 by the words of JehovTh to the sern nt Thr '^°'" '^' 'l''"""^' 'J«''°ted 
 —240, 279. The historv nf »if! '^ 1 " '°'"*"> ^^d the man. 234 
 
 summary; that in tleSr of her^^^thT'"' '=''"* /«^"'"«<' - « 
 marriage, denoted by Eve the moth-' "^ she represented the celestial 
 also 252. 253. 339. **' °^ *" •*""& 280, 286, 291; see 
 
 FaitltSvSTstliSrItsTfT'f A*""? ""'' *" P'-'^'^^y- 
 Eve his wife and th«I .°l,7 • j*""^^ ''^ 'be man said to know 
 
 Charity alToconcl5lteparaTf:?""f^!'r.*^'''°' '''' 337-34°0 
 Abel, 325. 341. The statTchan-r. ""m* ^'"'°}'^ ^^ ''»« birth of 
 charity, denoted by th wrath of cfn sly'^L"' /f ^ '««*<*'"? '«»« 
 when both were apparent from do^?i?n„ i l' ^''f "'^ extinguished 
 Abel, when they 4're X^efd "ethef ^^^^^^ ^J '^,^ "eath of 
 
 no longer known, denoted bv r.iXu ■ ' ^' ^''"'h and good 
 
 330, 388. 397. The first schhmn, h'"°'"'"«' a vagabond in the eirth. 
 by Cain said to know h s w'fe and Jh^F ^'"^"^'"l ''"°"'«'' denoted 
 
 331, 400. Other heresL »„;» J^ -^ ^^^ conceived and bare Enoch, 
 vastated. denoted by the bTr?hf'?fT%P'°r^''?S until the church T 
 Lamech. 332. 404. 4077 ^™*'' ^^bujael, Methusael. and 
 
 remS;r?;^Tan?tihTr,f^*^^"'''^^\«»'' ^^ '^-^*- The 
 church. denLd by Lai that h^toof f ^ «'%r''^'^'"'*'°" "^ 'be 
 and ZUlah. 333. 405. 4m' The ZuJ^^?u^"^'f I:""" '^'^^S' Adah 
 doctrine of hoi; ht and IZ '=^'««.''*' things of the church, or the 
 
 birth of JabaA3r413-4f6 The"?- f T!1°'"' ^^^'>'^^ ^y the 
 or the truths and giods of fa tb I , I'^u "u- *'V'°8' "^ 'be church. 
 417-420. The dTtrine of n«H ^'''^ ^I 1»^ brother Tubal. 333 
 
 the birth of TubaSo" 333 42K2r'The"' *■?''' ''7'!^ ''^ 
 mentabe state into whioh tht\.Z u ■ t , confession of the k- 
 and the all of charTtv t vi^U* T^" '"°,"?*" "^'^'^ 'be all of faith 
 to his wives. 334 427-433 The' n1f"°'.''* ^l '}' '"°'^' "^ ^^^''^ 
 Zillah. now denoted by the man^^l 7 "'^.T'' ^'Z' •'""^d Adah and 
 and she bare a son7434 435 A^ff^'^'^f."''.'^'^ ''^ *''' '^^ ''"«'' her 
 charit™ be agaiu^lVdrotS^^^^^^ l^ttWhl^t 
 
 ote . Adam, Seth. Enos, are three distinct periods of the most aT^S 
 
 ■if 
 
688 
 
 MAR 
 
 MAR 
 
 m 
 
 church, constituting the kernel or seed of the ftuU. as compared ^ith 
 
 let^Ltt sZof Ld and the Da,,,hters fMe«J.%,f'%^l 
 denoted the doctrinals of faith immersed m the l^^tf. 5^-'. ;?{9- ^^^^ 
 nersuasion of their own supercmmence tlws produced, or '»l_ses trom 
 ?he "oTof self, denoted by the NcphiUm of those days. 5o/. 581- 
 
 ^"^^27. The Ancient or Spiritual Church represented ^^ f "'•""^f *^J 
 
 Sthf deSdV- ^^^^4ihA St 
 
 and huCe. and his sons and his sons' wives, entering the ark. C63- 
 fifi« 740 742 764-770. In general, affections and thoughts, and 
 S^es'a 1 arVanged acLding^o the correspondence of goods and 
 
 ?ru?h denoted by beasts and birds and reptiles entenng the ark^^ two 
 trums, aeuuicu UY ^ ^j^ ancient church 
 
 fa "Slt^^^^^^^ 
 
 S 11?8 1159 niS-ml 1251-1255. 1261. Its dedine 
 
 hr?u7h snLssvf'stiges to idolatry, when the representative churdi 
 
 laTrlised up, denoted by the generations to Terah, 12/9-1282, 
 
 ^^ 2^? The representation of Abram in Marriage with Sarai, explained, 
 i^fiQ 1^70 U02-1406, 1431-1433. 2173. Good adjoined to truth 
 
 be elevated to the ce estial hfe. denoted by their call from Charan 
 1431-433 Intellectual truth received at first without the celestial 
 IV „f IZa Hpnoted bv Sarai as Abram's sister. 1402, 146o— 14/0, 
 H75 1^78-1484 2498. 2508. 2556. 2574. No internal church, and 
 the Lord's kingdom occupied by the external only, denoted by Abram s 
 the l.or<l s K'ng°°' ' 'luildless, and that the son of his steward 
 complaint that he was e^mess .j,^ j^j^^,, ,h„eh revealed, 
 
 would be his heir, i / yu — uj», > i »•'• , „, „ m. 
 
 denoted bv the promise of seed to Abram, 1803, Ir"-* '*^'"-,. t„5 
 aenotea "7 "' i . j. ^^ celestial marriage of truth and 
 rational man not yet oorn irum ^"^ T»f first mncention 
 
 ^d'hSSm' tSffecrnTs:Lr lenS b/l" wTa^^ 
 ?SEi"hl£aS^^^^ 1890. 1891 1895 1896, 1900-1910^ 
 
 1 QfiJ The divine quality of good and truth, from the marriage of which 
 i h^ gLlSi^ths /f thichnrch must be denved^d^^^^^^^^^^ 
 
 ter H added to the names of Abram and Sarai, 2008-201 6, 2063 200J 
 The dt^ne rational proceeding from the "»-«8,%"'°^8rto83 
 divine truth denoted by the son of Abraham and Sarah, 2081— iOS.J, 
 2093-2095, 2139. 2194, 2198, 2620-2626, 2644. The divine mar- 
 
 689 
 
 riage of truth and good, in the «n;,;»...i j 
 taking a second wife, who e nC wi, IT' '^T^ ^^ Abraham's 
 The church and kingdom derived from fh '*"•''' ,^2^"' ^235, 3237. 
 and truth, distinct from The celestil?^. . T' u'""' """'"S^ °f good 
 and Keturah sent awaffrom assnl/' • u'l ^^ "'«' ^on^ of Hagar 
 
 29. The state o/* aJ clr.T " '"'*' ^^'''"'' 3246, 3247. 
 it is one of external worship 2hX:r''' *^ ^' "'^ ^'^ ^4^. that 
 which i„ course of time dZI s,?3 ^^1^24" Vr' °*"^''*"'^' 
 and truth, denoted by the two A^»t\llZ' A ^^* affections of good 
 the Lord 'rithholding the church frnl?^^°'' ^^^'^- ^e power of 
 hold of the hand of Lot and £ Wl nf h^'" v"'' "^^ "'^ ""8^' taking 
 two daughters, 2313. 24 11 Vnth 1 ^ ''/'' ''"'^ '''« h»"'' "f hi^ 
 doetrinals, and the good of truth vilff"? '^'°'" 8°°'' ^^ regard to 
 looking behind her, fnd her chanJe to ' ^T''^ ^^ '^e wife^f Lot 
 2455. The impu e good of theTl '' v"" "^ «''"' 2313, 2454, 
 
 ?f good and falsiiatioStltdlldTfr "f..^' """"-««''» 
 111 the cave, 2313, 2458—2466 Th» . 7^°* and his two daughters 
 thus conceived, denoted by Moab aS A ' '"'lq«»«ty of the religion 
 
 30. The state of thecZrri ""J"' ^313, 2467, 2468. 
 
 that it is one of oblrfgo'^ltXr/fn tlf ^^'^1^ ""' "'^ '^^^. 
 eonjoined with the affection oSce' Jnt tw ^"'.^".^ft »« Part. and 
 the Lord's divine human 2718 Tf.!) . • . " '^ '"uminated from 
 by the sons of Ishmaer3265-3277 ^'^"'"'^'' 'worship &c.. denoted 
 
 G°°\an?'trXwlSitos?whJ ZTIf. f^ if*""" "'-^ '^i^oca. 
 church, denoted by Nahor the hrnf?.^, ? a ^"'*^' ''"* "■■« "ot of the 
 2863. The good of charitv Ih-u .°f ^hram and his wife Milcah 
 
 truth, denoted Vtheir son ^BeSud ^IZ'^'^T tt'^' «ff-«- »' 
 truth proceeding from natural InT'j A ?'"• ^he affection of 
 2865. Truth t? be^it"a ed nfolot " f.'' ^^ ^'' '^""S^'"' Rebecca, 
 denoted by Rebecca as he inte„deTjife nf r""""^' •" ''"«"»' ">» 
 elevation of the affection of truth from h!> /■ ^T"'. ^^'a. The first 
 ceedings between Rebecca am? ?1.1 ''"''trinals, denoted by the pro- 
 3084,^3085, 3095. fegoJd and S"'."^^'^^''''^' ^077, 30^78. 
 affection of truth, denotK'he TarrSgs !„h"k^ V^' P*"^^^ "^ ^^ 
 her by the servant, 3103-3107 3m ^t! '*''!,'''" "^ 8°''' P«t on 
 imtiation, previous to conjunct^n w th '^on^ /'T?"/^ "'' ''°th in its 
 of Rebecca and her first si^KfiA ^P^' ^^°°ted by the ioumeyint 
 3I88-3I92, 3201-K^^t'reof '';•'"!'• '"24. 3^74 3T72f 
 of truth, denoted by Ismc meditating fnfi'i??!' ^°°^ '" expectation 
 near. 3196-3200. CthW.^^'"'''^''^" "hen Rebecca drew 
 
 tuary of truth in he dSe tmai deS k"? ''^ '"'» »''« ««»o! 
 Rebecca into the tent of hi° mXr' 3208 r/i n'"'"^ V"*~''"«=tion of 
 explanation, 3207. The coZu^rtiJ f ^^^^.\^''^ 'he foregoing 
 her becoming the woman oriCcand°thf°'^ "'*'' ''"'^' '^^"-ted bf 
 state, 321 1, 3212. The repreSatlon nf^ ^'"»"'«nj=e°'ent of a new 
 
 E 2 
 
 r 
 
690 
 
 MAU 
 
 MAR 
 
 691 
 
 EsAC. . - r..nf, reoresentatlve. The successiTC con- 
 
 33. The Marriages of Jacob ^«P'^f**^;° j ,,„ his two wives Leah 
 
 junctL of exten.d and .ntemal truth den« 
 
 Ind Rachel. 3665, f 74-36/7 3, 08, ^7y^. ^^ote the con- 
 
 S852 The natural and corporeal an««"°' , ^ (i,e handmaids of 
 
 jwion of external and i-?terna truth £0 ed^g tg^g_ 39,3^ 39,7. 
 
 ieah and Rachel beco^mg his ^j^^^'^^^s. 
 3919, 3925. 3931-3933 f ^j^- See '^^^^^^^^ '"^T'^: 
 
 34. The case <>/ DinahandSnecnmrp ^^^ conjoined with 
 
 ner in which the pnmary truth of the^a«^^ ^^^o. 4430-4437. 
 the affection of truth »/ .t^<'j'J"'^^„ '° the Jews could not receive in- 
 The conjunction »«' l<f '^'^.f, 'f'atinV it as the pollution of their 
 terior truths, denoted hy the.r treatmg u ^^ ^v^ ancient church 
 sister. 4439, 4444, 4445, 4460. ine ^^^^^^j hy the 
 
 perishing in the external ^epre^t^o sluL to be circumcised, and 
 Erinceof^hechem and h|s people consenting ^^^^,,^ The 
 
 their being treacherously slan 44y^ remaining instead of the 
 
 ^^oZSi: dlS bf r r„?of Jacob taking their sister back 
 fa harlot, 4502, 4522 See Sh^obem^ ^^^ „„ „f 
 
 35. The case of Reuben «"« f '"f^gOl, 6348-6350. 
 
 good by feith -P;-ted/;7/„S%^^^ i^^^^^^^ by Judah and Tan.ar 
 
 36. The state of ^/"^ ^^^Z t}7 Msei of evil, predicated of the 
 Conjunction of evil derived from «« ^^'/^Jna^nts of Judah. denoted 
 posterity of Jacob, and espeaajy of the dme ^^^ ^anaanite, 4818- 
 by his connection with Shuah tne aa g ^^^^ ^^^ 
 4820. The false acknowledged 'u faith ana ^..^ ^^^^^^ ^^^ ^^^ 
 
 ceiving and bearing a son (E'). 48^' J 4823-4824. Idolatry, in 
 false, denoted by the second son. (Onatij^ 48 ^^^^^^ ^^^^^ 
 
 „hich both the false »»^ *^%^™fX Jrincipk of faith con oined to 
 son. (Shelah), 4825-4827. The false P P^^^ things, denoted by 
 the church representative oUelestiai ^ ,„tative of the church 
 
 Er married to Tamar, 4829-4831. ine 1^ ^^ j^^^^^^ ^^^ 
 
 rendered void, denoted by Er being/^^'„Vthe ^od and truth of the 
 made to die, 4832-4833. .^''tred S^^^^ 
 Siurch, and conjugiallove rejected, demoted ".y tne ^^^.^ ^^ 
 
 -4837. The church ^^lfil^ZX'.iio.y.ooiiuihehonseo{ 
 merely represented it, denotea uy , .jj^ considered, de- 
 
 her faW 4844 Some use "^ tJ^^jf'^^XaTto sheep, 4853, 4855. 
 noted by Judah's going to T'mnath to m^ r ^^^^^^^ ^y 
 
 4857. Interior truth bidden, "nd^n 7 ^e^;*^^^^^ 4864-4867. 
 
 Tamar veiled, and treated « * ,^"'»* "^^ t„„„i Church could produce 
 4903. All the good and '-^'^ that f e ,nt"n ^^^^^^ ^^ ^^^„ 
 
 threatened with extirp^t^n. Jested by ••" ^j^^ j^^^ ^^^^r the per- 
 Tamar for whoredom. 4906. Us recepi > ^^ j^^^h's acknow- 
 
 ♦),» I;„T^ 1 * f f^'^* "'^ '^* '^^^ of Potiphar. The influx of 
 the celestial-spmtual into the scientifics of the church denoted hv 
 Joseph made to descend into Eovot 4962— 4Qfij "-"""n, aenoted by 
 
 interiors of scientifics. denotedTPoSar thfctmLr tt^raJh 
 purchasing him 4965. The all of L and doctrine „n7ersubt£ 
 
 Jos Dh's band 4^8^ "Tr/*' '° *^^ ''<'"*'' «""» ■" *e fie?d left in 
 Joseph s band, 4982. The desire to conjoin truth merely natural with 
 
 aSsT'TP^lL""' ^°?' ^'°°''^ ^y the importunity of pSa7s\ri? 
 4989. Truth natural not spiritual capable of conjunction wUli no oTher 
 than good natural not spiritual denoted by the words of jZnh4QQfi 
 Its apphcation to the ultimate of spiritual truth, Tnoted We wife of 
 Potiphar laying hold on Joseph's garment, 5006. Its uUimate nith 
 relinquished bv the spiritual rather than accede to the deZ of ^he 
 
 "So Zl' fr'1 ""^ ■^°''?''^ «'«•" "'t'"'"' his gLmenrsOOS- 
 
 denotd by^th?:; S PoSs^lK/ 1?" "''""V '\T''^'' 
 5011, 5032. roupnars wite and the accusation of Joseph, 
 
 ir,l^'Z!!"-^A-"T "/Joseph. The celestial-spiritual, or good of 
 truth, described in its quality as the revealer of hidden wisdom Sed 
 
 ^?/^.,"' vk'""^"^^ f*""""'' 6"« t» Joseph. 5331. ThT mSe 
 of truth with good and of good with truth, denoted by Asenath H 
 ter of Potipherah. priest of On given to him. 5332. ^C"nflu:t of fhe 
 ce lestial-spintual. and the natural made all ts own denoted bvJolnh 
 going out over the land of Egypt. 5333. 5338. old and t™th £ 
 
 ,f9. The Marriage of the Parents of Moses. Truth from the Lord 
 of 1 h ° 80od, from which proceeds the divine law, denoted by a man 
 of Ae house of Lev, taking a daughter of Levi, 6715-671 7; see bew! 
 
 1. ^^' ^''f ^"""^"Se of Moses and Zipporah. The truth of the divine 
 
 PharX?772 %"':"' 'r*l' 'V''^ ^'«''' of Moses from\erre 
 thestudioffll'wi/ !f'r ^y ^>°^ ^ho are in simple good and 
 ?e« 1 J^H 6773 fi?;; '•>»' ^"'^denoted by his dwelUng if Midian 
 near a well, 0/73—6774. The good of love and the holv truths nf th» 
 
 677f6782t788'^ ^.''T* "•' ^•'^'•'? ^-^ ^s Sn dtgh e's 
 ih.;,'fiir ' fu ^' .I^sfuetion m doctrine and in good, denoted bv 
 
 M^J^jh 67-'?%'h°"f^!.'"',^ r^^ "^""'' *" *« flock ofThei^ 
 lather, 67/6—67/8. The truth of the divine law helping those who 
 
 w ihl"?P'' Ik'"'' u'^r 7^''^ ^y ''^» t««ehers. denoted by M^ses 
 ~S rf '.**" shepherds. 6779-6781. Such truth, however/only 
 received at first as scientific truth, denoted by Moses called l^sTIf 
 Egypt by the daughters of the priest, 6784, 678lAgrT'ment between 
 the truth of good in the external church and the tfuth of the Word 
 thus acknowledged, denoted by Moses dwelling with the man! 6792 
 The adjunction of scientific truth to the good of the church wUh those 
 6?93 "o^'Xr^'r/h ' h^ ^"r '"'^"S Zipporah to wffe 
 
 a^d fhl. *°°'!u '""%''"/•' ""'' good from the divine conjleT 
 
 
 I 
 
 i 
 
692 
 
 MAT 
 
 MEA 
 
 * ' 
 
 lf# 
 
 41 The Connection of Simecm and a Canaanitish Woman. The sons 
 of Simeon denote principles of faith passed into act; Shaul. his son by 
 a CanSshwomP n, deUs the pri'nciple of truth that passes into act 
 
 ftiif of the Dale of the church, 7230. . , i. -i v 
 
 lljmram takmj Jochebed, his father's sister, m the famiy of 
 Levi denoTesThe conjunction of good derived from chanty ^.th truth 
 in affinity. 7-^30. Their sons, Aaron and Moses, denote the doctrine of 
 the church and the divine law. 7230. . , 
 
 43. Aaron taking EUsheba, denotes the conjunction of go"^ «»« 
 truth in the doctrine of the church; their sons, the derivations of faith 
 
 ""%t"£'J«?<Ae «.« of Aaron, and the daughter of Putiel, denotes 
 the to^junctbn if good and truth in doctrinals derived from the doctnne 
 
 °^ "^AlrHage in the New Testament. Eating and drinking, many- 
 ing and giving in marriage, denotes the appropriation of evil and the 
 false and their conjunction, 4334 ; see above (6). 
 
 46 Marriaget between near kindred. See the passages cited 
 «lw,vfi^2'> 471 483; and compare the prohibited degrees. Lev. xvui., 
 6-24 0348 The conjunction of good is with truths in which the same 
 divine'quairty is latent! 3605. Man can only be i "ustra ted and con- 
 ceive truths so far as his knowledges are receptive of good. 3065. bee 
 
 '^ mRROW [medullal The correspondence of the brain explained, 
 including the medullary 'substance in general, the medulla oblongata. 
 Ind the Medulla spinalii 4039, 4222. Certain spirits described whose 
 action falls into the brain and spinal marrow, the furor they excite. &c., 
 57 7? 8593. Intermediate angels who belong equally to the celestid 
 and spiritual heavens, correspond to the plexus, in which the heart is 
 conjo ned with the lungs, and to the medulla oblongata, where the fibres 
 of the cerebellum and the fibres of the cerebrum are conjoined, 9070. 
 Farand marrowy substances denote goods. 2341 Burnt-offenngs o 
 fat or marrowy ones, denote the celestial thmgs of love, 2830. Ihe ex- 
 ternal memory compared to something callous the internal to the 
 marrow of the^rain, 2492. The happiness of heaven described, and 
 that it penetrates to the very marrows, 4529. , ,• • 
 
 MARY. The Lord called himself the son of man as to 1,vine 
 truth! or the divine human, not as the son of Mary, 10.053 When the 
 W fully glorified his human, he put off all the human that he took 
 ftom the mother, and put on the Human from the Father, wherefore he 
 iTthen no longer theSon of Mary but of God. 10.830. See Lord 
 
 (19. 25). 
 
 MARS. See Universe. 
 
 MASH [Masch]. See Uz. 
 
 MASSA [Maseah]. See Ishmael. . ,. • ,„, 
 
 MASSAH, in the original tongue, denotes temptation; in the inter- 
 nal sense it denotes the quality of the temptation, 858/, »h. 8a88. &ee 
 
 MATERIAL. Angels are substances formed to the reception of 
 divine influx from the Lord; the material forms and substances of men, 
 are grosser and more composite. 3741. See Substance. Material and 
 spiritual ideas compared. lO.'.'K!. 10,582; and that the spirits of Mer- 
 
 693 
 
 SoTv." "•' "'"""'^ "' '•'-8^ »<" ""'terial. 6811. 6921. See 
 
 ^p^^'j^s-^--: ez£ "vISF^n 
 
 barley and the flax smitten hp<?A,..» it „ ""' v"'' »''• 10.185. The 
 
 denotes the good of f" th IdTl- ^"'^ "'"^'^^ °'" ^''"''''^ """""' 
 ME. The partial- flai'lL''^'^''- ^^ ""' ""''' 7604. 
 
 O). was a formuU of asseveritfon L^ T' ?' '" "'f ' ^"g"^'' t^-^l- 
 MEAL. See Farina ' ''*"'"'" '=*'''"''"y' 6981, 6995. 
 
 MEi^^r'^T^- ll" **^°'""' Middle. 
 of Ii?e .te''r!iaSftotr:„T^^^^^^ "" '•>« «--«- and interests 
 respect the Lord's k,"ngdom ttv "' ™ '" '"?'•"''' «"''^' ''^'^ 
 spondence with internafSg , '^3425 3^%°^^'' '?" """^ '" «>"«- 
 as means, and not as an end is that J^t'/f -l 7^? ^""^ "^ *« ^orld 
 good to the neighbour 7819 fhi^ '*'?'' ''.'^'•'<='''^''''' the sake of 
 Those goods of fhe naU^'^^n'if.^^^^^^^^ T^'J'"' ^"''^'' ^"- S^^S. 
 good so as to be conjoined lhh^f,pf ""^ correspond with rational 
 ducing, opening. tej>;:£,:'^,^^l^ Ts"?;? »^f «"f. •"*'°- 
 and all ideas partakine of Ump «„V ' '"• External things, 
 
 designed as objects oi^meanXSnkfnT'fPr^*^ '" *'«' '^'"^- «^« 
 Compulsory means such 8^™!^^= ^ / '"'fr' *-'''^^^' ^i- 3857. 
 and regeneration, but onf^^crasZr.' "11^ [".""an's reformation 
 4031. Means cirresDondfnttn f^ffi ? '.'^'"*. ^" P"fe«' freedom, 
 combined to form tKule^n? t™ '"a.""''' """^ "ninistering to it, are 
 would be withou" the means of sZL'^^^v ^"'^^^'' '''• ^ »3 1 . Man 
 reserved in the interiorrof hi id 5291 T/' ""^/''"^ "''' °°' 
 spiritual could never be admi tteS^ in?; hLven excenThtH-''''- '^^' 
 the venmost of all mediums w.. n,.J 1 '^**^" ^^^ept by divine means: 
 
 made divine in 1 se"f! 6427. The LordTnr"'""'' \'^' ^'^' •'^^ 
 against evils and falses infused bvinfi 1 P?'*"'^ '^'"^ """n %hting 
 of faith and the good of charitv bvv7f 'P'"''' ""<* P'«"«nS the truth! 
 his salvation. 657I The dfrine mean, n? °''' *•**"?• " *•>« ""^--^ of 
 and inefl'able, the knowledgtrwhtrLl ♦F°''"i'°" T "'"»«'°"« 
 S354. 5398. The means bv which fifrfT *''! '""'°"' "^ ""g^'^. '«• 
 the three heavens arropen.^^i„ 'an «r. fi''f ^^^ <=°"«^Ponding to 
 
 and justice; second. aEc"g;oThe;m\L 5'^^^^^^^^ 
 
 chanty from the Word- thirdlv nW^^e .1 , "'•• *■"* goods of 
 
 Lord. 9594. The state of nnnL^- / '""'?' '"^^ ""d 'ove to the 
 things of heaven and uLluTh•l^"J^^^^^^^ ""'' *™"'«' "l-^n t'>e 
 end, 10.455. Deceits lies and artifi^ '^"' "f "'"'"' ""'' ""^ «« the 
 MEASURE S«r«l' I ''^}^'^\^ «"' "neans. 5188. 
 
 denote spirituaTaLdXtil thin^^or^"'' ""-"h*"' «nd measures 
 -650. Weight denoteHtatl «,T» ^ ' ^^"^ """^ *™'h, eh. 647 
 
 3405. 5658;^ee below 4482'57of Cr"' "' '? '■■""^' '*• ^'O^. 
 the other life there are llifu'J Measures involve space, but in 
 
 therefore me^uresco/resZt 44^82 ''X '}.?'''.''"' '''^'' "> "hich 
 sionsoflengthdeU:hVa,;;'ShTK^^^^^^^ 
 
 
694 
 
 MEA 
 
 MED 
 
 I II ■ I 
 
 :4|' 
 
 I 
 
 Every one. both the evil and the good. ".^^Ts ft^XoKpS 
 y,hd is filled in the other hfe; th'V7(.7 MeLu^ Ses^^^^^^ to 
 
 .•«."8988, 9603. See Numbers. „ .^„^ „_. t„o. one by which 
 
 2. The Sacred Measures of the Hebrews, ""« J^^' ^^^J^^^ ^^^ 
 
 oil and vrine were n.easured.^^^^^^^^^^ ,„„ ts, 
 
 flour called the ephah, 10,262. 1 "^^ ■»" J". - the ephah into 
 
 because it related to^«'nJ»°'=*;°" f "f/gTCe^Sfie^ "•'=*^' ^"''^^• 
 ten. because it related to receptivity, 1 0,262, exempimeo , 
 
 '" tnrc:.m.n Measures of the Heiress were also of two kinds; 
 those for dry articles called t^^e ^--ClTniaiSn/re' Sabs, 
 called the cor and 6«'*' l"'^''''- ,tf„.A°„ u-ths and the bath ten 
 the ephah ten omers; the - -f ^.f^f ^he tw tLple is treated 
 lesser parts, 10,262. m ^®.*\*7 .";* . • .p-^i of ten. and the hin 
 of. the'ephah and bath are divided in o «- -tead f 'en^ .^^ 
 
 corresponds to the ephah; h s because spiriiu g ^^^^ ^^ 
 
 tion are treated of not celestial, 10'262. see also b400^ .^ 
 
 notes a sufficient quantity, or as much as =«» be received dec 
 
 ?he tenthpart of 2.1 ephah,^nd t-/-f - ^^^^^^^^^ I (he 
 
 8490, 8525, 8.i36. 8a40. ^he omer is men contained ten 
 
 16th chapter of Exodus, elsewhere it s the bomer wmc 
 
 ephahs. 8468. The dry measures denote good, tne liqma 
 
 *'" MEAT or FOOD [«M. See Food. Flesh, Bread. Feasts, 
 '"•^MF AT ^Savory \Cupedia\ denotes the truth of good, and the 
 
 ford thus cele'stiai good br"ad made as cakes, like the meatoffering, 
 !;;ii go?7978' Incense has reference to whatever is of thought 
 
 695 
 
 and speech, and accordingly to the truths of faith- »l,.» ™.-» a ■ 
 bread, cakes, and wafers, unleavened 9902— QQOd T^ \ j ? T^ 
 
 degrees 10 O/Q Thrrflf ^ • ,^?^.' **^°"S^ received in three 
 
 good was also represented, were only DermitfP^ !r ^ f ^\ ^^'''^. 
 
 meat-offering and drink-offerinoT in th. il \ -! ?' i^''^*^^^ ^^ *^^ 
 ceiyed the gLd of We\Sh?goofc^ ^.^i^ P- 
 
 neither leaven nor honey permitted in f L n.^of i- • u ^^T ^*^ 
 
 goods and trl^oTsr: "fithtS Ti^^SentSleSS 
 when It was made a sin-offering, because the good oHove 3 ?he tn ?^ 
 of fai h cannot be mingled with evils and falsfs 10 I ^7 « u *•* 
 
 joined in all the offerin^gs, because it denoSs t™ h'Sinf LT/nd 
 in tbZ'"'"^ *r' ^^'^^^- The meat offering with thTfecfud 'lamb 
 
 ^ JIEDIATE AND IMMEDIATE. See l.r.v. (H). Co.sv^c- 
 
 MEDIATION. See Intercession, Lord C56^ 
 KJAX^F '^OOD. See Good '(6r'^^- 
 
 £o«tiJt--^^^^^^ 
 
 s^^Sp^;^fith-r?=-^.-irS 
 
 M^cfrtrtr^^throfT^s^^^^^^ ?i 
 
 
 - c T 
 
 iy\ 
 
696 
 
 MED 
 
 MEE 
 
 697 
 
 falses and evils, because they lead to the good of life. ill. and *A., 6502. 
 That the Lord is the sole physician, iiSDo. . , ^ 
 
 MEDITATE, to, [meditari\ To meditate in a field, saia 
 Isaac is to think in good, 3196,3317. See Thought, 
 ^'medium or INTERMEDIATE [».e</«m. '"'-"J"^^ "^.S 
 T ord has miraculously provided a certain medium by which the demcu 
 ifl of man Is kept separate from his understanding, which medmm 
 conscience. 863. Perception, dictate, and conscience are as « m'""^ 
 Zee aJl above which is of the Lord, all below of man, M.mi- 
 1832' The medium of conscience is formed by influx from \]^^.^f' 
 by charity and when conscience is relaxed, that influx »« dissipated. 
 1835 This space, medium, or interstice between the Lord and man, 
 
 must'eitierVe'^fiTed with goods -^'-:^^™rf ^^1^42(7 In 
 «ni hP rhoked UD with falses and hatreds, 1862 ; see below, 4Zi/. i" 
 
 So'rdeStS man was intended to be » -/,>%^^';-\°lri 
 inultimates. and the divine in primates. M. 3702. ,l*f'^^*" ""^' ' 
 Imth^ and interior truths a medium is necessary, which is the aftection 
 truths ana interior iruiu!,» 3956 end. Between the old and 
 
 of knowledge, ill. 3913. 3917, •*-''^,-'' ,'*■'.",, „V . „ „i,:„i, .!,» re- 
 the new man there is a medium called middle good ^y jhi«h the re 
 generate are introduced to genuine goods, .//. 4063; ««« ^dow, 4154. 
 ft°s one thing to acquire good from a medium, and another o acquire 
 it by a medium; that the latter was the case with the Lord< 406. 
 The^Vordis the medium by which man is united to the Lord lor 
 hereby the internal bonds of ~ence a. form d b^ - 
 
 e-overned bv external bonds, 421/ ; see oeiow, ^^*7' ** , , 
 
 fnternd and^xternal man, there are mediatory or middle goods and 
 
 truths, without which there could be no .«°°J""5''?\f •J'^,i' ^l 
 also 4570 The intermediate between the interna of the natural, and 
 the external of the rational, is called the spiritua of the celestial,.//. 
 Sf 4592. This intermediate is formed of spij^-]^truth 'ml celes- 
 tial frood rcoresented by Joseph and Benjamin. 4o92. 4d94, 4y0J, »4ii, 
 5686 it Fs necessary that^he medium partake of both principles 
 between which it mediates. 4570. 5411, 5413, 5686 ; see below. 5688. 
 The'Ts such a difference between the internal and tbe external J t 
 thev can only subsist together, or be conjoined by a medium, 541 ^ 
 5586, 5912.- The medium or intermediate pro^eds anf subs'sts fK,m 
 the internal, and conjoins itself to the external 5413, 5680. 8714. Ihe 
 
 meTum exists by th^ intuition of the int-^-* ^IseV^'sI??' The t 
 affection and end of associating the external to itself, o413. Ihe in 
 tfrna man can see into the exfernal, but the external man cannot ee 
 into hTinternal unless there be correspondence and a medium. /. 
 5427-5428. The medium between truth from the divine, and truth 
 in the natural man. is the truth of good, denoted by Benjamin. 5600. 
 5639 5955 Neither the good nor the truth of the church can exist 
 Sout this medium. 5612' The medium is the l^tj younger i^^^^^^^^^^ 
 new birth, because the internal is regenerated first, and by t the exter 
 nZ and the medium can derive nothing from the external till it is made 
 new. 5688 ; compare 5696. 5822. The love and mercy of the Lord 
 caTnot appear to man before the medium effects conjunc ion, 5696. 
 More good can be received into truth that forms a medium than in the 
 frutK the natural man. 5707. In the medium there is a fulness of 
 truth from good, 5955. See Tbides (Bexjamin. Joseph). Truths 
 
 cannot be falsified by mere falses because they are opposites and fh* 
 one cannot be applied to the other, but they are faUified bTinte^ 
 mediates which are fallacies of the senses, ill. 7344. All influx is from 
 interiors to exteriors but by intermediates. 8796. The Word alto^?^ 
 
 tter1V.?T4frt^,'-^^^^^^^ r^"''' and mar/epr-nted 
 uy muses, y4i4, y4iy, 943o. See Influx (l^ fin^« ^n^Q s 
 
 10,153; (5,) 6466; (8,) 2886 &c. (10,) Sa'oTd 1 Vthf citaUons Is 
 ForThpTi f?.'" '' '"' '*"^/v5427. 643.5. and under the word Sp.Ri 
 !^?«« .^ ™n /ti^o*"' ""'' '^« intermediate societies of heaven 4037 
 U)07' 'V1-^: ^'^i'- ^7*""'' ««"2. 9216. 9670. 9671. 9687,' 9873 
 10.0/.>. That intermediates in heaven are for the saL of infl,,^ J 
 communication, 8787, 8796. 8802 "'^"" """^ 
 
 MEDULLA. See Marrow. 
 
 MEETING. To run to meet [currere obviaml denotes accedine-to 
 
 nsateexplorat^n agreement, similitude, influ^. 21573^^8. sTog 
 
 A • li S *° *"^^* [vadere obviam], to come to meet fvenir^ 
 
 iuS 4°2f7T03r;o-i"T*'-^ t^'^i' d-ote influrfnfc 
 
 man festation '7?5Q ' T„ ' .T" '*'*'"'r*° '^"'' t*'«re obviam], denotes 
 
 Zx and receptfon 7308 Tn ° f"! '""^^'T °^''''""^' •'«°°'« »" 
 r«..nf:l 5 ' r • To go forth to meet [exire obviaml denotes 
 reception and application preceding conjunction. 7000 8662 To 
 
 ana goous. 10,o47. See Tent. All that one meets with [obvenientiol 
 denotes providence. 3062. 5508. One part meeting or matched 3t 
 another, denotes correspondence. 1 83 1 . maicnea against 
 
 sion^of ^'h! f .f °''°« g?'"g out to meet Abram. denotes the submis- 
 sion of the evil and false to the interior man. 1721. Abraham 
 
 uivme. 2151. The servant of Abraham and Isaac runnine to meet 
 
 utellr truths 3804 t''h"''' """• ""''' •'*"°'^^ acknowledgment bf 
 micnor trutiis, 6ii04. Laban running out to meet him. and embracino^ 
 
 Jrc'ti""' Sa'""' r^ •^^'^•»« ^^ *° •>- ^ouse. de^o"' agtment! 
 anection. initiation, and conjunction, 3806—3809. The aneels of God 
 
 4235"'^r'' i'"r:T"" '" '"'"]' •^^'-^'^^ mustratfo" £ goo? 
 4235. Esau going forth to meet Jacob, denotes good flowins in 4247 
 
 neck andT^ ■" T' •T' ""^ *'"'"*«'"g I''"' «°d fall °l upon hU 
 neck, and kissing him, denotes the influx of good, and its coniunctZ 
 
 growing stronger and more interior, 4349-4353. Joseph SessW 
 he?^SrS?K 8"'°S."P.t° »««' Israel his father, to Go'^hen, denote! 
 the influx of the celestial internal into spiritual good in the midst of the 
 natural mind, 6029-603 1 . Jehovah. God of the Hebrews hath met 
 Mh us (Moses and Aaron) denotes command from the Divine 6903 
 /099. Moses met by Jehovah and he sought to slay h7m denote; 
 . Cr704f 7043^' r *'^ ■'^"'^'^ P^°P'« incapable ofVcrmtg 
 
 s^^^r^W^^^ --r di 
 
698 
 
 MEM 
 
 MEM 
 
 699 
 
 1 
 
 I 
 
 Israel meeting with Moses and Aa- jho'-^^^^^^ S 
 
 denotes thought from the dmne aw "^J the doc ™e o S ^^^^^ „f ^i., 
 and these ™>"ff t«\ 7158-7 159. M^ses to si y y ^^ ^^^^^ 
 
 river to meet Pharaoh, denotes >°«»''„ "^f °™'"f_„t his father-in-law. 
 
 v,ho are in falses, 7308. Moses going out to meet ms 
 
 and bowing himself, and k.ssing him. d«°otes the appueatio 
 
 truth to divine good its reception mg^^^d^—^^^ -d J ^.^^ 
 
 from affection, 8662--bbb4. i "'"."""^ , „,,i, denotes theheanng 
 thee, from between the cherubim, sa^ ''^1!^^' of Tve and henct 
 
 the church, 10,147, 10,148. ^ ^ _, _^„ 
 MEHUJAEL [Mechujaet], See iiNOCH. 
 
 MiLCmzTDEK "ting^rhdiness and justice." denotes the 
 
 interior man. 1725. 1/32. ^^Jf"^ *rMelchizedek as to its celestial 
 man as to its rational or spiritual part. Meicnizeaen. b» 
 
 passive forces; how fond they are ot talKin? ^^mbranes and 
 
 f '"in th^Grand te whf areK tTuths'of faith from obedience, 
 i not f-™5i Action of charity. 8990; their various quahty. 
 
 ^^^MPMORT AL A memorial of the Lord denotes the quality of the 
 
 hoth as to truth Md good, but particularly as to good. 6888. Ihis 
 Say f^a mmorial. denotes the quality of that state m worship. 7881. 
 
 A sign upon the hand, and a memorial between the eyes, denotes ner- 
 petually ,n he will, and perpetually in the understand ng.Tso'ee 
 
 MEMORY. 1. That there are two Memories, the one exterior or 
 corporeal, and proper to the body, the other interiir. and proper to the 
 spirit 1639. 4901, 9841. 9922. Seriatim, 2469-2494 WhUe a 
 man lives m the body he can hardly know that he has an interior 
 memory because the ideas of thought which pertain to it flow into the 
 things of the exterior as into their vessels. 2470, 2471 The two 
 
 qTahfied" 2777 2480*" F ''"V."'''' ''''''' ""'^ "^^^ "^ r^eoii^lj 
 quaiined, J471, 2480. From the exterior memory man sneaks fl,; 
 
 24T2T476"' 'ri^rr^'/T •*''^ '"'^"°' ^''^ universal Tngua^'e! 
 2472. 2476. The ideas of the interior memory exceed those of the 
 
 exterior as myriads to one, 2473. 3405. Whatsoever a man has seen 
 
 heard, thought, spoken, and done, are inscribed on the interior memory' 
 
 which IS the book of his life, and can never perish, 2474. Man S 
 
 along with him into the other life all things of the exterior Td iS 
 
 a^nTdS' l4*7f "°The' '"^' J^lV^ wanting of all that he ev^r though 
 
 Wvlr iltt .J Vf^ °^ ^^^ "'^™'' '»««<"-y i^ not allowed, 
 however, m the other life for various reasons; the advantages of this 
 
 discussed by spirits. 2476. 2477. 2479. One principal rfason whv 
 
 the extenor memory ,s closed with spirits is to prevent their en^h-e 
 
 possession of man; from experience, 2478; see below, (2) 3679. The 
 
 difference between the exterior and interior memory, causes that men 
 
 speak in various articulate languages, but spirit in the nn ve«a" 
 
 language of ideas, 2472. The exterior and interior memories a"e both 
 
 organical the one formed in the principles of the fibres from objects 
 
 seen and heard m the world, the other 'from objects of inte "or sth 
 
 ^487. The Spirits who are with man know all things that are in 
 
 his memory and thought, and the angels with him know^he very ends 
 
 of his life 2488, 6192 6193, 6198, 6199, 6214. Memories Ire^some! 
 
 mies visible in the other life, the exterior like callous subs an^ThJ 
 
 f„;„f K.^ *n fu^^u •"":? "" •^'"'"" «''•»«■■ about things past or 
 future, but still they have from the Lord the most perfect memory 
 
 Tvelt /h°^ '""•* V^'T *" "^"^ '« P»^' ''nd 'hat is to comeThl 
 r^I f PT'"* *" *H!'"..2493. Men. who are in the good of love 
 
 fnist !!? ^' ■ -"f •°^''" •°'''l«6«n<=« and wisdom concealed in the 
 
 nmost of their interior memory, and they come into the use of it when 
 
 they have put off corporeal and woridly things, 2494. Until truth, 
 
 own, til 3843, further til. 4018. Truths in the external memory are 
 not really such but are called scientifics. because they parX°7the 
 world's ight; but truths in the interior memory are LZ such and 
 partake in the light of heaven. 5212. Truths are impressed on the Kfe 
 
 were in Th!'^ '"^rt '°',° '^^ "'" """^ '^'' ''''^ "« t^en written as It 
 m!fl .1 • ."r*" "^ *? memory, exterior and interior, 9386. 
 r^itl" ^^^°\ thus enter into the life, vanish from the «terna 
 memory as objects, and are produced spontaneously in the manners 
 ?^r?K gesfires habits of thought, &c., 9394. Things which vanrh 
 irom the external memory, becoming spontaneous, and as it were, natu- 
 
 4 
 
700 
 
 MEM 
 
 MEM 
 
 701 
 
 ill 
 ii 
 
 ral, remain inscribed nevertheless on the interior memory, whence they 
 
 can never be obliterated, 9394, 9723. memory of particulars 
 
 9 Tkf External or Exterior Memory, is the memory oi i>» 
 ^. i Ae Jixiernm or j^ pvtprnal memory is corporeal, and it 
 
 or of material things, 1G39. The \st^'°?' ";'".' ^ody, 1039. The 
 is from this memory that men ^P*'''' "'"'«/" *7,:S^ know- 
 
 vessels of the exterior memory ""^^/f ""^.^ tie ex e^^^^^^ internal 
 
 ledges; and when th-«,k-">^£ ^^^l^^ \re e.^ '"^"""y "' 
 man are m agreement, 1900. ^ ''%t'^"'>=? °' „ , 2470. 9922 and cita- 
 as vessels v^hich receive the ideas of the ntornaU ^4/ u ^^ ,j 
 
 tions. To the exterior memory Pf T "'^ ^ l^,?,li 2I7 1 Men 
 external memory is not permitted fer death, it stil ^«'J^^» ^ „f 
 
 that ffood assumes the priority and elects to itselt the trutns oi m 
 S2rtnVation of '^"-Z^-TmrtXZ^fy^^^^^^ 
 ''"%*'?/;7rr'X^ ts'S^^^^^^^^ otthe spirit Vrpm which 
 „;nLks after death, not by material ideas, but by ideas of hough , 
 
 ^o^meT ^lSuS';r Srstnld be truths in which ca. the 
 
 Us ofV'^i^Tdts 5 Stu:r ifnrgc.' whi'ch l;"sTf 
 
 memory pertain the 'deas of spmtnai lan S^ has affected 
 
 interior sight, ff '^^\'^Z^\''iy'^-^;i,Seud., into his interior 
 man in the ^^f '^Vrrmtut sfpartX from infancy to old age, 
 memory, and '^'^^/^Vthe charter it gives to the memory in the other 
 ?ri4r3Th? alt-XIsthe'book of life and as often as the 
 I o^d te?mits t can" be exhibLd in clearest light before the angels, 
 5474 S 9931; but that the Lord alone judges from it 8620. 
 IS tStef memory spirits are ablt ,Un the 
 
 """;e\^d1n't\.e":thetS^e^bTa spt rfS^h is recognisable at ak- 
 f'^f^Isg 5130 8967 Not only are all things thought and done 
 ^ i' rf!ffifhody inscribed in the interior memory, but also what- 
 
 l:?d\£hence spirits and a geU^^^^^^^^ ^oe^er^^^^OSU see 
 
 taneously as a part of the life, 3843, 9386 9394 OT-xj Tl,- • . • 
 memory is the receptacle of t'niths thafh ve been elevated^ut ofT 
 natural mmd into the rational »// dnqa. *u • i n . „ . ^' *"® 
 this elevation is effected, 4247 The ideas ^f"/h^- f • "*"^ ^^ \^''='' 
 
 iSeifth?jns«^^^^^^^^^ 
 
 mory are not called sSifiXcau?e" h^TSriif^^^^^^^^^ '"^■ 
 the truths of faith and the goods of love 9922 QoV Th- ^- ^ 
 pressed on the memory of thf good, both nterior 'and exVerio J a"e'^ Z 
 tLVLtch'a form t^l"' '''''' ""T"^ -'-tiafwrdispo "s'Jl 
 
 iSfL'rnSau^nTf^KdrsrsT*'^ """'^^""" ^'°'" *^ •»"-'- 
 
 n( Jthl.^' Connection 0/ Memory and UnderHanding. As the vessels 
 
 d Sl~hrc"ri''r' "^^^ '" ^^"*^' --Wing sod 
 and SSmt m^m^Tixl refblt'S" %T'''''!^^^ 
 In mnt'^V "Y '' *-"«''' '' can^orr^mtVtfe'memot'x:;?:: 
 
 3388^Cn^,*^"J:''"P'"''''*^.'"°''">' 2831; stated morSrtkuTarly 
 3J88. When a thing exists in idea, and especially if filled in tifh 
 
 the natural into or^ by Mux 3S Lqs ThTlr^^' '^ "''^^S*' 
 and natural man are so many vess Js S^t „/I^ ''^'^' '"'i"""' 
 
 and naturd, because the scientifics of the Lterior memorrare L vS 
 which receive he ideas of the interior, ill. 3679. Whatsoever enters 
 he memory without affection falls into shade, but wha enters ^th 
 attection comes into clear hVhf •// a(\\q rp, . cuiers wiin 
 
 rational and nLnrol ! i '^a 1' .: ^^^ commumcation of the 
 
 naSll'^*" *'?''"''' ""r'^'"' «'"1 '^'y constitute^thefntel ectia 
 
 Ko the skhrof°Vhf T' •"?"' ?"''• . ^"*"*'fi- »<• '^^ '"^"""y 
 serve to the sight of the rational or internal man as a mirror in whirl. 
 
 hosro„Vthi:b*r "'.""^r' 'T "'»"''' ^•'^ interrrman MS 
 9723. "te lit itlSEcr' '"' P'— «-l P-ciples, 9394, 
 
 passte?"24fio"^jQ4 ^Zl"^. '"""'"J"^ "-^^"^ -»*«'*• '" seriatim 
 passages, 2469—2494. Whatsoever has once entered throueh the 
 
 senses remains unobliterated for ever ; hence, the eX wWch Sernal 
 
 f 
 
702 
 
 MEM 
 
 MER 
 
 703 
 
 ail ' 
 
 m 
 
 spirits have done can be presented to their ''e^'J/SS, 772 h Every 
 one carries with him into the other hfe the memory of all hxs acts, yet 
 r Lord alone can judge them, bff "«« t^ey Pro^eed from h.dden 
 causes, 8620; see above (1), 2474, 2476, 9394; (2), 2481, 3079, 4588. 
 
 ^V%iiH:!':^'Ll're^nho ^ There are certain spirits 
 
 who refer otrinteriofmemory how they traverse the umverse and 
 Tn a wonderful manner elicit what they wil fr7-,"°tShey 
 others, 2491. These spirits are from the planet ^J'T^^y-gr Thev 
 can p^s out of our own solar system among other ''orW\C69C Ihey 
 neriect the beauty and grandeur of material things which they find in 
 thf memory ofotLrs, a'nd abstract therefrom ^^at they esteem rea^^ 
 fiSOg The spirits of Mercury do not increase in wisdom by the exer 
 S'of their wTderful powers, Lanse they love knowledges ody which 
 are means, and not uses which are ends. 0931. See Universe. 
 
 ^^T&emember irecordar{]. The remembrance of things is excUed 
 by the recurrence of the affection associated with them. 3336 Remem- 
 brance predicated of the Lord denotes his mercy. 840, 1049 . also deii 
 ve^nceTud preservation by mercy. .A. 9849. br. 9904 To --emembe^ 
 predicated of the Lord, denotes praevidence or foresight; to hear, provi 
 Ce. 3966; the former only.' 5430. The desire to be remembered 
 after death is from influx concerning eternal life. 4670. BapU.m was 
 instituted in remembrance of regeneration, and the Holy isupper in 
 remembnin^ of the Lord and his love for the human race, 4904; see 
 aLoTo.656 He who has received faith is in continual remembrance 
 of the Lord. ill. 5130. Bemembrauce denotes the reception of faith 
 and coniunction, 5130, 5169. Bemembrance denotes conjunction, bc- 
 "ustTe recollection 'of any one in the other life conjoins and ses 
 presence 5229. Remembrance denotes what is perpetually in the 
 bought because it reigns universally 8885. Divine remembrance 
 TreJmscenlia] is salvation; non-remembrance, damnation. 8620 9849. 
 •- 8. Harmoiy of Passages. God remembered Noah, denotes the 
 mercv of the Lord after temptations when new hght appears. 840. i 
 will remember my covenant (after the bow in the cloud is named). 
 I notes the mere/ of the Lord towards those who are o'^to can be^ 
 reeenerated. 1049. And the bow shall be in the cloud, and I wUl look 
 Zn Yt. to remember the everiasting covenant, denotes the sphere of 
 those who have received the goods and truths of faith, ""d the Lord 
 present with them in good, 1053-1055. God remembered Bachel and 
 opened her womb, denotes the divine foresight giving the faculty of 
 Ston and acknowledgment, 3966. 3967. Re-^^^er me when it 
 is well with thee, said by Joseph, denotes the reception of faith when 
 there is correspondence between the external and internal. 5130. 5131. 
 The prince of the butlers not remembering Joseph, denotes the con- 
 junction as yet imperfect, 5169, 5170. I remember my sins this day. 
 said bv the butler of Pharaoh, denotes the state of disjunction, o229. 
 Joseph remembering his dreams when his brethren came to him in 
 E-vpt. denotes the foresight of the celestial-spintual concerning the 
 common truths of the church in the natural man, 5430. God remem- 
 bering his covenant with Abraham, with Isaac, and with J^b. denotes 
 the conjunction of the human race with the divine human. 6804. 7200. 
 
 Remember this day in which ye came out from Eevpt from f h» K„ 
 of servants, denotes the reminiscence of fho J.,»^^/ ' ."^"."e house 
 from which man is delivered by 'he UrdsS^ 9 'S'"-"*" "^^"1'^ 
 hand and a memorial between thfne eyes si of f h. ^ "«" T" ^''^ 
 the de iverance from snirifn.I 11^- 7 ' ,, Passover, denotes 
 
 petually in the unde^stl^nd n/ finrffl'^i^fif '^n"'"^ *••« "'» »■"! P«- 
 
 t'okeep'it holy. dS h^^^ 
 
 and the marriage of good and trath fn hJLJ- ^''t,''"'"'* •""»«"• 
 universally in the mild 8885-8^87 v ''^'d 'nviolable and to reign 
 
 of good and truth remainino. in iU^ « ^»"""s Kinas, yj94. Scientifics 
 
 has^elected its owV d~d% elt b r fT ^IS/J^^^^^^ 
 
 sions on the interior memorv or K..«i- J v^ i .,' ^^^^' I^ipres- 
 
 9386. The inter o memory on wWch arl' ^'""''^ ^ r"""^' ^^^O. 
 goods of faith denntpH h7.K * impressed the truths and 
 
 fhe twelveSst"feJg J. 5%84^%?4r t'^"" 1'"^'^^ ■"""- "^ 
 sphere impressed in the memorv ln„vf u ^t* ""^^ "'^""^ celestial 
 
 engraving of a sigLtuprZ^pIal"?'''^,> "'\eT*^inS. like the 
 his forehead, 993° ^ ^ ^ ^"^"^ ""^ ^^ '^^^ !»%'> Priest on 
 
 scientifics, 273 S^Egv^ ^' ^""^ themselves and their 
 
 MEN. See Man (42). ' 
 MEN OF THE CHURCH See M»v un\ 
 MEN-SERVANTS. SeeTERvlxx''*'' ^'">- 
 
 tekeffweig^XodS '"^s"',^- '')' \P-dicated of truth. 
 MENSTRUOns^THmro' H^"**"^"' Mkasure. 
 
 cleannesS anS kterl? S are '^^aTu''' '"""'''• '^«"°*« "n- 
 
 "•■MrNTToTtF^^^^^ 
 
 MtiiNllUN, to [memimsse]. To mention anH ir. h^^ • 
 
 ^SrrttaVe^^:nW^^^^^^^^ ^^' ^" ^rTj 
 
 Memory (7. 8) ' '"°'"' communication. 5133. See 
 
 MEPHAATH. See Moab. 
 
 r87or9;8?Xhf£i'°- '^ ^-^ an?a: "l^i:"::^ 
 
 good of lucre o; the good of rewtd' 9777""' " •""""«• ''^^'^^ '"e 
 
 ohaSEewThrs^^^^^ -r 
 
 d.ze tho^^knowledges themselves, si 296V^°iSha£ 'p^/^^g't 
 
 1^ 
 
i 
 
 704 
 
 MER 
 
 MER 
 
 Epbron fortv shekels of silver. '^^"^.^^'y^.^Ztf^^r'^^'T^ 
 truth accorcfing to every state and faculty of 'J^77%,';;y ,gai„st 
 merchant-nations and t"dejs ment'""*.* '" variounenem and spe- 
 Tyre and the merchand.e » ^a'anSfiX^si;, 3941. 4^3. 
 
 7770 To trade denotes "I procure and also to communicate knowledge 
 7770. ^o iraoe aeiiut i' ,^^ Canaan was named from trading 
 
 4453. 4756 5886 l^0.04J^^^^^^^^ 
 or merchand^e w.th «fmnce to g ^^^ ^^^^^^ ^^^^.^^^ 
 
 kingdom. 44a3. end. lo wauuci =. , knowledges of good 
 
 £ s-fr!;^ irSlh; X«etr L^'ot of?4de.^4630. 5573. 
 
 ^IBIV- ^' 3!rrThe mercy of the Lord involves whatever 
 MERCY [miiencordia]. I he ™e'«y °'. " , g ^ f i^^e towards 
 
 is promised or done to '^e h""7 "ee^^^^^^j*^^ £ ordinary terms of 
 * TJi^n^ZlS^i^L-^i'^^ 588. 2077^ passages 
 T!l^ftfiS 504? The Lord never withholds his mercy from man, but 
 Cited, 300 J, DU4^. ine x^uiu u n.^rov of the Lord involves 
 
 in heaven. 686. Ihe U)ra s mert, ^^^ ^ 
 
 tation, because durmg temp aUon he rt^ "ks the i.ora t . , ^'^y 
 
 The -rcy of the Lord .s P-^^-j^^y^^^^^^^^^^ of the 
 
 Srnt'ratth'e'w'orS a state of bumilJion but^inee the 
 
 Prj S nry wt -"aSX^ an tt V°f t ^^ 
 further .?<. 8573- 1 hey '»no'. j^ ^ acknowledge his grace; 
 
 3063, 3073. "*'''"• y^u „ the influx of love and charity, but the 
 tmderstood mercy and truth f tne innu / 
 
 ancients understood f hanty and faith, 31 22 MYc7ted of the will and 
 good and truth, or love and aith.wh chare pred^^^^^^^^^ 
 
 fndersunding respectively 3157.^-^^ h"™- "^ -*'" 
 
 r ^eiTmisSM. 5132 O... J^^cy -ed i^^^^^^^^ 
 Si;nttrit;:^S S: SmaJ hte. Uuse i[ regards their own 
 
 705 
 
 suffering as much as that of other.! <; i lo m 
 5480. The divine love is called m/r'./V Tl " '°^« Srieving, 
 
 itself is in hell, and when S iSs 5his" he f"" .'"""'"' ™'^ '^'■' '^ 
 Yearning or pity (commisseraL^e7 GZ^^h'^P}°''' "'^y; ^^SO. 
 
 word which deUes inmost anr^dereie 569? Trl''^" 
 no mercy it is because therp i« n^ Z**''^*^^^ \oy^» ob9l. When there is 
 
 the Lordf 5816. To do mercy and Iruth w "'' "° <=o»J™ction with 
 speech with the ancients ^Zl 3! . u "*^ ." «"stomary form of 
 oj faith which arroSCd'ls^T^^fgfro'^;^'^"'^^ 
 have mercy, denotes the influx of ch.ritytit s also toT""''""^" •"■ 
 an admonition from the Lorrl f« .ff i u i „ '" "^ received as 
 
 dicatedof theLorLhenhut llfriv:^bL''^- .^'^^'^ " P^ 
 merciful, 6851. Clemenpv ^17 J '*''"'*"' because he is constantly 
 
 when wrath is attributeTtoVe ?o7h7 "IiT"' '" '^'^ '"'"n"! ^^nse 
 is from his mercy i« 6997 end Th^°' "'"/""'^•"nent of the evil 
 every one who absta ns fLm evil and^wln^ 1 *^ k^°"^ '^ '""""^^ 
 received till evils of life are removed 7051 8307^ Th "l "?'"''•* ^' 
 as charity and faith, or good and UuthSSoffiw-IU"^"'' "^ "'"''=>' '^ 
 kindness or compassion named IZl' \ '* ®^/^- ^^^'^^ «"'' •<»'iug- 
 to those who are^in ^XTdllrwYo te^ t^Z' Sllf"^ "» 
 
 reterred':rioir7*''^'^ot r-'''"^^^^^^ t'^ '-^--^^^^ 
 
 good; to do fevo or grLe ^tSsZtl/' '° l"^,,'"''"/'*'* '=«•«««''' 
 ir. 10.617. No one can b^ ^hli^led'^o^ ,1^,°^' '"■ ""^ **• ^^'^^7' 
 act of immediate mercv but onllT, adm ted mto heaven by an 
 
 totheLord'sprec"pts « lOfi^o J r^*"*"?''""' ^y a life acco/ding 
 2 M*,«, l^'^'^^P"' ««• 10.659 end; see also 5057, 7051 
 
 graci &istrst;Vtli?/iS-f' ^^*^^«P-">fGid.,9. Bv 
 2423, 10.577. 10 617 Brclemenc^P'oTl ^T f .^^Pr"""' '^'' 
 587. 588, 590. By blessing, g^f 1735 R. ?y/*\«^'''h repenting. 
 840, 1049. 6804. 8620, 9849 qqoJ R \-^ '^*^°''*'' ''e'nembering, 
 with the impious, 2250. 2253 B; th/. "° destroying the juft 
 
 •nercy. &c.. 3063. 3073. 3120 315^^ 5042 P.T.'r«,'«n'*°o""*'>'' '^'^ 
 9182. 9219, 10,.577 10 617 ni ' ' ^'•^!' ^^^"' ^307. 8879. 
 
 3875. BvweSing 5480 Bvfh„ °?"*''S^r^"^- ^^ adherence, 
 thren. 5690-169?' fif the Wnf^ '^i* his bre! 
 
 6997. See Lord (72) "'"'°°' *'S^' • ^y the wrath of Jehovah. 
 
 ternrsVnseftt'auilt°vT!' '"T" '?*"°'*^ ~'''^°«'"'= « 'he in- 
 truth. 8588 In the interllTf •"". '° " '""' "^ temptation as to 
 natio; is de criKd by mS aJid iT'rr' '^^u^^'^^'ty of the Jewish 
 postulated with Je^lfZ^-^.S^^^^^^^^ ^'^^ -''«' -- 
 
 eharUy .n'Jfco" mse f f ff f ^''"""'"'*- ^e who attributes 
 tSclS mStSsSftf ««' aSf'A!! ^^,3T--harUy 
 
 that he has not ove ^'^£4 yt'dedTn 7em' ""^ TT' " "l" ''^ 
 temptation await, him ..„.;i u-^ .^, . ®°'' '" "hich case heavier 
 
 not Lve7brtempfZL f h^^ '' ^"'"'"«''' ^273. Man is 
 
 oy temptations if he places any merit in them, for in such 
 
 r 2 
 
 
706 
 
 MER 
 
 MER 
 
 707 
 
 case he h« lost the thoughts which he received from the Lorf during 
 
 that they are notin good; on the ^^^'j^^^r'^V^^'^jid to insinuate 
 into temptation and fall thcrejnev.lsFM„ s are pe™ .^ ^.^^ 
 
 that they "em good. 2380. Mer.t ^c'^^;^^/^^,^ f^J t,„th only. 
 
 the lo-e. »ff If- 3f «• Sod works and thinks of recompense i not so 
 he ascribes merit *" *"'* S°°° "°^*' , ^,^5 jj^ „i,o ascribes 
 
 that It IS from the L°™' '"^j/^fy o07 All who enter heaven put off 
 
 in heaven, the latter in hell, 9210. He wno is leu y j 
 
 f»ith signified by the seven years' famine; secondly, they .are 'nfested 
 [7 ev ! and faLs. signi Jd by flight before their e-^^^^^^^^ 
 months; thirdly, the truths and goods received from the time ot intan y 
 
 perish, signified by a pestilence lasting three davs i o 9 1 o v^n 
 
 themselves a^d 1 from the £d' ^oZ "r" ^"T' J*" ^^ '^""^ 
 and not from fhrrM,^ . ' ?^?^- ^""^ '^"'"''s done from self, 
 
 of pr!!^!'; r'gS^n h^r^^^^^^^^ f'^ '"«'-.' '''^ ^^^ " 
 
 desDise the npiahhl, j ^^^ "^^ P'aee merit in their works 
 
 Se a reward" 9976' "tu "'' t°^'^ ."' ^^'^ •>'■»«*'<■' ^^ they do not 
 f^m eril bcclnse frl JJ^'^ "^^ "ake goods meritorious do them 
 
 Sue" LnnotTe^ive Cvei'Slir ?" T "°"''1S ^ut evil. 9980. 
 from celestial wl nnff *i'*'»*elves. because their works are not 
 
 St in woiiorfigt?! t^^^^^^^^ 2'' 'T j'^y "^^ ?'»•=•' 
 
 Lord fights for those whTdor",^lJ;SrXoAn9^^^^^^^^^^ 
 Lord alone has merit and justiee" because he alfne oTeTcame the' hlus 
 
 S^t'i^bTdoStr'sak/o/VwtT r ''ruTt 'T^<f-S 
 
 TnrH OQfti T r ? saKe Ot reward, also that all good is from the 
 shaf'be r'i^mSsed ?orM^- '""^1' "'"'■ """"^'^ "^ ^^''^^^ *••" 
 
 into gooTbutTHi iSe She'aduU '9982^ xf 1 'f '"^^ 
 for its own «iAlfP oro o«^ V . "7^ ;";/"6 aauit, 9982. They who do erood 
 
 with all thP b^n^ . ,1 u- P''^""l "'^ *•>« "»««• but because he fought 
 
 rcrwtVnr2t8n4?rir;" ^'^^tr f -"'>^" -» 
 
 to cut wooden the othp^if'- *'•> ^'^ "^ ^ ""*"' '" ^""^ "'^"' 
 
 H 
 
708 
 
 MES 
 
 MID. 
 
 709 
 
 I 
 
 of heartftve thought to merit heaven, easily acknowledge that all .s of 
 l^LorA merc;i027 end; what care the Lord takes of them. UIO . 
 
 p,et'-the ^ord according to f eir own fa.ta.. J^^^^^^^^ 
 
 an old woman with an ugly face, 1774. bpinis oi ""=» -^ ..^ 
 
 SoSriertts rhi ^^SB^i 
 
 larheTS tt ^:fz:;^^^^^ -^ • 
 
 "T £™^" Wf^ Me W<.. do not imply merit but denote, in 
 the inferi sense, a medium of conjunction. J,ecausert^^^^^ who a,e ^„ 
 the affection of good cannot thmk of reward, ill. 3816, 3950. 
 
 ^^TMerit represented in the Word Those who put merit in their 
 good works, called hewers of ^ood (Joshua, «. 23. 27). IHO. Ihe 
 fame called worshippers of wood, or of carved """gf' 2784. The 
 mer t of justice, den^led by cleaving 'oods.for t^e burnt-offenng, 27^^^^ 
 O70S 2H1'> Merit in eood and ment m truth, denoted by cuumg 
 Sand s^one res"pUefy. 3720, The merit ^f ^^^^I'^^.'Zt 
 Tn man, denoted b/ white spots in the «h;-Soats separated by Jacob, 
 V)qT 4007 The evil of self-merit denoted by theft. 4 174. 5747. 8900. 
 lee Thief Works done for reward, and merit placed ,n them denoted 
 hv IssachM called a bony ass crouching down between h.s burthens 
 ^88-6394 rind by usury. 9210. 9211. The good o ■"«"' «^<="b«d 
 ♦„ tW lord denoted by sbittim wood for the tabernacle. 94/2. 9486. 
 9528 S' 97?r lO.nS. All things of faith and love assumed to 
 
 Self as merito'riou;, denoted V'^^f V "tX'to aS e tt 
 in 218—10 219. Every one according to his faculty to attribute ine 
 Sof truth that he rec^ves to the Lord, denoted by the rich and poor 
 rnntributins alike to the tabernacle, 10.227. . , 
 
 SeNTERY. The spirits who pertain to the province of the 
 Ivmplatics are carried forward by quick gyres, and afterwards con- 
 /eye" place where there are labyrinths, which corresponds to the 
 mesentery, 5181. See Chyle. 
 
 MESHA [IfescAa]. See Joktan. 
 
 MESHECH \UescliecK\. See Magog, Japhet. 
 
 MESOPOTAMIA \_Aram Naharaim^ or Syria of rivers, denotes 
 the knowledges of truth, 3051. See Syria, Keturah. . 
 
 MESSENGER [«««<»*, intemuntm,\ To send messengers, m the 
 internal sense, is to communicate, 4239, ill. 8/78, »'«4- . , 
 
 MESSIAH, is the same in the Hebrew tongue as Christ in the 
 Greek name? the anointed, the king, and it denotes the Lord »' 
 Sue trutt^W. and ,A. 3004-3010; also 2921 end. 4669, 497^ 
 
 9144, 9954 The author's discourse with certain Jews in the oth« 
 hfe concerning the Word, the land of Canaan, the Messiah 348 1 
 The Ideas entertained by the Jews concerning the MesS as alrelt 
 
 ""' METri r^P^;^' *i'''' %"'' •'"•"J"'^^' ^692, 47698785, 9409 
 
 METAL iMetallum-]. Every metal named in the Word has'ii 
 special signification in the internal sense- eo\A Jl»,.;ol T •? 
 spiritual truth; brass, natural good; irn', nSal ruth ^^2^ The 
 most ancient people compared%he celestial part of min in ks' IrX 
 degrees to gold, brass, and wood, the spiritCl to ™ Iver i on and 
 
 ra"gjsrtrcffrai'?= '"'"'^'f '^^'^ Vhe s^Cr^taTes 
 merfls denote g^So, truth "nSTn''X' o" "f'^' ^^ ^«f " ^^ 
 false; i„„iL from7e£ Ss" teT^, rVR^BRA^ 
 
 sis rdT'r''™*"'P'l°" '" '^'^ W°''J "re also correspondences' 
 sons! 3., 79' TeXT^' '''"^^ ^""'^ ^P"'"^ ^^ « "<-Pa^: 
 METAPHYSICS. See Philosophy 
 
 affecS^t^eJ^f h^- ^T '""'='* " *?'"' f^™ *»»« Gentiles was 
 
 MICE. See Mouse. 
 
 MICHAEL, and other names of angels in the Word denote iin<»pi;n 
 
 iZrA"°!^ w^ P",'?''=»'''' ""S^l' 1705. Suchrmesther foSr 
 M?CROrn^M''"^"' *V^'^ ''•"»'="°"^' 8192 end. ' ^' 
 
 aJ113,u ^\-^ ^' '" •»" ^'^y' ""an is a little world, for all the 
 Arcana of the worid of nature are reposited in him til 3702 VrZ 
 the correspondence between the organbm of man and the whi^ natoS 
 
 4523 '.Y^Sm "pro'^tH"' ancients a little world or Zrocosm. ^ 
 IJ I .J ^"^"^ *••* correspondence of the internal man to th» 
 
 fc tor-*""'*^' '»«""«\al«o called a little heaven 5? 5; both S 
 
 MICROSC^OPrSf'.- '^''- ^' "^^^ (29, 32). 
 ar„„^i , ^^- -^^^ discoveries cited in illustration of the author's 
 
 MinniV^ '^■^^^i'^*^- See Quarters rSoK^AJ. 
 of a^J I ^ "'' ^"^^T [mediurn]. 1. When the middle or midst 
 00- UlT'l'"^"^""^''^' it denotes the inmost, where good L 200 
 
 fo53/"^'Thf'HH. ''"'•«''''• i'''' ^8»3. 69n. 9S 6.S: 
 en^. r«i u """^die Signifies much, but the extremity or circumfer 
 
 Th? 'in' ^/""''' ^^''' '*•« representation expires, 2936 "^2^40 
 The middle denotes what is primary, principal, o? inmost 2940 All 
 
 ti.T^-A ?! ' u '*' r"* ^'"'' *» S-'ods and^Wls arrdTsposed towarfs 
 
 hLl 1 • ^*'^^*" '" ^Sypt, 6028, 6068, 6103. The best in everv 
 
 Se^eT'^f '"'"'^ -JT" i" the midst, and 'others accordfng to the^ 
 
 Scoii^fed rrhf ■ -t: ""i fr'^' '"• ^^^^- ^Jth the go^ ti 
 
 are collated m the midst, and falses expelled to the circumflrenci , with 
 
 4 
 
710 
 
 MID 
 
 MID 
 
 11^ 
 
 il 
 
 the evil, on the contrary, falses oceupy the midst «' «'«»'«. »"| *'^"*J^ 
 are expelled to the circumference. 3436. 5356 ; see below. 6028. The 
 inmosf in successive order, becomes the m ddle or centre in s.multan 
 ous order, 5897. ill 6451 . By the middle or mmost in t^^ »'''";»' '^ 
 meant the best, because the best is •" the midst; «" *^^ejP0s.te sense 
 it denotes the worst evil, such being the difference bet''een 'he heavenly 
 and the infernal forms, 6028. ,« 9164; '» also denotes the highest or 
 absolutely false. 7776. The midst of the natural P" °f . ^""^'f ^ '^ 
 those goods and truths which are directly under the «'""»"' J ^'' 
 of the internal sight; hence in such things «? .f «,7,f .1°^; ""J 
 therefore in highelt Kght, 6068. 6084. The spiritual ife ^^^*^^^'^ 
 in the midst of the natural mind, denoted by the .»>««» "f",^^;;*"^;^ 
 Egypt. 6083-6085, 6103. That which flows in or to«fes nia" 
 directly is said to be within him. and is denoted by the midd^. 
 be7au e tLt which touches him obliquely falls outside h'^ '" !T« 
 
 measure. 6911. Influx into the midst, inT°l-/%l°fl"^.;"*°jJ^" tU 
 7777. When man is in truth from good, the *"'»*' '^ich engages his 
 highest faith is in the midst, and his other truths shade off to „ch as 
 are held dubiously; to these succeed falses which do not tend to 
 Z centre, but arJbent downwards, 9164. See Centre. Inmost. 
 
 ^Tnarmony of Passage,. An expanse in the midst of the waters 
 denotes the internal man" 24. The tree of lives in the midst of the 
 Jrden. denotes love and faith in the will of the 'nte^f"""-'/^^- 
 The tree of the knowledge of good and evil in the midst of thf g""*"' 
 
 denotes the state changed, and the i»?'0''"°T,,'"""P5!?„/the trees of 
 The man and his wife hiding themselves in the midst of fhe tree's ot 
 the garden, denotes an obscure state of perception in n«t"ral good 2^8 
 225. The animals for sacrifice parted in the midst, and the birds not 
 parted, denotes the correspondence of celestial things with the Lord 
 hut no correspondence of spiritual, 1828-1832. Darkness and smoke, 
 and a torch of fire, passing through the midst between the segments 
 denotes evils and f;ises in place of goods and truths, and especially the 
 love of self. 1858-1862. If there are fifty just persons in the midst 
 of the city, (meaning Sodom), denotes if truths could be AWed Jith 
 soods 2252. 2261. Thou art a prince in the midst of us, said of 
 Abraham by the Hittites. denotes the Lord as te divine good and truth 
 with 'rse who form his new church. 2921. The cave bought for a 
 sepulchre in the midst of them, denotes the Lord ^ P?«s««'°" '" .7* 
 spiritual, thus regeneration, 2934-2938. Ephron s'ttingm the midst 
 of the sons of Heth, denotes those by whom the good and truth of faith 
 could be received, 2940. Binding sheaves m the midst of the Md (in 
 Joseph's dream), denotes teaching from doctrine, 4686. In the midst 
 of Pharoah's servants, predicated of his butler and his baker, denotes 
 t the exterior natu^l,%164. The food of the field found about 
 every city of Egypt laid up in its midst, denotes truths adjoined to good 
 fnthe interiors of the natural mind. 5344. The sons of Israel coming 
 in the midst of those who came to buy corn, denotes the acquisition ot 
 spiritual truths like scientifics 5414 A famine in the midst of the 
 earth denotes a defect of good m the natural mind. 5893. Ihe ark 
 ^ntaining the infant Moses^n the midst of the bulrushes, denotes he 
 Tine ul at its beginning among falses. 6732. A flame of fire in the 
 
 711 
 
 midst of the bush, denotes the divine love in scientific truth 68S2 
 God calling to Moses out of the midst of the bush, denoL influx fr^!; 
 the Divine, from out of scientific truths, 6840-6841 Vim T 
 Egypt with all my wonders, which I will do in thrir mLf a \ ""!** 
 divine potency actingwiUinthenaturaTmitr'^^^^^^^ 
 6911. About the middle of the night I will an nnf inf^ X -A^^ 
 Egypt, said by Jehovah denotes thfstatet' fhich th mt £e prf 
 
 land •den'ot^ h s^iS iK^rS td""""^' f^""; ^4^ ^ 
 flux of the false. 8^85. 8205-8206 5233-S6^"'a1w/T *'"' '°; 
 chariots and horsemen of Pharoah in thrSi oflill^T T"^ 
 
 vr'd2e7S-in ii:za i^: £1; :K tsfr '-'i 
 
 the truth of faith 9310. Jehovah^peXng o MoseSm tirmfH^I 
 
 l^yie-i: pttdruir h^iS B 
 
 granates on Aaron's robe, denotes the aFo doctrine and wo shi/from 
 the interiors, or from truth and good, which are in ,n^ZT ^ f[ " 
 vessels. 9922. Jehovah dwelKnf °n the midsTof fhf^ ^'%'t'''''7 
 denotes the presence and influx of the T Lin .11 *k- T! °^ ^^"''^' 
 the church 10 11'? in ir?,-,, '""^ '° *" things of heaven and 
 
 denotes in the fulness of time when the advpnf nf fV.. t ift V ^* 
 
 Word; the others are understood by the sons of the Eas" 3239 V.I 
 Joksham and his sons are meant those of the suiriti.fll tL» k ^ 
 
 ™2''4o'"r.'' ''yM''^'-?"<l his sons, thoS X are S ' irira?" 
 .3240. Midian denotes those who are in doctrinals nfZth^ ? • 
 doctnnals of charity) but still in the good of Hfe Se sons of & '" 
 Ephah, Epher, Hanoch, Abidah. and Eldaah denote the ^nXf i °' 
 to which they live. 3240-3242. 4756. 4788 677^ 70 9 ^wT Thf 
 Midianites, taken generally, denote those who are in the truth „f.J^ 
 good, and in the opposite sense, those who are in f»l..! V '""P.'^ 
 
 sood -ildn 1949. .. *„ 41. "^"""^ "no are m talses because not in 
 fT'fW ?r J \** ,*° ^^^ opposite signification only. 3762 5955 
 6775 TheT. *^°"r MM°'' "^ "^ '" '^' ^^''"■"'l^ of the church 
 truth of Jm^ttod! "tm '^ ''^ '''""^ """""^ *°- '"«> - - ti 
 
 one ^f ttSittr purSr srti s:^^^^^^^^^^ 
 
 drawn out of the pit by men o'f the Midianites! mereh:i.t?L ^t 
 
 I 
 
712 
 
 MIL 
 
 MIL 
 
 the Ishmaelites, denotes the divine truth liberated from falses by those 
 who are in the truth of good, and received by those who are in good, 
 I747! 4756. The Midianites, selling him into Egypt, denotes those who 
 are n truth resorting to scientifics, 4/88; an apparent contradiction 
 explained. 4968. Moses dwelling in the land of Midian, when he fled 
 from Pharaoh, denotes the truth of the divine law acquiring its hfe 
 among those who are in simple good, 6773. His dweUnig (or sittmg 
 down) near a well in Midian, denotes the .^^udy of the \V ord m tl^at 
 state,' 6774. And the priest of Midian had seven daughters, denotes 
 the good of love and the holy truths of the church, 6//5. Jehovah 
 speaking to Moses in Midian, denotes illustration and confirmation 
 frL th? divine in that state, 7019. Jethro, the pries of Midian and 
 father-in-law of Moses, in the subsequent account of the hxodus, ae- 
 Botes the divine good adjoined to divine truth, 8643 Mi^^ J^^^ 
 smitten by the three hundred men under Joshua, denotes tuth no 
 longer true because separated from the good of li<e, f 9^5. Ihe dro- 
 medaries of Midian and Ephah, denote doctrinals, 3242. 
 
 MIDNIGHT [circa medium fioctis], when the Lord was mamtestea 
 in Egypt, denotes the state of total devastation, or the densest darkness 
 when the mere false is left, 7776—7777, 7947. 
 
 MIDST. See Middle. , • ^ r :„ 
 
 MIDWIFE \obstetrixl Childbearing denotes the existence ot in- 
 terior truths and good, and the pains of childbirth, temptations attend 
 ing their production in externals, 4586, 4587. A midwife denotes 
 th! natural mind prepared to receive interior truth, in which sta e it 
 helps in their production, 4588. Midwives denote the scientific truths 
 of the church m the natural mind, which are recipient of spiritual truth, 
 or of influx from the internal, 6673, 667^, 6678, 6681, 6686. 
 
 MIGHT [vires'], denotes the forces or power of truth ; strength, tne 
 
 powerofgood,i/Z. 6343, 6344, 8710. See Forces. . ,, ^^ v^ 
 
 MIGHTY OR POWERFUL [potensl is predicated of those who 
 
 are in truth from good; in the opposite sense, of those who are in the 
 
 false from evil, 8315. See Power. 
 
 MIGHTY or strong [fortis] is applied to such as are under 
 the influence of self-love, 583. See Strength. 
 
 migrations, from place to place, denotes changes ot state, 
 because such are all migrations in heaven, ill. and sh. 1463. 
 
 MILCAH [milAah], the wife of Nahor, denotes truth in which the 
 gentiles are principled, 2863, 3112. See Haran, Nahor. 
 MILCOM. See Moab. 
 
 MILDEW [rubigo]. See Curse. ,.,•.. 1 
 
 MILK r/flc], because it contains fat, denotes the celestial-spmtual, 
 otherwise called the truth of good, or the affection of truth in which is 
 the affection of good, ill. and sh. 2184; see below, 6857. In general, 
 milk denotes the spiritual from the celestial, or truth from good, and 
 to give milk or suckle, is to insinuate or implant the truth ot good 
 2643; see below, 6740. A suckling and one that gives suck both 
 denote innocence, the one as active or imparting, the other as receiving, 
 3184. A nurse suckling an infant deuotes the insinuation of innocence 
 by the celestial-spiritual; but in the opposite sense, hereditary evil, 
 4563. Milk denotes spiritual good; butter, celestial good; and honey, 
 the felicity, sweetness, and joy of both, 5620. A nurse, and also nurs- 
 
 713 
 
 ing or suckling, denotes the insinuation of good, 6740. 6745 6740 
 always conjoned, 6857. Milk denotes the truth of eood- honpv fha 
 SttSofthe /^f.-^rr*^ truth of innSce^Ser' 
 wisaom;, yjoi. Milk denotes spiritual eood, which is the ennA nf 
 faith ; honey, celestial good. whic£ is the food'of loveT lO.So.^ "^ 
 if'fl ^^F^o"!/ 0/ Paasages. Abraham took butter and milk and thp 
 
 S n£ ^ntrf' '^•°?'". '•'^ '^'''^''' '"^^ ^Pirituairand the <i! 
 responding natural, al conjoined. 2183—2184. Canaan called a land 
 
 Id fnd of f^t-r'* ^r/l' u^'T'^%""' '''"""l''»'=^ °f celestill spfrtual 
 8056 \S53O vU f'^-fu' '^'''f'T' -«rio«=l7 stated. 5620, 6857. 
 »Oab, 10,530 Eyes red with wine, and teeth white with milk, denotes 
 the divine intellectual or internal human nothing but Zd and the 
 dmne natural nothing but the good of truth, 6379-638^^ 2184 
 JhUA °t"f Moses requested by the daughter of Pharaoh to give her 
 
 S7 ■"674o'^'Tv-^''' good of that religioner church insinuater674? 
 0/47. 6749. A kid not to be seethed or cooked in the milk of his 
 
 StTetrrlU^' '^\ ^""^ °' S^-'- •—- — t beliv'n 
 witn the Ignorance of first innocence, 9301 ; see below 6745 Riittor 
 
 na tutfa £r^°V'"'-'°'^S(^«"'- --• 14) ites'theceS 
 2hn„f celestial-spiritual of the rational, 2184. Wine and milk 
 
 fe ith andT'^ *",'' 7'^"' P""" <^^«'''' '^- i). denotes the truth of 
 and ;h, K ' f°i ^'^ '°™' 2'«^- To suck the milk of the nations 
 
 ^etSg^Ta^d^of'Xil t*^^ 'r'T""" '"^'°"''*'°° »' 
 
 millr »„ *u • celestial truth, 6745. Even the sea-monsters eive 
 
 tlLe of tZ TT-^' '"{f.f''e,''»"g'^ter of my people is become cruel. Ae 
 4Td?n^L !.,•"•! "Yi "^T'^ '» "« ?»'«'« fo' tl'^st (Lament. iV. 3, 
 d feet of tru h' fi?afw '""■"'' "T"'^' ^""^ ''"«'<«°'=« perishing from 
 tW i; •: ■^'^^C ^°f ""'° "^e"* ""at are with child, and to them 
 
 iSlvTr ""i'" those days (Matt. xxiv. 19). denotes the stateTf 
 
 SerSocB" ?;. %"' '"" ■""* '""^ ^"^ "f '—-• 3755-3756 
 
 at « m!» ^ ^TJAu^ """'*'" *P'"' '«*" ^y the author, as if grinding 
 that « 11 r ^T^ °?^ "ho believed there was nothing real, but 
 
 that all things were fantasies. 1510 end; compare 4335 end. They 
 
 fromfhT »ff I \ *''"5'* ^^J"'" "'*hin the church who are in truth 
 oHv 1 /a d^°,5 " W' fu** " '^' °PP°^''e sense from the affection 
 world nf*- •. ^To^^^^ ; the latter confirmed from experience in the 
 world of spirits. 4335. end. A mill has reference to faith, because by 
 
 fiooT 778o''X!> ?.^'"?;f ■""'\ analogically as truth results in 
 good. 7780. To sit at the mills is to learn such things as are to be 
 
 beJ^ndl'" '"-.t"^.' ""'' "['^'""'"'^ *" eharity. 7780. \ maid-servant 
 the trnth ?"i .' AT.'^' ^^ '**^'*'''°" °^ ^<='e"ees the most external, or 
 denotes tr,l A • ", T' '''"""^ ^'""^ ^ood, 7780. A millstone 
 worldlv 07W t"'.'"! *^*''\. «" /*'-"""• seientific truth, natural and 
 trLe QQfin T ^°*''J'*.* ■"'"„""? S™'' «°"'' denotes to fashion doc- 
 of fK» w "j "/"i""* "' " T'."' '" '" ^eleet passages from the letter 
 To • T f ""n "'' V ^^P'"" 'hem in favor of self-love, sh. 9995. 
 .i.rif. J t^ ' """^ *? '"■""e, denotes the arrangement of truths in 
 loln-i « f preparation of goods that they may serve for uses, 
 iu,ju3. bee to Grind, to Bruise. 
 
714 
 
 MIN 
 
 MIN 
 
 715 
 
 MILLET [milium]. See Fitches. ^ 
 
 MIND [mens-]. The two parts of the Mind, The two faculties of 
 will and understanding ought to constitute one tnind and one lite, mu 
 they are separated, 35. The will and understanding constituted one 
 mind in the most ancient people, from the seed of celestial love which 
 alone gave them the perception of truth, 310. The will and under- 
 standing are interior and exterior, or rational and natural, 6^/6. ine 
 will and understanding become one when the truth of the mind nows 
 from its good, 3623. The will and understanding are one when man 
 thinks and speaks as he reallv wills and acts, ill. 4574. Ihe separa- 
 tion of the will from the understanding has caused an alteration in me 
 distribution of the nerves, which is described, 4327, 8250. The volun- 
 tary and the intellectual parts taken together are called the mind, and 
 they constitute the verimost life of man, thus, the man himselt, t^^ 
 5302, 6158, 7848. The life of the will is spiritual heat, the life ot the 
 understanding spiritual Hght, ill. 6032. The will and understanding 
 predicated of the exterior mind, good and truth of the interior, oi do. 
 The will is formed to receive the good of love, the understanding to 
 receive the truth of faith, and these together should constitute one 
 mind; in like manner evil and the false with infernals, 7179. Witn 
 those who are in truth and at the same time in evils of life, or m taise 
 principles and apparently in the good of life, the will and understanding 
 So not make one mind, 7179. [Eventually], man is not allowed to 
 divide his mind and draw asunder these two faculties, tJ"t//^e.^^l;,*JJf 
 understanding make one either in the Ufe of heaven or of hell, 7l»u, 
 8250. See Miracle (1), Will, Understanding, Man, Life, in- 
 flux (5). . , J. J. L-u 
 2. Goods and Truths in the Mind. The human mind as to truths 
 is called a city, and the goods that live in the truths are called inha- 
 bitants, 2268. Truths in the memory or in the thoughts without 
 goods, are like a city without inhabitants, 2268. It is the rational 
 mind that is compared to a city, from the goods and truths therein, 
 2851. The union of good with truth makes one mind, and the provi- 
 dence of the Lord is particularly operative to effect such union, 3623, 
 395 1 . Goods are proper to the will, truths to the understanding, 4574. 
 The natural mind as to good is called a house, and truth (represented 
 by a man, &c.) is in its house when conjoined to good, ill. ^^\^//^V^^ 
 natural mind and the rational mind are equally a house, m which the 
 husband is good, the wife truth, the sons and daughters affections ot 
 good and truth, maid-servants pleasures, and men-servants scientifics, 
 5023. Goods and truths in the interiors of the mind are really its tood, 
 without which man would perish, 5302 end. See Man (23). The 
 ancients compared the mind to a house, its interiors to the vanous 
 chambers, its exteriors to courts, and things without, but coherent, to 
 porches, 7353. The will is more especially signified by a house, because 
 the will is the subject or faculty of good, 7848. See Good, Truth, 
 Influx (3), House, Field, Ground. , mi ^- i 
 3. The Mind distinguished as Rational and Natural. Ihe rational 
 mind is in the midst, between the influx of good and truth on the one 
 hand, and of evil and false on the other, ill. 2851 . The rational mind 
 is open above to goods and truths which flow-in from heaven, and below 
 to evU and the false which flow-in from hell, 2851 . The rational mind 
 
 tfolt^/S ''''I'^^^^'^^-h /-^ the natural mind serves the ra- 
 tional, til, 3020. The natural mmd consists of the corporeal or exterior 
 memory, also of the interior sensual or imaginative facultv «nH nf "n 
 he natural affections; the rational, of the inferTor meX^ ^^^^^ 
 cogitates and perceives equity and justice, good and truth and of all thp 
 spiritual affections which distinguish men from brutes 3020 T^^ 
 natural mind cannot be regenerated before it is conjoined ^o the rational 
 
 fecuL ou/h?r '^^^^^ or the interior voluntary and inteCai 
 nance 3573 ^\ represented in the natural as in its own counte- 
 
 nance 35/3. The natural mind is in the external man, the rational in 
 the internal, and scientifics are predicated of the former but truths or 
 intellectual reasons, of the latter 4073 7i3n T^f . i ' 
 natural ^ind is mein, ,he„ T/e'nZ'al is sIL/iS-Td bv' 
 the ^,nd .s meant the man himself. 530I-53oi Trmion j or 
 mtenor mind ,s ,„ the spiritual world, and the natural or exterior in the 
 natural world, but thev think tno-pfKn,. k„ *i, *^"'''* "'^ exterior m ine 
 
 !.£ IfVu r '?'■ ^ , ^''*'*' "* Soo^^ and truths of the Lord and 
 NatIa! rT-f V^" "'""'■''' t""''"'' ^'^2. end. 7564. See Man (!), 
 
 4. 7%^ Connection of Angeh and Spirits with the Human Mind 
 Angels may be said really to dwell in truths that form the human mnd 
 m which they insinuate goods. 2268. The two gls to thl "aS 
 S ^2:2*7^^^^;?;.'^ "^ ""^^'^ ^"^ -" ^'^' ^"- 28^1 Set 
 K.,* ^■' T'** ■*0'"' "'''f "'"" '" ""^generated, is not the same as before 
 spt" ?2"lT The" 'r, °'. |rP--»>le beauty which fs thaT Jfthe 
 spmt, 6l\2. The mind of the regenerate is open towards heaven and 
 
 theTwitrf£'T2r2 Vr*"' ""^ <=''-ty towLds the nelgt toge- 
 are dr^ded ,„H l^'x ^^^^/^ '^Seneration the will and understanding 
 are divided, and their distinct affections towards good and truth resnec 
 ^vely may on reflection be perceived. 3509. Thf beauty of the spTrit 
 "hen man IS regenerated, is from the conjunction of the ra Lai or 
 nterior mmd with the natural, ill. 3573. The difference of mind be- 
 tween the regenerate and the unregenerate, 5159. See mIn S 26 
 27), Form, Influx (7), Regeneration. ^ ' ' 
 
 6. The celestial form of the Mind represented, in a wonderful man- 
 ner, by spirits from another earth, 3348 See Form. '""""*""' ""«'- 
 
 .„j 1 ' L * ^'"f " '^* """» kimself not as enabline him to think 
 
 alonetr-^' ''"' •" '^"l *'.""' "■«* "'» g°<"^ fro™ the L^d in which 
 alone he is superjor to the brute animals, 5301-5302. See Man 09) 
 
 8. A sound Mind tn a sound body, is highly regarded bv the <!«; 
 
 of thlT":,' ■""* *" ""'' ^"'^ ""' ^'^^ °°* despUheKanJntsuTes 
 of the body, as means, 3951 end. It is only for the sake of a soimd 
 
 mmd in a sound body that the internal or sp[ritua man relrds the 
 pleasures and gratification of the latter, 4459. The regenerate onlv 
 
 t fnr'^rt ^"V'**' 'f"' •"■ ^^ '»'■"'' «««> his mind Tot forltS 
 but for the sake of good and truth, 5 1 60. The body is sustained wih 
 
 dudve t ri'' •"" 'f "i"'^ "i'*" ^P'"'""'' '^hi'^h ^^' knowledges Tn- 
 ducive to use, or good and truth, 5293, 5302 end, 5614, 6158. 
 
716 
 
 MIR 
 
 MIR 
 
 I 
 
 * 
 
 t 
 I 
 
 MINERALS. See Metal. Stone, Precious Stones. 
 
 mSeR. SleS'^n are called priests of Jehovah spiritual 
 
 «en ministers of God (Isa. Ixi. 6). 1097. To -'"'f ^^S^J^^^ 
 scientifics and natural truth, as subordinate to good; tt^«/?'°'f \f '°° 
 of Josenh in E-ypt. ill. 4976—4977. The two househo d mimsters 
 : stewards of "Pharaoh, denote the sensual faculties P-tammg resp^- 
 tively to the ^iU and understanding, 5081. 5100 Sfe/«*fJ^Xnir or 
 be set over, to be in command {pra^fic^, «s predicated of teachmg "f 
 leading to good, to minister of truth ; hence, to mm.ster. >" "^e '"t""*' 
 sense, is to in truct. 5088. Every one is able to lead others to good 
 but instruction in truth is the office of those only «ho are teach n 
 ministers 6822. There were two ministers m the Jewish church , the 
 TnlSk judgment served by the judges and afterwards by kin?s and 
 the ministrv of worship served by the priests, til. 9806. lo minister, 
 sdd of Aaron who represents the Lord, denotes worship and instruc- 
 "n in the Go;pel [_ecalgeluatio-\, because the «hoeW°rd treats of the 
 Lord, of his advent and of salvation «""! eternal life from h.m 9925 
 as to the term evangelize, or evangelization, 795 ^060. 8915 The 
 Levites represented truths ministering to good ; Aaron, good but in 
 order to the ministry of truths, divine life must be received in them by 
 : knolledgment, 10%83. The ministratbn of Aaron and h.s^^^^^^ 
 the tent of the congregation, denotes worship from the good ot taitb. or 
 Z good°of charity" fut their ministry at the a tar. -rship from the 
 eoodoflove, 10,242 end. The ministration of angels has for its spe- 
 fafend to mode;ate the afFeetions, which they accomplish by 'nsmua - 
 ing truths and goods, and in various ways by controlling the infernal 
 -Dirits who emerge from hell, and by preserving man s freedom 5992 
 "'^ MIBACLEsW<''"'«]- I- The MiracutomProvxdence bywhch 
 the Understanding u,a. separated from the Will, by the •« e'P"^^^^^^^ 
 conscience by which a new will is implanted in the intellectual part, 
 ":M3iu\ll 875. 895, 927-92^, 1023. 1043-1044 22o6 end. 
 4328; seriatim passages, 4493; 4601. 5113. See Mi^*" O)' , .^^ .. 
 
 2 Miracle, in the present day, are not done manifestly as "nder the 
 Jewish dispensation, because the Lord "Pftf '?'*•« freedom of man 
 bnt miracles not visible are done. ill. 4031. xll. 5o08, •//. 7290. Visible 
 Trades compel belief and the internal man «"nfbe effected by com- 
 pulsion, for nothing enters into its state except by intellectual ideas. 
 7290 If ideas were derived from miracles and afterwards dissipated, 
 there would be a conjunction of the false and the true, which is prola- 
 nation 7290. If the most divine miracle were done at this day. it 
 wouW not be attributed to the Lord, but traced to nature •» «ome way. 
 Tud at length rejected as a phantasm. 7290. Spirits and angels re- 
 garded it as the miracle of miracles when they firs saw into the world 
 through the eyes of the author, and were affected wUh a new joy that a 
 communication was thus opened between heaven and earth. 1S8"- 
 
 3. Divine Miracle,, have this character, that they involve the do ng 
 of such wonders as those mentioned in the letter ^'gnify. 2383 end. 
 The divine miracles recorded in the Word were done for the sake of 
 representing internal things. 3316 end; see below 6988. It is thought 
 by some th!t all might be saved if the Lord would exhibit miraculous 
 powTas by raising the dead, by immediate revelations, and by forcibly 
 
 717 
 
 S!'S%'rhet;ac.el £ fte'^ Tf'' '» ?« "'^ ^-''-. 
 church and of the huma^ race saved hJ^-' ,^*"°*<' 'he state of the 
 
 7337 twice. It is by the" r^pTesentaS tf ttTord'S^romln 
 divine miracles are distinffuishpH fr^rv. a- i t i ■^"'^^ ^ '^''^gaom that 
 
 though the appearance^TiSirZySnar ''l.'^t^ T^ 
 
 frnarloTs? ^:iEt Xtte"Tf ^,^-Srhot/r?(n 
 wrought among^rse who ate canaM. ' f""','^'^. """''* '"' h^rtf"' ^^ 
 br. 10,751. Divte^^rae"3 „Ztd f ' r*' "•""I'^'P- ^- 7290. 
 according to orderTntru?timater«nH i "^ ^'IT .''""^ P''^«'"g «'<"'■> 
 the Lord'pleases thaHt ihaT /o l^t'^lr'nt'^Zf^^ '^'f "''- 
 by the Lord when he was in fbo ZST j f J . " 'he miracles done 
 church, as. that the eTes of th. Kl ^' ^^«"°te^ 'he state of the future 
 should be healed acco^L to^L ' . ^^7^^ ^ T""'^' """^ diseases 
 8364, br. 9051 end! 9^86 ° "' ''"'' "^'''"^^ ''"'"S*' 7337. 
 
 .ith'spi;ri't;Sd7LtLS of%ff -if ° ^'"»""'""^«'*^ 
 Magical miracles were done by an abufe „f Hi "f^ ".'''' ^223. 
 
 influx of truth was dra^n away a„d Il^» " "^^ ^^^'' "''^^^hy the 
 7337. Magical miracTer diffTr^^ ^ • "*' •'"*'?'=**'• '''• 7298, Ul. 
 from heaven! becarfcL't *;e^ Ts bZ^l^lV TV^ •'^^ 
 . 5. Sign, and TFonder,, or ProdilieTmM JL oI< ^^ ■^.*'"*'- 
 tions and persuasions from ^xilrZ\ ^ ^ ?^^' *"■* confirma- 
 
 Wonderso°prodtLs prZisedTv T rT°r "'"' '^"'«''««' 3900. 
 which divine poweHs rxerdsed in^.-fh' !^* ^T^ *''"' '"^''hims by 
 09 10, 7030-7031 ,h muT «" ^"hjugating those who are in falsest 
 
 tions ofthe truth mfans of diving' '"** ^'fT'' '^'^"°'« "^o-fi^al 
 according to the series 7273 Thr""'/'"' '"'r"'''""^ "^ "" '''"^s 
 See Sign. ' ^ '^- ^^^^ '=°'"^"'=« ""'hing to faith, 7290. 
 
 exisfe'dSheltSLfhld'K'"'''"''-'** i>f*/>e«*««o«, would never have 
 Their ^'^:^^:ZZ^^STi!!-^^i '"'^ 
 
 or became famlar thef serS o Errs'184;"' m'*" i'"'''"'^^ "^T^** 
 among the Jews at thi, d«r h»-.. ^l l • Miracles are not done 
 
 statutes is no Ion 'I'^eeJs^a/v and ^' ''^'^T' "^ '•**•' «^t«™»' 
 freedom. 5508. sfe REpTSTSor " ''' '" ^""^ """^ ''"^'^ '■* 
 7. The Sign, and Miraeles done in Eaimt renre^Pnf *».«., j ^ 
 divine truth in the condemnation of the eTto herwhi.h H'ff 7 °^ 
 the order by which those who are in good are saved S 72^3'' tT 
 magicians were a owed to do miracles liWp.l.^:! i a 7273. The 
 that the Israelites might be led throul dnnhf f ' Aaron, m order 
 origin of those done hv aJ^„ through doubt to consider the divine 
 
718 
 
 MIR 
 
 MIX 
 
 719 
 
 I?htil and fi4 mingled v»ith hail discending upon the earth manifest- 
 hv the Platue of locusU. manifesting that the false princple occupied 
 
 CtwS- 'ofdtrlcL'manifesting the privation of ^uth and gc.^. 
 
 ""•^ K tStl IS ^a rwhibJnSs lere'Sr. to repre- 
 manded to stretcn out ni» arm wu supreme sense 
 
 sent the dominion of power from the Lord and m th sup ^^^^^ ^^^^ 
 
 STumTo7pr«%th'be?ongsn:ie?;t^^ diliie truth. ... 8304; see 
 '''•"^^fflASTheShetess the sister of Aaron Jnotes the good of 
 
 ^'''ViSVsairSd^i'r^^^^^^ ?hicK:fW.ight of 
 
 heav^^SSr&seL^^^^^^^^ 
 
 presentative image, 4302. The aPPearance oi me 
 
 Lm good as an image ma mirror not » U. but is au^i ^^^ 
 
 rmiiJr^or^ut by '''"•ch tr^ths^rsjS^t^^^^^^^ 
 5033 Spiritual anxieties are infused by evil spirits, ana um 
 
 • J u:l .i.nn<,lit« in these circumstances as he would bis own image 
 consider his thoughts «n th«e <:«c ^^^ ^^^^^^.^^ ^^^^^^^^ „as regene- 
 
 i^ted rnX VoSrT part, and all the -tjis t^iU^^^^^^^ J^^ 
 
 ^"?r5*"Th:inrr:f t : iSn^trugh^to serve^s a 
 Si in^hich^t: fSrs may see themselves -fl^;^- -/ ^^ 
 ",7 c 1 A ' .7/ fi I fift Scientifics are as mirrors which reflect ine image ui 
 
 SSus!'a!-when on^sees «» in.age in a mirror a^^^^^^^^^^^^ 
 ^t':^.^^:^:^^-'^^^^ The face was so 
 
 MIRTH. See Joy, Delight. 
 
 MIRY PLACES and MARSHES [cmosa et palude»l fEzek 
 
 M S^RY ?*'''"*P?"'=\'''' ""^ impure 'scientifics. 2^0^ ■'' ^"'• 
 MISERY [w«ma]. It ,s a mistaken opinion that they who wish 
 
 .res n'Tsof ^ t!! «'^ ^'>°"''l ?'- '•'^^-'ves up to mLrJ in tt 
 present. M 99o. They who come into spiritual temptations endure 
 
 ::?c:.3«?irsr nt Sin-'^i-^v:^ ^'at thrs^s 
 
 who have suffered persecution^ s^ tTe-nte^h^av^e; a^uSk:! S 
 
 Sr'ThemTerab^ "■''",! '" T ^P"''""^ state^S^to temptltioS 
 n^J. Ihe miserable are they who are in temptations, the divine love 
 
 towa^rds whom is mercy. 3875. 5042. 5132. 92%. See tImZHZ, 
 MISGAB. SeeMoAB. 
 
 MISSIONARIES. See Monk. 
 
 .1., niiiM-'^'""'*"'^-^-,^ .'"•'*y°'" <=''">'ly 'ock described under which 
 he nephihm or antediluvians have their abode, and that such misTs are 
 he sphere of their phantasies. 1267, 1270, 1512. 1673. -^^99 When 
 
 tio slid h'atret \^"^ -""'l^ ''^^•, "•"» h*" -^-'ly exhales iltZ 
 
 Descrbtion if fl- ^ ""'' ^'""^ '^''*'' ^^^ '""^^ fr"™ "ils. 3340. 
 Uescription of a mist or vapor corresponding to the lymph of the infuli 
 
 dibulum m the brain. 4050. Description of the nebuloskv or mist likl' 
 
 ThnT'''"""'; ' • "^'"^ '^' vastated church is immersed 4423 They 
 
 not s^ th"e a'lT'r "'•" \n^' ""^^'^ "« '» "» -i^'- ^ut such c5 
 see the angels who are in light. 4598. They who undergo tempta 
 
 To sTufthT^^t' T " Ti'""' ''"'' "h'<=h exhalesTom Thy 
 places, but their state afterwards becomes serene, ill. 5246 Palses 
 
 destruction by their'Sn Sand' ffL, SI Cm rdVuTeliSrould 
 
 MISTRESS [domina]. Sarah called a lady or mistress denotes th^ 
 
 ^;^^P^^^^ w^om b 
 
 Sdom whl^r„f'°'"/*rt •'"""S ""^ S"'''^" P'-t^ °° i" dS 
 9827 Y 00^0 /fo°.'\' '^t^'T ""''"' i^eJ'igence which is of truth, 
 denotes infinw' A-^?"' • J" ^""^ "'P^'^'"^ =<'"^'^' ^^e mitre of Aaron 
 a i^tr^ °fij"t! or divme wisdom, 9934. A crown of adornment, and 
 
 IZ k "["^f ""^""^y- ^*'"°'«'« tl»e wisdom of good and the intelli- 
 gence o/truth, 9818, 9857, 9930. 10,540. The gulden p ate uVon the 
 
 Se rd"'993;'%f "'r* f -^^^T^' "-<"- iliati"orfrom 
 ,i1t S°°'''„?930. The bonnet or turban [tiaral made for Aaron 
 
 Jwi"*''"'^^"^^ '™'" '^'^•'°'»' »949. 10.016. ^sTe Aakon S- 
 
 thine"if mi„2!i"^ A •" • ^T of salvation when holy and profane 
 VOL ,r •■*"" '"Sether, because the one must always 
 
 G 
 
720 
 
 MO A 
 
 MON 
 
 !'.P 
 
 former is whoUy vastated, 40«- Care was taKen ^.^^ ^^^^^^ 
 
 hypocrites a^ddemvers e^^^^^^^^^^^^ into genuine 
 
 end. In the course oi ^^8*^"^*** ,,pninne namelv. by good mixed 
 
 good of the Gentiles, 4198. See Jacob (/ ). 
 
 ^imR^''ThetrstorTS^Lot separated fron, Abraham represents 
 MOA.B. The history oii.oi y ^^^ ^^^^^ . ^^^ 
 
 the successive states of the «'•'"='' .7.^°'^;" ^^^ „ith his daughters, 
 the references under Lot. ^f'^ri-'^/t^^^emained after the vas- 
 
 denotes the j^P- g^^J^f ^hdf e^ . dl"" ho. it .as imbued 
 tation of truth, 24b.i,-i404. '^^^'l nf eood and the falsification 
 
 with falses, and how bjr the adulteration of |°<'^,'^]'g''g ^^^^ in par- 
 
 of truth a profane rel.g.on ''f,°"S;"«*f '.^I'^j^^ sons of Ammon those 
 ticular denotes those who adulterate goods tlj^^^"^ "^j,;^^ ,„j ^m- 
 
 who falsify truths, til. and ah. 24I)S, 4// J. i>"- „ambcr who 
 
 ral sooA only, suffer th«™f l^'^V^naTn ttopposit; sense that good 
 therffore, ^^ denotes nfi.!^^^^^^^^ ^ 
 
 adulterated, 2468, 324A ouuu. ^"*^^ ,. ^^^^^a from Lot, 1st. 
 
 Emims, &c. zna. \Yueuii"o=» VoK« Mpnhaath. Kinathaim, 
 
 with falses. which falses are denoted ^7 Neb°. f eph^' \„d other 
 
 TuTwlth^^et aW'VT X^^^^^^^^ 
 
 S'S7 tdot r r; rmVdloXj^-eLe those who «. 
 
 rnl'2lLd%utEdpwi.ithed.^^^^^ 
 
 ^rtnTdt hTi::^ S' ^TsSml Bethel and Ai (a city 
 
 721 
 
 lfdS.''~;S: ''^"°"'' '^«P-'-'^. -'-tial and worldly k„ow- 
 
 who'Jr^'in^rhSSaUh^i 1""''"'^' 'J ^'''''-'^' »' '^ose 
 vehement rage is underl^Vto be" c r/'vfrLT' 'T' "^^^^ 
 rising up against another, 5014 502fi T-. ' ? / '"^ ''*"°'^* °°« 
 
 theSSplSnt 5l";'b\tr!rbanT;t' ^4 -'«*'^- ^^ ^'ate; 
 ners, explained. 4077 There are n.? ''^'"'«''' 'i'^ ""S^^ '» *«» """n- 
 exploring minds in the other bfr ^^T"^ ""odes of searching and 
 .5383-5384. The exWence nf'i ^ •°"'" -'"S ''»*'=« "^ affection.^ &c.. 
 is predicable not only of Tbslcef 7'. '"/ftrors is universal, and 
 6465. The tabemacfe set up aSn. /„ t *'"^"' ™°?es and forces, 
 in the mount, denotes acZdr^?^ fi. }"? '"?'^^ ^'"""' *° Moses 
 
 heaven. 9668. SeeMomi^i^llol M.'***' "^^""^ «'«' '™«» *» 
 Style. ^modification. Motion, Change. Fashion, 
 
 JJSa?or^- See 5479. next article. 
 
 TasSf e^ctoV^^wSt^^^^^^^^ f-f-'^'r' --'-*]• 
 men are bound to serv tude 6659 fi859 t 't *''"°'' *^''^^ ''^ ^hich 
 the subject spirits or emissanVVnf if n V Taskmasters or exactors, are 
 
 of evilsU fLes^^orr^^f ilTii^^^^^ 
 communicate such infestation, 7111 7 36 Wh. .1 j" ■"^f^'^eand 
 ■n Egypt the exactors set over them wr. V. ^ tl-e Israelites were 
 were praefects of their own neonl ^'^^SyPt'^ns, the moderators 
 these latter, therefore afterw^r?, ' J"^ Yu^""" ^''^^ "^'^ commanded; 
 elders. 71 1 /. TCm'o£ZlorVnJ\^''''' "'"^ '^' ^''^^^ """l 
 communicate the evils and fa°es iniecteThr^V""','"""''^ ''''"' ""^ 
 upright spirits; the author's exneSen//K '"'''■ "''? '™P'^ '^'^ 
 communication is effected ^nr'^Thf .^* ""'"°*'" '» ''hich the 
 the evil are punished in the other Tife ofil Tl"?."""^*''"*'" ''^'^ 
 
 fieations of intdlisencf ^nH • T''°' """Sanical forms, 4224^ Modi- 
 
 and they <^retZ'Zli£ion:o{Z7^:r I '^' '"^'' «^« «' '""'''^. 
 4530. 4922 9467 S ,T 1/ • ''«''' °^ '^«"''«n i ^om experience 
 
 Place^ceorcling t^-its^^etpri^n'-rthr "' ?'\'i«'" "' »'«'''- *^^^ 
 world exist from the Z^lfi.,? 'he angels, 9814. Colors in this 
 
 which receivek so thTvari^^ f -"i" '"° '^ "«•»' '" '^e subjects 
 l^rdasasun, 1042 LrLTcrxV *"'' "teUigence from' the 
 
 MOLECH. See Moab. 
 
 areindarknesl''uia^t7fn'fef^'' "'"''P^^'Hone^l denote those who 
 
 MOlS THING /? r? f f' ^^"^f'<"". 8932, 10,582. 
 Prium; a eraven S nl J [-^^i'^' *'?*'"'' ^h"' " ^om the will-pro- 
 i0.406. Te Eng^^^',;^' '^ fr°« the intellectual proprium. 8l69. 
 
 ^'"SFr ^^^^ suppose there are 
 
 MONK l„,onacku>]. Certain spirits described, who. in the world 
 
 G 2 
 
722 
 
 MOE 
 
 MOR 
 
 723 
 
 ' • ;.o \^c^vl thev infest the inhabitants 
 monsters, more horrible '°Xttv one amongst another they appear 
 
 week, a month, or a year, state and not any .^ ^^^ . 
 
 stood. 893. A month, a week, "^ dav, or » J ■ ^^^^ ^^^^^ ^^j the 
 
 denotes a whole state, which '"f "''" ^^^t^. .A. 3814, 7827. 8053. 
 beginning of a foUowmg one t^"/' » "«^„X denotes the holy state 
 80I7. The -irk resting m the sev nth mont^ , .^ ^^^^ ^^^ ^ 
 
 of regeneration, 83!— 8o^. ^^f/^" , . ;„ „hich remains or the 
 the mountains appeared, f^oo' j^./^^ J\te first state of light. 858- 
 truths of faith are P^.^"';,!; of t™nh! named after the year, when 
 859. The beginmng, ^^^ fj^* "VKmpleted state. 893-894. The 
 Noah uncovered the ark, denotes tnecomp ^^^^^ ^^^^^^^ 
 
 vear. denotes the prmcipa and ''eS'"°"'S " . 7827—7828, 8053. 
 Cin which Moses led the peopk out of Egypt).^/^ ^^^ ^^^^ ^, 
 
 8057. 9291. The third -"onth after, when y ^^^ erate are 
 
 Sinai, denotes the first state in *» "f "' "^'J^'he flesh for which they 
 fed by truth. 8750. The I«"^»fg\ *\*„f J„. „or twenty, but even a 
 
 See Good (3). 
 
 MOREH. See Sbechem. Abraham went to offer up 
 
 MORIAH. The land of Mormh where A j^ ^^^ 
 
 Isaac, denotes a place and «,'f«°/^*7f£! and Salomon a temple; 
 TL^^'Stt^'^rTt^^trii^^ fought and overcame in 
 
 temptations. 2775. 2777. ^^'^^^^Z^^^,, the whole state of shade, 
 kOENING [».«»f]- 1- ^S^harprecedes regeneration ;morn- 
 
 or of falsity, and 'l^^^j'b.roriil of trSi^d ^^ l'-«><=''Sf "^ ^"'''■• 
 ti-iw:''''^S£:o^rX'.o...Utk that there is no longer any 
 
 Tt nh •" 5nu""'^f T^T "Sht arrives, which, in the Word, is 
 
 called morning. 408. The Lord is called the morning, the east and the 
 i?n nfTh . the states of mind perceived as such by the celestial 
 
 Z T n J^. l™'"^ ancient times, 920. Morning or day-dawn, denotes 
 
 i.,L fhf J'^^iT "■■ "h'''^^ .""'^ "'"''"*' '^ »<■ ^''' kingdom, princi- 
 L L .nf 1? rj ?•'' ''^''''^y' 2333, »h. 2405. The Lord's advent 
 Zti. 3l 1.°^'".' '"I'S'^'"" '^ "°' ^'"P'y compared to the morning. 
 0900 ".f y.'*"^ll day-dawn or morning. ,A. 2405; passages cited 
 
 S",„ k"'"\ ^""'^'' '^' ^'^'' '''°S<^°°' »' <=li"<='i in thrfe senses 
 1™L„ ^ r"u " r^^"^«'«t«'l «ne«'. when man is made new by rege- 
 27a^ M^ri A ''^'"'T "P°" "'^'■y '■^'^l' ^'ite of love and faiTh, 
 rZfi«I .^^^ '""' ^' •=""■ P^"=eption. or the light of truth from 
 tfof S8sf dtS^ 7oo^'"°'T'.2^4"' 2^73. 3171. 3723; and iUnstra- 
 S. fn tL ' •''^''' r- •?''*"'■ ^•■^'"'- ^^°™'"S' but more epecially 
 Tf Xp »n^ ^ "=' ''"'' u^'V^ '"'y '" *b"= •»°"'"S' ^lenotes the state 
 nLLrr •"".°'=f.r' 1" ^^-^ ^"'••1^ kingdom; also that the state of 
 peace m heaven is like the day-dawn spreading over all lands and dif- 
 tusmg everywhere blessing and happiness, 2780. 4r. 3171. 8455. 
 
 thefirsf sT«W//'"°'* '^' ^"'t ''''' "^'^^ ^''"'"S church morning 
 the first state ot the rising church, dr. 3056; see below. 7844. 8211 
 
 .1 r^"i^7°'''.i!'*'T^'";^ i '° "^^ '" 'he morning early is the state of 
 illustration from the Lord, hence his love and peace. 3458 ; succession 
 
 369C, 5662. 8455; see below. 9387. Day-dawn or morning-redness 
 li^::%^T:^ the conjunction of good on the cessation of t^mpta! 
 
 Set whL. • ^~^f^.^' ^T*^^ ^^^^- ""' ''^'°'^' 7193. The morn'^^ng 
 denotes what is revealed and clear ; illustrated by states of good an! 
 
 Innl-,.- ''^"' ■™'" ^K^°'^ "^ » '""' 5097. The evening is a state 
 hincTi^n slfr"""'-*" '^' «°nJ"»<'tion of truths with good, which con- 
 junctionisthe morning; passages collated, 3197. 3833. 3838. 5270, 
 rJjv- ■ 7 n u *° "'^'■f """^ morning, mid-day. evening, and twilight 
 tion^t^^' Y. "V-lf ''*■ "!'* '^''^ •=''^°S«^ "'« ^P'ritnat that is. varia- 
 5672 Jro lor .°'r' '."n'"""""" ""''"« '■™'» 'he proprium of the angels, 
 10 fin. 4^'''*' •""• ^.^2?' ^^3'' 8452. 10.133-10,134. 10,200 
 m»'n f; T*'\morning and also the spring of the spiritual world of 
 man, is when he is held m the sphere of life received from the Lord by 
 
 of M?ntl°r^ '•'Ao-"""r° "?•' ^^^ "^^"'■'8' '•>«» he enters the sphere 
 tion ,nr^ '.' f-^^^- ^^ 'he other life, states of temptation, infesta- 
 CiT. desolation, are evening and night; states of consolation and 
 mnS '"7°'^| "nd day-dawn. HI. 7193. The state denoted by 
 ^218 V • '"■"'1*^' " '!"" °^ '"""'h and good received in freedom. 
 Pl„!:;- ^°"^^'° the morning early, predicated of the evil, denotes 
 7306 74^- '^yZ"^ to attention, because the evil cannot be illustrated 
 7fisi ' i ' ■ ^^^- ^^"'"r? '''°°'«^ *he state of heaven in order 
 [hV, "^^ 7 "I^^'t""*"?* '°°f'' *'""*'• *"'' «1^° ^''cimg and morning togel 
 ZT,hTfA 1^°''^" '•'*"' ""t'hf beginning of a new church, ill. 
 ana »A. 7844. The morning watch, denotes a state of thick darkness 
 
 SlTlT'iV^r"' .''»'' "^'"'^ of illustration and salvaUon to 
 the good, 8h. 821 1 . Morning denotes the end of a former church, and 
 the beginning of a new one, which is also meant in the Word by the 
 wst judgment; *A. and passages cited, 8211, further ill. 10.114 
 Morning denotes generally the beginning of a new state; evening the 
 
724 
 
 MOR 
 
 MOR 
 
 1 
 
 end of a former state, ill. and .A 8426,8427 843, g^^^^^^^^ 
 
 ,0.114. The -orning l.ght •"^^Jl^JS fg Sy -t a state k 
 as well as externally. 84 J7. w nen ii is u & j . . . 
 
 love, when it is mid-day they are »" ^'g^* °! ^'^"'^ furXr ill. 8431. 
 ing they we in the deUght of natural lof. 8->2b. '"J'"^' \ jhe 
 ai^9 8fiS7 Morning denotes a state of the good ot love, irom hk 
 84aA 808/ . niormug ucu times and seasons cor- 
 
 spiritual sun which is the Lord, ill. 8812. All times a 
 respond to so many states m heaven ; mormng. to the Lord 
 and%resence when the angds are in a state o^ peace jnno ^^^ .^^^^ 
 celestial love ; passages cited, 9387, 10,bO&. ^'^"' J'^ ^ following 
 in the Word, includes every state of ^H.^./Xv the following day. 
 night; morning, every state of light ^'gn'^^^^, ^yj^^ j'jiefeneral 
 9787. 10.135. Morning denotes theje'ODd or ^^^^^^^ l,l;,^,Xy 
 tion when man begins to act from goof °r love, "her^*^ ; l'^^ ^„l 
 
 acted from truth. 10.114. further '^[- }^'%\Il°'^ TS\ observed 
 ine. denotes continually in every state, ill. 9787. A "t"" oo 
 «!;ning and evening, ripresents in S^n^^lf" ^^'S' jJZ^^^^ 
 shin. 10.133. Morning denotes a state of love a°i ot "gni 
 Snal man, -enu^ fn tb-^erna^ .« an^^^ 
 
 L^grillgSTrth^nime"^^^^^^^^^^ tlfe end^f the va^ted 
 
 1° T ?A 1Q4 Qoo TwiTirHT Morning is a state ot love, neavemy 
 :Stnal^'hence' toSTurmorning, i'n the genuine sense, is to be 
 :Uafed: tot inV opposite sense to be cast down .„ heU; ^«. by 
 the state of evil spirits and angels relatively, 10,41J. °«« ^"'" 
 (3). Heaven (10) As to the morning dew and manna, 35/9. See 
 
 ^"T^Harmonv of Passages. The evening and morning named to- 
 gether Kracc^unt of'the spiritual -aUon/eno*estl^^^^^^^ 
 fhA T nra and the state or time when he comes, 22. me monuug a 
 
 n trmoSg~!he^L disLsse^ Hagar and Ishmael.. denotes the 
 pLr Dereot"on of the Lord concerning the state of his spiritual k.ng- 
 I ^fi7^^ Abraham said to rise up early in the mormng when he 
 S to Sr utlstrdenotes the stat^ of pLce and innocence ..hen 
 The .Hvine rational was sanctified with the divine itself. 2771. 277^ 
 07Sn Abraham's servant and his men in the house of Bcthuel saia 
 ? 'L fn'ttmorning, denotes the el-ation of the natural man when 
 spiritual good and truth are appropriated. 3168, f]' ' • ^'^^^^^t^^j, 
 Abimclech. said to rise up early in the morning and fwear a man to his 
 brotS denotes the iUnsLtion of those -ho are in the good of -A 
 
 "^ '""^ ':S^n"rrniS aftSis d?eam ^^^ 
 T*»?f tfiaural^manwhen^firt illustrated, 3723. Laban said to 
 Hs1%aU n rirng when he parted from Jacob in the mountain 
 denotes the illustration of good such as the gentiles have, 4214 The 
 ascent of the morning-redness when Jacob was wrestling with the man. 
 
 725 
 
 ^283*' "'t/°"J"°'=^''<"'/ good just commencing in temptations, 4275 
 4283. Joseph coming to the two prisoners of Pharaoh in earlv morn' 
 
 maraoh m the morning, denotes the state of elevated thonX fr »f 
 tent^n in which the evil are admonished by divine ?mh 7306 Tas\' 
 
 iS'xof S anda'ih ^'"•'--g.'J the east^l^Ste^fh^ 
 ite withX evn 7fifil ' v ° ''T*" 'f '" °'"^«^' ^''^''d into its oppo- 
 
 to bripft HI? ' ^ • Y° P""*"" °^ ">e paschal lamb, or passover 
 nfes Jk,n of J°'"'"^\ '''""'^^ *'^«' "»« «»«'« of deliverCK the 
 
 denotes that thev who are i!' ^^f \ ^^^}"'\ *."PP" ^«« ^aten, 
 except as they a^ Ulustmed 7f23 "^"^fr'}"^^ K^"" ^ood to truth 
 
 watch looking towS X camn oFth. p" '^"'"^ '" ""^ """"'■"S- 
 sion of divine influTfn flit camp of the Egyptians, denotes the exten- 
 
 illustratten 82?t82l2 FI k*"-" "*' f ""^ '""^^ '°'° « ^tate of 
 and bre^d to sa il^vln M., ^''''^g"'« *° ^^e Israelites in the evening, 
 
 ^T-aler 3^^ S - F^ Syp ^wScT good 
 
 hirrif when T H • '^''"°'' 8686-8687. The morning of the 
 denotes tL!f„f» 'f ^T'f P'^'^"'^ ^"^ manifested in mount Sinai, 
 tl^r :! -fi '^ °^ g*""* «f'" purification, 88 1 1—88 1 2 The fat of 
 
 ttrS TZsZ\^rf *■•:>* to.the'momi^dettel 
 from the I or/ 0900 '^ not from the proprium, but always new 
 
 morains and toiff ' T'^^^^"!' ^°^«' '"^^ '» "^se early in the 
 interior Deace«n^°^-'"""u''''.*''^ mountain, denotes the itate of 
 .fe 9380-9388 Th'. /'^ '''*1^''!'' ""^^ t'"*^ ^^''^ become of the 
 to morning that .1,.^^ amps of the temple looked after from evening 
 Kood and^lrlfh f ^^ u "i'S^' °^^^' SO out, denotes the influx of 
 good and truth from the Lord continual in all states, 9783 9786 
 
 new sLp „f If ^P'"'"*' ""d celestial good is not conjoined to the 
 10 117 n i" '5«»«™*^ "h'° g°°d becomes primary, 10 114- 
 the other w' "Ik ^"^ '^' """'»"«' burnt-ofrering) in the mi „ing 
 
 10 135 wifil*, K u "^ ^''^ "'*'■"''' «"'' external man, 10,134- 
 med LoJ«X ^ ^^."'"^^r"^ corning when the lamps wer; trim- 
 state oflnvl- ^''o^t'on of worship from love and charity when the 
 
 state of love is clear, and truth comes into light, 1 0, 1 98 10 200 10 201 
 
 Se'rsi'oTZr"'^- V° '^T^'P *^' golden !Anolo'in'L 
 'lea state ot their own infernal loves, 10,413. Moses to be pre- 
 
726 
 
 MOS 
 
 MOS 
 
 727 
 
 pared in the morning to ascend to Mount Sma^ <l-otes «'« ^e- «U° 
 of divine truth to be commenced anew, l"'**?.?" J^'/r mornTne 
 compared to the morning light (2 Sam. ^f "•/) »"/„*J%r233| 
 named in other prophecies, denotes the advent of the Lord, i-, a^A, 
 240r 82 n Jehovah is in the midst (of Jerusalem) every morntfg 
 doth he bring his judgment to light (Zeph. iii. 5). denotes the time 
 id state o^udgment. which is the same thing with the commg of the 
 Lord and the approach of his kmgdom, 2405. 
 
 MORROW, Ta^ \cras.-]. For the signification of the morrow as a 
 part of ttae, s'ee DaV L to care and solicitude eoncemmg the mor- 
 TOW who are in it, and who are not m it, 847H, B4PU. 
 
 MOSES. 1. That Moses represented the Word, or Law, namely, 
 all the historical books, which are so called in «>« ."P^^^'.^^ff ; 
 The internal sense of the Word was denoted by the shm.ng of Ins face 
 and that sense obscured, or hidden from the Jewish people, by the 
 veil 4859, 10,600, 10,684, 10,691, 10,694; see below (2.)). Moses 
 represented the h stor cal Word or Law when he ascended into he 
 mount! consequently he represented the Lord 5922. Moses, .n he 
 Tupreme sense, represented the Lord as to the d.vme law; but m the 
 rerpecTve sens; he^epresented truth divine in the man of the church 
 namely, the man who'is regenerating, 6714; ,h. 6752 Theh.storyof 
 Moses represents how the Lord made his human the d.vme law, or he 
 truth itself, .7/. 67 1 6. 6834. The history of Moses .s explained by the 
 author in the internal sense, which respects man; because the supreme 
 sense in which it treats of the Lord, exceeds human understanding, 
 6716 6827. It was for the sake of representing the divine aw 
 that Ihe infant Moses was deposited in a little ark, as the divine law 
 after its promulgation from Mount Sinai was also put in an ark; the 
 difference br. ill. 6723. Moses is said to represent the truth ot the 
 divine law. but not the divine law itself, so long as its progressive state 
 s treated of (chap, ii.), 6771, 6827. In chap. m. Moses begins to 
 represent the law from the divine, 6827, 6835. Moses represents he 
 divine law as to good. Aaron as to truth, 6940. Moses represents the 
 Lord as to the divine law in the human when he was in the world, 
 6980 Moses represented the Lord, first, as to the law or tnith Irom 
 the Divine, while he was with his father-in-law, Jethro ; afterwards as 
 to divine truth, when Jehovah was manifested to him m Iloreb, 7014. 
 8579. In the sense applicable to man, Moses along with the Midiamtes 
 represents the life of truth with those who are in simplegood; but along 
 with the sons of Israel, its life with those who are in the truth and 
 Kood of the church, 7016. Moses denotes divine truth proceeding 
 immediately from the Lord, otherwise the dmne law. or the Word 
 in the internal sense; Aaron, the doctrine thence derived^ or truth 
 nroceedine mediately, otherwise the external law. or the Word m its 
 Kai fense. 7010; ill. 7089. 7231. 7270,7382, 7796, 8337. 8685 
 The divine law, which Moses represented, is the same thing as the 
 law of divine order, ill. 7 1 86, 7206. Moses speaking to Aaron denotes 
 the influx of divine truth into doctrine, ill. 7'270; or of internal truth 
 into external, 7381. 10.468. The internal law represented by Moses 
 is truth divine, such as the angels apprehend; the external law repre- 
 sented by Aaron is truth divine accommodated to men. ill. /.JOi- 
 Moses represents the divine law. the Word, truth divine; passages 
 
 cited. 7912. Jethro. the father-in-law of Moses, after the Exodus de 
 
 hTz H7^T ^Th r" ^Jr'J'!"'^. ^^'*'' ««43, 8644, 8647. 8672; 
 8682, 8724. Jehovah is the divme itself from whom the divine reve 
 latiou proceeds; Moses truth from the divine, by which it proceeds I/l 
 8780. Moses (when ascending from the people to God, and going 
 down again to the people), denotes truth from the Divine beneafh of 
 without heaven conjoined with truth divine in heaven thus truth me 
 diating, 8760, 8787. 8805 8920. 8928. Moses commence to rep" I 
 sent truh mediating m Ex. xix., 8805. Mount Sinai reprmnts 
 heaven; the people of Israel there, the spiritual church as to^rd t 
 which the truths of faith are to be implanted; Moses, truth fSm the 
 Divme mediating between the divine in heaven and this goodthus 
 between the Lord and the people. 8805. The law is divine tmth from 
 divine good, which the people are prepared to receive by ru h from 
 the divine now represented by Moses, 8817; and that truth divine b" 
 
 spiSuarS °';r8Q2T'*''f "I represented by Moses, is the Truth of 
 fhi w \i^- ' ^^^^- , ^" ^''"'^''^ ^=='''- Moses begins to represent 
 the Word ".general, or the internal and external if one complex- 
 pa sages cued 9372, 9378, 9379, 10,549. 10,550. 10.551 Mose^ 
 and Aaron sti 1 named together occasionally, denote the Word S 
 guished as to Its internal and external senses. 9374. 9403 10.468 
 
 presented by Moses is to be understood as the holy influx of the Word 
 
 ": fs nfati>:r943?^ V"^- ""•'.•r P?P.!^ by^tsrereplLinTS 
 .»nff*l i' t^- ,^" '"^ mediatorial character. Moses also repre- 
 
 sents the people themselves. 9415. When he was in the tent rpitXd 
 a a distance from the camp). Moses represented the Word" when in 
 L3 '^frtr''** '^^ P'^P'"' '"'556. (After the ^^o^^i of 
 liin^ InH "fi^^T' represented the external of the Word, of wor- 
 piople 10 seVm sf ."Tn .Ti ^° /^PO^t^d from the intern'al as the 
 people, 10,563 10,571. 10,574. Moses represented the external which 
 
 oTreit ttZl' '"' ^ P^°P'^ "' 'A' '•'^ external whTchdret 
 head nf7h» i"".i!' l''" '^P'esented by Moses when acting as 
 
 mrn? , nPA' **** '"° '^^^ exemplified, 10.574, 10.578? dr 
 'o^W • '^'- ^0,614; further ill. 10,68.3. 10,694. 
 
 yfoTdnf^TnU'f''^'' ^t" ^.P^I'l^inS '^ith the Lord, represented the 
 or a, ?L f ** ^f^*r^"'' l'sfng"ished as historical and prophetical, 
 or as the law and the prophets, preface before 2135. 5922 6752- 
 enumeration of the books. 2606. See Word. '•'^' ^^^A O/o.;. 
 
 . ?• ■''"f^* "nd Aaron, represented the internal and external of the 
 spiritiial church. .« 7231; otherwise truth from the divine respective y 
 immediate and mediate, iW. 7270. 7796. 8337. Moses, and Aaro? 
 n\ rn^A '■fP''esent divme truths in successive order. 8603- see abov^ 
 (')• fi";^?. 7010. 7270, 7381, 9374. and see below (9 . 
 li.,„i ^^'^^* ""'^ '!" People together, represented the Lord's spiritual 
 
 s«f ««,-■■ ^'l"'"''' '^^^l' «««' 8760, 8805; see above (l)r8760 
 MOa, 881,, 9414, 9415, 10,556, 10,563, 10.574. ^ ' ' 
 
728 
 
 MOS 
 
 MOS 
 
 5. Moses representing tke po^^UyJ /-». -^ the^hurch^^^^^^ 
 
 sense, to the future state of the Jews m -'""''^-"'tpVsSJ'^^; 
 Moses and Aaron at Meribah (Num. xx. 10— U), '"'P'^^f " j" „;' ^ 
 S r°f\he Jewish nation and 1U.W they ™ther ^^-^^)^ 
 
 t'':::^nX::^2£e^.^'^^^£^r^rio God. because he 
 "pSeVtL Israelitish and Jewish people who -e « da^lcness 
 concerning internal truths. 8928, near the end. See below (10, 14, 
 21, 8805, 8817; 24; 25). . Thi. and the 
 
 6. The Birth and Naming of Moses (Ex. n. 1-10). Tf'?'° tales 
 subsequent particulars, treat of the beginning and the successive states 
 
 of truth divine in the man of the church, that is, >",'!'"'.*'«'. "-/X- 
 nprated 6716 His father, a man of the house of Levi, and lis mo- 
 ther a daughter of Levi, denotes the truth itself and the good itself 
 con obed 6716°6717; see below (11) 7231. The woman conceiving 
 and bearing a son, denotes truth conjoined with good the o"gmal of 
 thedivtnelaw 6718-6719. She saw that he was good (a goodly 
 ciud deno r that it is from the transflux of the divine human throusl 
 heaven, 6720. And she hid him three months, denotes the fulness of 
 state before it can appear, 6721. And she took a coffer ot bulrusiics 
 a^id bi^^umlnated it'w^ith bitumen and pitch, and put the ne„^^ born in 
 it. denotes the comparatively vile exteriors, and the 8"°^ ™f '*"'''' 
 Ivilsand falses. in which the divine law is first received, 6723-6725. 
 She laid it in tt; flags at the brink of the river, denotes among false 
 Sni: 6726! Ihe daughter of Pharaoh d-ce^drng tj. th^^^^^^ 
 wash, and her maidens going to the nver-s.de denotes the state ot re 
 liffion and its ministration derived from those falses, 6/29—6731. ine 
 Sr seen n Xe midst of the bulrushes, and the babe discovered in it 
 denotes the apperception of truth among falses, and investigation into 
 ft 6732 W-sir Pronounced to be a child of the Hebrews, denotes 
 hat Us the tr'uth of the church 6738 His sister who had „aUh d. 
 now sueakine to Pharaoh's daughter, and fetching the mothej ot moscs 
 to nurse hta, denotes the mediation by which the good of the church 
 :iSated.'6727, «39-6747. The eWld growing and br^^^^^^^^^^ 
 f hP daughter of Pharaoh, and his being a son to her, denotes increase 
 fL S and the existence of first truth from the affection of sc^ 
 entmcs 6749-6751. She called his name Moses, because she had 
 teken him from the waters, denotes the state of truth in the beginning 
 of regeneration when it is qualified by its liberation from falses, 6752- 
 
 *^'^?; His flight into Midian (Exod. ii. 11-22). Moses growing 
 denotes incVefse in scientific truths, 6755. .«« g°'"S ""^ *° f^ 
 brothers and seeing their burthens denotes «°"J"'''=^°" "'^^hS X ng 
 of the church, which are infested by falses, 67o6— 6/ o7. His slaying 
 the Egyptian and hiding him in the sand, denotes the scientific that is 
 luenated from the truths of the church, put 7»y ^^'"'•'"S J"'^'' ^^f. 
 _676' Two men of the Hebrews striving together, and Moses re 
 
 proving th wrong-doer, denotes combat within the church betr^" 
 those who are in the truth of faith and those who are not, C7fi4-67bD. 
 The feir of Moses on the latter replying to him, denotes the state of 
 
 729 
 
 truth divine not yet received in the midst of tm^b. «r«o uk ^ 
 seeking to slay him, and Moses flyine from be^r. pf u ^^""^^ 
 the false scientific tending to AeJXtZhf^7J^'^°\ '^"'°*'? 
 its separation from falses 6771 fi779 m "^ '^e divme law, and 
 
 ofMidian, denote" tsacquSi7ofliLn,^"^^''"'\"» '" '^^ '^"'^ 
 good, 6773. His resistZ th?..,'^ . u 5^ ''"''^ '^''° «■■« '» s'^ple 
 
 of the priest, denote thf iSstruction?f fh'''' ""^ "''*^""S '^' ^^'^ 
 good of charity 6775-67fi r n j those who can be led to the 
 
 of Rcuel. wh^ihehadaiSd StjC^^^^'''^'}''.^'^^^'' 
 the divine law as scientific truth 6784 H' '"•'"Snition of the truth of 
 one of the priest's daughters denfte's f^^" T"'T ^'^} ^Worf^^. 
 understood with good 6793 wf, 1 J? fdjunct.on of truth thus 
 
 from the marriageTgood a„d tf tV'vg^lS "7^"°^ t'™' 1 
 reduced to bondaee in Fo^nf JZ u-i \ ' ^ne sons of Israel 
 
 stateof theShiifestfd^wT .']' (ver. 23-25), denotes the 
 and charity receS 6797ic8o7 '"^ '"'""^'''' '"'•^' ^'"J'y' ^^'^ 
 
 theS behind the dfsert denotes thetw ftom Th/h?'-''' ""'^ '"^^^ 
 those who are in the tnifh ,^e .Lli j T . ' **"''°c instruct ng 
 
 -6828. His arSlIfthe mounWnTfG;d"'TJ''"K'TP'^^^^ '''' 
 of divine love appearing. 68™n68SOTh' ^'^^ *'/''t°'^' **•" ^ood 
 
 flame of fire out of the mflf-J u u ^5** ""^el of Jehovah in a 
 
 manifested out of divine We in f.- ?«' f^T' *''^ *>'"»« »»""»" 
 calling to him out of the mids of b. k' I'^^'a' ''831-6832. God 
 6841. His shoes to be mZff ? ^ "^''' ^^""^^^ '"A"^' 6840- 
 bocause they cannot°receiCtff dfv ^^ ^fiVL"'"^*'''"^ *° ''« '•^'"o^ed 
 
 denotes the protect oZfthlkterrs' lest tbV ^r?/ ^T^ ^'* ^'"^' 
 divine presence 6848 Th» „„j^ fl ^7 *'""'''* ^^ ^urt by the 
 
 sent to Varaoh, denites 5he Sd'f ^'^"'"^ S° ^'"''' """^ ^oses 
 from the divine human 6851 fi«fi^ tk''^' ''"^ "•" ^"'^ proceeding 
 forth out of Egypt denotes n/pHr ^^^ T^ "^ ^'™«' *° ^e brought 
 falses, 6865, 6868 6871 t1 n'™""%°*T't' 'P'"*""""™™ '"fe^thig 
 denotes the' dYvke !n the huirTsfio"^ u^"""^ '° ^ "''^ ^oses! 
 
 THAT I AM. denotes the divine itse'lf in k ^^- ""T '''""'^'^' ^ ^'^ 
 and existere of all thWs n Vh! ?"'• '^ic dmne human as the esse 
 
 speaking to Moses^ld^eVtiVeTtrihf Jons ofl' 'f'. ^°^ 
 instruction orevions tn f),*. J^i f-^ , . ^°"^ ^^ Israel, denotes 
 
 frominfestinTfr:, 6°82t6 7 rrsre'ssf r/^^^^^^ 
 
 WhTettltt Sr ir'' S^e'tS^oV tJfeXnl 
 denotes influx, aRedesL ^^^j,"""""^ three days' leave of Pharaoh, 
 remote from felses 6902 fioL ^t^P"!'."^' *° "'« "^« "fe of truth 
 
 promise orjeth toTmi e EVSrau\7f""' '^'''''f' '"'' ^""^ 
 insufficiency of power in the SHfr^hJlT. ^is wonders, denotes the 
 sary. 6908--fiOin p spiritual man, and divine means neces- 
 
 eue^t of heThouse vesIXoTX^J'^r" "f ^l' ^'^'^Shhonr .JZ 
 denotes the gS mrv one fife",?'' vu'*'* f «°^'^' "'"^ '"™cut. 
 with inferiorSifir79?6-60,8 tT " ""' "• ^"'^ ^'"^'^ '"'•' 
 
730 
 
 MOS 
 
 MOS 
 
 731 
 
 and ag«a taken up as a B*^^J^lhe "J! a^Jd t^t" 
 corporeal man when separated fro™^« '"f ""^j^ ,.,„d t„,„ed white 
 elevated towards >°'"'°"' .^^f lii^estor^^^^ denotes theprofana- 
 
 man deprived of truth, 6978. ,, • ^er 10— 23, and 27— 
 
 9. Moses and Aaron associated (chap, iv., ver. u , ' f , „e 
 31).' Moses not a man of words, b"t sj,w f s^^^^^^^^^^ 
 denotes that the Word cannot be heard "'P^'^jf brother, appointed 
 proceeding from the dmne, 6982, 6985. Aaron, • j-^tX from 
 to speak for Moses, denotes the 7""«;''''°" °^ J'"'5iatdT eS 7004 
 the ^divine by the doctrine of good »»'! ^^'^^l °;,Sa„';„^^^^^^ his 
 
 -7006, 7009. 7063. M°^^%P«Pi'rf *° IJreSrio and%iri 
 brethren in Egypt, denotes elevation to ^ more mtenor ^ J^^ ^^^ 
 
 life in the natural man '» ^'/^^^O. '02 ' J^^^^^ J^^^^^ ,^^,,i 
 
 Aaron n the mount of God J^^^^^^'^, /JJdoetrinally. in the good of 
 
 r"'-lrf Zeftelirnf Aaron r^he words of Jehovah, denotes 
 love. /0.i6. Moses teiiing ^;"" mpdiate and hence mstruction, 
 the influx of immediate truth into .~J*'. *°"n ^^e elders of the 
 
 fhinffs of wisdom in the spiritual man, 7U01— /uo^. 94__96> 
 
 record, the divine law, '"^l, 7C43. ms g ^^^^z ^^^ ^^^^ 
 
 the inn. denotes their state >n «ternaU w t ^^ ^.^^ 
 
 in oPP»«>tion/ 04 1-7042 Jehovan^ g^^ ^^ j^^^^ 
 
 the impossibility of a true church exisuDg j^ ^j ^^ Moses. 
 
 7043. The act of Z'PPf™''' «"f, ^" Xd with all violence, and 
 denotes their interior quality, that '* 7"^ ^''^^yA'j, jehovah then 
 
 -''''• '•tS.Hraet'ht go?. 'dites"that /t^wl's permitted they 
 ^oul'd^e^esenTAurS.^^ because they contumaciously in- 
 
 sisted. 7043; ^^^^"^'Zl^'^l-ina before Pharaoh (chap. v. and vi.). 
 
 t^S ST£f^^gru^ m,-,m .03, 
 
 by a gradual process, 7186, -^^J^^U '^^^^ these circumstances 
 
 ;rS-?3r renr\StaL''/n^dSltnd addressed to the 
 ^ • •♦ rfrrfm the divine law. and admonition to those who infest. 721.5. 
 
 of Moses and Aaron in the family of Levi, denotes that the all of divine 
 
 .wit'723I^t3f m.^'''"'"^V""" ^?l' be delivered fromS 
 her 3 n " rIJu T ' f ''■ '"^ '^""f' (''>• ^he words of Moses 
 (ver JO). Behold I am of uncircumcised lips, and how shall Pharaoh 
 hearken unto me.'^ denotes the divine law with those who are in fa ses 
 that It IS impure, 7245. laises, 
 
 12. The Miracles done by Moses and Aaron (chao vii to t! ^ 
 denote the vastation of those who infest the spiritual church and theiJ 
 ftnal damnation. 7264-7205, 7378, 7495, 7628 77GS 7829 Vnlo 
 Moses called a God to Pharaoh, and ALon'called the ^hefof Moses" 
 denotes the power of the divine law over those who are in falsef and 
 doctrine therefrom, 7268, 7269. Moses to speak all "hat Jehovah 
 commands, and Aaron his brother to speak to Pharaoh, denotes Ihe 
 reception of divine influx and communication, 7270. Moses Ihtv 
 years old, and Aaron three years and eighty years old. when they spoke 
 to Pharaoh denotes the quality and state in each c^se. 7284-7286 
 Moses and Aaron going before Pharaoh, and doing whatever thev were' 
 commanded, denotes efifect, 7283. 7294 732q 7491 tkI ^ T ^ 
 Aaron cast before Pharaoh and his servants 'and ur'ned iSa wLr- 
 serpent denotes the first withdrawal of the influx of truth and good 
 manifesting hat mere fallacies and falses rule, 7292-7295 The^^ds 
 of the magicians turned into water-serpents, and the rod of Aaron swaU 
 owing them up, denotes the perversion of order by which such fallacies 
 
 ie" ;29T7T99''*"lr ''"*''' """^.'"f" instant^dissipation by dS 
 U I't fh. ;• ? M^T' '^"•nf «°ded to meet Pharaoh in the morn- 
 mg at the river s side, denotes influx, in a state of elevation, and its 
 reception in falses, 7306-7308. Moses to take the staff harwas 
 turned into a serpent in his hand, and to speak to Pharaoh, denotes 
 power in the natural man derived from theSpiritual, and command 
 
 frjeho'vah'T' ''"'/K'^V''"i- ^° '•'" *'ou sha'lt know Tat 1 
 mill,' *?j*-"^ ""y ^^'"^^- '^«"°'«« '•"« fear of the evil on the 
 manifestation of divine power over falses. 73 1 5, 73 1 6. Moses to sneak 
 -laron to streteh forth his rod, denotes the exercise of spWtual power 
 7V9 4«'- '",'?«'",""",'''■ •"**"«' *'"''» in'° external, 7322 7380-!^ 
 
 W tnrt'//'K'. ^Vl' If'- ^^l^' "'''''' '» '»'« "hok land of 
 tifn'^if / !^ """^ by Moses and Aaron, denotes the total falsifica- 
 tion of truth made manifest, 7327, 7329, 7336. Frogs coming uo 
 
 Sme're'f'ue' '"' "'^''T ''" '"I"' "^ ^6^?'' denotes Sing^ 
 7392 7^7 M°''"Py'"« *j!' "".""•"' "'■"J' 7384. 7386. 7387. 7389. 
 /392. 7397. Moses interceding for Pharaoh, the frogs removed and 
 remaining in the river only, denotes the mercy of the Lord when the evil 
 humble themselves, and falses no longer kept under their immedfati 
 mtuuion. 7391, 7396. 7398. 7402. 7406-7409. The dTst 7^ 
 m" o°f a'u thrn"*;"'" 'r 'lif" '•'^l-?-! of Egypt, denotes the 1^^- 
 
 tmtl »„J ,1. • f *'"•'!*'* '° !" "*'""' '"'"'* ^y the influx of internal 
 truth, and the vilest evils manifested. 7416—7420. 7423—7425 7428 
 
 .' th?lr'?'rVS'''" '" '""^ morning, when he should go forth 
 vilXr'n fh.'^'" f fl^' appearance of the divine to those who are in 
 7435 7440 Tr *°" «>t° thought, and the command to abstain. 
 Eg'vD^n, ?■ I'' """'"f ?y'°S *'"S ''hich filled the houses of the 
 occunv T: I i" """-"hedience, denotes the falses of evil which now 
 occupy the whole natural mind, 7441, 7442. 7448. 7449. Moses going 
 
73Ji 
 
 MOS 
 
 MOS 
 
 ut 
 
 out from before Pharaoh and interceding for hi™;, d^"°*2 ff US? 
 of the appearance of truth divine, and t^eendof that state of vastation 
 74f.^ 74fi5 7471 Moses commanded to go in and speak to fharaon 
 740 J, 7400, /'•/»• i""=^ Aivine in the still successive 
 
 again, denotes the appearance of truth divine, >n ine ..„„ 
 
 states of thought, and the truth again comtnandmg, 749/ /4JJ. 
 The murrain uLn the floclc and the herd, but the preservation of those 
 belondne to the Israelites, denotes the consumption of >ntenor and 
 SSloods and those of the spiritual church exempt fjomxt,75M 
 !l7507 751 1-7513. Moses and Aaron commanded to take handfuls 
 ;F?she's of the furnace, and sprinkle it towards heaven m he sg of 
 Pharaoh, denotes the power of truth still P--^';^;/^,*'^ ^S;' 
 ♦Vipir rumdities rendered manifest, 7517 — 70i2U. ine asucs & 
 
 tst in Ke land of Egypt, and breaking ont in bo.h «pon -n and 
 
 beast, denotes the damnation of tl>f « f"!^''!, »• ^'^^wCe^ts conioined 
 the manifestation of interior and exterior evils in ™esses ^^^^ 
 
 vfith blasphemies, 7522-7532. Moses sent o ^^.^h^T^^^Xy 
 morning, denotes the returning elevation of tl»o»g»'' ''''l *i*°%53„° 
 ^fest and the perception of what truth yet commands 7538, /53J, 
 7549-7551 All L plagues of Jehovah threatened, denotes the 
 perilous stae in which all evils will rush in, until the evil cas them- 
 selves into heU 7541. Moses commanded to stretch out his hand 
 id h aven that bail might descend in all the J-d of Egvpt t 
 notes the approach of heaven causing a more present wA"'' "f '^ "^* 
 Srath and the falses of evil manifested destroying all good and truth in 
 tlTe natural mind, 7568-7569. Moses stretching out his rod towards 
 heaven M>d the voices of thunder from Jehovah, and hail and fie 
 defending, denotes the recession and separation of the evil from those 
 S are S truth and good, and falses. manifested together - h the 
 evils of the lusts from which they spnng, 75/2-/5/7. Moses ana 
 ICn called by Pharaoh, and the hail ceasing on the intercession of 
 MoTes denotes^he humiliation of the evil, and the end of this state 
 f f..l„r 7^87— 75Q9 7608—7613. Moses and Aaron going 
 iThrh a 1 deS'esl'e presence of truth Jivinef afford- 
 inc' annerception to the evil as they continually relapse. 7631, 7637— 
 76'40^ ThTlocust threatened in the border of Pharaoh, and over he 
 Ihole surface of the earth, denotes the false in ultimates, and the 
 rbscurat"on of the whole mind. 7643, 7644. 7645. Moses -ow said to 
 turn Wmself and go out from Pharaoh, denotes the pnvation of apper- 
 lontion^v the aversion of the evil from truth divine. 7650. Moses and 
 AaC brought back to Pharaoh, and his willingness to let the young 
 men So, buf not the little ones, and the flocks, &c demotes the fear of 
 the e^l causing them to shrink from the contmued infestation of those 
 IhoTre in confirmed truths, 7656-7659, 7665-7668. The expulsion 
 Tf Moses and Aaron from the faces of Pharaoh, upon demanding that 
 ?he people should go with their sons and daughters their flocks and 
 herds denotes the infestation of unconfirmed truths and goods how utter^ 
 S«4 to truth divine. 7670. Moses commanded to str_etch forth h 
 hand for the locust, denotes the dominion of power, /6/3. Moses 
 Stretching out his rod over Egypt, and the east wmd and the locusts 
 brought upon the land, denotes the power of divine truth prevailing, 
 inZf from the heavens now in order, turned into its opposite with the 
 evil andThe falses of the extreme natural diffusing themselves towards 
 
 733 
 
 the interiors, 7675 7fi7s 7/104 m 
 
 Pharaoh, and the locusts';;moved o^ZVf ^™? ''""^<' ■- h««te ^7 
 from returning fear, and the evil stni »^Kk W' •'^"°*«^ humiliation 
 7699. The heart of P^raoh hardened V .• ^'T ''"""""tion, 7695. 
 manded to bring thick darkness over fh/i *rV'°' """* ^oses com! 
 the false derived from evflandtK? f^u' ^T^^^ '^e density of 
 ception. 771 2-77 ir Mnl^. 11 f«'e of the evil deprived of all per- 
 
 to let the children ^: b^ZtSt^'^A f^ ^^''^^'^ ->"'nX 
 of the divine law, a^ the evH inciS """^'^s denotes the pretence 
 7721. 7724. The reply of Mo °JX* ^ ■"*""• *"'"*''' •"" "ot good, 
 ings of Pharaoh. andhisLwaSn .T!'''''°=r"««*« "•«» burnt-offer^ 
 be left behind, denotes LaTall^Z. V ' "" u? ^'^^"^ '^eir cattle should 
 
 vr T"" f S°°'' musttSrilsheT 7726 T^^%t''''^' -^ 
 Pharaoh, and the reply of Moses th,7l,» u .T^^^,^: ^^e wrath of 
 
 denotes the deadly animus of the fo^ f ° ''■' ^^ '''"'" "° '»°'-«' 
 latter no longer abi to enter JnM I •"'?"' *§""'' ''"th. and the 
 plague to hi brought upon pwS T^' ^x^^i~^^^'- »"« "'ore 
 
 denotes the end of vastaC eons stif„°i''V''' ^'^'"^^'^ '» die. 
 are m faith without ohaZ^TTeslr.^^^^^^ those who 
 
 The man Moses very great in f^^ if ' 7f69— /880. 7948—7951. 
 Pharaoh's servants, a/d in the si Jfnf^i"^ "^ fsypt. in the sight of 
 of the evil for truth ^{0", fromtar 7779*''''^!.'' ^'''°''' *^ '''P''^ 
 these prodigies, denotes thatZse states o?' ^T' ""<* ^"""^ ^id^U 
 by tnith proceeding from the divine 7796 '" °" """' accomplished 
 
 Aaron^etTw^glSrtmTefo^r^- ^"^ -""^ -')• ^oses and 
 spiritual when fn the eT S" deStai '7825" -«t ''T ^'''^ '•>« 
 eoncernmg the beginning of the v«, j '. 7825-/826. Commanded 
 ail other slates will prS to eSf Tsl^g *V^'--/ /'orn which 
 to all the company of Israel dpnr..il '^a • pommanded to speak 
 whichmakethLpiri ua iJh 7830' ThV"'" "' '^' 'f"">' »°dgLs 
 ner of eating it. /c.. denotes heYnSiofofT/r-r'^'^''*^'^' '''«•"'">- 
 of truth and good previous to th^ir ,!. .^ spiritual mto a full state 
 
 7831. and followinV numhi^ '""^P^f^'ge through the midst of hell. 
 
 8020. TheferofunSMread ''^.ff^^' l^^^' ^^^'' 7997 
 from all that is false when delivered ?^ -nstituted, denotes purification 
 of hell and the glorifiS of Z T f 7 !"'^^'ation, or the subjugation 
 larly 7887. 788l)r7891 7902 790^ yoi'^n "ir^'o^^^^-^^'O. Particu- 
 9992. 10.134, 10 655 10 fi^o m ^^^\?? 7938, 8051, 8060-1-8062. 
 "nd giving themShaS d'enote?:L"' '"f "? '^' /^''^ "^ I«™e 
 the influx and presence o^^^^thdine 79 oT" "^^^^Pi^tual by 
 m the night when the first-bom were sl»^n . ^ ?f ' T^ ^"'^'^ "^""^d 
 people urged, denotes the afflux of tru h' T*^ **"" ^T'^'"'' "^ ^^e 
 en no longer able to bear the presence of the Tl""' '^^^ "''"'e 
 nation, 7955, 7964—7965 The .1. ^ r . ^°^' *us their dam- 
 
 «ord of Mo;es,denoLs tie obernee ofthe '^^^^^ 
 '969, 8015; see above (8) 691 6 !!69?S rr"-' '^ *™.*'' divine 
 l^mses (or Rameses^ tn<iL^Li: ■ . Their journey ng from 
 
 sand, denotes theTstitateofTl^' '" "'"?''" ''^*'"' '^ ^^dred tho" 
 
 predicated of aUthe'trt: ran'dt K SS"' r'"'"""'; °^^'^-' 
 «/51 and citations. All the armTe, «f lu T. ''"^ «»nplex. 7972. 
 
734 
 
 MOS 
 
 MOS 
 
 
 festation bv the evil, thus from damnation, 7990, 8018, 8019. Jehovah 
 peatrg t^ Moses ;nd all the. first-born to be sanet.fied, denotes he 
 foith of eharity and its ascription to the Lord, 8<>;^0-8046, 8074. 
 Moses speaking to the people, denotes .nstruet.on ^"^ ''"J J^;'"*' 
 8048. The land of Canaan promised, denotes '^"J^^" °^ '"^^The 
 occuDied by those who are in evd and the false, 80o4, »"";•';"« 
 peop^Wround about by the way of the desert, denotes the tempta- 
 tions into which the spiritual are admitted that goods and truths may 
 be confirmed 8098. ^Their journeying from Suceoth and encjPmg m 
 Elim, at the borders of the desert, denotes the second state of deU^er 
 S and the arrangement of truth and good on aPP';X]' ,:L. ^av to 
 state of temptation, 8 103, 8104. Their turning from the direct way to 
 Cain, an ^encamping near the sea, denotes the state not yet prepared 
 for hea;en. and the approaching influx of temptations. «12»-8 fl. 
 
 14. Moses taking the bones of Joseph with htm, (chap. «'••»). 
 denoteslhat only the representative of a church, or the "^--"al ''th- 
 out the internal, could be instituted with the Israelites, 8101-8102, 
 
 '"• \TS-at the Red Sea (chap «v.). The Passage of the Red 
 Sea represents the first temptation of those who belong to the sp.ntua 
 church who are led through the midst of hell, 81 2o, 8159. Moses 
 commanded to speak to the%ons of Israel, denotes instruc ion from 
 trrviue by the influx of truth divine, 8127-8128. Directions given 
 for theTencampment between Migdol and the sea, denotes the state 
 prepared touTdergo temptations, 8129-8131. The hosts of Pharaoh 
 STnding the ifraelitel denotes all and every tW false --fer-1 
 order and communication with the hells, 8147— 81o0, 81.i5—»l0/. 
 Se 'sons of Israel murmuring against Moses, f-otes temp" ^^^ 
 to despair, 8 1 64—8 1 69. Moses encouraging the people, denotes the 
 eleSn of the tempted soul by truth divine, 8 1 70. The promise that 
 Jehovah will fight ^for them, denotes the Lord alone sustam.ng temp- 
 fatnLbats,ll72, 8175. Moses reproved for supplicating Je^^^^^^^^^ 
 and commanded to urge the people forward, denotes that man is not to 
 supplicate in temptations, but to%l>t against evils and falses as from 
 Wmself, 8179-8181, 8176. Moses stretching out his hand over the 
 Sand the east wind dividing the waters, denotes the dominion ^f 
 truth divine over hell, and the influx of its fabes Prevented, 8182- 
 8184 8200—8206. The sons of Israel passmg into the midst ot the 
 La on drj land, denotes those who belong »« the spirit^ f -' 
 guarded all around from the influx of falscs. 8185, 820o, 8JU0, b.sji 
 Se. AH the horses of Pharaoh, his chariots, and his horsemen in 
 the midst of the sea. denotes the scientifics of the perverse .ntellectual 
 facnltv. the false doctrinals, and the reasonings, which fill hcH, 8^1". 
 8228-8230. Moses commanded to stretch his hand over the sea. 
 and the waters returning upon the host of Pharaoh denotes the do- 
 minion of the power of truth divine over hel^nd the reflux of th 
 falses of evil upon those who are in evd, 8221—8226. Ine W^ 
 said to beheve in Jehovah and in his servant Moses, denotes faith in the 
 Lord as to his divine good and his proceeding divine t'uth, 824 . 
 
 16 The Song of Moses and Miriam (chap. xv. 1—21), celebrates 
 the Lord, because the evil who infested the good in the other life were 
 cast into hell, and the good who had been infested by them were 
 
 735 
 
 the spiritual who were sa^ed CZ^i "»,'? '^^S this song, denotes all 
 Exaltation, or triumph ascribod fn r ^ '^ 'u^^"^ ""° '*"' ''"''d' 826 1 . 
 of the divine in "he Imman 8264 ^l • "^' '^' manifestation 
 notes the Lord wo protects .h^. • . l"'' *'''"*'^ " """" °^ "ar. de- 
 8273. Thy ri"ht hand Iphnl u u^!u^T^ u"^?'"'* "" «"'« a"d falses. 
 denotes the^ effect of Iniit" ' ""^ ^^'^,'"^ '" P'^'=^« the enemy- 
 waters were ga"he ed toZh^r »7Tf T" '^'}' ?"** ^''^"''' ^282. The 
 
 falses eoHectfd into onX the Lit r ^ '^^ "°''"''' '^^°°'*^ "" 
 sank like lead in o the hM„ h ^ ! u "'^heaven, 8286. 8296. They 
 
 nature toward reV829rWhn°. %*"'!.«"'''''''■''" "f "" ^^ its own 
 denotes all the truth of food th„ 'it n' '"^ 7°"^ the gods, Jehovah. 
 8301. Thou hast led in m, J n ^"""^^^ ^"''" '^e divine human, 
 the divine influx tth hnt V ^^ f '°?'' "'°" ^"^^ redeemed, denotes 
 from hell. 83^7 8308 CnVf" h ^>f ".'I ''•?'",/^i'^. delivering them 
 l'hilistea.denotc the despair „f1 •*?''' ''"''* °" *''« dwellers of 
 faith separate from good^83 3°^ rhT"" *'"°"g ^hose who are in 
 Kdom, the terror ofthpL. fi ^ eonsternat.on of the dukes of 
 in the life of Tvil fromT. °"f ?/**"?''• '^'""''^ those who are 
 that love, that aH power i, tl' °r ''"^ f"'^ '" '^^ "'"« "^ Raises from 
 ll.e prophetess the'^ sTst.r nf \'" ^"""- \^'"'' 8314-8316. Miriam 
 notcs^he glorTfi'eationTf the T AT"' ''f " '™''^«' '- her hand, de- 
 tl.e womeffolloS her ih ti!r,*''' T^. °^ ^'^'^' «337. All 
 delight in all the good iffeetbns sS l-t^o t"'-'' '^'"!^}''m and 
 tliem. denotes recioror»l nffl^' *':*38--8339. Miriam said to answer 
 
 fro. heaven.Vndr£;e?rm%rLtn3T6 *"- "^ °^"^^ '^"^-'^'^ 
 
 eha;.'xvSv:hir.(jr^vri %TF:r ^t^- "• ^"- ^^-^^^ 
 
 tl>e spiritual liberated from ).;iI^V ""'I "** successive state of 
 834.5^ Their iournevin^h, hi 7 '^'"/iu ^^^ ""^'^ "^ t'nth divine, 
 'lenotes the prCZe of temn^H^ ' VJ ^^7' »"'' """'"^ to Marah 
 have received hfe 8346-6348 Th Km""""'" ^^^^tifics of the church 
 l-eoplemurmurbe against MnL Jh^h.tterness of the water, and the 
 in this state and indom^L!!,' 11°"' '}^ "ndelightfulness of truths 
 crying to Jehovah SThnvi'^l''''^ "^r"^' ^^^S. 8351. Moses 
 which be sweetene/tS wate^^^^^^^ ^J"" ^9°^ (or a tree), with 
 
 infused in truthrw£rrS;trdettf783'3'^S 
 journeyine from Marah tn Fli^ »,u "^"&"""*» oJ.>J~83o6. Their 
 
 and seventy pahn trees denote?tn,^h?-^T T'}""^'" "^"^ "^ '»»ter. 
 «<. truths/hPence a'^i^TyuTtrt i rLratc^n '^f & 
 
 ionrnevlnJfrom Fhm /? •''"'* ''*.^'" temptations. 8370. Their 
 
 ^TtrJ:LTV'^ ''''-''?' s^or/ndfoies'nr 
 
 encampine in RenhUi ^''"'•.J°"°«yng from the desert of Sin, and 
 tjon K,;: Jefifi^o/ih! 85^; "^^ tsTUe^'-^l ''^^ 
 
 iSf tr2 It"anShe'"Tr'"^ T^^^ S Jl^S 
 
 »k 8563 S^MM ''* "dolence and acerbity of temptation return- 
 
 o. 8.5W. 8569. Moses crying to Jehovah, and Jehovah a'iiswering him. 
 
736 
 
 MOS 
 
 denotes interior lamentation, and intercession bnngmg ^elp. 85/3, 8^ 6- 
 Moses commanded to go on before t'c people '" ^""P^^JJ^S-^i^ 
 elders of Israel, and with the rod in his hand, denotes that tmth dmne 
 must lead and teach from the primary truths of intelligence, and that 
 TiWne power will be with it, 8578-8580. Jehovah standing upon the 
 rock in Horeb, denotes the Lord as to the truth of faith, 85b 1. Moses 
 Siting the ;ock. and the waters flowing, and the people drinkmg, 
 denote! entreaty from humiliation of heart, the truths of faith given, 
 and recreation with spiritual life. 8582-8584 This done before the 
 eyes of the elders of Israel, denotes that faith is not given wthou its 
 primary truths, from which is illustration. 8585. Moses naming that 
 PeMassah and Meribah, denotes the complaining state of those who 
 are in temptation as to truth, 8.587— 8o88. 4„.i<.k 
 
 18. Moses in the battle with Amalek (chap. xvii. 8—16). AmaleK 
 coming to fight with Israel in Rephidim denotes t»>«Jalse Proceeding 
 from interior evil against the truth and good ot faith, 8ao5 rio93- 
 8594. Moses commanding Joshua to choose men to fight with Amalek, 
 denotes divine influx into truth combating, and truths ranged against 
 falses, 8595-8597, 8601-8602. Moses to stand ou the top of the 
 hill with the rod of God in his hand, denotes the conjunction of truth 
 divine with the good of charity, and truth in power from good, 8o98- 
 8599! Aaron and Hur, together with Moses, denote divine truths in 
 successive order. 8603. Israel prevailing when Moses raised h.s hand 
 and Amalek prevailing when he let down his hand, denotes that the 
 virtoyy is with those who are in the truth and good of faith when hey 
 look upwards to the Lord, but that the false overcomes them when they 
 look downwards to self and the world, 8555, 8604-8607. The hands 
 of Moses heavy, denotes the power of looking to the Lord, or taith. 
 deficient 8608. A stone placed under him, and Moses sitting down 
 upon it, denotes truth in the ultimate of order brought into correspond- 
 ence with truth divine, 8609-86 10. Aaron and Hur on either side of 
 Moses supporting his hands, denotes that this orderly ^uccession of 
 truths sustains everywhere the power of truth combating, 8611— SOU. 
 The hands of Moses firm until the going down of the sun, and Amalek 
 discomfited by the sword, denotes the end of that state and the power 
 of the false from interior evil diminished by truth combating, 8614— 
 8617. Moses commanded to write this in a book, and rehearse it m 
 the ears of Joshua, denotes for perpetual memory and obedience, 80 Jl. 
 His building an altar, which he called Jehovah-Nissi, denotes worship, 
 and continual war against those who are in the false principle of interior 
 
 ""'^g! Mo^e/irf Jethro (chap, xviii.). This nart of the histoiy of 
 Moses treats of the arrangement of truths in order from first to last, 
 under divine good. 8641. Jethro, the priest of Midian. and father-in- 
 law of Moses, denotes divine good, from which proceeded the good con- 
 ioined to truth divine, 8641, 8643, 8644. His hearing all that God 
 had done to Moses and his people Israel, denotes perception m to the 
 Lord's spiritual kingdom, its deliverance from infestation. 8645, 8640. 
 Zipporah. the wife of Moses, having previously been sent back to her 
 father denotes that good cannot appear in the early stages of regenera- 
 tion but truth only. 8648. Jethro taking her and her two sons to 
 Moses in the desert, denotes good and the goods of truth now to Oe 
 
 MOS 
 
 737 
 
 conjoined with divine truth. 8647 fifijo «/:<:<: anc- ■ . 
 
 Moses at this time encamped iu the mou'nt of ^7^^' ' T" Y'''' ^^O). 
 ment of good and truth in thp .t.,T i? ' ^^^°^^ 'he arrange- 
 
 Jethro announcing hTmse ? and ZiL'^T^'^'i'^u '^^°'" '''«'"*y' 8658- 
 influx from interio? and exterior 5S fn' "f ^^'^7° '°"^' •'*°°t«' 
 Moses perception, 8660 H66\ T^^t " *'"'^'' '""^' "^ the part of 
 
 the applicati'on of dUin'eSh tf d v^lod" 8fi«.'"^ '^^"' f "°'- 
 himself, and kissine him dpnnfo. .v, ° -^ ',®^^2- ^^°^^ y^oWins 
 tion, 8663-866? S thev a ked ?'"" "t TJ""!'""" fr""" «ff-«- 
 (enquired of each othtr Is to^hettdfre) and'thf '" " "^ ^T 
 tent, denotes mutual love and linw! • '* 1 .^ '^^^ '"'° 'he 
 Moses telling his father-in-law all S . I'T '*'«'•*?'"». 8665-8666. 
 of Jethro, dfnotes rrception from truth "-? ^''''"" ' """^ ^^^ ^Wness 
 the divine human, anTthe staHf dt^„p''"%"°"r°'"f/''« P°'^" «f 
 order, 8668, 8672. Aaron and «II f,'"''^ g°o<> when all succeeds in 
 
 bread with the fa her.riaw of M„ « f"'V^ l'^"*' ''°"'™g '» *«t 
 good to the primary trV^hl^f l?a,t8Tl8t2%°''™'T- "' 
 to judge the people, and the people standinrh7^: / °'^' ""'"« 
 
 evening, denotes the immediaVFnflux of tr„th^d^ ?„."". ""["'J^S '" 
 thereto in every state fifiS"; sfiafi »i divine, and obedience 
 
 appointing ruJs fflousai'oTLndS'^ ''^•''^°' -'^ 
 
 judge the people, denotes the change of ttal„!^f.' """^ °^ "'°'' '» 
 
 ^■>^i:^z^^.:-is,^xt.s^ B.rYr^^-- 
 '^^^'^r^LJ^lvB'^J^^t^^SV^"^ 
 from the sword of Pharaoh i^^L^JL^u ^J "^Ip, and dehvered me 
 are witliin the chnrST 865 1-8653 ^""^ °^ """"' ""'' '^°'' "»"> 
 
 the'Lm:?sfnafrpre£nt:dfet r^^'^f.)- ,The Israelites in 
 faith are to be imXnted 8753 S75? « AW '" ^^''^ '^' '""•»« ^^ 
 from Rephidim. aSd encamping iS the dett; '^™lJ<""-''«'yi»8 thither 
 the spiriUl life eontinuedK'?he prfor stat^'and th?""'' ^?T 
 position of the mind from divine gSod 875.'' 8757 87?8'''"m ^''^ 
 
 Sht C: T7r "ith iT^o^^^^^^^^ 
 
 andtellthrrnsof T„J '-^ 1 't'u°" f*^ '° ^^^ ^ouse of Jacob. 
 
 jhespiritL^rct IiriVf„tSr8'7^ t ^'"'"•"r^ 
 
 «/6 '°£^d W'"^' '^-"'l *^« "-ry'SeliSai rf r fat 
 d notes fha? th^v ! ^"1 °° '5^'"' ,"•"«'• '"«' brought you to myiTf 
 
 H 2 
 
738 
 
 MOS 
 
 MOS 
 
 and keep my covenant denotes the -f o^ f^ Slf betS; 
 
 hence coniunction with the Lord, 8760— b707. , ^® ^^?" , , . „, ^ 
 a Wnglm of priests and a holy nation, denotes the fPV[;^"«l £"8^0™ 
 in t«o classes, those ^ho are in good P""!'"!^, »"^^ ^"^^.^^^rthe 
 good from truth. 8770-8771 Moses saying ''"/J'^^^J^^f, "^t bn 
 elders of the people, and all the people replymg denotes the^ecUon 
 nf truths bv eood. and on their part, reception, 8773. »7<o o///. 
 Moses retumS" the words of the^.eople to Jehovah, denotes corre- 
 Moses reiuniiuj, mc i r I j,n„.i, coming to Moses 
 
 spondence and conjunction. 8//8, 8/84. Jf""™" ™" °„,i.tion of 
 in a thick cloud, that the people may hear, denotes tt'^yTf"™" °' 
 divine truths in the obscurity of the natural mind 8/81-8782 
 Moses commanded to sanctify the people, and be ready ag«^f f^e 
 third day, denotes that even so the state must be fully P^epwea w 
 Jec te triith, 8786-8791 . Jehovah's promise to descend in the^sigh 
 of all the people upon mount Sinai, denotes 'he advent of the Lord, or 
 his wesence L influx, and with illustration, in good. 8792-8/93. 
 Bounds to be set round about the mountain, and none to touch it on 
 paTnof death, denotes the extension of spiritual spheres, the limits of 
 which cannot be transgressed. 8794-8797, 8830, 8833, 883o-8837, 
 S42 Moses descending from the mount to the P^ople. -d -^^^^^^ 
 ing them, denotes application and P'-fP»'r«t'°"''y 'ruth from the divine 
 to receive truths in good, and chiefly (with the Israelitish nation), by 
 tteveng 'of their fvil interiors. 880.^-8806. The people washing 
 their clothes, and to abstain from women, denotes purification as to the 
 ruhs of faith and the good of faith, 8789, 8807, 8809. In the morn- 
 h^^ of the bird dav. thunders and lightnings, and a thick cloud upon 
 the mount d notes Vhe revelation of truths according to reception, when 
 nJ^od after purification. 8811-8814. The voice of a trumpet ex- 
 c eding loud, aL all the people in the camp trembling, denotes the state 
 of the angel c heaven through which divine truth passes, and the hdy 
 t~ of those who receivelt, 8815-8816, 8915. Moses making the 
 peoXgo out to meet with God, and their standing in the lower part 
 Ke Luntain. denotes the potency of truth from the divine and h 
 state of the spiritual (but especially of the Jewish F" P'^ • f"/7„7 *;' 
 lood of love 8817—8818. The mountain smoking like a furnace 
 because Jehovah descended upon it in fire, denotes the appearance o 
 Llesrial 3 in the greatest obscurity, and the divine therein, celestial 
 f^te 88 1^8821 . The voice of the trumpet waxing louder and louder, 
 denotes he descent of revealed truth through heaven, its growing more 
 immon and resonant. 8823. 8915. Moses speaking, and God replying 
 to hTm by a voice, denotes the influx of truth from the divine, and 
 Lne truTh from ^hich it proceeds, 8824. Jehovah f-eend-g upon 
 the head of mount Sinai, denotes the presence of the Lord in he 
 inmost heaven, 8826. 8827. His calling Moses to the head of the 
 Zuntain denotes the coniunction of truth from the divine with the 
 Sr'theTnmostheavel 8828. Moses descending to the people, 
 denotes the influx of the divine by truth from the d^?"^' «840' »!^„^; 
 Moses and Aaron alone permitted to go up the mountain denotes con 
 iunction with truth from the divine, internal and ex ernal, 8841. ine 
 ten commandments of the decalogue now delivered, denote divme truths 
 o be Tmplanted in good, 8859. 8861. 8862; also the current expUn - 
 t°on See Law. Trvth. All the people saw the thunderings and the 
 
 739 
 
 lightnings, and the voice of the trumn^f «„-i *i, 
 denotes the perception of divfne tnfth: f ""^ ""ountain smoking, 
 perceived obsc^urel/in exter^rsgi 4-8976™ ^Th'.' ""^^'^ ''''' 
 afar off for fear, denotes remotPn».!f • . .^"e people standing 
 desire that Moses should Teak fo ' 1^°"" i"*^'"»'^' «918. 8927. Theif 
 in an accommodated form Tj ff tt^' °*'' '•*'" ''"^^P''"" °f 'ruth 
 8922. The words of Ses Fea^ not T* !{""""" ''*'"''' ^^^O-- 
 heaven should not perish in those who 1 ' T^^ ""•* *he life of 
 fear for the divine, 8921 8925 mJ ""''' ""* 'cherish a holy 
 
 darkness where God was denote; th. ■ "°" Woaching the thick 
 receive with truth divine 8928 Th?"""''"""'? "^ ''«='' 'nith as they 
 
 of silver, and gods of go'd. denotes tlmt'l'!!'^'""' "8"'"^' '""'''"g gods 
 truth in external form but isTt.™ ! ".hatever appears like good and 
 
 from. 8932. The c"mma„dre"ich f^^f/'''"' ""^' ''^ "''^''''^ 
 and the altar (chap. xx. ver 24_2fi7 / , "°" «o?cerning sacrifices 
 of worship. 6r. 8859; serfadm Vsi' toT '"'™''' ''""'^' '^'''«h are 
 8941. 8943—8946. «yJ4— 8946; more particularly. 8938. 
 
 sense; also those which are abrn3'/''f '" '>"''^^''' '" the internal 
 holy in the letter with those whTcIf art'.' 'l"''."' '^'' ^""^ ^'' eq»«»y 
 8972; particularly. 9349 The wl •''^ °^^'"^'=^ ""d done. ill. 
 servants, women-servants, and oxen7rh»n J"?Sments concerning men- 
 concerning those who ar; in the tri^h ?f" fV?' "f '""^ "^ divine order 
 who do hurt to the truth of f«,>h 1 J ,5 '^""' "^^ concerning those 
 Those of chap. xxH co,Ui„ue tJe "ime'f k'' f '^T'^' ^^^of 897 
 instruction in the truth of faith anH^h f^'^,';./"'* treat besides of 
 good of charity. 9123 Tho L „f l! ''" ' "^'''^ '^*'«» •»«" '« « the 
 doctrine and evils of 1 fe to be shunn.-?' ."'""^t'««t concerning falses of 
 
 and goods of life may be hnplanted 924fi % *t ^ 
 
 Precepts, Statutes. ""P'*''ted, 9246. See Law, Judgments. 
 
 ^XS£''^(e,fap.'tif^Tts^°1^''T ""' ->^'*.- '>5^ 
 poncerning the Word gfven byte Lord V "l *^°'*'' .^'''"'y treats 
 w both senses, internal and extern-,1 «i • T. ^'"'T' ""»' " ^^ divine 
 between the Lord and man T 037'o"'"^m„^'' '"'''""" '^ conjunction 
 to Jehovah, denotes coniuMtion bv L W T '"""P^^ded to ascend 
 9379. Thou (meaning-'MS and a!^ "^ !f * ''^°^'- ^^^^' 9378. 
 t'oguished into its two^ s^ses intel„t H' ^""'^'' ">« ^ord dis! 
 
 and Abihu, and seventy of the elder^f ^ •"->'""' ^^^''- ^"^"^ 
 both senses and the chief Ir,,7hcf.u °^,.^«'"?e'' denotes doctrine from 
 
 9375-9376. Moses alnn?f "•' "^"'"^ '" "ooordance with good 
 
 00- near, ^oi^ZtTpuVZZL'^uT' ^ *''°- -' '» 
 junction and presence of the T n,H T 1 Z'^\ ''""' denotes the con- 
 "ot_by its external "rnse, nor wUh\*L'7"'.'''' "^ '«' ""divided whole. 
 9378-9380. Moses recitluL to th» . "^? T ""'^ '" externals, 
 and all the judgments denotl ?.. . ! PfPP'^/" the words of Jehovah 
 pertains to the S.'.al »n^ tHustrat.on from divine truth in all that 
 answering with one voice &c 2 ?^ '''^' 9^82-9383. The peop?e 
 heart, bf those who a;e:rulv of tbrr'^'l'" ""derstandin? a^nd 
 Moses writing all the words o^f tL \ "^U"'''' 9384-9385, 9398. 
 
 then become of the lifr 9386 -^^^r' ''"""'? '^'" '^''' truths 
 
 "le, 9386. His rising early in the mornin. 
 
 'g. 
 
740 
 
 MOS 
 
 It 4 
 
 denotes the affection of peace, and gladness of heart from the Lord, 
 9387. Building an altar under the mount, with twelve pillars, and 
 offering holocausts and sacrifices, denotes the acknowledgment of the 
 Lord in worship, according to those representatives, 9388—9391. 
 Moses putting half of the blood in basins (afterwards sprinkled upon 
 the people), and sprinkling half on the altar, denotes divine truth 
 first received in the memory made of the life and worship, and 
 its proceeding from the Lord's divine human, 9392—9395, 9399— 
 9401 . His reading the book of the covenant in the ears of the people, 
 denotes the Word in the letter, and obedience, 9396—9397. The 
 blood sprinkled on the people called the blood of the covenant, &c., 
 denotes the conjunction of the Lord, by his divine human, with 
 heaven and earth, and the Word its medium, 9400, 9401. Moses and 
 Aaron ascending together with Nadab and Abihu, and seventy of the 
 elders of Israel, denotes the Word (as above, 9374—9375), and all 
 who are in goods and truths, 9403—9404. They saw the God of 
 Israel, and under his feet like sapphire- work, and like the substance of 
 heaven in clearness, denotes the advent and presence of the Lord in the 
 ultimate sense of the Word, which is translucent from internal truths 
 shining within it, 9405—9408. His hand not put on the separated 
 sons of Israel, denotes those who are in the external separate from the 
 internal without the power of truth, 9409—9410, 9421. They saw 
 God, and they ate and drank, denotes faith, and therewith the con- 
 junction and appropriation of good and truth, 9411—9412. Moses 
 commanded to ascend alone into the mountain, and be there, denotes 
 the presence of the Lord by the holy external of the Word as a niedium, 
 9414 9415. Moses and his minister Joshua now said to arise, de- 
 notes the holy external of the Word and its ministering representative, 
 which mediate between the Lord and those who are in externals, 9419. 
 Moses (alone) going into the mountain of God, denotes the holy exter- 
 nal which ascends to heaven, 9420, 9426. The elders to remain below, 
 and Aaron and Hur with them, denotes those who are in the external 
 sense only, and the doctrine of truth from the Word with such, 9421 
 
 9423, 9424. A cloud covering the mount, and the glory of Jehovah 
 
 upon it, denotes the divine interiors of the Word in heaven, and its 
 obscurity in ultimates, 9429—9430. The cloud covering the moun- 
 tain six days, and Moses called up on the seventh, denotes the state of 
 labor and combat when in truth only, and the state when truth is con- 
 joined with good, 9431—9432. The glory of Jehovah seen by the 
 sons of Israel, &c., denotes divine truth in heaven resplendent from the 
 t'ood of love, but appearing to those in externals like a consuming fire, 
 9434. Moses entering into the midst of the cloud, and ascending into 
 the mountain, denotes the degrees by which the holy external of the 
 Word is elevated to heaven, 9435—9436. In the mountain forty days 
 and forty nights, denott's a plenary state as to information and influx, 
 9437. The instructions given to Moses in the forty days (chap. xxv. 
 
 xxxi. inclusive), denote all that constitutes heaven and the church, 
 
 thus the all of mediation between the Lord and man by the representa- 
 tives of the Word; summaries of each chapter, 9455, 9592, 9710 — 
 9712, 9804, 9985, 10,175J, 10,326. Two tables of stone written by 
 the finger of God, given to Moses when He had made an end of com- 
 muning with him, (chap. xxxi. 18), denotes the all of* divine truth in 
 
 MOS 
 
 741 
 
 ultimates from the Lord Himself; called two tables of testimony, de- 
 '7/^4}^^^5 «" f \"«^tion of the Lord with man is by the Word, 
 10,370—10,376; the latter ilL 10,355. 
 
 rr.. ^f * ?It ^^^"iT'* ^? '^^ ^"""^P' '"''^ ^^^ ^«*^^* ^'•^'^^'^ (C^ap. XXxii. 
 
 ver. 1— jw;. ihe circumstances now recorded show that a church 
 could not be instituted with the Israelitish people, but only representa- 
 tives, by which the Word might be written, because they were in exter- 
 na s without internals, 10,393, 10,394. The people seeing that Moses 
 delayed to come down from the mountain, denotes no apperception of 
 the influx of divine truth from heaven by the Word, 10,396. The 
 people gathering together to Aaron and demanding that he should make 
 gods, denotes their state in the externals of the Word, of the church, 
 and of worship, and falses of doctrine, 10,397-10,399. This Moses, 
 that man who made us to come up from the land of Egypt, we know 
 not what has happened to him, denotes the state of doubt and denial 
 
 in jnn "Vu "*^'i> "^^.^^ T"" *' ^^"^^^^^ ^° internals, is anything, 
 1U,4U0. Ihe golden calf fashioned, denotes worship from self-intelli- 
 gence according to the delight of the external loves, 10,406, 10,407 
 Moses commanded to go down, and his deprecating the wrath of Jeho- 
 vah, denotes intuition into the state of the external averted from the 
 divine and mercy 10,418-10,420, 10,433, 10,441, 10,448. Moses 
 descending from the mountain, and the two tables of the testimony in 
 his hand, denotes the Word sent down from heaven, 10,450—10,451 
 Ihe noise of the people shouting heard by Joshua, and called by him 
 the voice of war in the camp, denotes the apperception of their interior 
 state when explored by truth from the Word, and evils and falses seen 
 in opposition to goods and truths, 10,454—10,455. Not the cry of vic- 
 tory, nor of those that are overcome, but the voice of a miserable cry. 
 denotes the lamentable state of their interiors, 10,456—10,457. Draw- 
 ing near the camp, and the calf and the dancing provoking the wrath of 
 Moses, denotes hell and infernal worship, whence aversion from the 
 divine, 10,4o8-10,460. Moses casting the tables from his hand, and 
 breaking them beneath the mountain, denotes the external sense of the 
 Word changed, and another given for the sake of that nation, 10,461. 
 His burning the calf with fire, and reducing it to powder, denotes the 
 love of self and the world, and falses from infernal delight manifested 
 in their worship, 10,462—10,464. His sprinkling the powder upon 
 the faces of the waters, and the sons of Israel drinking thereof, denotes 
 that such falses were mixed together with truths and thus appropriated 
 by that nation, 10,465—10,466. Moses seeing the people to be disso- 
 lute or naked, and then stationing himself in the gate of the camp, 
 denotes the state of the external deprived of the goods and truths of 
 taith, and the internal not received, 10,479, 10,483. The sons of Levi 
 gathering together to Moses and every man of them commanded to put 
 his sword upon his thigh, denotes those who were in truths from good 
 communicating with the internal and hence combating the false from 
 evil, 10,485, 10,488. Their passing from gate to gate in the camp and 
 slaying the people, denotes the closing of the influx of truth and good 
 To 4*89— 10 ''^ ^^^ *" opening between the internal and external, 
 
 25. The altered conditions of the journey and Renewal of the Tables 
 (chap. xxxu. ver. 30-35; xxxiii.— xxxiv.) The mediation of Moses 
 
 ll 
 
 H 
 
 i 
 
742 
 
 MOS 
 
 
 between Jehovah and the people, denotes the provision now miraculously 
 made by which those in externals only could communicate with heaven, 
 and the Jewish nation permitted to represent the church, though it could 
 not be a church, 10,500, 10,507. Moses commanded to lead on the 
 people, who are called stitF-necked, denotes instruction concerning 
 the church now to be represented, and no receptivity of divine influx, 
 10,523,10,525—10,526, 10,532, 10,537—10,540. The people com- 
 manded to strip off their ornaments by Mount Horeb, denotes the 
 deprivation of divine truth in externals, 10,536, 10,540, 10,542— 
 10,543. Moses pitching the tent far away from the camp, and the 
 people going out from the camp to inquire of Jehovah, denotes the 
 external of the Word, of the church, and of worship, remote from the 
 internal, 10,546, 10,548. The people standing at the entrance of their 
 own tents aud looking after Moses when he entered the tent of the con- 
 gregation, denotes that they only saw the externals of the Word, of the 
 church, and of worship, 10,549 — 10,550. A cloud at the gate of the 
 tent when Moses had entered, denotes the obscurity in externals as the 
 Word vanished from their understandings, 10,551, 10,552. Every 
 man bowing himself at the door of his tent, denotes their idolatrous 
 worship of the external in which they were, 10,553. Jehovah's speak- 
 ing face to face with Moses as a man to his neighbour, denotes con- 
 junction in the divine interiors of the Word, which is that of good and 
 truth, 10,554 — 10,555. The discourse between Moses and Jehovah 
 (ver. 12 — 17), denotes that the divine could be in their worship such 
 as it is in itself separated from them, 10,523, 10,558 and following 
 numbers; particularly, 10,571. Moses entreating to see the glory of 
 Jehovah, first denotes the genuine external of the Word, of the church, 
 and of worship, afterwards the external in which that people were, 
 10,574, 10,578. Put in a fissure of the rock and seeing only the back 
 parts of Jehovah, denotes the obscure and false state in which the 
 Israelites were as to faith, and only the externals of the Word of the 
 church, and of worship seen by them, 10,582, 10,584. Moses com- 
 manded to hew out two tables of stone, upon which Jehovah would write 
 the same words that were on the former, denotes the new external of 
 the Word, but the celestial and spiritual interiors the same as before, 
 10,603 — 10,604, 10,613. Moses to ascend Mount Sinai in the morn- 
 ing, denotes the beginning of the new revelation of divine truth, 10,605, 
 10,611. Not any one to ascend with him, or be seen in the whole 
 mountain, denotes the state of the Israelitish nation in externals utterly 
 separated from internals, 10,607 — 10,608. Neither flock nor herd 
 permitted to feed in the neighbourhood of the mountain, denotes their 
 inability to be instructed in any good of the church interior or exterior, 
 10,609. Jehovah descending in the cloud and standing with Moses, 
 denotes the external of the Word in which the divine is, 10,614. 
 Moses hasting and bowing himself to the earth, &c., denotes the recep- 
 tion and influx into the external represented by him though not with 
 the Israelitish people, 10,625 — 10,628. A covenant made by Jehovah 
 and his promise to do marvels, denotes the conjunction of heaven and 
 man by the Word, and its divine contents, 10,632 — 10,634. The 
 duties recounted in terms of the covenant (chap, xxxiv. 10 — 27), denote 
 primary truths by which those in external worship are conjoined with 
 tiiose in internal, 10,599, 10,683. Moses on this occasion ibrtv davs 
 
 MOT 
 
 743 
 
 and forty nights with Jehovah, in which he ate no bread and drank no 
 
 Tom jTI^' ''^'t "^ ^"^P^^^^^" ^^^-^ '^' i»^«-«I --n rgTven! 
 I0,08o H,s descent from the mountain with the two tables in his 
 
 wL^'T' '^' ^".^"^^^ '^' internal into the externar 10,689-! 
 
 talked witwr "°i! ^r^"'"^ '^J"' '^' '^'''^ «^ ^''' ^^''' «hone while he 
 talked with Jehovah, denotes the internal of the Word in the external 
 
 rol -P^M ''''' \^'^^^' ^"°" ^"^ ^he sons of Israel fear ng to 
 come mgh Moses denotes the state of the Jewish nation, that fhey 
 
 m ro/""' J"'"' the external in which anything interna appeared 
 
 Kuitin^r'/^l'^"^' ^ r ^'' ^''' ^^'^^'^' spoke witKem: 
 r^tf f?^ • ""5 .''^^° i'^ 'P^"^'^ ^^^^ J^l^o^'^h' denotes the conceal 
 ment of the mteriors of the Word from that people, 10,701-10,707. 
 fhe sons of Israel seemg the faces of Moses, that the skin of his faces 
 n thP W Tk '^%'^' ^'''''^'''' acknowledged an internal sense to be 
 
 26 ^/. V ^'Ar'''''' *^ ^°°^ ^'^ q"«Jity> '068 end, 10,705. 
 
 Zb. 2 he Tent of the Congregation set up (chap, xxxv.-xl.) Moses 
 gathering together the whole company of the sons of Israel denotes all 
 the goods and truths of the church i^ one complex, 10,727 Xrk to 
 be done during six days and the seventh to be kept holy, denotes the 
 two states of regeneration; the first when man is in truths and hence 
 
 lV;?76 737T' "'^" '; '^ ^" ^°"J""^^^°" -^^ ^^^ LUty good 
 10,7-9, 10,/ 30. Every one doing any work on the Sabbath-day to be 
 
 put to death denotes spiritual death in consequence of being ledVthe 
 Sabbath d'5'1l t' Tl^' '.^'^'1- N^ ^'^ '^ b^ kinfled o7the 
 admitted, 10,/32. The free-will offerings for the tent, denote all kinds 
 of good and truth in the church and heaven, from which the Lrds 
 ^%\^'PP^^'A^'^^^^' ^^'733. See KeprksenVation, Tent 
 in f^'J^\^^f';^'^^^''f^^^^^ was formed to the exercise of authority 
 n the court of Pharaoh, and this was of providence that he miX bl 
 he leader of the Israelitish people, 10,563*. He was not so immersed 
 in externals separate from internals as that nation, and hence wTs better' 
 adapted to receiv-e communications from the Divine, 10,563 
 
 J8. Ihat Jehovah appeared to Moses, in a human form adequate to 
 his reception, which was only external, 4299. The author was instructed 
 by angels that the appearance was that of a bearded old man sitting 
 mth him; hence the Jews had no idea of Jehovah except as a ve ? 
 
 the "^n^lrZ r^ '"^7 ^'""'^^ ^"^ ^^ ^"P^"^^ ^« «" «^her gods in 
 
 ,l.„n^. f^ ^"T\ Th^moth and worm, or the moth and its grub, 
 denote falses and evds m the extreme borders of the natural mind, 9331 
 
 MO 1 JJtR Imater] . Mother denotes, generally, the Lord's church 
 but especmlly the most ancient church as the first' and most loved W 
 the Lord, in consequence of its celestial character, 289. Haear called 
 a mother denotes the spiritual church, from the affection of truA. 2691. 
 .!>. „i K • "VJ. ?',°* ^"^".'^ ^^""'^^ "•""' 'n the natural man, thus 
 
 called Z „!„".."' fT^'^r ^r ^'"'^^ 8°'"'' 31«7, 3174. Rebecca 
 called the mother of Jacob, denotes the affection of spiritual truth and 
 
 
 ['• 
 
74i 
 
 MOU 
 
 the church therefrom, 3583. Father denotes the church as to good, 
 mother as to truth; in the opposite sense, the conjunction ot evil and 
 the false, 3703, 5581. Mother denotes the church, sons the truths ol 
 the church ; hence, to smite the mother upon the sons is to destroy all 
 things of the church, 4257. Father denotes the Lord as to divine good, 
 hence good itself; mother as to divine truth, hence truth itselt, 8»y7. 
 By father is signified the Lord, by mother his uuiversal kingdom, thus 
 the church, which is called his bride and wife, 8897. 8900. Father 
 denotes interior good, mother truth adjoined with it, 9199. To honour 
 father and mother is to love good and truth, thus, the Lord himseit 
 from whom they proceed, and his kingdom in which they are, 3090, 
 3703, 8897—8900. Father, mother, brethren, and children, and other 
 names of relationship, denote goods and truths ; in the opposite sense 
 evils and falses, 3703, 10,490. In general, mother and wife denote the 
 church when the internal and external are together ; passages cited, 
 10,402. See Marriage (13, 19, 21, 23) : as to the human from the 
 mother in the doctrine of the Lord, see Lord (25); as to the sense in 
 which he spoke to his mother and addressed his disciples concerning 
 her, 2649. That man derives his internal, thus his soul or life from 
 the' father ; his external from the mother, 1815, 2005. See Man. 
 
 MOTION [motus], denotes change of state because there is no idea 
 of space and time in the other life. 1273—1277, 1376-1382, 2837, 
 3356, 5605, 8397, 9440, 9927. See Place, Time. By a motion ot 
 the earth, or earthquake, is meant a change in the state of the church, 
 sh. 3355. All motion in natural things is from the spiritual world act- 
 ing into the natural, ill, 5173. The motion of the muscles producing 
 action, is from the endeavour of the thought and will, and that endea- 
 vour ceasing, action ceases, 5173, 8911, 9293, 9473. Sensation and 
 voluntary motion in the human body is conveyed by fibres from the 
 cerebrum, 4325. The motions of the heart and lungs are from corres- 
 pondence with the respiration of heaven or the Grand Man, ill. from 
 experience, 3884. The heart and lungs are the two fountains of all 
 corporeal motion and they correspond to the two kingdoms of heaven, 
 celestial and spiritual, 3635. When the actions are one with the will, 
 they are so many forms of the will presented visibly to the eye ; but 
 when not in agreement with the will, they are only as the motions of an 
 inanimate machine, 9293. Conatus or endeavour is internal motion, 
 which in human actions is predicable of the will, ill. 9473. To move 
 and to go, denotes to live ; hence, the dictum of the ancients, * In God 
 we move, and live, and have our being,' denotes life in three degrees, 
 external, internal, and inmost, 5605 end. The spirit of God moving 
 itself upon the faces of the waters, denotes the mercy of the Lord pro- 
 ceeding to regenerate man, 7, 19. The moving to and fro, or waving 
 of the sheaf of first-fruits, denotes the vivification of truths by good, 
 
 9295. See to Shake. 
 
 MOUNTAIN [mons]. 1. By a mountain in the most ancient 
 times was understood the Lord, and all that is celestial from him, as 
 the good of love and charity, sh. 795, 854, 1250, 1451, 4210, 6435, 
 6829, 6872, 7056, 8327. The most ancient people, and all the an- 
 cients, even the Gentiles, worshipped on mountains from this origin, 
 sh. 795, 796; see below, 2722. In the opposite sense mountain de- 
 notes self-elation, thus the love of self; a hill, the love of the world, 
 
 II 
 
 MOU 
 
 745 
 
 795, 1687; sh. 1691. As the external sense of the Word ascends to 
 the internal, the idea of a mountain first perishes and leaves the idea 
 of altitude, then from altitude the idea passes to that of holiness, 1430, 
 6435 end. A mountain denotes love in every sense, celestial, spiritual, 
 infernal; also good, because all good is referable to some love, 2460. 
 So long as the ancient church was iu its simphcity, worship on moun- 
 tains and in groves was holy, because by mountains and hills they un- 
 derstood love and charity, and by leafy and fruit-bearing trees all that 
 was spiritual therefrom, 2722; further ill. 4288. The most ancient 
 people who lived before the flood, perceived the celestial and spiritual 
 things of the Lord's kingdom from mountains, hills, plains, valleys, 
 gardens, groves, &c., the ancients also worshipped in such places from a 
 traditional knowledge of their signification, but in the time of the Jews 
 such worship had become idolatrous and was prohibited, 2722, 4288, 
 6435. Mountain denotes the good of love, because what is interior ap- 
 pears to man who thinks from space, as if it were high; it is thus heaven 
 appears to him, also the Lord, who is called the Most High, 4210. A 
 mountain denotes the good of celestial love; hill, the good of spiritual 
 love; hills of an age (or everlasting hills), the good of mutual love, 
 which is the good of the celestial church, ill. and sh. 6435. Mountain 
 of God denotes the good of love, or the good of truth according to the 
 subject; the former, 6829, 7056; the latter, 8658; see below, 9420. 
 The mountain of Jehovah's inheritance denotes heaven where the good 
 of love is, or the life of truth and good, 8327. Mount Sinai denotes 
 good in which is truth, 8658 end. In the supreme sense. Mount Sinai 
 denotes divine truth from divine good; in the internal sense, the truth 
 of faith from good; but before the law was promulgated the truth of 
 faith to be implanted in good, 8753. A mountain denotes divine celes- 
 tial good, and hence the good of celestial love, 8758; in other words, 
 divine good in heaven; heaven itself from good, 8761, 8795; the inmost 
 heaven, 8797. Mount Sinai denotes heaven, also divine good united 
 to divine truth there, 8805, 8818, 8819, 8822, 8826, 8916. Mount 
 Sinai called the mountain of God, denotes the law or divine truth from 
 the Lord, the Word as received in heaven, heaven itself from divine 
 truth, passages cited, 9420. The summit of Mount Sinai denotes the 
 inmost of the law or Word, hence the inmost of heaven; the mountain 
 below the summit, the internal as received in heaven; the parts below 
 the mountain where the elders and people remained, the external, 9422, 
 9434. See Horeb. Mountains denote the good of celestial love, hills 
 the good of spiritual love, rocks the good of faith, and in each case the 
 corresponding heaven or dwelling-places of angels and spirits; this 
 from appearances in the other life, 10,438, 10,580, 10,608. The rocks 
 upon which those who are in faith dwell in the other life appear of 
 stone, but the mountains are elevations of the earth, 10,580. The 
 more interior and perfect the angels are the higher they dwell in the 
 mountains; while those not yet become angels dwell in the plains be- 
 tween the rocks and mountains, and infernal spirits under them, 10,608. 
 The cloudy and dark spheres which exhale from the evils and falses of 
 infernal spirits also assume the appearance of mountains or rocks, 
 under which they hide themselves, 4299, 8265; see the same numbers 
 cited below. 
 
 2. Harmony of Passages. All the high mountains covered with 
 
 h *» 
 
 
746 
 
 MOU 
 
 the waters of the flood (Gen. vii. 19), denotes that all the goods of 
 charity were extinguished by falses and persuasions of the false, 79o. 
 The ark of Noah resting upon the mountains Ararath (Geo. viii. 4, 5), 
 denotes the first light after temptations, which is from chanty, 854, 
 8.59. The children of Shem dwelling from Mesha, as thou goest unto 
 Sephar, a mount of the east (Gen. x. 30), denotes worship from the 
 truths of faith, extending to the good of charity as its end, 1248— 
 1250. Abraham's removal into a mountain from the east of Bethel 
 (Gen. xii. 8), denotes the progression of celestial love with which the 
 Lord was imbued in infancy, 1450—1451. They that remained flying 
 to the mountains, after Abraham's victory in Siddim (Gen. xiv. 10), 
 denotes the love of self and the world against which the Lord fought 
 from his love for the whole human race, 1687, 1 690— 1691. Lot said 
 to ascend from Zoar and dwell in the mountain (Gen. xix. 30), denotes 
 the obscure good of those who are without the truths of faith, 2459— 
 2460. Jacob overtaken by Laban in Mount Gilead, and parting with 
 him there (Gen. xxxi. 21, 23, 25), denotes the first state of good with 
 the regenerate and the last of former good, 41 17, 4124. Jacob sacri- 
 ficing a sacrifice in the mountain (Gen. xxxi. 54), denotes worship from 
 the good of love, 4210. The angel of Jehovah appearing to Moses in 
 the Mount of God (Ex. iii. 2), denotes the divine human manifested in 
 the good of love, 6829—6831. Ye shall worship God by this moun- 
 tain, said to Moses (Ex. iii. 12), denotes the perception and acknow- 
 ledgment of the Divine from love, 6872. Aaron meeting with Moses 
 in the mount of God (Ex. iv. 27) denotes the conjunction of truth 
 immediately from the divine and truth mediate in the good of love, 
 7056. Israel to be planted in the mountain of Jehovah's inheritance, 
 (Ex. XV. 1 7), denotes regeneration, and heaven, from the life of truth 
 and good, 8326—8327. The Israelites encamped at the mount of God 
 (Ex. xviii. 5), denotes the new arrangement of truths when about to be 
 conjoined with good in the second state of regeneration, 8658. Moses 
 communicating with Jehovah in Mount Sinai (Ex. xix., &c.), denotes 
 generally the revelation of divine truth or the Word from heaven, 9370. 
 See Moses (19, 21, 23). Jehovah came from Sinai, he shone from 
 Mount Paran (Deut. xxxiii. 2), denotes the procedure of divine truth, 
 or the law, from divine good, 9420. Mount Ephraim called a wood, 
 and given to Ephraim and Manasseh (Josh. xvii. 15, 18), denotes in- 
 telligence, 1574. The mountain filled with horses and with chariots of 
 fire round about Elisha (2 Kings, vi. 1 7), denotes doctrinals good and 
 true from the Lord, 4720. The mountains shall bring peace, and the 
 little hills by righteousness (Ps. Ixxii. 3), denotes love to the Lord and 
 the neighbour, such as it was in the most ancient church, 795. Upon 
 every lofty mountain, and every high hill, rivers and streams of water 
 (Is. XXX. 25), denotes the goods of love and charity, and the truths of 
 faith from them, 795. Like one going to the mountain of Jehovah, 
 to the rock of Israel (Is. xxx. 29), denotes the Lord as to the good of 
 love and the good of charity, 795. Get thee up into the high moun- 
 tains, shout from the head of the mountains, &c. (Is. xl. 9; xlii. 11; 
 Iii. 7; Iv. 12), denotes the worship of the Lord from love, 795. He 
 that confideth in me shall possess the earth, and inherit the mountain 
 of my holiness (Is. Ivii. 1 3), denotes the Lord's kingdom where all is 
 love and charity, 795. The glory of Jehovah on the mountain east of 
 
 MOU 
 
 747 
 
 Lord f^rn TK • ?^^' ^'"?^? '^'^ 'P^^^*^ ^^ ^^^^^^i^l lo^e ^^om the 
 xh ii 1 9^ ?• . 1 °"t'^ *.?^ ^^^ ^°P ^^ ^^^ mountain made holy (Ezek. 
 10 1*90 ^' tTv!' ^\^^^^'•d s celestial kingdom from the good of love, 
 DrinrinL If'') ?"f1 ^ mountain in a field (Jer. xviii. 3), denotes the 
 ?0 92^ Ti"'^''''"' ^?'' 1? ^*^" ^°^^'^ ^'"g^«"^ represented by them, 
 ris viv* ^^^A '"^""^T ^( the congregation in the sides of the north 
 flnto • A' |. u°l^^ ^^^ obscure state where the influx of good, which 
 
 IZVIT) ^'^^i ^''"^ '^' ^"^^' ^^ terminated, 3708. Four chariots 
 go ug out from between two mountains of brass (Zech. vi. 1—8) de- 
 
 w'fl fl^'^'lr °^.^«f "»^»« ^rom the good of love to the Lord and 
 dkHl c **^^ °^1S^^^«"[ >» the natural degree, 3708. The mountains shall 
 ulA !i /a""'"^ ^""^ "". ^^^ ^^"' ^^^" fl°^ do^« ^'hen captive Israel 
 llrfZ^^T' '^' l^^' i'T'' ^^' S^^'^^ °^ 1°^'^ ^"^ charity when the 
 Zvn .' fi r/'^ '' ^'^'''''S ^'^"^ ^^^'''* ^1^7. Jehovah-Zebaoth come 
 down to fight upon mount Zion and upon the hill thereof (Is. xxxi. 4), de- 
 notes the omnipotence of divine good and divine truth, 6367. Contend 
 w h the mountains, and let the hills hear thy voice (Mic. vi. 1), denotes 
 truth speaking with those who are elate of heart in self-love, and with those 
 who are i" chanty, 9024. They of the south shall possess the Mount 
 ?n .K ""r^?. / ''^\^'^^> ^^"otes the good of love with those who are 
 m the light of truth, 9340. His feet shall stand upon the Mount of 
 Olives and the mountam shall divide, &c. (Zech. xiv. 4), denotes the 
 aaveut of the Lord in the good of love and charity, and the church 
 in 9r 1 Vu i ^^'^^ receding from the Jews to the nations, 9780, 
 IU,J01. Ihe Lord so often in the mount of Olives when he was in the 
 world, and m the desert, denotes the good of love and the temptations 
 it underwent with him, 2708 end, 9780 end, 9937, 10,261. The Lord 
 set upon a high mountain, and upon a pinnacle of the temple, by the 
 devil, denotes the extreme temptation-combats that he sustained against 
 the loves of self and the world, thus against hell, 1691. Let them that 
 are m Judaea flee into the mountains (Matt, xxiv.), denotes salvation in 
 love to the Lord and charity to the neighbour, 795 end, 2454. They shall 
 say to the mountains fall upon us, and to the hills cover us (Luke xxiii. 
 oU; Kev. vi. 16), denotes the state of the evil unable to bear the Lord's 
 presence, 4299, 826.5. A great mountain burning with fire cast into 
 the sea (Rev. viii. 9), denotes the love of self in the scientifics of the 
 natural man, 6385, 9755. 
 
 MOURNING [/mc^m^]. To mourn and weep has reference to the 
 night of the church ; to mourn, said on account of its good, to ween 
 on account of its truth, 2910. Days of mourning, denote the state of 
 
 T^Qrn? ^\7 *'"f^ ''^'"' ^^ ^°'^ '^^ ^'^^ ^y tb^ P"0"ty given to good, 
 tu J007. Mourning on account of Joseph when he was conveyed away 
 into Lgypt, denotes grief on account of lost truth and good; hence the 
 rending of garments in ancient times, 4763, 4779. Mourning predi- 
 cated of Joseph s brethren when the cup was found, denotes erief be- 
 cause of truth from the proprium, 5773. The great mourning when 
 Jacob died m Egypt, denotes grief or temptation when the state of 
 initiation commences, by which the knowledges of good and truth are 
 implanted in good, 6539-6543. Tearing the hair when they mourned, 
 thus baldness, represented the deprivation of the intelligence of truth 
 which causes spiritual grief, 9960. * 
 
 MOUSE [mus]. The sordidly avaricious in the other life seem to 
 
1« 
 
 748 
 
 MOU 
 
 be infested by mice and similar things according to their kind of ava- 
 rice, '938, 954. The sphere of the avaricious [Jews] smells hke the 
 
 stench of mice, 1514,4628. . . ^ i j 
 
 MOUTH [os-oruf]. In the heart denotes what is internal and 
 proceeds from good; in the mouth what is external and proceeds from 
 truth ; hence, venison in the mouth of Isaac, denotes the good of lite in 
 natural affection, 3313. The mouth according to usage in the Word, 
 is put for the voice, or enunciation, of which it is the organ ; the tongue 
 for speech, of which it is the organ ; the difference between which is 
 relatively the same as between hearing and perception, 698o, tU. 09»7. 
 Moses called heavy in mouth and tongue, denotes that truth imme- 
 diately from the divine cannot be heard or perceived; but Aaron called 
 his mouth, and afterwards his prophet, denotes that it is accommodated 
 to human understanding, 6985, 6998, 7004-7007, 7009, 7268 end, 
 7269—7270. The mouth and the Hps correspond to interior speech, 
 which is active or speaking thought, and is the immediate cause of ex- 
 terior speech. Who hath made man's mouth, &c., denotes that thought 
 and speech are caused by the influx of life from the Lord, 6987, 6991. 
 In the mouth (or discourse) is understood of both parts of the mmd, 
 intellectual and voluntary; "the law of Jehovah in thy mouth," denotes 
 the divine truth in all that proceeds from the understanding and the 
 will, 8068. The organs and parts of the mouth are formed to the 
 double office of nourishment and speech ; also, that they correspond to 
 the affection of knowing, and to the affection of thinking and producing 
 what is thought, 4795, 6057, 8910. From the mouth and from the 
 heart, denotes from the understanding and the will, also from truth and 
 good; because the mouth, the lips, the tongue, &c., correspond to 
 thought, and the heart to afl'ection; passages collated, 3313, 8068, 
 8910. The parts of the mouth correspond to the intellectual part of 
 man, because the mouth utters both the voice and the speech, 8068, 
 9384. The Israelites journeying according to the commandment 
 [mouth] of Jehovah, denotes according to truth divine, or the providen- 
 tial means by which man is led to accept life from heaven, 8559—8560. 
 The words of the Lord concerning defilement by that which goeth out 
 of the mouth, not by that which entereth in, denotes that guilt accrues 
 to man when evil which first enters the thought passes into will and 
 act, ill. 8910. All parts of the face have reference to the affections, 
 with which their functions and uses correspond; the parts of the mouth 
 to whatever regards the enunciation of truth, 9049 end. The manna 
 to be collected to the mouth of every one, according to his eating, 
 denotes the good of truth to the full capacity of reception, 8467. 
 Joseph said to sustain his father, his brethren, and the whole house of 
 his father, to the mouth of an infant, denotes the influx of good from 
 the celestial internal into spiritual good conjoined with the truths of the 
 church in the natural man, according to the quality of innocence, 6107. 
 The mouth of the sword, when Hamor and Sheckhem were slain, 
 denotes the false and evil combating ; when the Amalekites were de- 
 feated, truth combating, 4501, 8617. The silver of every one of 
 Joseph's brethren returned in the mouth of his sack, denotes that truths 
 are given to all according to reception, first in the entrance of the natu- 
 ral memory, 5657. The opening in the robe of the ephod called its 
 mouth, and worked round with woven work lest it should rend, denotes 
 
 MUR 
 
 749 
 
 ^99"?"' Irt/^^^^^^^ &c 9913 
 
 MOVE, to. See Motion. 
 
 MUCUS. See Nose Multiplication, Mulmtude. ^ 
 
 desert, because he Lrestrra„n,f ".u'^^ "'' "'," ''^-""'^ "^ »•'« 
 In ancient times a jX ro]e on a she l^'^.^^P^^te from good, 1950. 
 on a she-mule, and hifsons nn J,! ^''^^^•}'^ ^ons on he-asses, a king 
 A he-mule denotes rational ?n„h f ' 'T ^''^''Po^d^noe, 27SI. 
 truth, 2781. Foek and herd^en^*" r""t '^' ''^''^'°'' °f ^''°'>>^^ 
 and asses rationarand nat„S S^tr"'^^^^^^^ natural good, mules 
 found mules in the deserf ., K. f i /i. ^^''*'- ^^^^^ ^^^ to hare 
 
 fructification, anY mult pfiion 1 'Vofio''' T""^ ''"''■ ^"'^^t'"" 
 plication are predicated of ?hl."n, '' ^^ • Fortification and mnlti- 
 
 is only multipTedS those Vh?"°' -"u'"'^ •"""' ""^- ^mth 
 Good U not fCdfied nor trurh^r W'^" S","*! °^ '^''«"ty' 535.5. 
 
 and truth is effecled in theSuT sfjf' C'/'';«"™S^ i^°°^ 
 then takes place in the affecHn„7^f ,t , fmctification of good 
 
 of truth in'hrmemory 9^3 Th^i^"''"™"^^"^ the multiplication 
 except from good 5345' ,35^ ^tZ "°J<"'' ""'tiplication of truth 
 
 tinually mult&ftruths anH n fl "" "'\°"''' '"'"'^' «°°'» '« co- 
 
 magnitude denotes omninotence m,tu;t.fL ■ ■ ^"P'^'ne sense 
 
 multitude of the sea deWeT^h<. • omniscience, 3934. The 
 
 3048. See Troop Tribes "** P''°'^ °'" "*'«"• ''«•>. 
 
 MURMUR, to, [murmurarel The murmurings of the sons of 
 
 t:Jl 
 
 I til* 
 
 I 
 
 I ' 1 
 
 f ' 
 
! 
 
 < 
 
 
 750 
 
 MUS 
 
 Israel in the desert, denotes complaint and the feeling of pai" /^m^the 
 bitterness of temptation, sh. 8351. 8403, 8429. 8569. See Mobts 
 
 ^''•klUSCLE [mnsculu.\ The -ol«"t"y P"''",^',^ '^^^"If' J: 
 muscles is due to the fibres from the cerebrum, 432 j. 1"^ '>ps "^ 
 abundantly supplied with muscular fibres which rarely come mto use a 
 the present day. on account of insincerity, 4799. The compos t on of 
 the muscles explained, and con.pared with the order of scient.fics in the 
 memory, 9394. See Motion. 
 
 MUSES. See Parnassus. , . . ,, 
 
 MUSIC. In ancient times they performed sacred music on various 
 kinds of instruments, as timbrels, psalteries, flutes or P'P<^«; '''"■Pf;.*^:' 
 some of which belong to the celestial class and some to the spiritual, 
 4138. The glorification of the Lord by vocal and instrumental har- 
 mony affects the angels with joy by reason of * V^rrHnlT 8^6^1 
 the choirs of heaven, and with the rythmical speech of the angels, 8261. 
 Musical instruments correspond to the delight and sweetness of s,..r,ual 
 and celestial affection, and actually excite them, 8337. ^md ins u- 
 ments express affections of good, stringed instruments affections of ruth 
 8337. 8802. Accordingly, the former have reference to celestial, the 
 fatter to spiritual thing!, 418. Songs and /""^ical mstrumcnts -ere 
 of old accompanied with the chorus or dance, because the delights which 
 they preferred before all others were spiritual, and they thus nriamfested 
 their spiritual affections, 8339, 8340. Angels and spirits distinguish 
 the sounds of speech as well as of vocal and instrumental -"usic accord- 
 ing to differences of good and truth, 420. See Choir, Singing, 
 
 ^'''tJe Harp [ceMaro] and similar instruments signify the spiritual 
 things of faith, 418; or the truths of faith, 420. The joy of the harp 
 signffies the delight of the affection of the truth of faith, 8337. "Ihe 
 timbrel and harp is predicated of spiritual good, or the good of faith, 
 
 which is charity, 4138. , ^ • j j 
 
 The Organ [prganum\ being intermediate between a stringed and 
 a wind instrumenrsignifiis spi^^tual good; the harp and the organ 
 together, faith, which involves both good and ruth, 419. To praise 
 the Lord on stringed instruments and organs, is to glorify him from 
 truths and goods thence derived, 8337. * • «j 
 
 The Psaltery \nablium-\. To sing to the harp, the ten-stringed 
 psaltery, and similar instruments, is to celebrate the truths and goods 
 
 of faith, 420, 3880. See Singing. , ^ , . .„ „j .. 
 
 The Drum or Timbrel [tympanum]. The drum signifies good as 
 the harp truth, 420. Drums and harps belong to the spiritual class, 
 and denote spiritual good, ill. 4138; or. what is the same the good o 
 faWh ,A 8337 The drum corresponds to the good of truth because t 
 s neither a stringed nor a wind instrument, but being of parchment, is 
 Uke a ^ntinued^tring. 8337. To take a timbrel in the hand is to 
 Klorify the Lord from the good of faith and its affectK.n ; o praise 
 Cwith the timbrel and dtnce. or chorus, the same from the good 
 aid truth of faith, 8337 ; or the affection of truth derived from good. 
 3^81. The timbrel or drum is predicated of the affection of spi- 
 ritual good. 8339 ; and hence the spiritual church is denoted by 
 damsels playing on timbrels. 6742. 
 
 ,i! 
 
 MYS 
 
 751 
 
 hol/^d^nd^r'atl if llfeTrl-. ^"^^f^^^n by the influx of 
 
 eleciiU the sound of a umptt toerSlf'^Tr. '"^^''^^^ ">« 
 sponds to the affection of celes d«I !!:J v i, • * ^^^ trumpet corre- 
 
 notes the commoSx a^d reStlifof Jh' ^''"^/r'''^''* "^^ ^'^'^' ^^■ 
 ing of Jobel. or Jubilee 8802 Thl '^- *"" ^°°^' ''/'>•=« """ed the draw- 
 truth of celestial gZ 88 ?5 T^nmr/'lr 'T'^ °^ " "•"■"?«' '' 'he 
 truth passing thrfS'healen 8^15 %?'"r ^^ ?«"'* ^'8"'^ divine 
 louder and louder, figoifies revelatL fh u^^l"' " ''""P*' "axing 
 coming more reso;.anaVo;st the Z^A^^r^t "^r" ' ^ 
 of a trumpet s unifies the statp of f h« Vr^ v X.?' y ^^^' ^^® ^o»ce 
 and div Jtrutg theLe pro^eed^n ' 89lT '"''" '"■"""'^ '^'^ '«"°«. 
 
 SErSK'''^ [-^.T'see Wink. 
 at the begiSIf fe^rh'? °"' ^**?"- ^"'- ^O. denotes good 
 
 MYRIADS. See Number ^'^^• 
 
 love and t!u fof f2' mvrS"br?"' f^^ ""^ »» "^ *»"« gS of 
 good; frankincle td S'internL\';:r"^ ^?^^- GoldLotes 
 good. 10.252. Thebod^s of fh!-? I ''''"™*' '™'h. both from 
 aloes to r;present the preervadoJ of !?1 Tfr^T^ "^''^ '"y"^ »"<! 
 likewise his resurrectiorfo 252 Mvri ^ ^' T^ ^°°^/ '" '»'"'> and 
 
 of falX'^elsuaPscSf iZiT' ,'" '""'^ *^^ S«'-- ' 
 
 are signified in the 'v^o7^Xiln^^t::' lonTilV^ ^ ^''^^ 
 3394. The mysteries of faifh am ««* V j\ ^"/i— lU/J; compare 
 
 fane them; this for their own sake? les thl^'^b'^ 'V''°?rho would Jro- 
 The correspondence of Z tohei Lrof°hl/*'n'''f '^x'^'-^^^^ 
 
 lous. magical, or idSTs 49^^ sS end ' 'th?' *'"f' '""'' ''* «"'"- 
 of ancient times, called ma^i. were versed t JJlf' 7 ''' "l *''" '»'«* 
 science of soiritual thin»r^n7fk • mystical scientifics. or the 
 
 also receivedCeTatilS 'Z.'T/mI:::: ''''' """''^' '^^^ 
 
 VOL, II, 
 
 III 
 
 III 
 1 
 
 
 ''k 
 
752 
 
 NAH 
 N 
 
 NAAMAN. The healing of Naaman's leprosy by washing seven 
 times in Jofdan represented baptism, which denotes nnt.at.on mto he 
 chureh"and. aceordingly. Regeneration; not that any one .s regenerated 
 by baptism, but that it is a sign of Regeneration, 42j5. 
 
 NAAMAH. See Lamech. • ., j ,^„. f,„m the 
 
 NADAB and ABIHU, the sons of Aaron, signify doctrine from the 
 Wordfinternal and external. 9375. Aaron and his sons Nadab and 
 Abihn, together with the seventy elders of Israel, were "ot »Uowed » 
 ascend into the mount with Moses, because they represented the Word 
 in the letter and the truths of the church thence derived 'vh.ch have no 
 separate conjunction and presence with the Lord 93/ 9. As to their 
 ascent afterwards, and the advent of the Lord with such as they repre- 
 sent n the ultimate sense of the Word. 9403. and sequel. Aaron as 
 H"Kh Priest signifies divine good, his sons, divine truth proceeding from 
 d^ ine good, 9807. Divine |ood in the inmost heaven, or the voluntary 
 part of man is called celestial good, which is also represented by Aaron 
 9810. In the second heaven, or intellectual part of man, it is called 
 spiritual good, and is represented by the two sons of Aaron Nadab and 
 &, 9810, 9811. In the first or ^I'^f ^7'" '''\*=" t**'.^^^^ 
 of faith and obedience, and is represented by Eleazar and I'^amar, the 
 two younger sons of Aaron, 98 1 2. In the supreme sense, the Lord as 
 to divine celestial good is denoted by Aaron, as to dmne spiritual good 
 ly his two elder sfns. and as to divfne natural Sood by the two younger 
 98 1 2 98 1 3. In the same sense, the sons of Aaron signify divine truths 
 Seding from divine good. 9946. Nadab and Abihu per-hed v^hen 
 thev offered incense with strange fire before the Lord, because the re- 
 presentation by which they were conjoined ^'th heaven was thus brought 
 to an end. and there was no longer any protection against hell, compare 
 
 ^^^NAHOR rA^acAor], the fourth son of Eber. denotes external worship 
 verging to idolatry, and the nation itself with which such worship pre- 
 vailed 1351— 13.53. His son Terah denotes the idolatrous worship into 
 which the Hebrew, or second ancient church, had thus declined and also 
 the nation practising it; his other sons and daughters canons idolatrous 
 rituals, 1 354. In the family of Terah, the name of Jehovah was for- 
 gotten, and they worshipped Schaddai, and other gods, or Teraphim. 
 !992 5628. Notwithstanding their idolatry, the family of Terah were 
 more capable of receiving the goods and truths of/aith than others m 
 Syria, with whom the knowledge of such goods and truths had been pre- 
 served 1366. When the representative Jewish church began with 
 Abraham, the son of Terah, the whole family became representa ive 
 characters, 1375, 3778, 1361 end. Before they became representative 
 Terah denotes idolatrous worship in general, 1367; but afterwards, the 
 common stock or beginning of churches, 3778, 4207. 
 
 Nahor. together with Abram and Haran, the three sons of Terah, 
 were themselves idolaters and the fathers of idolatrous nations, 1355. 
 1360. Nahor, Abram. and Haran, denote the three universal kinds of 
 idolatry, the love of self, the love of the worid, and the love of pleasure, 
 1357 The death of Haran, denotes the obliteration of interior worship 
 
 NAK 
 
 753 
 
 and trn"h such, 28^ '^'Sel the'laft''r.^''''™">.-^« ^ood 
 inan, nis propnum yet remaining, 30/8, 3112- comnflrp ?niQ Thl 
 
 dp„n.» • ^^ [««rft/a*] . 1 . When nakedness is without shame it 
 
 fe" ^Is""*^- •:• •'f.'-V^O"* innocence it is a scanda and disg" ce 
 and'.hi"„^P strip themselves naked in attestation of innSce' 
 
 6?;tTbeforo2r' m ""' V" ^'"'"'^ W^"' '"^^ naked "S:: 
 uj , see Delow, 9iG2. When nakedness is mentioned in the Word in 
 
 ^sdoTth?"":.'""''- '' •'^"''*" "•^ '**P"^''«°» of inteSe arS 
 wisdom thus the propnum, which is wholly evil and false M 213- 
 
 215. To be uncovered or naked is to be deprived of the trn hs ^f fiitr 
 
 ouTroS" T' "'I""" f V""^ elothingo'f cha4i tKdfof he 
 Wm iiu . J° *u *'"'' '?a'«^'lness of another is to see what is evil in 
 
 to™;e 1 otg %" h° "V". '^^ 'T °I ''''' »' "» '^•"'"'y. are most prone 
 r« hs Ih 543^ h':t^'\'' '"..^/'P^f^ of truths or to be without 
 
 are removed the „I^df„7°'' ^""'^ '"^ ^^^'!'' «»^«- ^^en externals 
 removed the naked interiors appear; and the interior state of the 
 
 I 2 
 
 < ;■ 
 
 :t 
 

 754 
 
 NAK 
 
 NAM 
 
 
 receive uie guu infants- for this reason innocence is repre- 
 
 and appear naked and like imams, lur tuia 
 
 wt fn draw back to be naked; and by nakedness is signified being de- 
 hrbr^thren as sS co^^^ see the nakeclness of the land denotes per- 
 
 jrp£tr:?tho.,h^^^^^^^^^ 
 
 St?rtrsrepJ°tt tyo^^^^ nakedTe'sst nof iiscovered therf . denotes 
 Sat tte ^ho are in externals are not allowed to elevate themselves to 
 the suoerioT degVees, lest their interior evils and falses should be mam- 
 fola '^8945-1946 9960. Breeches of hnen commanded to be made 
 to 5er ?heir nakedness, denotes the external of conjugial love and ex- 
 terXtrnlh by whTch th^ defiled and infernal interiors were to be h.dden 
 9959-9961 The Israelites naked ['li"oJ>'t'^l'^'}Y''T%^M 
 ^Iden calf, denotes the state o'" -"fr/™" '':,VrhTe"xtrna lov^^^ 
 l( the church and of 7^' 479-S JS xt'tS^^^ to 
 
 TlfesdVesU S they a?e poor, and miserable and blind and 
 
 ^Lrt denoles [he state of those who have knowledges of good and truth 
 naked, denotes ine siaie"' ^" ™. j^ j^ jg jjjg „i,ore said 
 
 which are not made of the life. 9900. '"ey/"" "',.,„ .. ,u„„ who 
 to devastate her and to make her naked <»enoU>s the state ot those who 
 f.u,f« »ri,tVi<. that thev are at length deprived of them, 9900. Mase 
 W the flet uncover the thigh, thy nakedness shall be uncovered, said 
 She daughter of Babylon, denotes the infernal interiors becommg mam- 
 Jest'^f tho°i who prostitute holy things, internal "^ -'-"■Jf^fi^l 
 wiU uncover thy skirts upon thy faces, and I wdl show to the nations 
 thy nakedness knd to the kingdoms thy shame (Nahum in. 5). denotes 
 
 755 
 
 tJriors h.!r "^ "'*""'*'* *^'^"°«' ''hen the infernal loves of the in- 
 S unnn ^h"- "^TV^' ^^^^^ ^hose that make others drunken o 
 ^kinTmai ?f«t th^ •''r'' I?"''- "" '^>' ^''""'' '^' insanity of fals^ 
 their"! tS nak^Hni ';r' "'^^.^^^O. In thee have thev discovered 
 ditarvevint m!i '' ^^^- ^^'- '")' ''^"•'tes 'he state' when here- 
 the7ak5 &c SaT ! °""^' l^^^' '^t' '"''^' "^ °" ^'<^ '=««'=erning 
 is nothi^^'nf ;iT /^"'•^.' '^^"°'** those who acknowledge that there 
 
 5433. ;2fo°ifS.'So.'" " ''""'"''*'• '"''' *^'«' ^^^8. 5064! 
 
 note?t?owleZ?^- ^•. <^«'f «%■ Name, and calling by name, de- 
 1754 ISOfi o^nn ono™"'^ the quality of a thing, 144? M. 145, 479 
 
 lilt 6281: ?674' 'l'L''%u'''''- '?'.-/'''• ''■''' *285. 429?: 
 things in man to dl^ J^^ f '"^?'' *'«' "°' """^'y <'°'^P»<' «» 
 nam! s th^ th^ i""* '"'?''' """ '•'«y «'='"''"y called them by such 
 
 and its qualkv //^ ^ti. ^^ """"i" ""^ ^"^'^ is denoted the essence 
 do not Strnte Lfl'h. T'' ?'^^'"""' "^ kingdoms, of cities. &c.. 
 worH nf!!r»i1 ° ''**™''' '»'■ *P'"ts cannot even utter any name or 
 She name '^f't^^T'' '^i^' ''' '^^'°"' 2<W>9. 3767. lO.JlS Un- 
 d?vi„e coulTL ri^n^ •°"!f'P''''=*t'''"''P"^°"^' "«'« significant, nothing 
 Zt,!n ?hi '^cogmzed in such parts of the Word, but really they aU 
 
 deafen but IZ'Jn^'^T'J"- '«««• ^ames are not attendVd % Tn 
 piles 2009 In ht ""^ they apprehend in idea all that the name im- 
 of quality not h.**" °"^'' distinguished from another by the idea 
 Kllit; I ,^ ^t?% V"/ '^*" '» '^' *°rf<J "hen a person is named 
 is mSoned l^7^^l °h T^- ^^'"^ "''"'^ ^'^ not occur, but calling 
 «> Sdl L f. !f fu *'/"'^*- ^- '^'''y '"'» themselves of the holy 
 
 Tnlhe'^Lt'i LTamfnl^^ l.Uh'''^'"'' '•'''' a-ther exampll 
 and things in .„i* 1 V A" the names given to persons, places, 
 
 state 3422 •f.^r"'"^ 1""""' T'" significative either of a thing or a 
 see below 420STh ' P'"'''' ^^"""^ representative. 3686, 386 1 ; 
 
 of good and truth t "^"^ "T"' '^' ^'^nify things, e. ^., knowledges 
 the anlu lj»l,f '^Ti.""'^^ *''•' ''^note those in whom they are. but 
 idea of nl*^ V™"" <•'« """crsal idea of the thing and not from the 
 ln.,T '' ''"^"?' "•^'y """'•"'« "11 to the Lord, 3767. The an! 
 S ther;nd""such 'n P'"''' ^""^ •'•""f •>'"« particular that had happened 
 hannred «nJ "^ Tf T'' ^'gn'Scative of the thing itself that had 
 theTnd of r«n-» • f t' ^??^- '^^'^ »""«"' """«« of places in 
 Riven bvth™ fT''" "*'''"" "•"■ 'P'"'""! significations, because 
 wilh heavin 1- ^^ '°°" ."""'^nt church who had communication 
 
 Wen 65?fi rV " "'^"1* "'I''" *i8»ification is instantly perceived in 
 spTr tud stit; „f ..1°'"""' by which the ancient church designated the 
 hWry thffhil .r Tt.'^r ""^"^n' "* "'^ hlind. th? sick, the 
 Smate Sd Sr,,;; ' °'^'"'k '•'" *"^"'8*'' 7260-7261. Names, be- 
 S!m »1 J- . "T"^ ""° ''^*''«n' hnt the spiritual thing denoted by 
 
 tte Lo^d H&;'''' '""" '> "*'''=.'' '^^y °'=''"' 'n *« '""-ost heaved 
 GeneraUv t^r " P"*;"^*'^,"' P'ace of names, ill. 10,216, 10,282. 
 denote hi„ TT ' '"'"'?« ""^ "^""'' »"«' "^alhng mentioned by itself. 
 LANt^Io^fwoRn "" "' ^''"'''^^ ■" '° •l"''"'^' 1»'329. See 
 
 sons^^nd^T'^-f "^"■"""- • '^•' "»"*'' 6'^™ by the ancients to their 
 sons and daughters were significant, and to call by names, according to 
 
 
 I 
 
 :-V| 
 
756 
 
 NAM 
 
 I 
 
 H ♦■ 
 
 their manner of understanding, was to know the quality, 1^4 j see be- 
 low, 1946. The signification of names in ancient times, f «abkd them 
 to stand for things! which could thus be treated g^^"^^^^g^^^^^^^ 
 represented by births, by sons and daughters, ^^'J.^^\^™y^^^^^ 
 are not mentioned, but their names (e. g.. Shem, Hanri, ^"^ Japheth), 
 they denote the church thus represented and whatever is of thejhurch 
 in one complex, 768; see below, 1896. From the signification of ^^^^^ 
 in those parts of the Word which appear nothing but ge^ealogies^^ 
 beautiful meaning and sequence arises in the internal sense, 1224, 1204, 
 4642 cited below The names before Eeber were not those of real per- 
 sons, but of real nations forming the ancient church to whom those sig- 
 nificant names were applied, 1140, 1238. When a name IS mentione^ 
 in the Word it marks that something is to be pa'-^^cularly observed this 
 because name denotes quality, 1896 ; see below, 6674. The names given 
 to their sons and daughters by the ancients were significant ot the state 
 of the parents, but especially of the mothers, either when they conceived, 
 during the time of gestation, or at both; otherwise, they denoted the 
 state of the infant when bom, 1946, «A. 2643. It was a customary man- 
 ner of writing amongst the ancients to introduce things, e. ^., wisdom, 
 intelligence, and science, as historical personages, and to g^^^ them sig- 
 nificant names ; such were the gods and demigods of antiqmty, 4442. 
 The derivations of divine good in the Lord's natural man, are treated ot 
 under the names of the nativities of Esau, because the subject exceeds 
 all human understanding, ill, 4642. When several names occur together 
 in the Word, they represent various things, but all in one and the same 
 person, 5095. In the prophecies mere names often occur, whether ot per- 
 sons, kingdoms, or cities; these are various in the external sense but one in 
 the internal, 5095. The idea of person in the letter is always turned 
 into the idea of some spiritual thing in the internal sense, thus the idea 
 of a man, a husband, a wife, a woman, a virgin, into the idea ot truth or 
 eood. 5225. Nothing is known in heaven of any person, nation, or 
 people mentioned in the letter of the Word, but the thing or quality 
 Represented by them, 5225, especially 10,216. Names in the Word 
 comprehend in a summary the whole quality and state of the thing un- 
 derstood by them, 6674. The names of the sons of Israel and the 
 twelve tribes named after them, denote the all of truth and good, or ot 
 faith and love, but variously according to the order i" ^^,^^;^^ff ^ ^^T' 
 .7^.and *A. 3861-3862, 4603-4605, 6640, 7230-7231, 9846, 0,216; 
 they also represent heaven, with all its societies ; passages cited, ywo J 
 end; in the opposite sense, they denote falses and evils, 4503 ; tor par- 
 ticulars see Tribes. , ^. . t^ i ^q^ «„^ 
 3. iVrame,aop/iW^oM<?Xor^, denotes the Divine Essence, 1/36 end, 
 
 3237 The name or quaUty of Jehovah is the Lord's Divme Human, 
 2628, 6280, *A. 6887, 7194, 8274, 10,646. To call on the name 
 of Jehovah was a formula which denotes all worship, «A. 440, 441. 
 The name of God or the Lord denotes the all of love and faith in one 
 complex, from which He is worshipped, thus quality, %h, 2/24, 3000, 
 3443, 3488, 6280, ^h, 6674, 6887 end, 7167, 7194, 8274, 9283, 9310, 
 9674 end, 10,646. When internal worship, or love and faith perished, 
 the name alone was worshipped, and hence arose as many distinct gods as 
 there had been names, 2724, The various names by which the Lord is 
 called are used in the Word on account of the internal sense, and ori- 
 
 NAM 
 
 757 
 
 & TnV' .r "^^derstood by the ancients, ilL 300, 2001, 2724 
 blaspheme an7tn « ""T'f' ^'^ ^"'° ^^^' '' ^'^ ^' ''^ profa'ne and 
 
 turn what is true injo evil by beliS^VS ye L r^aTdiS I Hfe'^ 
 
 be li^vt: the truth''-' Ifu' "^^-^ '^ '^'^^ ^^ "^^^ aTol; llf^^^^^^^^^^ 
 nf hi T^ the truth; in both cases it is profanation, 8S82. The name 
 
 love'lndt^^^^^^^ --11 the good of 
 
 love and truth of faith that is from the Lord, 7194 sh 9310- in th^ 
 
 are not mnr. T ,K '^^T^' °' '''"' Christians in the name of the Lord, 
 th^ Lord k J , ^ Z "J"' "r""'' ''"' ^y ^o'^oti"" « the name of 
 tt^^trC r„i1S St": IS"' ''''''' '' '^^ '-''-^ "' 
 
 rJ^Z^S, Xl«;e Mir . -P— ''"^ -^'^' '- 
 5. Harmony of Passages. Every beast of the field and everv bird 
 
 the XL 'rf"" '»/••« ™?V'"' """^'J •'y him. denotes ?heqSty of 
 the affections of good and of the knowledges of truth, 142—1 45 xLn 
 
 began men to call on the name of Jehoval. denotes 'the worshfp o7 the 
 
 Lord from chanty 440 The names of the families of She7 denote 
 
 tXp'7l4?T224*' ms m7°1%°'" K^ ^""^ faith^hencrof 
 ursnip, ii4u, 1^24, 1238, 1264. Let us build us a city and a tower 
 
 and make us a name, denotes doctrine and worship in order to the ac 
 
 knowledgment of their power. 1304, 1308. I wilf make of thee a grea 
 
 CtesThe \:^J^"" -r% T"'' '\ "™^ «'-'• -'d toTbral m 
 aei otes the celestia principle of love, and its good, the endeavour of 
 
 which IS to serve all, 1416-1419. Thy name shal no longerT^Ued 
 
 fethT;': mulL"?' .^'"'l- ■'^ ^''''''"""' ''«-"- I have m'ade twl 
 
 he Lord n^H .[ •7'-."'' !""'■ '''"°'*' "^^ '^"'"an quality put off by 
 
 the Lord and the infinite divine put on, from which all good and truth 
 
 : s Jo^toSf 7h'?V- tY'^"^ ^"'""S *h« nameVhis sonTa' 
 Tf th.T ' u *"• """' ^'"■*'' **"* *" '^''°' Isaac, denotes the quality 
 of the divine human commencing from the Divine Itself, 2627-2630 
 H s planting a grove and calling there on the name of th; God of Eter 
 
 27I2-S "^ Thr" *""* Tf\ '""^ 1""'"^ "f '^hich is described, 
 \\^tj„\i . ""IT °^ •'»"''* '^'""'g^d to Israel, denotes the qua- 
 
 sZ)lll~ r aJ^ """"^ °^ "f P'"** •=""^'1 P«n'e'. because (he 
 said) I hav» seen God faces to faces, denotes the state in which interior 
 
 temptations are sustained, 4298, 4299. Let my name be called n thm 
 (the sons of Joseph), and the name of my fathers, of Abraham and 
 t!Z{ ''*"?'^%";« ir'I'y TP'-sented by Israel, and the quI%™fT„ 
 ternal good and truth, m the will and understanding, 6283, 6284 The 
 name of the one (midwife) Shiphrah, the name of fhe oth^r Pulii, de! 
 notes the quality and state of the natural mind when receptive of ^ods 
 and truths from the internal. 6674.6675. The God of Abraham^he 
 
 tt Di iiriVerf' I'd Y °f J-"'';,'''- - -y -™e to eternity denote 
 tiie Uivine Itself, and the Divme Human manifesting its quality, the 
 
 .1 
 
'i- 
 
 758 
 
 NAP 
 
 
 i 
 
 Lord. 6885, 6887. Moses said to speak in the name of JehoTah, de- 
 notes the divine law, revealing the all of faith ""d charity. 7167. 1 ap- 
 peared to Abraham/to Isaac, and to Jacob, in God Schaddai. but in my 
 name Jehovah I was not known to them, denotes the infirm human 
 during ten)ptations, and the divine human afterwards, 719^— '^''^• 
 Jehovah is a man of war. Jehovah is his name, (in the Song of Moses) 
 denotes the Lord fighting against all evils and falses. and the source of 
 all good and truth. 8273-8274. Thou shall keep my P'f ep»N thou 
 Shalt not carry the name of thy God into what is vam. «^fnotes ^haUhe 
 truths of faith when received are not to be turned into evil, 8881— SbBJ. 
 In every place in which I put the memory of my name, I will come to 
 thee, &c., denotes the presence and influx of the divine in e_very one s 
 state of faith, 8938-8939. Ye shall not make mention of the name ot 
 other Rods, denotes that the thought must not proceed from the doctrine 
 of the false, 9283. He will not bear your prevarication because my name 
 is in the midst of him (meaning the angel of Jehovah), denotes that the 
 falses of evil cannot be sustained because nothing but the good ot love, 
 and the truth of faith is from the divine human, 9309— 9310, 0^»u. 
 The names of the sons of Israel graven on the two onyx stones like the 
 engraving of a seal, denotes the celestial form of all the truths of g«wd, 
 and of troths producing good, impressed in the memory, SB^-^— 
 9846 The twelve names on the twelve distinct stones ot the breast- 
 plate," worn by the high priest over his heart, denotes the preservation 
 of all the goods and truths of heaven in their order by divme love, 9863, 
 9873 9875—9878, 9900, 9902. I have called by name Bezaleel, the 
 son of Uri, the son of Hur, of the tribe of Judah, denotes those who are 
 in the good of love, that they are receptive of influx and illustration 
 from divine truth, 10,329. The name of Jehovah called Jealous 
 (Jehovah Zelotes), denotes the indivisible nature of the divine love, and 
 hence, that all good and truth recedes from man if he worships any but 
 the Lord, 10,646. Hallowed be thy name, (in the Lord s Prayer,) de- 
 notes the all of faith and love, which must be preserved holy, that his 
 kingdom may come, 2009, 2724. The tribe of Levi separated to minis- 
 ter unto Jehovah and to bless in his name, denotes blessing in all that 
 is from him, 2009. Where two or three are gathered together in my 
 name there am I in the midst of them, denotes the reception of the Lord 
 bv those who are in the true doctrine of faith, which is that of mutual 
 love, 2009 end, 2724, br. 6674, 9310. Whatsoever ye shall ask the 
 Father in my name. Father glorify thy name, &c., denotes the <lmne 
 human, which is the only approach to the divine itself, 6674, 9310. tle- 
 ioice ve rather that your names are written in heaven, denotes that their 
 quality participates of faith and charity, 6674. He calleth his own sheep 
 by name, denotes those who are in love and charity, 9310. Him who 
 overcometh will I make a pillar in the temple of my God, and I will write 
 upon him the name of mv God, and the name of the city of my God, and 
 mv new name, denotes all the goods and truths that sustain the church, 
 and bv which the Lord is worshipjied, 9674. Receiving a prophet in the 
 name' of a prophet, &c.. denotes the acknowledgment of truth for its 
 quality, that is for it« own sake. 10.683. 
 
 NAPHISH [Naphuch]. See Ishmaei.. 
 
 NAPHTUHIM [NaphthucMm]. See Egypt. 
 
 NAPTUALI. See Tribes. 
 
 NAT 
 
 759 
 
 for J^^^^ '"' ?^^^P "' TELL l^arrarel denotes to perceive, 
 lor perception maybe called internal narration. 3209, 5108. 5110 
 thP Lb^ °ri ""y be Mrrated (or declared), said by Jehovah, denotes 
 the ea^ °r I^"'"' a '^' ^"l^' ^^^'^- Tb't thou mayst relate it in 
 know I^f ^^ '""'' ^tT^^ *■"" ^•'^y '^'lO'^e in truths and goods may 
 to Pharai'''''!?T''p' ^^^"- ¥°^^^ '^'*""S «" '^at Jehovah had done 
 SJ the nnl. ^T'^r-' ^T^' perception from divine truth con- 
 
 M f Ti P ^ '''^"'® human, 8668. 
 
 eomnL.il fi'^^""**L l-.,.^""'"" '» <*« niost ancient times, were 
 ^ve«I rif ^ K ''^'"^ 'r"'*' ^^'<^^"^<'^ from one father; a faiily of 
 thiriiwti "a"^'' " '"'"'"' "^^^^ •'"^'"'"d «"«1 '^ife. together with 
 8117 Sllfi" n ^"''"'V^O. 1159, 1238, 1246. 1258; see below, 
 ancieii^ f m!; ♦w^T' u""*!*'' *°.^ nations were so formed in the most 
 tha Thpi" u*V' he church might be preserved whole, for, besides 
 
 dweS »? ^^'^ peculiar genius, 471. The primitive nktions thus 
 tils of L»v! '■^PTf^^nted the consociation of the innumerable socie- 
 ties ot heaven, according to diflierences of love and faith, 471 1259 
 
 and famiheTfn'^L*''"!'^"*;"''*'. ""* ""'*"'»'»"y -"*™<='«1 within house; 
 and tamihcs for the sake of various kinds and species of perception ac- 
 
 17:^'::^ to ...nate differences derived from theVrents; '^r^'^Z'dr- 
 wtJJ^'ntin^A 7 ?u"'^" °^ '^":^""'« *°S^'''^' •» '■"■"'"es and nations 
 Tn !.,? T " u ^'T *''^ '"°'' *■"='«"' ol^ureh to the ancient, and finally 
 
 niQ ^ , i, ^;?i*'""" '''"^^ *'■« «°"« «nd descendants of Noah, 1 130, 
 
 were T/fi,./ '^P"""" S".^'."' '""S'*" worshipped by the nations 
 
 were, at first, so many names of the One God, understood accordine to 
 h» attributes, 3667 The inhabitants of Jupiter are disthiZhed fnto 
 nations, families, and houses, like those of the primitive ages in our^rth" 
 W 811 ^"S*'f 'hen conversed with men, and they were accepted of the 
 
 9 4 ";^ .- ' <Jfscription of this state and its decline, 10,355. 
 and r«„»f called Sons of Shem. Noah, Shem, Ham. Japheth. 
 
 church wtvV"'"' ""' '^f' P^''°"'' ••"' ^° """"y «'*tes of the ancien 
 lOfin infifi '^"S spread over many kingdoms, 534, 609, 616-618. 
 in^pt:; K '' P'"-'/«"'"ly ,1238. Those called Shem formed the tru^ 
 
 uTl ^K "'^ '^?^ """'•' H""" *•>« «°""Pt internal, those called 
 loofi inoc fi'no™fLT'"*'P°"^'"S to the internal. 1062. 1082-1083. 
 
 I2K252. ' ' '"♦'-•'41' 1217-1219. 1225-1227. 1238. 
 
 «„/■ .^'** :^f 'T '■"•"*'' "^"^ 0/ Japheth lived togetherin mutual charity 
 ?nfiQ ife ^'«c^' Ino?'^""' "'"■"•''P' "'*»"' thinking of internal, 
 n«~??«' '^t' 1»»8. 1100. 1101. 1131. 1140-1141: 1146. 1150 
 1 1 J.5— 1 1 56. Wherever these nations are named in the Word they de- 
 note external worship, corresponding to internal, or opposed to internal. 
 in \ i^f" i^f/i those churches were in course of time perverted. 1151 
 n.,1 !•; 'u- X „■■ d'spersion through the isles of the nations every 
 
 one after his tongue, after their families, as to their nations, denotes that 
 SUCH worship grevv more common and more remote from internal, thus, 
 dilterences of opinion, of love and charity, of life. 1157—1159 
 
 r«„»; Itt'"^:, '""^^ *"'" "■^ ^'""' C"*'>' Mizraim. Phut, and 
 «-aiiaan, with their descendants, were acquainted with interior and exte- 
 
 It 
 
 . *t; 
 
 1.(1 
 
760 
 
 NAT 
 
 rior knowledges of faith, but were not »" ,«^^" yi/^^^^.^^Yor^'^Vm 
 as corrupted internal worship, 1063, 1075-1081, 1083, 1093^32. 
 1141, 1144, 1146, 1160-1163, 1213—1216. See Ham, Ethiopia, 
 
 ^""""rThlclnaanites, or Sons of Canaan (as above), are such as were in 
 external worship, separate from internal thus in mere rituals because 
 in the love of self, 1063, 1075-1081, 1083, 1093, 1097, 1103 1132 
 1140-1141, 1146, 1150. Sidon and Heth, the immediate sons of 
 Canaan, denote exterior knowledges, respecti^vely spiritual and celestial, 
 1199—1203. The Canaanitish nations, called the Jebusite, Amorite, 
 Gergasite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite 
 werf in so many different species of exterior idolatry corresponding to 
 interior idolatries which prevailed more especially with the J e^; 1/04— 
 1206. By the borders of the Canaanitish nations are described the talses 
 and evils in which such idolatries terminate; and they are called sons of 
 Ham, because they all spring from corrupt mternal worship, 1212, 12i^. 
 Thes^ nations expelled from the Land of Canaan, and the similar expul- 
 sion of the Jews afterwards, denote the evils and falses which are re- 
 moved by regeneration, in order that goods and truths may take their 
 place 1868. The Hittites, with whom Abraham sojourned, were among 
 the upright nations of Canaan, and by the transactions between them 
 and Abraham was represented the spiritual church among the nations, 
 3470. The Hivites and Gibeonites (including Hamor and the people 
 of Sheckhem), were among the better natix)ns of Canaan with whom the 
 interior truths of the ancient church still remained, ^f 1' . IJ^^/'^^^^ 
 were forbidden to contract marriages with the nations lest they should 
 become idolaters and should conjoin evils and falses with goods and 
 truths, but it was not forbidden with those Gentiles who conformed to 
 their ritual, ilL 4444. When the sons of Israel came into possession 
 of Canaan, they represented heavenly goods and truths, and the nations 
 there infernal evils and falses; on this account the latter were devoted 
 to destruction, and it was forbidden to enter into any covenant with 
 them, 6306; further ill. 9193. The Canaanites generally, represented 
 evil from the false of evil; Hittites, the false producing evil; Amorite, 
 evil which produces the false; Hivite, the idolatry in which something 
 of good remains; Jebusite, the idolatry in which something of truth re- 
 mains ; these nations being in Canaan, denote those who are in evils and 
 falses occupying the region of heaven, 8054 ; compare, 9332. Divine truth 
 combating against the evils and falses of these nations was represented 
 by Joshua, as captain of the people, and by the angel which appeared to 
 him with a drawn sword in his hand, 8595. The nations out of the 
 church were designated as enemies, haters, &c., to denote spiritual dis- 
 agreement, yet the angels do not treat them as enemies, but instruct 
 them and lead them to good, 9255 ; and that such chanty ought to be 
 exercised towards those who are out of the church, 9256. The nations 
 of Canaan represented aU falses and evils in the complex which infest 
 the church, 9316, 9327, 9332, 10,638. The Jews were permitted to 
 Slav the Canaanites, because they were themselves only the representa- 
 tive of a church, indeed, they were the worst ot all nations, 9320. Ihe 
 destruction of the nations represented the removal of evds and the talses 
 of evils, because those who are in goods and truths never destroy those 
 who are in evils and falses, 9316, 9320, 9333 ; also, that the expulsion 
 
 NAT 
 
 761 
 
 butt rh?:3«K3iri7r;r -^ '"^ '"''^^ °^ -'^ -^ f-^-. 
 
 Zion are treated of thev arP p«1]p/o^ !'• ^ T^' ^^^"^ '^"^^^ and 
 
 10.396, 10,4297i0 430 10 432 7oa-^ ^n'^li/"^*'' ^^^O. 996-Z. 
 '''T'Xi^^'^' S-J- ?:%'■ ''•'"'' ''''''' 
 
 state in the other life tU„T„ 'l „u " ' '""^ ^^'"'% ""^y "« '" » better 
 faith and profane heL 593 327-?328'''Th"'r ^'f^ ')" '"^'^^ "^ 
 
 atr ini '^i^t^^^^k ° "-'' 'a/ sStir a 
 
 Word 032 %Zf V.^ r"'y ^'""S^*' '» tJ'e knowledge of the 
 
 taught and reSted in .1^»1^ "rf '^ '"J^^ritywe more easily 
 1032, 1059 2284 25QO Vv. r f l'*^ .''""' Christians, ill. and J. 
 
 St; Sr.S?hernrT032^- oT^T'^ '^ 
 
 s-efcr, 50 ^^S^^^^"^ ^^^^^ 
 
 easily reeei^e the t-tjs' of faitli; ^;;.;rth^^^^^^^^ 
 
 Iinnot*''prof2°horv"rruths Z'JJf' ^"''"' 'f^^' '*'^"- '^^'= ^^ntUes 
 hence hL much '^el L In^^^^^ '^i"''- the church; 
 
 S inc^.1^if £rS ^^-^f^ 1& 
 
 I 
 
 r 
 
762 
 
 NAT 
 
 charity are instructed in the other life and become «P'" »»\ 2861. U^^ 
 
 Gentiles or nations without the church are ""'"l'*7;^ "^f . J^l'^man 
 and are saved lilce those within the church by the Lord sd.v.ne human 
 2861. 2866. 2868. 2869 ; especially 3263; passages cited. 3380. see 
 also below 4211. The Gentiles speak better of moral truths ana 
 £ d a tter Ufe than Christians, 'and their false pr>nc|ples be.ng 
 only applied and not conjoined to their good are easi y separated, so as 
 ?o ffl the truths of faith, Ul. 2863. 3263 .. the »»*"'? .f.J*^^f£ 
 illustrated. 3470; and of their truths, 3778. Good and truth with U^ 
 
 upright Gentiles is like that of Whoo^' /"^ f '\^%"%»J%^6 ^nT 
 for the introduction of genuine goods and tr"*";. 3/ 78 end 3986 end 
 further ill. 7975-7976. Gentiles who are ,n the good of '^"^'^Mu" 
 derstood distinctly from good works), are sa.d to be ^«fo^J^l"Xv\?r 
 
 in a collateral Une. because they do not fo'"'"?"'^^";^,';^!? because 
 Word; but the good within the church are in t^e 'J''e'=V'7' °fp"'' 
 they have the Word. 4189 ; further. .7/. 4197. The goof °f '^« £»- 
 tiles who have Uved in charity can be opened and illustrated with divine 
 truths in the other life, while Christians who have not hved in chanty 
 deny such truths, and thus close heaven agamst themselves 4197. 474/ 
 ^conjunction of the Gentiles with the Lord is « the dmn* ""'"["i 
 and divine sensual, that of Christians m the divine '•«]'on»'. 421 1- *a't^ 
 does not save, but charity, hence infants ""d '^e good Gentiles who have 
 
 not faith are instructed in the other life and '■«'=<^'^«<1 ' ^W^^rdf bii 
 Christians in the other life are perceived 'o worship three gcd. but 
 Gentiles who become Christians acknowledge the Lord alone 5256. 92Db 
 end 10,1 12 end. 10,205. Many who were learned in the truths ot 
 fa°th are in hell, Uik many who were not in truths, but in falses. such 
 ^ the Gentiles, are in heaven ; this, because truths derive their essence 
 and life from good. ill. and *A. 9192. The G«°;des when ns^^^u^^^^^^^ 
 come into clearer perception concerning the heavenly life t^a" Christians, 
 because their internals are open to truth, as in the case of ehddren. •«. 
 9256 The church of the Lord is one. like the Grand Man in heaven ; 
 they who have the Word being as the heart and lungs, and all others, m 
 the^rest of the viscera and members. 9256. The phrase ChnsUanG^- 
 tilim applied apparently to the Roman Catholic Church. 3447, 90^0. 
 8. Senatim Parages concerning the. tale of the nations and peoples 
 out of the church, and their lot in the other h/e. 2o89-260o. The 
 general opinion is that the nations or Gentiles are not saved, wherefore 
 the Lord in his mercy has allowed the author to become acquainted 
 with their lot in the other life, 2589. All the Gentiles are saved who 
 have lived the life of good, and the angels are very solicitous to instruct 
 them in the goods and truths of faith, 2590. The difference in the 
 other life between the GentUes and the Christians explained, that the 
 latter are received in preference, if they are in corresponding good, but 
 not otherwise. 2590. Amongst the Gentiles there are the wise and 
 simple, but not so many wise at the present day as m ancient times. 
 2591 . Discourse with a certain wise GentUe concerning wisdom, intel- 
 lieence. order, the Word, and the Lord ; how much more open his mind 
 was than in certain Christians who stood by. 2592. Discourse with 
 some of the wise ones from the ancient church; that their manner ot 
 thinking, of speaking, and of writing, was represenUtive and sigiuhca- 
 tive 2593. Though the GentUes in our day are simple compared with 
 
 NAT 
 
 763 
 
 these, yet they easily receive instruction from them, 2594. The Gentiles 
 
 wkh d fficu1t'v"h° r'"'".r"!''" ? '■''" ''°"'^' ^^'^^^''^y Christ^^f S 
 2595 Th!^J ? "^^' mto the same mutual consent in thirty years. 
 
 festd hv ^h/ ".°f- '''""iy '" **''»'■» Chinese Gentiles was manil 
 
 tested by the representations of a choir; also, concerning their dread of 
 Christians on account of their evil lives. 2596. Concef ning a Gentik 
 who heard the author read of Micah and his graven images? the afec! 
 
 of idlt:^2598""'"c"''' '? ''' r'"^' '""''•«'' *•« refected rSa 
 knew a« tn,fh h- Concerning a Gentile who said that from good he 
 
 2590 T^ ?'' rf ""''"n 'hat Christians -should reason about truths. 
 
 fn h. .'^^ •! u '^ f""* "*' variously instructed. 26007 Some appear 
 
 to build cities which they give to others, entreating them not to Zktl 
 
 from the Indies worship the Great God with a rite in wh ch thev fir^ 
 
 ^To'rL'.'TaT r' ■""* ''"T'"^*^'y "''^'^''"^ prostrate Aemsefves 
 rnilersT.nJ^f "'Y-^"PP°«f '»>« Great God is carried round with the 
 universe and from his superior position views all things. 2602 Certain 
 Wlack Gentiles described who are willing to be treated hardly andZt 
 
 trttTot. '^"^r ^"^^yjd.to paradises and reformedrLh sp rfts 
 trust to become fair by suffering, for they say that they are black S 
 body, but white ,n soul. 2603. The Genfis are commonlyTntroduce^ 
 ^rarL"^°*r-"T '^' '^r'''' °' '•«'« idols, in orde J to be wS.- 
 
 d ceased meii26S^"'r' '^^'^T "^^ ^''"^^ "''° »•"« "-^»''Pp'd 
 «TfZ\T- ' /• .^""""^ *•** ^*""'«« """St loved in the other life 
 are the Africans, for they more easily receive the goods and truths of 
 
 st»r V ''; •"'"■•' • ""^ ^'^'Sht in being called obfdient. 2604 The 
 
 brfl;;s^d.To5. ''•"- "^^ •'~ '^'^^^^ -^^ "-«- '^°'»*«-' 
 
 the %«rrf '^T^ "'■'i" i""'-^' re^citated among the Nations out of 
 t\!..Zf{ J •'* '"t'^"' '"'V"8 P«"°«d a short series of references to 
 tlf^i ■ °"?, ^1'''^' """^ "« '"'^« preserved verbatim, in order 
 
 ChZb. 7v,r»r^r^^^?. '"'; "PP"""^ '^^^ passages to the Christian 
 r!Z K*' ^^^ ^*''"'*' (•" "*"'"'«)' inasmuch ts they are in ign^ 
 
 ranee, may be in a state of innocence, 593. That with the GentUes 
 
 ~Z'^. f-r* t""^ "l n*'' <^''"^"''»«' '059. That the^od 
 among the Gentiles is from the Lord, and that they are more elsUv 
 
 rl,'i • V ?"' ,il^^- ^'"" '••« Lord is equally present with the 
 Gentiles m charity, 1059. That the lot of the Gentiles is bXr be! 
 
 hZt^lUtrTr^""' *;"*'].'' '^27. 1328. Wherefore the church 
 Lt! r.t • """""^ ^^' ^T^''' '366] The sense of the pre- 
 
 ceding references in a summary, showing that the New Church at this 
 
 titJniS: 7£ "fifl!'^ P'^itive Wtian Church among" S 
 iiie nations, ^9bb. The affirmation repeated, that a new church is alwav^ 
 
 c'alai ;/ "■"""•^ '^' ^u*"'"*^ ^''"'^ '»"« o'd churchls in a statir 
 Sto [b?r""?f "■."*' ^''Y- '^^"^ '^' «''•"'='' «' this day is trans- 
 Wo s are not ^\Ta" ''^'>«"^« '^"y "ck-owledge the Lord, and their inte- 
 
 M 9256. ° "* "'*■" *•*" ''^""'^- •«• "nd 
 
 revretJiT '^'J»«<m<^„ of the Nation* into the Lord's Jtingdom ie 
 represented. The salvation of the truly spiritual who have the Word 
 
 ; t 
 
764 
 
 NAT 
 
 NAT 
 
 was represented by the ram at the offering of Isaac and by the seed of 
 Abraham. 2830, 2833-2834. 2836. 2848. 2853 2801. A secondclass 
 of the spiritual who are saved, namely, those who have not the Word, 
 but are in fraternity from good, is represented by the ^ons born to 
 Nahor the brother of Abraham by his wife Mdeah. 2800 end 2861. 
 2863, 2806. 2868. 3778; especially by their son Bethuel. 2805, Jooo, 
 3778. A third class of the spiritual (or a second of the nations) con- 
 sisting of those who are in idolatrous worship and in good, 'S repre- 
 sented by the sons born to Nahor of his concubmc Reumah, 280/— 
 2869. AH the truly spiritual (probably the same as denoted by the 
 ram, &c.) constituted into a separate kingdom, and their pnncipal 
 varieties, or allotments therein, are represented by the sons bom to 
 Abraham and Keturah. who were separated from Isaac, 3230, J2Jj, 
 3239—3243, 3245 end, 3246—3247. The nations 6rst made rational, 
 and forming the spiritual church (probably those of the second and 
 third class, when first elevated), are ^presented by Ishmael the son 
 of Abraham and Hagar. and by his descendants. 3231. 3263 3264 and 
 citations. 3267—3268. The good of the nations by which they can be 
 conjoined with the Lord, and from which genuine goods and truths can 
 be elevated, is represented by Laban the son of Bethuel, in the history 
 of Jacob, 3129, 3130, 3160, 3612. 3665. 3691. 3778 3974. 3982, 
 3986. 4063, 4088. 4112. 4125, 4145. 4189, 4190, 419/, 4206, 42 I, 
 4214 4243. Goods and truths reserved in the interiors by which the 
 Lord'can operate, are represented by the residue, remnant, or remains 
 of nations and peoples. »h. 5897. Goods and truths not genuine, or 
 the Lord's church among the nations, was represented by the mixed 
 crowd who went up from Egypt with the Israelites, 797a— / 9/0. 1 he 
 instruction and reclamation of the nations, by those who have the Word, 
 is represented in that particular Jewish law by which they were ordered 
 to restore the stray ox or ass of their enemies, 92a5— 9256. 
 
 11 The true church of the Nations, was the most ancient; after- 
 wards it was the ancient, 1259 end. The celestial state of the most 
 ancient church as described by paradise in the ^egmning of Genesis; 
 and the state of those who belonged to it in heaven, 607, 89a, 920, 
 1114-1125, 2588 near the end, 2896, 4493, 8891, 9942, 1035a. 
 10 545 That the ancient church which succeeded it after the flood, 
 was constituted by several churches, which were representative and were 
 made one by charity; various particulars concerning it, how « a'n^rel 
 from the most ancient, 519, 521, 597, 607, 609, 640, 641, /6a /84. 
 895 1125—1128, 1327, 1343, 2896— 2897, 4493 and citations, 10,35o. 
 See above (1), 1130, 3667, (2. 3, 4, 5, 6); and see Church. 
 
 12 Signification. Tongues and families denote varieties of opinion, 
 understanding or faith, and varieties of love or charity respectively; 
 nations, varieties or states of both. 1159. 1215. 1216. 1251. Where 
 corrupt internal worship is treated of, families and nations denote man- 
 ners, or states of morality, tongues and lands diversities of opinion ; 
 but where true internal worship is treated of, families and nations de- 
 note charity, tongues and lands faith, 1252. Nations and peoples 
 denote goods and truths respectively; in the opposite sense evils and 
 falses, ill. and, A. 1258-1261, 1868, 5897, 6005, 10,288. 10.432; see 
 below. 1259. 1416, 1849, 2928. Nations denote worship according to 
 their own quality whether good or evil; the angels also never remain in 
 
 765 
 
 'il 258° n^ r^ r£ S** f^/P^ t™th which characterized it. 
 of celestial Mn^l^tSirfJ^a^'fy, \?''^t^''i "^ ""^ons, because 
 spiritual things whTch are truftiko -5"^ a'^ "'^P^'Pks. because of 
 good, the Lord's kiSom thus 'a ifn Z ; ^ ""'T ^'"""'^ "^^'^^'i"! 
 the celestial princiole of 'lnJ» . a u ^* "n.'^erse who are receptive of 
 Lord, 1416 '^Natons in ,l!! '""^ .'^''»"ty; " the supreme sense, the 
 
 andtWwhoSTngood but^rrhr'"''f'°°'^ ^""^^ ''•'^'^««% 
 who are in evil, 1849. Nations ^n tt •'*'"""" '""'". "^"^ ""«* ""ose 
 denote good; kings tmthM 2014 9m%^^?u'"? ""'' P"™'"^« «ense, 
 2090. 2227-222? 2^3 32of 4^^*l^U'''\,^°™" ""'j' *''• 2068 
 
 good predicated of doctrin^lSo deSes'truth 2T2O "and^'r '^•'?^' 
 a kingdom as well as a nation 2547 Wk .' ^ '.^ *''*° <=«"ed 
 
 of nations is named it denote,' .Zl 7^" * "?""" ^"^ " company 
 trine from good, 4574 Bv a „f^l' T "'f t.^"tl>s and forms of doc- 
 
 by a people, th; spiri-t„ar2928 To 28V Rv '' if'',"''''' ■'' ^''''"'^' 
 the spiritual kingdom esDeciallvihni': li ^ ^ ''"'^ ""*"'" " "eant 
 thence in truth 87n' Rv n.*'^ • ■ "^^ ?'* '" goo^^ primarily and 
 church, because no 'in fheltht ^^'^'^0^^ ^^o L not o^f the 
 Ilhistration of good sich as nafioL I . • ^"i"" ^l"' ^'"^' 10.634. 
 the juice of u„rifefruh,&a, 3470 3778 ' '" '"' ^°"^- '^'' '' '^ '"'^ 
 
 andl^ifbCr^^'SCAbi' 7^' '»•.- into a great nation, 
 of celestial love, ts Lctification «n^ f.^'r' ^■'- ^l' '"''""'^^ '^e stat^ 
 kingdom, 1416-1418 The ^».- """'P'r*'?' '^™'°g ^^e Lord's 
 said%f Israe in E^ypi (Jen xv 14>" ^^ '^'^ f"" '?"' ^*" ^ J-^ge, 
 spiritual are deliverfd'^ ifcflsi ^'Alf" 'f u'/"' ^'""^ "^^^ 'he 
 nations, and hence called Ah7,h»lVp*'"-*°.''^'^'" " ^^'^er of many 
 of the divine rdh^Zn in th.T ^a'\^T'^' P^' ''«-°'« '^e union 
 2004—2007 2011 T n • ^''^•. "''"='' '^ 'be source of all good 
 
 out"Lm thee/saii-of^Atafam (gLTv"^^^^ '""' ""."^ ^'"'"^ 
 Lord is all go^d and a I fru h 20/4 9n. ."• h ^'u'll'l *•"" ^''"» '^^ 
 
 s?oi'£r-t E-?^ P p4" -: Wis 
 
 from, 2089-2090 Abraham tnh!"^ j ? *^'"'"°" °^ ^'^^ ""ere- 
 
 
766 
 
 NAT 
 
 NAT 
 
 nations shall be from thee, said to Israel (Gen. «xv. 11). denotes good 
 and its divine forms, which are truths. 4574; compare 1416. Iw^U 
 make of thee a great nation. I will go down with thee «'? W-^* 
 to Jacob (Gen.llvi. 4), denotes the state in "b.ch 'ruth is made g^d 
 and the Lord's presence in it. 6005-6008. Had. such as h^ not 
 been known in E-'vpt since it was a nation. (Exod. «. 24). denotes 
 £es in X nafu°^^ mind such as had not been since it was receptive 
 of lod 7577-7579. The sons of Israel called a kingdom of priests 
 and a hdy nation (Exod. xix. 6), denotes the Lord's spiritual kingdom 
 as to good into which man is introduced by truth and as to good from 
 which%roceeds truth. 8770-8771; compare 1416. I wdl make thee 
 into a great nation, said to Moses when the Israelites had turned to 
 doktrf (Exod. xxxii. 10). denotes another form of the Word mamfest- 
 Jg ESrnai goo*!. 10.432. 10.453 10 461, 10.603. The Israel. tes 
 called a nation and the people of Jehovah (Exod. xxx.i i. 13). d«°°'«* 
 those who are in faith and fove in whom the divine dwells. 10.566. In 
 .?1 the earth and in all nations (Exod xxxiv. 10) denotes among tjos 
 with whom the church is. and with whom it is not. 10,634. The nations 
 expelled from the faces of the Israelites (Exod^xxx.v. 24). denotes the 
 removal of evU and of the falses of evil from the interiors. 10.6/4 , see 
 also 9327. 9332—9333. The frequent mention of nations and peoples 
 ?n the prophecies, denote variously those who are in the good of charity 
 and those who are in truths of faith; collections of such passages, 12p9. 
 1416 end. 2015, 9256. The frequent mention of the nations being 
 SDoiled. and their goods, their gold and silver, their vineyards. &c.. being 
 pCsessed. denote! the holy efteem in which the. spiritual will hold ra- 
 tional and scientific truths as the means of becoming wise. 2588 end. 
 
 NATIVITY {nativitas}. Nativities in the Word, denote such as 
 are smritual. namely, derivations of doctrine, of charity, of worship, ot 
 tTe church. 1145. 255, 1330. 3263. 4668. In the supreme sense 
 ttey denote such '^ are divine, as the birth of the divine rational from 
 theCine Itself in the Lord, and of the divine natural from the divine 
 rational. 3279. Conceptions and births are to be understood spmtuay 
 of the new birth, or regeneration, thus of truth bom from good, or faith 
 fromcharity. 3860, 3868. 4070, 4668. 5160 5398, Jhe born of God 
 are those who are principled in love, and thence m faith, 2o31 end 
 Abortion and barrenness, on the contrary, relate to perversions of good 
 and truth, or to the state when goods and truths do not succeed in due 
 order. 9325. See Generation, Regeneration. .„,,.„.;„ 
 
 NATURAL. 1. Nature and the Natural World. All things in 
 nature are representatives and correspondences, because "»» >nnux. 
 1632 1881. 2758, 2896, 2987-3002, 3213-3227. 3349. 3483. 3624 
 -3649 4044. 4053, 4366, 4939, 5116, 5377; seriatim passages, 
 9280; see below (3). 775, &c. Everything in nature owes its origm 
 and ckuse to somewhat in the spiritual world, 821 1. In virtue of the 
 correspondence between them, the natural world is c^njo'-j^f. "'i° "!^ 
 spiritual, and universal nature is a theatre representative of the Lords 
 km-dom, or heaven, and the latter of the Lord himself, 2/58, 2987 
 300'2 3483,4939,5116,5173, 5377. 8211, 8615. 9280. AH mflux 
 is from the spiritual world into the natural, not from the natural into 
 the soiritual. also from interiors to exteriors, not from exteriors to m- 
 1^3219. 5119, 5259. 5427. 5428, 5477. 5779. 6322. 8237. 9110. 
 
 767 
 
 '^orld. 775. 4939^ end 82n M f '•"' J""", *•>'* ''^ ^''^ spiritual 
 things divine. tWngs "elestfa ;„d ^fn"'' "•*^' ^''™''*"' ?''«'« '" 'W«h 
 4939. 6284 9216 M«n . * .'T '''"'""«' «"■« terminated, 4240 
 
 from the dt ine of the Lord to T"*?? "' '" ^' '^' '"«''''"» ^f descen 
 of ascent from na ure to thf nl' "'l""''V'? °^ "'""^' ""d conversely, 
 
 of good and truth, and hefce th. 7^ *'" 1''^'"°'^* *° '''"^ ""riage 
 finally, divine goods and tr,?rh, ^ ' ""^ *'"*" "^ heaven, and 
 
 3703i-3704. 3^974390 5 3^7256 7gT22"'^'Th"e ''^"' ''f' '"■ 
 and truth is not represented in the naturil I'ifi. f ">amage of good 
 regenerated, because he aloneTs not C„ Vn J' • T"' """' ^^ '» 
 intrinsic force or endeavour in «nL*i.u^"""* "'^er. 3793. The 
 -orld, the influx of whTch^L? ^^s^ , m^^ " ^^^^ 
 6053—6058, 6189—6215 6^07 ^Tor' f i/P ' variously ill. 5711. 
 Agreeable to the correspondence ornf.' l ^,15«-e495, 6598-6626 
 correspondence of exterior and inl^i ?,.' ^^u^ ""'' *P'"*"«1 *« the 
 conjunction of the snirhualwlw^ ..,*''''"«''*' '"• ^614; also, the 
 thin'gs are represeltC in'nltu J IndLTf '" ""'"' l^^"" ^H 
 form because to truth and good ^'' 10 tfi^ %'*'^/'""' V^^ *•"""« 
 NAL (2). Life (2), Man (3^ 36) ' ^' ^""^"^ (7). Inter- 
 
 this'd.ris'^:rm%it:r7on::rnr r ;," ''" e*""^'- ->^ •^^ 
 
 Neither from natural lumen nor fZnf. t fu'T ^''"""'- *• 6876. 
 known concerning God and Up ' „ ? TT^ ^t'°^°^ '^n ""ything be 
 
 /»M;l«tr^'"TK£T^^^^^^^ "PPl'ed according 
 
 natural depends from the sniritua Ithf. f "I?'"' 'f '"""^ '•"»' "if 
 again fronrthe Lord, 775, S 'e.'' 70 "?3ot Thf ^ '"? ''"•^ 
 ritual, and celestial, are each in tK.il j .^""^ natural, spi- 
 
 but the Lord is life tilf 880 tI . '^•""f ''"""'« '««P'ent of life, 
 natural, are as th hj' the bodT and th^^ ?"' ,'P'l'"^' ""^ '^e 
 order of their influx, and that .h'p ^i • /^'' '■ '^'? *«* t*"" » the 
 they are from the divine 4938_593qSoo^*"'rn°«;r''^ *«"» ''«<»"«' 
 natural is the ultimate of orderTnivwu^' }^'^^^' '0.017. The 
 
 terminated. 4240, ^939 eS 92T6 ' tL' n'ir*'"/ •*"" 'P'^''""' «^« 
 three degrees external milllA j ' . , "atural is const futed in 
 
 ill. 4570. bV the na ura ied ,hr/'™.?' ' ?" '^^ ^''"°°«'' ^"- 4154? 
 or the natural mind 5301 TW .f ^k"^"^! "•'"*''"' *''« «"""al man 
 
 ral ln'!a;trno^;i"'e;^ptt:f fhe^^'''" f ^^ Thi natu- 
 from the Lord, ill. SSa The'^ i.ternal thp'"".'" "^ f"*^ "/'"^*"'' """s 
 are most distinct in man but thev Zi'h,^ '"'r"'' ""^ the natural, 
 2181; the same desTb^d as internaf 'r-"". T ''^ ""rfomity 
 
 K 
 
768 
 
 NAT 
 
 tifics and knowledges of the natural man to the reception of life, and 
 enableTLo"to thifk. 2004. The natural man .s so d.st.ncHrom^^^^^ 
 rational, that if the latter be genuine .t can see the evil m ^^f^^!^' 
 
 fe the Tife to come, 2183. No^ne can be a whole man unless the natu- 
 
 &nov.ledMS of every kind in the exterior or corporeal memory; also 
 Sin?er!SLual or-' maginative faculty, which becomes especwUy 
 
 JakefHu boyhood and fifst manhood; "f «» ^^^-jf-it^ 
 which are common to men and brute animals, 3020. It is ot tnc naiu 
 I^man noUhe rational, that freedom is predicated, because the natural 
 ?the ;e3ent of good flowing-in, ^ut the ra^onal .yhe m^^^^^^^ 
 «iirh influx 3043 ; ill. 5650 ; compare o760, 6125. A "ght, lite, ana 
 :2r "Se natu;al man. is fromi.ine influx, -^ch dlustrates v.n- 
 fies and arranges all things, as may be known exi>erimentally, 3086. 
 5oi5 The nafural man, 4e the rational, is constituted ,n essence of 
 two parts, the intellectual and the voluntary, 3114, 3305. The dit- 
 ference between the spiritual and natural man (otherwise called the 
 Srernal and xternal man), illustrated ; that the spiritual man is wise 
 from the light of heaven, but the natural man from the light of the 
 
 3d hencl that the spiritual man ought t° d.^P"-;' ,f ?,ff «^h: 
 master and the natural obey as a servant, 3167. By the lal , ine 
 naTurai and spiritual were separated, and the natural man lifted himself 
 "p a'ainsTth^e spiritual, whereby divine order was inverted; hence the 
 nM regeneration, 3167. All that the natural man can know and do 
 TelligeSTs from the rational, who sees all things as in a field below 
 Wm from the light of truth and good, 3283; see below .«94, 5286 
 To thoTwho afe not regenerated the rational appears the same as the 
 natural but they are most distinct. 3288. The natura is rather an 
 exmce of the internal man. like the hairs of the body, than the man 
 hS hence, the hairy faces of those who were merely natura in the 
 S^f the bod;. 3301. ^The thought and will of man is founded in he 
 natural man aJiu a plane, 3469; in ot»>"7«rds the natural man is the 
 plane in which the spiritual is terminated, 4618, 56ol, 6275, 6284. 
 6299 9216. Whatever of life appears in the natural man is from the 
 Si and good and truth are both described as sons with referen^ 
 to their birth from the rational, ill. 3494 ; see below, 4015. The d.s- 
 tinctSn between the life of the external or natural man, and the hfe of 
 the internal or rational insisted on ; also that the rational can live sepa- 
 Ste from the natural, but not the contrary. 3498. Whilst man is in 
 Ihe body the rational appears to live in the natural as one with it, and 
 only to have any life it^s^lf so far as the natural is in correspondence. 
 3498 end. The natural is brought into correspondence with the wt'ona • 
 or regenerated, by the implantation of truth in good, i«. 3502, iMl, 
 
 NAT 
 
 '69 
 
 S508. Unless this correspondence exists man cannot be resenerated 
 
 riors" Vt ;"**""' "'. •?°''i'^** "'""'^'^S t° '^'" reLptfo'n in xti 
 riors, tU. and passages cited, 3539. The end regarded by the rational 
 
 man ,s as a soul, and the natural man is as the bidy of thit soulTalso 
 
 tha regeneration proceeds exactly like the formation of the body by th^ 
 
 S I ^ ^ ?""""' ""•* """n"' "Ji^^"" ''•'«* passes therein; 
 
 ^^o'fuZfPuT^r"-^ •^"'^'"""S *''^ I""''^'^"'^ of regeneration 
 ratLnallnd nlf * ^^' ">««"« Provided for the conjunction of th^ 
 
 rational and natural man cannot be discerned in the light of the natural 
 but they are discovered in the internal sense of the W^drsS^s! 5398 
 
 ^presen"t[nlr/°r^''' '" ^,? *^ '^'J^^ """^ countenance of the rational.' 
 The ordei?n m °' ""V"'' '^''"8''*' ^^^S, compare 5165. 5168 
 
 finishes t ° """> «°7«P0,"ds to that of the three heavens, and influx 
 
 the las ZtttZTf ^^^i '°7'""'^ ''"Sree where it forms a nexus of 
 the last with the first. 3739. In regard to ends, the state of the natu- 
 ral man .s opposed to the spiritual, but they may still be conjoined by 
 the subordination of the natural to the spiritual, ill. 3913. 3928 The 
 
 iuTaS if r"/";? "'""™'^'"* spirituaf before the former can be sub! 
 ^ugated IS temptation ; in this state the natural man is governed bv 
 
 "ensud tSs'nf fh^^' f f • '^'r "''"■^''' P-' communicators tte 
 trTh, of fhl .• i^"*^^.,"" *¥ ""^ •"""*• and "ith the goods and 
 nafral „„5 'f- ""?' """'on the other ; these three, the corporeal, 
 natural, and rational, are the intermediates by which there is ascent 
 
 Irnerlr''* \^'fr' '°*'"' ^^'^^^ The^natural man cannTbe 
 riorZre f,?. ^l ^ the interior or rational, for except from the inte- 
 rior there is no acknowledgment of truth, no conscience, no perception, 
 
 S, ^''" 'f/.'"'" "•"■P,"'*"'' ""'""*'' or rational, according as he 
 submits himself to one or the other of these degrees of life; but always 
 m the lower there is the faculty of being elevated to the h ighe , io38 
 The communication between the corporeal and natural is by exterior 
 sensuals reposited in the memory; between the natural and ratLnaH 
 IS by interior sensuals, M. 4038; see below, 4570. All things in man are 
 arranged according to his chief end, and this in the naturafmindTwhe e 
 
 latur^ wi^ th 'tf """'j "^TV"- ■* ' "^^ '^^' communication of the 
 natural with the body and with the world is by sensuals; but with the 
 
 tic trutls"'4f7o'"^ ;i! *• **•; 'I'"""'', r'-^' " ''^y """•"S'O'J «««» «4- 
 tic truths, 4570. The natura man is beneath or exterior to the rational, 
 
 and when they agree it is nothing but a more general formation of the 
 goods and truths m the rational, ill. 4667. The perceptions of the 
 na urd man are opposed to those of the rational or spiritual, and if the 
 natural man has dominion nothing of faith can be believed; illustrated 
 by various fallacies of the senses. 5084. 5094. The natural man when 
 not regenerated turns goods and truths which flow-in by the rational 
 into evils and falses; but when regenerated it is like the face in which 
 l^fi'-f f?^' " » ^T^^ '^^y themselves in corresponding forms. 5118 
 5165. 5168 By the rational and natural is meant the man himself so 
 lliiT ,,u ft>';'ncd to the reception of the celestial and spiritual; by the 
 rational the internal, by the natural the external, 5150 The natural 
 man has no view of anything from himself, though it appears otheS 
 but on y from the interior or rational ; thus, alf sight is predicalS of 
 the rational mind surveying itself h, the natural as in a m'irror5286: 
 
 K 2 
 
 i .' 
 
 i < 
 
770 
 
 NAT 
 
 To the natural man nothing appears that .s .n «h?/P;"*°'''",°\^? 'Jl^* 
 be correspondence and a medium, but to the spintual man all thmgsin 
 theTatur^al are manifest, 5427. 5428. 5477. .T^e natura man reUU 
 against the spiritual and fights agamst his dom.mon, because he tears 
 the loss of all that constitutes his delight, and is .gnorant of the .net- 
 fable states upon xvhich he may enter, 5647, compare 1^90. Ihe 
 natural man is in the light of the world. th^/P'"^"";' I" ^ Sta- 
 heaven, hence the former has no perception of good and t.™*'' '" i" .^ 
 self, 5965. The natural or external man is formed to the .mage of the 
 world; the internal or spiritual to the .mage of heaven 1/33. .56 ^». 
 4523, 4524, 6013, 6057. 9279. 9300. 9706, 10,lo6 >0.429. JM^^ 
 The external man is created for the world only th«t i>«.'"«y ^'™ 
 internal, which is created for heaven, as its subject. ^'86. 5947. Oi/o. 
 6284. 6299, 9216. 9828, 10,396. Perception m the n^'"'?> "»° " 
 from the celestial internal ; but apparently it is in the *?«ntifics ot the 
 natural 6063, 6092. The natural man is formed to the reception oi 
 TnTx 'both mmediately from the Lord and mediately through the 
 soirk, al world, and without this twofold influx he could not live. 6063. 
 Sm passages expressing briefly the doctrine of the exte--nal and 
 internal man, otherwise called the natural and spintual, fO'— 97"^ 
 9796—9803. That they are called natural and sensual who aUow 
 their thoughts and affections to receive an outward determination, 9/30. 
 See ExteLal (2). Internal (2. 3). Man (3. 7), Reason. Science. 
 
 ^^l^Natural Goods and Truth,, are from spiritual ; spiritual from celes- 
 tial, and all from the Lord, 775, 3304. The Lord is present by celes- 
 tial love received from liim. without which there can he neither sp.ntua 
 or natural good. 1 096. 1420. Unless natural good conform to rational 
 eood, and all to the Lord, there can be no perception. 2181. ««J'1»»- 
 Cne eood in the natural man. is the delight perceived from charity; 
 Ws trutl^rhatever scientific favours that delight. 2184 end; see below 
 SI 14 3167 3293. The first affection of truth in the natural man is not 
 that of genuine truth, but this comes successively by the former as means^ 
 3040. The affection of troth in the natural man exists by influx trom 
 the affection of good in the rational, 3040. Good flows in from the 
 rational man in celestial freedom, and unless the affection of truth is re- 
 ceived from it the natural cannot be conjoined to the rational, 304J. 
 The influx of good is into the scientifics, knowledges, and doctnnals ot 
 the natural, which it illustrates and disposes in order; hence the attec- 
 tion of truth. 3086. The truths of the natural man are scientifics, 
 namely, whatever may be comprehended in the extenwl memory ; but 
 his giods are delight's, especially such as are of the affection of those 
 truths, 3114; hence, that scientifics are the proper f(K.d of the natural 
 man 56—57. 3114. When the natural man is m order his good is the 
 deUght of ser;ing his neighbour, his country the Lord's k'-gdom; and 
 his truth is all that the understanding apprehends as the means ot ren- 
 dering this service, 3167 end. Man is not born into any troth, even 
 natural, or pertaining to common morality, but has to learo all exter- 
 nally; truth thus learnt ought to be elevated to conjunction with good, 
 H, order to make him truly rational or truly man, 3175. It is with dif- 
 ficulty that troth can be elevated out of the natural man, because ottai- 
 lades! cupidities of evils, and false persuasions, 3175. The scientifics 
 
 NAT 
 
 771 
 
 tn,J, «,;••""'" *'^ '^^°,!.°o'='^" •'8''' ^y 'J** "tional. which light is 
 h^"^»nT "'""'^^'° 8?*^' ^?^'^- ^^^ ""'""l "an derives all that is 
 human from good and truth insomuch that they constitute his very 
 
 SpI 7/ ^^T* I!^"'"^^ lelight. and such truth scientific. 3293 ; 
 terlr »n^ f^- ^-^ ^ ?■"* "■""• °f »'>« "«tural man are each in: 
 »wll, -^^ *"*"' wtenor. m communication with the rational man. 
 
 Natural' J.n^*^T"Tr"u.° T'** ***" corporeal. 3293-3294. 3793. 
 Naturd good is the delight of natural affection, which forms itself and 
 
 hTrfZ^t fi^Kl'"^ o^" °''*"™' ■»«" i« not human unless the one 
 ow«/T. ^T "r "'*""■' -^^P^- "^^"^ •=''"»°t he united to good in the 
 Zhl ^™'' ^T'" " " "^'"^'^ '^'"^ hereditary vice from the 
 3304 lrK°f ^°/.^n*^o?i*' •"•* "°* ''"*' '•"•^h must all be learnt, 
 thi^ kinX "' ^'^'^ V5'- ^^^ *™*^ °f »»»« natural man are of 
 arTfpJtn. ' '"■°P"V' 'i""^ '''°'!"'''' scientifics, and doctrinals, which 
 are learnt successively by derivation one from the other, 3309, 3310 
 
 ^n 'r^ff^!" '°!. "'* "'*' interior truths of the natural man, of which he 
 ^nsuaU ^^?n /''T*^''""^'?''^'^'' "^'''^ "gain are founded upon 
 ^e ^H ff 12 ""'V ^^' ^'^, °^ ''•" '"''"""l fl°"« immediately into 
 bv C^ ? • S.'*"*'' /'» ?''° mediately by troth; this is signified 
 S^r^/ T4 •r,''",*l^'''''*'°""f^J'''=°''' 3314, ill. 3509, ill. 
 Th!;..- f '?•:"• 3^73. br 3616, 3622. 4563; see below, 4015. 
 
 h.Z^tT T'-^*' "'i*'" '•"'""'■ """1 ^as'« than the natural, 
 
 because it is more interior and remote from the senses; the natural is 
 
 also regenerated by mflux from the rational, consequently after it and 
 with more difficulty, ill. 3321. ill, 4612; the latter part, 3469! TroTs 
 (which are really appearances of truth) are received by divine influx in 
 the rational, and finally in the scientifics of the natural, as images re- 
 flected in a mirror 3368. 3391. Natural good such as many^denVe 
 from their parents, described ; that it is as thi first juice of fruUs &c 
 and IS extirpated when man is regenerated and receives genuine Jood 
 from the Lord, 3469-3471; see below (8). It is by the dehghts of 
 
 nverlfl M ' A ' 'V^/"- The good of the natural man is de- 
 med from the order in which good and troth flow-in from the rational 
 and from the order of scientifics, knowledges, and doctrinals amons 
 
 Sn^rlf r ''°fi: '■"• f''?' '''T' "-"^ e°°<ls' appear in a common of 
 general form m the natural man, but the innumerable particulars which 
 
 fiif/'fifier V' ," V° '^^ohscurity of perception in the natural, 
 J a' f.f ■ ^•°'"^', ""d truths in the natural are formed inmostly by the 
 
 & f »l °r'' "^'"^ "u" ^''.^ ^'""'*' P^^d of regeneration is pro- 
 duced forth and assumes the prior place, 3576 ; see the collection of 
 pass^es below (6|. Goods and truths of the natural mind are so innu- 
 merable that hardly their most common genera can be apprehended by 
 man; also, in some of these, rational goods and truths can be received 
 in othera not, 3660 further ill. 3665. There are goods andl Truths 
 rational, natural, and sensual, and they are so ordered that the superior 
 flow into the inferior, and thus image themselves, comparatively as the 
 
 Mfi."""^ j"""f* 'T"S''' '" ^^^ countenance. 3961; the latter «7/ 
 a 165. Goods and truths are graduated from lowest to highest in de- 
 grees distinct from one another Uke the steps of a ladder! 3699 and 
 following passages ; see above (4). 4009. Knowledges of good and 
 
772 
 
 NAT 
 
 truth are implanted in the natural memory as in their ground, not by 
 learning them, but by a life according to them, 3762. Doctrinals of 
 good and truth must be learnt from the Word, and exist together in 
 connection before man can be regenerated, 3786, turther %U. i)J/J. 
 Good and truth are not united in the natural man till he is regenerated, 
 hence the good insinuated in infancy is withdrawn into the interiors, 
 ill 3793 Good and truth are united in the natural man when spiritual 
 good flows-in, ill. 3952. The arrangement of good and truth in the 
 natural man is from the spiritual, and thereby from the Lord, whose 
 influx is into good in the internal man, and by truth into the external, 
 4015. The natural man appropriates goods and truths by the medium 
 of his senses ; truths by sight and hearing more especially, and goods 
 by the other three senses, 4038 ; compare 10,236. Goods and truths 
 of the natural man are in threefold degrees, correspondent to those ot 
 the internal, which again are correspondent to the three heavens, i/^ 
 4 154, further ill. 4570. Goods and truths are fructified and multiplied 
 so far as the natural man is receptive of them, and no farther ; hence, 
 if regeneration does not take place in the life of the body, it cannot 
 hereafter, 4588. Interior goods and truths predicated of the natural 
 man are those which correspond to the goods and truths of the rational ; 
 in general they are uses and the means of application, 4973. Scientitic 
 truths appropriated to the good of the natural man, are as water to 
 bread, or drink to meat, in nourishment, ill. 4976. Natural good and 
 truth are each of two kinds, spiritual and not spiritual ; natural good 
 not spiritual is hereditary, but natural-spiritual good and truth are from 
 doctrine, ill. 4988 ; hr. ill. by examples, 4992. Spiritual truth agrees 
 with natural truth in ultimates, yet there is not conjunction, but only 
 affinity between them, ill. 5008, ill. 5028. They who are m good and 
 truth natural, not spiritual, regard spiritual good and truth merely as a 
 servant, and spiritual things generally as means of service, 5013, 5025 ; 
 but that order requires the natural to serve, because the spiritual is 
 prior, interior, superior, and nearer to the divine, 5013, 5168. They 
 who are in good natural not spiritual are easily persuaded that evil is 
 good, and that the false is truth, for there is no plane in which heaven 
 can operate; hence they suffer much from the infestation of evil spirits 
 in the other life, i//. 5032, 5033, 7197, 7761, 8802; from experience 
 6208 ; see below, 5965, 6208. It is influx from divine truth that is 
 called spiritual, and influx from divine good celestial; and this good and 
 truth is said to be in the rational or in the natural according to recep- 
 tion, 5150, 5510. Natural truths are not truths till they become of 
 the life, but the term is applied generally to natural knowledges of good 
 and truth and to scientifics, 5276, 5312 ; see below, 5510. Goods and 
 truths really such are in the interiors of the natural mind, and they 
 correspond to angelic societies, 5344. The common truths of the natu- 
 ral mind cannot communicate with truth from the divme without a 
 medium, 5411. Scientifics and the truths of the church are two dis- 
 tinct things in the natural miud, and they are disposed into order by 
 truth received from the Divine ; also, that scientifics are first disposed 
 into order, 5510; see below, 6724. Scientific truths even in the exte- 
 rior natural are given to man by influx from the Lord, and are not 
 acquired by any power of his own, ill. 5649, ill. 5660. They who arc 
 in natural "-ood not spiritual constitute the external of the church ; but 
 
 NAT 
 
 773 
 
 1i 
 1 
 
 «iey who are m spiritual good, the internal, 5965. They who do good 
 troni natural disposition only and not from the doctrine of good and 
 truth cannot be saved, for they have no conscience by which the angels 
 ^oT ;^*°'/°^ they are easily persuaded to evil, 6208, further iU. 
 7197. Good and truth in the natural man are produced from the 
 internal, which thus dwells in the natural or external as its life ; also, it 
 IS thus the internal clothes itself with the means by which it can pro- 
 duce efi^ects in a lower sphere, 6275, 6284, 6299; that the natural or 
 extenor is the vestment of the rational or interior, 6377, 9215. The 
 influx of good and truth being thus received in the natural man causes 
 external good and truth to be really such, 6284 ; or to be living, 6686. 
 iJefore the natural man is brought into order, good is mixed with evils 
 and falses m him, but it is guarded by the operation of divine truth 
 given m the midst, 6724; compare, as to the mixed state of goods and 
 truths 3993, 3995, 4005. When goods and truths of the exterior 
 natural are destroyed by evils of life, those of the interior are reserved 
 by the Lord and the communication with them closed ; such reserved 
 ionl^ ^"du'*"^^^ ^^^ denoted in the Word by remains, 7601 ; see below, 
 9296. When scientific truths in the natural man are perverted or 
 extinguished, the internal man can no longer think and perceive except 
 perversely or falsely, 9062 ; see also concerning hurt done to the in- 
 ternal man by want of order in the natural, 9046; and that man is in 
 hell unless he is elevated out of natural into spiritual light by regeneration. 
 5700, 6322, 10,156, 10,489. Good is first infused in infancy and child- 
 hood, when It forms the commencement of the new will, afterwards, it 
 IS either closed up by evils of life, or it produces itself, and is perfected 
 by the truths of faith, ill. 9296, 9742, 10,298. See Influx (6), 
 Good (15, 21), Truth. ^ ^ 
 
 6. The Purification and Regeneration of the Natural Man ; that the 
 former is especially signified by washing the feet, ill. 3147; see below, 
 9572. The loves of self and the world are the filth of the natural man, 
 which must be washed away before good and truth can flow-in, 3147. 
 Until the natural man is purified of evil, good works are not good, 
 because the love of self and the worid is in them, 3147. Before the 
 natural man can be regenerated, good from the Lord is insinuated into 
 the rational part, to which truth is elevated from the natural; this done, 
 the internal or rational man is in a condition to combat with the evils 
 of the external, 3286. The natural man is regenerated by the rational 
 so far as it is subjugated in this combat, and thus reduced to obedience 
 and correspondence, 3286. The natural man is regenerated by the 
 good of the rational as a father, and by the truth of the rational as a 
 mother ; from which, accordingly, all goods and truths in the natural 
 man are derived, 3286, 3288, 3299, 3314, 3573, 3616, 3677. When 
 the natural man is regenerated he owes his conception to the rational, 
 and thus in order to the spiritual, the celestial, and the divine itself, 
 according to influx, 3304. In the first state of regeneration, truths and 
 whatever else is contained in the memory of the natural man, form an 
 undigested mass until good flows-in by regeneration and reduces all to 
 order, 3316, ill. 3570, 5704; see below, 3579. The combats between 
 the rational and natural by which regeneration is eff'ected, are continued 
 UU the vessels recipient of good in the natural man are softened, 3321. 
 The rational man is regenerated before the natural, and the latter with 
 
774 
 
 NAT 
 
 much difficulty by it, because the natural man is nearer to the world 
 and the body, but the rational nearer to the divine, 3321, 3469, 3493, 
 4612. In the process of regeneration the truths adjoined to natural 
 good are as fibres which are led and applied into form by interior good, 
 by which procedure the natural mind is actually re-formed, 34/0 ; fur- 
 ther ill. 3570. Before the natural is regenerated and thus brought into 
 correspondence with the rational, it is as darkness in which the rational 
 can see nothing, 3493, further ilL 3620, 3623, 3629 ; see above (4), 
 3502. The natural man is regenerated by knowledges of good and 
 truth, which receive influx from the rational, whereby the natural man 
 is illustrated, 3508. It is not according to order that regeneration 
 should be effected by the immediate influx of rational good into natural, 
 but by truth as a medium, 3509, and the passages concerning the pre- 
 ference of Isaac for Esau, and of Rebecca for Jacob, cited above (5). 
 Though truth is apparently in the first place while man is regenerating, 
 the priority belongs to good, which manifestly assumes the first place 
 when he is* regenerated, variously UL 3324, 3325, 3330, 3336, 3539, 
 3546—3548, 3563, 3570, 3576/3601, 3603, 3610, 3701, 3863, 3995, 
 4247, 4256, 4337, 4925, 5351, 5354, 5747, 6247, 6396. Good pro- 
 ceeds into the natural man, at the beginning of regeneration, by the 
 medium of truth, and thus manifests somewhat similar to good, but it 
 is not genuine, being in inverted order, 3563; see below, 3579; that 
 the inversion of state when good assumes the first place and begins to 
 rule over truths produces temptations, ilL 4256, ill. 4274, 4275, 5773. 
 In the course of regeneration, the rational man appropriates from the 
 natural whatever corresponds with his own good, and what he relin- 
 quishes serves to introduce other corresponding goods and truths, 3570. 
 The appropriation of good is according to the end regarded by the 
 rational man ; and by this end the Lord disposes all things into order 
 in the natural, ill. by the manner in which the body is formed by the 
 soul, 3570. The rational man, when he regenerates the natural, first 
 conjoins good, afterwards truth, 3570. The natural man is not regene- 
 rated till it is conjoined to the rational, and this conjunction is by influx, 
 immediate and mediate; immediate influx is that of rational good into 
 natural good ; mediate, is by the way of rational truth into natural 
 truth, and thence into natural good, ill. 3573, 3576, 3616, 3665 ; see 
 above, 3509. By the form in which the influx of good first presents 
 itself in the natural mind, it disposes all things into order, and forms 
 truths; by these again it produces good, and so on, 3579 ; how nume- 
 rous such goods and truths are, and that they form like houses, families, 
 and nations, 3660, 3665. The rational mind which is first regenerated 
 contains the seeds of good and truth, the natural regenerated afterwards 
 is the ground in which they spring up, and are fructified, 3671. Until 
 the natural man is subdued there is no conjunction with the rational or 
 spiritual because their ends are opposite ; hence the combats between 
 evil spirits and angels, which are perceived by man as temptations, 
 3913, 3927, 3928. Conjunction cannot take place until the natural 
 man is prepared, and until then, the interior man, as to truth and good, 
 resembles one dead, 3969; see below, 6299. Preparation, conjunction, 
 and fructification, are distinct processes in the regeneration of the natu- 
 ral man, 3993, 4588; see below, 4353, 4612. Conjugial love, love to 
 the Lord, and love to the neighbour, are said to be conjoined to natural 
 
 NAT 
 
 775 
 
 in the natural when the llttsr U in !l: a ^* '^*"'"'"' ■"«■> ^'»e«s 
 
 has a .parate lifeTsfon'^t.rr Xf ^46?^^^^^^^^^ 
 
 5 1 fid »"J?. *"» '>e<'ome as servants, when man is regenerated 51 fi I 
 
 internal iaflnTse^TroJ.lf'' ? *■?"'' ''" '^' ''='""*'««« "« ^om 
 
 ritua. bv rege\e2. hr°^k1„riTo^•h^i„T^tt1 l^-^P'' 
 and to choose between them and wlipn 1,0 7k- i r ! "® ^^^ ^^^^» 
 out the spiritual he rejeclrandiSu" S« nsT^l Tttt Tff "H' 
 
 Ih nattr i th p^et whrchtr h •'""^* '^^^^^'^•^^'^'^ 
 tjon to the spi^X^rSn '^^^l^JtS'im ^^ ^"fr" 
 
 this however the natural man may to the tntrar? St V^ 
 man is first reformed good is minded with PviinTT-JJ^' -V ^''*" 
 ral man. but in the midst is dSirhopeSin'^lIf :,',:" '^l •."'"; 
 
 1^;^ irtSurafmi! ^^n^:^^^^^ 
 
 brief., in seriatim passages. 87^^?; "LltuXXSeS^ 
 
 1' ' 1 
 
776 
 
 l^AT 
 
 not regenerate and when regenerate, 8743— 8745 ; and that the internal 
 man is regenerated by the reception of faith in thought and will, but 
 the external by a correspondent life, 8746. The general process of 
 regeneration illustrated ; chiefly, that man is not regenerated before the 
 external or natural is so, which done, the whole man is regenerated, 
 9043, 9046; passages cited, 9061 end, 9325 end. The good of the 
 internal regenerates the good of the external man, but not till its own 
 state is filled, ill. 9103. The natural man must be m correspondence 
 with the spiritual or internal that he may be regenerated, &c., 6r. cited 
 9325 end. The two states of man, natural and spiritual, illustrated ; 
 that the natural is so called from the heat and Hght of the ^^orld, and 
 the spiritual from the heat aud light of heaven, 9383, 10,156. Ihat 
 the purifications and evacuations of the internal man are effected m the 
 natural, variously i//. 9572, 10,235, 10,236, }0,243. And that the 
 natural man when regenerated perceives spiritual things by influx, &0D1. 
 See Good (20), Regeneration. 
 
 7 The Temptations of the merely Natural Man, are not really 
 temptations, but common anxieties, ilL 847. The natural man m 
 freedom after temptations represented by Napthali, a hmd let loose, 
 
 \ Natural Good and the Good of the Natural, distinguished; that 
 the former is hereditary from the parents, but the latter is received by 
 influx from the Lord, 3518, 4231, 7920. See 3469-3471, cited above 
 (5); and for full particulars see Good (3). ^ , . • j 
 
 9. Good done by the Natural Man. The work of charity is done 
 by the natural man, but unless the spiritual and the celestial be in it, it 
 has no life from the Lord, ill. 880. A life according to natural good 
 is not saving, but a life according to the truths and goods of faith ad- 
 mitted as the principles and rules of action, ill. 6208. Without the 
 truths of faith, the natural man is like a reed shaken by the wind, tor 
 there is no stamina by which the angels can hold him to good and truth, 
 7197, 8002. There are no truths in the extremes of the natural mind, 
 but the whole is occupied with the false and evil, 7645, 7693. Spiritual 
 good, which is alone saving, derives its quality from the truths of faith, 
 their copiousness and connection, but natural good is a thing of accident 
 and can easily be bent to evil, 7761. To do good from natural temper 
 alone, is to act as from blind instinct, and such cannot be m heaven, til. 
 8002 ; the whole further ill. S772. See Good (3). 
 
 10. Faith merely Natural, is a sensual faith, grounded in miracles 
 or in the authority of teachers; such a faith is not of the Lord, yet if 
 the truth of innocence is in it, it is accepted, 8078; compare 4047, 
 
 7290. ,. , . 1 
 
 11. The Fallacies of Natural and Sensual Men, shown in several 
 
 examples taken from natural and spiritual subjects, 5084, 6948. The 
 natural man is not in fault that fallacies appear to him, but that the 
 affections and thoughts are determined by them, 5094, 5700, .6948— 
 6949, 7693. Those who are in truth and not yet in good, are in falla- 
 cies from lowest nature, ill. 6400. 
 
 12. The Quality and Lot of the Natural in the other life. Ihe 
 influx and quality of certain spirits described, who had only thought 
 from natural ideas concerning spiritual things, and of others who had 
 thought seusually, but still lived a good life, 4046. Another class of 
 
 NAT 
 
 777 
 
 natural spirits who emit a stench like rotten teeth and likp hum* K« 
 were'cll; ''"' 't'- "^^^ T'' *« ^^^ "^ belieft'heaJen or hd^ \7t 
 
 f rn.h. ««"buted all things to nature, become at length reeeotive of 
 truths; meanwh. e. some of them are kept from evil by 1^494 1- 
 2 J' ■ T'"^ ."'^ 'P'"'^ °^ ">« "atu™! »n the lower earth are such II 
 E ^Z!'^/'"'r^'' '•"' '^°"S'" *° -"^"t l^^aven b^ the g^d works 
 worid ale nlr'f ''' A^"^^' /^"''^ "" "''° *»■»« ^o™ tbTchrhUaa 
 nir Z ?eet "and lr"f '"^'^ '^7 T f °* ^*^ '^' ''"'- «»rth 
 
 who acted into the left knee ZZ'Al%htZ?T46' Two' 
 
 mfnT/nfl-rT' iP'"'* ^'''"^"^ ^^o l°^«d the deSesand refinT 
 sTnk ntl hllf A f.'^* ««P?ble of elevation to heaven, the second who 
 Z.ril?»H I ""''i'"^ •" *'"'' 4947-4948. Certain arrogant spWts 
 described, who endeavour to ascend and even do ascend as K ««?l!! 
 
 attribute all to nature but still pretend to acknowledge a supreme beC 
 4950. Some under the heels in a deep hell, 4951. ^ The eXvorff 
 tw\"H"''ft'""'\'"T'-'""'*"™' «f« to «cuse themselvrberuse 
 ll7fi^ "•'". """T" *^^ '^"'^'""^ "f g°°d ^^ ''"th. but they were told 
 
 tt*s f,.r."'^.w !["*' ""^^ *^ •"'"^«' 4952; a further illustTatfon of 
 this fact, and that the merely natural loathe the verv mention of «„; 
 
 ritual things. 5006. 5116. ^The inverted state of^thTnatural X 
 
 renders It impossible that he should see celestial and spiritual "SinT 
 
 also that all such when seen in the light of heaven appear wkh fhe 
 
 head downwards, and the feet upwards, 51!6. The quS and lot of 
 
 those who are in natural good not spiritual, compared with those who 
 
 5032. Further account of natural spirits such as constitute the skhi' 
 the hairs, and the bones, 5552-5573. The natural life is represented 
 by the hair hence the appearance of females in the other life withlons 
 hair combed over their faces, because they had thought more of the^f 
 personal adornment than of eternal life. 5570. Thfy who are purelv 
 natural or mere naturalists), when they appear in the^igh? of heaven 
 seem not to have a face, but something hairy in the place of t 557?' 
 0573 end. A fuUer description of the spirits named above (4630) thai 
 Zi^u !l°""?''T ^r'Y' ^■"'«^)' «■"• business was the very end 
 
 a s'ptitu?:Jht."9T09! "" "^""'^ ''°"' '""^ '-^^'-'^ •--' -<•- 
 13. TAe Exteriors and Interiors of the Natural. The natural man 
 
 V;6T282l;o7Tfi4Q''"T'.'?^ •''''■ ''''' ^»^"»' 5118 5126! 
 ~.L f 282, 5497, 5649. The interior natural communicates with the 
 
 miomd mind and forms the plane of natural life after death; the exte 
 
 nor natural consists in the life of the senses and actions 3293 Sm 
 
 pare the three parts, 1589. The external natural is from the s^S 
 
 , ( 
 
 1:; 
 
 I 
 
 
 I 
 
778 
 
 NAT 
 
 of the body, and they who live and think in these are called sensual 
 men; the internal natural consists in analogical truths and conclusions 
 elevated out of the exterior, 4570, ilL 5094. When the natural is con- 
 sidered in three parts a medium between the external and internal is 
 predicated, by separating the external natural from the sensual, whicb 
 is then called the extreme, 4570, 9215-9216. The natural man con- 
 sidered in three parts, internal, middle, and external, is denoted by the 
 feet, the soles of the feet, and the heels, respectively, 6844 end, 7 7^ J. 
 See Foot. The external sensuals are in two classes under the will ana 
 understanding respectively, and unless they are subject to the internal 
 sensuals man is lost, 5077; see below, 5157. The external sensuals of 
 both kinds together with their recipient vessels, are, properly speaking, 
 the exteriors of the natural, or the corporeal part of man; but the inte- 
 riors of the natural are scientifics and their affections, /^^«— ?"'^^.; 
 The exteriors of the natural are all that man puts off by death, tor all 
 that he has thought, said, or acted in the body, and all his natural affec- 
 tions and lusts, thus, all the interiors of the natural, are retained, oO/ 9, 
 5094. The interior natural communicates with the rational, and the 
 rational flows into it ; the exterior natural communicates with sensuals, 
 and into that the world flows, 5118, further ill, 5126. The exterior 
 natural is constituted by all that enters through the senses into the 
 natural mind, namely, into the exterior memory and the imagy^atf ° ^ 
 how the interior natural and the rational are successively opened, 5rJb. 
 The interior natural receives ideas of truth and good from the rational, 
 and by these the exterior natural ought to be illustrated ; also that such 
 illustration takes place when charity is the uniting medium, 5133. The 
 exterior natural is composed of scientifics subject to the intellectual 
 part, and of delights subject to the voluntary part, all of sensual origin ; 
 the former can be brought into correspondence with the interior natural, 
 but not the latter, 5157, 5160—5167; see below, 6844. The exteriors 
 of the natural, which are sensuals, serve as a plane and as it were a tace, 
 in which the interiors are brought to view ; unless the interiors thus 
 imaged themselves in exteriors man could not think, ilL 5165, further 
 ill 5168. The interior and exterior natural, act as one by conjunction, 
 and are spoken of together in the Word, 5263, 5276, 5282, 5333. It is 
 from the exterior natural that a boy thinks while he is yet a stripling ; 
 when he approaches manhood he begins to think from the interior 
 natural, in other words he begins to reason; but in manhood, if he culti- 
 vates his rational faculty, he rises to intellectual and immaterial ideas; 
 finally, if he receives good from the Lord, he comes into the light of 
 heaven, 5497. Men have no knowledge of the difi*erence between the 
 exterior and interior of the natural, but the angelic societies to which 
 they correspond know it well, and also how truth is received in either 
 part, ill. 5649. The exterior lives from the interior, and when they are 
 separated the exterior dies, 5707. The interior lives in a sphere so 
 much purer than the exterior, that it is capable of receiving distinctly a 
 thousand and a thousand things, which appear to the exterior as one 
 general form, 5707. The externals of the natural man (meaning sensuals) 
 must be removed (in other words man must be elevated out of them), if 
 he would approach the Divine, ill. 6844; the reason further ill. by the 
 falses and evils which occupy the extremes, 7645, 7693. The exterior 
 goods and truths of the natural man are conjoined to evils and falses 
 
 NAT 
 
 779 
 
 because they look outwards and downwards, thus to self and the worid ; 
 
 but his interior goods and truths are related to the Lord and his kine- 
 
 T^y because they look inwards and above himself, ill. 7601, 7604, 
 
 7b{}7. The natural man is distinguished as interior, exterior or middle, 
 
 and extreme or outermost; by the interior he communicates with heaven, 
 
 by the extreme or outermost, which is the sensual part, with the worid, 
 
 and the exterior or middle mediates between them, 9215—9216, 10,236. 
 
 All the interiors close-in together and rest upon the exterior and 
 
 extremes, thus upon the sensual or ultimate of man's life ; ill, by the 
 
 skin which contains all the interiors of the body and holds them in 
 
 connection, 92 1 6. By the ultimate or external sensual is not meant the 
 
 senses themselves of the body, but the proximate faculties of the man, 
 
 who is called sensual if he thinks and desires according to those appe- 
 
 tites, ilL 9730. That the sensual part or ultimate of the natural man 
 
 is not regenerated at this day, but the regenerate are elevated from it 
 
 into the light of heaven, 6183, 6454; passages cited, 7442 end. 
 
 14. The Extremes of the Natural Man (called also the lowest natu- 
 ral), are the sensual things in which the natural mind terminates, and 
 ;7.®Z^^® classed m two kinds, voluntary and intellectual, 4009. 4570 
 p3 T^' l^^^* ^^^^' ^^^^' ^^9^» 5125, 5128, 5580, 5767, 5774 
 r\.l' ^!?i' 6310-6318, 6564, 6598, 6612, 6622, 6844, 6845, 6948, 
 
 ??^^/-i1?'Z?^^' ^^^5' ^^^^' 9212, 9215, 9216, 9331. See above 
 (13). 4a/0, 7645, 7601, 9215, 9216; and see Sense. 
 
 15. The Interiors of the Interior Natural, are also called spiritual, 
 because from the light of heaven; and in this light are truths adjoined to 
 good, 5344. The spiritual interiors in this light correspond to the 
 angehc societies of the second heaven, and man communicates with this 
 heaven by remains, 5344. When man receives good from the Lord, 
 his understanding comes into the light of heaven, because all truths are 
 housed in good, 5497 end. 
 
 ^ 1 6. The Spiritual-Natural, is so called, when truth is received from 
 internal influx into the natural mind, 4570, cited below (17). By the 
 spiritual in the natural is meant all that is of the hght of heaven • by 
 
 roAT^^'^r^l'^^^^^ ^^^ *^** '^ ""^ *^® 1^8^* ^^ *^e ^o''!^* 5328 end,' ill, 
 .i344. The spiritual-natural is so called when the natural is rendered 
 
 subservient to the spiritual, and acts from it as an eff'ect from its cause, 
 56ol. The natural, predicated of angels, is the natural made spiritual 
 because conjoined and subject to the spiritual, 5649. 
 
 17. The Celestial-Natural, is the same as natural good, or good in 
 the natural, br. 2184 end; represented by "the son of an ox tender and 
 good, 2180, 2183. The celestial is predicated of the natural man as 
 well as the rational, namely, when good is received; in Hke manner the 
 spintual, when truth is received, 4570. The celestial principle itself 
 and the spiritual itself, dwell in the interiors of the rational, but they 
 also flow into the exterior of the rational, and into the natural, ill. 5150. 
 The celestial man is so powerful by truth in the natural before he puts 
 off that state, that he can combat with the hells; that this was repre- 
 sented by the Nazarite, 3301. The spiritual of the celestial is the 
 intermediate between the internal of the natural and the external of the 
 rational, 4585. 
 
 18. The Celestial, the Spiritual, and the Natural, or the good of 
 love, the good of charity, and the good of faith follow each other in 
 
 
 ::l! 
 
 f ■: 
 
 .s:j 
 
780 
 
 MAT 
 
 I 
 
 order, correspondently to the order of the three heavens, 4279, 428G, 
 4938—4939, 9992, 10,005, 10,017, 10,030. See Good (12, 16, 17). 
 
 19. Concerning Natural, or Human Ideas, how instantly they are 
 turned into spiritual by the Word; this according to the law of corre- 
 spondences, 3507, 5614. See Thought, Idea, Illustration, 
 Understanding. 
 
 20. That it is not the Natural Man that thinks, but the rational in 
 the natural, and this from good, ill. 2004, 3086, ill. 3679, 4015. When 
 the rational and natural correspond, man thinks spiritually, because the 
 communication is open for influx, but otherwise when they do not corre- 
 spond, 3679; compare 9702, 9703. The natural man, thinking from 
 the rational, may know natural good and truth without revelation, but 
 not spiritual, 3768. The spiritual or internal man can see what is done 
 in the natural or external, but not contrariwise, because influx is from 
 the spiritual into the natural, 4667, 5119, 5259, 5427, 5428, 5477, 
 6322,9110. See Thought, Illustration. 
 
 21. The Imaffination of the merely Natural Man, is material, and 
 his affections resemble those of brute animals, 3020, 3337, 4408. When 
 however, the natural man sees, thinks, and lives from the internal or 
 spiritual, he is the subject of a genuine illumination, which is ill. 3493, 
 5128, 5270, 5422—5423, 5427—5428, 5477, 541 1, 5700. See Illus- 
 tration, Imagination. 
 
 22. The Natural or External Memory, is the memory of particulars 
 or material things, which are scientifics and knowledges, and which 
 serve as objects to internal sight, 1639, 1900, 2470, 3679, 4588, 4901, 
 9222, 9394, 9723. See Memory (2). 
 
 23. The Natural Man predicated of the Lord. The natural man 
 can only be conjoined to the rational in freedom; accordingly, when the 
 Lord made his rational divine, he left the natural free, 3043. The con- 
 ception and birth of the divine natural was represented as to good, by 
 Esau, and as to truth by Jacob, hr. 3232, 3279, 3289, 3293, 3294, 
 3299, 3302, 3303, 3305, 3313, 3314, 3599. The Lord could not 
 make his natural man divine before truth was adjoined to his rational ; 
 because influx is from the divine good of the rational by divine truth, 
 3283. The divine natural exists from the divine good of the rational 
 as a father, and from the divine truth of the rational as a mother, 3286, 
 3288. Good cannot be conjoined to truth in the natural man without 
 temptations, which the Lord sustained therefore till the vessels recipient 
 of truth, and even the corporeal part, was made divine in him, 3318, 
 3490. The Lord willed distinctly from divine good and from divine 
 truth, when he made the natural divine; from the former he chose good 
 as the medium, from the latter truth, 3509; and the passages concern- 
 ing the preference of Isaac for Esau, and of Rebecca for Jacob, cited 
 above (5). Natural good in the Lord represented by Esau, was divine 
 from the father, but human from the mother; in like manner truth, 
 because this is always adjoined to good, 3599. The Lord made his 
 natural divine by goods and truths corresponding with the good and 
 truth of the divine rational, ill. 3660. The Lord made his natural 
 divine by his own power, still, by goods and truths according to order, 
 4025. The human natural was made divine, and Jehovah, as well as 
 the human rational, so that light, intelligence, and wisdom, proceed 
 from it, 4240. The divine natural and divine sensual are not to be 
 
 
 NAT 
 
 781 
 
 tinction between the divine and human nature in the Lord, 4724, 4731 
 10,12oi why such a distinction was made by the Council of Nice 4738 
 
 SehurnVf .i T""^°°fu'''!.^^*''™''' *='•"''=''' because really the 
 Whole human of the Lord is the divine good of his divine love fiisn 
 
 compare 6876. See Lord (37, 38,41,^2). The sate ~'sSh 
 treat, n the supreme sense, of the manner in which the Lord marhis 
 
 wWkV '"'• *""" '^'°' '" '^^ representative sense, of the manner in 
 which he regenerates man. 4027. and citations. 4353. 10,125 
 
 corr;.tW?v.t"?'^"* ^"'"'■^ '" '^* ^'-^' """""Only so called, but more 
 rorrectly the divine essence, was the Father in him. as the essence of 
 life, and as the soul in man, 4235, 10,125. See above (23)! 4724 
 
 io. 1 he Natural Man represented in the Word. The spiritual n« 
 tivity proceeding in the external or natural man when the race wt Tn 
 ojer denoted by the six days- creation (Gen. i. 1-30). 6-^3 ^7^l 
 iu -24. //— OJ, 286. The quality of the natural man thus creatpd 
 anew, and the order in which the spiritual life rules in Wm deuotTd by 
 the living creatures mentioned, ver. 26-30; 52, 56, 58-59 The c/ 
 estial nativity proceeding in the natural man when ia order! denoted bv 
 the second account of the creation (Gen. ii. 1—16) 73-80 fiTlisn 
 286; particularly 90-93. ThequWyof the naS'ra Ln fhus^rmed 
 from love, and the order of the celestiil life in him. denoted by several 
 particulars concerning the garden in Eden (ver. 8-16) 77-80 of 
 95 99-130 10.545. Th^e gradual declinVftom thl 'sLte nJt. 
 \T3vA ^'"^'"fl "«» was separated from the internal, denoted by he 
 loss of Eden and the ground cursed for man's sake, 190-193; 194- 
 313, particularly 207-2 10 241 251. 257-259. 265. 267-271 286. 
 
 i,^ Jr'^ '""'' °^^°^^' ^P'"'""'' "»t"ral. sensual, and coroo- 
 
 real prepared for regeneration, denoted by the beas s and other creatures 
 that entered the ark 711, 714, 719, 743-750, 767, 772-780 other 
 particulars in Man (43. 44). The external, or ^atur^l man. to be ui^er 
 subjection to the internal, denoted by the fear and terror ^f man n^n 
 every beast of the earth, 971-972.985-992. The naturaTmano 
 longer in perception from the internal, but instructed in docrtnah 
 denoted by Noah, a man of the ground, 1068-1069. wSn be 
 coming natural sensiial and idolatrous, denoted by the rLrd .^ncem.W 
 the descendants of Noah, passages cited in Nations (2, 3, 4 5)^! 
 natural man. but especially the sensual and corporeal part.' whenThe 
 elevation from this state commences, denoted by Lot. who fi^^Zn^l 
 Abram from Charan. 1428. 1434. 1542-1547. 1563 1 61^7 
 other passages in Lot. The natural man during he reeeneration of f^l 
 
 ♦Jntk A ^".' V '^' 3 •67-3170. 3778, 3974, 3982. Good and 
 truth produced in the natural man after the regeneration of the rational 
 f "fd by the birth of Esau and Jacob. 3286. 3293, 3294! S- 
 3306. The regeneration of the natural man in his present fal en stL 
 
 ITaX ^^ "l*"""' '"'"' «' *° ^^^n^*' philosophy, and self love de 
 noted by Pharaoh, 1487, 4789, 5192, 5244— 5249 6015 T^iTa^A7 
 6651. 6679. 6683, 7097. 7220. 7228, 7353. 7355.' 7648.' ^^^' ^'^^' 
 
782 
 
 NEC 
 
 NATURALISTS. See Natural (2, 11, 12). 
 NAUSEATE. See to Loathe. 
 
 NAY. See Not. 
 
 NAZARITE [Nazir€eus\ A Nazarite represented the celestial 
 man, and every product of the vine was forbidden him because the ce- 
 lestial cannot partake in what is spiritual, 2187; in other words, because 
 the celestial are not regenerated by the truth of faith, like the spintual, 
 5113 end. The offering of the Nazarite was one he-lamb, one ewe- 
 lamb, and one ram, because the first two denote celestial love and truth, 
 and a ram the spiritual principle, 2830. The Nazarites represented the 
 Lord as to the divine human, especially the divine natural, and, in a 
 lower sense, the man of the celestial church, 3300, 3301, 5247. The 
 long hair of the Nazarite represented the natural man of the celestial, 
 and the great strength of Samson is attributed to his hair because good 
 does not fight, but only truth, in which it is ultimated, 3301, 5247. 
 The holiness of the Nazarite consisted in his hair, because he represented 
 the Lord as to the divine natural, or external divine human, 6437. 
 The crown of the head of a Nazarite has reference to the hair, and de- 
 notes divine truth in ultimates, 6437. The Nazarite represented the 
 divine natural of the Lord, also divine truth proceeding from him in 
 ultimates, which is the Word in the literal sense ; the text of Lam. iv. 
 7, explained 9470; compare, as to the latter point, 3300, 3812. The 
 power of good and truth in ultimates was represented in the ancient 
 church by the Nazarite, especially by the hair, as appears from Samson, 
 
 9836. 
 
 NEAR [jpropinqms]. See Nigh. 
 
 NEBAIOTH AND KEDAR. See Ishmael. 
 
 NEBO. SeeMoAB. , . . 
 
 NEBUCHADNEZZAR, King of Babylon, denotes the vastation of 
 truth and good, and the profane false principle governing, 3727, 7519, 
 10,227. The correspondence of the statue seen by him in vision fully 
 explained, and passages cited concerning the Grand Man, 10,030. 
 
 NECESSITY. The doctrine of philosophical necessity is not true, and 
 yet there is most essential order in all things from the Lord, ill. 6487. 
 
 NECK [collum, cervixl. 1. The neck, being intermediate between 
 the head and the body, denotes influx, communication, and conjunction, 
 Tiz., of superiors with inferiors, ill 3542, 3603, 4352, 5320, 5926, 6033, 
 8079. Bands \vinculd\ of the neck, or a yoke upon the neck, denotes 
 the interception of good and truth, vastation, slavery, 3542, 3603. Bol- 
 sters, called cervicalioy things of the neck, or capitalia, things of the head, 
 [Hebrew, mareshoth, head-places or things,] denote the outmost, or most 
 common form of communication, 3695, 3725. The neck denotes the con- 
 junction of interiors with exteriors; a chain of gold upon the neck de- 
 notes that such conjunction is by good, 5320. Specifically, the neck 
 denotes the influx and communication of celestial things with spintual ; 
 the knees, of spiritual with natural, 5328; the former only, 5926, 9913, 
 ill. 9914. To fall upon the neck, denotes close and inmost conjunction, 
 4352, 5926, 6033. The difference between eollutn, the fore part of the 
 neck, and cervix, the hinder part, is not distinctly stated, see, however, 
 3695, 6365, 9330, 10,429; the latter three cited below. 
 
 2. Harmony of Passages. By the skins of kids put on the smooth 
 of Jacob's neck, is meant the simulation of good, lest truth alone should 
 
 NEE 
 
 783 
 
 appear and this for the sake of conjunction, 3542. Tlie promise tn 
 
 iiotTs thP f ' '^'."^^ 'r' !i'^ ''^' ^^ J^^°^ ^-- upon ^sTeck de- 
 notes the free influx of good m the second state of regeneration when 
 
 truth IS rendered subordinate, 3603. Esau said to run to S ^3 
 
 upon the neck of Benjamin and weep, and Benjamin weeping on hh 
 neck, denotes the conjunction of the celestial internal wiThThe^sn^ritual 
 medium, and, on the part of the latter, reception and reeVroci f^ 
 effected in mercy, 5926-5928. Joseph, said to fall upon t^e Lk of 
 Israel, and to weep on his neck a long while, denotes function with 
 spiritual good elevated out of the natural man, also that ft 7s cTm 
 menced and continued in mercy, 6033-6035. * The hand of JuZh 
 nt ' ^? 'V*'.' ?f ^ ^^T"-^ "^ ^'' ^"^'"i^'^' d^^^tes the power o? the 
 
 crowa to flight, 636j. The firstling of an ass to have its neck broken 
 nnless redeemed, denotes that a merely natural faith is to be separald and 
 
 tZSr%S2''^¥he^ ^"^"^"?^ 'h ^'^"^-8079, 1 o! rercl'pTre 
 ihl' u ^ r •. ^he promise that the enemies of Israel should turn 
 their backs [cermx, back of the neck], denotes the damnationTthose 
 who are in the falses of evil, 9330. the Israelites called ariff-necked 
 people r^e^ru. cervice, hard in the neck], denotes the non rece^^^^^^^ 
 influx from the Lord, 10,429. His breath as an overflowing sLeamsU 
 reach to the midst of the neck, Isa. xxx. 28, denotes the inte Sin ^^ 
 good and truth by the false, 3542. Open the bands of hvTck O 
 captive daughter of Zion, Isa. lii. 2, denotes the admission and reception 
 of good and truth, 3542. Jeremiah, commanded to make bandstand 
 yokes for the neck, and send them to the kings, &c., Jer xxvH 2 3 8 
 11, denotes the desolation of the rational and natu al marwh;n infl,fx 
 IS intercepted 3542 The yoke of Nebuchadnezzar, SofKo^ 
 to be broken from the neck of all nations within two year!, Jer. xxviii' 
 11, denotes deliverance by vastation, 3542. My entlngled prevarica 
 ions ascend upon my neck. Lam. i. 14, denotes the exteLion^of ?a"ses 
 towards interiors, 3542. An evil from which ye shall no dr^w awav 
 
 1^1' A T '/^u^'l *^ *^" *b^"S^ ^^ b^^^^"' 3542. Thou woundest 
 
 even to the neck, Hab. m. 13, denotes the destruction of false principles 
 by preventing conjunction, 3542. i«>e principles 
 
 NECKLACE. See Neck (5320), Ornament 
 
 NEEDLEWORK [acupictura]. The needlework of Egypt denotes 
 mfJ^T '^^ ?/" "'^ '•T^^^^tative of spiritual things, U 56, 9466 
 //. 9688. Needlework denotes scientific truths ; finf linen natural 
 I7lhl ;t^^^•^Pl'J*"'^ truths 5319. When scientifics are represented 
 m the other life hey appear like needlework, or lace, 5954. ^ Needle- 
 968« TA^ ''''f^'^'f^^ > eunning-work, intellectual ruths, e7/ 
 9688 Needlework, called the work of the embroiderer, denotes the 
 
 VUL lie 
 
 ti 
 
784 
 
 NEI 
 
 NEI 
 
 785 
 
 knowledges of good and truth derived from scientifics, 9945. See Gar- 
 ment. 
 
 NEEDY [e^rewM*]. See Poor. , .. . , 
 
 NEGATIVE. The negative and affirmative state ot mmd con- 
 trasted, showing that the former is from evil, and that it tends to the 
 affection of what is false, thus, to all folly and madness, variously lU, 
 2568 2588, 2689. An affirmative state of mind is necessary betore 
 man can receive the influx of good and truth from the Lord; hence, the 
 affirmative state is introductory to all intelligence and wisdom, 2o68, 
 3913. They who are in the affirmative confirm divine truths by 
 scientifics; they who are in the negative invahdate them, and at length 
 believe nothing; hence, the learned especially have so little interior 
 sight 4760. The character of those in whom the negative reigns uni- 
 versally, ill. and sh, 6015, 6125 ; and that scientifics collected in this 
 state all tend to denial, 6383. See Doubt, Pharaoh. 
 NEGRO. See Ethiopia. 
 
 NEIGHBOUR [Proximua]. 1. He who thinks and intends evil 
 ao-ainst his neighbour is among infernal spirits; but he who thinks and 
 intends good is among good spirits and angels, 1680. What is meant 
 by neighbour cannot be known from the doctrinal of faith, but from the 
 doctrinal of charity ; because they only are meant by the neighbour who 
 are principled in good, and abstractly good itself, 2417. It was a part 
 of the wisdom of the ancient church to distinguish those who were 
 neighbour to them in various degrees, according to their spiritual state, 
 with reference to good ; hence the signification of the poor, the sick, the 
 naked, the hungry, the fatherless, the stranger, the widow, &c., 24 1 7, 
 the latter 4956. They who are neighbours to one another are called 
 brothers throughout the universe, because brother also denotes good, or 
 one who is in good, sh, 2360, further ill. 6756. They who are in 
 charity regard all who receive good from the Lord as their neighbours, 
 but the evil deduce the claim to neighbourhood from themselves, accord- 
 ing as others favour and serve them, 2425; see below 6023. The 
 general good is more a neighbour than any individual, and still more 
 the Lord's kingdom in heaven and earth, 2425, 6023. In the supreme 
 sense the Lord himself is the neighbour, and in the respective sense all 
 good from him accordingto its degree, 2425, 3419, 3875. Reason may 
 teach all that the neighbour is to be loved, but only the Word can discover 
 who is the neighbour, namely, that it denotes those who are in good, be- 
 cause in their good the Lord is present, 3768 ; ill, that good in others is 
 the neighbour that we ought to love, 10,336. When they who are in 
 external truths read that the neighbour is to be loved, they think of all 
 without distinction, but they who are in internal truths know that every 
 one is to be loved according to the good that is in him, 3820. Love 
 towards the neighbour is charity, or spiritual love, the same as repre- 
 sented by Levi, 3875. Love to the neighbour is the love of good and 
 truth, because the neighbour denotes those who are in good and truth, 
 and abstractly good itself, and truth itself, 4837, near the end ; further 
 ill, 4956. Ultimate truth is the same in form both to the spiritual and 
 the natural, but is differently understood ; ill, by good to the neighbour, 
 &c., 5028. It is a common truth, or scientific of the church, that 
 every one is meant by the neighbour, but this scientific is filled with 
 
 ur^Z.f^: according as the neighbour is viewed from good or from 
 self, 0023. Christian charity is good qualified by truth, and there is as 
 much difference between good done for the sake of the Lord and the 
 vT^no 1 i^ V""? ^^'^ ^"""^ Sood done for self, as between heaven and hell, 
 I/O210, further eV/. 10,284. See Good (19). That the love of the 
 neighbour constitutes the spiritual kingdom, and love to the Lord the 
 
 J'n nro rA°f.T' J'*^^^^^^ ^^^^^^ ^^^^» 9812, 9992, 10,005, 10,017, 
 10,068, 10,2/0. See Good (16, 17, 22;, Love (13), Heaven (5). 
 
 liT • i\ ^^^^j^i^^ Passages concerning the Neighbour, and love to the 
 Neighbour (Sm-^Q7\2, 6818-6824, 6933—6938, 8120-8123. It 
 IS supposed that every one is alike a neighbour, but there are great dif- 
 ferences, which ought to be known before good can be done? 6703— 
 a: I? i ^^ account the ancients reduced the neighbour into classes, 
 and taught how charity was to be exercised towards each kind ; thus, 
 their doctrines were laws of life, or of charity, 6705. With Christians 
 the Lord is the source of the relationship understood by neighbour, thus 
 it is the good which is from him, 6706, 671 1. The discrimination of 
 one from another in the true doctrine of the neighbour is according to 
 the quality of good, thus according to the presence of the Lord, 6/07, 
 V i ^^ ^. ^^® ^^^^ ^^^ ^^Sree in which any one is a neighbour 
 must be determined, because every one's good is according to the quahtv 
 of his love, 6709, ill, 6710. Every man is a neighbour? but in a diffe- 
 rent manner; so every society according to its magnitude, and thus one's 
 
 ^q"! o^^'^^oo! ''ol'j;*'^* ^°^ *^^ ^^^^'^ universal kingdom, each case ill 
 6818-6824, 8123, 10,336. Societies are to be the subjects of neigh- 
 bourly love and service on the same principle as individuals, according 
 to the good that is in them, 6820— 6821 . The church is loved as the 
 neighbour when by its truth others are led to good, 6822. The Lord is 
 the neighbour above all, and is to be loved above all, which is done by 
 having regard to him m every degree of neighbourly love, 6819, 6824. 
 It IS a common saying that every one is neighbour to himself, and 
 should first provide for himself; this indeed must be done, but with 
 the end of serving others, 6933—6938. Every one is a neighbour to 
 himself, not in the first place but the last, 6933. Every one should provide 
 tor himself, that he may have the necessaries of life, and be in a state of 
 exercising charity,— but if he provides for himself, as principal, the end 
 is evil, 6934, 6935. Two illustrations of this doctrine, first, that the 
 body ought to be provided for with a view to the mind, and the mind 
 again ought to be imbued with wisdom and intelligence, that it may serve 
 the Lord ; second, that the case is similar to the erection of a house, 
 for the foundation is first in time, but the first and last end is habitation, 
 thus the foundation is for the sake of the house, 6937. The case is 
 similar in respect to woridly honours, which are to be courted, not for 
 the sake of self, but for the sake of the neighbour, 6938. Genuine 
 chanty, or love to the neighbour, is to act prudently for the sake of 
 good as an end, to do right in all things, and strictly to perform the 
 duties of one's office, br, ill, by examples, 8 1 20—8 1 22. A good person 
 is the neighbour towards whom charity is to be exercised ; not so the 
 evil, because charity in its larger sense requires that they should be 
 punished, 8 1 20—8 121. To do what is good and right, for the pure sake 
 of what IS good and right, is to love the neighbour, and to love God, 
 8123, 10,284, 10,310, ill, 10,336. See Charity. 
 
 l2 
 
786 
 
 NET 
 
 3. The Commandments concerning the Neighbour. Thou shalt not re- 
 ply affainst thy neighbour with the testimony of a he, denotes that good 
 is not to be called evil, nor true false; and, on the contrary, that evil 
 is not to be called good, and the false true, 8907, HI 8908 Thou shalt 
 not covet the house of thy neighbour, thou shalt not covet the wife ot 
 thy neighbour, &c., denotes that care is to be taken lest evil be appro- 
 priated by passing from the thought mto the will, j//. 8909-8910. 
 That a man and his companion, a man and his neighbour and a man 
 and his brother, denote truth to which good is conjoined, 10, j55. 
 
 NEPHILIM, the, (translated giants), were those who immersed the 
 doctrinals of faith in their cupidities, and, from the love of selfjconceived 
 dire persuasions of their own eminence, 557, 580 ; see below o82. 1 he 
 Nephihm dwelt in the land of Canaan, where the church had been as 
 appears from the sons of Anak, Num. xiii. 33, who were of their number, 
 567 4454, end. The Nephilim were such as from the persuasion ot their 
 own height and pre-eminence made truths and all sacred things oXnoB^c- 
 count, 580—581. So direful were the persuasions and fantasies ot the 
 Nephilim that the human race must have perished if the Lord by his 
 advent had not liberated the world of spirits from them, o8 1 , 1 b/ J. l he 
 Nephilim are now in hell, under what appears a cloudy and dense rock be- 
 neath the heel of the left foot, whence they dare not emerge, 581 ; their 
 character and state fully described, 1265-1272, 1673. The posterity of 
 the NephiUm are called in the Word Anakim and Rephaim, 581. Ihe 
 sons of God denote the doctrinals of faith, and the daughters of men 
 evil cupidities, from the conjunction of which the Nephilim were born, 
 582. The Nephilim were called mighty men, from self love, 583. In 
 the most ancient church truth was known from good, or the will had 
 influx into the understanding ; hence the dire persuasions which cha- 
 racterised the Nephilim when lusts prevailed, for which reason the state 
 was changed, 640, 927. The Rephaim, Susim, and Emim, denote per- 
 suasions of the false, such as the Nephilim imbibed, ill, 1673; and that 
 the Anakim, or Rephaim, were called Emims by the Moabites, 581, 
 1868 end; see further 2468. The false persuasions infused by the 
 Nephilim, or last posterity of the most ancient church, were so deadly 
 that few could have been saved, if the Lord had not assumed the human; 
 also, that the Lord cast them into hell when he was in the world, /68(); 
 as to the Cauaanites who succeeded them after the flood, see Nations 
 
 (5) 
 
 NERVE [nervus]. Truths in good are like nerves in the flesh, or 
 
 like spiritual fibres which form the body ; hence, fibres denote the in- 
 most forms proceeding from good, and nerves, or sinews, truths, «A. 
 4303, 5435. The nerve, or sinew, put out in the hollow of the thigh 
 denotes what is false; and it was not to be eaten because the false must 
 not be appropriated, 4303, 4317, 5051 and citations. Ends are repre- 
 sented by the beginnings of fibres, thoughts by the fibres from those 
 beginnings, and actions by nerves, 5189. See Fibre. 
 
 NEST [nidus]. Rational and natural truths compared to nests m 
 the cedars of Lebanon, 776. Those who are in falses, but who conceive 
 themselves wise beyond others, said to make their nest among the stars, 
 &c., 10,582. 
 
 NET [rete, laqueus]. See Snare. , i . 
 
 NETWORK [opus reticulatum]. The grate of network round about 
 
 NIG 
 
 787 
 
 the altar denotes the sensual part, or ultimate of man's life, and the 
 same in the Lord's divine human, 9726, 9730. All the extremes of the 
 body are like reticulated forms, which either reject or admit such matters 
 as flow-in from the world, 9726. The grate of network round the 
 altar was of brass, to represent good in that degree, 4489, 9727. The 
 grate of network made up to the midst of the altar, denotes the exten- 
 sion of the sensual part from the head to the loins, 9731. The net, or 
 caul upon the liver, denotes interior good in the external or natural man, 
 or good purified, 10,031, 10,073. 
 
 NETTLES [urticce]. A place of nettles, relative to Sodom, denotes 
 the vastation of good, and hence the ardour or burning of man's life 
 from the love of self; salt-pits, relative to Gomorrah, the vastation of 
 truth, and hence the desire of the false, 2455, 10,300. 
 NIGELLA. See Fitches. 
 
 NIGH [j)ropinquus']. The city of Zoar called nigh by Lot, denotes 
 the truth in affinity with good, 2428. The father and brethren of 
 Joseph nigh to him in Goshen, denotes perpetual conjunction, 5911. 
 The way by the land of the Philistines called nigh, denotes that faith 
 separate from charity occurs first when those who have been in evil 
 think of the truths of the church, 8094. To approach and be nigh, 
 denotes conjunction and presence, ill. and sh. 9378. To approach to 
 God, is to think of the Divine by the faith of charity, 6843. To come 
 near, denotes presence, perception, interior communication, 3572, 3574, 
 5883. It is by good, which occupies the interiors, that man is in 
 heaven, and as to his inmost near the Lord, 7910, further ill, 10,134. 
 See Approach, Come, Conjunction. 
 
 NIGHT [nox]. 1. The proprium being as thick darkness in man 
 is compared to night, 21 ; see below 9299. States of perception and 
 of faith are called day, states of no faith, night, 221. States of love and 
 charity are called day, states of faith without charity, night, 709, 
 ill, 862. The changes which the regenerate undergo in will are as 
 summer and winter, their changes in understanding as day and night, 
 ill. and sh. 935—936. The night denotes a state of shade, in which 
 apparent good and truth cannot be distinguished from genuine good and 
 truth, 1712, 3438, 3693; see below 5092. The evening followed by 
 night denotes the state of the church when there is no longer any 
 charity, and faith begins to decline; the evening (understood as the 
 morning twihght), followed by day, denotes the state of the new church, 
 or of commencing charity, 2323. Night denotes the total absence of 
 all that constitutes the church, 2323, 2335. The time proceeding from 
 evening to night, denotes visitation and judgment, 2345. Day is a state 
 of good and truth, night of what is merely false and evil, 2353, 6000. 
 The internal sense of the Word is as day, the literal sense as night, ill, 
 3438. The night denotes the last time of an old church, and the first of 
 a new one, 4638. The state of shade, denoted by the night, is from the 
 false of evil; a second state of shade is from ignorance of truth; a third 
 state is from the obscurity of externals compared with internals, 5092. 
 Every state of spiritual shade, or night, is caused by the non-reception 
 of light from the sun of heaven, which is the Lord, 5092. Night de- 
 notes an obscure state, in which truth does not appear, also, when the 
 false of evil prevails, and when the church comes to its end, sh. 6000, 
 8199. A vision of the night denotes obscure revelation, sh, 6000. All 
 
788 
 
 NIG 
 
 NIS 
 
 789 
 
 ill hell are said to be in night, or darkness, and are called angels of the 
 night, or of darkness; they see one another, however, in a light as from 
 a coal fire, 6000. In heaven there is evening and twilight, from the pro- 
 prium of the angels, but not night, which is in hell, ill. 6110, 10,134 ; 
 see also 3340, 3643, 4416, 4418. 4531, 5128, 7870, 8426, 8814. The 
 morning light that succeeds to night in the other life, is from truth, 
 and all darkness from falses, ill. 6829. States of temptation, infesta- 
 tion, and desolation, are evening and night in the other life ; states 
 of consolation and festivity, morning and day-dawn, ill. 7193. Morn- 
 ing, noon, evening, and night, correspond to states of illustration ; 
 when predicated of the evil, to states of perception, 7680, 8106; pas- 
 sages cited, 10,134. Midnight, when the darkness is thickest, denotes 
 total devastation, 7776, 7947. Night denotes damnation, because the 
 devastation of all truth and good, 7851. The several significations of 
 night cited, showing that it denotes a state of evil, because of no faith and 
 charity; thus, total devastation, damnation, hell, 7870; and hence a 
 state of the mere false from evil, 7947. Night denotes the proprium 
 of man, because this is nothing but evil and false, 9299. See Evening, 
 Darkness, Twilight, Morning, Light. 
 
 2. Harmony of Passages. The hght, called day, and the darkness, 
 night, distinguishes all that is of the Lord in man, and all that is of 
 man's proprium, 21. Rain upon the earth forty days and forty nights, 
 denotes the state and duration of spiritual temptations between what is 
 good and true on the one hand, and evil and false on the other, 758 — 
 764, 862. The promise that seed-time and harvest, cold and heat, 
 summer and winter, day and night, shall not cease, denotes the per- 
 petual procedure of regeneration and its changing states, which are de- 
 scribed 930 — 936. Abram and his servants smiting the kings in the 
 night when he rescued Lot, denotes the state of first temptations when 
 evils and falses are overcome in the obscurity of apparent goods and 
 truths, 1652, 1712. We will pass the night in the street, said by the 
 angels who came to Lot, denotes the state of judgment from truth, 
 2335. Evening and night, understood by the time they were in the 
 house of Lot, denotes the procedure of visitation and judgment, or of 
 inquisition into evil, 2345. Where are the men who came to thee in 
 the night, said by the men of Sodom, denotes the denial of the divine 
 human and the holy proceeding at the end of the church, 2352, 2353. 
 Jehovah appearing to Abraham in the night when he went up to Beer- 
 sheba, denotes obscure perception from the Lord in divine doctrine, 
 3436, 3438. Jacob passing the night in Luz, as he went from Beer- 
 sheba to Charan, denotes the obscure state of the understanding, remote 
 from divine doctrinals, 3690, 3693. The butler and baker of Pharaoh 
 both dreaming in one night, denotes the state of sensuals, both volun- 
 tary and intellectual, equally in the shade of falses, 5092. Israel at 
 Beersheba, and God manifested to him in the visions of the night, de- 
 notes obscure revelation in a state of charity and faith, or of spiritual 
 good, 5997, 6000. An east wind brought upon Egypt all day and all 
 night, which brought the locusts, denotes the loss of all perception by 
 the evil, and the natural mind occupied by falses, 7679, 7680, 7682 — 
 7684. The first-born of Egypt, slain at midnight, denotes the state of 
 total devastation in which the damnation of faith separate from charity 
 takes place, 2353, 777(^» 7S70—7S71, 7017. The passovcr eaten by 
 
 the Israelites that night, denotes the fruition of good enjoyed by the 
 spiritual when they are liberated from infestation by falses, 7822, 7849 
 — 7851. Pharaoh said to arise that night, and all his servants, and 
 all the Egyptians, and a great cry made in Egypt, denotes the damna- 
 tion of all and every one who are in the false of evil, and their interior 
 lamentation, 7952—7954. Pharaoh said to call Moses and Aaron in 
 the night, denotes the afflux (or external apprehension) of truth from 
 the divine in that state, 7955. Jehovah going before the Israehtes in 
 a pillar of fire by night, denotes the Lord's presence when the spiritual 
 are in a state of obscurity, which receives illustration from good, 8105, 
 8108. The one came not near the other all night, said of the Egyptians 
 and Israelites, denotes the state of obscurity as to the truth and good 
 of faith, which succeeds immediately after temptations, 8199. The fat 
 of the sacrifice not to be kept through the night, denotes that the good 
 of worship is not from the proprium, but is always new from the Lord, 
 9299. The words of our Lord, I must work the works of Him who 
 sent me while it is day, the night comes in which no one can work, de- 
 note the regeneration of man in a state of faith, or of good and truth, 
 and that it cannot take place in a state of evil and the false, 221, 2353, 
 6000. If a man walk in the night he off'ends, because there is no light 
 in hini (John xi. 10), denotes the state of false from evil, 2353. A cry 
 made in the middle of the night, behold the bridegroom comes, &c., de- 
 notes the mutation of the church when it comes to its end, and hence 
 judgment, 4638. Night in various prophecies explained of the last 
 times of the church, 2353, 6000, 10,134. 
 
 NILE. See Egypt (8). 
 
 NIMROD, denotes external worship, in which are interior evils and 
 falses, 1133. His being the son of Cush, who was the son of Ham, 
 denotes the origin of such worship with those who possessed the inte- 
 rior knowledges of faith separate from charity, 1 1 75, 1 1 76. Nimrod is 
 called a mighty one, because such was the religion that prevailed in the 
 church; and a hunter, on account of its persuasive and captivating 
 tenets, 1177, 1178. Babel, Erech, Accad, and Calneh, in the land of 
 Shinar, are the places where such worship commenced, and they signify 
 the worship itself and its varieties, 1 180— 1 183. This worship declined 
 gradually until it became interiorly filthy and profane, in which profane 
 state it is signified by the land of Shinar, 1182, 1183, 1292, 8540. 
 Asshur going out thence, denotes the commencement of reasonings con- 
 cerning internal worship among those of this quality, 1184 — 1186. 
 Nineveh, and the other cities which he built, denote the doctrinals of 
 faith thus formed, 1184. Specifically, Nineveh denotes false doctrine 
 from the fallacies of the senses; Rehoboth, the same, ruled by the lust 
 of innovation, or pre-eminence; Calah, false doctrine originating in the 
 will, 1187 — 1189. Resen, between Nineveh and Calah, denotes false 
 doctrinals of life, which are generated between the falses of reasoning 
 and the falses of lust, 1190. 
 
 NINE, NINETY. See Numbers. 
 
 NINEVEH. See Nimrod. 
 
 NISSI, my ensign or banner, is added to the name of Jehovah when 
 his protection and perpetual war against evils and falses are treated of, 
 ill, and sh. 8624. 
 
790 
 
 NOA 
 
 NOA 
 
 791 
 
 <j 
 
 \% 
 
 NO [non]. See Not. 
 
 NO, a city in Egypt, denotes the false that produces evil ; Sin in 
 the same prophecy (Ezek. xxx. 15 — 16) is evil derived from the false, 
 8398. 
 
 NOAH [Noachas], Noah denotes the residuum of the most ancient 
 church, or the few in whom any nucleus of the church remained at the 
 time of the flood, 407, 468, 530. Noah denotes the ancient church, or 
 the parent of the three churches that existed after the flood, 529. The 
 remains of the most ancient church, meant by Noah, were remnants, 
 not of perception, but of integrity, and of doctrine deduced from per- 
 ception, 530 ; see below 628. The church, meant by Noah, is called 
 the ancient church, to distinguish it from the most ancient, from which 
 it was altogether difl*erent in genius ; also, it existed at the close of the 
 ages preceding the flood, and at the beginning of the following, 530 
 end; the difference further ill. 605 — 610, 765. The church, called 
 Noah, is not to be numbered with the churches existing before the flood, 
 535. The difference between the ancient church, called Noah, and the 
 most ancient, is the same as between conscience and perception, ill. 597. 
 All men were become corporeal at the period of the flood, including 
 those meant by Noah, but these latter could be regenerated, because 
 they had remains, and also were acquainted with doctrinals, 628. Noah 
 denotes such as could be regenerated, and thus saved, br. 664. Those 
 meant by Noah had no understanding of truth, because the understand- 
 ing of truth cannot be given without the will of good; but rationality 
 and natural good remained to them, 628. The new church, called 
 Noah, was capable of receiving charity through the understanding of 
 truth, which could thus appear as the will of good, 640. The man of 
 the new church, called Noah, believed simply such doctrine as had been 
 handed down from the most ancient church, from those called Enoch ; 
 while those who perished were such as imbibed the most dire persua- 
 sions, by immersing the doctrines of faith in their cupidities, 736; see 
 below 788. The church, called Noah, is called spiritual, because their 
 new birth is by doctrinals of faith, implanted as means to charity, 7^5. 
 The name of Noah denotes the ancient church generally, which is 
 further described as to its quality in the three branches, Shem, Ham, 
 and Japhet, 76^, 768, 773; see below 788; see also 600, 615, 617, 
 cited below (5). Noah denotes the ancient church generally when 
 named alone, 1058. The men of the Noatic, or ancient church, were, 
 like the Jews, fluctuating, 788, 789. As to hereditary evil, those called 
 Noah were like the antediluvians who perished; hence, the ancient 
 church itself is not meant by Noah, but he is its jmrent or seed, and 
 Shem, Ham, and Japhet, must be taken along with him to mean the 
 church, 788. The church itself is denoted by the wife of Noah, 
 and the wives of his sons, 769, 770. The Noatic, or spiritual church, 
 is also a rest of the Lord, but not in the same sense as the celestial, 
 85 1 ; see below (4), 53 1 . So long as Noah is in the ark, and sur- 
 rounded with the waters of the flood, the struggles of temptation, and 
 hence spiritual captivity, are signified, 905. Instead of Noah as a per- 
 son, the angels perceive the ancient church, the more interior angels the 
 faith of that church, and by his seed, charity, 1025. Such persons as 
 Noah and his sons never existed, but are to be understood abstractlv as 
 
 signifying the ancient church and its worship ; the names of succeeding 
 generations, however, are the genuine names of nations, 1140, 1238. 
 See Nations (2, 3, 4). 
 
 2. The Man of the Noatic Church represented, namely, by a tall 
 graceful man clothed in white ; also that they were few in number, 788, 
 1126. 
 
 3. Order in which the Church is treated of under the symbol of 
 Noah, (1.) The necessity of a new church, or of the regeneration of 
 the race, 530—531, 559, 560—563, 598; see n. 4 below. (2.) The 
 state of those who could be regenerated, before their regeneration, 599 
 — 600; see n. 5 below. (3.) Their preparation to receive faith, and 
 by faith charity, 604, 701, 838 ; see n. 5 below. (4.) The temptations 
 they must undergo, and how they are protected, while those who can- 
 not be regenerated perish, 603, 605, 702 — 703, 838 ; see n. 6 below. 
 (5.) The state after temptations, to the state of regeneration, when they 
 act from charity, 832—836, 838 ; see n. 7 below. (6.) The order of 
 life in the regenerate man, 971 — 972; see u. 8 below. (7.) The state 
 of man after the flood, and the ancient or spiritual church formed by 
 those who were regenerated in that age, 973 — 976 ; see n. 9 and 10 
 below. 
 
 4. History of Noah, from Gen. v. 28 to vi. 8. Lamech, who begat 
 Noah, denotes the vastation of the most ancient church after the gradual 
 loss of perception, 526 — 527. The name of Noah given to him, de- 
 notes the rest and comfort of the spiritual man newly regenerated, 531 
 end, 535, 851 end. The words of Lamech, on naming Noah, denotes 
 such doctrine as the means of restoring what had been perverted, 528, 
 531. The life of Lamech, and the sons and daughters that he begat 
 after Noah, denotes the state of the vastated church which expired im- 
 mediately before the flood, 532 — 533. Noah, a son of five hundred 
 years, when he begat Shem, Ham, and Japhet, denotes the fulness of 
 remains from which the ancient churches took their rise, 534, 5291, 
 10,253 collated; as to the nature of such remains, 530 cited above (1). 
 The wickedness mentioned, and the birth of giants, denotes the state of 
 those in whom all remains of the most ancient church perished, 554 — 
 559, and following numbers. Noah, said to find grace in the eyes of 
 Jehovah, denotes the new church, by which the Lord foresaw the human 
 race could be saved, 596 — 598. 
 
 5. The History continued from Gen. vi. 9 to vii. 5, briefly, that it 
 denotes the state of the church before regeneration, and the preparation 
 to be regenerated, 599, 611—642, m^—^Q^, 701. By the nativities 
 of Noah is signified a description of the reformation or regeneration of 
 the new church, 610 — 6 1 1 . Noah called a just man and whole [integer'] 
 in his generations, denotes a state receptive of the good and truth of 
 charity, 612 — 613. Noah said to walk with God, denotes the doctrine 
 of faith previously understood by Enoch, 614. Said to beget three 
 sons, Shem, Ham, and Japhet, denotes the three kinds of doctrine ori- 
 ginating from one common source, 600, 615, 617. The earth corrupt 
 before God, &c., denotes the state of those who were unable to be re- 
 generated, contrasted with the state of those who could be regenerated, 
 601, 619 — 628. Noah commanded to make an ark of gopher wood, 
 mansions in it, and pitched within and without, denotes the man of the 
 church distinguished as to will and understanding, and preserved from 
 
792 
 
 NOA 
 
 the inundation of lusts, 602, 638—645. The dimensions of the ark, 
 denote the state in which Remains, namely, all that remained of the 
 church, now existed, 602, 646—650. The window, the door, and the 
 mansions (or three stories) repeated, denote the state, intellectually, as the 
 internal sight and hearing, and the distinction of degrees by scientific, 
 rational, and intellectual truths, 602, 65 1—558. A flood of waters about 
 to be brought on the earth, denotes the inundation of evil and the false, 
 from which those described would be preserved, 603, 659 — 662. The 
 covenant with Noah, and he to enter the ark, with his sons, and his wife, 
 and his sons' wives, denotes conjunction with the Lord by regeneration, 
 and truths conjoined with goods in the heavenly marriage, 604, 663 — 
 668. Of every living soul, of all flesh, pairs of all to enter the ark, de- 
 notes all things of the understanding and will to be saved by regenera- 
 tion, 604, 669—671. Bird, beast, and reptile of every kind, pairs of 
 all, denotes all the rational faculties, and the afi^ections separately, and 
 both together in the natural man, 673 — 675. Every kind of food that 
 is eaten to be taken into the ark, denotes every good and deUght by 
 which the spiritual life can be sustained, 676 — 67Sy 680 — 681. Noah 
 commanded to gather or collect it to himself, denotes the preparation of 
 state by truths collected in the memory, 604, 679. Noah and all his 
 house now to enter the ark, &c., denotes the preparation of state as to 
 the voluntary part, 701, 706—711. Called just in his generation, de- 
 notes the good of charity, by which regeneration is efiPected, 712. Clean 
 beasts and birds of the heavens to be taken into the ark, by sevens, de- 
 notes holy aff'ections and holy truths, 714, 716—718, 724. The beasts 
 called man and wife, the birds male and female, denotes good and truth 
 as distinguished in the voluntary part and in the intellectual part re- 
 spectively, 718, 725. Unclean beasts to be taken into the ark by twos, 
 and the same called man and wife, denotes the profane conjunction of 
 evils and falses, which are to be tempered by goods and truths in the 
 regeneration, 719 — 721. All this to keep seed alive upon the faces of 
 the whole earth, denotes spiritual life thus given by the truths of faith, 
 726. The rain of forty days and forty nights here foretold, denotes 
 temptations to be endured, 727 — 730. All substance to be destroyed 
 from off the faces of the ground, denotes the apparent extinction of the 
 proprium in which was celestial seed, 727, 731. 
 
 6. The History continued. Gen. vii. 6 — 24. Noah described as a 
 son of six hundred years when the flood of waters was upon the earth, 
 (ver. 6,) denotes the first state, or beginning of temptations, 733, 737 
 — 739. Noah and his family, and the animals said to enter the ark, 
 denotes goods and truths as before, but protected ; as to the intellectual 
 part, or truths of faith (ver. 6 — 10), as to the voluntary part, or goods 
 of charity (ver. 11—12), 702, 740—757, 765. Rain upon the earth 
 forty days and forty nights (ver. 12), denotes the whole duration of 
 temptations, 760. The statement repeated concerning the entrance of 
 Noah into the ark, and his sons, Shem, Ham, and Japhet, named (ver. 
 13 — 15), denotes the church itself saved by temptations, 703, 765. 
 The animals described as two and two of all flesh, in which is the breath 
 of lives (v. 15), denotes the new creature, or the proprium vivified by 
 life from the Lord, 779 — 780. The animals called male and female of 
 all flesh, and Jehovah said to shut Noah in, the waters lifting the ark, 
 &c., (ver. 16 — 18), denotes the state of the church, the communication 
 
 NOA 
 
 793 
 
 with heaven closed, and fluctuation between truths and falses, 703, 782, 
 784, 787 — 789. The waters prevailing over the earth, the high hills 
 covered, every living substance destroyed, &c., (ver. 19 — 24), denotes 
 how the last posterity of the most ancient church, who could not be 
 regenerated, perished, 704, 792 — 813. 
 
 7. The History continued, Gen. viii. God said to remember Noah, 
 denotes the end of temptations and beginning of renovation, 840. A 
 wind made to pass over the earth, and the waters assuaged, denotes the 
 disposition of all things into order, 842. The waters described flowing 
 to and fro, and the ark resting upon Ararat in the seventh month, denotes 
 the fluctuating state before temptations cease, and the first state of re- 
 generation, 833, 847, 851, 857. The heads of the mountains now ap- 
 pearing, denotes the truths of faith, or first appearance of light after 
 temptations, 833, 859. Noah said to open the window of the ark, de- 
 notes the truth of faith apprehended intellectually, 863. His sending 
 out a raven, which is said to go and return until the waters are dried 
 up, denotes the disturbance by falses in this state, 864 — 868. His 
 sending forth a dove, which returns to him, denotes a state receptive of 
 the truths and goods of faith, beginning the second state after tempta- 
 tions, or the first of regeneration, 834, 871, 874. His sending forth 
 the dove a second time, which returns with an olive leaf, denotes a 
 second advance in the first state of regeneration, 834, 880, 884. His 
 sending forth the dove a third time, which returns no more to him, de- 
 notes the third advance, when the regenerate come into freedom, 834, 
 888 — 892. His removal of the covering from the ark, and the faces of 
 the ground said to be dry, denotes the light of truth when falses no 
 longer impede, 896, 898. God said to speak to Noah, and the de- 
 parture from the ark, denotes the Lord's presence with the man of the 
 church, and his perfect freedom ; forming the third state after temp- 
 tations, or the first of those regenerated, 835, 890, 904 — 918; especially 
 905. His building an altar to Jehovah, and offering of every clean 
 beast, and of every clean bird, denotes life and worship from charity, 
 forming the fourth state after temptations, or the second state of the 
 regenerated, 836, 920 — 923, 925. Jehovah said to smell an odour of 
 rest, and the words ascribed to him, denotes the church thus resusci- 
 tated and its state, 837, 924—937. 
 
 8. The History continued. Gen, ix. 1 — 7; briefly, that it denotes the 
 order of life, or state of the regenerated, 971, 977 — 979. God said to 
 bless Noah and his sons, denotes the presence and grace of the Lord, 
 981. Be fruitful, and multiply, and replenish the earth, denotes the 
 goods of charity and the truths of faith which are to go forth in the ex- 
 ternal man, 983 — 984. The fear of you and the dread of you shall be 
 upon every beast of the earth, &c., denotes the dominion of the internal 
 man over the external, 972, 986. Every reptile that is living to be for 
 food, denotes every pleasure in which is good, 994. Flesh with the- 
 soul, or blood in it, not to be eaten, denotes the voluntary proprium 
 which is evil, not to be mingled with the new life of charity, 972, 999 
 — 1003. Your blood with your souls will I require, &c., denotes that 
 violence done to charity will carry its own punishment, 1005. Whoso 
 sheds the blood of man in man, his blood shall be shed, denotes the 
 extinction of charity in such a case inevitable, and hence condemnation, 
 1010 — 1012. The command repeated, to be fruitful and multiply, &c.> 
 
'94 
 
 NOS 
 
 ■ I 
 
 denotes the happy succession of all good and truth in the internal and 
 external man, if these things are observed, 972, 1015 — 1018. 
 
 9. The History continued. Gen, ix. 8—17. God said to make a 
 covenant with Noah, and with his seed, and the earth not to be des- 
 troyed again by a flood, denotes the presence of the Lord in charity, and 
 his providence guarding man from the suffocative persuasions which de- 
 stroyed the posterity of the most ancient church, 973, 1023 — 1025, 
 1032, 1034—1035, 1051. The bow given in the cloud for a sign, and 
 named twice, denotes the state of man receptive of spiritual light, both 
 those of the church who are regenerated, and those not of the church 
 who are yet capable of regeneration, 974, 1042 — 1059. 
 
 10. The History continued, Gen. ix. 18—29; briefly, that it treats of 
 the ancient church in general, as developed in the three species denoted 
 by Shem, Ham, and Japhet, 975, 1062. These three, called the sons of 
 Noah, who went out from the ark and overspread the whole earth, de- 
 note the three churches composed of those who were regenerated, from 
 which all doctrines whatsoever were derived, 1065 — 1066. Noah first 
 called a man of the ground (husbandman), and said to plant a vineyard, 
 denotes instruction in the doctrinals of faith, whereby the spiritual 
 church was formed, 1067 — 1069. Noah said to drink of the vine, and 
 become drunken, denotes the investigation of faith by reasonings from 
 self-intelligence, and hence a fall into errors, 975, 1071 — 1072. Noah 
 said to be uncovered in the midst of his tent, denotes the perverse state 
 of the spiritual man without the truths of faith, 975, 1073 — 1074. 
 Ham, the father of Canaan, seeing the nakedness of his father, denotes 
 those who separated faith from charity, and that such see evils only, 1077, 
 1079. Shem and Japhet covering Noah with a garment, denotes those 
 who are in charity, internal and external, and that such interpret all to 
 good, 975, 1082 — 1088. Noah awaking from his wine, and said to 
 know what his younger son had done to him, for which he cursed 
 Canaan, denotes the state when better instructed, and the vileness of 
 those who are in mere externals perceived, 975, 1089 — 1094. The 
 blessing of Shem and Japhet, denotes good, and the state of illustration 
 of those who formed the true church, 1096 — 1102. The years that 
 Noah is said to have lived after the flood, denotes the duration and state 
 of the first ancient church, 976, 1 104— 1 105. The account of Noah's 
 nakedness explained in a summary, and passages cited, 9960. 
 
 1 1 . The Reference to Noah and the Flood in the New Testament, 
 hr, ex., in the words of the Lord concerning the last times, 4334. 
 
 NOD. Cain said to dwell in the laud of Nod, denotes a state with- 
 out truth and good, ill. 398. 
 
 NOISE. See Cry, Shout. 
 
 NOON \jneridies] denotes a state of light, or illumination of the in- 
 teriors from the Lord, 5643, 5672; illustrative passages cited 9684. 
 See Quarters (South). 
 
 NO ONE OR NONE [nemo, nullusl. Instead of person in the in- 
 ternal sense, some idea of good or truth is understood ; hence, no one 
 or none denotes the pure negation of such an idea, 5225, 5253, 5310. 
 
 NOPH, OR Memphis, the ancient capital of Egypt, denotes those 
 who seek to attain wisdom in divine things from self-intelligence, 273. 
 
 NORTH. See Quarters. 
 
 NOSE [nasus]. By the nostrils in the Word is meant whatever is 
 
 NUM 
 
 795 
 
 grateful, and this from odour, which denotes perception, 96. Breathing 
 through the nostrils in the account of Adam's creation, denotes the life 
 of love and faith, which is most grateful to the Lord, 96—97. The 
 nose denotes the life of good, on account of respiration by the nostrils, 
 which, in the internal sense, is life, and from odour, which is the 
 pleasantness [gratum] of love, 3103. The wind of the nostrils of Je- 
 hovah, denotes life from the Divine, which is the life of heaven, sh. 
 8286. The spirit, or breath of the nostrils (Lam. iv. 19), denotes the 
 celestial life itself, sh. 9818, 9954. An ornament of gold put on the 
 nose of the bride in ancient times, denotes good; but an ornament put 
 on the ear (expressed by the same word— monile), denotes good in act, 
 3103, 4551. An ornament on the nose denotes the perception of good, 
 but an ornament on the ear the perception of truth and obedience, 9930. 
 They who correspond to the nostrils in the Grand Man, excel in percep- 
 tion, 4403, 9048 end ; seriatim passages concerning this correspondence, 
 4624—4634. They who belong to the province of the nostrils are in 
 common perception, not in the perception of particulars, like those who 
 belong to the eyes, 4624—4625. They who belong to the interiors of 
 the nostrils are in a more perfect state than those who belong to the 
 exteriors; how they were represented to the author, among other things 
 by the appearance of holes and a beautiful yellow light, 4627. The 
 spirits said to look as through these representative holes are of the 
 female sex, and in the clear perception of ideas, 4627. Other spirits des- 
 cribed who are represented by the mucus of the nostrils, how insidiously 
 they try to insinuate themselves among those who constitute the inte- 
 riors, but that such are cast down, 4627. The beautiful light described in 
 which they who correspond to the interiors of the nostrils reside ; that 
 It is of a golden hue, from the affection of good, and Hke silver from the 
 affection of truth, 4627. That perceptions and spheres of life are actu- 
 ally turned into sweet odours, as of fields and flowers, 4626, 4628 
 
 4629, 4748, 5621; and that smell denotes the perceptive faculty of in- 
 terior truth derived from the good of love, 10,199. See Odour. 
 
 NOT [non] remains a negative expression in the series of the spi- 
 ritual sense, see examples 3990, 5256, 5434, 5438, 5439, 5524, 7474 
 7507, 7515, 7530, 7534, 7554, 7597. No, understood as a refusal, 
 denotes doubt in a state of temptation, 2334. Let your discourse be 
 yea, yea, nay, nay, denotes the clear perception of truth by those who 
 are in good, without reasonings, 9166, 10,124. 
 
 NOURISHMENT [alimentum]. Spiritual good is said to be 
 nourished or sustained by interior truth, 5960. Spiritual nourishment 
 is from knowledges of good and truth derived from the Word, 5960. 
 Nourishment is represented in the other Hfe according to the desire of 
 knowing and becoming wise; clothing, according to truths acquired from 
 good, 9372. See Food, Garment. 
 
 NOVITIATE [novitius]. Novitiates or initiates, denote such goods 
 in the external man as can be conjoined to the internal, 1708. Novitiate 
 spirits before their introduction into heaven, are instructed with much 
 solicitude in the true doctrine of the Lord, 3704. 
 
 NUMBERS. \. Concerning their general signification. Numbers 
 and years in the Word, are not to be understood in their secular appli- 
 cation, but they denote state; and hence celestial and spiritual things, 
 482, 647, 648, 737, 755, 813. In the most ancient times they com- 
 
796 
 
 NUM 
 
 puted states and mutations of the church by numbers, particularly 
 three, seven, ten, twelve and their compounds, 487,575; later examples 
 br. cited, 493; see below, 6175. It is manifest from the want of con- 
 nection and consistency in the literal sense merely, that numbers have a 
 hidden meaning, «A. 5/5. The signification of a number is not changed 
 by being multiplied into itself, or divided; various examples, 737, 1856, 
 3960 end, 5291, 5335, 5708, 7973, 9487, 9674, 9716, 10,255. The 
 multiplication of a number which denotes a few, makes it represent 
 still fewer or less of the same thing, 813. A day, a week, a month, a 
 year, denote one whole period, though it may be a hundred or a thou- 
 sand years, because determined by state not time, 893, 1335. Num- 
 bers denote things and states, understood as celestial or spiritual, and it 
 is only such things that the angels perceive whenever numbers occur in 
 the Word, 1963, 1984, 1988, 2075, 2252, 3252, 3272, 4264, 4495, 
 4617, 4670, 4759 end, 5291, 6175, 7284 end, 9103, 9488, 9529, 9601, 
 9659, 10,217, 10,253, 10,255, 10,624. Composite numbers are not 
 generally explained by the author, because they involve so much that it 
 cannot be reduced to an intelligible summary, 6175. The meaning of 
 composite numbers was perceived in the most ancient times, but at 
 length only the knowledge of simple numbers remained, such as three, 
 six, seven, twelve, 6175. Number denotes quality, sh. 10,217 end; see 
 below (666). Certain numbers belong to the celestial class of expres- 
 sions, others to the spiritual, 10,262, 10,624; see below (two^ three). 
 The interior meaning of numbers proved by their appearance to the 
 author in the light of the spiritual world, 4495, 5265. 
 
 2. Difference between Number and Magnitude. Great is predicated 
 of good, numerous of truth, 2227, 6172. To be fruitful or grow is 
 predicated of good ; to be multiplied, a multitude, and much, of truth, 
 6172. 
 
 3. To Number, spiritually, is to order and arrange the truths of 
 faith and the goods of love, ilL and sh. 10,217, 10,218. In the Hebrew 
 tongue, to number, is expressed by a word which means also to lustrate, 
 to enrol or muster, to animadvert, to visit, to command, all which are 
 involved in its interior sense, 10,217. To number is to determine the 
 quality, which is done by the Lord's arrangement and disposition of 
 things, 10,217. The numbering of Israel imputed as a sin, denotes the 
 assumption of all things of faith and love as one*s own, whereas evils 
 can only be removed by attributing all to the Lord, ill. 10,218. Seven 
 years' famine, three months' flight before the enemy, or three days* 
 pestilence, proposed to David as his punishment for numbering them, 
 denotes the spiritual state which results, 10,219. Jehovah Zebaoth 
 numbering (or mustering) the host of war (Isa. xiii. 4), denotes the 
 arrangement of truths for combat with falses, 10,217. The host of 
 heaven all led forth by number, and called by name (Isa. xl. 26, and 
 similar passages, as Ps. cxlvii. 4), denotes the orderly disposition of the 
 knowledges of truth, 10,217. So teach us to number our days (Ps. 
 xc. 12), denotes the arrangement and disposition of the states of life, 
 10,217. Numbered, in the Prophecies, (as in Isa. xxxviii. 10; Dan. v. 
 25 — 28,) denotes a state finished, specifically as to truth; weighed, as to 
 good, 3104, 10,217. Fewness on the one part opposed to number on 
 the other, denotes facility, 4518, cited below (18). 
 
 4. Nutnbers distinctly mentioned : One, There is no such thing as 
 
 NUM 
 
 797 
 
 
 one simply, but every one is from the harmony of many formed to one 
 use or end, ff. ^., as the whole heaven is one, Ab7, 687, 1285, 3035, 
 4149, 5962, 7836, 8003. The oneness of heaven is from its reference 
 to the Lord as the only one in all and everything; and its varieties are 
 all of mutual love and of faith in him, 551, 684, 685, 690, 9828. One 
 predicated of the Lord and man, denotes conjunction with him, or the 
 mystical union by love, 1013. The Lord is called the First Begotten, 
 the Only-begotten, the Only One, because all love and the faith of love 
 proceed from him, 352. The Trine in the Lord, called the Divine 
 Itself, the Divine Human, and the Holy Proceeding, are One, and the 
 celestial perceive them as One, 2149, 2156, 3241, 9866. One, gene- 
 rally, denotes good, 3986, 4149, 10,261; for an illustration of which, 
 as giving subsistence and coherence to all things, see Gold ; especially, 
 9550, 9568, 9574, 9667, 9863, 9864, 9874. One, understood as the 
 half of two, denotes some degree of conjunction, 9530. One, either 
 expressed or understood by the article, as a day, a week, a month, a 
 year, denotes a whole period of time or state, 2906, 9037. 
 
 Two, denotes marriage, and when the heavenly marriage is treated 
 of it IS a holy number, 720. Two denotes labour and combat the same 
 as SIX, for it is in the same relation to three, as the six days of labour 
 to the seventh of rest, 720, 755, 900. When two is contrasted with 
 three or seven as a holy number, it denotes what is relatively profane, 
 720, ill. 900. Twos or pairs denote correspondence, understood of the 
 marriage between truths and goods, evils and falses, or will and under- 
 standing, 747, 779. Two understood as a second, or after a foregoing 
 state, denotes what is successive in order, 1335, 5623, 9037. A second 
 time denotes greater in degree or more of the thing predicated, 284 1 . Two 
 of anything is mentioned with distinct reference to the will and under- 
 standing, or to what is predicable of will and understanding, as good 
 and truth, 3519. Two denotes conjunction, or the marriage of good 
 and truth, to which all things spiritual and natural have reference, ill. 
 5194, 5291, 5893, 8423, 10,181, 10,188. Predicated of the natural 
 mind, two denotes both parts, interior and exterior, which act as one by 
 conjunction, 5263, 5267, 5282. Double or twofold denotes to the full, 
 9137, 9152, 9161, 9861. Two denotes all and everything of each 
 part m conjunction, 9166, 9529. Two named three times, denotes 
 conjunction and fulness, 9565. Two, four, and eight, belong to the 
 celestial class of expressions; hence they denote all good or all evil in 
 the complex, 10,624. Two and a half denotes much and full, 9487 
 cited below (five), * 
 
 Three, like seven, denotes what is holy and inviolable, 482, 720, 
 900, 1709, 2109, 2176, 3767; compare 10,127, cited hdow (seven). 
 The third day is used in the same acceptation as the seventh, because 
 of the Lord's resurrection on the third day; hence, both three and seven 
 denote the Lord's coming into the worid and to glory, and his every 
 coming to man, 720, 728, 900, ill, and sh, 901, 2788. A third part 
 denotes what is holy the same, as three, 901 end. Three denotes the 
 full time and state of the church from its beginning to its end; hence 
 the third day, week, month, year, &c., denotes the end of the church, 
 1825. Three, or a third, denotes the end of a prior state and the begin- 
 ning of a following, 2788, 5159. Three denotes what is complete and 
 full; a third, what is not yet full, 2788 end, 6385. Three denotes what 
 
798 
 
 NUM 
 
 NUM 
 
 799 
 
 is complete and self-contained, 4010. Three denotes the end of a state 
 of conjunction and the beginning of separation from what cannot be 
 conjoined, 4119; thus, the last and at the same time the first, 4901. 
 Three denotes what is complete or continuous from beginning to end, 
 thus, a whole period whether great or small, ah. 4495, 5122, 5153, 
 5457, 9286, 9297, 9866; or, again, fulness of time and fulness of state, 
 6721, 8750; or a complete state, 6904, br. ill. 7715, 8150, ilL 8750; 
 simply, fulness, 9556—9557, 9565, 9718, 9761, 10,127. Three de- 
 notes perfection, because in all nature and in man himself there prevails 
 a successive order of three, as end, cause, and effect, ill. 9825 ; br., that 
 it denotes perfection, 9864. Three, in successive order, are necessary 
 to the existence of a one, corresponding as the three heavens, and the 
 Trine in the Lord, 9866. Thirds and fourths in order, denote fulness 
 in series and conjunction, 8877, 10,624. The third month, or third 
 day, denotes a new state, 4901, 5123. A way (or journey) of three 
 days, denotes the full removal or separation of state, 4010, 6904. Three 
 and a half, namely, three years and six months, or 1 260 days, denotes 
 to the full, even to the end, 9198. One and a half denotes fulness the 
 same as three, 9488, 9508, 9531; or enough, 9637. Two threes, 
 named together, denote respectively all truth and all good, 9556. 
 Anything triangular, or linear, has reference to truth, 8458, 9717. 
 Three, six, and twelve, belong to the spiritual class of expressions, 
 and denote all truths or all falses in the complex, 10,262, 10,624. 
 
 Four, denotes union or conjunction, because derived from pairs or 
 twos which refer to the marriage of things, 1686, 8877. Four or a 
 fourth, has the same signification in general as forty and four hundred, 
 1856. Four parts, subtracted from five, denote goods and truths not 
 yet made into remains by appropriation, 6157. Four denotes conjunc- 
 tion and fulness, because it is the double of two, 9103, 9536 — 9538, 
 9563, 9601, 9674, 9677, 9720, 9728. Four-square denotes what is 
 just, from good in externals; triangular, what is of rectitude from truths, 
 9717; the former, 9861, 10,180; compare 8458. Four denotes con- 
 junction, three perfection, 9864. A fourth part denotes enough for 
 conjunction, 10,136, 10,137. The four times of the day, the four 
 seasons of the year, the four quarters, the four winds, denote variously 
 all the states of love and faith, or the contrary, 3708, 9642, 9648. 
 
 Five, and its multiple fifteen, or its diminutive a fifth, denotes some- 
 what, a little, a few, the least in spiritual things to which any effect cnn 
 be attributed, 649 ; so little as to be hardly anything, 798, 813, 1429, 
 5291, 5335, 6070, 6156. Five when contrasted with four, denotes 
 disunion, 1686. When used for ten, five or a fifth denotes remains, 
 but a little or few compared with ten, a hundred, or a thousand, sh. 
 5291, 5894, 5916, 6156, 6157, 6166. Five denotes little, from its rela- 
 tion to numbers which denote much, 5291. Five, like ten under other 
 circumstances, denotes much, 5708, 5956, 9102—9103. Two and a 
 half, five, ten, a hundred, a thousand, alike denote much and fulness ; 
 and when understood of the Divine, all, infinite, 9487, 9507, 9716, 
 10,253. When ten denotes all, five denotes some, or some part, 4638 ; 
 see below, 10,255, When ten denotes all good and truth, five denotes 
 all of one or the other, 9604. Five denotes all of one part, 9663 — 
 9665. Five, understood of length and breadth, denotes equal fulness, 
 9716. Five and fifty denotes some part, sufficient, enough, 9689, 
 
 
 9756, 9773. When ten denotes all, its half or five denotes some; when 
 fulness, five denotes a corresponding or sufiicient quantity; when much, 
 five denotes something, 10,255. To quintate, or take a fifth part, has 
 the same general signification as to decimate, viz., to collect goods and 
 truths, to preserve, to make remains, 5291, 6156. The several ages 
 mentioned in Lev. xxvii., to the fifth, to the twentieth, and to the sixtieth 
 year, denote respectively the period of infancy, or the good of innocence 
 and ignorance ; the period of boyhood, or of instruction and science ; 
 and the period of manhood, or the intelligence of truth and good; sixty 
 and upwards, denotes a state of wisdom and of innocence in wisdom, 
 10,225. 
 
 Six, denotes labour and combat, understood of temptations, 720, 
 730, 737, 900, 1709, 1963, 5335. Six denotes the dispersion of what 
 is false, because this is done by temptation-combats, 737. Sometimes, 
 six denotes the holy principle of faith, which is implied in tempta- 
 tions, and this is its genuine derivation, 737 end. When under- 
 stood in this sense it has respect to twelve, which denotes the all of 
 faith, and to three which denotes what is holy; also, to seven, or the 
 Sabbath of rest which is the result of temptations, 737 end. Two and 
 six denote the entire state preceding the holy state of regeneration, 
 denoted by three and seven, 900. Six denotes all the states of labour, 
 combat, and temptation, preceding full regeneration, because there are 
 really so many distinct advances, 6—12, 22, 26, 29 end, 38, 43, 62— 
 63, 737. When good is acquired, six denotes the remains of labour 
 and combat, 4178. Six denotes the end of every state; seven, a full 
 state or period; eight, the beginning of a new state, 8421. Six working 
 days, before the Sabbath, denote the combats which precede and prepare 
 the heavenly marriage, or the state of peace which arises from the con- 
 junction of good and truth, 8494, 8800, 10,360. Six denotes the 
 reception of truth before conjunction with good, 8506. Six denotes 
 the whole state of man while he is regenerating, in which he is led by 
 the truth of faith; seven, the state of good when he is regenerated, 
 8510, 9272, 9274, 9431, 10,667—10,668, 10,729. When used for 
 twelve, six denotes all in one complex predicated of truths, of the truths 
 of good, of good, 3239, 3960 end, 7973, 9555, 9561, 9566, 9654; in 
 the opposite sense, the whole complex of evils and falses, 8148. Six 
 days denote the whole state of a former church, to its end, and to the 
 commencement of a new one, because the church is from the conjunction 
 of good and truth, 9741 end. 
 
 Seven, and all septenary numbers, as seventy and seventy-seven, 
 denote what is holy and inviolable, sh. 395, 433, sh. 716, br. 724, 852, 
 881, 1429, 1988, 2905, ill. 5265, 6775, 9569. The number seven, 
 like three, denotes what is holy or inviolable in state, 482, ill. and sh. 
 901 . Seven denotes the celestial man, the celestial church, the celestial 
 of the two kingdoms, the Lord himself, 433, 1988. In the supreme 
 sense, the seventh denotes the Lord, and hence the holy principle of 
 love from him, 716, 5265; see below, 10,360. Seven relative to six 
 has nearly the same signification as three relative to two, 720. Seven 
 and three when thus compared, denote what is holy; six and two, 
 what is respectively profane, 720. In the opposite sense, seven denotes 
 what is profane, sh. 5268 ; and seventy and sevenfold, damnation, 433. 
 Seven, like three, denotes the advent of the Lord in general and par- 
 
 VOL. II. M 
 
800 
 
 NUM 
 
 NUM 
 
 801 
 
 ticular, 720, 728, 900. Seven denotes beginning and end, namely, the 
 end of vastation, and the beginning of temptations, or the end of an old 
 church and the beginning of a new one, because this is the consequence 
 of the Lord's coming. 728, 730. Seven always adds a degree of holi- 
 ness to the subject treated of, and such holiness is from celestial love or 
 charity, 881. The celestial and the spiritual man are both named from 
 rest, but the former is denoted by the seventh day, 74, 84 — 88, 737 ; 
 the latter by the seventh month, 850—853. Instead of seven in the 
 Word, the angels perceive an idea of what is holy because the celestial 
 man is the seventh day, the Sabbath, or rest of the Lord, 1988. Seven 
 days or a week, denotes an entire period, as of reformation, regeneration, 
 temptation, &c., and this whether the time really occupied be minutes, 
 hours, days, or any number of years, 2044, 3845, 4177. Seven denotes 
 a whole period from beginning to end, thus, a full state, 7346, 7842, 
 9226, sh. 9228, 10,128; in like manner seventy, sh, 6508. The Sab- 
 bath or seventh day, denotes the conjunction of good and truth, the 
 heavenly marriage, peace, 8504, 8507—8509, 8515, 8519, 8976, 10,360; 
 or the state when man is in good, 9274, 9279, 9431—9432, 10,368. 
 In the supreme sense the Sabbath of rest, or seventh day, denotes the 
 union of the Divine with the divine human in the Lord ; also the divine 
 human itself in which that union took place; but in the spiritual sense 
 it denotes the conjunction of the Lord with heaven and the church, or 
 with an angel and the man of the church, 10,360. Seven denotes fulness 
 or a whole period when holiness is treated of, but three in any other 
 case, 10,127. 
 
 Eighty denotes a new beginning, because it follows the seventh which 
 completes an entire state and time, 2044, 8421, 9659. Eight has 
 reference to purification which ought to be always going on as from a 
 new beginning; hence the rite of circumcision on the eighth day, and 
 hence eight denotes every new state or every beginning, together with 
 its continuation, 2044, 2633. Eight denotes something distinct from 
 what precedes it, because the eighth day is the beginning of another 
 seven, 2866. Eight denotes the beginning of the second state in which 
 the regenerate live from good, 9227. The eighth day of the feast of 
 tabernacles is called a Sabbath because it denotes the beginning of a 
 new state, namely, of the conjunction of good with truth, 9296. Eight, 
 and its double, sixteen, but especially eight after seven, denotes fully 
 and in all ways, 9659 — 9660. Eight, like two and four from which it 
 rises, denotes conjunction to the full, 9659. 
 
 Nine, is related to ten, as ninety-nine to a hundred, and denotes the 
 state before conjunction, or incipient conjunction, 1988, 2106. Nine 
 denotes conjunction, and ninety the same but in a greater degree; this 
 because it is multiplied by ten, which denotes remains, and remains are 
 the means of conjunction, 2075. Nine, ten, and eleven, in the account 
 of Nebuchadnezzar's besieging Jerusalem (2 Kings xxv. 1 — 3), are to 
 be understood in the opposite sense, as denoting the want of conjunction, 
 on account of the defect of faith and charity, 2075. Nine (as the 
 product of three), denotes what is full and complete, 2788. 
 
 Ten, An age in the Word is ten years, 433. Ten and tenths denote 
 remains, namely of good and truth, which are preserved in the internal 
 man by the Lord, 575, sh, b7(S, 737, 755, 798, 813, 858, 1738, 1906, 
 2075, 2109, 2280, 2284, 2636, 3048, 4759, 5291, 5335, 7284, 7831, 
 
 / 
 
 f^ 
 
 10,221. Ten denotes any remaining affection of truth, 2141. Ten 
 denotes a full state, the same as a hundred, 1988, 3107, 3176. Ten, 
 predicated of the Lord, denotes divine goods and divine truths, 3740. 
 Ten denotes very much or very great, 4077, 4179; simply much, 5958, 
 5959, 9487. Ten denotes fulness, a tenth part sufficiency, 8468, 8540. 
 Tens named after hundreds and thousands, denote much, but in a less 
 degree, 8715. Ten denotes all within the church, both those who are 
 in good and truth and those who are without good, 4638. Ten denotes 
 all, according to the subject predicated, 9416, 9636, 10,221. Ten de- 
 notes all; a tenth, or one understood as a tenth, sufficient, 9595, 10,136. 
 Ten and all its multiples, or quotients, denote much, fulness, the all, and 
 when predicated of the Lord, what is infinite, 9716 and citations, 10,253. 
 When ten is understood as the quotient of fifty, or the multiple of five, 
 it denotes sufficiency, as much as conducive to uses, the same as those 
 numbers, 9757. One tenth deal offered with a lamb, denotes celestial 
 good; two tenths with a ram, spiritual good; three tenths with a bul- 
 lock, natural good, 2180 end, 2276, 2280 end. 
 
 Eleven, when related to ten, denotes all even to redundancy, 9616. 
 
 Twelve, denotes faith, or all things of faith in one complex, but pri- 
 marily the all of love, from which faith is derived, 575, 577, 1667, 
 3239, 3863. Generally, twelve denotes all truths or all things of faith, 
 2089, 2130 end, 2252,^8368; or all things of faith and charity, 7973 
 and citations. The number twelve is most holy, because it denotes all 
 the holy principles of faith, 648. Instead of twelve in the Word the 
 angels perceive an idea of all things of faith, this from the twelve tribes, 
 1988. Twelve denotes all the truths of faith by which the spiritual 
 man is gifted with conscience, and such truths are precepts of charity, 
 2089, sh. 3272. Twelve is a universal number comprising all things 
 of the church and the Lord's kingdom, in general and particular, 3268, 
 particularly, 3863. When twelve is predicated of the sons of Jacob or 
 the twelve tribes, it denotes all the doctrines of truth and good or of 
 faith and love, understood under so many common or cardinal principles 
 by which man is initiated into the church, or regenerated, 3858, 3863, 
 3913, 3939, 4603 and citations, 6640, 7973, 9389 and citations, 9404 
 and citations. In the opposite sense twelve denotes the common prin- 
 ciples contrary to those of faith and love, namely of false and evil, 3926. 
 The twelve tribes denote all truths and goods that proceed from the 
 Lord into heaven, and that make heaven, 6335, 9603. The twelve 
 apostles, like the twelve tribes, denote all things of faith, passages cited 
 6000, 7973 and citations. The twelve apostles, twelve thrones, twelve 
 tribes, denote the primary truths of faith by which all judgment pro- 
 ceeds, 2129 end, 2130 end. The half of twelve, and all its multiples, 
 as 72, 144, 12,000, 144,000, have a like signification, namely all truths 
 and goods in a complex, 7973. 
 
 Thirteen, considered as between twelve and fourteen, denotes the 
 intermediate state before temptations commence after the reception of 
 good and truth, 1668, cited below (6). When regarded as the com- 
 pound of ten and three it denotes remains, 2108, 2109, cited below, 
 (6J. 
 
 Fourteen, the end of a second seven, denotes the beginning of temp- 
 tations, but especially from its following the age of boyhood, 1 670, cited 
 below (6). Fourteen, like seven, or two weeks, like one, denotes a 
 
 M 2 
 
802 
 
 NUM 
 
 whole period from beginning to end whether it be great or small, 4177, 
 cited below (9), 8400. Fourteen days, or the fourteenth, denotes a 
 holy state the same as seven, 7842, 7900. See also 6024, cited below 
 (11). 
 
 Fif teeny regarded as the compound of ten and five, denotes so few 
 that it can hardly be conceived as anything, 798, 813, cited below (.5). 
 When it rises from five, (understood as all of one part,) fifteen denotes 
 as much as is sufficient, 9700, cited below (15). Regarded as next to 
 fourteen it denotes a new state, similar to eight after seven, 8400, cited 
 below (12), 9296, cited below (13). 
 
 Sixteen, denotes what is every way full and complete the same as 
 eight, 9660, cited below (15); see also 6024, cited below (11). 
 
 Seventeen^ regarded as the compound of ten and seven, denotes the 
 beginning and the end of temptations, also a new state; this from re- 
 mains signified by ten, and holiness by seven, 7bOi 853, cited below (5); 
 4670, 6174, cited below (11). 
 
 Eighteen, the product of six and three, denotes the holy things of 
 combat or spiritual temptations, 1709, cited below (6). 
 
 Nineteen, derives its signification from nine and ten, which see. 
 
 Twenty, denotes generally the same as ten, but in a superior degree, 
 namely, all the good and truth that the Lord insinuates into man from 
 infancy to the end of his life, 2280. Twenty, regarded as two tens, 
 denotes the good of remains, and the good of ignorance ; thus good, 
 or the affection of good, but without temptations, 2141, 2280, cited 
 below (6). Twenty, also considered as twice ten, denotes fulness, and 
 all, every way, totally, altogether, 2905, 9641, 9747—9748, 9752— 
 9753, 9764, cited below (15). Predicated of the Lord, twenty denotes 
 the good he acquired to himself, thus, his proprium, 4176, cited below, 
 (9). Twenty denotes holy good and truth (which are remains), or 
 holy truth only according to the subject; in its opposite application, 
 what is not holy, sh, 4759, cited below, (11). Five, ten, twenty, a 
 hundred, &c., have the same signification when regarded as quotients 
 or multiples of the same, 5291. Twenty denotes fulness and all, alto- 
 gether, every way, 9641, cited below (15). In a summary, that twenty 
 denotes all, also the remains of good, fulness, holiness, the proprium of 
 the Lord; passages cited, 10,222. The twentieth year of age denotes 
 a state of intelligence in truth and good, because at that age reflection 
 and rationality commence, 10,225; see also 4263, cited below (9). 
 
 Twenty-one, the product of three and seven, denotes a holy state ; 
 specifically its end or completion, 7842, 7903, cited below (12). 
 
 Twenty-four, has the same signification as twelve; hence the twenty- 
 four elders sitting round about the throne (Rev. iv. 2), denote the all 
 of divine truth, 5313. 
 
 Twenty-seven, denotes holiness, from the number three which rules 
 in it, the signification of which is the same as seven, 901, cited below 
 (5). 
 
 Twenty-eight, considered as the product of four and seven, denotes 
 the holy principle of conjunction, namely, of good and truth, 9600, 
 cited below (15). 
 
 Thirty, as the product of three and ten, denotes fulness of remains, 
 hr, 647, sh, 5335, 7984; and fulness expressed generally, 9082, 9617. 
 As the product of five and six^ it denotes somewhat of combat, 2I41« 
 
 NUM 
 
 803 
 
 2276, 5335. It denotes somewhat, or a little, generally, 2966. In the 
 opposite sense, it denotes a state of vastation, 2959. The circum- 
 ference of the brazen sea is expressed by thirty, though not geometri- 
 cally proportionate to the diameter, for the sake of its spiritual meaning ; 
 also, that its three dimensions, five, ten, and thirty, denote what is holy, 
 5291. In the generations of Eber, thirty denotes the beginning of a 
 new state, 1347, 1351. See below (6), 2141, 2276 (9), 4264; (11), 
 5335; (13), 9082, 5335; (15), 9617; (19), 10,235; (21), 5335. 
 Thirty-three: see 6024, cited below (11). 
 
 Forty, denotes the duration of temptations and also of vastation, 
 from the beginning to the end, whether the period be long or short, in 
 a word, temptations, sh. 730, 760, 1847, 2141, 2272—2273, 6505, 
 8537. Forty denotes the duration of temptations of every kind, because 
 the Lord suffered himself to be tempted forty days, and all things in the 
 ancient and Jewish churches had reference to him, 730; see below, 
 8098. The full number signifying temptation is forty-two, being a 
 multiple of six (the working days) by seven, but the round number 
 forty is used in place of it, 730. 'Forty days and forty nights denotes in 
 general all temptations, in particular the duration of each temptation, 
 730. Forty days and nights denotes the grievous temptation sustained 
 between the infernal loves of the will and celestial love, 760. Forty 
 nights added to forty days denotes the anxieties of temptation, 786. 
 Forty days without nights is predicated of the state after temptations ; 
 the end of forty days, of the duration of a prior state and the beginning 
 of the following, 862. Forty days and nights considered as the product 
 of four times ten, denotes the full state when the interiors are opened 
 to heaven, and the temptations then endured ; hence, forty also denotes 
 fulness, 9437, 9643, 10,685. Forty, and in a superior degree four 
 hundred, denotes the price of redemption, because effected by tempta- 
 tions, 2966. The Lord was forty days in the desert, because forty 
 denotes temptations, and the desert the state of those who undergo 
 them; for the same reason, the flood lasted forty days, and the Israehtes 
 were in the wilderness forty years, 8098; see below, (Four hundred 
 and Four hundred and thirty) : also, (5), 730, 786, 862 ; (6), 2270 ; 
 (7), 3281 ; (9), 3468; (II), 6175, 6502; (12), 8537; (14), 9437; (15), 
 9643; (21) 9937. 
 
 Forty-two, is the full number, the signification of which is generally 
 expressed by the round number forty, 730, cited above. Forty-two, 
 understood as six weeks, has a similar signification to six days of one 
 week ; it denotes the full consummation of a former church, and the com- 
 mencement of a new one, which is as the Sabbath or seventh week, 9741. 
 
 Forty-five, as the product of five and nine, denotes some degree of 
 conjunction, namely, a small degree of good, yet conjoined with truths, 
 fir. 2141, HI. 2269. 
 
 Forty-nine and Fifty, see 8802 cited below (13). 
 
 Fifty, denotes a full state of truths, which are also filled with goods, 
 because it follows forty-nine, the product of seven times seven, 2141, 
 cited below (6), ill. 2252, 9608, 9611, 9623—9624, cited below (15). 
 As the product of five and ten, it denotes extreme fewness of remains, 
 646, 813 ; the latter cited below (5). It has the same signification as 
 five, which denotes much, or somewhat, 8714; also, all of one part, 
 sufficiency, as much as conducive to use, 9756, 9757, 9759, 9772, cited 
 
804 
 
 NUM 
 
 below (15). Princes of fifties denote intermediate primary truths ia 
 series with superiors and inferiors, 8714, cited below (12). 
 
 Sixhj, bears a signification derived from five and twelve, and from 
 ten and six, as its factors, 3306, cited below (7). Thirty, sixty, and a 
 hundred, all denote fulness of remains, 5335, cited below (21). Sixty 
 and upwards of age, denotes a state of wisdom, and of innocence in wis- 
 dom, ill. 10,225. 
 
 Sixty -nine : see 6024, cited below (11). 
 
 Seventy, like seven, denotes what is holy and inviolable, also an en- 
 tire period, or a full state, 728, 1429, 2906, 6508. Seventy denotes 
 fulness in order, 6024 end, 6642. It denotes all the good of truth in 
 one complex, the same as twelve, 8369. It denotes fulness, all, accord- 
 ing to the subject, 9376. The twelve princes of the tribes, denote all 
 primary truths, the seventy elders all goods from truths ; personally, 
 all who are in good from truths, or in truths from good, 9404, 94 1 1 ; 
 see below (11) 6024, 6507; (12) 6641; (14) 9376; (20) 6508; (21) 
 9404, 433. 
 
 Seventy-two, like six and twelve, from which it rises, and also its 
 multiples 144, 12,000, 144,000, denote all things of charity and faith, 
 or of good and truth in the complex, 5291, 7973. 
 
 Seventy -five, from seventy added to five, denotes somewhat of holi- 
 ness, or of the holy divine, 1429 cited below (6). 
 
 Seventy-seven, denotes what is holy and inviolable in the highest de- 
 gree; in the opposite sense, damnation, sh, 433, cited below (5). 
 
 Eighty, considered as the double of forty, denotes temptations, 
 1963, 4617, 7284. It takes another signification from its composition 
 of eight and ten; passages cited, 7284; as to Eighty-three, 7285 ; see 
 below (12). 
 
 Eighty-six, denotes a state of celestial good, acquired by temptation- 
 combats ; temptations from forty, of which eighty is the multiple ; 
 celestial remahis from eight and ten; combats from six, 1963, cited be- 
 low (6). 
 
 Ninety, as the product of nine and ten, denotes conjunction by 
 remains, 2075, cited below (6); see also 500, cited below (5). 
 
 Ninety-nine^ denotes incipient conjunction, 1988, 2106, cited below 
 
 (6). 
 
 One Hundred, like ten, denotes remains, but in greater fulness, 576 
 cited below (20) ; 813, 1988 cited below (5, 6), 5335, cited below (21). 
 It denotes much, all, fulness, according to the subject, and, in the 
 supreme sense, infinite fulness, 2074, 2636, both cited below (6), 4400, 
 cited below (9), 4617, 5291, 5335, 5708, 8713, 9487, 9716; 9745, 
 9751, 9771, cited below (15). Tens, hundreds, thousands, myriads, 
 have a like signification, 9745. 
 
 One Hundred and Five : see 496 cited below (5). 
 
 One Hundred and Ten, the age of Joseph, see 6582, 6594, cited be- 
 low (11). 
 
 One Hundred and Twenty, denotes the remains of faith, 572, 575 — 
 579, 647, cited below (5). 
 
 One Hundred and Twenty-seven, denotes fulness and holiness, 2904 
 —2906, cited below (6). 
 
 One Hundred and Thirty : see 462 cited below (5). 
 
 One Hundred and Thirty-three : see 7230 cited below (12). 
 
 NUM 
 
 805 
 
 One Hundred and Thirty-seven : see below (8) 3274; (12^ 7230. 
 
 One Hundred and Forty-four, has the same general signification as 
 twelve ; abstractly, it denotes all the holy truths and goods of faith and 
 charity ; personally, all who are in the faith of charity, 3272, 3325, 
 6419, 7973, 8988, 9603. A hundred and forty-four cubits, the measure 
 of the holy Jerusalem, called the measure of the man, or angel, denotes 
 that such IS the state, qualified by all the goods of love and truths of 
 faith, 8988, particularly 9603, 10,217 end. 
 
 One Hundred and Forty-seven : 6175 cited below (11). 
 
 One Hundred and Fifty, from fifteen and ten, denotes fewness of 
 remains, also the last term of the church, and the first of a succeeding 
 one, 812, ill. 813, 849, cited below (5). 
 
 One Hundred and Seventy-five-, see 3259 cited below (6). 
 
 One Hundred and Eighty : see 4617 cited below (7). 
 
 Two Hundred : see 4263 cited below (9). 
 
 Two Hundred and Five : see 1375 cited below (5). 
 
 Two Hundred and Fifty : see 10,255, 10,257 cited below (16). 
 
 Three Hundred, denotes holy remains ; also the fulness of truth 
 from good, 646 cited below (5), 1709, 5955 cited below (11). 
 
 Three Hundred and Eighteen, denotes the holy truths which engage 
 in spiritual combats, 1709 cited below (6). 
 
 Three Hundred and Fifty : see 1104 — 1105 cited below (5). 
 
 Three Hundred and Sixty -five : see 520 cited below (5). 
 
 Four Hundred years, denotes the duration and state of temptations, 
 1847 cited below (6). Four hundred years denotes the duration of 
 vastation, or of infestation ; four hundred shekels, the price of redemp- 
 tion, 2959, 2966 cited below (6); 7984 cited below (12). Four hun- 
 dred men, denotes the state and duration of temptations when truths 
 conjoined with good flow into the natural from the rational, 4248, 4341 
 cited below (9). 
 
 Four Hundred and Thirty, denotes a full state of remains, and also 
 a full period of vastation ; and hence salvation by the coming of the 
 Lord, 7984, 7986 cited below (12). It was two hundred and fifteen 
 years, the half of 430, that the Israelites dwelt in Egypt, but the latter 
 number is computed from the visit of Abraham, on account of the in- 
 ternal sense, 7985. This 430 years denotes the whole period of vasta- 
 tion that the spiritual were detained in the lower earth till the Lord's 
 advent, 7985 end. 
 
 Five Hundred: see 10,253, 10,259 cited below (16). 
 
 Six Hundred, denotes the beginning of temptation, of which remains 
 render man capable; also the end when temptations cease, 737, 738, 
 893 cited below (5). In the same sense as twelve hundred, it denotes 
 the complex of faith and charity, or of evil and the false opposed to 
 faith and charity, 7973, 8148, 8149 cited below (12). 
 
 Six Hundred and Sixty-six, the number of the beast, (Rev. xiii. 
 18), denotes the falsification of every divine truth of the Word, and the 
 profanation of all that is holy, therefore the end, br, 4495, ill. 10,217. 
 To compute the number of the beast, is to explore and know those falsi- 
 fied truths ; called the number of the man, denotes that such is the state 
 of the church, 10,217. The end is signified by this number, because it 
 arises from the triplication of six, and because the end comes when truth 
 is altogether profaned, 10,217. 
 
806 
 
 NUM 
 
 Eight Hundred : see 486, 496 cited below (5). 
 
 Nine Hundred and Thirty : see 486 cited below (5). 
 
 Nine Hundred and Fifty : see 1 104—1 105 cited below (5). 
 
 One Thousand, is not to be understood definitely, but denotes much, 
 innumerable, abundance, fulness, all, 25/5 cited below (6), 5291, 8712, 
 sh, 8715, 8879, 9487, 9745. When predicated of the Lord, it denotes 
 what is infinite and eternal, 2575, 9716; or perpetually and eternally, 
 8879, 10,620 cited below (13). Princes of thousands denote primary 
 truths in the first degree, immediately under truth from the Divine, this 
 because they were above princes of hundreds, &c., 8641, 8712 — 8/15 
 cited below (12). Thousands of myriads denote infinity, 3186 cited 
 below (6); see also 576 cited below (20). 
 
 Twelve Hundred and Sixty : see 9198 cited above (three). 
 
 Two Thousand : see 10,235 cited below (19). 
 
 Three Thousand, denotes completely, fully, 10,492 cited below (14). 
 
 One Hundred and Forty-four Thousand, having the Father's name 
 written in their foreheads (Rev. xiv. 1 — 3), denotes the state of all who 
 are in charity, 7973. 
 
 Six Hundred Thousand, denotes all things of the truth and good of 
 faith in one complex, 7973 cited below (12). 
 
 Fractional Numbers, have in general, the same signification as the 
 whole numbers from which they are derived : for ^, y^, ^, see above 
 (ten); particularly 576, 1738, 2180, 2276, 2280 end, 3740, 8468, 
 8540, 8715, 9595, 10,136; and see Measures (2, 3). For \ see 
 above (five), particularly 5291, 6156 (ten) 9757. For } see above 
 (four), particularly 1856, 10,136, 10,137. For J see above (three), 
 particularly 901 end, 2788, 6385. For i see above (one) 9530 ; 
 (three) 9488 ; (five) 10,255 ; (six) 737 end, 3239, 3960, etc. For 1^ 
 see above (three), particulariy 9488, 9508, 9531, 9637. For 2| see 
 above (two, five), 9487. For 3 J see above (three), 9198. Generally, 
 the half and the double of any number retains the signification of its in- 
 teger when the same subject is treated of, 3960 end, 5291. The half 
 of a number must not be understood to indicate half the thing predi- 
 cated of the whole, but a corresponding fulness, sufficiency, or some- 
 what, 10,255. To halve or part an animal, denotes parallelism and 
 correspondence, 1831. To halve or divide into companies denotes pre- 
 paration and arrangement preceding influx, 4250. The blood of the 
 sacrifices halved, one half sprinkled on the altar, the other half on the 
 people, denotes divine truth as proceeding from the Lord, and as re- 
 ceived by man, 9395. Haifa shekel of silver denotes the all of remains, 
 especially because it contains ten lesser parts, or gerahs, 2959, 10,221, 
 10,223, 10,227. 
 
 5. Passages in which Numbers occur previous to the call of Abraham, 
 The six days severally mentioned in the account of the creation, denote 
 so many stages of the regenerate life; evening, the state of shade in 
 each case; morning, the state of light, 6 — 12, 22, 26, 29 end, 38, 43, 
 62—63, 737. The completion of the sixth day, denotes the spiritual 
 man, who is called an image of God, 12, 48, 62, 86, 88, 484. The 
 seventh day denotes the celestial man, who is called a likeness of God, 
 74, 84, 85 — 88, 737. Four rivers said to go out from the river of 
 Eden, denotes the intelligence of the celestial man derived from the 
 wisdom of love, 78, 107, 110, 116, 118—121. Abel said to bring an 
 
 NUM 
 
 807 
 
 4 
 
 L 
 
 1 
 
 offering of the first-begotten of his flock, denotes charity, of which the 
 only origin is the Lord, 352. Cain to be avenged sevenfold on every 
 one who should slay him, denotes that faith separate from charity is still 
 inviolable, 395. Cain to be avenged sevenfold, but Lamech seventy-and- 
 sevenfold, denotes the greater inviolability or holiness of charity, the 
 extinction of which is now treated of, 432—433. The man (Adam) 
 said to have lived thirty and a hundred years when he begat Seth, de- 
 notes the state and duration of the celestial church in its first period, 
 462, 481—482. The days of man after he begat Seth eight hundred 
 years, and all the days that he lived nine hundred and thirty years, de- 
 notes the state and duration of celestial perception, understood in gene- 
 ral, and in its particular quality, 486 — 488, 492 — 495. Seth said to 
 have lived five years and a hundred years when he begat Enos, and seven 
 years and eight hundred years afterwards, denotes another state of per- 
 ception and its duration, less celestial, 496 — 499. Enos said to have 
 lived ninety years when he begat Cainan (Kenan), and the other 
 numbers in this chapter to Noah, denote so many states of declining 
 perception, 500—536, especially 501— 502, 505, 507, 511, 519, 527, 
 530. The days of Enoch in this line, five years, sixty years, and three 
 hundred years, denotes the state when perception became obscure and 
 was determined into doctrinals, 520, 522. The days of man henceforth 
 to be a hundred and twenty years, denotes the remains of faith, by 
 which, notwithstanding the declining state of man, he could be regene- 
 rated, 572, 575 — 579, 647. Noah said to beget three sons, denotes 
 the universal difl^erences of doctrine, which can only be three, 616 — 617, 
 1065. The three wives of the sons of Noah denote the three churches 
 according to those diff^erences of doctrine, 770. The dimensions of the 
 ark, three hundred cubits in length, fifty cubits in breadth, and thirty 
 cubits in height, denote the fewness of remains distinguished as to their 
 holiness, and as to good and truth, 646 — 650. Twos, or pairs of all 
 living, of all flesh, to enter the ark to be kept alive with Noah, denotes 
 the regeneration both of truths and goods, or things of faith and charity 
 conjoined, 671, 673. Sevens of all clean beasts, and twos of all unclean 
 beasts, denotes the good aff^ections, distinguished as holy, and the evil 
 afi'ections as profane, 713, 716, 720. Bird of the heavens by sevens, 
 denotes the truths of faith, which are holy, because from good, 722 — 
 724. Seven days said to intervene before the rain, or waters of the 
 flood, were upon the earth, denotes the coming of the Lord, and then 
 temptations beginning, first intellectually, 728, 752, 753. Forty days 
 and forty nights that the rain continued, denotes the duration of temp- 
 tations, inclusive of the voluntary part, 730, 760; compare 738 — 739, 
 753, 755, 756. Noah called a son of six hundred years at this time, 
 denotes a state of combat, or temptations from remains, first as to in- 
 tellectual truth, 737, 738. Afterwards specified in the 600th year of 
 Noah's life, in the second month, in the seventeenth day of the month, 
 denotes the beginning of combat as before, but now as to good or evil, 
 738, 755. Twos, or pairs, of all creatures mentioned again, but now in 
 the ark, denotes the subsistence of the understanding and will by cor- 
 respondence, and goods and truths all protected, 747, 779. The flood 
 said to be on the earth forty days (nights not mentioned), denotes the 
 duration of the church called Noah, 786. Fifteen cubits upward said 
 to be the height of the waters, denotes the little truth and good that re- 
 
808 
 
 NUM 
 
 NUM 
 
 809 
 
 mained, because suffocated by false principles and persuasions, 798. 
 Fifty and a hundred days that the waters are said to have prevailed, de- 
 notes the last term of the most ancient church, in which remains were 
 almost extinguished, 812—813; compare 786, 849. The seventh 
 month, and seventeenth day of the month, on which the ark is said to 
 have rested upon Ararat, denotes regeneration understood as a holy 
 state, a new Hfe, predicated of the spiritual man, 850, 852—853. The 
 waters going and decreasing until the tenth month, denotes the gradual 
 disappearance of falses till the truths of remains were produced, 856— 
 858. The heads of the mountains said to appear in the tenth, in the 
 first of the month, denotes the faith of love produced with remains, 858 
 — 859. The window opened at the end of forty days, denotes a second 
 state after temptations, when the intellectual faculty is opened, 862— 
 863. Seven days between the first and second time that Noah sent 
 forth the dove, denotes the holy state of regeneration commencing, be- 
 cause from charity, 880—882. Seven days between the second and 
 third time that he sent it forth, denotes the holy state when the regene- 
 rate come into freedom commencing, 889. The waters said to be dried 
 up, and the covering removed from the ark in the first and six hundredth 
 year, in the beginning (or first day), in the first month, denotes the last 
 term m which temptations cease, and the first, or new state, in which 
 the light of truth is acknowledged without impediment, 893—894. 
 The ground said to be dried in the second month, in the seventh and 
 twentieth day of the month, denotes the entire state preceding regene- 
 ration, and the holy state when regenerated, 899—902. Noah said to 
 live three hundred years and fifty years after the flood, and all his days, 
 nine hundred years and fifty years, denotes the duration and state of 
 the first ancient church, 1104—1105. The whole earth said to be of 
 one lip and one word before the dispersion, denotes the prevalence of 
 one doctrine in the ancient church, because in all varieties mutual love 
 or charity was regarded, 1280, 1284—1288. Arphaxad, the son of 
 Shem, begat two years after the flood, denotes a second period of the 
 ancient church, 1335. The other numbers in the account of the Shem- 
 itic families, denote the duration and state of so many successive periods 
 of the church, 1329—1355. The five years and two hundred years as- 
 signed to Terah, denotes the duration and state of the idolatry in which 
 those churches ended, and the beginning of the representative church, 
 1375. 
 
 6. Passsages containing Numbers in the History of Abraham. Abram 
 a son of five years and seventy years when he left Charan, (Gen. xii. 
 4), denotes a small degree of what is holy, or divine, the latter 
 understood of the Lord in his boyhood, 1429—1430. Twelve years 
 that the kings served Chedorlaomer, (Gen. xvi. 4), denotes the period 
 that the apparent goods and truths of faith kept evils and falses in sub- 
 jection in the Lord's boyhood, 1667. The thirteenth year in which 
 they rebelled (ver. 4) denotes the intermediate state between the subjec- 
 tion of evils and falses, and temptations arising from their opposition, 
 1668. The fourteenth year in which Chedorlaomer and the kings that 
 were with him went out to battle (ver. 5), denotes the first temptation 
 m which the Lord fought against evils and falses from apparent goods 
 and truths, 1 670—1 672. This event, described as a battle of four kings 
 with five (ver. 9), denotes the union of goods and truths, but the dis- 
 
 if. 
 
 «. •:": 
 
 union of evils and falses, 1681, 1686. Eighteen and three hundred 
 men, the number of Abraham's initiates, or home-born servants, (ver. 
 14), denotes genuine goods and truths of the external man qualified as 
 holy and as combative, 1 708— 1 709. Tenths of all given to Melchizedek 
 by Abram (ver. 20), denotes the remains of good and truth which are 
 produced forth after victory in temptations, 1738. A three-years' 
 heifer, a three-years* she-goat, and a three-years' ram, sacrificed by 
 Abram, (Gen. xv. 9), denote the church in full as to the celestial exte- 
 rior and interior, and the celestial-spiritual, 1825. Four hundred 
 years that the seed of Abram should be afflicted in a strange land, 
 (ver. 13), denotes the state and duration of temptations in the church, 
 1847. The fourth generation in which they should return (ver. 16), 
 denotes the end of this state of temptations, 1856. Ten years that 
 Abram had dwelt in Canaan when Hagar was given to him (Gen. xvi. 3), 
 denotes the remains of good and truth with the Lord, by which the 
 rational was conceived, 1906. Abram eighty and six years old when 
 Hagar bare Ishmael (ver. 16), denotes the state of the Lord as to celestial 
 goods acquired by temptation-combats when the rational was born of the 
 life of the affection of sciences, 1963—1964. Abram a son of ninety 
 years and nine years when Jehovah appeared to him (Gen. xvii. 1), de- 
 notes the state of the Lord before the rational was fully conjoined to the 
 divine, 1 988. Circumcision appointed on the eighth day, as the sign 
 of the covenant with Abraham (ver. 12), denotes the continual pro- 
 cedure of purification, 2044. A hundred years the age of Abraham, 
 and ninety the age of Sarah, when Isaac was born (ver. 17; and chap, 
 xxi. ver. 5), denotes the full unition of the human, or rational, to the 
 divine, and the unition of truth to good as the means, 2074 — 2075, 
 2635 — 2637. The promise that Ishmael should beget twelve princes, 
 (ver. 20), denotes the essential truths of faith, which are precepts of 
 charity, 2089. Abraham a son of ninety and nine years when he was 
 circumcised (ver. 24), denotes the state before the human or rational 
 was united to the divine, in which state evils were expelled from the ex- 
 ternal man, 2106 — 2107. Ishmael, his son, a son of thirteen years 
 when he was circumcised (ver. 25), denotes holy remains with those who 
 are made rational by the truths of faith, and their purification, 2108 — 
 2112. Three men standing before Abraham (Gen. xviii. 2), denotes 
 the divine itself, the divine human, and the holy proceeding, which the 
 Lord perceived in himself as one, 2149, 2319. Three measures of fine 
 meal to be prepared by Sarah (ver. 6), denotes the good of divine love 
 in that state, and its holiness, 2176. Abraham's prayer that Sodom 
 miwht be spared if there should be fifty just persons in the midst of the 
 city (ver. 24), denotes the Lord's perception concerning those of the 
 human race who were in truths, and whose truths might be filled with 
 goods, 2141, 2252, 2259—2261. If fiveof the fifty should be lacking, 
 the forty-five to be accepted (ver. 28), denotes the salvation of those 
 whose state should be a little short of full conjunction, providing there 
 is some conjunction of good with truth, 2141, 2266—2269. The city 
 not to be destroyed if forty should be found there (ver. 29), denotes 
 the salvation of those who are admitted into temptations, because the 
 conjunction of good and truth is effected by temptations, 2141, 2270 — 
 2273. The city not to be destroyed if thirty should be found there, 
 (ver. 30), denotes the salvation of all who sustain any degree of combat 
 
810 
 
 NUM 
 
 against their evils, 2141, 2274—2276. The city not to be destroyed if 
 twenty should be found there (ver. 31), denotes the salvation of those 
 who are in any affection of good, but not in combat, because ignorant of 
 truth, 2141, 2278—2281. The city not to be destroyed if ten should 
 be found there (ver. 32), denotes the salvation of those who are in any 
 aflfection of truth, which affection is from remains, 2141, 2282—2285. 
 Two angels said to come to Sodom in the evening (Gen. xix. 1), denotes 
 judgment, which is from the divine human and the holy proceeding, 
 2318 — 2321. The two daughters of Lot offered to the men of the city, 
 (ver. 8), denotes felicity from the affection of good and the affection of 
 truth, if the divine human and the Holy Proceeding of the Lord are 
 held inviolable, 2.562, 2365. The men saving Lot and his wife and his 
 two daughters (ver. 15, 16), denotes the providence of the Lord, by 
 which those who are in good and truth, and the affections of good and 
 truth are withheld from evil, 2406, 2407, 2411. The two daughters 
 of Lot, when he dwelt with them in the cave (ver. 30, 36), denote such 
 aflfections vastated and predicable of impure good and of the false, 2463, 
 2464, 2465 — 2468. A thousand of silver given to Abraham by Abime- 
 lech on account of Sarah (Gen. xx. 16), denotes the infinite abundance 
 of rational truth when truth is adjoined to good, 2575. Isaac called a 
 son of eight days when he was circumcised by Abraham (Gen. xxi. 4), 
 denotes the purification of the rational by the divine continued inces- 
 santly, 2631 — 2634. Abraham a son of a hundred years when Isaac 
 was born to him (ver. 5), denotes the state of perfect union between the 
 divine and human, 2635—2637 cited above. Seven ewe lambs of the 
 flock given by Abraham to Abimelech, and named three times (ver. 28 
 — 30), denotes the holiness of innocence between the Lord and those 
 who are in the doctrine of faith, 2720. Abraham said to saddle his 
 ass, and take two boys (his servants) when he went to offer up Isaac, 
 (Gen. xxii. 3), denotes the preparation of the natural man, and the first, 
 or human rational, 2781—2782. The third day when they arrived within 
 sight of Moriah (ver. 4), denotes the complete state of temptation, and 
 beginning of sanctification, 2788. The angel calling from heaven a first 
 and second time (ver. 11—15), denotes increasing consolation in the 
 Lord's perception concerning the salvation of the spiritual, 284 1 . Eight 
 sons that Milcah bore to Nahor, Abraham's brother (ver. 23), denotes 
 another distinct class of the spiritual who are saved, 2866. A hundred 
 years, twenty years, and seven years, said to be the lives of Sarah (Gen. 
 xxiii. 1), denotes the fulness of the states of the church, or the succes- 
 sive periods of truth divine, to its end, 2904—2906. Four hundred 
 shekels of silver given to Ephron for her burial place (ver. 15, 16), de- 
 notes the reception of truth by those who can be redeemed, or with 
 whom a new church can be raised up, 2902, 2959, 2966. The servant 
 of Abraham said to take ten camels of the camels of his lord when he 
 went for Rebecca (Gen. xxiv. 10), denotes the separation of scientifics, 
 divine in their origin, when the initiation of truth into conjunction with 
 good is contemplated, 3048. The weight of the ornaments he gave to 
 Rebecca, half a shekel, and ten [shekels] of gold (ver. 22), denotes the 
 determination and estimation of state when divine good and truth are 
 put in the power of the affection of truth, 3104, 3107, 3132. Ten days 
 that her brother and mother wished Rebecca to abide with them (ver. 
 55), denotes fulness of state, according to the apprehension of the natu- 
 
 NUM 
 
 811 
 
 ral man, 3176. Be thou the mother of thousands of myriads, said to 
 Rebecca (ver. 60), denotes the infinite fructification of the affection of 
 truth, 3186. Abraham's death recorded after the marriage of Isaac and 
 Rebecca, and his age a hundred years, and seventy years, and five years 
 (Gen. XXV. 7j, denotes the state when that representation ended, 3252. 
 
 7. Numbers in the History of Isaac and Rebecca. See above (6) 
 2074—2075, 2631—2634, 2781—2782, 2788, 2841, 3048, 3104, 
 3176, 3186, 3252. Isaac forty years old when he took Rebecca (Gen. 
 XXV. 20), denotes the divine rational of the Lord conjoining divine truth 
 when he sustained the combats of temptation, 3281. Two nations and 
 two peoples said to be conceived by her (ver. 23, 24), denotes good and 
 truth, both of which are interior and exterior, forming the divine natu- 
 ral, 3293, 3294. The same called twins (ver. 24), in her womb, de- 
 notes the conception of good and truth in the rational man proceeding 
 together from divine good as a father, and divine truth as a mother, 
 3299. Esau called the first, when born (ver. 15), denotes the priority 
 of good, 3300, 3550. Isaac a son of sixty years when Rebecca bare 
 them (ver. 26), denotes the state of the divine rational to be computed 
 from the multiplication of five by twelve, ten by six, and thirty by two, 
 3306. Isaac sowing in the land of Abimelech, and said to reap a hun- 
 dredfold (Gen. xxvi. 12), denotes interior truths apparent in the human 
 from the mother, and their abundance, 3404 — 3405. A hundred years, 
 and eighty years, the days of Isaac when he expired (Gen. xxxv. 28), 
 denotes the full state when that representation ended, 4617. 
 
 8. Numbers in the History of Ishmael. See above (6) 1906, 1963 
 — 1964, 2089, 2108 — 21 12. The sons of Ishmael called twelve princes, 
 (Gen. xxv. 16), denotes all the primary truths of the spiritual church, 
 3272. The years of Ishmael's hves, a hundred years, and thirty years, 
 and seven years (ver. 17), denotes the state of the Lord's spiritual 
 kingdom as represented by him, and the end of that representation, 
 3274—3276. 
 
 9. Numbers in the History of Esau and Jacob, See above (7) 3293, 
 3294, 3299, 3300, 3306. Esau called a son of forty years when he 
 took Judith, the daughter of Beeri, the Hittite (Gen. xxvi. 34), denotes 
 a state of temptations as to the good of truth, and the adjunction of 
 truth not genuine, 3468 — 3470. Two kids of the goats prepared as 
 venison, and presented to his father by Jacob (Gen. xxvii. 9), denotes 
 the truths of natural or domestic good, with respect to the will and un- 
 derstanding, 3519. Jacob calling himself the first-born, Esau (ver. 19), 
 denotes truth presenting itself as the good, 3550. Esau coming and 
 calling himself the first-born (ver. 32), denotes another state of percep- 
 tion concerning natural good and truth, 3592. His complaint that 
 Jacob had supplanted him two times (ver. 36), denotes the inversion of 
 order, 3597. The vow of Jacob that he would give a tenth of all to Je- 
 hovah (Gen. xxviii. 22), denotes the divine natural wholly from the Di- 
 vine itself, 3740. Three flocks of sheep lying by the well of Charan, 
 (Gen. xxix. 2), denotes all within the church who are in good, abstractly 
 the holy principles of churches and doctrinals, 3767. Laban's two 
 daughters, Leah and Rachel (ver. 16), denote the affection of truth 
 distinguished as internal and external, 3817 — 3821. Jacob's serving 
 seven years for Rachel, and other seven for Leah (ver. 18, 20, 27, 30), 
 denotes the study and holy state of life before truth can be made one's 
 
812 
 
 NUM 
 
 NUM 
 
 813 
 
 own, 3824, 3826, 3845—3847, 3852. Three sons born of Leah (ver. 
 34), denote so many successive states of regeneration, 38/6. A second 
 son of Bilhah, a second of Zilpah, and a fifth and sixth of Leah (ver. 7, 
 12, 17 — 20), denote so many common principles of the church distinctly 
 acknowledged, 3926, S937, 3955, 3960. My man will cohabit with me, 
 because I have borne him six sons (ver. 20), denotes the heavenly mar- 
 riage from all things of faith and love, 3960. A journey of three days 
 between the flocks of Laban and Jacob (ver. 36), denotes the entire dif- 
 ference of state between common good and good made spiritual, 4010. 
 Jacob* s accusation, that Laban had changed his wages, or reward, ten 
 times (Gen. xxxi. 7, 41), denotes the great change of state during the 
 reception of good, 4077, 4179. The third day, when Laban was in- 
 formed of Jacob's departure (ver. 22), denotes the full state of conjunc- 
 tion, when goods and truths could be elevated out of the natural man, 
 4119. Seven days that Laban and his brother followed after Jacob, 
 (ver. 23), denotes the holy state of truth tending towards genuine good 
 when separated from the common good of the natural man, 4123. The 
 two handmaids named when Laban was searching for the Teraphim 
 (ver. 33), denote external affections, 4153. I have served thee twenty 
 years in thy house, said by Jacob (ver. 41), denotes the good of re- 
 mains, and being predicated of the Lord, his own power, or proprium, 
 4176. Fourteen years for thy daughters, and six years for thy flock, 
 (ver. 41), denotes the affections of truth, and also good acquired by 
 temptation-combats, 4177 — 4178; see 4077, 4179 cited above. Esau 
 with four hundred men now coming to meet Jacob (Gen. xxxii. 6 ; 
 xxxiii. 1), denotes the state of good flo wing-in, when it assumes the 
 priority, marked by temptations, 4248, 4341. Jacob's division of his 
 people, his flocks, and herds, and camels, into two camps, on hearing 
 that Esau came (ver. 7), denotes the preparation of truths and goods in 
 the natural man arranged to receive the influx of good, 4250. Two 
 hundred she-goats, twenty he-goats, two hundred sheep, and twenty 
 rams, in the present for Esau (ver. 14), denote divine goods and truths, 
 4263. Thirty milch camels and their sous, forty kine, ten young bul- 
 locks, twenty she-asses, and ten foals, denote serviceable goods and 
 truths in common and particular, 4264. Their being sent forward in 
 droves, first, second, third, &c. (ver. 16—19), denotes the order of ar- 
 rangement, and submission, 4267—4268. His two wives, two hand- 
 maids, and eleven sons, with whom Jacob crossed the brook (ver. 22), 
 denotes the affections of truth, the exterior affections serving as mediums, 
 and acquired truths also to be initiated into celestial good, 4270. The 
 children divided to Leah, to Rachel, and to the two handmaids (Gen. 
 xxxiii. 1), denotes the arrangement of truths under their affections, 4342 
 — 4344. The handmaids and their children put first, Leah and her 
 children behind them, and Rachel and Joseph behind these (ver. 2), 
 denotes the order of arrangement from external to internal, 4345. 
 Jacob, who passed over before them, bowing himself to the ground seven 
 times (ver. 3), denotes the highest degrees of submission and humiha- 
 tion, 4347. A hundred pieces of money given to Hamor, the father of 
 Sheckhem, for his field (ver. 19), denotes the fulness of state in which 
 the good of interior truth is appropriated, 4400. The third day after 
 the circumcision of the Sheckeraites (Gen. xxxiv. 25), denotes the end 
 of the church with them, or their decline into mere externals, 4495. 
 
 
 Tne sons of Jacob twelve m number, mentioned before the death of 
 Isaac Gen. xxxv. 22), denotes the all of truth and good in the d vine 
 ^fn„ .?'*/"'"* *° "^ conjunction with the rational. 4603; see further 
 
 Si S: ^S^' '"''• ''"'■ ''"'• «'^^' «^^- S 
 
 ^vBn^^" S'tiftt^re^pHn^^ ^ ^ 
 
 4832 Thr5 """:' ''^r'' '<l^"'Vh^' ^''''^'^ «« t»'« fe'^e of evil. 483o! 
 4832. Three months after the whoredom of Judah with his dau-hter 
 
 m-law. when he was told, &c. (ver. 24). denotes a new state. 4901 
 
 SlT "zarahTe V'Tk '^^' ^"""T '^' S°°'^ ■"«» *'"*'' "^ '^e 'churet 
 bim ;„, oa tl^'f ''°"' "ccordmg to order, but Pharez supplanting 
 
 ritv o&th 7q.2^' ^!oT '«' Kr'^ "'■ eood but the apparent prio! 
 rity ot truth. 4923— 4930. See Marriage (36). 
 
 11. Numbers in the Ilktory of Joseph. Joseph called a son of 
 
 seventeen years (Gen. xxxvii. 2), denotes holy remains, and includes as 
 
 in a common form all that was represented by Joseph, 4670. The u„ 
 
 nlrTtr„?h /'rr'T,'"'''.^*^^*'"" (^^'••9). denote natural good" 
 natural truth, and knowledges of good and truth, 4696-4697. Twenty 
 
 of silver given by the Ishmaelites for Joseph (Ur. 28), denotes hoy 
 
 Tji^" r "^""l'' ''^''^ ''"""fi^'' t''°'« 'ho are in simple goTd to S 
 ceive the dmne human; on the part of Joseph's brethren th! opposite. 
 4/.)9. The two ministers whom Pharaoh put in prison fGen xl 2? 
 
 Sr thT- /'"T °^''°'^ P"'^' -'"ntarVrdSii!; 
 5081. Both ministers dreaming in one night (ver. 5, and chao xV 
 
 50I2 T23? ^7,^'S'>' -T"'"! V^"' ^'«'^. nowSn obscurity %S: 
 5092. 5233. Three branches of the vine in the butler's dream which 
 
 ort'h"e iS ,'"i%"'T ''■^^^ ^'"- ^"^ '2. 13). denotes the rrivZns 
 5^22%m Th ViT'.'-' ^'o'e completed and made new. 5114 
 5122. 5123. Three baskets m the dream of the baker, which are also 
 interpreted into three days (ver. 17. 18. 19). denotes the sate of the 
 voluntary part from beginning to end, 5144. 5151-5157. The thrd 
 day when Pharaoh restored the butler and caused the baker to be 
 
 SnTudijTl'?' TheTH t. ^""^ '" "h'^'* "" *"" P-edt5 state i 
 concluded. 5159. The end of two years of days when Pharaoh dreamed 
 
 lif ■ II' *^""°,'' "•' '^"" ^'"t^ of conjunction between the sensuals 
 "luiupucanon ot the false mterior and exterior 'i^fiS koa^ t * 
 
 ^sf arir/T '^\t'-'y^-^ seveT;rr;'offSinf(^^;. ^% 
 
 folfoweJbv their rf'' '^' "IJPiousness and sufficiency of knowtdges 
 loiiowed by their deficiency and apparent privation, 5270, 5275-5277 
 
 • 
 
814 
 
 NUM 
 
 5292, 5300, 5302.^ The dream occurring twice to Pharaoh (ver. 32), 
 denotes that it applies to both parts of the natural mind interior and 
 exterior, 5282. A fifth part of the land to be taken up in the seven 
 years of abundance (ver. 34), denotes the remains of good and truth 
 which are reserved for future use, and this by the especial providence 
 of the Lord, 5291—5292; see below, 6156—6157. Joseph a son of 
 thirty years when he stood before Pharaoh (ver. 46), denotes a full 
 state of remains predicated of the celestial-spiritual manifested in the 
 natural man, 5335, 5336. The seven years of abundance now com- 
 mencing, and Joseph gathering up corn till he ceased to number it (ver. 
 47 — 49), denotes the immense plenty of truths collected in series under 
 good, 5339 — 5341, 5345 — 5346. Two sons born to Joseph before the 
 famine commenced (ver. 50), denotes good and truth from the influx of 
 the celestial-spiritual into the natural, 5348. The first-begotten called 
 Manasseh, the second Ephraim (ver. 51 — 52), denotes the new volun- 
 tary part and the uew intellectual part thus produced, 5351, 5354. The 
 seven years of plenty ended and the seven years' dearth begun (ver. 53, 
 54), denotes the desolation and despair of the natural man before he 
 receives all from the celestial-spiritual, 5358 — 5376. The ten brothers 
 of Joseph coming to Egypt for corn (Gen. xlii. 3), denotes the truths 
 of the church seeking the good of truth by scientifics, or supported by 
 scientifics, 5409 — 5410, 5414. CalHng themselves twelve brethren, all 
 the sons of one man (ver. 11, 13, 32), denotes the truths of faith in 
 one complex from a common origin, 5436,5440, 5514, 5515. The 
 least is with our father and one is not (ver. 13, 32), denotes conjunction 
 with spiritual good, but the celestial-spiritual not apparent, 5453, 5444, 
 5516, 5517. Send one of you and fetch your brother (on pain of being 
 treated as spies, ver. 16), denotes that truths cannot be genuine without 
 some degree of conjunction with spiritual good, 5451. Put in prison 
 for three days by Joseph (ver. 17), denotes a state of plenary separation 
 from the celestial internal, 5457. The third day, when Joseph spake to 
 them (ver. 18), denotes the commencement of a new state, and percep- 
 tion concerning truths thus separated, 5458. One to be kept bound 
 (meaning Simeon) till Benjamin was fetched (ver. 19, 24, 33), denotes 
 faith in the will perceived to be separate from the truths of the church, 
 5461, 5482—5484, 5520, 5523. Slay my two sons unless I return 
 Benjamin to thee, said by Reuben to his father (ver. 37), denotes the 
 perception that the doctrine of truth and the doctrine of good will both 
 perish unless the medium of conjunction exist, 5541 — 5543. A double 
 amount of silver taken in their hand by the brethren of Joseph (Gen. 
 xliii. 12, 15), denotes truth according to the facultj^ of reception, which 
 is good, 5623, 5635. The brethren of Joseph sitting down to meat 
 with him, the first-born according to his birthright, &c., Benjamin 
 being now with them (ver. 33), denotes the order in which the truths 
 of the church are disposed when the celestial internal is present, 5683, 
 5704. Benjamin's portion of the repast five times more than any of the 
 others (ver. 34), denotes the great augmentation of good in the medium 
 of conjunction, 5707 — 5708. My wife bore me two sons, said by Jacob 
 (Gen. xliv. 27), denotes internal good and truth forming the church, 
 5826. One went from me and I said surely he is rent in pieces (ver. 
 28), denotes the apparent loss of internal good destroyed by evils and 
 falses, 5827 — 5828. Already two years of famine, and yet five years 
 
NUM 
 
 815 
 
 (Gen. xlv. 6, 11), denotes no conjunction of good and truth till remains 
 shine forth, thus, the duration of the defect of good, 5893—5894, 
 5916. Three hundred of silver and five change-garments given to 
 Benjamni (vcr. 22), denotes the fulness of truth from good (or from the 
 internal) and much from the external, 5822, 5955—5956. Ten he-asses 
 bearing the good things of Egypt, and ten she-asses bearing corn and 
 bread and sustenance for his father on the way (ver. 23), denotes the 
 sufhciency of serviceable scientifics of both kinds as the means of con- 
 veying interior truths, &c., 5958-5960. Reuben called Jacob's first- 
 born when he descended into Egypt (Gen. xlvi. 8), denotes faith in 
 the understanding apparently in the first place, 6024. All the souls of 
 his sons and daughters (born of Leah) thirty and three (ver. 15), denotes 
 the state and quality of spiritual Hfe in the natural man, 6024. The 
 sons of Zilpah sixteen souls (ver. 18), denotes the state and quality of 
 the external church, 6024. The sons of Rachel fourteen (ver. 22) 
 denotes the state and quality of the internal church from celestial affec- 
 tion 6024. The sons of Bilhah seven (ver. 25), denotes the state and 
 quality of the internal church from the afi'ection of internal good, 6024. 
 AH the souls of the house of Jacob that came into Egypt sixty and six 
 (ver. 26), denotes the quality and state of all the truths and goods 
 initiated into the scientifics of the church, 6024. The sons of Joseph 
 born to him m Egypt two souls (ver. 27), denotes the celestial and 
 spiritual m the natural, and the new will and understanding therefrom, 
 6024. All the souls of the house of Jacob that came into Egypt 
 seventy (ver. 27), denotes fulness in order, 6024. Five men of his 
 brethren taken by Joseph and stood before Pharaoh (Gen. xlvii. 2), 
 denotes the insinuation of some of the truths of the church into scienti- 
 fics, 6070—6071. Jacob stood before Pharaoh and his days thirty and 
 a hundred years (ver. 9), denotes the insinuation of common truth from 
 the internal, its state and quality, 6089—6090, 6096. A fifth part of 
 the land to be Pharaoh's and four parts left to the people (ver. 24, 26), 
 denotes the in-drawing of remains under the view of the internal' man 
 represented by Joseph, and goods and truths not yet made remains in 
 the external, 6156—6157, 6166. Seventeen years that Jacob lived 
 in Egypt (ver. 28), denotes the state of spiritual life in the natural man 
 among scientifics, from its beginning to its end, thus to a new state, 6 1 74. 
 The years of Jacob's life, seven, and forty, and a hundred (ver. 28), 
 denotes in general the entire state and quality of what he represented, 
 5 u/o *^^ ®°"^ ^^ Joseph named again at the time of Israel's 
 death (Gen. xlviii. 1, 5), denotes as before the new will and new under- 
 standing given in the natural man, 6222, 6234. Manasseh called the 
 first-born (ver. 14, 18), denotes the priority of good, 6273, 6291, 6292. 
 Reuben called his first-born by Jacob when he blessed his sons (Gen 
 xhx. 3; also previously, xxxv. 23), denotes the apparent priority of 
 faith m the understanding, 6342, 4605. All these the twelve tribes of 
 Israel, and this that their father spake to them (ver. 28), denotes all 
 truths and goods in one complex, and communication by influx from 
 spiritual good, 6446—6447. Forty days fulfilled for Israel when he 
 was embalmed (Gen. I. 3), denotes a state of preparation by tempta- 
 
 Rt?^y '"r'!'n!f ^ ^o ^ "^"^ ^'^^ ^^ spiritual good is preserved from evils, 
 o^UJ— 0o06. Seventy days that the Egyptians mourned for him (ver. 
 J), denotes the whole state predicated of scientifics when relinquished 
 
 VOL. H. 
 
 N 
 
816 
 
 NUM 
 
 by the good of the church, 6507 — 6508. Seven days that Joseph and 
 all the Israelites mourned for him (ver. 10), denotes the state of similar 
 grief before the knowledges of good and truth can be implanted in good, 
 6539 — 6540. A hundred and ten years that Joseph lived (ver. 22, 26), 
 denotes the state and quality of the life of scientifics from the internal 
 man, 6582, 6594. Ephraim's sons of the third (generation) seen by 
 Joseph (ver. 23), denotes the restoration of the intellectual part, and its 
 derivations, 6583. 
 
 12. Numbers in the Departure from Egypt, The descendants of 
 Jacob called seventy souls (Exod. i. 5), denotes the fulness of distinct 
 truths and goods derived from common truth, 6641 — 6642. Said to be 
 fruitful and productive (ver. 7, 1 2, 20), denotes increase as to good ; 
 multiplied and made numerous, increase as to truths from good, 6647 
 6648, ^^^^--G^^^, 6688. Moses born of the house of Levi and hidden 
 three months (Exod. ii. 2), denotes the divine law in its origin, and the 
 fulness of time before it could appear, 6719, 6721. Moses grown and 
 going out a first and second time amongst his brethren (ver. 11, 13), 
 denotes increase in scientific truths, and then, conjunction with the truths 
 of the church in successive states, 6755, ^7b^, 6763. The priest of 
 Midian and his seven daughters with whom Moses dwelt (ver. 16), 
 denotes the holy principles of the church with those who are in simple 
 good, 6775. Moses instructed to demand permission for the Israelites 
 to go three days* journey into the desert (chap. ii. 16; v. 3), denotes 
 the life of truth separated from falses by an entire difference of state, 
 6904, 7100. The years of the life of Levi seven, and thirty, and a 
 hundred (chap. vi. 16), denotes the quality and state of the church thus 
 predicated as to charity, 7230. The years of the life of Kohath, three, 
 and thirty, and a hundred (ver. 18), denotes the quality and state of 
 good and truth first derived from charity, 7230. The years of the life 
 of Amram (the father of Moses and Aaron) seven, and thirty, and a 
 hundred (ver. 20) denotes good and truth of the second derivation, 
 7230. Moses a son of eighty years, and Aaron a son of three and eighty 
 years, when they spoke to Pharaoh (chap. vii. 7), denotes the whole 
 state and quality of the law from the Divine, and of doctrine, with those 
 of the spiritual church at the time of its visitation and deliverance from 
 falses, 7284 — 7286. Seven days fulfilled after the waters of Egypt 
 were turned into blood (ver. 25), denotes the end of the state in which 
 truths were falsified, 7346. Three days of thick darkness (chap. x. 
 23), denotes the complete deprivation of truth and good, 7715. All 
 the first-bom of Egypt slain (chap. xi. 5; xii. 12, 29; xiii. 15), denotes 
 the damnation of faith separate from charity 7778, 7871, 7948, 8086, 
 8087. The time of departure from Egypt to be the head of months, 
 the first of the year (chap. xii. 2; xiii. 4), denotes the beginning of 
 states that will follow each other to eternity, 7827, 7828, 8053. The 
 tenth day of this month when a lamb was to* be taken in preparation for 
 the passover (chap. xii. 3), denotes the initiation of the interiors, or of 
 remains, by which man is prepared to receive good and truth from the 
 Lord, 7831. The passover to commence on the fourteenth day, and con- 
 tinue seven days, till the twenty-first (chap. xii. 6, 15, 16, 18, 19 ; xiii. 6, 
 7), denotes the state of initiation holy from beginning to end, 7842, 
 7885, 7900—7903, 7905, 8058. During all the seven days unleavened 
 bread to be eaten (chap. xii. 15; xiii. 6, 7), denotes the full purification 
 
 NUM 
 
 817 
 
 of good by the non-appropriation of anything falsified, 7885—7890, 
 8051, 8058—8063. On the first day of the seven and on the last, a 
 holy convocation to be kept (chap. xii. 16), denotes the representation 
 of heaven and its societies, 7891—7892. The blood of the passover 
 lanib put upon the two posts and upon the lintel of the houses (ver. 7, 
 23), denotes holy truth proceeding from the good of innocence in the 
 truths and goods of the natural man, 7846—7847, 7927. The number 
 of men who came up from Egypt, six hundred thousand (ver. 37), 
 denotes all things of the truth and good of faith in one complex, 7973. 
 rhirty years and four hundred years the time that the Israelites dwelt 
 m Egypt (ver. 40), denotes a full state of remains on the one part and 
 of the vastation of good and truth on the other, 7984. The end of the 
 430 years when they went up from Egypt (ver. 41), denotes the advent 
 of the Lord at the full period of vastation, 7986. All the first-born 
 males to be holy to Jehovah (Exod. xiii. 2, 12), denotes faith that is to 
 be attributed to the Lord, 8042, 8074—80/6; as in chap, xxxiv. 19, 
 10,660—10,662. The first-born of an ass to be redeemed with a lamb 
 (ver. 13), denotes that a merely natural faith is not to be attributed to 
 the Lord, unless there be innocence in it 8078; as in chap, xxxiv. 20, 
 10,663—10,664. All the first-born of man to be redeemed (by the 
 service of the Levites, ver. 13, 15), denotes that the goods of faith, not 
 Its truths, are to be attributed to the Lord, 8080, 8089; as in chap, 
 xxxiv. 20, 10,665. Six hundred chariots taken by Pharaoh to pursue 
 after the Israelites (Exod. xiv. 7), denotes all and every false doctrinal 
 pertaining to faith separate from charity, 8148. Tertian leaders (chiefs 
 of three, translated captains) over all of them (ver. 7, and chap. xv. 4), 
 denotes the general or common falses under which all others are ar- 
 ranged in series, 8150, 8276. Three days that the Israelites went in 
 the desert without finding waters (Exod. xv. 22), denotes the absolute 
 deficiency of truths, 8347. Twelve springs of waters and seventy palms 
 at Ehm where they first encamped (ver. 27), denotes truths and goods 
 in all abundance after temptations, 8368—8369. The fifteenth day of 
 the second month when they arrived in the wilderness of sin (Exod. 
 xvi. 1), denotes the new state in which the good of truth signified by 
 manna was given, 8400. The sixth day, when double the quantity was 
 to be given (ver. 5), denotes the end of every state marked by the con- 
 junction of good and truth, 8421, 8423. Six days in which the manna 
 was to be gathered, and the seventh when the people rested (ver. 26 — 
 30), denotes the state of receiving truth before it is conjoined to good 
 and the state of conjunction, 8506—8509, 8515—8519. Forty years 
 that the Israelites ate manna (ver. 35), denotes every state of tempta- 
 tion in which the good of truth is appropriated, 8537. An omer full of 
 manna described as the tenth part of an ephah (ver. 36), denotes a suf- 
 ficient quantity of good, 8540. The wife of Moses and her two sons 
 mentioned (Exod. xviii. 2, 3), denotes good from the Divine and the 
 goods of truth, 8647, 8649. Princes of thousands, of hundreds, of 
 fifties, and of tens, appointed by advice of Moses' father-in-law (ver. 21, 
 25), denotes truths in order and their arrangement from divine ffood, 
 8641, 8712—8715, 8727. The third month in which the Israelites 
 arrived m the wilderness of Sinai (Exod. xix. 1), denotes the fulness of 
 the preceding state, 8750. To prepare themselves three days, and 
 Jehovah's descent on the third day (ver. 11, 15, 16), denotes a full 
 
 n2 
 
818 
 
 NUM 
 
 state of purification in order to receive the Divine, and the Lord's pre- 
 sence after full purification, 8788—8793, 8808, 8811, 8826. 
 
 13. Numbers in the LawSy JudgmentSy and Statutes. See above 
 (12), 7827, 7842, 7891, 8042, 8078, 8080. The iniquity of the fathers 
 Tisited upon the sons, described as third and fourth in descent (Exod. 
 XX. 5), denotes the prolification of the false from evil in long series and 
 conjoined, 887G— 8877; as in chap, xxxiv. 7, 10,623—10,024. Doing 
 mercy to thousands (ver. 6), denotes good and truth in perpetuity, 
 8879; as in chap, xxxiv. 7, 10,620. Six days for labour, and the 
 seventh called the Sabbath of Jehovah (ver. 9, 1 0), denotes the state of 
 combat against evils and falses, and the holy rest from the marriage of 
 good and truth, 8888—8889 ; see below, 9278—9279. Six days in 
 which Jehovah made heaven and earth, &c. (ver. 11), denotes the rege- 
 neration of the internal and external man by the Lord, 8891 . Six years 
 that a Hebrew servant was to serve, and the seventh in which he was to 
 go out free (Exod. xxi. 2), denotes the state of labour and combat at- 
 tending the confirmation of truth, and the state when it is confirmed, 
 8975—8976. Thirty shekels of silver to be given by the master of an 
 ox that shall gore a man-servant or maid-servant (ver. 32), denotes 
 restitution by the truth of faith from the internal man, 9082. Five 
 oxen to be restored for one ox stolen and made away with, and four 
 sheep for a sheep (Exod. xxii. 1), denotes the pain attending the resti- 
 tution of exterior and interior good, the latter to the full, the former as 
 much as possible, 9099, 9102 — 9103. Double to be paid by any one 
 who is convicted of stealing, or trespassing on another's goods (ver. 4, 
 7, 9), denotes restitution in full according to the explanation in each 
 case, 9137, 9152, 9161. The first fruits of corn and wine and the first- 
 born of thy sons to be Jehovah's (ver. 29; xxiii. 19), denotes the 
 ascription of all goods and truths to the Lord, and their acknowledg- 
 ment as primary in the church, 9223 — 9224, 9300. Seven days the 
 first-born to be with its dam, and on the eighth given to the Lord (ver. 
 30), denotes the life of the regenerate first from truths, afterwards from 
 good, 9226, 9227. Six years the land to be sown and its fruits gathered, 
 the seventh to rest (Exod. xxiii. 10), denotes the first state of the church, 
 one of instruction and the good of truth, the second one of charity and 
 hence of peace, 9272 — 9274. Six days thou shalt do all thy works and on 
 the seventh thou shalt cease (ver. 12), denotes the state when in externals 
 and in internals respectively, 9278 — 9279; as in chap, xxxiv. 21, 
 10,667—10,668; as in chap. xxxv. 2, 3, 10,729—10,732. The first 
 and the eighth day also to be Sabbaths (Lev. xxiii. 39), denotes the begin- 
 ning of a new state when the conjunction of good and truth takes place, 
 9296. Three festivals to be observed in the year (Exod. xxiii. 14; 
 xxxiv. 22), denotes the continual worship of the Lord and full deliverance 
 from damnation, 9286, 10,669 — 10,671. The feast of unleavened 
 bread (or passover) seven days (ver. 15; chap, xxxiv. 18), denotes the 
 full purification of good from evils and falses, 9287 — 9289, 10,655 — 
 10,656. The feast of harvest, of first fruits sown in the field (called the 
 feast of weeks, ver. 16; chap, xxxiv. 22), denotes the implantation of 
 truth in good, 9294—9295, 10,670. The feast of ingathering in the 
 going out of the year (called the feast of tabernacles, ver. 16; chap. 
 xxxiv. 22), denotes the implantation of good, 9296, 10,671. The fif- 
 teenth day of the seventh month when this feast commenced (Lev. xxiii. 
 
 NUM 
 
 819 
 
 39), denotes the end of the prior state in which truth was implanted and 
 the beginning of the new one, or the fruition of good, 9296. The first 
 day of this feast and the eighth both called a Sabbath (ver. 39), denotes 
 the conjunction of good and truth reciprocally and continually, 9296. 
 Three times in the year all thy males shall appear before the faces of 
 the Lord Jehovah (Exod. xxiii. 17; xxxiv. 23), denotes the continual 
 appearance and presence of the Lord in the truths of faith, 9297, 
 10,672. The tenths of the land, of seed, of fruits, of the herd, of the 
 flock, to be Jehovah's (Lev. xxvii. 32), denotes that all of good and 
 truth called remains in man is from the Lord, 576. The tenths to be 
 given every third year to the Levite, the stranger, the orphan and the 
 widow (Deut. xxvi. 12), denotes that all charity is from such remains 
 of good and truth, ^7G. An Ammonite or Moabite, to the tenth gene- 
 ration, not to enter into the congregation of Jehovah (Deut. xxiii. 3), 
 denotes the profanation of remains, 576. The seventh year to be a 
 Sabbath of the land, and a jubilee after seven Sabbaths of years, or seven 
 times seven (Lev. xxv. 6, 8), denotes the marriage of good and truth, 
 and the state of tranquilHty and peace in the inmost heaven, 8802, 9274, 
 2075. The tenth day of the seventh month to be a Sabbath, commenc- 
 ing on the evening of the ninth day, and with affliction (Lev. xxiii. 27, 
 32), denotes the conjunction of remains or of the internal and external 
 man by the subjugation of the latter, 1947, 20/5. The Levites to 
 commence their service when thirty years old (Num. iv. 3), denotes the 
 fulness of remains, 5335. 
 
 14. Numbers in the History of Sinai. See above (12), 8750, 8808. 
 An altar and twelve pillars erected under the mountain (Exod. xxiv. 4), 
 denotes the divine human of the Lord and truth divine in its whole 
 complex, 9388, 9389. Seventy of the elders of Israel ascending (ver. 
 1, 9), denotes all who are in good from truths, abstractly all the truths 
 of the church in agreement with good, 9376, 9404. Six* days the cloud 
 covered the mountain, and in the seventh day He called to' Moses (ver. 
 1 6), denotes the obscurity of truth before man is introduced into good, 
 and his state when truth is conjoined to good, 9431 — 9432. Forty days 
 and forty nights that Moses was in the mountain, at two difi^erent times 
 (ver. 18, and chap, xxxiv. 28), denotes a full state as to information and 
 influx from heaven, and the state of temptation when the interiors are 
 opened, 9437, 1 0,685. Two tables of testimony, called tables of stone, 
 given to Moses in Sinai (Exod. xxxi. 18; xxxii. 1.5), denotes the con- 
 junction of the Lord with man by means of the Word, 10,375, 10,451 
 — 10,453. Three thousand men slain in the camp after the tables were 
 broken (ver. 28), denotes the full and complete closing of the internal 
 man by evils and falses, 10,492. Two other tables of stone hewn by 
 Moses (Exod. xxxiv. 1 , 4, 29), denotes the external of the Word as before, 
 but changed for the sake of the Jewish nation, 10,603, 10,613, 10,690. 
 The ten words written upon the tables, called the words of the covenant 
 (ver. 28), denote all divine truths in the Word as the medium of con- 
 junction with heaven, 10,687—10,688 ; compare 576 end. 
 
 15. Numbers in the account of the Tabernacle audits Furniture, 
 Two cubits and a half the length of the ark (Exod. xxv. 10), denotes 
 all as to good, 9487. A cubit and a half its breadth, (ver. 10), denotes 
 fulness as to truth, 9488. A cubit and a half its height (ver. 10), de- 
 notes fulness as to degree, 9489. Four rings of gold upon its four cor- 
 
820 
 
 NUM 
 
 ners (ver. 1 2), denotes divine truth conjoined with divine good, and the 
 firmness of that conjunction, 9493 — 9494. Two rings upon the one 
 side and two upon the other (ver. 12), denotes the marriage of truth 
 with good, and of good with truth, reciprocal, 9495. Two cubits and a 
 half the length of the mercy-seat, a cubit and a half its breadth (ver. 
 17), denotes all as to good, and fulness as to truth, 9507 — 9508. Two 
 cherubim of gold at the two extremities of the mercy-seat (ver. 18), de- 
 notes all approach to the Lord by the good of love, distinguished as ce- 
 lestial and spiritual, 9509, 9511, 9512. Jehovah to speak from between 
 the two cherubim (ver. 22), denotes influx where celestial and spiritual 
 good are conjoined, 9522, 9523. Two cubits the length of the table of 
 shew-bread, a cubit its breadth, a cubit and a half its height (ver. 23), 
 denotes full conjunction as to good, less as to truth, and full as to de- 
 gree, 9529 — 9531. Four rings of gold upon the four corners of the 
 table, upon the four feet (ver. 26), denotes the marriage of good and 
 truth, and its firmness inultimates, 9536 — 9538. Six pipes or branches 
 going out from the sides of the golden candlestick, three out of the one 
 side, three out of the other (ver. 32), denotes all truths from good, and 
 each in fulness; hence, the power of truth from good, 9555 — 9556, 
 9561, 9566. Three cups, or bowls, like almonds, in each of the six 
 pipes (ver. 33), denotes fulness as to scientifics from good, 9557 — 
 9561. Four cups, like almonds, in the stem of the candlestick (ver. 
 34), denotes scientifics from good, of which conjunction is predicated, 
 because in the midst, 9562 — 9563. A knop (or pomegranate) under 
 every two pipes, three times repeated (ver. 35), denotes the plenary con- 
 junction of truths with scientifics, 9565. The whole candlestick one 
 solid work of pure gold (ver. 36), denotes wholeness and perfection, be- 
 cause from one only good, 9568. Seven lamps made to the candlestick 
 (ver. 37), denotes spiritual light, holy from divine truth, 9569. Ten 
 curtains for the habitation (Exod. xxvi. 1), denotes all the interior truths 
 of faith, predicated of the middle heaven, or of the new intellectual part, 
 9595. The length of every curtain eight and twenty cubits, its breadth 
 four cubits (ver. 2), denotes the holy proceeding of truth from good, and 
 its marriage with good, 9600, 9601. Five curtains coupled one to an- 
 other, and other five coupled one to another (ver. 3), denotes the all of 
 truth in constant communication with good, and the all of good with 
 truth, 9604. Fifty loops, and fifty hooks or catches of gold, to couple 
 the curtains (ver. 5, 6), denotes full conjunction, and the faculty of con- 
 junction from good, 9608 — 9611. Eleven curtains of goats' (hair) to 
 cover the habitation (ver. 7), denotes all external truths, 9616. The 
 length of every curtain thirty cubits, its breadth four cubits (ver. 8), de- 
 notes the fulness of truth from good, and the marriage of truth with 
 good, 9617 — 9620. Five curtains, and six curtains coupled (ver. 9), 
 denotes as before, the constant communication of truth with good, and 
 of good with truth, 9621. The sixth curtain to be doubled over in 
 front of the tent (ver. 9), denotes influx from the middle heaven to the 
 ultimate, 9622. Fifty loops, and fifty hooks of brass (ver. 10, 11), de- 
 notes as before, plenary conjunction, and the faculty of conjunction, but 
 now from external good, 9623—9624. The superfluity of the curtain 
 to hang over a cubit on the one side, and a cubit on the other (ver. 12, 
 13), denotes the ultimate procedure of truth, 9627 — 9629. Ten cubits 
 the length of each board, and a cubit and a half its breadth (ver. 16), 
 
 NUM 
 
 821 
 
 B? 
 
 B 
 
 denotes the good of the Lord's merit, which sustains heaven, all in all, 
 and truth enough for conjunction, 9636 — 9637. Two tenons (or hands) 
 in each board, in order to their combination, one against another (ver. 
 17), denotes the power of conjunction by truth from good, 9638 — 9639. 
 Twenty boards for the south side, and twenty for the north (ver. 18, 
 20), denotes the universal presence and prevalence of this sustaining 
 good in the inmost, where truth is in its light, and in exteriors, where 
 truths are in obscurity, 9641—9642, 9648—9649, Forty sockets, or 
 vases of silver for each side, two for the tenons of each hoard (ver. 19, 
 21), denotes plenary support by truth, 9643, 9645—9647, 9650— 
 9652. Six boards for the side ("nr): translated legs, ver. 22), towards 
 the sea (westward), denotes good from the divine human entirely form- 
 ing the state in externals, 9653 — 9654. Two boards for the corner, in 
 the two sides (or legs, ver. 23), and rings to couple them (ver. 24), de- 
 notes conjunction, which is described from exteriors to interiors, and 
 everywhere, 9655 — 9658. Eight boards (taking the six and two 
 together), with their sixteen silver sockets, or bases, two bases to 
 each, (ver. 25), denotes full and complete support in every manner 
 from good and truth, and from their complete conjunction, 9659 
 — 9661. Five bars for the boards of each of the three sides, 
 (ver. 26, 27), denotes the whole power of truth from good, with 
 regard to each heaven, 9663 — 9665. Four pillars of shittim wood 
 covered with gold, upon which tha vail was hung, and four bases of sil- 
 ver (ver. 32), denotes the good of the Lord's merit sustaining heaven, and 
 conjoining one heaven to another, and the power of conjunction by truth, 
 9674, 9677. Five pillars overlaid with gold for the hanging at the 
 door, and five bases of brass (ver. 37), denotes the sufficiency of such 
 good in externals, 9689 — 9692. The altar for burnt-ofl'erings five cubits 
 long, five cubits broad, and three cubits in height (Exod. xxvii. 1), de- 
 notes the worship of the Lord equally full from good and from truth, 
 and full as to degree, 9716, 9718. The altar called four-square (ver. 
 1), denotes all that is just in externals from good, 9717. Horns upon 
 the four corners of it (ver. 2), denotes power from the universal con- 
 junction of truth and good, 9719 — 9721. Four rings of brass upon the 
 four extremities of the brass network (ver. 4), denotes the sphere of 
 good, conjunction predicated of it everywhere in the extremes of life, 
 9728 — 9729. Bars for the two sides of the altar, to carry it (ver. 7), 
 denotes the power of truth and good, reciprocally, 9736. Hangings, a 
 hundred cubits long, for each side of the court, south and north (ver. 9, 
 11), denotes the truths and faith which form the ultimate heaven full 
 with good from the Lord, 9743, 9745, 9751. Twenty pillars for the 
 hangings of each side, and twenty bases for each side, of brass (ver. 10, 
 11), denotes the fulness of sustaining power, predicated of the goods 
 of truth, and of truths from good, 9747—9748, 9752—9753. Hang- 
 ings of fifty cubits for the breadth of the court on the west side, 
 (ver. 12), denotes the sufficiency of scientific truths in the ultimate 
 heaven, 9755, 9756. Ten pillars and ten sockets for these hangings, 
 (ver. 12), denotes the sufficiency of sustaining goods and truths, 9757. 
 Fifty cubits the breadth of the court on the east (ver. 13), denotes the 
 sufficiency of the good of love in the heaven thus represented, 9758 — 
 9759. Fifteen cubits the hangings on either side the gate (ver. 14, 15), 
 denotes the sufficiency of truths, whether received in light or obscurity. 
 
822 
 
 NUM 
 
 9760, 9762. Three columns, with three hases on either side for these 
 hangings (ver. 14, 15), denotes the fulness of sustaining goods and 
 truths, 9761 — 9762. A covering of twenty cubits for the gate of the 
 court, denotes communication and introduction fully guarded, 9763 — • 
 9764. The length of the court a hundred cubits, the breadth every- 
 where fifty, the height five (ver. 18), denotes the fulness of good that 
 characterises the ultimate heaven, the sufficiency of truth, and the suf- 
 ficiency of both as to degree, 9771 — 9773. The altar of incense a cubit 
 in length, a cubit in breadth, and two cubits in height (chap. xxx. 2), 
 denotes the equality of good and truth, and their conjunction, 10,179, 
 10,181. The altar called four-square (ver. 2), denotes what is perfect 
 and just, 10,180. Two golden rings, upon its two ribs, upon its two 
 sides (ver. 4), denotes the sphere of divine good, and its conjunction 
 with truths and goods respectively, 10,188 — 10,190. Haifa shekel (a 
 shekel being twenty gerahs, or oboli,) given by every one that was num- 
 bered, whether rich or poor, for the making of the tabernacle (ver. 13, 
 15), denotes the all of truth from good to be attributed to the Lord, 
 whatever the faculty, 10,221—10,222, 10,227. The same particulars 
 repeated concerning the tabernacle in Exod. xxxvi., xxxvii., xxxviii., are 
 not further explained, see 10,750, 10,767, 10,782. 
 
 16. Numbers in the Description of the Holy Garments. The two 
 shoulder pieces of the ephod joined together at their two extremities (or 
 edges) (Exod. xxviii. 7), denotes the conjunction and conservation of good 
 and truth with all power, 9836. Two onyx stones on the two shoulders, 
 and six names engraven on each (ver. 9 — 12), denotes the truths and 
 goods of faith impressed in order upon the interior memory, thus per- 
 petually preserved, 9840 — 9850. Two chains of gold (for suspending 
 the breastplate from the shoulders, ver. 14), denotes coherence, 9852. 
 The breastplate to be four-square, doubled (ver. 1 6), denotes what is 
 just and perfect, predicated of all things of truth, and all things of good, 
 also of their conjunction, 9861. Four rows of precious stones, three in 
 each row (ver. 1 7 — 20), denotes the conjunction and perfection of all 
 truths from one good, according to the difference of the heavens, 9864, 
 9866. The twelve stones, and twelve names on them (ver. 21), denotes 
 all the distinct truths and goods of heaven in their order, 9873, 9875 — 
 9878, 9905 end. Two rings of gold by which to hold the breastplate 
 suspended, &c. (ver. 23 — 27), denotes the sphere of divine good and its 
 conjunction, 9882 — 9886, 9892. Seven days that the holy garments 
 were to be worn (Exod. xxix. 30), denotes the plenary acknowledgment 
 and reception of the divine spiritual, 10,102, cited 9228. The same 
 particulars repeated in Exod. xxxix. are not further explained, see 
 10,807. 
 
 17. Numbers in the Ritual, Sacrifices, ^c. See above (13). One 
 young bullock and two rams in the sacrifice of consecration (Exod. xxix. 
 1, 3, 15, 19), denotes the purification of the external and internal man 
 respectively, 9990—9991, 9998, 10,042, 10,057. The bread, &c., put 
 in one basket (ver. 3), denotes all the interiors, which close together in 
 the sensual part, 9996. One loaf of bread (ver. 23), denotes inmost ce- 
 lestial good, which is from the Lord, 10,077. One cake of oiled bread 
 (ver. 23), denotes middle celestial good, 10,078. One wafer (ver. 
 23), denotes ultimate celestial good, 10,079. Seven days that their 
 hands were to be filled, or consecrated (ver. 35), denotes a full state of 
 
 NUM 
 
 823 
 
 power by influx from the Lord, 10,120. Seven days in the sanctifica- 
 tion of the altar (ver. 37), denotes fulness as to influx in heaven and the 
 church, 10,127. Two lambs for the continual burnt-offering, one in the 
 morning, one between the evenings (ver. 38, 39), denotes the good of 
 innocence in the light of the internal man, and in the external, 10,132, 
 10,134, 10,135. A tenth of fine flour mingled with afourth of a hin of 
 bruised oil, (with the first lamb, ver. 40), denotes spiritual good, and 
 enough of celestial for conjunction, 10,136. A fourth part of a hin of 
 wine for a drink-offering (ver. 40), denotes spiritual truth enough for 
 conjunction, 10,137. Once in a year that expiation was to be made upon 
 the horns of the altar of incense (Exod. xxx. 10), denotes perpetual 
 purification from evils by the truths of faith, 10,209, 10,211. Of best 
 myrrh five hundred (shekels), in the composition of the anointing oil (ver. 
 23), denotes the full perception of sensual truth, 10,253. Of aromatic 
 cinnamon and aromatic calamus, half as much, fifty and two hundred 
 (shekels, ver. 23, 24), denotes the perception of natural truth, and inte- 
 rior truth, in sufficiency or corresponding proportion, 10,255, 10,257. Of 
 cassia, five hundred (shekels, ver. 24), denotes interior truth from good 
 in fulness, 10,259. Equal quantities of all the ingredients in the per- 
 fume (ver. 34), denotes the correspondence of all good and truth in 
 worship, 10,297. 
 
 18. Number of the Israelites. Numbering the people of Israel, 
 (Exod. xxx. 12 — 16), and the sin imputed to David for numbering them, 
 fully explained, 10,216 — 10,232; see above (3). Every one numbered, 
 from a son of twenty years and upward (ver. 14), denotes a state of the 
 intelligence of truth and good, 10,225. The seed of Abraham compared 
 to the number of the stars (Gen. xv. 5), denotes the immense fructifica- 
 cation of good, and multiplication of truth, in the vastness of the Lord's 
 kingdom, 1809 — 1810. His seed to be multiplied as the stars of 
 heaven, and as the sand upon the sea shore (Gen. xxii. 17), denotes the 
 immense multitude of the knowledges of good and truth, and of corre- 
 sponding scientifics, 2849 — 2850. The seed of Isaac to be multiplied 
 as the stars of heaven, to possess all the lands (of Canaan), and a bless- 
 ing to all nations of the earth (Gen, xxvi. 4), denotes the knowledges 
 of faith, churches in illustration from them, and the salvation of all who 
 are in good, 3378 — 3380. The promise renewed to Jacob, his seed to 
 be as the sand of the sea, which cannot be numbered for multitude, 
 (Gen. xxxii. 1 2), denotes the immense multiplication of the truth of faith 
 when from charity, 4259. Who hath numbered the dust of Jacob, and 
 the fourth part of Israel (Num. xxiii. 10), denotes the truth of faith 
 understood as external and internal, 4286, 10,217. The number of the 
 sons of Israel as the sand of the sea (Hos. i. 10), denotes spiritual truths 
 and goods, which are innumerable, 10,217- Note: where Jacob calls 
 himself few in number (Gen. xxxiv. 30; Hebrew, men of number, or 
 mortals ofjiumber : see -iddq and e^o Lee's Lexicon), he represents the 
 ancient church which then perished, 4518. 
 
 1 9. Numbers in the Temple, Twelve oxen, three looking towards 
 each of the four quarters, made to support the brazen sea (1 Kings vii. 
 25), denote all the goods of the natural and sensual man, which are the 
 receptacles of all things flowing-in from the world, 10,235. The diame- 
 ter of the sea ten cubits, the circumference thirty (ver. 23), denotes ful- 
 ness in particulars and in the complex, 10,235; see above (thirty). 
 
I 
 
 824 
 
 NUM 
 
 NUM 
 
 825 
 
 5291. The capacity of it, two thousand baths (ver. 26), denotes the 
 conjunction of good and truth, thus purification and regeneration, 
 10,235. The porch of the gate eight cubits, the steps eight, in the 
 temple seen by Ezekiel (xl. 9, 31), denotes the fulness of introduction, 
 and of truths, leading to spiritual good, 7847 end, 9659. 
 
 20. Numbers in the Prophecies, Ten acres of vineyard shall yield 
 one bath, Isa. v. 10; a tenth left, Isa. vi. 12; ten men in one house, 
 Amos vi. 9, and similar passages, denote remains of good or truth, or 
 of both according to the subject, ^7^, The city that went out a thou- 
 sand shall leave a hundred, and that which went out a hundred shall 
 leave ten (Amos v. 3), denotes the remains of remains only, 576. Bring 
 ye tenths into the treasure house that there may be spoil in my house 
 (Mai. iii. 10), denotes the insinuation of remains, as by stealth, among 
 evils and falses, b7^. Two, three, berries in the top of the uppermost 
 bough, four, five, in the outmost fruitful branches (Isa. xvii. 6), denotes 
 respectively a few who are in good and thence in truths, and a few who 
 are in good only, 649. Six men coming, every man with a slaughter- 
 weapon in his hand (Ezek ix. 2), denotes the total destruction of the 
 church by the false of evil, 737, 2242. After two days he will revive 
 us, in the third day he will raise us up, (Hosea vi. 2), denotes the 
 advent of the Lord and the resurrection, 2788, 4495 end. The beast 
 with ten horns seen in vision (Dan. vii. 7), denotes the fourth or last 
 state of the church when falses and heresies prevail universally and are 
 in full j)Ower, 2832. The two horns of the ram seen in vision (Dan. 
 viii. 2), denote the internal and external truths of the spiritual church, 
 2832. Four chariots going out between two mountains (Zech. vi. 
 1 — 8)^ denote doctrinals from the conjunction of good and truth, and 
 the two loves celestial and spiritual, 3708. The sixth part of an ephah 
 of an homer of wheat for the oblation (Ezek. xlv. 13), denotes spiritual 
 good in fulness, 8468, 8540; particularly, 10,262. Two olive trees and 
 two sons of oil (anointed ones, Zech. iv. 3, 14), denotes the good of love 
 to the Lord and the good of charity, 9780. Eight princes of men 
 raised against Assyria (Micah v. 5), denotes the primary truths of good 
 whereby is full deliverance from false reasonings, 9659. Seventy weeks 
 determined upon the holy city, and seven weeks from the going forth 
 of the commandment to restore and rebuild Jerusalem to Messiah the 
 prince (Dan. ix. 24, 25), denotes the fulness of state when the Lord 
 shall come and the new church exist, 6508 end, 9228. Seventy years 
 that Tyre shall be forgotten (Isa. xxiii. 15, 17), denotes the complete 
 oblivion of the knowledges of good and truth, 6508. Seventy years of 
 captivity in Babylon, and after seventy years the iniquity of the King 
 of Babylon visited upon him (Jer. xxv. 11, 12; xxix. 10), denotes a 
 full state of devastation and desolation, 6508. Seven years burning the 
 weapons of Gog, and seven months cleansing the land of them (Ezek. 
 xxxix. 9, 12), denotes the full destruction of falses by which evils fight 
 against truths, and the full restitution of good and truth, 9228. The 
 light of the moon to be as the sun, and the light of the sun as the light 
 of seven days (Isa. xxx. 26), denotes that faith shall be as love, which 
 is characterized (by the number seven) as holy, 395, 716, 9228. 
 
 21. Numbers in the New Testament, The Lord twelve years of age 
 when left at Jerusalem (Luke ii. 42), denotes the beginning of tempta- 
 tion combats from apparent goods and truths, 1667; see above (6). 
 
 Ihirty years of age when he began to manifest himself (Luke iii. 23, 
 correspondent to the age of David when he began to reign, and to that 
 of the Levites when they began to serve), denotes the fulness of remains, 
 5335. Forty days that he was tempted in the desert, denotes the com- 
 bats that he sustained against the infernal crew, not for forty days 
 merely, but to the full, 9937, 1663. Twelve apostles chosen by the 
 Lord, denote the all of faith and love, 2129 end, 2130 end, 3858 ; and 
 other passages cited above (twelve). The seventy disciples of the Lord 
 (Luke X. 1, 17), denote all who are in good from truths, and abstractly 
 the good of truth in fulness, 9404. The command not to provide two 
 coats, &c. (Matt. x. 10), denotes that truth from the Lord and at the 
 same time from self are impossible, 9942. Five in one house divided, 
 three against two and two against three (Luke xii. 52), denotes the spi- 
 ritual combat amongst all of the church, truths against evils, and evils 
 against truths, 5023, cited 4843, 5291. Ten virgins in the parable, five 
 wise and five foolish (Matt. xxv. 1 — 13), denotes all in the church, 
 some of whom are in truths in which are goods, and some void of good, 
 4638. The five, the two, and the one talent, in the parable (Matt. 
 xxv. 14), denote respectively goods and truths received from the Lord, 
 charity adjoined to faith, and faith without charity, 5291, 2967. Ten 
 and five in the parable (Luke xix. 12, and in the Lord's words else- 
 where), denote remains larger and fewer respectively, 5291, 2967. 
 Thirty, sixty, and a hundred, in the parable of the sower (Mark iv. 8, 
 20), each denotes the fulness of remains, 5335. A man to forgive his 
 brother not only seven times, but till seventy times seven (Matt, xviii. 
 22), denotes forgiveness without end or limit, eternal, and hence holy, 
 because charity is too sacred to be violated, 433. Seven spirits worse 
 than himself in the house (Matt. xii. 45), denotes the fulness of falses 
 and evils in the mind when empty of truths and goods, 3142 end, 4744, 
 cited 9228. I cast out demons, I do cures to-day and to-morrow, but 
 in the third day I shall be consummated (perfected, Luke xiii. 32), 
 denotes the three states into which the Lord thus distinguishes his life, 
 2788. The denial of the Lord three times by Peter (Matt, xxvi.), 
 denotes the full rejection of the Lord at the end of the church, 6000, 
 8093, 10,134. Three hours* darkness, from the sixth to the ninth 
 hour (Matt, xxvii. 45; Mark xv. 33; liuke xxiii. 44), denotes full 
 consummation when the all of love and faith perishes, 1839, 2788. 
 The Lord's resurrection on the third day, &c. (Matt. xvi. 21), denotes 
 that he is always arising in the regenerate, 2405 end. 
 
 22. Numbers in the Apocalypse ; see above (4), particularly twenty- 
 four, six hundred and sixty-six, and one thousand. The ten horns of 
 the dragon and the beasts, (chap. xii. 3; xiii. 1; xvii. 3), denote the 
 full power of the false, 2832. 
 
 NUPTIALS. See Marriage. 
 
 NURSE \nutrix']. A nurse, or one that gives suck, denotes inno- 
 cence, 3183. Nursing or suckling, denotes the insinuation of innocence 
 by means of the celestial spiritual ; in the opposite sense, hereditary 
 evil, 4563. See Rebecca. Nursing fathers and nursing mothers, 
 denotes the insinuation of truth and good respectively, sh. 6740, 6745. 
 See Milk, Suckling, Infant, Innocence. 
 
 NUT \nux]. Turpentine nuts and almonds, denote the goods of 
 
826 
 
 OBO 
 
 OBS 
 
 827 
 
 life corresponding to the truths of natural good, respectively exterior 
 and interior, 5622. 
 
 NUTRIMENT. See Nourishment, Food. 
 
 NYMPH OR CHRYSALIS. See Butterfly. 
 
 o 
 
 OAK [quercus]. Oaks and oak-groves, on account of their twisted 
 branches, denote perceptions grounded in scientifics, thus the first and 
 earliest, 1442, 1443, ill. 2144, 2831, 4552. Abram said to arrive at 
 the oak-grove of Moreh, denotes the Lord's first perception when the 
 scientifics of boyhood were implanted, 1442, 1443, 1616. His coming 
 to the oak-groves of Mamre, denotes interior perception, or that of the 
 rational mind, 1616, 1704. See Hebron, Grove. Jacob said to 
 bury the idols of his house under an oak, denotes their eternal rejection 
 among the lowest fallacies and falses, ill. 4552. 
 
 OATH [juramentvtn]. See to Swear. 
 
 OBAL, one of the sons of Joktan, denotes a ritual of the church 
 named after Eber, 1245—1247. 
 
 OBEDIENCE, Obey, to [ohedientia, ohedire]. Obedience, when 
 predicated of the Lord, denotes the union of his divine essence with his 
 human essence by temptations; to hearken, understood of hearkening 
 to a voice, has the same signification, sh. 3381. To obey implies to do, 
 or bring into act; hence, it has reference to the existence of actual evils 
 or actual falses, and the contrary, 4551, 5368, 8686, 8690 collated; 
 see below, 9398. Application and obedience is predicated of the natural 
 or external man, which ought to obey the internal, ill. 5368. Obedience 
 denotes reception ; the obedience of the peoples to Shiloh, the reception 
 of divine truths, 6374. Obedience implies consent, but the latter 
 expression is higher or more interior, 6513. Obedience is predicated of 
 the first state in regeneration when the truth is brought into act, be- 
 cause it is commanded, but not yet from affection, 8690. In illustra- 
 tion of the foregoing— that Hebrew servants denote those who act from 
 the obedience of faith or from truths; freemen and lords, those who act 
 from the affection of charity, 8987 ; further ill. and the signification of 
 boring through the servant's ear explained, 8988—8990. Obedience is 
 predicated of the soul, of the understanding, of faith, in which case it 
 is denoted by hearing ; but it is also predicated of the will or the affec- 
 tion of love, in which case it is denoted by doing, 9398; compare 
 9404. The sons of Ammon are called the Obedience of the Philistines, 
 because of falses received from them, 2468. Description of certain 
 spirits who are called Obediences, 4653. See Ear, Hearing. 
 
 OBJECTS, the extension of thought from, variously ill. 6601; 
 compare 1389. External objects, the means of thinking concerning 
 internal things, 2143, 2275, 2995, 3857 end. That the objects of in- 
 ternal sight are scientifics and truths, 6084; further ill. 9723. 
 
 OBLATION. See Sacrifice. 
 
 OBLIVION. See to Forget. 
 
 OBOLI. See Weight. 
 
 i 
 
 OBSCURE, Obscuration. The life of man in the body is so 
 obscure, compared with his interior life, that myriads of perceptions 
 merge in one, 2367, 2380. Man in the affection of truth is in a state 
 of obscurity compared with him who is in the affection of good, 2708. 
 The state of the spiritual church is obscure compared with the state of 
 the celestial church, 2708, Mh ill. 2715; see below, 6256; passages 
 cited, 6289, 6904, 7313, 8819, '8928. The literal sense of the Word 
 is obscure compared with the spiritual sense, ill. 3438; further ill. by 
 a cloud and glory in the cloud, 8443. Obscurity is predicated in regard 
 both to the understanding of truth and the wisdom of good, 3693. 
 Good incipient, is obscure; when perfect it is lucid, 3708; see below, 
 3833. The natural mind is obscure, respectively, because in the ulti- 
 mate of order, where all the interiors coalesce together as in one general 
 form, 3720 end. The state of initiation before good is conjoined with 
 truth is obscure; the state of their conjunction clear, 3833. The dif- 
 ference between obscurity in the natural world, and spiritual obscurity 
 illustrated; that the latter in all its kinds is from the non-reception of 
 intelligence, which is hght from the Lord, 5092. The kinds of spi- 
 ritual obscurity are three ; first, that originating from the false of evil, 
 second, from ignorance of the truth, third, from the state of the exteriors 
 compared with that of the interiors, 5092. [Obscurity from ignorance 
 of the truth is more in the external man than in the internal, 5092. 
 E. S.] Scientific truths are obscure unless good from the Lord is 
 received into them, for by no other means can divine truth or divine 
 light be received, 5219; compare 5700. The obscurity produced when 
 good scientifics are exterminated by scientifics of no use may be en- 
 lightened, but not the obscurity arising from falses, 5219. A new 
 state is predicated of the natural man about to be regenerated when 
 he comes into obscurity bv the extermination of truths, 5224 ; com- 
 pare 5207, 5208, 5217, 5222, 5270, and see Ignorance (2682, 
 4251). The internal is brought into obscurity when truths are exter- 
 minated in the external, but is in clearness when they are received, 
 5224. Good and truth are obscured by their procedure to externals, 
 and in proportion to their remoteness from the internal, 5920. Spi- 
 ritual good is obscure, because from the natural man, 6256. The light 
 of the world is rendered obscure by the influx of heavenly hght, 6865. 
 Obscuration of the whole natural mind, signified by darkness in Egypt, 
 is caused by the influx of heavenly light, 7645. Obscuration of the 
 Lord is predicated according to the appearance ; while the truth is, all 
 obscurity is in man, variously ill. 1838, 2708, 4060, 5092, 5097. The 
 Lord is obscured in all who do not live according to his commandments, 
 ill. 8512—8516. The state of spiritual obscurity represented by life in 
 a desert, 2708, 6904, 7313 ; by evening and night, 3833, 3438, 3693, 
 5092; by darkness, 7645, 8928 ; by dreaming, 5219; by the north and 
 west respectively, 3708; bv smoke, 8819; by a cave, and by the fissure 
 of a rock, 2463, 2935, 2971, 6548, 6556, 10,582. The obscure state 
 of the Jews, in their day, and of all who do not receive the interior 
 truths of the Word represented, 8819, 8928, 10,551. See Darkness, 
 Shade. 
 
 OBSERVANCES. Things to be observed [ohservanda] have refer- 
 ence to the whole contents of the Word in general ; preceptSy to all its 
 internals; statutes, to its externals; and laws, to all in particular. 
 
828 
 
 ODO 
 
 ODO 
 
 829 
 
 3382. To observe things to be observed is of the same import as to 
 preserve or keep [servare] things to be kept, 3382. 
 
 OBSESSION. At this day there are not external obsessions as of 
 old, but internal, and this chiefly by sirens, 1983 end; 4/93. The 
 evil, who have no conscience, are thus obsessed, and are internally mad, 
 however decorous in externals, 1983 end, 5990. Obsessions in ancient 
 times were caused by spirits flowing into man from their exterior 
 memory, 2477 end. When this is the case, a man can no longer think 
 from his own memory, or act his own life, 2477 end, 2478. Adulterers, 
 beyond all others, desire to obsess men, and by them return into the world 
 again, but the Lord detains them shut up m their hells, 2752, 5990. 
 Sirens continually endeavour to obsess the interiors, by influx into the 
 taste ; the author's experience ; and that interior obsessions are still 
 eflfected, 4793. Were spirits able to speak by the mouth of man, it 
 would be obsession, which is not permitted, and for this reason they do 
 not know they are with him, 5862. There are very many spirits at this 
 day who seek to enter into the speech and actions of men ; much of the 
 preceding repeated, 5990. How the prophets were possessed by spirits 
 occupying their bodies ; the difi^erence between these and the spirits 
 spoken of above; farther experience of the author, 6212. That there is 
 an obsession by falses and evils, in states of temptation, 6829. See 
 Magic (4, 5). 
 
 OBSTINATE. See Hard. (7272, &c.) 
 
 OBSTIPATION, OR Constipation (these words being used by the 
 author in the same sense), is predicated of falses and evils when man is 
 wholly given up to them, and thus closed up against heaven, 8210, 
 8232, 8334. Obstipations of the brain, and the spirits who cause them 
 described, 4054. 
 
 OBSTRICTION, or Compulsion, called holy, because, in the 
 case treated of, from conjugial love, 6179. 
 
 OBSTRUCTION, of the interior vessels by evil, mentioned as the 
 first cause of disease, 5726. Description of certain spirits who cause 
 obstructions, 5718. 
 
 OCCIPIJT. Description of certain very dangerous and clandestine 
 spirits who act under the occiput and cerebellum, 4227. Good spirits 
 pertaining to the same region, 4403. 
 
 OCCULT. See Secret; and ^o Hide. 
 
 OCCULTATION, the, of good and truth, predicated of the state 
 in which it is remotely or not at all perceived, 5962, 5964. 
 
 OCEAN. See Sea. 
 
 ODIUM. See Hatred. 
 
 ODOUR. 1. Sweet Odours, denote the good of love and the truth 
 of faith, because the spheres of love and faith which surround angels 
 and good spirits are perceived as odours, 925. The spheres of charity 
 and faith, when perceived as odours, are most delightful, resembling 
 the smell of flowers, of lilies, and of various kinds of aromas in endless 
 variety, 1519. The perception of truth from good is like the smell of 
 a harvest-field ; and odour, which is the natural perceptivity of what is 
 grateful, corresponds to spiritual perceptivity, 3577. Odour corres- 
 ponds to perception, such as of truth from good, or of faith from charity ; 
 also, perceptions themselves, at the good pleasure of the Lord, are 
 turned into odours, 4748 ; the latter repeated, 5621, 10,254. From 
 
 the correspondence of odour to perception, aromatics, incense, and 
 odours in ointments, were made representative, 4748, 5621, 9474; see 
 below (7). All aromatics or sweet-smelling odours, signify truths from 
 good, 5621, 9475. Sweet odours denote all that is grateful to the 
 Lord, thus the good of faith and charity; passages cited, 7161, 9475. 
 The smoke from incense denotes the elevation of worship from love and 
 charity; its fragrant odour, the grateful perception and reception of such 
 worship by the Lord, 10,177, 10,298. Odour denotes perception 
 according to the subject treated of; in a high sense, the perceptivity of 
 interior truth from the good of love ; remarks on sensations in general, 
 10,199, 10,254. Odour denotes perception in both senses, according 
 to the quality of the love ; this, because grateful or ungrateful is predi- 
 cated of perception, from the afiTection of love; passages cited, 10,292. 
 See Aromatics, Incense ; as to the odour of the oil of anointing, see 
 Oil (5). 
 
 2. The Sense of Smelling, corresponds to the affection of perceiving, 
 4404, 4624, 4625. Specifically, the smell denotes perceptivity of in- 
 terior truth from the good of love, 10,199. 
 
 3. The Correspondence of Odour or Smell, and the Organ of Smelling, 
 in seriatim passages concerning the Grand Man, 4624 — 4633. In the 
 province of the nostrils they are all in common perception, with a dif- 
 ference as to exterior and interior, 4625, 4626, 4627. Spheres of 
 spiritual life such as they perceive, are turned into odours, in other 
 words, perception may be called spiritual odour, and odour really des- 
 cends therefrom, 4626 ; see also 4748 cited above (1). Odours are 
 from two origins, the perception of good and the perception of evil, 
 these unpleasant and stinking, but those grateful, 4628. Some of the 
 former described, 4629, 4630, 4631; cited below (4). See Nose. 
 
 4. That Spheres are rendered sensible by Odours (as well as by other 
 efiFects, which are previously treated of), 1514 — 1520. The odour of 
 hypocritical deceivers is like the stench from vomiting, 1514. The 
 odour of those who study eloquence for the sake of the admiration it 
 draws to them, is like the smell of burnt bread, 1514. The odour of 
 those who indulge in the mere pleasures of life, and of adulterers, is 
 excrementitious ; those of hatred, revenge, and cruelty, is cadaverous, 
 1514; see below, 4631. The odour of the sordidly avaricious is like 
 the smell of mice, 1514. Those who persecute the innocent, smell like 
 bugs, 1514. The odour of sirens, whose interiors are filthy, but their 
 exteriors beautiful, is described as deadly, 1515. A vinous odour, said 
 to proceed from those who delight in the blandishments of friendship 
 and lawful love, 1517. The rich who have lived in magnificence, with- 
 out conscience, dwell most vilely in the other life, and exhale a sphere 
 like the stench of teeth, 1631; see below, 4630. The sphere of those 
 whose thoughts consist of mere scandals against the Lord, is perceived 
 as putrid water, and like water defiled by things refuse and fcetid, 4629. 
 The sphere of those who are absorbed in worldly business, and are 
 called invisible natural spirits (because they cannot be seen in a spiritual 
 sphere), is like the stench of rotten teeth, and like burnt horn or bone, 
 4630; the same characters further described 5573. The sphere of 
 robbers and murderers is cadaverous ; that of adulterers excrementi- 
 tious ; that of adulterers prone to cruelty, mixed cadaverous and excre- 
 
fr^ 
 
 830 
 
 OFF 
 
 OIL 
 
 831 
 
 mentitious, 4631. That such odours are grateful to those who are in 
 hell, because correspondent with their hfe, 4628, 5387, 7161. Gene- 
 rally, that these odours cannot be perceived by man unless his interior 
 sensations are opened, 1514 end, 4628. Also, that they are not always 
 manifested, but are variously tempered by the Lord, 1520. 
 
 5. The Odour of a Corpse when man is resuscitated, is perceived 
 by spirits like the aromatic odour of an embalmed body; this arises 
 from the presence of celestial angels, and its effect is to prevent the 
 approach of evil spirits, 175, 1518. 
 
 6. Odour of Rest, which is an expression frequently occurring in 
 the Word, denotes what is pleasant, grateful, acceptable, 925. An 
 odour of rest is to be understood as the odour of peace, or the sweetness 
 of the perception of peace [gratiim pads], 925; or, the perceptivity of 
 peace ; passages cited, 10,054, 10,085. Odour of rest denotes what is 
 grateful, from the good of love, 5943. 
 
 7. The Odour of Incense, was introduced into representatives 
 from correspondence with the spheres of love and faith in heaven, 925 ; 
 more particularly, 4748, 5621. To make incense, or odour similar to 
 it, unlawfully, denotes the imitation of divine worship from the pro- 
 prium, 10,309. See Incense, Frankincense. 
 
 8. The Odour, or Smell, of his Raiment, like the Odour of a Field, 
 predicated of Jacob (Gen. xxvii. 27), denotes natural good and truth, 
 which is grateful when it accords with celestial and spiritual good and 
 truth, 925 end, 3575—3577. 
 
 OFFENCE [ofendiculum]. See Scandal. 
 
 OFFERING, OR Present [munus]. From the custom of offering 
 the first-fruits, &c., in the representative church, a gift or offering 
 denotes worship, 349. Presents offered to kings and priests denote 
 initiation ; those put on the altar, worship, sh. 4262. Presents to kings 
 and priests were made to obtain favours, and they denote such things 
 as ought to be offered to God from freedom grounded in love, 5619, 
 5671, 5675. The presents offered to Jehovah were testifications of 
 offerings from the heart ; thus they testified to the reception of good 
 and the action of grace, ill. and sh. 9293. Gifts and offerings, which 
 (with the Jews) consisted in sacrifices, holocausts, meat-offerings and 
 the like, denote the interiors of worship, thus states of faith and love, 
 which are really given by the Lord, though they appear to be from 
 man, 9939; in a comprehensive summary, 10,042. See Sacrifice, 
 to Give, Gift. 
 
 The offering of Cain denotes worship from faith without charity ; 
 that of Abel, worship from charity, 348, 350. A gift or offering in 
 righteousness denotes interior worship, 349. The offering of Judah 
 denotes worship from celestial love; the offering of Jerusalem, worship 
 from spiritual love, 2906, 9293. An offering in a clean vessel denotes 
 worship from the external concordant and correspondent with the inter- 
 nal, 3079. The offerings of the wise men, gold and frankincense and 
 myrrh, denote celestial and spiritual love, or the good of love and the 
 good of faith, and both conjoined in the external man, 4262, 9293. 
 The offerings of the kings of Tharshish and the Isles denote worship 
 from the doctrinals of faith and love; the gifts of the kings of Sheba 
 and Seba, from the knowledges of good and truth, 9293. 
 
 OFFICER. See Guard, Government. 
 
 OFFICES OR Uses, in a spiritual expression are goods, because 
 the good of charity consists in use, 6073. See Use. 
 
 OHALIM, the Hebrew word translated tabernacles, derives its 
 signification from the holy [principle] of good; succoth, translated tents, 
 from the holv [principle] of truth, 4391. See Tent. 
 
 OHOLAI OHOLIBA. See Aholo (in Supplement). 
 
 OIL [oleum]. 1. It was with the oil of olives and aromatics that 
 they anointed priests and kings, and it was olive oil they used for 
 lamps, 886. Olive denotes the good of charity; oil, the celestial prin- 
 ciple of love, 886; in general, the good of love, 3728; or the divine 
 good of love, 4582; see below 9780, 10,261. Oil of olives represented 
 all that is celestial, because it is the very soul or essential of the tree ; 
 as the celestial principle, or the good of love and charity, is the very 
 soul or essential of faith, 886. Oil and wine, respectively, denote the 
 good of love and the good of faith, 4581, cited below (3). Oil and wine 
 are both implied in Deut. xvi. 1 3, oil for good from which truth pro- 
 ceeds, wine for truth from good, 9296. Oil to make light, denotes 
 internal love in mutual love and charity, ill. 9473. Oil of olives among 
 the offerings for the tent, denotes the good of spiritual love, which is 
 the good of charity and faith, 9712, 9780. Oil, and olive tree, denote 
 either celestial good, or spiritual good, according as the subject treated 
 of is celestial or spiritual, 9780; fully ill. 10,261. Oil of olive denotes 
 divine celestial good, which is only one good because infinite, but is yet 
 distinguished as celestial or spiritual according to reception, ill. 10,261. 
 The vine and olive are sometimes named together; the vine for the 
 internal good of the spiritual church, the olive for that of the celestial, 
 10,261. 
 
 2. Olive, and Olive Tree[oliva, olea], denote good, 886, 4197. Wood 
 of the olive tree denotes the good of truth, or the good of the spiritual 
 church, for which reason the doors and posts of the temple were of 
 oHve wood, 7847 end, 9278 end; see below 9510, 10,261. A vine and 
 vineyard denotes the spiritual church and kingdom; an olive tree and 
 olive-yard, the celestial; both as to good, br. sh. 9139; more at large, 
 9277. Wood of the olive, from which the cherubim were made, de- 
 notes the good of love, the same as oil, 9510, 10,261. Oliveyards, 
 vineyards, gardens, rosaries, and shrubberies, in heaven, represent 
 living states; stony and barren places, the reverse of life, 9841. The 
 olive (fruit) denotes celestial love; olive tree, the perception and affec- 
 tion of that love, sh. 10,261. By the Mount of Olives, is signified the 
 divine good of the divine love, 10,261. See below (7). 
 
 3. Anointing [unctio].* Kings were anointed with oil poured from 
 a horn, to represent truth from good, because oil denotes good, 2832; 
 the latter cited, 3009. Statues were anointed with oil to represent the 
 good of love as the life of faith or truth, 3728. Oil was mixed with 
 flour in the sacrifices to represent the celestial principle of love and the 
 principle of charity, 3880, 4581 . By setting up a statue of stone, and 
 pouring wine and oil on it, was represented the process of the glorifica- 
 tion of the Lord and of the regeneration of man, namely, from ultimate 
 
 * The article, Vol. I., is superseded by its fuller treatment here, and will be 
 omitted in future editions. 
 
 VOL. II. o 
 
832 
 
 OIL 
 
 |. 
 
 OIL 
 
 833 
 
 tl 
 
 truth, to interior truth and good, and finally to the good of love, 4582 ; 
 see below 9954. Oil in all the anointings represented the good of love 
 from the Lord, 9277 end. The anointing of things was their inaugu- 
 ration to represent the Lord as to divine good, and the procedure of the 
 good of love from him, 9474, but particularly 9954. Stones when set 
 up as statues were anointed because they represent truths, which have 
 no life without good, ill, and sh, 9954. Shields and weapons were 
 anointed because they denote truths combating against falses, and truths 
 without good do not prevail against them, ilL and ah. 9954. The altar 
 and all its vessels, the tent and all it contained, were anointed because 
 they were to represent the holy things of heaven and the church, thus 
 holy worship, which is not such without the good of love, ill, and ah. 
 passages cited, 9954. The priests and their garments, Aaron and his 
 sons, were anointed, because the priesthood represented the Lord as to 
 the whole work of salvation, and all inauguration into the holy things 
 of heaven and the church is by the good of love, ill, and sh, 9954. 
 Prophets were anointed because they represented the Lord as to the 
 doctrine of divine truth, thus as the Word, br, sh. 9954. Kings were 
 anointed, and especially called the anointed of Jehovah, because they 
 represented the Lord as to judgment from divine truth and as to the 
 divine human, fully sh, and ill, 9954. The people commonly anointed 
 themselves and others with oil (but not with the oil of holiness used in 
 all the preceding instances), because common oil denotes gladness and 
 joy, which are of the good of love, br, sh, 9954 end. Anointing the 
 head (of Aaron) represented divine good in the whole human, because 
 the head comprehends the whole man, sh. 10,011. By anointing was 
 represented divine good; by filling the hand, divine truth, and power 
 thereby, t7/. and passages cited, 10,019. By the sprinkling of blood, 
 at the same time that the oil of anointing was put upon Aaron and his 
 garments, was represented the reciprocal union of divine truth and 
 divine good in the Lord's divine human, ill. and^A. 10,067. Whatever 
 was inaugurated to represent the Lord (by the custom of anoiuting), 
 represented him also in the angels of heaven and the men of the church, 
 ill. 10,125. Generally, that anointing was to induce the representation 
 of divine good, and that hence all the holy things of the church, as the 
 altar, the tent, all the furniture of the tent, and likewise Aaron and his 
 sons who ministered, and their garments, were anointed with oil, 10,268 
 and following passages. 
 
 4. That the Sick were anointed with Oil, and thus healed, because 
 oil denotes the good of charity, 9780. 
 
 5. Oil of anointing, or Ointment. Aromatics were used in the oint- 
 ments because they denote interior truths, by which good comes to be 
 perceived ; thus, to represent the revelation and very formation of good, 
 6r. j7/. 9474; compare 9781. The aromatics, from which the oil of 
 anointing was made, belong to the celestial class, that is, they denote 
 celestial perceptions and affections, as distinguished from spiritual, 
 10,254; but that aromatics of incense belong to the spiritual class, 
 10,295. Four aromatic spices were used in the oil of anointing, namely, 
 best myrrh [myrrha nobilis']^ which denotes the perception of exterior or 
 sensual truth in the external man; aromatic cinnamon^ which denotes 
 the perception and affection of natural truth, also in the external man ; 
 aromatic calamus [sweet cane]y which denotes exterior truth in the 
 
 internal man; and cassia, which denotes interior truth; the oil of the 
 olive, with which these were mingled, denotes the one good, from which 
 proceed the affections and perceptions of those truths, 10,256, 10,264. 
 The preparation of the oil of anointing represents the generation and 
 formation of the good of love in man by the Lord; showing that it is 
 formed by truths from the Word, first external, afterwards more and 
 more interior, br, ill, 10,266. This oil called an ointment of ointments, 
 denotes the one good in which all the affections and perceptions are 
 comprehended, ill, 10,264. Called the work of a maker of ointments, 
 denotes its procedure from the Lord; in the highest sense, the influx 
 and operation of the divine itself in the human of the Lord, 10,264, 
 10,265. Called most holy, denotes the representation of the Lord as 
 to the divine human, which is the all in heaven and the very principle 
 of holiness therein, 10,267. Its sanctifying the things on which it was 
 put, denotes the influx and presence of the Lord in the worship of the 
 representative church, ill. 10,276. The man who should make an 
 ointment like it to be cut off from his people, denotes the separation 
 and spiritual death of those who cunningly imitate the affections of 
 good and truth, 10,284—10,288. 
 
 6. That the Lord is called the Anointed or Messiah, because the 
 divine good was in him, and the divine proceeding from that good, in 
 his human when he was in the world, sh. 9954. 
 
 7. Harmony of Passages, The dove returning with an olive leaf 
 plucked off in her mouth, denotes some little of the truth of faith from 
 the good of charity, 884—886. Jacob anointing the head of the stone 
 with oil denotes the dominion of good over truth, 3728, 4582. Rest 
 in the seventh year, in the vineyard and the oliveyard, denotes the state 
 of peace when man comes into good, whether spiritual or celestial, 
 9277. Oil to light the tabernacle, among the ofierings, denotes internal 
 good, by which the good of charity and the truth of faith may be kin- 
 dled, 9473. Aromatics for the oil of anointing, and aroma for incense, 
 denote the truths of internal good, and grateful perception, 9474, 9475. 
 Oil of the olive, pure, bruised out, to make the lamp burn continually, 
 denotes the good of spiritual love, genuine, perspicuous, that the mind 
 may be illuminated with faith, 9780 — 9783. Aaron and his sons 
 anointed, denotes the state of divine good from the Lord, and of the 
 divine truths of such good, in the spiritual church and kingdom and in 
 the Lord's human, 9951—9957, 10,011. Cakes unleavened, mixed 
 with oil, and wafers unleavened anointed with oil, used in the ceremony 
 of consecration, denote purification respectively in the celestial medium 
 and in the external man, 9993—9994, 10,078, 10,079. The oil of 
 anointing put upon Aaron and his sons, and upon their garments, at 
 the same time as the blood, denotes the union of divine good with divine 
 truth, reciprocating the union of divine truth with divine good, and this 
 in all the heavens, 10,067—10,069. The young bullock of the sin 
 offering anointed, denotes the good of innocence in the natural man 
 purified from evils and falses, and then the influx and presence of the 
 Lord therein, 10,122—10,128. A green flourishing olive tree, fair in 
 fruit, &c. (Jer. xi. 16), denotes the celestial or most ancient church, 
 which was the fundamental of the Jewish Church, 886. His beauty 
 [honor^ shall be as the olive tree, said of Israel (Hosea, xiv. 7), denotes 
 the good of charity in the future church, 886 ; compare 10,261. Two 
 
 o2 
 
 III 
 
834 
 
 OLD 
 
 \l 
 
 olive trees near the candlestick, called two sons of pure oil (anointed 
 ones, Zech. iv. 3, 11, 14), denote love and charity, or celestial and spi- 
 ritual good, 886, 9277, 9780; compare 10,261. Thy wife like a 
 fruitbearing vine, thy sons like olive plants (Ps. cxxviii. 3), denotes the 
 spiritual church and the truths of faith, which are called olive plants 
 because from the good of charity, 886, 10,261. Gleanings of grapes 
 Hke the shaking of an olive tree (Is. xvii. 6, xxiv. 13), denotes celestial 
 remains, 886; compare 10,261. Thou shalt tread the olives, and not 
 anoint thee with oil; and new wine, and shall not drink wine (Micah vi. 
 15, and the parallel passages in Deut. xxix. 30), denotes the abundance 
 of doctrinals, both of good and truth, which are nevertheless rejected, 
 886, 9277. The two witnesses called two olive trees, and two candlesticks 
 (Rev. xi.), denotes celestial and spiritual good and the truths of such 
 good, 4197, 9780. Hurt not the oil and the wine (Rev. vi. 6), oil and 
 wine in the parable of the good Samaritan (Luke x. 33, 34), and their 
 occurrence in similar passages here cited, denote the good of love and 
 the good of charity, 6377, 9780. The foolish virgins having no oil in 
 their lamps, &c. (Matt, xxv.), denotes those of the church who have 
 truths but have not good in their truths, 4638, 9780. Thou makest 
 my head fat with oil (Ps. xxiii. 5), denotes celestial good given to man, 
 9780. Oil from the stony rock (Deut. xxxii. 13), denotes good imbued 
 by the truths of faith, 9780. They make a covenant with the Assy- 
 nans, and oil is carried into Egypt, said of Ephraim (Hosea xii. 1), 
 denotes the perversion of the intellectual part by reasonings, and the 
 defilement of good by scientifics, 9780. His feet shall stand upon the 
 Mount of Olives, &c., predicated of the Lord (Zech. xiv. 3, 4), denotes 
 the divine love from which he fought against the hells, and the good of 
 love and charity upon which the church is founded, 9780, 10,261. The 
 division of the Mount of Olives in the same prophecy, denotes the state 
 of heaven and the church at the Lord's coming, 10,261. The cedar and 
 the oil tree [lignum olet] to be planted in the desert (Is. xli. 19), de- 
 notes spiritual and celestial good given among the nations out of the 
 church, 10,261. Your vineyards, your figs, and your olive trees (Amos 
 iv. 9, and the parallel expressions in Hab. iii. 17), denote the good of 
 the external church, and the good of the internal church, both spiritual 
 and celestial, 10,261 ; compare 9277. The olive tree, the fig tree and 
 the vine, in the parable of Jotham (Judges ix. 7 — 16), denote respec- 
 tively celestial good, internal and external, and spiritual good ; the 
 bramble in the same parable, spurious good, 9277. A vineyard in the 
 horn of a son of oil (fruitful hill. Is. v. 1), denotes the good of faith 
 from the good of love in which the church is planted, 9139. 
 
 OINTMENT [unguentum]. See Oil (5), Aromatics. 
 
 OLD, OLD AGE, ELDERS [senex, senectus, seniores], 1. In the 
 internal sense, old age denotes the fruition of all good, because none 
 grow old in heaven, but continually tend to a youthful and more perfect 
 life, 1854, 3016; see below 4676. Old age denotes the completion of 
 a state, according to the subject treated of; when predicated of the 
 Lord, the putting off of the human, and putting on the divine, 2 1 98, 
 2624, 3016. Old men and old women denote confirmed goods and 
 truths; boys and girls, such as are recent; in the opposite sense, evils 
 and falses, 2348, 2465. An old man denotes wisdom in which is inno- 
 cence, ill, 3183. Old age denotes the putting off what is old, and put- 
 
 OLD 
 
 835 
 
 1 
 
 ; 
 
 ting on what is new ; thus, a new state or act in the representation of 
 divine things by the patriarchs, 3254, 3492; or the end of a representa- 
 tion, 6257. Old and full of days, denotes a new state of life, 4620, 
 5804. The spirit or internal man knows nothing of old age ; how this 
 consists with the influx of thought in the body, 4676. Elders denote 
 chief points of wisdom, and chief points of intelligence ; namely, such 
 things of the life as agree with good, and, distinct from these, such as 
 agree with truth, 6524, 6525 ; compare 8578. Elders have this signi- 
 fication because by old men are meant the wise, and abstractly wisdom 
 itself; also, the intelligent, and therefore intelligence itself; the former, 
 sh. 6524 ; the latter, br, 6890. lu the opposite sense, elders denote 
 the contrary of wisdom and its especial verities, 6524 end. The elders 
 of Israel sometimes represent celestial men, in which case they are 
 called wise, intelligent, knowing, according to the order of celestial life, 
 121. The elders of Israel, especially, denote the intelligent in the spi- 
 ritual church ; or the primary doctrines of intelligence and wisdom, 
 thus, which are in accordance with truth and good, 6890, 7062, 7912, 
 8578, 8585, 8773, 9376. The seventy elders, considered as the repre- 
 sentative chiefs of the people, denote all who are in the external sense 
 of the Word only, 9421—9422. Generally, elders denote all who are in 
 good from truth, and in truth from good ; abstractly, goods derived 
 from truth, 9404, 9411, 9930. As to the elder-born, see Elder. 
 
 2. Harmony of Passages [so many years old is not according to the 
 Hebrew idiom, but a son of so many years ; for such passages therefore 
 refer to the article Numbers, 6, &c.] The men of the city from a boy 
 even to an old man besetting the house of Lot (Gen. xix. 4), denotes 
 falses and evils, recent as well as confirmed, against the good of charity, 
 2348. Our father old, and not a man in the earth, said by the daughters 
 of Lot (chap. xix. 31), denotes the state of the church in which there 
 is no longer any good or truth, 2465. Thou shalt be buried in a good 
 old age, said to Abram (chap. xv. 15), denotes the fruition of all celes- 
 tial and spiritual good by those who are in the Lord, 1854. Abraham 
 and Sarah called old (chap, xviii. 1 1 ), denotes the human in the Lord 
 as to rational good and rational truth, about to be put off, 2198, 2203, 
 2204. Isaac born and called the son of Abraham's old age (chap. xxi. 
 2), denotes the existence of the divine rational in the fulness of state 
 when the human was put off, 2624, 3154. Abraham said to be old 
 and come into days, and Jehovah blessed him in all things (chap. xxiv. 
 1), denotes the state when the human of the Lord was made divine, 
 3016. Abraham said to die in a good old age, old, and full (satur, 
 chap. xxv. 8), denotes the end of that representation and the com- 
 mencement of a new one by Isaac, 3253 — 3256. Isaac old and his 
 eyes dim (chap, xxvii. 1), denotes the commencement of a new state of 
 the representation, when the natural man is to be illustrated, because 
 the rational, as yet, has no discernment therein, 3492, 3493, 3497, 
 3498. Isaac dying, old and full of days, and his sons Esau and Jacob 
 said to bury him (chap. xxxv. 29), denotes the fulness of that state and 
 the resuscitation or newness of life in the natural man, 4618 — 4621. 
 Joseph loved by Israel because he was the son of his old age (chap, 
 xxxvii. 3), denotes the conjunction of the divine spiritual of the rational 
 with the divine spiritual of the natural (the change of state when the 
 life of the one is in the other being now represented), 4675, 4676; see 
 
•1 
 
 lli 
 
 I 
 
 836 
 
 OMN 
 
 also 5678, 5803, 5804, 5807, 6092—6098. The eyes of Israel dim 
 because of his old age (chap, xlviii. 10), denotes the obscure appercep- 
 tion of the natural man made spiritual, and the representation again 
 about to change, 6256 — 6258. All the servants of Pharoah, the elders 
 of his house, and all the elders of the laud of Egypt said to go up with 
 Joseph to bury his father (chap. 1. 7), denotes the adjunction of scien- 
 tifics, all such as agree with good, and all such as agree with truth, 
 when the church is resuscitated, 6523 — 6525. All the elders of Israel 
 gathered together, to receive the message of Moses (Exod. iii. 16), de- 
 notes the intelligent in the spiritual church instructed by truth divine, 
 or the law from the divine, 6890—6891, 7062. All the elders of Israel 
 called by Moses, and commanded concerning the passover (chap. xii. 
 21), denotes the illustration of their understanding by the influx and 
 presence of truth divine, when about to be liberated from falses, 7912. 
 Moses to pass on before the people with some of the elders of Israel 
 (chap. xvii. 5), denotes the leading and teaching of the spiritual, from 
 primary truths, 8577 — 8578. Aaron and all the elders of Israel coming 
 to eat bread with Moses' father-in-law (chap, xviii. 12), denotes the 
 truth of doctrine and the primary truths of the church, appropriated 
 from good, 8681—8682. Moses said to call the elders of the people, 
 when they reached Sinai, and to put the words of Jehovah before them 
 (chap. xix. 7), denotes the election of essential or primary truths 
 whereby to form good, and influx from the divine, 8773, 8774. Nadab 
 and Abihu and seventy of the elders of Israel to ascend with Moses 
 (chap. xxiv. 1, 9), denotes doctrine from the Word in both senses, and 
 the chief truths of the church in accordance with good, 9375 — 9376, 
 9403 — 9404. The elders commanded to sit down, while Moses ascended 
 higher (ver. 14), denotes the state of those who remain in the external 
 sense, 9421 — 9422 cited above. Four and twenty elders described as 
 sitting round the throne (Rev. iv. 2), denotes the all of divine truth, and 
 the all of faith in the complex, 5313. 
 
 OLD TESTAMENT. See Word. 
 
 OLIVE. See Oil (2). 
 
 OMEGA. See Alpha. 
 
 OMER. See Measure. 
 
 OMNIPOTENCE, is predicated of quantity considered as magni- 
 tude, thus, of infinite good, of divine love, of the divine will; but 
 omniscience is predicated of quantity considered as multitude, thus, of 
 infinite truth, of divine intelligence, 3934. It is the good of charity that 
 corresponds to omnipotence, the truth of faith to omniscience, 3934. The 
 acknowledgment of the Lord's omnipotence was represented by parts of 
 the sacrifice put in the hollow of Aaron's hand and the hands of his 
 sons; passages cited 10,082. It would be possible for the Lord to 
 lead man to good by omnipotent force, but it is an inviolable divine law 
 that charity and faith are to be implanted in freedom, 5854. 
 
 OMNIPRESENCE, the, of the Lord in heaven is the cause of its 
 universal form, which is that of one man, 1276. The omnipresence of 
 the Lord in the holy supper could not be acknowledged in the church 
 unless his human were divine, 10,738. 
 
 OMNISCIENCE, is predicated of divine truth; omnipotence of 
 divine good, 3934. Omniscience includes prcevidence and providence, 
 and is an attribute of divine good, 8688. Omniscience is predicated of 
 
 \ 
 
 OPE 
 
 837 
 
 the Lord because the divine and the human are reciprocally united in 
 him, 2569; compare 5477. 
 
 ON, the priest of, denotes good; the subject here being the reci- 
 procal marricige of good and truth, 5332. See Tribes (Joseph), 
 
 ONAN, denotes evil from the false of evil, in which the Jewish 
 nation came to be principled, 4823, 4824, 4836, 4837. His trespass 
 denotes their aversion and hatred against the good and truth of the 
 church, and the destruction of conjugial love, 4836 — 4838. See Jew 
 (6), Tribes (Judah), 
 
 ONCE. See Numbers (17), 10,209, 10,211. 
 
 ONE. See Numbers (417). 
 
 ONYCHA, denotes the afl'ection of interior truth in the natural 
 man, 10,293. See Incense. 
 
 ONYX-STONE [schoam-lapis]. See Precious Stones. 
 
 OPEN, to [aperire\t predicated of opening a sack or a box, denotes 
 observation, introspection, investigation, 5494, 5656, 6735; also, mani- 
 festation, 5768. To open a door of a house or room is to communicate, 
 5370. To open the womb, has reference to the conception of truth and 
 good, and the production of the doctrinals of the church, 3856, 3967, 
 sh. 4918. To open the womb is to give the power by which truth may 
 be born, and this is done by good; hence the first-born is called the 
 opening of the womb, and denotes good, 4925 end. To open the eyes, 
 denotes internal dictate (which is intermediate between perception and 
 conscience), sh. 212. How the sense of the soul is opened, and solace 
 afibrded in certain states, 2693. 
 
 2. The Open Mind. When man is in the true order of his creation, 
 all his thoughts, ideas, words, and actions, are open to heaven, and to 
 the Lord, 99. The ideas of the thought when in this order are like 
 pictured images, opening with inexpressible variety and beauty, one 
 scene within another, 1869. The ideas of children, especially, are open 
 to the Lord, as becomes manifest when they repeat the Lord's Prayer, 
 229 1 . The nations without the church have their minds open and re- 
 ceptive of truth, Uke children, and hence they receive truth, if not in 
 this life, in the next, 9256. 
 
 3. Open Truths. So far as scientifics are loved for themselves 
 alone they are closed against the Lord, but so far as they are regarded 
 for the sake of human society and the Lord's kingdom, they are more 
 and more opened, 1472. Scientific and rational truths are vessels which 
 ought to be open to the influx of celestial and spiritual truths ; hence 
 all instruction is only an opening of the way to interior things, 1495; 
 the former especially, 9922 and citations seriatim. The interaal can- 
 not flow into the external unless its organic vessels are open, the means 
 of opening which are scientifics, knowledges, pleasures, and delights 
 imbibed by means of the senses, 1563. The way of influx for the 
 internal man may be either opened or closed by scientifics, 4156, 8628 ; 
 9922 cited above. When the scientifics of the natural man are open to 
 influx, they are disposed into order and vivified by light from the inter- 
 nal man, 3086, 4156; 10,067 end. Scientifics are of various degrees, 
 and they open the mind according to such degrees, which are more and 
 more interior, 5934; see below (4), 9594. All truths that are really 
 such are living, and open to the Lord, and this in the other life is 
 manifestly perceived, ill. 8868. The truths of faith and goods of 
 
838 
 
 OPE 
 
 
 m 
 
 love are what open and form the internal man, 10,067 end; 10,099 
 end. 
 
 4. The opening of the Interior Mind, can only take place with those 
 who are in innocence, in love to the Lord, and in charity towards the 
 neighbour, 3224, 3427. The interiors are opened by illumination from 
 the Word, for thus influx and communication is received from heaven, 
 and through heaven from the Lord, 3708. Ideas of truth and good, or 
 the interiors of man, are open to heaven when he is in charity, but 
 otherwise they are open to the world, 7506. The loves of self and the 
 world must be removed in order that the way may be opened for the 
 love of the Lord and the neighbour to flow in, 7750. The interiors of 
 the regenerated are open to the Lord, and hence the whole mind is dis- 
 posed in a celestial form from inmost to outmost, 8456. Whatever is 
 done according to divine order is open to the Lord, and contains heaven 
 in it, but whatever is done not according to order is closed against the 
 Lord and heaven, ill. 8513. The intellectual part of the mind is open 
 in all who are in good, and hence in the afl^ection of truth, and such are 
 illustrated when they read the Word, because angels are in consort with 
 them, 8694. The interiors of all are open to heaven if they are prin- 
 cipled in good, and they perceive by virtue of influx from the angels 
 that the Word is holy, 8971, 8975; further ill. 10,551. The internal 
 man cannot be opened in those who know what evil is, and yet do not 
 repress it, hence they cannot have spiritual life, 9075. When the fire 
 of evil passes from the voluntary part into the intellectual part of man, 
 the intellectual is closed above or towards heaven, and opened below or 
 towards hell, ill. 9144. The internal man cannot be opened in those 
 who live evilly, or if it be opened it is by a total inversion of the life, 
 which must occupy many years, ill. 9256. The mind of man can be 
 opened in three degrees, according to his good, corresponding respec- 
 tively to the three heavens, ill. 9594, 9701—9709; see below 10,099, 
 10,367. The opening of the internal takes place successively from boy- 
 hood to adult age, 9755. So far as the internal man is open to heaven 
 and the Lord, he is so far in the fire of heaven and the will of good ; 
 and the contrary of this, 9798, 9801. The interiors can only be opened 
 successively, and they are opened by divine truths, which are vessels 
 recipient of the good of love from the Lord, 10,099 end; see below 
 10,367. When the interiors are opened man is elevated by the Lord 
 into the light of heaven, hell is removed from him, the world is subject 
 to him, and he then first knows what is good and evil, ill. 10,156. The 
 internal is not opened by truths of doctrine merely, but remains 
 closed unless man is in good, 10,367. When the internal is opened, man 
 is really in heaven, because heaven is not in place, but in the human 
 interiors, 10,367, 10,578; in further verification of this, that the inter- 
 nal man never comes into hell, 10,483 cited below (6); and still further, 
 how it comes to be closed, 10,492. It is the same thing whether 
 we say the internal is opened and closed, or whether we say heaven^ 
 10,492 end. 
 
 5. The Exteriors opened. The exteriors are opened and the inter- 
 nals closed when man is merely natural and sees all things in the light 
 of the world, ill. 10,156; see also 9801 cited above (4). 
 
 6. That all the thoughts of man are openly manifested in the other 
 lifet 4689, 8944. The discourse of the angels is clearly perceived 
 
 OPE 
 
 839 
 
 I 
 
 to be open to the Lord; so likewise all truths in which the Lord 
 
 is, ill. 8868. 
 
 7. Openings of the Hells. A great opening into hell described, as 
 seen by the author, 5715. The opening of the hells for the reception 
 of the damned, ill. 8146. How rarely the profound and direful hells 
 of profaners are opened, 10,287. The openings into hell represented by 
 the gates of the camp, at which the Levites stood to slay the idolatrous 
 Jews, 10,483. The hells are only opened according to necessity and 
 want \indigentia\ and the openings to them are guarded by angels, 
 
 10,483. 
 
 8. Harmony of Passages. The cataracts of heaven opened (Gen. 
 vii. 11), denotes the extreme of temptations as to things intellectual, 
 757. The promise of the serpent, that their eyes should be opened 
 (Gen. iii. 4, 5), denotes self-intelligence, 204—206. The eyes of them 
 both opened, and they knew that they were naked (ver. 7), denotes the 
 interior dictate whereby they knew and acknowledged that they were no 
 longer in innocence, 211 — 212. God said to open the eyes of Hagar 
 (chap. xxi. 19), denotes the interior sight or understanding, which is 
 opened by interior influx, 2701. Said to open the womb of Leah 
 (chap. xxix. 31), denotes the conception and birth of doctrinals whereby 
 the church comes to be, 3856. Said to open the womb of Rachel 
 (chap. XXX. 22), denotes the faculty of receiving and acknowledging 
 goods and truths, 3967. Joseph said to open all [the storehouses], 
 when the famine prevailed in Egypt (chap. xlix. 56), denotes commu- 
 nication from Remains, 5370. One of the brethren of Joseph opening 
 his sack, which contained provender (chap. xlii. 27), denotes observa- 
 tion previous to reflection upon scientifics, 5494, 5495. When we came 
 to the inn, and opened our sacks, behold the silver of every one in the 
 mouth of his sack (chap, xliii. 21), denotes introspection in the exterior 
 natural, and then the free gift of truth, 5656, 5657. They opened every 
 man his sack, and found the cup in Benjamin's (chap. xUv, 11, 12), 
 denotes the manifestation of interior truth in the natural man, that it is 
 from the celestial in the midst, 5768 — 5771. The ark opened, and the 
 child Moses discovered in it (Exod. ii. 6), denotes investigation, followed 
 by apperception of the divine law, 6735. All that openeth the womb 
 to be sanctified (chap. xiii. 1,12; xxxiv. 19), denotes all that is of the 
 regenerate life, and hence of charity, or all the good of innocence, 8043, 
 8074, 8075—10,660; the ass excepted (chap. xiii. 13; xxxiv. 20), 
 8078, 10,663.* 
 
 9. The re-opening of Ancient Truths^ denoted by Isaac returning and 
 digging again the wells of water that had been dug in the days of Abra- 
 ham, 3419. 
 
 OPERATE, tOy in the sense of * to make,' or work a thing into 
 fashion, is to regenerate, 8329. Signs wrought [operated] in Egypt, 
 
 * Some passages in the authorised version, contain the verb or adjective "open,** 
 when it does not appear in the original, thus, Gen. i. 20, "open firmament,** pro- 
 perly, *• faces of the expanse;'* Gen. xxxviii. 14, 21, "open place" and "openly," 
 properly, "gate of the fountains,** "at the fountains ;'* Ex. xxi. 33, "open a pit," 
 properly, "dig a pit." These differences of expression, many of which are idiomatic, 
 may sometimes, in many other instances as well as the present, occasion a little 
 difficulty to the English reader in the application of correspondences, but really 
 there is an advantage in them, as they enlarge and vary the terms by which the 
 spiritual idea is expressed, and show the living usage as well as the mere anatomy of 
 the original language. 
 
840 
 
 ORA 
 
 ORD 
 
 841 
 
 I 
 
 denotes what is done spiritually to deliver those who arc infested, 
 7634. 
 
 OPERATIONS. There are four common operations of heaven hy 
 influx into the body; described from experience, 3884. The conjoint 
 operation of the heart and lungs in the body described and compared 
 with the marriage of good and truth, 3889. The operation of the 
 societies of heaven is upon those parts of the body to which they corre- 
 spond; so of infernal societies who are in the contrary principles, 5060. 
 The operation of angels cannot be perceived by man while he is in the 
 world unless his interiors are opened, and not then unless the Lord 
 gives him sensitive reflection and perception at the same time, 5171. 
 The plane into which the angels operate [not the four common opera- 
 tions of heaven treated of in the above passages,] is formed by the 
 implantation of the truths of faith, 5893. The angelic operation in 
 the plane of truths is by an imperceptible influx, or if perceived, it 
 appears like light flowing in, 5893. All operations of the mind arc 
 variations of form, which variations are more perfect as the forms are 
 purer, and agree with states of the affections, 6326. The influx and 
 operation of the Lord is into all genuine worship, and every act of the 
 mind pertaining to it, i7/. and the author's experience cited, 10,299; 
 also, that there is divine worship in all that man does, when he is 
 regenerated, 10,143. 
 
 OPERATORS, used in the sense of labourers, meaning those of the 
 spiritual church, 1069, 3820 compared. 
 
 OPHIR, one of the sons of Joktan, denotes a ritual of the Hebrew 
 church, 1245, 1247. See Eber. 
 
 OPHIR, GOLD OF. See Gold. 
 
 OPINION. Description of those who tenaciously adhere to the 
 opinion they have once conceived of anything, 806, 5386. 
 
 OPPOSITES. Many words and names have an opposite as well as 
 a right sense, because goods and truths become changed into evils and 
 falses, 1066, 3322, 5268; see also, 245. The internal and external of 
 the Word appear like opposites, but the reason is, the external and 
 internal man are opposites, ill. by examples, 3425, 5422. Those are 
 said to be in opposites whose external and internal man are not in cor- 
 respondence, 3425; their opposition ill, 3913, 4104, 4612. The false 
 and evil represented as the opposites of faith and charity, in the pro- 
 phetic description of Simeon and Levi, 6352. The opposition of those 
 who are in falses against those who are in truths represented by the 
 oppression of the Israelites by Pharaoh, 6907. 
 
 OPPRESS, to [opprimere], is predicated of infestation by evils of 
 life; to afflict, of infestation by the falses of faith; both in reference to 
 those who desire to be instructed in the truths of the church, 9196, 
 9268. 
 
 OPPRESSION, the, of the Israelites in Egypt denotes the infesta- 
 tion of the spiritual by infernal spirits, or by those who are in falses, 
 ill. 6639, ill. 6657, br. 6863. 
 
 OPPROBRIUM, or reproach, applied to what is against the religion 
 of another, in the case of Dinah, 4463. 
 
 OPULENCE. See Riches. 
 
 ORACLES [oracula : the author inserted this word in his own 
 Index with a reference to the Treatise on the Sacred Scripture, n. 44, 
 
 where the urim and thummim, or the signification of the breastplate, is 
 briefly explained]. See Representatives. 
 
 ORB, denotes the church in a universal sense, earth in a particular 
 sense, sh, 6297, 10,248; more particularly as to the earth, 9325 and 
 citations. 
 
 ORDER, Arrangement [ordoy ordinatio], 1. That Bivine Truth 
 is Order and Divine Good the essential of Order, 1728, 2258; see below 
 4839, 7995. Divine truth is order itself in the Lord's kingdom, and 
 all the laws of order are truths; but divine good is the very essential of 
 order, and its whole procedure is a series of mercies, 1728, 2258, 2447 
 cited below. The Lord is order itself, and from himself he governs all 
 things in order, not only in the universal, but the most singular, 1919 ; 
 see below 5703 — 5704. The Lord when he was in the world was in 
 the perception of all things in heaven and earth, such being their order, 
 connection, and influx, that he who is in the perception of one is in the 
 perception of the other, 1919. Since the human of the Lord was made 
 divine, he is one with Jehovah, and therefore above order in the heavens 
 and the earths; yet, from himself he rules order, 1919. All order is 
 from Jehovah, that is, from the Lord, who rules all and everything 
 from good and truth, but with a difference, namely, from his will, from 
 his good pleasure, from leave, and from permission; each br.ilL 2447. 
 When man separates himself from good, he becomes subject to the laws 
 of order, which are of truth separate from good, and these are such that 
 they condemn all to hell, 2447. The essential of order is good, which 
 elevates all to heaven; but the secondary of order is truth, which con- 
 demns all to hell, 2258, 2447. Divine order is really the perpetual 
 command of God; hence, laws of order, or of good and truth, are 
 signified by the several commands given in the Word, ill. 2634, 3693 ; 
 see below 7206. Divine order is the Lord himself in heaven, because 
 good and truth from him are order itself; good the essential of order, 
 truth the formal, 4839. Divine order when represented in form appears 
 as a man, because the Lord who governs all order is alone man, 4839. 
 Order itself is divine truth from divine good, and all are in that order 
 who are in truth from good, but not who are in the truth or the false 
 from evil, 5076. The Lord is order itself; hence, where he is present, 
 all things are disposed into order; and consequently wherever there is 
 order he is present, 5703. Universal order flowing in from the Lord, 
 comprises in itself singulars, and most singulars, and by its action all 
 things are reduced into order in the heavens ; and it is the same by 
 common influx into the human body, 6338. Divine truths are the 
 same thing as laws of order from the Lord's divine human, or what is 
 called the Word, by which all things were made, 7206; passages cited 
 9987 end. Divine truths are laws of order in the internal form, as 
 were the statutes which represented them in the external; the complex 
 of which is divine truth from divine good, 7995. Divine truth arranges 
 all order in heaven, hell, and earth ; and by its potency all the miracles of 
 Moses were performed; in short, it is power itself, 8200. Everything 
 is possible that is according to order, that is, to divine truth ; but every- 
 thing against order is impossible, howsoever it may appear otherwise, 
 8700. Divine truth proceeding from the Lord makes order, and is 
 order itself; consistent with which, divine order is meant by God, which 
 
842 
 
 ORD 
 
 ORD 
 
 843 
 
 is the expression used when truth is treated of in the Word, 8700 , 
 8988; but that divine truth having in it divine good is meant, 9336. 
 
 2. That Order is the same as the Divine Law, 7186. See above (1), 
 2634, 3693, 7206, 7995. That the laws of divine order are truths in 
 heaven, 8999, 9290, 9987. That the statutes commanded to the sons 
 of Israel were from the order of heaven flowing in; and that the expres- 
 sion "a statute for ever" denotes the eternal law of order from which 
 they proceed, 7884, 8070. See Law, Judgments, Statutes, Moses 
 (1, 22). 
 
 3. The Order of In/lux and of all Existence, is from the Lord to the 
 celestial, from the celestial to the spiritual, and from the spiritual to 
 the natural; in this order all things are derived, and only in this order 
 the Lord is present, 775, 880, 1096, 1495, 1702, 1707, 7270. There 
 are three things which always follow in order of succession, ends, 
 causes, and effects, in which latter the end of the love is imaged either 
 in heavenly order or the contrary, 4104. All things in both worlds, 
 spiritual and natural, exist in order from the first cause or fountain of 
 life, and not only exist but perpetually subsist in such order from him, 
 4523—4524. Vegetable forms, and whatever things exist from light 
 in the world, are disposed into order by the heat which proceeds from 
 the fire of the sun and is in its light; this, because the sun represents 
 the ^ord; its fire his divine love, and the heat proceeding from that fire, 
 his inflowing good, 5704. Influx from the Lord is by the spiritual 
 world into the natural, and is distinguished as common and particular ; 
 common or general influx into all things that are in order, but particular 
 into all things not in order, 5850; but that natural men are not willing 
 to admit that all influx is from the spiritual world into the natural, 
 because they are in inverse order, 5116. The influx of universal order 
 from the Lord contains in itself the order of all things, to the most 
 minute; unless this were so, heaven, hell, man, and all nature would 
 be involved in confusion, 6338. When universal order acts, it appears 
 that goods and truths, or the subjects receiving it, act of themselves, 
 6338. Order is so instituted that the first esse is in derived existences 
 both mediately and immediately; thus equally in the ultimate of order 
 as in the first, 7004. See Influx (I) 6063,* 6307, 6472, 6473, 7270, 
 8719, 9682, 9683, 5147, 5150; (11) all the passages. 
 
 4. That the influx of Order from the Lord ruling all things, is yet 
 consistent with man* s freedom, ill, 6487. See Liberty, Man (15). 
 
 5. The true Order of life for man, is to love another as himself, 
 but he is in the contrary of this order, 637 end, 2219 cited below. 
 The true order of his life is the same as the order of heaven, celestial, 
 spiritual, natural, 91 1, 5013. The order of his life requires the external 
 to serve, and correspond to the internal, 91 1, 5127, 5305. According 
 to order, the celestial flows into the spiritual and adapts it to itself; 
 the spiritual into the rational; and the rational into scientifics, 1495. 
 It is equally contrary to order for man to wait passively as if he were 
 not able to do good, and to attribute the good he does to himself, 1712. 
 According to the order in which man is created, he should be distin- 
 guished from brute animals by love towards God and towards his 
 neighbour, which also is the order of heaven, 2219, 4219. When 
 genuine order obtains, good is elevated to the highest place in the 
 
 affections, and truth is loved for the sake of good, 3563 end. The 
 order of the regenerate man is the same as that of truths under good, 
 which is the same as the order of heaven ; hence he is a heaven in its 
 least form, 5704, 6013. The internal man is formed in the order of 
 heaven, the external in that of the world, 6057. The order of heaven 
 consists in a life of uses, and in doctrine or worship so far as derived 
 from a life of use, 7884. 
 
 6. The Order of life destroyed or inverted ; that this is the case 
 with all in whom the love of self and the world rules, who are therefore 
 images of hell; and that the love of self in particular is diametrically 
 opposed to the order into which man is created, 911, 2219. Goods 
 and truths in the natural man are in inverse order compared with the 
 rational ; hence, it is impossible and contrary to order to discern spi- 
 ritual truths from the light of the natural man, 4612, 5008 end, 5116. 
 The life of man is utterly contrary to heavenly order, for which reason 
 he cannot be ruled by common influx, but by separate spirits and 
 angels, 5850, 5993. The state of man is such that what ought to rule 
 in him serves, and what ought to serve commands ; his salvation re- 
 quires this order to be completely inverted, which is done by regenera- 
 tion, 8553. See Evil (2). 
 
 7. The Order of life before and after Regeneration, is respectively 
 inverse, for in the first state truth is primary, but in the second state 
 good, i7/. 3563, 3679 end, 3726 and citations, 4250, 4612; and the 
 passages cited in Man (26). He who is led of the Lord by good is led 
 according to order, and is in the Lord, but he who is led by truth is 
 not yet in order, 8510, 8512; but that divine truth is to be considered 
 differently, see from a comparison of 8700; and the passages cited 
 above (I); and what is to be done that such may enter into a state 
 according to divine order, 8988. See Rectitude, but especially 
 Regeneration. 
 
 8. The Order of life with the Spiritual and the Celestial, respec- 
 tively, is inverse; the spiritual do not perceive that intelligence flows in 
 from the Lord, but the celestial perceive this to be the case, 99. 
 
 9. The Order of Celestial Life, namely, that it begins from the Lord, 
 from whom is wisdom, from wisdom intelligence, from intelligence 
 reason, and by reason the scientifics of the memory are vivified, 121, 
 123—124. 
 
 10. Wisdom, Intelligence, and Science, described in Order, 10,331; 
 the same represented by Bezaleel, 121, 9598, 10,326—10,335. 
 
 1 1 . Wisdom, Intelligence, and Order, as defined by a wise Gentile, 
 2592. See Understanding, Wisdom. 
 
 12. The Order of teaching and learning in the Word, begins from 
 the most general form of truths, ill, 245. The order of influx and 
 instruction is such that celestial and intellectual truths flow down into 
 and adapt scientifics to themselves; this, notwithstanding the appear- 
 ance to the contrary, 1495. See Idea, 3819, 3820; Education, 
 Initiation, Implantation, Inapplication. 
 
 13. The Order of the Lord^s life when he was in the world, resem- 
 bled that of other men; first, therefore, he imbued the affections of 
 celestial love, 1450, 1451, 1458, 1460, 1548, 1556. See Lord (22, 
 23). The Lord was born as another man, and instructed as another 
 man, but according to divine order, 1414, 1438, 1450, 1457, 1461, 
 
n 
 
 844 
 
 ORD 
 
 ORD 
 
 845 
 
 1487, 1489, 1554, 1555, 1557, 1864, 1902, 2500, 2523, 6716. The 
 Lord made his natural divine according to the same order in which he 
 regenerates the natural mind of man, 3726, 3993, 9987 end, 10,052. 
 See Lord (61). The divine had no need of the means used by the 
 Lord, but he willed that all should be done according to order, 4065 ; 
 further ilL 4075. See Lord (21). 
 
 14. The Order of Heaven is such, that the Lord by the celestial 
 governs the spiritual, and by the spiritual the natural; thus, he governs 
 the universal heaven as one man, 911, 3739; see below 4939. All the 
 societies of heaven are ordered or arranged according to correspondence 
 with the Lord's divine human, 3189; see below 7206. The arrange- 
 ment of all the heavenly societies is according to the stupendous form 
 impressed on heaven by the Lord; and the same form is impressed on 
 the human brain, the circumvolutions of which correspond to the fluxion 
 of heaven, 4040 — 4043, 6607. The whole heaven represents one 
 man, because its order is from the Lord, who is alone man, 4839; and 
 the passages cited below (23). The relation of superior and inferior 
 principles is the same in man on earth as in the Grand Man of heaven, 
 for the celestial is the first in order and flows into the spiritual, the 
 spiritual is the second in order and flows into the natural, and the 
 natural is third in order, 4939, 6013. Order in heaven rules all the socie- 
 ties there according to the arrangement of truths under good from the 
 Lord, 5704, 9877. It is the influx of universal order from the Lord 
 (containing in itself all things of order even to the most minute,) that 
 arranges the societies of heaven and all angels and spirits into order; so 
 in universal nature, 6338, br. 6470. The laws of order by which 
 heaven is arranged are from the Lord's divine human, and are divine 
 truths, 7206; the reception of which is ill. 7270 \ see below 7931. 
 Heaven is continually reduced into order by the Lord, and by the same 
 procedure the evil are continually devastated, 7710. The inferior 
 heavens are arranged into order by influx from the superior, and all the 
 societies of heaven are disposed according to their respective good, and 
 thence truth ; ilL by the arrangement of the Israelites in tribes, fami- 
 lies, and houses, and by the arrangement of organs in the human form, 
 7836. See Heaven (7). In the order of the three heavens, three 
 goods succeed each other, like end, cause, and effect ; namely, celestial 
 good, spiritual good, and natural good ; and these three are so con- 
 nected by the successive influx of one into the other, that they make 
 one, 9812, 10,099. See Heaven (5, 6, 7). The order of heaven is 
 to be understood as the order which commenced when the Lord began 
 to arrange all things in heaven and earth from his divine human; hence 
 the elevation of the spiritual into heaven, and the recession of the evil 
 on all sides, 7931. The Lord, when he came into the world, subjugated 
 the hells, and reduced all to order in hell and in heaven, in which order 
 he now holds them to eternity because he has glorified his human, 
 10,659. See Lord (21). 
 
 15. The Order of the Lord's kingdom^ requires that the affection of 
 good and truth be separated from every affection of the love of self, for 
 otherwise profanation takes place, 1326 ; compare 3993. 
 
 16. The Order of good and evil, respectively. Goods are arranged 
 in heavenly order in man, the best in the midst ; evil in the order of 
 hell, the worst in the midst, 6028. There is order in hell as well as in 
 
 heaven, but it is like the consociation of robbers, according to evils, 
 7773, 8226. See Hell (I), 693, 694, 3642, 6370, 6605, 6626, 7643, 
 7679, 7681, Evil (3), 9336. 
 
 17. The Order of goods and truths in Man, how they are arranged 
 by the Lord so as to hold the centre, while evils and falses are arranged 
 subordinately towards the peripheries, 3993. The arrangement of 
 goods and truths in the natural man, when regenerated, is according to 
 spiritual ends, which are of love and charity, of which they become the 
 images and mirrors, 4104. The arrangement of goods and truths is in 
 a celestial order like that of heaven, in other words it is the same as 
 the arrangement of the angels in societies, 4236; see below 4302; and 
 that this order obtains with the regenerate, but the reverse with the un- 
 regenerate, 5339. Truths are arranged into celestial order, more and 
 more perfect according to the reception of good and its quality, 4250. 
 Heaven is called the Grand Man because of the order in which truths and 
 goods are arranged, 4302. The order in which truths must be when 
 they enter good in the heavenly form is imaged in the human body, ill. 
 4302. In man who is regenerating there are many falses mixed with 
 truths, which are arranged into order when he is regenerated, and acts 
 from good ; in this order truths occupy the inmost, and falses are re- 
 jected to the last circumferences; but with the evil the contrary takes 
 place, 4551, 4552; see also 3993. The object of thought is imme- 
 diately under the intuition, and in order round about it are such things 
 of the memory as are in aflinity with it, those in less affinity verging to 
 the distance and to oblivion, 5278; the same order in reference to truths 
 which agree with the loves, 5530, 5881; and with scientifics under the 
 internal sight, or intellectual mind, 6068 ; see below 6338. The order 
 of goods and truths in the natural or external mind, is produced by 
 influx from the internal, 5288. All goods and truths with the regene- 
 rate are carried down into scientifics in the natural mind, because 
 scientifics are the ultimate of order, 5373. Scientifics in genuine order 
 are arranged in the form of heaven ; but in inverse order, they are in 
 the form of hell, 5700. Order consists in the right disposition of truths 
 under good, in which good the Lord is present, 5703 — 5704. The 
 order of scientifics and truths under good is more wonderful than man 
 would ever believe, but it is apparent in the light of heaven and is known 
 to angels, 588 1 . The order of spiritual good is in the interior of the 
 natural mind, and in order round about it are goods and truths called 
 natural, 6451. The order of all goods is from the Lord, who is in the 
 inmost, by successive degrees to the outermost, 9683. The order in 
 which all truths are arranged is from the one good, for truths are the 
 form of good, 9863, 9864. See Good (21). 
 
 18. Order in the procedure of Ideas. Unless the thoughts of man 
 were arranged universally and singularly under the affections of his 
 love, it would be impossible for him to think rationally and analytically, 
 or to act rationally, 6338; seriatim passages on thought and its ideas, 
 6598, 6626; and see Idea, 1008 and following passages. 
 
 19. Successive and Simultaneous Order explained. Man begins 
 truly to live when divested of corporeals, and he owes his ability so to 
 live, to the disposition of his interiors, distinctly, in successive order, 
 634; more fully ill. 3691, 5114; compare 9216 cited below. The 
 distinct degrees are three, formed in successive order according to 
 
846 
 
 ORD 
 
 the three heavens, ill. 5114, 5145; see below 9866. The inmost or 
 highest in successive order becomes the middle in simultaneous order, 
 because the interiors flow down and subside together in the external, 
 5897, 6239, 6451, 6465. Successive and simultaneous order summa- 
 rily explained ; especially that simultaneous order is from the existence 
 of interior things all-together in ultimates, 645 1 . All things in nature 
 exist from interior things, not by continuity, but distinctly, by exser- 
 tions and compositions, formed in successive order, ill. 6803. Succes- 
 sive order is the difference of degree between interior and exterior, as 
 between life and the forms recipient of life, ill. 8603 ; or heaven, spirit, 
 and body, 10,099. The prior or interior in order cannot exist without 
 connection with the ultimate in order, illustrated by the skin, and the 
 connection of heaven with the human race, 9215—9216 ; and by the 
 belt as a common bond, 9828. Things in simultaneous order serve as 
 the plane or fulcrum of things in successive order; and hence the pre- 
 servation and state of the interiors depends on the exteriors or ultimate, 
 of which, therefore, power is predicated, 9836. The supreme, or first, 
 contains all the interiors together in order by means of the last, and 
 subsists together with the interiors in the last, 10,044; see below 
 10,329. The interiors in successive order are three, which make one 
 when they close together in simultaneous order; thus every three make 
 one in ultimates, and every one comprehends three, 9866, 10,099. From 
 the order here described it follows that the first and the last both sig- 
 nify a//, 10,044, 10,329, 10,335. See First, Degree, Man (19), 
 Internal (1), (10), 4618, 9216, External (1), 9824, Heaven (5); 
 as to the order of succession by which divine truth is at length received 
 in heaven as truth divine, see 7270 and compare 8603. 
 
 20. The Ultimates or Extremes in which Divine Order is terminated, 
 are the gestures, actions, looks, speech, and external sensations of man, 
 3632,3721, 5862, 5990, 6192, 6211. Interior and highest things, 
 even to the divine, all close in together in the ultimates of order, 3701, 
 3721,3739. See External (1), 6451, 6454, 9828, 9824, 10,614, 
 9826, 10,044. The natural mind of man is the ultimate of order, and 
 the gate by which all things of nature ascend to the divine, and through 
 which the divine flows into nature, 3721 and citations. See Man (29), 
 Natural (14). The ultimate of order is truth, because it is the re- 
 cipient of good, 3726 and citations, 3739. 
 
 2 1 . Worship according to Heavenly Order, consists in the exercise of 
 good according to the Lord's commands, not essentially in congre- 
 gational worship, morning and evening, 7884. See External (3), 
 
 Worship. 
 
 22. Maintenance of Order in the world. Order cannot be main- 
 tained in the world without governors (Pra/ecti), having the power of 
 reward and punishment, 10,790. Without governors, and laws to 
 restrain the evil within bounds, the human race would perish, 10,791. 
 There must be order also (secured by the subordination of the inferior 
 to the superior) among governors, who must be skilled in the laws, 
 wise, and godfearing men, 10,792. To secure such order there are 
 governors in ecclesiastical afiairs, or priests, who are appointed to teach 
 and lead men according to the doctrine of their church, and there are 
 governors over civil affairs, such as kings and magistrates; the duties 
 of each respectively, 10,789, 10,793—10,806. See Government. 
 
 ORD 
 
 847 
 
 23. Summary of Passages concerning Order (some of the foregoing 
 citations repeated, but differently arranged). The universal heaven, con- 
 sisting of innumerable angelic societies, is disposed by the Lord according 
 to his own divine order; this, because the divine proceeding of the Lord, 
 received by the angels, makes heaven, 551, 1274—1277, 1376—1382, 
 
 ;?i^.\^^l^' ^^^^' ^^^^' 7211, 8192, 9144, 9338, 10,125, 10,151, 
 10,157. See Angel, Influx (7), Heaven (8), Lord (17). The 
 torrn of heaven is a form of order, because from the Lord who is a 
 dUvme man, 4040—4043, 6605, 6607, 9877. See Form, 6605 to end, 
 Ueaven (7). It IS in man that all things of divine order are collated, 
 and hence, from creation, he is divine order in form, 4219, 4283, 4523, 
 4524, 4931, 6013, 6057, 6605, 6626, 9279. See Man (7), particu- 
 larly 9706, 10,156, 10,472; Life (2), Correspondence. Every 
 angel is a recipient of divine order from the Lord, and is in a human 
 torm, perfect and beautiful according to reception, 322, 553, 1880, 
 1881, 3633, 3804, 4622, 4735, 4797, 4803, 4985, 5199, 5530, 6054, 
 iu ' l^:^'^'^' 10,594. See Angel, Beauty, Life (14), Man (14). 
 Ihe whole angelic heaven also, in its whole complex, is in form as a 
 man, for which reason heaven is called the grand man; this, because 
 the universal heaven as to all the angelic societies there, is arranged 
 by the Lord, according to divine order, 2996—2998, 3624—3649, 
 3636—3644, 3741—3750, 4218—4228, 4625. See Heaven (7). It 
 is the divine human of the Lord which gives birth to the order and form 
 of heaven, and to the order corresponding thereto, and the forms within 
 forms, of the human body, 2996, 2998, 3624—3649, 3741—3745. See 
 Lord (27), Life (2). Man is not born into good and truth, thus nei- 
 ther into divme order, but against it, and in contrary order; hence, he 
 is born into mere ignorance, for which reason it is necessary that he be 
 bornagam, or regenerated; this is effected by divine truths from the 
 Lord, whereby he is initiated into order, and made really a man. 210, 
 V^hoo^hll^^' ^^^^' 2577, 3701, 3812, 5660, 5786, 8480, 8550, 
 10 283, 10,284, 10,731. See Man (1, 7, 10, 22, 24, 25, 29); Evil 
 (2), Kegeneration. When the Lord forms man anew, that is, 
 regenerates him, he arranges all things appertaining to him according 
 to order, thus, into a celestial form, 5700, 6690, 9931, 10,303. See 
 booD (20), Heaven (7, 9), Man (25); and see above (17). The inte- 
 riors are open into heaven, even to the Lord, with that man who is in 
 divme order, but are closed with him who is not in order, 8513. See 
 Idea, Internal (2, 3), Open (2, 3). So far as man lives according 
 to order, so far he has intelligence and wisdom, 2592. See Under- 
 standing. The Lord rules the first principles of order, and at the 
 same time the last, also he rules the last from the first, and the first 
 from the last, and thus all things are kept in connection, 3739, 9828. 
 bee First, Influx (1 ). Illustrations of successive order, and the ulti- 
 mate of order m which successive or interior things are together in their 
 order, 634, 3691, 5114, 5145, 5897. 6239, 6451, 6465, 8603, 9215- 
 ??j^ 9^28 9836; 9866, 10,044, 10,099, 10,329, 10,335; see above 
 \ A u ^ ^^^ contrary to order, still they are ruled by the 
 
 w? -Zq S^^ "^^ according to order, yet from order, 4839, 7877, 
 10,// 8. Evils and falses are ruled from permission, and this is for the 
 sake of order, 7877, 8700, 10,778. See Lord (9), Liberty, Provi- 
 dence; and see above (4). Every thing is impossible which is con- 
 
 VOL. II. ^ p 
 
848 
 
 ORD 
 
 ORD 
 
 849 
 
 trary to order, thus that a man who lives in evil can be saved from 
 mercy alone, that in the other life the evil can be consociated with the 
 good, that man can be compelled to live well, and similar fancies, 8700. 
 
 24. The Order of Life in brute animals ; that it is not perverted as 
 in man, 637 end, 5859, 5992. See other passages collected under 
 Influx (13), Life (12). 
 
 25. Various laws of Order. It is a law of order in the other life 
 that evil and the false incur their own punishment, 10, 1 1. It is a law 
 of order that no one is cast into hell by the Lord, but that the evil cast 
 themselves in, and this to full consummation, 1857, 2258, 2447, 9320. 
 The law of order by which the evil are separated from the good, and 
 rush into punishment, is a law of mercy lest they should do hurt to the 
 good and destroy the order of heaven, 2258. It is a law of order that 
 no one can enter into heaven except by purification of the heart, and so 
 far as man submits himself to this law the order of heaven is formed in 
 him, 2634. It is a law of order in the Lord's kingdom, that when good 
 spirits are affected by any love of self, they are remitted a little into 
 their natural state, in which they imbue knowledge of good and truth 
 concerning that particular fault, 3693. In the other life, so far as any 
 are in evil or contrary to order, they appear as monsters, but so far as 
 they are in good, or in order, they appear as men; this, because all 
 good is according to divine order, and the Lord from whom all order 
 flows is alone man, 4839. It is a law of order that inferior or exterior 
 things be subject to superior, 5127, 5305. It is according to divine 
 order that the evil who infest should be removed gradually, and the spi- 
 ritual church be delivered gradually, 7186, further ill, 7710; applied 
 immediately to regeneration, 9336. It is according to order in the 
 other hfe that all should be consociated according to the life they 
 have acquired to themselves in the world, 8/00. See Law, pp. 
 502—503. 
 
 26. Order represented in the Word. The order of life in the celes- 
 tial man represented by a garden in Eden from the east, 99, 121, 122 
 — 124. The order of the Lord's life in the world represented by the 
 journeyings of Abram, 1450. The order in which he proceeded to 
 intelligence and to wisdom until the whole human became wisdom itself, 
 represented by the transactions between Sarai and Abram, first in 
 Egypt, 1489, 1493, 1495. All things that are of divine order denoted 
 by the precepts in the Mosaic law, 2634. The presence of highest 
 things in the ultimates of order, their eternal communication and con- 
 junction, represented by the angels of God ascending and descending in 
 the dream of Jacob, 3701. The Lord's kingdom in the ultimate of 
 order denoted by the house of God (after Jacob's dream), 3739. The 
 order in which the universals of good and truth, or of love and faith, are 
 received in various states, denoted by the arrangement of the names of 
 the twelve tribes, 3862. The order into which goods and truths are 
 disposed when mixed with evils and falses, represented by the removal 
 of all the speckled and spotted cattle, &c., 3993; see 4551, 4552 cited 
 above (17). The elevation of truths and the affections of truth, and 
 their arrangement in common principles or effects, denoted by Jacob 
 setting his sons and his women upon camels, 4104. The arrangement 
 of goods and truths in celestial order, denoted by the camp of God, and 
 by the encampings of the Israelites, 4236, 6335, 8561. The prepara- 
 
 tion and arrangement of goods and truths in the natural man to receive 
 good flowing in from the divine, represented by Jacob when he pre- 
 pared his people and his flocks and herds to meet Esau, 4250. Truths 
 not yet disposed in order to enter good denoted by Jacob halting upon 
 his thigh when he passed Penuel, 4302. The order in which truths are 
 insinuated into good denoted by the wives of Jacob, and the hand- 
 maids and their children, arranged to receive Esau, 4342—4345. The 
 contrary of divine order denoted by what is evil in the eyes of Jehovah, 
 by smnmg, &c., 4839, 5076. Those who are in genuine order, thus 
 who are in the truths and goods of the church, denoted by the Hebrews, 
 5701. Those in whom the truths of the church are brought into order 
 under Christian good, denoted by the sons of Israel, 5704. The new 
 disposition and ordination of truths in the natural man, when good is 
 present, denoted by Joseph's brethren troubled when he discovered 
 himself to them, 5881 . The order of the truths of faith and goods of 
 
 r-jQ-^Viifo^^^S.'*^^ ™«"' denoted by Jacob calling his sons around him, 
 OJ^o, (,338. The order of spiritual good in the midst of natural goods 
 and truths, denoted by Israel gathered to his people, 6451. Liberation 
 trom falses, according to the laws of divine order, denoted by the deli- 
 verance of the Israelites with great judgments, 7206. Divine order in 
 f ^^^ too ^"°*^^ ^^ * 'statute for ever' when so expressed in the Jewish 
 law, / 884, 793 1 . The order in which the interiors are disposed when man 
 is about to undergo temptations, denoted by the encampment in Rephi- 
 dim, 8.)61. Divme truths in successive order denoted by Moses, and 
 Aaron and Hur, in the battle with the Amalekites, 8603. Perpetual 
 obedience the means of leading those into divine order who are not yet 
 m good, but in truths, denoted by the statute concerning the Hebrew 
 servant, 8988. The order in which goods and truths succeed in the 
 regenerate and m heaven, represented in the tabernacle, 9596, 9683. 
 iJivme truths in their order from divine good, denoted by the precious 
 stones in the breastplate of judgment, 9863—9873. 'The law of order 
 according to which the Lord glorified his human, represented in the 
 ritual of consecration, 9987 end. The order in which the interiors are 
 arranged when the good of innocence and charity in the internal man is 
 about to be purified, or, when the internal human of the Lord was about 
 , n nrf JJ? ' denoted by the preparation of the burnt-offering, 10,048. 
 1 U,Uj J. The ordination and disposition of the truths of faith and goods 
 o7* °lf°^*^^ ^y ^*^^"g the number of the sons of Israel, 10,217. 
 ^>^^ Orefer in which the Sons of Jacob and the Tribes of Israel 
 are named, denote the universals of love and faith, in the several phases 
 of the regenerate life, 3862, cited above (26). See Tribes. 
 • ^'^^\^^^^^ ^^ *^^ Precious Stones in the Breastplate, is given 
 m the Word, but it is not stated what particular tribes correspond to 
 the several stones, 3862. The precious stones in the breastplate, the 
 variations of light in them, represented in one complex the order of 
 truths and goods the same as the various order of the tribes, 6335, par- 
 ticularly 9863-9873. See Precious Stones. ^ 
 
 29. Order, or ordering, named in the Word. Abraham laid the 
 wood in order upon the altar (Gen. xxii. 9, disposuit ligna), denotes 
 the merit of justice adjoined to the divine human when the Lord was 
 about to undergo the direst temptations, 2811, 2812, 2814. Aaron 
 and his sons shall order it from evening to morning, meaning the lamp 
 
 p 2 
 
850 
 
 OUT 
 
 (Ex. xxvii. 21— orefinare), denotes the perpetual influx of good and 
 truth from the Lord, in every state, 9 780 — 9787. 
 
 30. Order, Ecclesiastical and Civil; see above (22). 
 ORDINANCES \observanda\ See Observances. 
 ORDINANCES [statutd]. See Statutes. 
 ORGAN {organmn]. See Music. 
 
 ORGANS, OF THE BODY. See Life (I), 2888, 3001, 3484, 3629; 
 (3), 290, 5077, 6451, 6472, 9276; (4), all the passages; Influx (9) ; 
 Man (10); generally, that there is but one only life, to which all forms, 
 which are substances or organs, correspond, and that their correspond- 
 ence is according to their quality as recipients of life, 3484. 
 
 ORGANS, OF EXCRETION AND SECRETION, description of the 
 spirits that correspond to them, 5380 — 5390. 
 
 ORGANS, OF GENERATION. Scc Marriage (12). 
 ORGANS, OF THE SENSES. Scc Sense. 
 ORGANICAL FORMS. See Form, Vessel. 
 ORIGINAL SIN, not true as commonly understood, yet that man 
 is nothing but sin, ill, 5280. See Evil (2). 
 
 ORNAMENT and ADORNMENT [omatusX in the general sense 
 of fine clothes, denotes holy truth, also, what is diivine in externals, sh. 
 10,536, 10,540. In the opposite sense, where the whoredom of Samaria 
 with the Assyrians is treated of, ornamental clothes and vessels denote 
 truths perverted, thus, falses, and knowledges of good and truth turned 
 to confirm falses, 2466. A crown of glory [corona ornatusy Isa. xxviii. 
 5], denotes wisdom, from divine good; a diadem of beauty [cidaris 
 decorisy ib,\ intelligence, predicated of truth from good, 9930, 10,540 
 and citations. See Mitre. 
 
 ORNAMENT [monile\ in the sense of jewellery. In ancient times 
 it was customary to present the bride with a nose ornament and brace- 
 lets; the nose ornament was a token of good, the bracelets of truth, 
 because good and truth make the church, and the church was repre- 
 sented by the bride, 3103, 3105; ill. by the story of Rebecca, 3132. 
 This sort of jewels [monilia]y when applied to the ears, likewise signify 
 good, but good in act; in the opposite sense, evil in act, 3103 end. The 
 monilia were put on the forehead above the nose, and were the repre- 
 sentative badges of good; the same word in Hebrew means ear-rings, 
 which were the representative badges of obedience, 4551 end. A nose 
 ornament denotes the perception of good; ear-rings, the perception of 
 truth, and obedience, br. 9930; compare, 10,540. Ear-rings of gold 
 were the representative badges of obedience and of the apperception of 
 the delights of external love, sh. 10,402. A seal denotes consent and 
 confirmation, 4874, 5317 end; a ring put on the hand, the confirmation 
 of power yielded by one to another, 5317, 5318; a chain of gold upon 
 the neck, the conjunction of the interiors and exteriors by good, 5320, 
 or truth from good as to influx, 10,540; bracelets, truths as to power, 
 10,540; bracelets on the arm of a king, divine truth in power, 3105. 
 See Ring, Seal, Crown. 
 
 ORPHAN. See Fatherless. 
 OUT, to go. See Go Forth. 
 
 OUTERMOST [extimum]. The senses and appetites, which are 
 corporeal, do not constitute the external man, but the outmost, 1718. 
 The outermost is the most common or general, with which the inmost 
 
 \ 
 
 OX 
 
 851 
 
 communicates, 3695. Illustration of the graduated order from inmost 
 to outermost, 2973, 4154. What the outmost or lowest affections are 
 in themselves, 4459. See Centre, Middle. 
 
 OVEN [clibanus']. See Furnace. 
 
 OVERFLOW. See Flood. 
 
 OVERTAKE [assequi]. To overtake, or reach to, or come up with 
 (as when one follows another), denotes communication and influx, 8155. 
 bee Moses (15), and compare the different treatment of the subject 
 wliere Jacob is pursued by Laban, in Jacob (7). 
 
 OVUM [ovulum']. See Egg. 
 
 OWL [noctua']. See Raven. 
 
 OX [bos]. 1. Flocks, and animals of the flock in the sacrifices, 
 denote interior or rational goods; those of the herd exterior or natural 
 goods, 2180, and other passages cited in Herd. Oxen and young bul- 
 locks, or the sons of oxen, which are animals of the herd, denote celes- 
 tial natural goods, 2179, 2180, 8937. The. son of an ox denotes the 
 celestial natural, which is the same as natural good, or good in the 
 natural, 2184 end, 5895. See Natural (8), Good (3). An ox denotes 
 natural exterior good; an ass, natural truth, 2781, 2830, 4244, 9086, 
 oQQn ^^^^L *^^ signification of some other animals also sh, 2781, 
 " u n r°°^^^ ^'^® good of the church, 4502, 5895. Oxen and 
 
 ?m2^ «^uIlocks signify natural goods; cows and heifers, natural truths, 
 ,^198. Oxen and young bullocks denote the external goods of charity, 
 or goods of the external man, 5913, 6357; also goods of the exterior 
 natural as distinguished from goods of the natural, 5642. An ox de- 
 notes the affection of natural good; an ass, the affection of natural 
 truth, 8912. In the opposite sense, an ox denotes the affection of evil 
 in the natural man, 9065, 9070, 9081, 9083, 9090. A young ox or 
 UnMock Ijuvencus^y denotes the good of innocence and of charity in the 
 external or natural man, ill, and sh. 9391, 9990, 10,122. Oxen denote 
 goods m their power, 10,236. The idolatrous worship of the ox and 
 the cow, in Egypt, was derived from their correspondence, ill. 9391. 
 a 1 /u '"T"^ of passages. Abram had sheep and oxen [put for 
 flock and herd], and asses, and servants, and handmaids, and she-asses, 
 and camels (Gen. xii. 16), denotes generally, the possessions of the 
 external man which serve the internal, 1486. The son of an ox, tender 
 and good, taken from the herd by Abraham (chap, xviii. 7), denotes 
 celestial natural good which the rational chooses to Conjoin to itself, 
 
 1 A u r""^J *"^ ™*^^» *"^ ^^e son of the ox, set before the angels 
 by Abraham (ver. 8), denotes the celestial, the spiritual, and the cor- 
 responding natural, which must be conjoined in order to receive percep- 
 tion, 2183—2185. I have ox, and ass, and flock, and man-servant, 
 and maid- servant, said by Jacob (chap, xxxii. 5), denotes goods and 
 truths, exterior and interior, in order, 4244. Slay and make ready 
 (oxen being understood), in the commands given by Joseph for the wel- 
 come reception of his brethren (chap, xliii. 16), denotes the goods of 
 the exterior natural by which man is first introduced into celestial spi- 
 ritual good, 5642. Their sheep and their oxen [put for flocks and 
 lierdsj, mentioned in the slaughter of Sheckhem (chap, xxxiv. 28), de- 
 notes rational and natural good both destroved, 4505. The hand of the 
 i.ord upon the oxen and upon the sheep [put for herd and flock], in the 
 judgments upon Egypt (Ex. ix. 3), denotes the vastation of natural good, 
 
852 
 
 OX 
 
 PAI 
 
 853 
 
 exterior and interior, 7504. The house and wife, man-servant and 
 maid-servant, ox and ass, of another not to be coveted (chap. xx. 1 7), 
 denotes good and truth in general, the affection of spiritual good and 
 truth, and the affection of natural good and truth, to be inviolable, 
 8912. An ox that gores a man or woman to be stoned to death, but 
 the lord [owner] of the ox to be acquitted, if not aware of its character 
 (chap. xxi. 28), denotes the affection of evil that hurts the good or 
 truth of faith to be rejected, and evil not attributed to the internal man, 
 9065—9069. The ox that gores a person, after his character was made 
 known to the owner (ver. 29), to be stoned, and the lord of the ox like- 
 wise to be put to death, denotes the damnation of the internal man if 
 evil pass into the understanding, 9070—9075. A fine of thirty shekels 
 of silver to be paid by the owner of the ox, when it gored a man- 
 servant or a maid-servant (ver. 32), denotes full restitution by truth 
 from the Word, 9081—9083. A man who digs a pit, to pay in silver 
 the value of any ox or ass that falls into it and is killed (ver. 33, 34), 
 denotes the means of restitution by truth when natural good or truth is 
 perverted by somewhat false, 9084—9088. The ox of one that has 
 wounded the ox of another, and caused its death, to be sold, and the 
 silver divided (ver. 35, 36), denotes the alienation of a good affection 
 if contrary to another good, and the dissipation of its truth, 9090 
 — 9093. Five oxen to be restored for one ox stolen, and four sheep 
 for a sheep (chap. xxii. 1), denotes the full meed of punishment or suf- 
 fering before exterior or interior good can be restored, if once alienated, 
 9098 — 9103. Double to be repaid by a thief in whose hand the ox or ass 
 or sheep is found alive (the time after sunrise being spoken of, ver. 4), 
 denotes the full restitution of good or truth, if any spiritual life remain, 
 9133—9137. Double to be paid, after legal decision concerning any 
 manner of trespass (by the purchase of things stolen or otherwise), for 
 ox, for ass, for sheep, for raiment, &c. (ver. 9), denotes full restitution 
 of good and truth in those various degrees, after inquisition and adjudi- 
 cation by truth, 9148, 9157—9161. Ass, or ox, or sheep, entrusted 
 to another, and afterwards dying, or being stolen, through neglect, to 
 be restored by him (ver. 10), denotes the restitution of goods and 
 truths which have unconsciously gone out of memory, 91G2 — 9170. 
 Not to repay the value if he bring evidence that the animal was torn 
 [by dogs or wild beasts], (ver. 13), denotes that no punishment accrues 
 to man for hurt done by the falses of evil without his own fault, 9171-;— 
 9173. The firstling of an ox, or a sheep, to be seven days with its 
 mother, and on the eighth day to be given to Jehovah (ver. 30), denotes 
 the state of good exterior and interior, first with truths, afterwards 
 with the Lord, when vivified by good from him, 9225—9227. The ox 
 or the ass of an enemy found astray to be led back to him again (chap, 
 xxiii. 4), denotes good and truth not genuine of those without the 
 church to be restored by instruction and emendation, 9255 — 9256. 
 Burnt-offerings and peace-offerings of young oxen offered to Jehovah 
 at Sinai (chap. xxiv. 5), denotes worship from the good of love and the 
 truth of faith, and the quality of good in such worship, 939 1 . One 
 young ox or bullock, a son of the herd, and two rams in the ceremony 
 of consecration (chap. xxix. 1, 3), denotes the purification of the natu- 
 ral man, and also of the spiritual man as to good and truth respectively, 
 9990, 9991; ver. 10—14, 10,021, 10,023, 10,026. A bullock to be 
 
 ' 
 
 1 
 
 offered every day for a sin-offering (ver. 36), denotes the continual 
 removal of evils and falses from the natural man by the good of inno- 
 cence from the Lord, 10,122; anticipated 2830. A calf, or bullock, or 
 
 young ox 
 denotes na 
 
 yitulutnjy made of molten gold by Aaron (chap, xxxii. 4), 
 itural and sensual delight so fashioned that evils appear as 
 goods, 10,406, 10,407, 10,423. The calf and the dancing seen by 
 Moses when he descended from the mountain (ver. 19), denotes the 
 state of infernal worship, and hell, its interior festivity, when seen from 
 interior intuition, 10,459. The calf burnt with fire, and reduced to 
 powder, and sprinkled on the faces of the waters (ver. 20), denotes the 
 nature of such worship filled full with the love of self, the infernal false 
 therefrom, and its profane commixture with truths, 10,462 — 10,465. 
 The explanation of Aaron, that he cast the gold into the fire and there 
 came out this calf (ver. 24), denotes the process by which doctrine and 
 worship are fashioned from the loves of self and the world, 10,472— 
 10,478. Jehovah smote the people because they made the calf (ver. 
 35), denotes the devastation of truth and good by reason of worship 
 from infernal love, 10,510, 10,511. The firstling male (that openeth 
 the womb), whether of ox, or cattle [pecus-pecudisy the small cattle, 
 sheep, &c.], to be Jehovah's (chap, xxxiv. 19), denotes all the good of 
 innocence, internal and external, to be attributed to the Lord, 10,660, 
 10,662. An ox and an ass not to be yoked together for ploughing 
 (Deut. xxii. 10), denotes that a divided regard for good on the one hand, 
 and for truth on the other, is contrary to spiritual laws, 5895, cited 
 2781 end; compare 10,669 end. Twelve oxen to support the laver of 
 purification, denotes all the goods of the natural and sensual man in 
 one complex; their looking to all the quarters of the world, that the 
 good of the natural man receives all that flows in from the world, 
 10,235. Four living creatures seen by Ezekiel, the sole of their feet 
 like the sole of a calfs foot, &c. (i. 7), denotes the guardianship or 
 providence of the Lord, and good in ultimates, 9391. A lion and a 
 calf in the description of the four animals round the throne (Rev. iv. 6, 
 7), denotes providence effective by truth and the good of truth, 9391, 
 cited 2180. The best robe and the fatted calf, bestowed on the re- 
 turned prodigal (Matt. xv. 22, 23), denote common truths and goods 
 corresponding to them, given to those who arc repentant in heart, 9391 . 
 Citation of some of the above laws concerning the ox and ass, and that 
 that they are important in the spiritual sense because the natural man 
 as to good and truth is represented, 2781 end; concerning sacrifices 
 from the flock and the herd respectively, 2180, 2830, 8937, 9391. 
 
 PADAN-ARAM. See Syria. 
 
 PAGANS [ethnici]. See Nations (7). 
 
 PAIN [dolor]. All diseases and pains correspond to the lusts and 
 passions of the soul, and are induced by evil spirits, 5711 — 5727. 
 The pain after circumcision denotes lust, because circumcision denotes 
 purification from lust, the effect of which is grief and anxiety, 4496. 
 
854 
 
 PAL 
 
 PAR 
 
 855 
 
 11 < 
 
 IB 
 
 Pain or grief, denotes anxiety of the heart or will, 5887. See Grief, 
 Disease. 
 
 PAIRS [paria], or two and two, denote correspondence as between 
 truths and goods, or evils and falses, br, ill. 747. See Man (order of 
 the subject in Gen. vi. 7), p. 663. 
 
 PALACES [palatiiB]. Besides the paradisiacal scenery of the other 
 life, there are cities and palaces to be seen, surpassing all architectural 
 art; a general description given, 1626 — 1629. The steps and porches 
 of the heavenly palaces described ; how life-hke they are, and how they 
 ever exhibit some new beauty and symmetry, 1627. The angels have 
 magnificent habitations, corresponding to their state, and adapted to 
 their mode of sense ; how dead and comparatively worthless they con- 
 sider our structures of wood and stone, 1628. Tlie habitations of good 
 spirits and angelic spirits generally have a porch or arched court; how 
 beautifully the walls are formed, sometimes decorated with flowers won- 
 derfully entwined, 1629. As good spirits are perfected their habitations 
 are changed into fairer ones; the signs by which they are forewarned of 
 such changes, 1629. Those who were rich in the hfe of the body, but 
 lived without charity or conscience, are at first surrounded with their 
 accustomed splendour, and live in palaces; but soon the scene is changed, 
 tlieir palaces are dissipated, and they dwell in houses, which become 
 viler and viler, till they even ask alms and are rejected from society, 
 1631. Palaces, like houses, when mentioned in the Word, denote the 
 voluntary part; windows, the intellectual; the text of Jer. ix. 21, 
 ** Death is come up into our windows, and is entered into our palaces," 
 br. ex. 2348. Palaces and also castles denote the internals of the 
 church, and they are both expressed by the same word in Hebrew ; 
 courts, and villages or suburbs, in like manner denote the externals of 
 the church, and are also both represented by one and the same word, 
 327 1 . Palace (Amos iv. 3) denotes the Word, and hence the truth of 
 doctrine from good; to go out at the breaches (ibid. J denotes by falses 
 from reasonings, 4926. Simile, concerning the divine providence, 
 taken from the manner of erecting a palace ; the design of which is 
 known to the architect, but not to the labourers, who prepare the mate- 
 rials in quite a different order, 6486 — 6487. 
 
 PALESTINA. See Philistines, especially 9340 (cited 1, 9). 
 
 PALLAS, PALLADES. The author, in discourse with Aristotle, 
 mentions the appearance of a woman, such, as he was told, often 
 appeared to the wise ancients ; also, that such an one often appeared to 
 Aristotle when he lived in the world, and, with a fair hand, stroked as it 
 were his knee, 4658. 
 
 PALLIUM. See Robe. 
 
 PALMER- WORM [eriica'], occurs Joel i. 4, and Amos iv. 9. The 
 devastation committed by this animal, signifies punishment arising from 
 the non-reception of the good of faith and love, 9277; insects of this 
 kind signifying falses and evils in the external sensual, 9331. See 
 Caterpillar, Loclst, Worm. 
 
 PALMS OF THE HANDS, the, expanded in supplication towards 
 heaven, is a gesture which corresponds to the supplication of the heart, 
 7596. See Hand. 
 
 PALM-TREES [palmce'], denote the goods of truth, or spiritual 
 good; also, the affection of good ; holy festivity from good; delight. 
 
 sh. 8369. Sec Moses ( 1 7). Branches of palms [spathdB palmarum, on 
 which the dates hang] denote the good of faith, 7093, 8369; or, 
 (understood perhaps without the fruit) the internal truths of good, 
 9296, and citations. The sculptures in Solomon's temple, cherubim, 
 and palm-trees, and open flowers (1 Kings vi. 29), denote the state of 
 heaven ; the cherubim, providence ; the palms, wisdom, which is of 
 good from the Lord ; the flowers, intelligence, which is of truth from 
 him, 8369. The cherubs and palms being covered with gold (ver. 30) 
 denotes the universal prevalence of the good of love in heaven, 8369 
 end. 
 
 PALPITATION OF THE HEART, denotes fear, 5501. 
 PANCREAS. The spirits who correspond to it described; also 
 those who correspond to the pancreatic, the hepatic, and the cystic 
 ducts, 5184, 5185. 
 
 PANNICLE [panniculus] in the Authorised Version bracelets (Gen. 
 xxxviii. 17), denotes outmost or lowest truth, 4875. 
 
 PANS [lebetes], to receive the ashes of the altar of burnt-offerings 
 (Ex. xxvii. 3), denote the means by which the mere knowledges of good 
 and truth are removed, when all that can conduce to the spiritual life 
 has been extracted from them, 9723. 
 PAPACY. See Religion. 
 
 PAPS or breasts [uberdjy denote the affections of good and 
 truth, ill. and sh. 6432. Blessings of the breasts and of the womb, 
 predicated of Joseph (Gen. xHx. 25), denotes the affections of good and 
 truth from interiors, and their conjunction, or the heavenly marriage in 
 the spiritual church, 6432—6433. Gird ye upon the loins, beating 
 themselves upon the breasts (Is. xxxii. 11, 12), denotes grief on account 
 of lost good, and lost good of truth, 6432. The breasts fashioned, thy 
 hair grown (Eze. xvi. 7), denotes the affections of good and truth inte- 
 rior and exterior, 6432. Jerusalem and Samaria compared to two 
 women, their breasts said to be pressed in whoredom (chap, xxiii. 2, 3, 
 8, 21), denotes the falsifications by which the affections of good and 
 truth are perverted, 6432. Let her remove her whoredoms from her 
 faces, and her adulteries from between her breasts (Hos. ii. 2), denotes 
 the falsifications of truth and the adulterations of good and its affec- 
 tions, 6432. Give them a miscarrying womb and dry breasts (chap. 
 ix. 14), said of Ephraim, denotes no longer the affection of good and 
 truth, but the lust of perverting, 9325. Blessed is the womb which 
 bore thee, and the paps which thou hast sucked (Luke xi. 27), denotes 
 those who hear the Word ; or abstractly, the affections of truth, and 
 those who keep it, or, abstractly, the affections of good, 6432. The 
 appearance of the Lord described as the Son of Man, girded around at 
 the paps with a golden girdle (Rev. i. 13), denotes divine truth; and 
 the good of love, 6432. Thou shalt suck the milk of the nations, yea, 
 thou shalt suck the breasts of kings (Is. Ix. 16), denotes the reception 
 of goods, and instruction in truths ; or, the insinuation of celestial good 
 and truth, 2015, 6745, and citations. See Nurse. 
 
 PARABLES [parabolcB]. The Lord, like the prophets, spoke by 
 parables on account of the people at that time, who had no regard for 
 internal truths, sh. 2520; and lest they should profane internal truths, 
 3898. The Lord's parables are not common similitudes, but all is divine 
 in them; and hence celestial and spiritual, 4637. The parable in Eze. 
 
 «,.:!! 
 
856 
 
 PAR 
 
 xvii. 2, and xxiv. 3, cited 3812, 3901; that concerning the fig-tree 
 (Matt. xxiv. 32), 4231; and concerning the ten virgins, 4638. Various 
 parables in the New Testament which show the state of the Jewish 
 nation at that time, 4314. See Word. 
 
 PARACLETE. Divine truth proceeding from the Lord's divine 
 human, or from divine good, is called the paraclete or spirit of truth, 
 br. 4673 ; sh. 6788; sh. 8724 ; sh. and passages cited concerning the 
 Lord, 9199; sh, at length, together with the various senses in which 
 the word " spirit " is used, 9818. See Holy (2). 
 
 PARADISE. The most ancient people represented the state of man 
 as to intelligence by a garden or paradise, 99, 100, 108, 225, 4447. 
 They did not merely compare the state of man to a garden, &c., but 
 they applied such names to him as the proper descriptive terms, 108, 
 2702. The celestial church is described by the garden of Eden ; its 
 perceptions by all manner of trees ; its goods by fruits, 1069. Para- 
 disiacal representations were shown to the most ancient people in their 
 dreams, accompanied with a sense of their signification, 1122. Celes- 
 tial paradises, exceeding in beauty all human imagination, are the 
 actual products of influx from the Lord into the rational part of man ; 
 hence, the rational mind, when celestial, is called the garden of Jehovah; 
 when spiritual, the garden of God, 1588, 4014, 5376. Paradisiacal 
 scenes in heaven are more real, even to every sense, than similar things 
 in the world, and are of immense extent and variety; everything they 
 contain, likewise, represents somewhat celestial and spiritual, and 
 afll'cts the mind itself with felicity, 1622. Infants walk in paradisiacal 
 places in the other life, the flowers of which blossom with fresh life as 
 they pass by, 2296. When the angels discourse of intelligence and 
 wisdom, their influx into the societies of spirits who correspond with 
 them falls into the representation of paradises, vineyards, woods, and 
 meadows adorned with flowers; hence the signification of such things 
 in the Word, 3220, further ill. 441 1. The character and influx of the 
 spirits described who correspond to the tunics of the eye; such spirits 
 it is stated communicate with the paradisiacal heavens, 4412. The eye, 
 or rather its sight, corresponds especially to those societies who are in 
 the paradisiacal heavens, which paradises are in the first heavens, at 
 the threshold of its interiors; the beauty of the scenes here presented 
 to view described from experience, 4528, 4529. 
 
 PARALLELISM. Between the Lord and man there is parallelism 
 and correspondence as to things celestial, which are of good, 1831. 
 1862, 2935; not as to things spiritual, which are of truth, 1832, 3451, 
 3514. There is a parallelism, and hence communication, between inte- 
 rior and exterior good, but not between interior good and exterior truth, 
 unless the influx of good is according to genuine order, 3564. The 
 intermediate between the Lord and man, when there is parallehsm, is 
 formed by conscience, 1862. See Miracles (1). 
 
 PARAN. Mount Seir and Mount Paran, denote celestial love per- 
 taining to the Lord's human essence ; in the opposite sense, the hells 
 which were overcome by his first victory, 1675, 1676. Mount Seir, 
 denotes the Lord's human essence as to celestial love; Paran, as to 
 spiritual love, 2714. God came from Teman, denotes the advent of 
 the Lord as to celestial love; the Holy One from Mount Paran, as to 
 spiritual love, 2714. See Seir, Edom, Esau. 
 
 PAS 
 
 857 
 
 PARASITE. See Complaisant. 
 
 PARCHED [exiistus]. Ears of corn parched with the east wmd 
 (Gen. xli. 6), denote scientifics of no use because full of lusts, ill. 5215. 
 Your cities parched (or burned) with fire (Isa. i. 7), denotes the truths 
 of the church, or doctrinals, consumed by the evils of the oves of self 
 and the world, 10,287. Parched places in the wilderness, salt earths not 
 inhabited (Jer. xvii. 6), denote vastated goods and vastated truths, 245o. 
 PARENTS. See Father, Mother. . , , 
 
 PARNASSUS, and the virgins of the fountain, the horse Pegasus, 
 the wooden horse of Troy, &c., were significatives derived from the 
 ancient church, br. ex. 2762, 4966, 7729. ^ ... 
 
 PART, used in the sense of lot, or portion, where the words ot the 
 Lord are explained (Matt. xxiv. 42), 4424. Submission in part to the 
 Lord, or a divided mind, not allowable, 6138. Man said to consist of 
 three parts, which are described in order as corporeal, natural, and 
 rational, 4038. The whole man from inmost to outmost described m 
 two parts, the one voluntary, the other intellectual, each of which per- 
 vades every other distinction of his nature, 5072, 5077, 5094, 5110, 
 5114, 5140, 5144, 5146, 5148, 5163, 5167; 7503. See Man (17). 
 Mind (1), Miracles (1). 
 
 PART, OR DIVIDE, to. See Division. 
 PARTICULARS. See Common, Memory. 
 PARTITION OF THE ISRAELITES. See Tribes. 
 PARTRIDGE [perdix]. To get eggs as a partridge, and not 
 hatch them (Jer. xvii. 11), denotes the acquisition of knowledges, with- 
 out use as the end, 10,227. 
 
 PASCHAL LAMB. See Moses (13), Passover. ^ . .' 
 
 PASS, to [transire]. This word, like come, go, walk, and similar 
 words, is subject to numerous changes of meaning ; where it is said the 
 angels shall pass on, after their entertainment by Abraham, it denotes 
 the end of that state of perception, 2167—2168. Where it is stated 
 that Jacob should pass through all the flock, it denotes knowledge and 
 perception in respect to good, 3992. In the covenant between Jacob 
 and Laban, it denotes influx limited according to good on the one side, 
 and truth on the other, 4205. Where it is said that God made a wind 
 to pass upon the earth, it denotes the arrangement of all things in their 
 order, consequent of course, on influx from him, 842. Most frequently 
 this word occurs in reference to the passage of the Red Sea, and hence 
 it denotes to be saved, 8321, 8323. The spiritual are saved by their 
 nassa»e through the midst of hell, without hazard of infestation, which 
 was represented by the passage of the Red Sea, 7849, 7889, 7939, 
 8039, 8099, 8125, 8159, 8182-8184, 8200-8206, 8234-8236, 
 8345* In the place where Moses is commanded to pass on before the 
 people in company with the elders of Israel, it denotes to lead and 
 teach from the primary truths of intelligence, 8577. In other places 
 where it refers to the crossing of Jordan, to pass denotes initiation into 
 knowledges of good and truth, 4255, 6538. When Jacob orders his 
 servants, and flocks, and wives, to pass on before him over the Jordan, 
 it denotes the insinuation of truth into good (signified by the coming of 
 Esau) in the order there treated of, 4266, especially 4271. When 
 Jacob is afterwards said to pass on before them all, to humble himself 
 before Esau, it denotes the ultimate insinuation of all truth into good. 
 
858 
 
 PAS 
 
 4345 end, 4346. "Where Esau is requested by Jacob to pass on before 
 him, it denotes the more remote action, or the less immediate presence, 
 of good, 4380. Where Joseph is said to pass through Egypt, it denotes 
 the action of the internal upon the external, subordinating all things 
 and reducing them to submission, 5338. Where Jehovah is said to 
 pass through Egypt, to smite the firstborn, &c., it denotes the presence 
 of the divine, which causes the damnation of the evil, 7869, ilL 7926. 
 See Moses (13), 7955, 7964—7965. Where it occurs in the Mosaic 
 ritual, the animals being made to pass before Jehovah, &c., it denotes 
 the affections which are to be attributed to the Lord, and to be sacred 
 to him, 8074, 8078, 8088. Where the Levites are ordered to slay the 
 idolatrous people (pass and return from gate to gate), it denotes a general 
 survey and introspection wherever there is any opening from the internal 
 into the external, 10,489. See Moses (24;. Where Jehovah makes 
 all his good and his glory pass by Moses, &c., it denotes the divine 
 upon the external separate from the internal, 10,575, 10,581, 10,616. 
 See Moses (25). To pass in peace [sa/ely^y and, The way he had not 
 gone with his ieet (Isa. xli. 3), has reference respectively to the will and 
 the understanding, 683. How ideas of corporeal and worldly things 
 pass by correspondence into ideas of celestial and spiritual things. 
 1430, 2015, 2333, 5648. ^ 
 
 PASSAGE OR OPENING [iransitus], has reference, generally, to 
 influx; description of those in whom the passage for the influx of light 
 from heaven is closed, 6971. See Communication, Gate, Open. 
 
 PASS AWAY, to [transire], used in the sense of dying, 5726. 
 
 PASSED OR EXPIRED, in reference to time, denotes the conclu- 
 sion of a state treated of, 6510. 
 
 PASS THE NIGHT, to [pernoctare]. To pass the night in the 
 street, said of the angels who visited Lot (Gen. xix. 2), denotes to judge 
 from truth, 2328, 2335. To pass the night in the house (ver. 3), de- 
 notes in the good of charity, 2333. To pass the night, denotes to remain 
 or to abide according to the subject; where the servant of Isaac is pro- 
 mised a place to pass the night in (Gen. xxiv. 25), it denotes the state 
 of the affection of truth, specifically the obscure state in which it begins, 
 3115. To pass the night, considered as a term that implies rest, de- 
 notes internal peace when nothing evil or false disturbs the affections of 
 good and truth, 3170; 4213 cited below. To pass the night in the 
 forest, said of Arabia (Isa. xx. 13), denotes to be desolated as to good, 
 or to be no longer in the goods of faith, c240. Jacob said to pass the 
 night in a certain place (Bethel), because the sun had set (Gen. xxviii. 
 11), denotes to live in a state of obscurity as to good and truth, 3693. 
 Jacob and Laban said to pass the night in the mount (Gen. xxxi. 54), 
 denotes tranquility from the good of love; remark on an ancient cus- 
 tom, 4213. Jacob said to pass the night at Mahanaim (Gen. xxxii. 
 13), before he met Esau, denotes the obscure state of the natural man 
 as to truth before conjunction with good, 4261. To pass the night, 
 denotes a state in the proprium; hence, the fat of the sacrifice and the 
 passover not to be left through the night (Ex. xxiii. 18; xxxiv. 25), 
 denotes that the good of worship is never from the proprium, but 
 always new from the Lord, 9299, 10,679. 
 
 PASSION OF THE CROSS, the, was the last of the Lord's tempta- 
 tions, by which he fully subjugated the hells and restored the heavens to 
 
 PAS 
 
 859 
 
 order, and at the same time glorified his human, 10,026, i7Z. 10,152. 
 All that was merely human died in the passion of the cross, 2818; pas- 
 sages cited 4287. The Lord suffered temptations, and the passion of 
 the cross, which represented the last and direst of all temptations, not 
 as divine truth or the Son of God, but as truth divine or the Son of 
 Man, ill. and «A. 2813. See Lord (47, 48). 
 
 PASSIONS, the, of the soul are the causes of disease, and corre- 
 spond to diseases, 5712, 5726, 8364. See Disease. 
 
 PASSIVE AND ACTIVE, that they form as it were a marriage 
 through all the organization, even to the most minute parts, and that 
 this is from the heavenly marriage, 718, 5194. 
 
 PASSOVER [Pascha], Explanation of the passover anticipated, in 
 a general summary concerning the diet of unleavened bread and the 
 paschal lamb, 2342. The passover represented the glorification of the 
 Lord, and his conjunction with the human race, which is by love and 
 charity, 2342. The chief representative signs in the passover were 
 these — that it was ate in the night ; that the flesh was roasted with 
 fire; that the unleavened bread was ate with bitters [asyma super ama- 
 rihu8\ ; that it was to be roasted whole [caput super crura— the head 
 upon the legs] ; that it was neither to be raw nor boiled ; that no por- 
 tion of it was to be left till morning ; and that the part not eaten [resi- 
 duum — the bones, &c.] was to be consumed with fire, 2342 ; see also 
 8020. Unleavened bread (which was commanded to be ate all the days 
 of the passover), denotes pure love, purified from all that is false, 2342, 
 7853, 7886, 7887, 7902, 9286, 9287, 9289, 9292, 9992. The pass- 
 over, in the supreme sense, denotes the glorification of the Lord, and 
 the paschal lamb is the Lord himself; in the representative sense it 
 signifies the regeneration of man, and the paschal lamb is the essential 
 of regeneration, which is innocence dwelling in charity, 3994 ; the 
 latter, 7831 — 7832, 7836. The chapter concerning the passover (Ex. 
 xii.), treats of the deliverance of the spiritual from falses, that is, from 
 damnation, and at the same time of the damnation of the unfaithful, 
 when the Lord was glorified, 7093 end, 7822, 7823, 8038, 9197, 9286 
 — 9292, 9992. It is called the passover of Jehovah because it repre- 
 sented the presence of the Lord and the deliverance of those who are of 
 the spiritual church by the divine human of the Lord when he rose 
 again, 7867 and citations, 8017, 9197, 10,134 near the end. The 
 manner of eating the passover (so many together, and sometimes more 
 than one family), represented the initiation of the spiritual into a full 
 state of truth and good, and also, consociations as they are in heaven, 
 7836, 7849, 7997; hence, to eat the passover is to be one with those 
 angelic consociations, or to consociate, 8001 ; not to eat it, the contrary, 
 7996. The statutes of the passover are laws of order for those who are 
 delivered from damnation, and from infestations by falses, 7995, 8020, 
 9290. The feast of the passover (including the feast of unleavened 
 bread), was instituted in remembrance of the glorification of the Lord's 
 human, and of deliverance from evil and from the falses of evil ; it also 
 involves thanksgiving for such deliverance, 10,655. See Feasts [festal, 
 Moses (13). 
 
 PASTOR. See Sheep. 
 
 PASTURE [pascuuni], denotes that which supports spiritual life ; 
 thus, scientifics in which are the goods of truth, ill. and sh. 6078, 
 
860 
 
 PEA 
 
 6277. By another mode of expressing the same thing, pasture denotes 
 truth and the good of truth (Lam. i. 6); cited 6413. To feed is to 
 instruct; hence, pastors or shepherds denote instructors; and pasture, 
 instruction ; passages cited, and a remark on the appearance of gar- 
 dens, pastures, flocks, &c., in the spiritual world, 5201. Pastures 
 trodden down, and water defiled (Ezek. i. 18, 19), denotes the good and 
 truth of the Word destroyed by those who are in faith only, 4/83 end. 
 A joy of wild asses and a pasture of flocks (Isa. xxxii. 14), denotes 
 Tastation, predicated of truths and goods respectively, 1949. See 
 Sheep. 
 
 PATH. See Way. 
 
 PATHRUSIM. See Egypt. 
 
 PATRIOTISM. See Lo ve ( 1 8). 
 
 PAU, the name of a city (Gen. xxxvi. 39), denotes doctrine, 4G50. 
 
 PAWN [arrhabo]. See Pledge. 
 
 PEACE [pax]. 1. The State of Peace, such as enjoyed by Me 
 Celestial Man, exceeds all idea of delight, and the external tranquility 
 flowing from it, is described by all that is sweet and healthful in natiite, 
 92, 93. Peace comprehends in one complex all and everything of the 
 Lord's kingdom; and in the state of peace exist all the happy states 
 flowing from love and faith in the Lord, 925; see below, 5662. By 
 peace is meant the Lord's kingdom, and his kingdom consists in mutual 
 love, in which alone is peace, 1038, 1/26. Peace in the Lord's king- 
 dom is as day-dawn or spring in the world, and affects all there with 
 ineffable and interior happiness, 1726, 2780, 3780, 5662, 8455, 8665. 
 cited below. Innocence in heaven exists in peace, and this peace is 
 such that it affects all things of faith and love with a common blessed- 
 ness, 2780; see below, 5052, 5662. In the supreme sense, peace is 
 the Lord; in the representative or internal sense, it is his kingdom; 
 thus, it is the divine peace inmostly affecting the good in which all in 
 heaven are principled, sh, 3780, 8722. Peace and tranquility are from 
 the good of love and charity, 4213. By peace the ancients^ understood 
 the Lord, also his kingdom and life therein, or salvation; externally, it 
 expressed safety and health in the world, 4681, br, 4712, 4713, 5662. 
 The sweetest peace is in the inmost heaven, for the angels there are the 
 most wise of all, and from innocence appear to others like infants; this, 
 because they are in conjugial love beyond others, 5052; their state of 
 peace represented in a dream, 5051; see below, 8665. They are in 
 peace who accept a celestial proprium from the Lord, for they confide 
 in him, and know that no evil can happen to them ; besides which they 
 are led in freedom from good to good, 5660, ill. 8455. Peace is the 
 inmost of all fehcity and blessedness ; therefore it is the universal of 
 all, which affects every perception of delight insensibly, 5662. Peace 
 can only flow-in when the lusts of self and the world are removed, for 
 these destroy peace, infest the interiors of man, and make rest consist 
 in unrest, 5662. Peace, meant in the Word, immensely transcends 
 every idea of peace on earth, 5662. None but those who are in faith 
 from charity can have peace, for otherwise they continually cast them- 
 selves into anxieties and lusts, 6325. Man is so far in peace as he is 
 in love to the Lord, and this state of peace withdraws him from all evil, 
 especially self-confidence, 8455. When man is in a state of peace the 
 Lord leads him to good, and if he would then lead himself, even by 
 
 PEA 
 
 861 
 
 truth, the state of peace is dissipated, 8517. The conjunction of good 
 and truth is effected in a state of peace, 8517, 9278. Man is in peace 
 when in good, because evil spirits fly from him on the first appercep- 
 tion of good; but he is not in peace when in truth, because truth is 
 exposed to their assaults, 8722. Peace is the divine in good, and it 
 makes the felicity of those who are in good, 8722. When peace is 
 predicated of the divine in heaven, the state of the inmost heaven is 
 meant, which is called divine celestial, 8665. Man is in peace when in 
 good because he is then led by the Lord according to the laws of order 
 in heaven, 8993. The first state of the regenerate is to be led by 
 truths to good, and the second to be led by good ; in this state iioan is 
 led by the Lord, and he is then in heaven and in the tranquility of 
 peace, which is denoted by the seventh day, 8506, 9274, 9278, 9431, 
 and citations, 10,668, and citations. 
 
 2. Peace represented by the Sabbath. By the seventh day or the 
 Sabbath, is meant peace in the heavens and earths, because it denotes 
 the union of the human and divine in the Lord after his combats with 
 the hells; also the conjunction of good and truth in man after tempta- 
 tions; and the conjunction of man with the Lord, 10,360, 10,367, 
 10,374, 10,730. The celestial man is especially meant by the Sabbath, 
 because he is no longer tempted, but in good, and therefore in peace 
 and rest, 85—88, 8491, 8494, 8495, 8506, 8510, 8517, 8889, 8890, 
 8893, 9274, 9296, 9741 end, 10,353, 10,360, 10,367, 10,370, 10,374, 
 10,668. See Sabbath. 
 
 3. That Peace in the Supreme Sense is the Lord Himself, who is 
 called the Prince of Peace, and Shiloh, which means Peace, sh. 3780, 
 4681, 4712, 4713, 5662, 6373, 8722. See Sabbath (10). 
 
 4. The Truth of Peace and of Faith. The truth of peace is like 
 the light of morning, for it is truth divine in heaven, which makes 
 heaven and affects all there with internal felicity, ill. 8455. The truth 
 of faith derives Its life from the^ruth of peace, ill. 84^. 
 
 5. Tranquility ; TranquiUty of Peace. Tranquility and delight 
 are predicated^? the external; felicity and peace of the internal, 85 
 end. Tranquility is predicated when the spiritual man begins to be 
 made qc]estial, and is called the tranquility of peace, 91 — 93. The 
 tranquility of peace is not the mere cessation of combats, but it is a 
 life flowmg from interior peace, 92. The Author mentions a state of 
 tranquillity, almost like a state of peace in one society that he visited, 
 1275. Man cannot come into the tranquility of peace, or be a whole 
 man, before the rational and natural are conjoined, because the one 
 fights with the other, 2183, 8893. Tranquility is a state of external 
 peace, produced from internal peace when cupidities and falses are 
 removed, 3696. All who become regenerate are in this state of tran- 
 quility at the beginning of regeneration, and they return into it again 
 at the end when temptation combats have ceased, 3696. Those 
 enjoy tranquility and peace who are conjoined as to good and truth, 
 4213. They are in the tranquility of peace who are principled in 
 interior truths, that is, who have imbued them in faith and life ; such 
 also are in the Lord's kingdom, and they regard the restlessness of 
 exteriors as one who looks from an eminence upon a raging sea, 4393, 
 4394. They are in the tranquility of peace who are in the perception 
 of the Lord's presence, and their tranquility varies as that perception 
 
862 
 
 PEA 
 
 il 
 ll 
 
 II 
 
 varies, 5963, differently expressed, G325 cited. Description of the 
 tranquility and delight of heart which the spirits of Jupiter inspired, 
 8113. 
 
 6. That States of Peace are given to those who sustain the Combats 
 of Temptation, and that such states are signified by Shalem, and by 
 bread and wine brought forth by Melchizedek, 1726. A similar state 
 represented by Jacob*s arrival at Shalem, 4393. 
 
 7. Resty Restlessness. Rest is an external expression, meaning in 
 the internal sense to have peace, 3170. All unrest is from evil and the 
 false; all peace from what is good and true, 6r. 3170, 3696, b(}(d2. 
 Rest or peace denotes the Lord, and good from the Lord ; thus, good 
 works done without a view to reward, 6391. Rest, and the seventh 
 day, named together, denote peace, and the good of love which brings 
 peace, 8893. See Sabbath, especially (6). 
 
 8. That rest is attributed to the Lord, when man is in good, after 
 the six days' labor of regeneration, because it is not man that fights but 
 the Lord for him, 63, 84, 87, 88, 8506, 8510. An odor of rest to 
 Jehovah, is a common form of expression in the Word, especially in 
 reference to the burnt-oflTerings and sacrifices, and it denotes the grate- 
 ful perception of peace, 925. The rest of Jehovah is peace and safety, 
 enjoyed by angels in heaven and by men on earth, in consequence of his 
 victories over the hells, 10,374, 10,730; the former cited below (1 1). 
 
 9. The rest of Interiors in Exteriors, br. ill. 10,567. 
 
 10. Rest and peace variously represented in the Word ; by the 
 Sabbath, see above (2); by a covenant of peace, because it denotes the 
 presence of the Lord in love and charity, 1038 ; by passing the night, 
 3170, 4213; by laying in a place to sleep, 3696; by rising in the 
 morning, 2780; by the morning, the dew and manna on the ground, 
 8455, and following passages; by avoiding strife, in Joseph's advice to 
 his brethren, 5963. 
 
 11. Rest and peace named in the Word. God said to rest in the 
 account of the creation (Gen. ii. 2, and elsewhere) denotes the cessa- 
 tion of temptation combats in the regeneration of man, 83 — 87, 10,373, 
 — 10,374. The dove said to find no rest for the sole of her foot (Gen. 
 viii. 9) denotes that nothing of the good and truth of faith could yet fix 
 itself, 875. Jacob's enquiry, whether it was peace to Laban (whether 
 he were well, ch. xxix. 6), denotes whether the good which Laban repre- 
 sented was of the Lord, 3780, 3781 . He rested and was refreshed (or 
 breathed, respiravit) said of Jehovah (ch. xxxi. 1 7), denotes the state of 
 good when the church is estabHshed, or when man is regenerated, 10,374. 
 Those men are peaceful with us, said by Hamor and Shechem, of the 
 sons of Jacob (chap, xxxiv. 21), denotes agreement as to doctrine, 4479. 
 They hated him and could not speak peaceably to him (meaning 
 Joseph, chap, xxxvii. 4), denotes aversion from divine truth, 4681. 
 Joseph sent to enquire whether it were well (peace) with his brethren, 
 and well (peace) with the flocks (ver. 14), denotes the advent of the 
 Lord, or truth from the Lord, giving perception, 4712 — 4713. Joseph's 
 brethren greeted with peace by the steward of his house, when they 
 were alarmed on account of the silver returned to them (chap, xliii. 
 23), denotes the perception that all is well, after the state of despair 
 occasioned by the change of state when truth is no longer ascribed to 
 self, but to the Lord, 5662. The enquiry of Joseph concerning the 
 
 PEO' 
 
 863 
 
 peace (or health) of his father (ver. 27, 28), denotes perception concern- 
 ing good, and spiritual life therewith in the natural man, 5677—5680. 
 He saw the rest that it was good, said of Issachar described as a bony 
 ass, &c. (chap. xlix. 14), denotes the peace which attends good works 
 when done without a view to recompense, 6391. The locusts said to 
 rest (or lodge themselves) in all the borders of Egypt (Ex. x. 14), 
 denotes the false principle pervading the natural mind to its very ulti- 
 mates, 7684. Everyone commanded to rest, &c. (abide in his place, 
 chap. xvi. 29), denotes the state of peace as represented by the Sabbath, 
 8517. Moses and Jethro asking each other of their peace (welfare, 
 chap, xviii. 7), denotes consociation in the celestial state, 8665. All 
 this people shall come upon their place in peace, said of the IsraeHtes 
 (ver. 23), denotes the state of the spiritual when in good, 8722. No 
 peace to any flesh (Gen. xii. 12), denotes no good by which the vas- 
 tated church is afilected, 394 1 . 
 
 1 2. Peace enjoyed by the Evil, is the delight of their cupidities, which 
 eventually turns to unhappiness, 8455. The evil can never know truly 
 what peace is, because their only rest is in the opposite of peace, 5662. 
 
 PEARL [margarita']. The precious or beautiful pearl denotes 
 charity or the good of faith, 2967. [Pearls signify knowledge of good 
 and truth both celestial and spiritual. A, R., 727, 899 ; especially the 
 knowledge and acknowledgment of the Lord, ib. 916. As there are 
 pearls of a yellow and red tint, as well as silver-grey, and white, it is 
 probable that ;)emwiiw, translated rubies, Job xxviii. 18; Prov. iii. 15; 
 viii. 11; XX. 15; xxxi. iv. ; and Lam. iv. 7, may mean pearls of a beau- 
 tiful red tinge]. See Precious Stones (Ruby), 
 
 PECULIAR Treasure [peculium, Ex. xix. 5 ; Ps. cxxxv. 4 ; 
 and peculiar people, Deut. vii. 6; xiv. 2; xxvi. 8], denotes those who 
 have the Word, or who form the church because such are especially the 
 possession of the Lord, 8768. 
 
 PEG [paxillus']. See Nail. 
 
 PEGASUS. See Parnassus. 
 
 PELEG, in the first genealogy of the Shemitic families, signifies 
 the internal of the Hebrew Church, Joktan, its external, 1137; 1240, 
 1242. In the second genealogy, Peleg denotes the Hebrew Church, 
 when entering upon a period wholly external 1345. See Eber. 
 
 PELLUCID. The natural mind becomes pellucid when light from 
 heaven is admitted into it, that is, when it corresponds to the rational, 
 ill. 3493. The literal sense of the Word is pellucid from the spiritual 
 sense, ill, 9407. See Illumination, Illustration, Light, Pre- 
 cious Stones. 
 
 PENIEL, meaning in the original ** the faces of God," denotes a 
 state of the heaviest temptations, 4298, ill. 4299. In the internal his- 
 torical sense, it denotes that representations were commenced ; for 
 " I have seen God faces to faces," denotes that the Lord was repre- 
 sentatively present, 4310. See Jacob (8, 10). 
 
 PENUEL, denotes a state of truth in good ; Jabbok, mentioned 
 immediately before, denotes the first insinuation of truth, ill. 4301. 
 In the internal historical sense it denotes the juncture at which repre- 
 sentations were commenced, namely, when they came into the land of 
 Canaan, 4313. See Jacob (8, 10). 
 
 PEOPLE [populus^. 1. Peoples distinguished from Nations, de- 
 VOL. II. a 
 
864 
 
 *PEO 
 
 PEO 
 
 865 
 
 note truths; in the opposite sense, falses, #A. 1259, 1260, 2349, 3272, 
 4250. Families predicated of peoples denote truths; but predicated of 
 nations they denote goods, hr, «A. 1 26 1 . A people denotes the truth 
 of faith, or those who are in the truth of faith, 1316, 7108. Peoples 
 denote truths, &c., in a more general expression, whatever is spiritual, as 
 distinguished from celestial, 2069. A people denotes those who belong 
 to the spiritual church, because such are they whose conscience is 
 formed by the truths of faith, 2928, 2950, 7108, 7277, 7439, 7551 
 and citations; see below, 7789. Peoples denote truth, and also the 
 good of truth, because such good in its first existence, or in itself, 
 really is truth, 3294 — 3295. Truths denoted by people are spiritual 
 truths, called also truths of the church ; but truths of good, denoted 
 likewise by people, are the goods of charity, properly called truths, 
 3581. In the Hebrew tongue, the word translated people is not the 
 same when the truths of good are signified, as when it denotes truths ; 
 but the two words are in affinity, 3581. People (in this case called 
 men likewise), denote the truths of good, understood as truths pro- 
 ceeding from internal good when it enters the external man, 4385 ; 
 compare with this and with the citations immediately preceding, 4557. 
 People denotes doctrine, because the truth of the church, 4468. When 
 predicated of the natural mind, people denotes the knowledges of good 
 and truth, and scientifics, because these are truths to the natural man, 
 5312, 6146, 6152 ; see below 6653. In the same sense it denotes the 
 external truths of the church corresponding to internal, 5409, 5418. 
 Peoples in large numbers or multitudes, denotes the indefinite increase 
 of truths, 6232. When all the tribes of Israel are meant by people, it 
 denotes all the goods and truths of the natural man, considered in their 
 order under spiritual good, 6451, 6465. In the right sense, a people 
 denotes truths, or scientifics ruled by truth; in the opposite sense, 
 falses, and also scientifics separated from truth, 6653 ; the latter, 6692; 
 as to falses, 8311. To become the Lord's people, is predicated of the 
 spiritual when elevated into heaven, which was done by the Lord's vic- 
 tories over the hells, 7207, 7277; passages cited 9229 end. People 
 denotes all who are in the truth of good, and in the good of truth, also 
 in truth from the divine ; comprehensively, all of the spiritual church, 
 7789, 8321, 8805, 10,288. The people at Mount Sinai, denote the 
 spiritual church as to good in which the truths of faith are about to be 
 implanted, 8805, 8816. When a people is called poor, it denotes those 
 who are in need of truth, thus of instruction, 9209. When they who 
 belong to the church are called a people, the spiritual church is meant; 
 when called a nation, the celestial church, 10,288. See Nations (12). 
 
 2. Kings and Peoples understood together. By a people in the Word, 
 is meant those who are under a king, and a king denotes truth; people, 
 those who are in truths, 6653; compare 7396. The Jews were at first a 
 nation, but after they had kings they are called a people, 1259 end. 
 
 3. The Lord's People, are so called, who have been elevated to 
 heaven, after death ; likewise, all who are in heaven as to their souls, 
 though they are yet in the body, 7207 ; cited above (1). The Israelites 
 were called the people of Jehovah, because they represented those who 
 belong to the Lord's spiritual kingdom, not because they were better 
 than other nations, 7439, 9229 and citations, 10,393, 10,394, 10,396 
 and citations. That Moses and the people together represented the 
 Lord's spiritual kingdom, 8261, 8645, 8760, 8805 cited in .Moses (4). 
 
 4. To be gathered to his Fathers, to he collected to his People, was 
 a proverbial mode of expression among the ancients, because they 
 understood that man really went to his own after death, 3255, 4619 
 cited below. In the representative sense, it denotes that the person 
 meant ceases to represent ; at those places in the Word, therefore, the re- 
 presentation changes to another, 3255, 3276. As man is in society with 
 spints and angels, even while he lives in the body, to be collected to his 
 people, IS to come among his own associate spirits after death, 4619 In 
 the mternal sense, to be collected to his people, is to be understood as 
 reternng to the truths and goods in which the people or the society is 
 pnncipled; thus, peoples are either the truths in which societies are 
 agreed, or the societies which are in those truths, 4619. To be col- 
 lected to his people, where the death of Israel is treated of, denotes the 
 existence of spmtual good henceforth in the midst of the goods and 
 truths of the natural man, 6451, 6464, 6465. 
 
 5. Harmony of Passages, The people one, and their life one (Gen. 
 XI. 0) denotes the truth of faith and doctrine before perversion by the 
 
 ove of self, 1316 That soul shall be cut ofi" from his people, said of 
 the uncircuracised (chap. xvii. 14), denotes eternal death to those who 
 are m truths and at the same time in the love of self, 2055, 2058 
 Kings of peoples shall be from her, said of Sarah (ver. 16), denotes 
 truths (which are truths of the internal church), from conjoined goods 
 and truths, 2069. The men of the city, the men of Sodom, from a 
 boy to an old man all the people from every quarter (ah extremo) said 
 to surround the house (chap. xix. 4), denotes those who are in falses 
 and evils, recent and confirmed, in general and in singular, against the 
 good of chanty, 2346-2349. The people of the fand, thi sons of 
 Ueth (chap, xxiii. 7), denotes those with whom a new spiritual church 
 could be raised up, those who are in truths, 2928. The field and the 
 T^ifr.^ /^^^ in the sight of the sons of my people, said by Ephron 
 the Hittite (ver. 10), denotes the prepared state, especially as to the 
 understanding, of such as are first initiated into truths, 2946, 2947 
 Called the people of the land only (and not at the same time the sous 
 ot Heth, ver. 12), denotes the state of those who are in progression, as 
 distinguished from those who are first initiated into truths, 2950 
 Abraham said to be collected to his people when he died, and afterwards 
 to be buried m the field of Ephron the Hittite (chap. xxv. 8—10) de- 
 notes the end of the representation by him, and the church resuscitated 
 among the spiritual, or such as receive truth and good, 3255—3257 
 1 wo nations are m thy womb, and two peoples shall be separated from 
 thy bowels, said of Rebecca (chap. xxv. 23), denotes good and truth 
 
 ^9oT^foi°i ^^l ""^^"[^^ ? n°' ^°*^ ^^ ^*^^^^ *'^ i"t^"^r and exterior, 
 «5^yj---3J94. A people shall prevail over a people, and the greater shall 
 
 serve the less (ver 23), denotes the state in which truth is held supe- 
 nor to the good of truth, 3295-3296. Let peoples serve thee, and 
 peoples bow down to thee, in the blessing of Jacob (chap, xxvii 29) 
 denotes the truths of the church and the truths of good, understood 
 distinctly, 3o81 Jacob said to divide, or halve, the people who were 
 with him, and the flock, and the herd, and the camels, into two camps, 
 before Esau met him (chap, xxxii. 7), denotes the preparation and dis- 
 position of tniths and goods in the natural mind, when good from the 
 Lord IS about to flow m, 4250. Esau's proposal to leave some of his 
 
 q2 
 
866 
 
 PEO 
 
 PEO 
 
 867 
 
 ' 
 
 men with Jacob (chap, xxxiii. 15), denotes that the truths which pro- 
 ceed from internal good may be conjoined, 4385. We will dwell with 
 you, and we will become one people, said to the men of Sheckhem 
 (chap, xxxiv. 16), denotes conjunction as to life and as to doctrine, 
 4468. Jacob said to arrive at Luz, or Bethel, he and all the people 
 that were with him (chap. xxxv. 6), denotes the natural man and the 
 truths of the natural, when about to be regenerated, 4556, 4557. Isaac 
 said to be collected to his people, when he died (ver. 29), denotes the 
 new life of the divine rational in the goods and truths of the natural 
 man, 4619 — 4621. All the people of Pharaoh to be ruled by Joseph 
 (chap. xli. 40), denotes the subjection of all the truths of the natural 
 man (which are scientifics, and knowledges of good and truth), to the 
 celestial spiritual, 5312. Joseph governor over the land, seUing (pro- 
 visions) to all the people of the land (chap. xlii. 6), denotes the celes- 
 tial spiritual which rules scientifics, 5416—5418. All the people, when 
 their land was bought, translated to the cities by Joseph (chap, xlvii. 
 21), denotes the reference of scientific truths to doctrinals, 6146. 
 Joseph said to speak to the people (ver. 23), denotes influx from the 
 internal, or celestial spiritual, into scientific truths, 6152. A company 
 of peoples from Jacob (chap, xlviii. 4), denotes the indefinite increase 
 of truths, 6232; compare 4574. Jacob, called Israel, said to be col- 
 lected to his people when he died (chap. xlix. 33), denotes the existence 
 and life of spiritual good in the midst of natural goods and truths, 
 6451, 6465. The king of Egypt and his people, after the time of 
 Joseph (Ex. i. 8, 9), denote the' state of scientifics separated from, and 
 opposed to the truths of the church, 6651 — 6653. The people of 
 Israel said to be multiplied (ver. 20 and chap. v. 5), denotes the con- 
 tinual production of truths, 6688, 7108. Pharaoh commanding his 
 people to cast every son born to the Israelites into the river (ver. 22), 
 denotes common influx into scientifics opposed to the truths of the 
 church, and the immersion of such truths in falses, 6692, 6693. Jeho- 
 vah said to see the affliction of his people when the Israelites were 
 oppressed (chap. iii. 7), denotes the mercy of the Lord towards the 
 spiritual when infested by falses, 6851. Thou shalt deliver my people, 
 the sons of Israel, from Egypt, said to Moses (ver. 10, 12), denotes 
 the deliverance of the spiritual from infestating falses, 6865, 6871. I 
 will give grace to this people in the eyes of the Egyptians (chap. iii. 
 21 ; xi. 3 ; xii. 36), denotes the fear of those who are in falses on ac- 
 count of the spiritual, 6914, 7771, 7969. The people of Israel said to 
 believe and to hearken to Moses (chap. iv. 31), denotes faith and hope 
 given to those of the spiritual church, 7065. Let my people go, in 
 the message to Pharaoh (chap. v. 1), denotes that the truths of the 
 church are no longer to be infested by falses, 7092, 7096. Wherefore 
 do ye, Moses and Aaron, withdraw the people from their works, and 
 the people commanded to resume their works (ver. 4), denotes that the 
 divine law and doctrine do not exempt the spiritual from the grief of 
 combats, 7104. Exactors or taskmasters appointed over the people 
 (ver. 6, 1 0), denotes the subject spirits or emissaries of hell by whom 
 the spiritual are more closely infested, 7111, 7124—7125. The people 
 not to have straw [palea], to make bricks (ver. 7), denotes that the 
 lowest scientifics shall not, under the circumstances predicated, be any 
 longer applied to the falses which are fabricated and injected by evil 
 spirits, 7112, 7113. The people dispersing themselves through all the 
 
 
 land of Egypt to find straw (ver. 12), denotes inquisition into the 
 natural mind to find some scientific truth, 7130 — 7131. Wherefore hast 
 thou done evil to this people (in the appeal of Moses, ver. 22), and. 
 Since I came to Pharaoh to speak in thy name he hath done evil to this 
 people (ver. 23), denotes the infestation of those who are in truths and 
 goods, and why permitted, when yet it is contrary to the law from the 
 divine, 7165 — 7168. In delivering thou hast not delivered thy people 
 (ver. 23), denotes that they are not exempt from infestation by falses, 
 7169. The promise of Jehovah to deliver them with great judgments, 
 and to accept them for his people (chap. vi. 7 ; xiii. 4), denotes the 
 deliverance of the spiritual according to laws of order from the divine 
 human, and their elevation to heaven, where they are added to those 
 who serve the Lord, 7203, 7206, 7207, 7277. 'The demand several 
 times repeated. Let my people go (chap. vii. 16; viii. 1, 20; ix. 1, 13; 
 X. 3), denotes, as above, that falses shall no longer infest, 7312, 7349, 
 7439, 7500, 7540, 764 1 . The sons of Israel called an army, a people 
 (chap. vii. 4), or a people only (chap. viii. 32; ix. 17), denotes all kinds 
 of good in truths, and those who are in spiritual truth and good, 7277, 
 7474, 7551. Pharaoh and his servants, and his people, distinctly 
 mentioned in the account of the miracles (chap. viii. 3, 4, 8, 9, 11, 21, 
 29, 31; ix. 14), denote falses in general and in particular, or in all 
 and singular things of the natural mind, 7355, 7357, 7392, 7396, 
 7402, 7441, 7465, 7471, 7543; 8143, 8147 cited below. Pharaoh's 
 promise to let the people go, if the frogs were removed (chap. viii. 8), 
 denotes that the evil cannot infest those who are in goods and truths 
 with mere falses, 7393. Jehovah is just, and I and my people wicked 
 [improbus, chap. ix. 27), denotes the divine good by which the malice 
 of those who infest is rendered ineffective, 7590. Moses commanded 
 to speak in the ears of the people when their deliverance was nigh 
 (chap. xi. 3), denotes the information and obedience of the spiritual, 
 7769. Get thee out and all the people that follow thee [qui in pedibm 
 tuis, ver. 8], and. Get ye out from the midst of my people, ye and the 
 sons of Israel (chap. xii. 31), denotes the separation of those who are 
 damned from all who are in truth from the divine, from the highest to 
 the lowest of such, 7789, 7956, 7957. The people urged and hastened 
 to depart by the Egyptians (ver. 33), denotes the aversion and fear of 
 those who are in the mere false from evil, in respect to those who are 
 in truth from good, 7964. The people, departing in haste, said to carry 
 away their dough before it was leavened (ver. 34), denotes the first state 
 of truth from good in which there is nothing of the false, 7966. The 
 people led by the desert, and not by the way of the land of the Philis- 
 tines (chap. xiii. 17), denotes the providence of the Lord leading the 
 spiritual to confirm goods and truths by temptations, not into combats 
 concerning the mere truth of faith, 8096—8098. Pharaoh told of the 
 flight of the people, and the heart of Pharaoh and his servants turned 
 against the people (chap. xiv. 5), denotes the thought of those who are 
 in falses concerning their separation from those who are in truth, and 
 their state changing to one of evil against them, 8142—8143. His 
 chariot made ready to pursue them, and all his people with him, and 
 six hundred chosen chariots, and all the chariots of Egypt, and tertian 
 leaders over all of them (ver. 6, 7), denotes the doctrine of the false, 
 the whole mass of falses in general and particular, doctrinals principal 
 
 <L 
 
868 
 
 PEO 
 
 and subservient, and all these in infernal order or series opposed to the 
 spiritual church, 8146 — 8150. Moses commanding the people. Fear 
 ye not, stand ye still, and see the salvation of Jehovah (ver. 13), 
 denotes the elevation of the spiritual from a state of despair by truth 
 divine, and salvation from the Lord alone, 8170 — 8172. Thou hast led 
 forth in thy mercy that people thou hast redeemed (chap. xv. 13), de- 
 notes the divine influx with those who abstain from evils and thus 
 receive good, and are delivered from hell, 8307, 8308. The peoples 
 shall hear and be afraid, sorrow shall take hold of the inhabitants of 
 Philistea (ver. 14), denotes the terror of all who are in the falses of evil, 
 and the despair of those who are in faith separate from charity, 83 1 1 — 
 8313. Till thy people pass over O Lord, even till this people thou hast 
 possessed thyself of [possedistt], pass over (ver. 1 6), denotes the salva- 
 tion of the spiritual, described as those who are in the faculty of receiv- 
 ing the truth of good and the good of truth, without danger of infesta- 
 tion, 8321 — 8323. Bread made to rain from heaven and the people to 
 go out and collect it (chap. xvi. 4), denotes celestial good flowing in, 
 reception and life therefrom, 8416 — 8418. Some said to go out from 
 the people to collect manna on the Sabbath (chap. xvi. 27), denotes the 
 will to act from the truth of faith contrary to order, 8510. The people 
 (afterwards) said to rest on the seventh day (ver. 30), denotes the con- 
 junction of good and truth, which can only be effected in a state of 
 peace, 8519. No water for the people to drink at Rephidim, and the 
 people chiding with Moses (chap. xvii. 1 — 2), denotes the defect of truth 
 and of recreation from truth in a state of temptation, 8562 — 8563. The 
 people thirsted there and the people murmured against Moses (ver. 3), 
 denotes the increased desire for truth and increasing grief, 8568, 8569. 
 Moses crying to Jehovah, What shall I do unto this people, they be 
 almost ready to stone me (ver. 4), denotes interior lamentation because 
 of the non-reception of truth, and almost violence to truth divine, 8573 
 — 8575. Pass thee On before the people, and take with thee of the 
 elders of Israel (ver. 5), denotes truth from the divine to lead and teach, 
 and this from the primary truths of wisdom and intelligence, 8577, 
 8578. Smite the rock, and water shall come out from it, which the 
 people may drink (ver. 6), denotes urgent prayer to the Lord, the 
 truths of faith from him, and spiritual life thereby, 8582 — 8584. 
 Moses sitting to judge the people, and the people said to stand by him 
 [super Moschenjy from morning to evening (chap, xviii. 13), denotes 
 the disposition of truth divine received from immediate influx, and 
 obedience to it in every state, 8685 — 8686. All that Moses did to the 
 people seen by his father-in-law, Jethro (ver. 14), denotes the omni- 
 science of divine good, 8688. Why sittest thou alone, and all the people 
 stand by thee, said by Jethro (ver. 14), denotes the first state of the 
 spiritual when they are obedient to truth alone, not to truth as from 
 good, 8689, 8690. Because the people come unto me to inquire of God, 
 in the answer of Moses (ver. 15), denotes that they only will to act 
 from the dictate of the Word, 8692. Thou wilt surely wear away 
 [Marcescendo marcesces], both thou and this people that is with thee 
 (ver. 19), denotes that their truth must perish, 8699. Be thou to the 
 people God-ward [apud Deum], and bring the words to God, in the ad- 
 vice of Jethro (ver. 1 9), denotes the office of divine truth immediately 
 proceeding from the Lord intercessory and mediatory, 8704 — 8705. 
 
 PER 
 
 869 
 
 I 
 
 Provide [videos], out of all the people men of strength, fearing God, 
 men of truth, hating lucre (ver. 21), denotes the election of subservient 
 truths to which good can be conjoined, pure truths, separate from any 
 worldly end, 8709 — 8711. Let them judge the people at all seasons, 
 and all this people shall go to their place in peace (ver. 22—23, 26), 
 denotes the orderly disposition of truths in perpetuity, and the state of 
 the spiritual in good, 8716, 8722, 8728. Men of strength elected and 
 set as heads over the people, rulers of thousands, of hundreds, of fifties 
 and of tens (ver. 25), denotes such truths as above spoken of become 
 the channels of influx for truth divine, and hence the just order of 
 primary and subordinate truths established, 8725 — 8727. Moses after- 
 wards ascending from the people to Jehovah, communicating the law to 
 the people, &c. (commencing with chap, xix.), denotes truth from the 
 divine, and truth mediating, thus, the Word in various senses, 8805, 
 8806, 8817, 8840, 8841, 8844, 8928, 9370, 9372, 9374, 9378, 9379, 
 9382—9383, 9403, 9414, 9415, 9419—9421, 9426, 9437. See par- 
 ticulars, and the subsequent passages where people occurs, in Moses 
 (21, 23, 24, 25); as to passages from the Prophets and other parts of 
 the Word, see 1259—1261, 1416 end, 2015, 2928, 9209 end, 9256; 
 also in Nations (10), 5897; (13), 10,566. 
 
 6. That the People themselves were represented by Moses in his 
 Mediatorial Character, 9415; and this, when he was in the camp, 
 10,566. See Mosks (1). 
 
 PERCEPTION. 1. The Quality of Perception Described, first, 
 such as it was in the most ancient times, 104, 125, 371, 483, 495, 501 
 —503, 521, 536, 597, 607, 784, 805, 895, 1121, 1442, 1616, 5121 ; 
 and as it is with the spiritual, 5228; see below (4). The men of the 
 most ancient church were in continual perception from the Lord, and 
 they knew, the instant they began to think from the memory, whether 
 it was truth and good, 125. All who have perception (such as the 
 celestial men of the most ancient times, and the celestial angels), think 
 from love only, not from sensuals and scientifics, 202, cited below (17). 
 The principal characteristic of the most ancient church was perception, 
 and the difference of the churches, when the age dechned, was a dif- 
 ference of perception, 483. The perception of the church was a per- 
 ception from the Lord, concerning the good of love and the truth of 
 faith, such as that of the angels ; not of good and truth in matters 
 pertaining to civil society, 495. Perception in that age was not a mere 
 perception of good and truth, but happiness and delight was perceived 
 in doing good, without which the perceptive faculty is not living, br, ill, 
 503, 511. They who have perception (as the celestial men of the most 
 ancient church) have no need to learn from doctrine, because good and 
 truth flow in from the Lord by an internal way, br, ilL 521. The per- 
 ceptions of the celestial cannot be described, for it comprehends the 
 most minute and singular things, and this with all variety according to 
 the state and circumstances, 521. In the most ancient church they 
 were informed in general truths by immediate revelation (through con- 
 sort with spirits and angels), likewise, by visions and dreams; the 
 common principles thus made known to them were confirmed in innu- 
 merable particular ways by perceptions ; which innumerable subjects of 
 perception were the particulars or singulars of the common principle in 
 each case, 597; see also 865, 895, cited (5). The perception of the 
 
870 
 
 PER 
 
 PER 
 
 871 
 
 most ancient church was derived from love to the Lord, but proximately 
 from communication with heaven by means of internal respiration ; 
 their own account of such perception given as communicated to the 
 Author, 1121, 1384. The most ancient people, and, in a less degree, 
 the ancients, were in the instant perception of good and truth, because 
 there was an influx from the Lord, through heaven, into their rational 
 minds, 2144. The perceptions of the most ancient people were infe- 
 rior, in the degree they were in scientifics, and superior in the degree 
 they were elevated above scientifics to the celestial things of love and 
 charity, 2145. Such life from the Lord was in the internal sight and 
 perception of this people, that it made inanimate objects appear living ; 
 hence, they saw in all things the images of that life, 3702; see also 
 3887 cited below (31). That they who are in celestial perception are 
 in the light of heaven, which is from the Lord, in which Hght is intelli- 
 gence and wisdom, 4302. 
 
 2. That Genuine Perception is from the Lord (heaven understood 
 as the medium); that it affects the intellectual part spiritually, and 
 leads it perceptibly to think as the thing really is, with internal con- 
 sent, 5121; compare, as to the Author, 1640, 5171, 7055, 8685. It 
 appears to those who have perception, that it is in themselves, and that 
 it flows from the connexion of things, but it is a dictate through heaven 
 from the Lord, received in the interiors of the thought, 5121. So long 
 as man cannot perceive, sensibly, the influx of good from the Lord, he 
 does good as from himself, yet is able to acknowledge that it is from 
 the Lord, ill. 10,219; further, as to the difference between acknowledg- 
 ment and perception, 10,093, 10,155 cited below (20). 
 
 3. Collection of Passages (in the same order as cited in the Author s 
 Treatise, Be IS ova Hierosolyma, 145). Perception consists in seeing 
 what is true and good by influx from the Lord, 202, 895, 7680, 9128. 
 Perception is given to those only who are in the good of love from the 
 Lord, thus, who are principled in love to the Lord, 202, 371, 1442, 
 5228. The angels who have perception are such, as when they lived 
 in the world, committed the doctrines of the church immediately to the 
 life, not first to the memory ; thus, whose interiors are formed to the 
 reception of influx from the Lord, 495, 503, 521, 536, 1616, 5145. 
 The field of wisdom opens even to the Lord, in all who have perception ; 
 and hence their wisdom is ineffable, 2718, 9543. They who have per- 
 ception, do not reason concerning the truths of faith, for by reasoning 
 perception would perish, 122—129, 233,301, 585—586, 1385, 5897. 
 They who believe they know of themselves and become wise of them- 
 selves cannot have perception, 1386. The experience of the Author, 
 showing that the learned cannot comprehend perception, 1387. They 
 who are in the Lord's celestial kingdom have perception, but they who 
 are in his spiritual kingdom have conscience in place of it, 104, 371, 
 597, 607—609, 805, 895, 1442, 1919, 2144, 2831, 5145, 8081. The 
 celestial do not think from faith, like the spiritual, but they have per- 
 ception of all things of faith from the Lord; hence, the discourse of the 
 celestial is represented by the command of the Lord, "Let your com- 
 munication be *Yea, yea; nay nay,'" 202, 337, 597, 607, 784, 1121, 
 1384, 1387, 2715, 2718, 3246, 4448, 7877, 8780, 9166, 10,155, 
 10,786. The celestial, who know the truths of faith from perception, 
 are not willing even to name faith or truth, as a thing by itself, 202, 
 
 337, 3246, 4448. Passages concerning the difference between the 
 celestial angels and the spiritual, 81, 202, 337, 765, 784, 895, 1155, 
 1577, 1824, 2023, 2048, 2088, 2227, 2507, 2669, 2708, 2715, 3235, 
 3240, 4788, 8521, 9277 and citations, 10,093, 10,295. Concerning 
 the perception of those who were of the most ancient church, which 
 was a celestial church, 104, and passages cited above (1). Concerning 
 interior and exterior perception, 1616, 2145, 2171, 2831, 3562, 5920. 
 Concerning perception at this day; that there is a perception of justice 
 and equity, or natural good and truth, but rarely of spiritual good and 
 truth, 2831, 5937, 7977. That the light of perception is altogether 
 different from the light of confirmation, although to some it may appear 
 similar, 7680, 7950, 8521, 8780. 
 
 4. Perception predicated of the Spiritual, proceeds by knowledges 
 [cognitiones'], derived from doctrine or from the Word, because such 
 knowledges become of the faith and conscience, 2722 end, ill. 2831 ; 
 see below 7935. The spiritual cannot have a perception of good and 
 truth because good and truth are not implanted in their voluntary part, 
 but in the intellectual part; hence, they cannot come even to the first 
 light in which the celestial are, 2831; their different states in respect 
 to the voluntary and intellectual part, further ill. 5113; 5145 cited 
 below; 9716 end. The celestial perceive that it is divine truth which 
 becomes rational truth in them; but the spiritual cannot perceive that 
 it can be divine if it is rational ; this because they attribute truth to 
 themselves, ill. 3394. Celestial perception is enjoyed by those only 
 in whom the interior rational is terminated; spiritual perception by 
 those in whom the next inferior degree is terminated, 5145. Spiritual 
 perception is from the discourse or the thought of the angels attendant 
 on man flowing in ; which only those who are in the good of love or 
 charity can receive, 5228. They are in the perception of spiritual things 
 who are in the affection of truth from good, for they continually desire 
 to know truths, and hence their intellectual part is illuminated, 5937. 
 The first plane of instruction or introduction into truths is formed by 
 things received sensually, the next by scientifics, and from these, judg- 
 ments or conclusions are formed; so, in the regeneration, the first plane 
 is formed by the common doctrines of faith, afterwards the particulars 
 of doctrine and of faith are insinuated, and so on to interior truths, 
 which are at length illustrated by light from heaven; hence the spiritual 
 faculty of perception, 6751; further ill. 9103. With those who have 
 perception, truth immediately from the Lord is conjoined with truth 
 acquired doctrinally; but those who have not perception confirm them- 
 selves in the doctrinals in which they have been educated; such are 
 they who have no affection of truth for the sake of truth or of life, 
 7055; further ill. 8685, 9103. No one can have perception unless he 
 is so far regenerated that he can be elevated from the sensual towards 
 the rational, and thus to the light of heaven, 7055. Perception consists 
 in seeing that truth is truth, and good, good; that the false is false, 
 and evil, evil ; not in the discernment of means by which falses and 
 evils are confirmed, 7680; and to the same effect, 4741, 7012, 7950, 
 8521; but particularly 8780 cited below (16). Interior perception is 
 predicated of the spiritual, and is otherwise called conscience; this con- 
 science is formed from the truths of the church, when they have become 
 of the life, and are so impressed in the interior memory that they are 
 
872 
 
 PER 
 
 exhibited in the actions, and in the very gestures and looks, without 
 premeditation, 7935. The spiritual must acquire good by truth in 
 which they are to be instructed; for they have a perception of civil and 
 moral truth and good (these being in agreement with things of the 
 world) but not of spiritual truth and good, 7977. See above (5, 6). 
 
 5. Difference between Perception and Conscience. The celestial 
 have perception, the spiritual conscience, 104, 597, 607 — 609. The 
 spiritual have a perception of all things pertaining to faith, which ap- 
 pears like celestial perception, but is really a kind of conscience, 1 203 ; 
 or a dictate that may be called conscience, 607, 608; see below (31), 
 1384. Perception ceased when faith was separated from love and 
 charity, and then conscience began, 371. Conscience is said to dictate 
 or affirm positively (compare 202), but not in the same manner as per- 
 ception, 371. Perception and conscience are altogether dififerent states, 
 co-existent with differences of respiration and of language, ill, 597, 607 
 — 609. The celestial man from perception apprehends the particulars 
 which enter into general tniths, and the singulars of particulars; not 
 so the spiritual man of whom conscience is predicated, for he can only 
 apprehend common or general truths, 865; see also 597 cited above 
 (1). The men of the most ancient church were initiated from infancy 
 into the perception of goods and truths by means of revelations; this 
 because goods could be insinuated into the voluntary part; the man of 
 the spiritual church, on the contrary, can only know when he learns, 
 and instead of perception he acquires a conscience, and from conscience 
 a kind of dictate concerning truth, 895. The celestial have perception 
 from the Lord; the spiritual have something analogous to perception, 
 called the dictate of conscience, 1442. Perception is from the influx 
 of good into the rational mind; conscience is from the influx of truth ; 
 passages cited, seriatim, 2144. Perception is the faculty of the celes- 
 tial who are in love to the Lord; but the spiritual have conscience which 
 dictates, and which is formed from knowledges derived externally, 2831. 
 In those who have perceptions of good and truth (as the celestial angels), 
 all the distinct planes or degrees exist in order from first to last ; but 
 in those who have conscience (as the spiritual angels), the first plane in 
 which influx should terminate is wanting, ill, 5145. 
 
 6. Perceptiony Dictate, and Conscience, named in order, as the 
 various means by which man is made acquainted with the combats of 
 spirits and angels, 227. The perception ascribed to the spiritual is a 
 kind of dictate or conscience, 203, 607, 608 cited above (5), 1442. 
 The perception of the most ancient church was succeeded by a kind of 
 dictate or conscience, intermediate between perception and what we call 
 conscience at the present day, 608. Perception is a kind of internal 
 speech, also all interior dictate, and even conscience ; but perception is 
 more interior, or superior, 1822. See Conscience, Dictate. 
 
 7. That there is Thought from Perception, Thought /rom Conscience, 
 and Thought from no Conscience, br, ill. 2515, 2552. Only the celes- 
 tial, who are principled in love to the Lord, think from perception ; the 
 spiritual from conscience ; and the evil from no conscience, 2515, 2552, 
 Perception is not the same thing as thought, but thought flows from it ; 
 ill. by comparison with thought flowing in like manner from conscience, 
 1919, 2552. Perception is from good; thought, from truth, 2619. 
 Apparently^ perception is from thought ; but really, thought is from 
 
 PER 
 
 873 
 
 perception, because from the influx of the discourse and thoughts of 
 angels, 5228. 
 
 8. Perception (understood in common) is from the faculty of Con- 
 cluding, and this faculty exists by influx from the spiritual world, 5937 
 cited below (27). 
 
 9. Perception adjoined to sensitive Reflection, briefly mentioned as 
 the means by which the operation of spirits can be discerned by man, 
 
 5171. 
 
 10. That Perception is really Sensation, All the varieties of sen- 
 sation have reference to the sense of touch as the one universal and 
 common sense; the sense of touch also is the external perceptive, and 
 the perceptive is the internal sensitive, 3528. The perceptive faculty, 
 or internal sensitive, is all from good, not from truth unless secondarily, 
 because the influx of life from the Lord is into good, 3528. All per- 
 ception and all sensation is from the Lord, by influx through the inter- 
 nal man, and every appearance to the contrary is a fallacy, 5779 cited 
 below (25). 
 
 1 1 . That all Perception and Sensation, all Power and Action, are 
 from Good and Truth, 3887 end. In connexion with this (especially the 
 power of action), see the explanation of halting, 4302. See also con- 
 cerning the arrangement of truths from good, which form the very man 
 or spirit himself, 8370, 10,298. 
 
 12. That Superior Intuition and Perception are from Good, because 
 influx from the Lord is by good and into good; hence, good is actually 
 and substantially first, but truth apparently, 4925; compare 10,729. 
 The truths of the church are apprehended in a manner altogether dif- 
 ferent by those who are in good, and those who are not in good, ilL 
 5478. They only have perception of truth in whom immediate divine 
 influx is conjoined with mediate, thus, who sufier themselves to be led 
 by good, br. ill, 7055; further ill, 8685. All such must be in the love 
 of truth from good, which good must also be genuine, 8685 end. The 
 reception of good by man, and reaction in consequence, is the cause of 
 perception, ill, 10,729. 
 
 13. That the Natural Man can Perceive Good and Truth, but only 
 in the natural degree, not spiritual, ill, 3768. That natural perception 
 is from the light of heaven received in natural light, and is propor- 
 tionate to its reception, 4302; see below 5121, 5937. The natural 
 man perceives somewhat of heaven in good, when he begins to act it 
 from the will, not when he does good from the understanding or from 
 truth only, 4353 end. The influx of perception from the Lord is into 
 the interiors of the thought, and it regards such things as are above the 
 natural and sensual, thus, which are of the spiritual world and of 
 heaven, 5121; see below 9103. The perception of the natural man is 
 from the celestial internal, not the contrary, because the order of per- 
 ception is the^same as the order of influx, 5937; see below 3525, 3549. 
 The natural man is first in light from the world, afterwards hght from 
 heaven flows in, so that he discerns, not only between truths, but be- 
 tween truths in these truths ; still, he cannot have perception, unless 
 the light of heaven is received in knowledges derived from revelation, 
 9103. When perception is predicated of the natural man it is called 
 apperception and is to be understood as from the rational, 3525, 3549 ; 
 compare 4214. 
 
874 
 
 PER 
 
 PER 
 
 875 
 
 14. That the Perception of Good and Truth succeeds to Vastation 
 (namely, when the spiritual are treated of), because the proprium is 
 then softened ; also, because the sphere of perception, and the extension 
 of its limit, is actually formed from relatives, 2694; the latter subject 
 further ilL 5962. That goods and truths are implanted in man by 
 temptations, and their arrangement is effected in the succeeding state of 
 tranquility; hence illustration from truth and delight from the affection 
 of good, 8367, 8370; see also 10,685. 
 
 15. That Perception is Internal Revelation^ 5097. That there is 
 revelation from internal perception, which only the celestial can have ; 
 and revelation from discourse with angels; the difference ill. 5121. See 
 Inspiration (2); and see 8694, 8780 cited below (16). 
 
 16. Illustration and Perception named together; illustration as the 
 cause of perception, 8685, 8694. Illustration and perception (the for- 
 mer meaning the same thing as internal revelation) are from the light 
 of heaven affecting the internal sight, 8694, 8780. The light of per- 
 ception (or that by which the internal sight is illustrated), is from the 
 divine, affecting those who are in the affection of truth from good ; but 
 the light of confirmation is sensual and infernal, ill. 8780. Man is 
 illustrated, and perception is given to him, when he reads the Word ; 
 but this, according to his desire for truth, which desire again is propor- 
 tioned to his love of good, 10,290; further ill, 10,551; as to sight from 
 interiors or the internal man, 9128, and other passages cited below (25) ; 
 see also Light (5), Internal (2), Life (2). 
 
 1 7. That Perception Obtains when Love is Principal^ or that Per- 
 ception is the Procedure of the Love, through all the understanding, 
 202, 371, 597 end, 1121, 1384, 1442, 1616; cited below 5121, 8370. 
 As to the perception and acknowledgment of the divine from love, which 
 is predicated of the Lord, and of no other, 6872; see Love (20). 
 
 18. That Perception is the Celestial Faculty itself \ipsum coeleste], 
 given by the Lord to those who are in the faith of love, 536, 597 end. 
 This fact, and other similar truths, confirmed to the Author by the sons 
 of the most ancient church, 1121, 1384. That all perception is from 
 celestial love, and that all who arrive at the celestial state, or in whom 
 the external and internal are conjoined, receive perception from the 
 Lord, 1442, 1616. As to the perception of those who are in common 
 celestial good, that is, who are intermediate between the celestial and 
 spiritual, 8802. 
 
 19. That Perception is really Divine Influx into the Intellectual 
 Faculty y 2513, see also 2701. 
 
 20. That Perception is attributed both to the Voluntary part and 
 the Intellectual part, but perception of the intellectual part is still from 
 the voluntary part, or from good, flowing in, 3619. The perception of 
 truth from good is predicated of the intellectual part; the perception of 
 good and truth of the voluntary part, 9716 end. In the spiritual king- 
 dom, divine truth is received in the intellectual part, and is said to be 
 acknowledged; in the celestial kingdom it is received in the voluntary 
 part, and is said to be perceived, 10,093, 10,155. Understanding is 
 predicated of the intellectual part alone; belief of the intellectual part 
 and the voluntary part together; perception of the voluntary part alone; 
 each of these is denoted by cognoscere, to know, according to the sense 
 in which it is used, 10,155. See Man (17, 18). 
 
 21. Perceptions and Truths explained organically. Truths are the 
 vessels, rational or natural, into which good or life from the Lord flows ; 
 perceptions are predicated of the variations of the forms of such vessels, 
 which are subject to continual change according to state, ill. 3318. Per- 
 ceptions are clear or obscure according to the order of truths in good, 
 ill. 4302. Perceptions of good and truth, properly, so called (namely, 
 celestial), are only given to those in whom the interior rational degree 
 is terminated, consequently in whom all the degrees are opened, and 
 exist distinctly from first to last, ill. 5145. See Man (19). 
 
 22. The Perfection of Perception, consists in seeing particulars dis- 
 tinctly, 502 cited below (29); also 597 cited above (1). 
 
 23. The Species amd Varieties of Perception, first, that they are 
 innumerable, 483, 536. Perception, in general, consists of three kinds; 
 the perception of good and truth in things celestial and spiritual, such 
 as the men of the most ancient church and the interior angels enjoy ; 
 the perception of what is just and equitable in civil life, such as all in 
 the world have who are rational; and the perception of honesty or virtue 
 in moral life, 2831. All the varieties of the sensitive and perceptive 
 faculties have reference to one only common and universal sense, which 
 is that of the touch, 3526; see above (10). 
 
 24. That innumerable Interior Perceptions concur in forming one 
 common Idea, ill. 6622 — 6623. See Idea. 
 
 25. Interior Perception; the Interior Man. Perception becomes 
 more and more interior, in the degree that the external man is con- 
 joined to the internal, 1616, 2144 — 2145. Perception is predicated of 
 the internal man seeing in the external, not the contrary, 1701, 1914, 
 1953, 5427, 5477, 5779, 5937. Perception is natural, rational, and 
 internal; but the latter is divine and pertained to the Lord alone, 2171 ; 
 compare the citation from the same number (31). He who has inmost 
 perception, is in the perception of all that is below, because inferior 
 things are but the derivatives or compositions of superior, 3562. Per- 
 ception is clearer and more exquisitely delicate in proportion as it is 
 more interior, 5920. While man lives in the world he cannot perceive 
 anything that is transacted in the internal man, but from the internal 
 he sees what is done in the external, 10,236, 10,240, 3679. In like 
 manner, while in the world, man cannot think perceptibly in the inter- 
 nal, but from the internal in the external, 10,685. To see from inte- 
 riors, or from the internal man into the external, is to see from the 
 Lord, ill. 9128; as to the state of reception in the external, and the 
 contrary, 10,702. See Internal (3), Light (5), Influx (6), Life 
 (3), Man (7), Memory (3). 
 
 26. How obscure Perception is while Man lives in the body, even if 
 he is regenerated, 2367; see also, 2514, 6622. 
 
 27. That Perception is now unknown even in its most common form, 
 483, 536, 2144, 5228. Perception is from the faculty of concluding, 
 and no one could have this faculty, except by influx from the spiritual 
 world; in our day, however, it is occupied with worldly things, not spi- 
 ritual, which are taken on trust, ill. 5937; see also 7977. 
 
 28. That Phantasy has the appearance of Perception; also that it 
 really takes its place with those who are confirmed in evils and falses, 
 br. ill 7680. 
 
 29. Historical Notices; the Decline of Perception. In the most 
 
876 
 
 PER 
 
 PER 
 
 877 
 
 ancient times they had the fullest knowledge of perception, 104. The re- 
 yelations and the perception of the most ancient church were succeeded 
 by the knowledge [coffnitio], of truth and good derived from what had been 
 previously revealed, and later still from the things revealed in the Word, 
 125. The perception of the most ancient church was co-existent with 
 its celestial love, and it perished in the degree that such love declined, 
 371. The dififerences which arose in the most ancient church were dif- 
 ferences of perception corresponding to its innumerable genera and spe- 
 cies existing in heaven, 483. The houses, families, and nations of the 
 early ages, were preserved thus distinct in order that such genera and 
 species of perception might be preserved, 483. The perception of the 
 most ancient church diminished from particular to more common, from 
 distinct and clear to obscure, and so vanished, 501, 502, 511. From 
 the perceptions of truth and good which characterised the most ancient 
 church, and the churches immediately succeeding it, doctrine was 
 fashioned which afterwards served as the rule by which good and truth 
 might be known, 519, 521, 609. All perception perished when the doc- 
 trinals of faith were immersed in the lusts, and in place of it, a deadly 
 persuasion prevailed, 585, 607 end. With the change of perception 
 there also took place a change of the respiration and the manner of ex- 
 pressing thought; hence the first language of words and the method of 
 instruction by doctrinals in the external way, in brief, a complete change 
 in man's state, 608, 805. In our day, the spiritual light that flows in 
 and gives perception is obscured and almost extinguished by the delights 
 of self-love and the love of the world, 5937. 
 
 30. Communication with Heaven by Perception and Respiration. 
 The men of the most ancient church had internal respiration, and only 
 external tacitly; hence their connexion with angels, their profound ideas 
 of thought, and their ineffable, nay, their incredible perception, 607, 
 1121. When internal respiration ceased, the communication with hea- 
 ven, and hence celestial perception ceased also, 608, 784, 805. 
 
 31. Perception of the Angels. The angels perceive what is true and 
 good, what is from the Lord, what from themselves, 104, 1383, 1384 ; 
 see also 10,219 cited above (2). Angelic perception is from the Lord 
 by love, not of faith separate from love, 202. The angels have an ex- 
 quisite perception of whatever is opposed to the t-uth of faith and the 
 good of love, 228. The perception of truth and good is universal in 
 heaven, and consists in innumerable species and varieties, 483, 536. 
 They who lived in the most ancient times dwell together in heaven be- 
 cause they are in similar perceptions, and the distinctness of their per- 
 ceptions was preserved in the world by their marriages with those in 
 affinity, or the preservation of houses, families, and nations, 483. The 
 celestial angels are in a state of perception similar to that of the most 
 ancient church, which was a perception from the Lord of innumerable 
 things confirming the general truths otherwise revealed to them, 597 
 cited above (1); 895 cited above (5). Celestial angels are in the per- 
 ception of good primarily, and from good of all things which are of 
 truth, 1384. Spiritual angels have perception, but not like the 
 celestial; the varieties of such perception briefly described, 1384; see 
 203 cited above (5). The celestial angels think from perception, the 
 spiritual from conscience; but angelic perception is hardly anything 
 compared with that of the Lord when he was in the world, because it 
 
 was from the divine itself, 1919. They who have perception (as the 
 angels), know very well in what degree of perception they are, whether 
 in natural or rational, or in that still more interior degree which, to 
 them, is divine, 2171. The celestial angels are more in the Lord than 
 others, and everything in their presence is living, because immediately 
 from the Lord; the difference between the celestial and spiritual, and 
 the influx of the one into the other illustrated by the heart and lungs, 
 3887. The celestial angels have perception because the interior rational 
 is opened, or influx from the Lord is received in an interior plane; but 
 the spiritual have conscience, and not perception, because influx is re- 
 ceived in the next inferior plane, without termination above, ill, 5145. 
 The angels enjoy a continual perception of the Lord except in states of 
 short duration, in which states they are not affected with good; these 
 states are denoted by the evening, and by their recurrence, the angels 
 are continually advanced to perfection, ill. 5962, 10,200. Generally, 
 that the changes of state in heaven as to illustration and perception, are 
 like the times of the day in the natural world, 5672, 5962, 6110, 8426, 
 9213, 10,605. That the angels are kept in the tranquility of peace by 
 the perception of the Lord's presence, 5963, 6325. 
 
 32. Perception of Spirits in the other Life. The ideas and thoughts 
 of another are clearly perceived among spirits, for every idea is a pic- 
 tured image of the man, and from a single idea it is possible to evolve 
 and exhibit his every word, thought, and action, during the whole 
 period of his life in the world, 1008; seriatim, 1383—1399, 1504— 
 1520. There are two kinds of perceptions in the other life; the one, 
 angelic, is a perception of what is good and true, what from the Lord, 
 what from themselves; the other, common to all spirits (but in the 
 highest perfection to angels), is a perception of the quality of others the 
 instant they approach, 1383, 1384, 1388; also 104 cited above (31). 
 The perception of the quality of others is from the influx and commu- 
 nication of ideas; for there is a communication of all thoughts and 
 affections, and this by real transmission from one to another, 1388, 
 1390 — 1393; see below, 1504. All are consociated in the other life, 
 according to such perceptions as are here described, for one instantly 
 knows another, and agreement and consent conjoins, but the want of it 
 disjoins, 1394, 1398 end. So exquisite are the perceptions of spirits, 
 that the evil cannot approach the sphere of the good, but feel torment 
 at the very threshold of heaven, 1397; nay, that myriads of evil spirits 
 cannot endure the presence of one angel, 1271, 1398. The quality of 
 another as to love and faith is instantly known by perception; the cause 
 of which is the activity of the human interiors, which forms a sphere 
 around man, and even extends to a distance, 1394, but particularly 
 1504. The perception of another's quality by angels and spirits, may 
 be illustrated by a similar faculty in the world, where often the looks, 
 the gestures, &c., discover a nature different from that assumed, 1388, 
 1640. The community of perception in the other life derives its origin 
 from the Lord's will that all goods should be communicable, hence from 
 mutual love, 1388 end; also from the more perfect state of spirits (as 
 to the same faculties they had when they were in the body), 1389. The 
 Author relates that he had learned much concerning this kind of percep- 
 tion from actual experience ; by way of example, he mentions the case 
 of a deceitful spirit whose quality he perceived, 1395; and an example 
 
 
878 
 
 PER 
 
 PER 
 
 879 
 
 of perception from a distance, 1396; see also 1640, 4628 and following 
 passages. Spirits who have made wisdom consist in reasonings concern- 
 ing good and truth, have Httle perception, 1385. They who are in the 
 conceit of self-intelligence, who lead themselves, and fancy they are.wise 
 of themselves, have no perception, 1386. Some who were learned ui 
 the world are in such denial of influx from the Lord, that they know 
 not what perception is, and cannot be instructed, 1387. An argument 
 with some, to convince them what innumerable things are perceived as 
 one only by grosser spirits, 6622—6623. See further, as to some of 
 the above points in Communication, Conjunction, Sphere. 
 
 33. Perception of the Angels in Man. The angels perceive a thou- 
 sand times better than the man himself whatever enters into him 
 opposed to the truth of faith and the good of love, br. 228. The least 
 movement of man's thought [minimum cogitationis], is as perceptible to 
 the angels as the greatest, br, 228. Ordinary spirits perceive the 
 thoughts of man better than the man himself; angelic spirits perceive 
 the interiors of his thought; and angels the causes, and ends, of which 
 little is known toman, 1931. , . ^ .„ . .- i* 
 
 34. The Perception of Evil Spirits in Man y a bnef illustration ot 
 what occurs with the regenerate and the uuregenerate respectively, 
 1695. Perceptions are predicated of infesting spirits, so long as any 
 remains of the knowledges of the church exist with them; thus, till 
 they are altogether vastated; not so, illustration, 7680. 
 
 35. Concerning the Imagery of Perception, how instantaneously 
 such things afpear in spiritual light, 3342. That perception is in the 
 things themselves thus represented, 541 1. See Representation. 
 
 36. The Perception of Infants is such that inanimate things appear 
 living to them, 3702; also the passages there referred to, 2297, 2298. 
 The functions of the thymus gland belong especially to infancy, and 
 the spirits pertaining to that province are remarkable for their quick 
 and unpremeditated interior perception; their perception also regards 
 the goodness rather than the truth of things, 5172. 
 
 37. The Perception qf the Lord when he was in the World; first, 
 that it commenced in his boyhood, and that it progressed according to 
 order, 1440—1443, 1446, 1616. 1785, 2000, 2137, 2144, 2145, 2171, 
 2249. The perception of the Lord was most perfect, far above the 
 perception of men and angels, because from communication and internal 
 discourse with Jehovah, 1786, 1791, 1815, 1919, 1921, 2144, 2171, 
 2245, 2500, 2515, 5121 end. The perception of the Lord was infi- 
 nitely beyond that of all men and angels, because his love was infinitely 
 greater, and the influx of wisdom is into love, 2500. The Lord's per- 
 ception was divine and human reciprocally, for he so prepared himself 
 that the divine was lowered nearer to his intellectual state, and his 
 human was elevated nearer to the divine, 2137, 2161—2163, 2165 and 
 following passages, especially 2166, 2186, 3382. The Lord's percep- 
 tion was from the divine according to reception in the human, 4571. 
 Why so much is said concerning the unition of the divine essence of 
 the Lord with the human in him, and concerning his perception and 
 thought, 2249. That his perceptions and thoughts could be foreseen 
 and expressed in the internal sense of the Word, because from the 
 divine, 2523, 2540, 2551, 2574. See particulars in Lord (43). 
 
 38. Perceptibly to receive the Divine. Man is not such from his 
 
 \ 
 
 outward form, nor from speech, nor even from thought; but from the 
 ability to think truth and will good; and then, when he thinks truth 
 and wills good, to regard the divine (by intuition), and perceptibly re- 
 ceive the divine, 5302. See above (31), 3887; Man (9); Lord (23, 
 24; especially 30, 2520, 4724); see also Connexion. ^ 
 
 39. The Perception of the Lord's Presence ; the tranquility that it 
 brings, and the perfect confidence it inspires (in the regenerate here 
 treated of,) that no evil can happen to them, 5963. 
 
 40. The Grateful Perception of Peace by the Lord in heaven; sig- 
 nified by an odour of rest in the sacrifices, 925. See Odour (6), 
 Peace (8). 
 
 41. The Correspondence of Odour or Smell, and of the Organ of 
 Smelling, to Perception, in seriatim passages concerning the Grand Man, 
 4624 — 4633. That they who belong to the nostrils are in common 
 perception, with a difi'erence as to exterior and interior, 4625 — 4627. 
 That perceptions, or the spheres of perception really become odours, 
 4626, 4628, 4748. That the perception and grateful reception of wor- 
 ship when from love and charity, is denoted by the fragrant odour of 
 incense, 10,292, 10,298. See Odour, Incense. 
 
 42. Perception and Thought from Perception, denoted by SpeaMng, 
 Saying, and similar expressions, 371, 1602, 1791, 1815, 1819, 1822, 
 1898, 1913, 1919, 2032, 2061, 2080, 2238, 2260, 2287, 2506, 2515, 
 2552, 2619, 2807, 2862, 3029, 3367, 3395, 3509, 3619, 4571, 5000, 
 5111, 5121, 5228, 5259, 5779, 5877, 5937, 6251, 7094, 7107, 7191, 
 7226, 7244, 7935, 7937, 8786, 10,234, 10,290, 10,551; 10,702. See 
 Language (7, 8). 
 
 43. Perception or Apperception denoted by Hearing, 3163, 5017, 
 5254, 5477, 8360, 8645, 8802. In its full sense, hearing denotes to 
 perceive, to understand, to have faith ; but this when conjoined with 
 obedience, br. ill. 8361. The all of the perceptive faculty of divine 
 truth from divine good, represented by the putting of blood upon the 
 auricle [or little ear] of Aaron's ear, 10,061. See Ear, Hearing. 
 
 44. Illumination, Perception, Apperception, Understanding, ^c, 
 denoted by Seeing, by Lifting up the Eyes, by Opening the Eyes, and 
 similar expressions, 1584, 2148, 2325, 2701, 2789, 2807, 2829, 3529, 
 3764, 3827, 3863, 4083, 4404—4420, 4526, 4567, 4723, 5304, 5400, 
 7017, 8160, 8792. The difference between sight and hearing; that 
 sight is predicated of the intellectual part, hearing, of the will and the 
 intellect together, 3869. See Eye. 
 
 45. Perception denoted by Touch. The sense of feeling denotes the 
 inmost and the all of perception, because it is the universal, or the one 
 common sense, to which all the senses are reducible, 322, 3528, 3559, 
 3562. See to Feel. 
 
 46. The Affection of Wisdom and Perception denoted by the Taste, 
 4793. See Language (1), Taste. 
 
 47. Perception denoted by expressions which imply Motion, Pro- 
 cedure, ^c. To come, to come near, and similar expressions, denote 
 perception; because perception is from influx, 2513, 3572, 3574. To 
 go and meet another, to go up or come down from the mountains, to 
 enter in, and similar expressions frequently precede speaking, or saying, 
 because influx is the cause of perception and of thought from percep- 
 tion, 7016, 7020, 7025, 7056, 7058, 7306—7308, 7435—7440, 7497 
 
 VOL. II. 
 
880 
 
 PER 
 
 PER 
 
 881 
 
 —7499, 7538, 7539, 7549—7551, 7631, 7637—7640, 7650, 8760, 
 8781—8782, 8792—8793, 8840—8844, 10,551, 10,605, 10,611, 
 10,689—10,690, 10,702. To arise, especially to arise in the morning, 
 denotes elevation of state; the nearer presence of the Lord; illustra- 
 tion in spiritual and celestial things, 2401, 2785, 2912, 2927, 3171, 
 3458, 3723, 4103, 4881, 6010, 9387. To be elevated towards interiors, 
 is to emerge into celestial light, to think interiorly; thus, influx and 
 illustration from the Lord, or life from him received in the external 
 man, 4881, 6007, 6183, 6210, 6262, 6309, 6315. 6954, 9227. The 
 heave-ofi'ering, or elevation of part of the sacrifice (Ex. xxix. 27), repre- 
 sented the divine celestial, or divine good perceived in heaven and the 
 church; the wave-offering (ib,), the divine spiritual, of which acknow- 
 ledgment, not perception, is predicated, 10,093 and preceding numbers. 
 
 48. That Perception is signified by Trees (the trees of Paradise 
 understood), but only when the celestial man is treated of, br, 103; 
 further///. 1443, 1616, 2163. Trees in general denote perceptions 
 relative to the celestial church, but knowledges [cognitiones'] relative to 
 the spiritual cliurch, 2722 end, 2972, 4013; compare 2682. Abstractly, 
 the various species of trees denote goods and truths interior and exterior, 
 because goods and truths are the subjects of perception and knowledges, 
 4013; for particulars, see Tree. 
 
 49. Apperception as distinguished from Perception, is predicated of 
 the natural man, but it is from the rational, 3525, 3549, cited above 
 (13). Apperception is described in three kinds, or degrees, viz., from 
 the sensual or exterior natural, from the interior natural, and from the 
 rational, 5141. The cause of apperception is influx, the operation of 
 which is described from the author's experience, 6200. 
 
 PEEL, to [decor ticare], denotes the removal of exteriors, in order 
 that the interiors may become manifest, 4015. 
 
 PERDITION, is spoken of from appearances as an act of the Lord, 
 but it always signifies to perish by reason of evil, 2395, 2397, 2402, 
 7643. The devastation of evil or perdition comes by influx from hell, 
 7879, 7929. See Damnation. 
 
 PEREGRINATION. See to Journey. 
 
 PEREZ. See PHAREZ. 
 
 PERFECTION. Men possess all their faculties in much greater 
 perfection in the other life, ill. by the more copious thought and 
 speech of spirits, &c., 1524, 1642. The state of man, even when he 
 becomes an angel, never can be perfected, but is one of continually ad- 
 vancing perfection ; accordingly, regeneration is progressive, not instan- 
 taneous, 675, 3200, 4803. The regenerate state is advanced as the 
 new voluntary part is perfected, by the implantation of truth, 9296 ; 
 further ill. 9568. The perfection of perception consists in seeing dis- 
 tinctly particulars, and the singulars of particulars, 502, 597. Perfec- 
 tion increases with the numbers associated in unanimity, or with the 
 more perfect correspondence, 3629. Interiors are more perfect than 
 exteriors, because nearer to the divine, 5146, 9666. That the number 
 three, denotes what is ^>erfect, or complete from beginning to end, ill, 
 9825, 9866. See Numbers (p, 797). 
 
 PERFECT MAN. The Lord alone is perfect man, ill. 1414, 4803. 
 Man is called whole and perfect when good is all and all with him, ill. 
 9568. 
 
 PERFIDY. To act perfidiously {transl. deceitfully, Ex. xxi. 8), 
 denotes agamst divine order, or against truth and good in heaven, sh. 
 8999 ; compare 8998 end. 
 
 PERFORATE, or BORE THROUGH. See Ear. 
 
 PERFORATED, understood of basket work (Gen. xl. 16), denotes 
 without termmations or distinct planes ; hence, the dissipation or mis- 
 direction of influx, 5145, 
 
 PERICARDIUM. Description of the spirits whose influx is into 
 the diseases of the pericardium, the pleura, and other parts of the chest, 
 
 PERIOD. See Age. 
 
 PERIOSTEUM. An adulterous spirit described, whose presence 
 occasioned pain m the periosteum of several parts, 5714. 
 ^^RJPHERY OR CIRCUMFERENCE See Middle. 
 
 u 11 JL..^ ^^ ^^^' '^' ^^ predicated of damnation, or the state in 
 neil, 7655. 
 
 PERITONEUM. Description of the spirits who qprrespond to 
 l^^r^^rS?*''"' *°^ ^^^ ^^^7 ^e^end themselves from the renal spirits, 
 ^J7«. I he appearance presented when they defend themselves from 
 the spirits of the colon, 5379. 
 
 PERIZZITE [perisita]. The Canaanite denotes evil, Perizzite the 
 false, or persuasions of the false, 1573, 1574, 1867. So long as any 
 remains of the ancient church existed with them, the Canaanite denotes 
 the church as to good; the Perizzite as to truth ; afterwards when they 
 became idolatrous, the Canaanite denotes evil, Perizzite the false, as 
 above, 4517. Canaanites and Amorites, denote evil in two kinds; the 
 one originating in the love of self and the worid, the other in false reli- 
 gion; m like manner, Hittites and Perizzites denote falses in two kinds • 
 the one originating from those evil loves, the other from doctrine or 
 religion, 6859. See citations 10,638; and Nations (6). 
 
 P??^^^^^'^^' *^** ^* ^^ predicated of state, when truths become 
 ot the life, and was represented by the three great festivals observed 
 every year, 9286. That truths are not permanent unless received with 
 delight, 3502. See Confirmation. 
 
 PERMISSION. See Providence. 
 
 PERPETUAL. That is said to be perpetually in remembrance 
 which prevads universally in the mind, 8885, 8888. See Sabbath 
 (17). Perpetually, or for ever (meaning, in the literal sense, to the 
 end of one*s life), denotes the state after death, thus, eternity, 8991. 
 See Eternal. 
 
 PERPLEXED [perplexum]. See Entwisting. 
 
 PERSECUTIONS (Mark x. 30, and other passages), denote temp- 
 tations, ill. 4843, 9048; passages cited concerning afflictions, 1844 
 
 1846. See Afflictions. 
 
 PERSEVERE, to, or endure to the end, is not to be seduced, or 
 succumb in temptations; hence, it denotes the salvation of those who 
 are in charity, 3488. 
 
 PERSON. The idea of person, whenever it occurs in the external 
 sense of the Word, is changed into the idea of thing in the internal sense; 
 thus, into something of truth and good, 5225, 5287, 5434; see also 
 5253, 10,133 cited below. The angels always think abstractly from 
 persons, and remain in the idea of the substantial things; this, because 
 
 r2 
 
882 
 
 PHA 
 
 PHA 
 
 883 
 
 the idea is fixed and limited when determined to person; also because 
 the idea of person in the other life excites those who are thought of, 
 and even disturbs the societies in which they are, 8343; then in order 
 6040 end, 8985, 9007. The names of persons and places mentioned 
 in the Word do not enter heaven, but the things signified by them ; 
 passages cited 10,282. Such persons as Shem, Ham, Japhet, and 
 others named in that portion of the Word, never really existed, but 
 the history is significative, 1140, 1238. Persons named in the Word 
 signify divine things in the sense which treats of the Lord, and things 
 relative in man according to the subject treated of, 3979. Several per- 
 sons named in connexion in the Word, denote various things m one 
 person, 5095. Three things must be rejected in order to elicit the 
 internal sense from the letter of the Word, namely, the idea of time, 
 the idea of space, and the idea of person, 5253, 10,133. See Lan- 
 guage (6), Abstraction, Word. 
 
 PERSUASION. See Principle. 
 
 PERTUJLBATION of MIND, that it is caused by spirits, whose 
 character is br, described, 5716. See Crowd, Phantasy. 
 
 PERVERT, tOy in the spiritual sense is to turn truth into the false, 
 and good into evil. 9252. With those who are in natural light not 
 spiritual, truths and the affections of truth cannot be elevated, but are 
 either suffocated, or rejected or perverted, ill. 4104 ; after which read 
 
 4214, 9265—9267. • , ^ . , , .. 
 
 PETER [Petrus]. Peter, James and John, denote faith, charity 
 and the good of charity; preface before 2135, and before 2760; com- 
 pare 3869 cited in Tribes. The keys given to Peter, denote the faith 
 of charity, which is from the Lord alone, and by which heaven is opened 
 to those who love the Lord and the neighbour, preface before 2760; 
 3750, 3769, 4738 end. Peter denying the Lord three times in the 
 night when he was taken, denotes the state of the church in the last 
 time when faith is taught, but the Lord rejected from the heart, 6000 ; 
 or, when faith without charity rejects the Lord, 6073 end; passages 
 cited ]iiP,134. The words of the Lord to Peter, When thou wast a boy 
 thou girdedst thy loins and walkedst whither thou wouldst, but when 
 thou shalt be old thou shalt stretch forth thy hands, and another shall 
 gird thy loins and lead thee whither thou wouldest not (John xxi. 18), 
 denotes the faith of the church in its beginning and in its end, ill. and 
 passages cited 9212; the same passage further explained, including the 
 command addressed to Peter, Feed my sheep, and the reference to 
 John who lay upon the Lord's breast, 10,087. That Peter is a simple 
 spirit, and has no more power than any other, 3750. 
 
 PETULANTES, a class of vagabond spirits, so called on account of 
 their impertinent curiosity, 5180. 
 
 PHANTASY [phantasia]. 1. Phantasies are ascribed to the un- 
 derstanding when not occupied with truths; cupidities, to the will when 
 not occupied with goods, 568. Phantasy takes the place of perception, 
 and appears like it, when all good and truth are vastated, 7680. The 
 antediluvians were in the perception of good and truth, which was lost 
 when they immersed the doctrinals of faith in their lusts ; in place 
 of perception also, there then succeeded a dire persuasion, or a most 
 obstinate and deadly phantasy, sh. 585; its character further ill, 806; 
 and the experience of the author, 1270, 1512. Phantasies are from 
 
 crowds of evil spirits, whose influx is like an inundation ; such phanta- 
 sies also are dissipated by companies of good spirits, whose influx is 
 denoted by the east wind, ill, and sh, 842. Phantasies which are in- 
 dulged in the life of the body, are turned into others corresponding to 
 them in the other life ; some examples given, 954, 1110, 1270, 1510 
 — 1512. A spirit described sitting at a mill and grinding, small look- 
 ing-glasses by him ; such are they who suppose all things to be phan- 
 tasies, not real, 1510, 4335. Spirits, by phantasy, induce visions of 
 things which appear as if they were real; especially in shade, or moon- 
 light, 1967; read also 2385, 3224, 6400. The infernals are continually 
 surrounded by phantasies, and they cruelly torment each other by means 
 of them, 1969. Phantasies are believed to be truths by those in whom 
 the interior mind is not opened to heaven, their phantasies also, are 
 mixed up with filthy and obscene objects, 3224. Evil spirits are hardly 
 anything but phantasies and cupidities, 1969. The sensitive percep- 
 tion of spirits is of two distinct kinds, real in heaven, and not real 
 in hell, where all is of phantasy because opposed to the divine, ill. 
 4623. Evil spirits, from the phantasy in which they are; appear like 
 men, but in the light of heaven like monsters ; this, because evil is 
 against order, thus against the human form, 4839 end. Evil spirits by 
 phantasy form magical rods, and seem to exercise miraculous power; a 
 shoulder is also sometimes represented by them from phantasy, as a 
 sign of power, 4936, 4937. The arts by which truths are made to 
 appear as falses, and falses as truths, correspond to the phantasies of 
 evil spirits, which are a kind of sorcery, 7297. By the phantasy of 
 evil spirits foul things are made to appear fair, and fair foul, 7297. 
 The almost heavenly beauty of the spirits called sirens, and the fair 
 scenes around them are all the effects of phantasy, and they are in- 
 stantly dissipated by light from heaven, which discovers their filthy 
 interiors, 10,286. Illustrated by these phenomena, what it is to imitate 
 divine things by study and art, 10,284, 10,286. That phantasies con- 
 cerning spiritual things are from sensuals, and that such phantasies are 
 described in Isaiah (xxii. 1 — 5) by the valley of vision, 4715; read also 
 5125, 6400. As to the persuasions from which phantasies arise, see 
 Principle. 
 
 2. Spheres of Phantasies, in the other life, appear like clouds; a 
 misty or cloudy rock described, where the antediluvians are, 1512; read 
 also 1510. As to those who are imposed on by the phantasies induced 
 by evil spirits, 1967, 1969, 10,286, cited above. See Magic. 
 
 3. The Phantasies and the Cupidities of the Jews, briefly described; 
 also from experience in the other life, 4293. 
 
 PHARAOH. 1. Signification, In a good sense, Pharaoh and 
 Egypt both alike denote science, 1482, 4789; see below, 6015, &c. In 
 the sense which treats of the Lord, Pharaoh denotes the science of 
 knowledges from the Word, thus, scientifics understood as the vessels 
 of celestial and spiritual things ; in respect to other men, it denotes sci- 
 ence in general, 1462, 1487, 1491, 4789, 4964—4967; see below 
 6236. Egypt (and consequently Pharaoh), denotes the natural mind, 
 because science ; when regeneration is treated of, the interior natural, 
 or the natural man renewed, 4967, 4973, 5079, 5080, 5094, 5095, 
 5118, 5147, 5160, 5336, 5799, 5882, 6511. Pharaoh denotes the 
 natural man, in general, or as a whole, because, in the case of the rege- 
 
I 
 
 884 
 
 PHA 
 
 PHA 
 
 885 
 
 11 
 
 nerate, the iaterior and exterior natural make one by correspondence, 
 5160, 5192, 5875. Pharaoh, as king of Egypt, denotes science in 
 general, and also the natural mind in general, because truths and the 
 vessels containing truths make one, 5882, 6147 and citations. Strictly, 
 Pharaoh denotes the natural mind, not as to truths, but as to scientifics 
 into which, as vessels, truths are to be initiated and insinuated, 6236. 
 Pharaoh, therefore, denotes the scientifics of the church, or the natural 
 mind in which they are ; but in the opposite sense, scientifics separated, 
 and opposed to the truths of the church, 6015, 6042, 6092, 6145, 
 6511, 6651, 6673, 6679, 6681, 6683, 7090. In general (continuing 
 the opposite sense), Pharaoh and his people denote falses, and the per- 
 sons themselves who are in falses and from evil infest others with them ; 
 such are all who have belonged to the church in the world, but have 
 remained in faith alone and lived an evil life, 6867, 7097, 7107, 7110, 
 7126, 7142, 7161, 7187, 7280, 7317, 7429, 7498, 7502, 7506, 7766, 
 7926, 8049, 8132, 8138, 8146, 8148, 8165, 8275, 8364, 8528. Pha- 
 raoh without his people, called king of Egypt, denotes those who infest 
 by the absolute false, because king in the genuine sense is truth, 6651, 
 7220, 7228. Pharaoh and his servants, or his people, understood dis- 
 tinctly, denote the natural mind, and all things of the natural mind 
 from which man thinks and concludes, 7331, 7355, 7396, 7562, 7563, 
 7565. Pharaoh and his people, or Pharaoh and his servants, denote 
 all falses in general and every false principle in particular; or all and 
 each one of the persons themselves who are in falses, 8143, 8147. The 
 servants of Pharaoh denote infesting spirits of the inferior kind, 7652 ; 
 see also 7396. When the last of the plagues is treated of, and the 
 Israelites are about to be delivered, Pharaoh denotes those who are 
 damned, 7766 end. See Egypt (2), 5275; and concerning the hell 
 denoted by the Red Sea; Egypt (7); Moses (15); see also the 
 summary cited below (4). 
 
 2. Abraham and Pharaoh. Sarah going into Egypt with Abram, 
 and she passing for his sister (Gen. xii. 10 — 13), denotes instruction in 
 the science of the Word, and celestial truth first appearing to the natu- 
 ral man as intellectual truth, 1402, 1461—1477, 1495. The woman 
 seen by the princes of Pharaoh, and commended to Pharaoh, and taken 
 to the house of Pharoah (ver. 1 5), denotes the influx of celestial truth 
 into scientifics, the mind captivated by it, 1482 — 1484. Pharaoh said 
 to entreat Abram well for her sake, and he had flock and herd, and he- 
 asses and men-servants, and she-asses and maid-servants, and camels 
 (ver. 1 6), denotes the multiplication of scientifics, and all that is service- 
 able to scientifics because of the desire for truth, 1484| — 1486. Pharaoh 
 and his house meanwhile smitten with great plagues because of the word 
 of Sarai, Abram's wife (ver. 17), denotes the destruction of such scien- 
 tifics as are not serviceable to the internal man, 1487 — 1489. Pharaoh 
 said to call Abram, and the words he addressed to him (ver. 18, 19), 
 denotes the awakened attention, or animadvertence, which comes by sci- 
 ence, and which teaches that truth is really celestial, 1492 — 1497. The 
 command of Pharaoh to his men, who then sent away Abram and his 
 wife, and all that he had (ver. 20), denotes the state when scientifics 
 are relinquished, and celestial things, truths and goods, make one, 1498 
 — 1502; the whole in a summary, 1495. 
 
 3. Joseph and Pharaoh, Joseph sold into Egypt by the Midian- 
 
 ites (Gen. xxxvii. 36), denotes the state in which divine truth is alien- 
 ated, or referred to scientifics, by those who are in the truth of simple 
 good, 4788. Sold to Potiphar the chamberlain of Pharaoh (ver. 36 and 
 chap, xxxix. 1), denotes its reception in the interiors of scientifics, 4789, 
 4962, 4965. Pharaoh's anger against the chief of the butlers and the 
 chief of the bakers (chap. xl. 2), denotes the commencement of a new 
 state in the natural man, his aversion for the sensual things of the 
 body, both intellectual and voluntary, 5073—5081. Joseph ministering 
 to them in prison, and interpreting their dreams (ver. 4, 12, 18), 
 denotes instruction as to these things, and the influx of perception into 
 the natural man, 5088, 5121, 5142, 5150, 5168. The third day after, 
 called the birth-day of Pharaoh, when he made a feast to all his servants 
 (ver. 20), denotes the completion of the state when the natural man is 
 regenerated, 5123, 5159 — 5161. The prince of the butlers restored to 
 his office, and said to give the cup into Pharaoh's hand (ver. 21), 
 denotes the sensual things of the intellectual part received and rendered 
 subordinate to the interior natural, 5125, 5126, 5165, 5166, 5241. The 
 chief of the bakers, at the same time, said to be hanged (ver. 22), denotes 
 the sensual things of the voluntary part rejected and damned, 5156, 5157, 
 5167, 5242. Pharaoh, after these events, at the end of two years of 
 days, said to dream, and in his dream to stand by a river (chap. xli. 1), 
 denotes the foresight of the natural man after the state of conjunction 
 (namely of sensual things exterior and interior), that it extends from 
 interiors to ultimates, 5193—5196. Seven kine ascending out of the 
 river, fair in appearance and fat fleshed, and seen to feed (ver. 2), 
 denotes the truths of the natural man, characterised by faith and cha- 
 rity, and instruction therein, 5197, 5201. Seven other kine, evil in 
 appearance and lean in flesh, said to stand by the first seven on the 
 brink of the river, and to devour them (ver. 3, 4), denotes the falses 
 which appear with truths in the extreme natural, and truths apparently 
 exterminated by them, 5202 — 5207. Pharaoh now said to awake, and 
 then to sleep and dream a second time (ver. 4, 5), denotes the state of 
 illustration when truths are apparently exterminated but really drawn 
 into interiors, and presently a state of obscurity, 5208 — 5211. Seven 
 ears of com now seen to come up on one stalk, fat and good (ver. 5), 
 denotes the scientifics of the church conjoined in their origin, and recep- 
 tive of faith and charity, 5212 — 5213. Seven thin ears, blasted with 
 the east wind, said to spring up after them, and to absorb the fat and 
 full ears (ver. 6, 7), denotes useless scientifics, consumed with cupidi- 
 ties, exterminating the good, 5214—5217. Pharaoh said to awake 
 again, and his spirit troubled in the morning (ver. 7, 8), denotes a state 
 of illustration, and disturbance of the interior affection and thought, 
 5220—5222. The magicians and the wise men consulted by Pharaoh 
 concerning his dreams, and no one able to interpret them to Pharaoh 
 (ver. 8), denotes the reference to interior and exterior scientifics, and 
 no knowledge therefrom concerning the event, 5223 — 5225. The chief 
 of the butlers now speaking with Pharaoh concerning Joseph (ver. 9), 
 denotes thought reflected from the sensual part subject to the intellec- 
 tual, and hence perception concerning the celestial-spiritual. 5227, 5228. 
 Pharaoh sending, and calling Joseph (ver. 14), denotes the new state 
 when the natural man is in the affection of receiving the celestial-spi- 
 ritual, 5244, 5245. Joseph drawn hastily out of the pit, and shaved. 
 
886 
 
 PHA 
 
 and his vestments changed, and he came to Pharaoh (ver. 1 4), denotes 
 the rejection of whatever impedes influx^ the mutation of state as to 
 those things which are of the exterior and interior natural respectively 
 and finally, communication, 5246 — 5249. Pharaoh now said to speak 
 to Joseph (ver. 15, 17, 39, 41, 44), and Joseph to Pharaoh (ver. 16, 
 25), denotes the perception and thought of the celestial-spiritual out of 
 the natural, and, conversely, of the natural from the celestial-spiritual, 
 5251, 5255, 5259, 5262, 5308, 5315, 5325. The dreams of Pharaoh 
 called one dream by Joseph (ver. 25), and a dream twice reiterated (ver. 
 32), denotes their reference to the interior and exterior natural respect- 
 ively, which act as one mind by conjunction, 5263, 5282. The dreams 
 given that Pharaoh might see what God intended towards him (ver. 25, 
 28), denotes that apperception is given to the natural man, 5264, 5274. 
 Pharaoh to look out a man intelligent and wise, and place him over the 
 land of Egypt (ver. 33), denotes the result of such apperception as to 
 inflowing truth by which all things in the natural mind are now to be 
 ordered, 5286 — 5288. Pharaoh also to appoint officers over the land, 
 and take up a fifth part of the land in the seven plenteous years (ver. 
 34), denotes the common principle under which all arrangement must 
 take place, and truths and goods (understood as remains), to be stored 
 up, 5290 — 5292. Corn, by this means, said to be laid up under the 
 hand of Pharaoh, and food in the cities (ver. 35), denotes the good of 
 truth in the power of the natural man, in the interiors of the natural 
 mind, 5295 — 5297. The intelligence and wisdom of Joseph acknow- 
 ledged by Pharaoh, and his advancement over all in the kingdom (ver. 
 37 — 41, 45), denotes the perception of the natural man that truth and 
 good can only be derived from the celestial- spiritual, and hence, sub- 
 mission thereto, 5306, 5307, 5310—5312, 5316, 5324, 5329, 5333, 
 5338. The words of Pharaoh, ** Only in the throne will I be greater 
 than thou," (ver. 40), denotes the appearance that such order and au- 
 thority are from the natural, because from the celestial-spiritual by the 
 natural, 5313. Pharaoh said to take his ring from off" his hand, and to 
 put it upon the hand of Joseph (ver. 42), denotes the abdication of 
 power by the natural, and confirmation in power of the celestial-spi- 
 ritual, 5317 — 5318. Vestures of fine linen given to him, and a chain of 
 gold put upon his neck (ver. 42), denotes the external state of the 
 celestial-spiritual resplendent from divine truths, and the conjunction of 
 the interiors with exteriors by good, 5319 — 5320. His riding in the 
 second chariot of Pharaoh, and the people commanded to bow the knee 
 before him (ver. 43), denotes the doctrine of good and truth in which 
 the celestial-spiritual is acknowledged and adored, 5321 — 5323. Joseph 
 now said to be a son of thirty years when he stood before Pharaoh king 
 of Egypt (ver. 46), denotes the fulness of remains necessary for the 
 presence of the celestial-spiritual in the natural, 5335 — 5336. Said to 
 go out from before Pharaoh, and to pass through all the land of Egypt 
 (ver. 46), denotes the procedure of the celestial-spiritual through all the 
 natural, reducing all to order and submission, 5337—5338. The Egyp- 
 tians and the house of Pharaoh mentioned again when Joseph discovered 
 himself to his brethren (chap. xlv. 2), denotes the ultimates, which are 
 scientifics, and the whole natural mind affected by the manifestation of 
 love when the good of the internal is conjoined with the truths of faith 
 in the external, 5874—5875. God hath made me a father to Pharaoh, 
 
 PHA 
 
 887 
 
 lord of all his house, and master [dominor], of all the land of Egypt, 
 said by Joseph (ver. 8), denotes the state of the natural mind, and all 
 therein, now formed by the influx of good, 5902 — 5904. The report 
 that Joseph's brethren were come, said to be heard in the house of 
 Pharaoh (ver. 16), denotes the conjunction that takes place between the 
 truths of the church and the celestial internal man, causing that such 
 influx fills the whole natural mind, 5933. Their coming said to be good 
 in the eyes of Pharaoh, and in the eyes of his servants (ver. 16), 
 denotes the joy that is now difi^used through the natural man, even to 
 his lowest scientifics, 5935—5936. Pharaoh said to Joseph, Say unto 
 your brethren, &c. (in reference to the settlement of Jacob and his 
 family in Egypt, ver. 17), denotes the perception of the natural man 
 from the celestial internal concerning the truths of the church which 
 are now to possess the scientific mind, 5937, 5938 and following num- 
 bers. The wagons of Pharaoh conveying Jacob, and the infants, and 
 the women (his sons' wives), into Egypt (chap. xlvi. 5), denotes doc- 
 trinals from the scientifics of the church, now occupied with truth, and 
 all things of innocence and charity, 6012—6015. The wagons previously 
 said to be given by Joseph at the command of Pharaoh (chap. xlv. 21), 
 denotes the origin of such doctrinals from the internal man, or 
 internal good, according to the pleasure of the external man in them, 
 5952. Pharaoh told by Joseph concerning the arrival of his father and 
 brethren, their flocks and their herds, that they came from Canaan and 
 were in the land of Goshen (chap, xlvii. 1), denotes perception in the 
 natural from the presence of the celestial internal, that now spiritual 
 good, and all the goods and truths of the church are in the natural 
 mind, in the midst of its scientifics, 6062—6068. Five men, from 
 among his brothers, taken by Joseph and stood before Pharaoh (ver. 2), 
 denotes the insinuation of the truths of the church, in some measure, 
 into scientifics, 6070 — 607 1 . Pharaoh's inquiry concerning their works 
 (occupation), and their reply. We are shepherds, &c. (ver. 3), denotes 
 perception concerning the uses of such truths, and the conclusion that 
 they lead to good, 6073—6074. Pharaoh's name mentioned a second 
 time in their reply. To sojourn in the land we are come, &c. (ver. 4), 
 denotes the continuation of such perception, now as to life in scientifics, 
 6076—6077. Pharaoh now off'ering to Joseph the best of the land for 
 the use of his father and his brethren (ver. 5, 6), denotes the state of 
 the natural mind under the auspice of the celestial internal, to which 
 spiritual good and the truths of the church are elevated out of the 
 natural, 6081—6085. Jacob brought to Pharaoh by Joseph and stood 
 before him and said to bless him (ver. 7, 10), denotes the insinuation 
 of common or general truth (as distinguished from particulars) into the 
 scientific mind, 6089—6091, 6099. Jacob afterwards said to go out 
 from before Pharaoh (ver. 10), denotes apparent separation between 
 the periods of insinuation and conjunction, 6100. The silver of the 
 Egyptians, and all their possessions, and the people themselves, and 
 their land, all become Pharaoh's, in exchange for food (ver. 14, 17 — 
 20, 23), denotes that all applicable scientific truth, all the goods of 
 truth, and all that is receptive of such good and truth, thus, the whole 
 scientific mind becomes subject to the natural under the auspice of the 
 celestial internal, 6112, 6115. 6119, 6121—6128, 6135-6138, 6143, 
 6145. Pharaoh not allowed to buy the land of the priests, but said 
 
888 
 
 PHI 
 
 to give them an appointed portion of food for their sustenance (ver. 22, 
 26), denotes that the original faculty receptive of good and truth is not 
 in the power of the natural man, but exists by immediate influx from 
 the internal, according to the arrangement and submission of all besides 
 in the external, 6148—6151, 61 67. A fifth part of all the land or its 
 produce when it was again sown by the people, to be Pharaoh's (ver. 
 24, 26), denotes the storing up of all remains of good and truth in the 
 interior natural, under the auspice of the celestial internal, as the 
 means of future salvation, or regeneration, 6156, 6164 — 6166. The 
 part of Pharaoh, and his servants, and the elders of his house, and the 
 elders of Egypt, in the solemnities of Jacob's funeral (chap. 1. 1 — 13), 
 denotes the ascent and co-operation of the natural mind, and all therein 
 that agrees with good and truth, in the resuscitation of the church, 
 6497,6509,6511,6517,6519,6523,6535,6554. 
 
 4. Pharaoh and the Israelites (commencing Exod. i.). First, the 
 restored church is treated of when good is primary, and it is fructified 
 by the multiplication of truths ; afterwards, when those truths are in- 
 fested by evils and falses in the natural man, 6634, 6635. For 
 particulars, see Egypt (6), Moses (11, 12, 13, 14, 15, 16), Miracle 
 (7), Numbers (12) p. 816. 
 
 5. Passages concerning Pharaoh in the Prophecies^ generally, that 
 Pharaoh denotes those who have faith in scientifics, not in the Word (Is. 
 xix. 11; XXX. 2, 3; Jer. xlvi. 25; xlvii. 1—3; Ezek. xxix. 2—4; 
 xxxii. 2, 3, 7, 8), 6015. 
 
 PHAREZ and ZARAH, the sons of Tamar, denote the strife 
 whether truth or good is prior in the church, 3325 ; thus, the manner 
 in which truth and good or faith and charity are produced in that state 
 of the church, 4918. See Marriage (36). 
 
 PHICOL, the chief captain of Abimelech's army, denotes those 
 who are in doctrinals, and are indifferent with regard to charity, 
 3447. See Abimelech. 
 
 PHILAUTIA (from the Greek), used to denote the love of one's 
 own selfhood, or the proprium, 1326. 
 
 PHILISTIA. See below (Philistines), 9340, &c. 
 
 PHILISTINES [Philist€ei\ 1. Their signification in various 
 senses, Pelisthim, or Philistim, according to the Book of Genesis, 
 belongs to the same family as Mizraim, 1197, cited in Egypt (1); but 
 especially 1198. The Philistines are generally meant where the uncir- 
 cumcised or foreskinned are mentioned in the Word, 4462 end. In the 
 ancient church, all those were called Philistines who talked much of 
 faith and salvation by faith, but had little of its Ufe ; for which reason, 
 they were also especially called the uncircumcised, that is, devoid of 
 charity, 1197; see below, 3412. In consequence of this character, the 
 Philistines denote all those who make the knowledges of faith consist 
 in things of the memory; abstractly, the knowledges themselves, or the 
 science of such knowledges, understood as distinct from the science of 
 natural things, 1197, 1198, br, 2726, 3365, 3410. The Philistines 
 denote those who are in the science of knowledges only, not in the life, 
 and who have rejected the doctrinals of charity and acknowledged the 
 doctrinals of faith ; all such, because they are in the loves of self and of 
 gain, are called the uncircumcised, 3412, 3413. The Philistines denote 
 those who are in the science of knowledges, by which is meant the 
 doctrinals of faith; and not the truths of knowledges or of doctrinals, 
 
 PHI 
 
 889 
 
 which are all of the life, 3420. In a good sense, the PhiUstines denote 
 those who are in the doctrinals of faith, and as to life in the good of 
 truth; because they make faith the essential, and the good they do is 
 from the doctrinals of faith, 3459, 3463; see below 9340. In brief, 
 the Philistines denote those who are in doctrinals of faith, and not in a 
 life according to them, 4855, 5897. In words to the same effect, the 
 Philistines denote those who are in faith alone ; thus, who are in truth 
 not from good; also, that the same thing in different periods is denoted 
 by Cain, by Ham, by Reuben, by Simeon and Levi, by Tyre and Sidon, 
 cities of the Philistines, and lastly by Peter when he thrice denied the 
 Lord, 8093. The Philistines denote those who believe in salvation by 
 faith alone separate from good; their errors of doctrine ill., also their 
 quality as manifested in the other life, 8313. In a good sense the 
 Philistines, and the Sea of the Philistines, denote the interior truths of 
 faith ; Tyre and Sidon, which were situated on that sea, in the border 
 of Philistia, knowledges of good and truth ; the land of Philistia, the 
 science of the interior truths of faith; and all Canaan, of which it 
 formed a part, the Lord's kingdom, ill. and sh. 9340. The proper 
 signification of Philistia and the Philistines was derived from the 
 ancient representative church existing there ; hence, like all the nations 
 of Canaan, they first represented the goods and truths of the church, 
 afterwards its evils and falses, because the church was perverted and 
 destroyed among them, 9340. 
 
 2. The Philistines in the other Life (understood in a good sense, 
 to mean those who are in the good of faith or of truth,) are separated 
 from those who are in the good of charity; this because their good is 
 not communicative, so that they are not in heaven, but at its threshold, 
 3459 end. The habitation of the evil Philistines, who oppose them- 
 selves to the good of faith or charity, is in hell, in a plane under the 
 soles of the feet, but in front, to the right; here they dwell in a sort of 
 city, at the present day, in great numbers, 8096. The situation of the 
 hell of the Philistines relative to the hell represented by the Red Sea 
 [Mare Suph] fully described, 8099; see also 8137 cited in Egypt (7). 
 How they infest the well-disposed, 8096; and were therefore cast into 
 hell at the Lord's Advent, 8311. 
 
 3. Tgre and Sidon, cities of the Philistines, denote those who pos- 
 sess celestial and spiritual riches, which are knowledges, 1156, 4453, 
 10,199, 10,227. Abstractly, Tyre and Sidon denote such knowledges 
 themselves; Tyre, the interior; Sidon, exterior,*^. 1201. Sidon called 
 the first-bom of Canaan (Gen. x. 15), denotes exterior knowledges 
 which occupy the place of faith, when the internal of the church is 
 wanting; hence it is named in connection with Egypt, br. 1199, sh. 
 1201, 1202. Sidon is called the border of Israel, because it denotes 
 exterior knowledges, 1201 end. Zidon in the way to Gerar, and as far 
 as Assam (Gaza), named as the border of the Canaanites (ver. 19), 
 denotes, as above, exterior knowledges, the extension of which among 
 those who were in external worship without internal is here treated of, 
 1207 — 1211. Zidon named as the border of Zebulon (chap. xlix. 13), 
 denotes the extension of the heavenly marriage of good and truth to 
 knowledges of good and truth, 6386. By Tyre (Ezec. xxvii. 8) is 
 meant the ancient church as to knowledges of good and truth, 4453, 
 5319; see citations above (1) 9340. Tyre denotes the church as to 
 
If 
 
 890 
 
 PHI 
 
 PHI 
 
 891 
 
 knowledges of good and truth; the merchants of Tyre (ib, ver. 22), 
 those who have such knowledges and communicate them, 10,199. The 
 daughter of Tyre (Ps. xlv. 12), denotes the aflfection of truth; king 
 (ver. 13), the truth itself, 10,227. In the opposite sense, the Prince 
 of Tyre, or Tyrus (Ezec. xxviii.), denotes those who are in principles of 
 the false, 4728. Hence, the gain of whoredom, and fornication or 
 whoredom with all the kingdoms of the earth imputed to her (Isa. 
 xxiii. 17), 2466. See Hell, Nations (5). 
 
 4. Gerar in Philistia and Ahimelech the King ofGerar, denote faith 
 and the truth of faith, 2504, 3365. Gerar, named in the border of the 
 Canaanites (Gen. x. 19), denotes what is revealed concerning faith; in 
 general, faith itself, 1209—1211. Ahimelech, King of Gerar, denotes 
 faith as received in the rational mind; thus, all who are in the doctrine 
 of faith, who regard spiritual truths, or the rational form of truths, in 
 knowledges, 2504, 2505, 2509, 2510, 3365, 3391, 3392, 3447. In 
 the supreme sense, Ahimelech denotes the Lord himself as received in 
 doctrine, 3393. As to the valley of Gerar, the men of Gerar, and his- 
 torical passages concerning it, see below (5). 
 
 5. Abraham in the Land of the Philistines, denotes the instruction 
 of the Lord in doctrinals of charity and faith; as his sojourn in Egypt 
 signified instruction in scientifics, 2496. Abraham said to journey 
 towards the land of the South (Gen. xx. 1), denotes progression in the 
 goods and truths of faith, 2500. And he dwelt between Kadesh and 
 Shur (ib.j, denotes his specific state characterised by the affection of 
 truth interior and exterior, 2502—2503. And he sojourned in Gerar 
 (ib.), denotes instruction in the spiritual things of faith, 2504. Said 
 to address Sarah his wife by the name of sister (ver. 2), denotes that 
 spiritual truth is first thought of as rational truth, or from the rational 
 mind, 2506—2508. Ahimelech King of Gerar, then said to send and 
 to take Sarah (regarded by him as the sister and not the wife of Abra- 
 ham, ver. 2), denotes the first thought of the Lord concerning the doc- 
 trine of faith, that the rational mind should be consulted, 2509—2511. 
 God said to come to Ahimelech in a dream by night, and say to him 
 (ver. 3), denotes perception concerning the doctrine of faith, but as yet 
 obscure, and thought from perception, 2513 — 2515. Behold thou 
 shalt die because of the woman, for she is married to a husband {quod 
 ilia maritata marito, ver. 3), and if thou restore her not thou shalt die 
 (ver. 7), denotes that the doctrine of faith must become naught if the 
 rational is consulted, for that it is really spiritual truth, which also is 
 one with good, 2516—2517, 2537—2538. But Ahimelech had not 
 come near to her (ver. 4), and. Therefore, I suffered thee not to touch 
 her (ver. 6), denotes that the doctrine of faith (though first thought of 
 otherwise,) derived nothing from consulting the rational, 2519, 2531. 
 And Ahimelech said. Lord, wilt thou slay also a just nation (ver. 4), 
 denotes the providential reason why the doctrine of faith should appear 
 such as it was first regarded, lest good and truth should perish toge- 
 ther, 2520. He said unto me, "she is my sister;" and she herself 
 said, "he is my brother" (ver. 5), denotes that the Lord had so 
 thought, and the rational mind itself had so dictated, 2523—2524. 
 Ahimelech said to have acted with rectitude of heart, and purity of 
 hands (verses 5, 6), denotes that such thought with the Lord was from 
 innocence, and from the affection of truth, 2525 — 2526, 2529. Ahime- 
 
 lech to restore Sarah to the man (Abraham) who is here called a pro- 
 phet (ver. 7), denotes that the spiritual truth of doctrine is to be 
 yielded up undefiled by the rational mind, as the "Word teaches, 2533 
 — 2534. The promise that Abraham should then pray for him, and he 
 should live (ver. 7), denotes that revelation is then given by influx into 
 the perception and thought, and thus there is life from the Lord in the 
 doctrine of faith, 2535 — 2536. Ahimelech said to rise up early in the 
 morning, and his expostulation with Abraham (verses 8 — 10), denotes 
 a state of clear perception, and the light of confirmation from celestial 
 good, hence a process of reconsideration and conviction [redarguitio'}, 
 2540, 2546. Ahimelech afterwards said to take flock and herd, and 
 men-servants and maid-servants, which he gave to Abraham and re- 
 stored to him Sarah his wife (ver. 14), denotes that now the doctrine 
 of faith is filled full with rational and natural goods, and with rational 
 and natural truths because it is ascribed to the Lord, 2565 — 2569. 
 The words of Ahimelech, "Behold my land is before thee, dwell thou 
 where it is good in thine eyes" (ver. 15), denotes the perception of the 
 Lord concerning the doctrine of love and charity thus understood, and 
 his presence wherever good is, 2571 — 2572. And to Sarah he said, 
 "Behold, I have given a thousand of silver to thy brother" (ver. 16), 
 denotes perception from spiritual truth and the infinite abundance of 
 rational truth adjoined to good, 2575. The same called a covering of 
 the eyes, &c., whereby Sarah was vindicated (ver. 16), denotes that 
 rational truths are as the vailings or clothing of spiritual truths, so that 
 no fault or hurt is predicable, 2576 — 2578. So Abraham prayed to 
 God, and God healed Ahimelech, and his wife, and his handmaids, and 
 they bare (children, ver. 17), denotes revelation, and, concurrent with 
 it, the wholeness of doctrine as to good, and as to truth, and as to the 
 affections of doctrinals; hence fertility, 2580 — 2584. For Jehovah had 
 closed up every womb of the house of Ahimelech, because of Sarah, Abra- 
 ham's wife (ver. 18), denotes that good could not produce itself through 
 the rational mind if the conjunction here treated of had taken place, 
 2586 — 2588. A covenant afterwards made between Abraham and 
 Ahimelech (the story of Hagar and Ishmael intervening, chap, xxi.), 
 denotes that divine doctrine is nevertheless invested with appearances 
 taken from human thought and affection, for the sake of the spiritual 
 church, 2719. Summary of the process (its fuller elucidation being 
 reserved for the explanation of the similar covenant entered into be- 
 tween Isaac and Ahimelech), 2720; the reason stated 2719 end. 
 
 6. Isaac in the Land of the Philistines. The occurrences between 
 Isaac and Ahimelech (chap, xxvi.), which resemble those between 
 Abraham and Ahimelech, have reference in the internal sense to ap- 
 pearances of truth taken from the rational mind, which serve as the 
 investiture of divine truth, or doctrine, 2719 end, 3362. The relation 
 that Isaac went to Ahimelech king of the Phihstines, to Gerar, because 
 of a grievous famine (ver. 6), denotes the divine rational, admitting 
 doctrinals of faith, or appearances of truth to be adjoined, because of 
 the defect of knowledges of faith, 3365, 3384. The command that he 
 should not descend into Egypt, but should sojourn in Gerar (ver. 2), 
 denotes elevation above scientifics to human rational truths, otherwise 
 called appearances of truth, and instruction therein, 3368 — 3369, 3384. 
 The men of the place said to ask Isaac concerning his woman, and he 
 
892 
 
 PHI 
 
 PHY 
 
 893 
 
 I 
 
 II 
 
 said. "She is my sister" (ver. 7). denotes the i°<l»i."^' '^^'^Vhumat 
 Titiml make into dinne truth, and the appearance that it is human 
 ratilr538"-3386. He feared to say " She s ^y woman ^es 
 they should slay him for the sake of Bebecca (ver 7). denotes that 
 divine truths cannot be opened to the spiritual (who »»»'« n°' P"J*P 
 Zn^andare therefore presented under appearances, to the end that 
 dTv"L^od may be received. 3387. A long time said to elapse, and 
 fhen tfarAbiLlech king of the Philistines lo^ed out h^ough^^^ 
 
 window (ver. 8), denotes a state of recep ion, "°^„%°/;"'*i7^/ fe„ 
 Vwr.. predicated in reeard to rational truths, 3390—339 1 . Isaac seen 
 brwrsToring with Rebecca (ver. 8). denotes that divine good is now 
 
 Sje;inEtU,3392. The -'d^/^ ^"fth^u ^is «; 
 upon, "Behold she is thy woman, and how ««F«t thou she is my 
 sister " fver 9\ denotes the present perception of the spiritual that it 
 Tvinitruth^inthe doctrine%f faitli, ^-d^l^^ ^f^ 'y *Mfr«;;: 
 conceiving that if it is divine it can be rational ; or ^ ™f "fl *h'tt '' can 
 bediviner3394. The reason assigned for h•^,7pr°o<•. ?°' °\*i,,^ 
 people might lightly have lain with thy woman (ver l")' °en°*^! 5^** 
 fhus divin! truth might be adulterated and P^*?"^^' 33f r^^^tha 
 lech therefore now said to command all his people, and to decree that 
 any one touching Isaac (here called the man,) -^ ^'s woman shou J 
 die fver 10 denotes that to those who are in the doctrme ol taith 
 on'y(olherwise called the spiritual,) divine truth and good cannot he 
 opened on p^ril of eternal damnation. 3402. For the remaining parti- 
 culars, see Isaac (2). commencing 3404, p. 424. 
 
 7. The Land of the Philistines a Boundary of Canaan From the 
 Sea Suph (Bed Sea) to the Sea of the ^hihstmes (Gen xxiii. 31). 
 denotes^from scientific truths to the interior truths of faith. 9340. cited 
 
 "'^8. ^Sampson and the Philistines. Sampson 'represented the Lord, 
 as to the divine natural; also the celestial man m power by the natuial. 
 or bv trathTn ultimates. sh. 3301, sh. 5247. The relation, that he 
 ?ook a woman of the daughters of the Philistines (here mentioned in 
 the opJ.site sense), denotes conjunction with truth not from good. 
 
 ^^%' The PkUMnes named in the Prophets; passages cited in both 
 senses 1197. but especially 9340; where called the uncircumc.sed, 
 4462 The destruction of the Philistines described by a flood of waters 
 fJer xlvii. 2). denotes false principles and reasonings therefrom con- 
 Sng Pirit-al things which inundate man. 705. I ^11 «l«y th/ root 
 ^d hi shall slay thy residue, said of the Phdistines Isa. xiv. 30), 
 denotes the perishing of remains of good and truth wanting which man 
 • „Twprman 5897. Have not I made Israel to ascend from the 
 land o E|;pt.Td the Pkilittines from Caphtor. and the Syrians f^om 
 Z (AmI/vi i. 7). denotes the initiation of those who receive sp.ntud 
 ^Urrd goods by scientifics; of those who are in inlenor truths by 
 eSerior and of those who are in knowledges of truth and good, 9340. 
 The residue cut off from Tyre and Zidon. because of Jehovah wasting 
 The PUhsUnes. the remains of the islands of Caphtor (Jer. xlvii. 4), 
 denotes the vastation of the church as to the interior truths of faith. 
 S « to exterior truths. 9340. Ye have Uken my "Iver and >^^^ 
 ^Id, and have carried into your temples my goodly pleasant things. 
 
 (Joel iii. 5), denotes the perversion of truths and goods which are pro- 
 faned by those who are in faith when they apply them to evils and 
 falses, 9340. They shall fly upon the shoulder of the PhiHstines 
 towards the sea, said of restored Israel and Judah (Isa. xi. 14), denotes 
 that those who are in the good of faith and the good of love, shall 
 receive and take into possession the interior truths of faith, 9340. 
 Philistia and Tyre to share in the glory of Zion, the city of God (Ps. 
 Ixxxvii. 4), denotes the science of the truths of faith, which receives 
 life from the doctrine of faith, which is of the Word, 9340. 
 
 PHILOSOPHY. There are three classes of those whom the an- 
 cients called serpents; viz., such as assign sensual, scientific, and philo- 
 sophical reasons, respectively, for denying the existence of the human 
 spirit, and generally, of heavenly things, ill, 196, 259 end, cited 5128. 
 Philosophers think it more sublime to believe that the providence of the 
 Lord is universal than that it is particular ; yet it is a philosophical truth, 
 that no universal providence can exist without a providence in particulars, 
 1919 end. Intellectual good begins to perish in the church in our day, 
 because of philosophical reasons against divine things; also, that volun- 
 tary good perished in the time of the most ancient church, 2124. Phi- 
 losophy so called (meaning, as in the author's time, metaphysics and 
 loffic especially), draws down the understanding into the dust, and sub- 
 stitutes mere terms for things; the terms "feculence" and "froth" 
 applied to such subjects by the spirits of another earth, 3348. Meta- 
 physicians and logicians described, as they were known to the author, 
 in the other life; also, remarks on the scholastic or philosophical method 
 generally, in a conversation with them; finally, concerning Aristotle, 
 whose state is described as very difl^erent from that of his followers, 
 4658. The procedure from thoughts to terms, as in the case of Aris- 
 totle himself, is not contrary to order, because the terms are but formu- 
 laries which embody interior things ; but the procedure from terms to 
 thoughts, especially as it rarely goes beyond the terms themselves, is 
 the means of becoming insane rather than wise, ill. 4658. The faculty 
 of right reasoning (thinking well) is from the spiritual world, and to 
 learn thinking by artificial means is destructive of it ; comparatively as 
 dancing is natural, and the dancer would only be impeded, if anxious 
 about the movements of the fibres and muscles when about to dance, 
 521, 4658. The science and philosophy of the present day are alto- 
 gether different from the scientifics of ancient times, which had reference 
 to the correspondence between natural and spiritual things; the scien- 
 tifics of the present day, on the contrary, rather withdraw the mind from 
 such things, and often consist in mere words, 4966; compare 259. How 
 impossible it is for sensual and scientific reasonings to lead into the 
 doctrine of faith, 2588 ; instances from discourse with spirits who had 
 been philosophers, 6317, 6326. See Learned. 
 
 PHINEHAS [Pinchasus'\, with whom it is said, Jehovah made an 
 everlasting covenant (Num. xxv. 12, 13), denotes love, or the all of 
 love, as represented by the priesthood, 1038. 
 
 PHLEGM, OF THE Brain, [pituita, phlefftna]. Brief description 
 of the spirits who correspond thereto in the Grand Man, 5386, 5724. 
 
 PHYSICIAN [medicus^. Physicians, medicines, &c., denote the 
 means of preservation from evils and falses, which are the truths of 
 faith, ill, and sh, 6502. See Medicine, to Heal. 
 
894 
 
 PIL 
 
 PHUT [Puth]. See Lybia. 
 PIA MATER. See Brain. 
 
 PICTURES. Truths without good correspond to the mere pictures 
 of flowers and fruits, which however beautiful externally, are nothing 
 
 butclav, 10,194. 
 
 PIECES l/rustra]. To be broken into pieces, where the calf of 
 Samaria is treated of (Hos. viii. 6), denotes that good not from the Lord 
 will become nought or be dissipated, 9391. See Broken, Segments, 
 Part, Division. 
 
 PIETY [pietas]. A life of pietv, without a life of charity, con- 
 duces to no good, but piety and charity conjoined conduce to all that is 
 good, br. 8252. The duties of piety and of charity respectively, defined, 
 8253. That the worship of the Lord is essentially a life of charity, or 
 the love of the neighbour; but piety without charity, is the love of self, 
 8254 
 
 PIGEON. See Dove. 
 
 PILDASH. See Nahor. 
 
 PILES [hcemorroides]. See Em e rods. 
 
 PILL, to. See Peel. 
 
 PILLAR [columnd]. 1. That its signification is derived from its 
 use as a support, because the natural of which it is always predicated 
 is the basis or support of the spiritual; passages cited (Jer. i. 18; Ps. 
 Ixxv. 3 ; Rev. iii. 12 ; Job ix. 6), 8106 end. Pillars denote the goods 
 of love and of faith, because it is by these that heaven and the church 
 are sustained, sh. 9674, hr, 9747, 9768. Pillars denote goods sustain- 
 ing; bases of the pillars, truths sustaining, 9757. See Numbers (15) ; 
 9674, 9677, 9689—9692, 9747—9753, 9757; Moses (23), 9388— 
 
 9391. 
 
 2. The Pillar and Cloud of Fire, between the Israelites and Egyp- 
 tians, denotes the Lord's presence with those who are in good and 
 truth, and with those who are in evil and the false respectively, 7989, 
 8197. A pillar of cloud by day and of fire by night, relative to the Is- 
 raelites only, denotes his presence with the regenerate in their recurring 
 states of illustration and obscurity, ill. 8105—8110; br. 5923. A pillar 
 of cloud in the daytime, denotes the state of illustration, tempered by 
 the obscurity of truth, 8106. A pillar of fire by night denotes the state 
 of obscurity, tempered by illustration from good, 8108. When the pillar 
 went from before the Israelites and stood behind them, it represented 
 the presence of the Lord, guarding the voluntary part, as previously 
 the intellectual, 8195. Jehovah said to look out from the pillar of cloud 
 and fire, denotes influx from divine good and divine truth, 8212—8213. 
 Jehovah said to speak in the pillar of cloud, denotes divine truth in the 
 literal sense of the Word, 9406. The pillar of cloud said to stand at 
 the door of the tent when Moses had entered, denotes the dense obscu- 
 rity of the Jewish nation in respect to the Word, 10,55 1 . See Cloud, 
 
 Fire. 
 
 3. Pillar of Angels. The author mentions his descent into the 
 lower earth surrounded by angelic spirits; and that such is the wall of 
 brass mentioned in the Word (Jer. i. 18; xv. 20), 699, 4940. When 
 the spiritual are delivered from infestation, they are led safely through 
 the midst of hell guarded by a pillar of angels, of which the author was 
 an eye-witness, 8099. By the pillar that went before the Israelites, a 
 
PIT 
 
 895 
 
 company of angels is to be understood, in the midst of whom was the 
 Lord, 8192 — 8195. A pillar of cloud by day, and of fire by night, 
 represented the state of heaven, because the angels are continually per- 
 fected by variations and changes of state, 8108. 
 
 4. A pillar descending from heaven^ described by the author as 
 representing by its cerulean hue the good of the celestial church, 4328. 
 
 PILLOWS OR BOLSTERS. See Neck. 
 
 PINE \t(Bda\ See Fir-tree. 
 
 PIPE ^fistuid\, Tabrets and pipes (Ezek. xxxviii. 13), denote affec- 
 tions and the joy thereof, 8339. See Music. 
 
 PIPE \tibiciL\, The speech of certain spirits described, that it 
 resembled the single note of a pipe, being void of all rationality, 2605. 
 
 PIPES [ca/a/we], in the description of the golden candlestick, denote 
 truths from good, 9551, 9555, 9556. See Representation. 
 
 PISON \^Piiichon\y denotes the intelligence of faith, originating in 
 love, 110. See Eden, Havilah, Man (43). 
 
 PIT \_foved\. Places of vastation in the lower earth are called 
 pits, and are always meant by pits in the Word ; this, because pits de- 
 note falses, and the bound in a pit those who are in falses, and are wil- 
 ling to be liberated from them, fully sh, 4728, br. sh. 5037, 5038, 
 5246, 6854. The casting of Jeremiah into a pit has the same signifi- 
 cation as that of Joseph, namely the rejection of divine truths among 
 falses, 4728 end. Pits said to be empty and without water, denote 
 falses, by which is meant doctrines of faith in which there is no truth 
 because no good, br. ill. 4736, sh. 4744. A pit denotes the state of 
 vastation, and temptation ; release from a pit (or a prison), the state of 
 deliverance from temptations, 5246, 5249. A pit denotes the false ; 
 opening a pit, the reception of the false; digging a pit, the fashioning 
 of the false one's self; falling into a pit, perversion of the truth, falHng 
 by error, 9084 — 9086. Moab shall be as Sodom, the sons of Ammon 
 as Gomorrah, a place for the breeding of nettles and salt-pits (Zeph. ii. 
 9), denotes good v«istated, or evil, and truth vastated, or the false, 
 2455. They came to the pits and found no water (Jer. xiv. 2), denotes 
 doctrines without truths, 2702. Israel a lion's whelp, the nations said 
 to be against him, he was taken in their pit (Ezek. xix. 3, 4, 8), denotes 
 the spiritual church fallen into evils, and the false of evil, 9348. The 
 Rock whence ye were hewn, and the pit whence ye were dug, here used 
 in a good sense (Isa. li. 1), denotes the Lord as to Divine Truth, 3703. 
 See Prison, Bound, Snare, Custody, Earth {last paragraph, p. 
 138—139). (MosES, 13, 17). Tribes, Vastation. 
 
 PITCH [piXy bitumen^ Noah commanded to make an ark of 
 Gopher wood, mansions in it, and pitched within and without, denotes 
 the man of the church, distinguished as to will and understanding, and 
 preserved from the inundation of lusts, 602, 638— 645; particularly 
 645. The rivers of the land turned into pitch, the dust into sulphur, 
 and the whole land burning pitch (Is. xxxiv. 9), denotes dense and dire 
 falses, or phantasies, and dire lusts, 643 end, 1299, 1861; more fully, 
 2446; cited also 6724. Bitumen for clay, in the building of the tower 
 (Gen. xi.), denotes the evil of cupidity which took the place of good, 
 1299. The valley of Siddim, full of wells of bitumen (chap. xiv. 10), 
 denotes the uncleanness of falsities and cupidities ; the wells falses, 
 because they contained unclean waters, and the bitumen cupidities from 
 
 vol. ii. 
 
 s 
 
896 
 
 PLA 
 
 PLA 
 
 897 
 
 the sulphurous stench in such water, 1688. Bitumen denotes good 
 mixed with evils; pitch, good mixed with falses; hence Moses put in a 
 coffer of bulrushes bituminated with bitumen and pitch, denotes the 
 comparatively vile exteriors, and the good mixed with evils and falses, 
 in which the divine law is first received, ill. 6724. Pitch when named 
 with sulphur, is mentioned in place of fire, and fire in the opposite sense 
 denotes evil, 2446, 6724. See Sulphur; also Noah (5), Moses (6), 
 Language (6), 645. 
 
 PITCHER [cadus']. See Water Pot. 
 
 PITHOM AND RAAMSES, treasure cities built for Pharaoh by the 
 oppressed Israelites, denote the quality of doctrines from falsified 
 truths, 6661 — 6662. See Rameses. 
 
 PLACE, OR Put, to, [ponere]. See Place (14). 
 
 PLACE [locus]. 1. Phenomena of place in the other Life. How 
 unreasonable it is to deny that the spirit is substantial, and that it can 
 be in place, 446, 4622. In the other life, changes of place, distances, 
 relative situation, presence and absence, &c., are changes of state, 1273 
 •—-1277, 1376 — 1381, cited below (4). Changes of place in the other 
 life^are changes of state, while the body remains in the same place, ill. 
 1273 — 1278. The idea of place and distance is not real with spirits, 
 but is varied according to their state of thought and affection ; not so 
 with the angels when they think from state, 1376, 1379. Place, muta- 
 tion of place, and distance in the world of spirits, are appearances; and 
 under certain circumstances, they are fallacies, 1376 end, 1377, 1380; 
 see below 3356. All souls and spirits whatsoever keep the same place 
 eternally, notwithstanding that places and distances change according 
 to state; this, because the common state rules the particulars, and after 
 such changes the original situation returns, 1377. Space and time are 
 proper to nature, but are of no account in the other life; they appear 
 something in the world of spirits, because spirits recently separated 
 from the body retain their natural ideas, 2625. All things in the other 
 life appear as in space, and succeed as in time, but such spaces and 
 times are in themselves changes of state; hence, fallacies caused by 
 changes of state are induced on others by evil spirits, 3356; the latter 
 fact repeated 3640. It appears to spirits and angels that they move ' 
 from place to place, in all respects like men, yet such appearances are 
 really mutations of their states of life ; hence, by places or spaces, and 
 by times, are always to be understood states, 4882. There are no spaces 
 and times in the other life, but states, which states produce in externals 
 a real and altogether living appearance of progression and motion, as 
 through space, 5605. The appearance of space and time in the other 
 life, is as real as the appearance that life is in man, when yet the fact 
 is, that it flows in, 5605. The appearance of place in the other life is 
 according to the state of life, and, in itself, is state; passages cited 9305 
 end. Spaces, distances and progressions, in the other life are appearances 
 derived from changes of state of the interiors ; such changes of state 
 also are the first cause of spaces and distances in the natural world ; 
 hence it is, that a man as to his spirit, can be transferred to any earth 
 in the universe, 9440. Remoteness of place is an appearance produced 
 by difference of state, and changes of state are according to differences 
 of the interiors; the author's experience of this when he was led by the 
 Lord to an earth remotely situated in the universe, 9967 ; another 
 illustration also from experience, 10,734. All presence, and all idea of 
 
 space in the other life is determined by affections of the love, and the 
 affinities belonging to such affections, ill. 10,146. All turn themselves 
 and thus come into place according to their loves; also, all things are 
 communicated, received, and rejected, according to loves, 10,130; fur- 
 ther eV/. 10,189. 
 
 2. Places of Vastation in the other Life. See Pit. 
 
 3. Distances in the other Life, are appearances, which denote diver- 
 sity in the state of life, 9104, 9967. The societies of heaven appear at 
 a distance from one another according to the difference of their affection 
 as to truth and good, 6602. Motion, change of place, journeying, &c. 
 in the other life, are all so many mutations of the state of life, 1273 — 
 1275, 1377, 3356, 5605, 9440, 10,734. Distance, understood spiritu- 
 ally, has for its object the divine instead of space ; hence, all idea of 
 space is relative to truth and good from the Lord ; and to be far off is 
 to be remote from the divine, or the internal in which the divine is, ill, 
 and^A. 8918. 
 
 4. Situation in the other Life, treated in the seriatim passages cited 
 above, 1273—1277, 1376—1381. Among the wonders of another life, 
 these five are mentioned ; firsts that spirits and angels are distinct as to 
 situation, though places and distances are only varieties of state ; 
 secondly, that their situation is constantly the same relative to the 
 human body, in whatsoever direction a person turns himself; thirdly, 
 that no distance can render an angel or spirit invisible, yet only so many 
 are seen as the Lord concedes; fourthly, whatever the distance, a spirit 
 can be instantly present when called to mind, so as to be heard, and 
 even ioMch^A.', fifthly, in the world of spirits there is no idea of time, 
 1274. The phenomena of place were manifested to the author by his 
 being led, simply by changes of state, from place to place \jper man- 
 siones\^ 1273, 5605. The general situation of spirits in the other hfe 
 is such, that angels are at the right hand of the Lord, evil spirits at 
 the left, the middle sort in front, the very evil \maligni\, at the back, 
 the aspiring above the head, and the hells under foot, 1276. The rela- 
 tive situation of spirits is constantly the same to eternity, not only in 
 respect to the Lord, but to every man and angel, in whatsoever direction 
 he looks, 1274, 1276. The place and situation of spirits relative to the 
 human body, is briefly described from the author's experience, 4403 ; 
 and the similar situation of those in heaven, 10,189. It is from this 
 constant order that all are most present to the Lord, 1277; for none are 
 too distant to be seen, and societies are most distinctly situated, 1274 
 cited above. The situation of men as to their souls is the same as that 
 of spirits in the Lord's kingdom; and hence, however distant they may 
 be from each other in the body, they can discourse together, and come 
 into association, if only their internal sight be opened, 1277; see below 
 3644, 4067. There are two kinds of changes of place in the other life ; 
 the/r«^, which keeps them in the same situation relative to the human 
 body, which is an appearance ; the second, that spirits can present them- 
 selves in places where they have really no situation, which is a fallacy, 
 1376 end, 1377, 1378, 1380 end, 3356; see below 3640. The true 
 situation of spirits is constantly the same ; hence, as to the organical 
 substances of their bodies, they really are not where they appear in 
 situation, 1378. Souls and spirits not yet allotted to their constant 
 situation in the Grand Man, are seen in various places, now here now 
 
 s2 
 
898 
 
 PLA 
 
 there; a comparison of such- wandering spirits with fluids in the body, 
 1381. Repeated statement of the above-named phenomenon, that the 
 societies of heaven preserve the same situation constantly, in whatsoever 
 direction a man, spirit, or angel may turn himself, 3638, 3039, 4321, 
 4882, 10,379. The hells resemble the heavens in this particular, that 
 their situation is constantly the same, but it is beneath the soles of the 
 feet; also, that the appearance of some in other places is a fallacy, 
 3640. All in hell are in a situation and position, opposite to those in 
 heaven, having the head downwards and the feet upwards, 3641. Every 
 man in existence is situated as to his soul, either in the Grand Man, 
 which is heaven, or out of it, in hell, 3644. The situation of man in 
 the society of spirits, is such that all his changing experience when 
 regenerating is according to the change of societies, ill. 4067. Every 
 one in the Grand Man holds a constant situation according to his state 
 of truth and good; hence situations in the other life are states, 4321. 
 The situation of all in the Grand Man is from the Lord, who constantly 
 holds the centre, and is the source of life to all, 4321. 
 
 .5, The Situation of the Vessels recipient of Life in Man, is contrary 
 to the true order, 3318. 
 
 6. The Situation of Sacred Buildings, namely, east and west, 
 derives its origin from representatives in the other life, 9642 end. See 
 Quarters. 
 
 7. Places in the Land of Canaan, derive their signification from the 
 existence of the most ancient church, and afterwards of the ancient 
 church, there, 567, 3686,4447,44,54,4516—4.517, 4580, 5136, 6516; 
 especially the summary, 9340. To be led into the land of Canaan, 
 here called a place, denotes introduction into heaven understood as a 
 state, 9305. 
 
 8. A Holy place, or Sanctuary, denotes a state of love and faith, 
 3652; celestial love; the Lord as to his divine human, 3210, 6502; 
 also, the good of love in which the Lord is present, 10,105, 10,129, 
 10,130. The holy place, the holy of holies, and the vail between them, 
 represented heaven, 9678, 9680. See Holy. 
 
 9. To be led by the Spirit into another Place, is predicated of a 
 peculiar state of vision ; the author's experience, 1884. The spirit of 
 man can go to any place, however remote, while his body remains in 
 the same place, 9440, 9967, 10,734. 
 
 10. The Places in which the Sun and the Planets appear in the 
 idea of Spirits, is constantly the same, br. ill. 12\1, 7358, 7800, 9755. 
 
 1 1. Signification of place or Space. Generally, place denotes state, 
 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381, 9440, 9967, 
 10,146; all cited 10,580; from experience, 1273—1277, 1376—1381, 
 4321, 4882, 10,146, 1058, all cited above (1, 2). Place or space de- 
 notes state as to esse; time, as to existere, br. ill. 2625; see below 
 8325, 8722. The name of a place in the literal sense of the Word 
 denotes the quality of a state; and this, by a change of ideas from 
 natural to spiritual, 2837, 3111, 3115. Space and time denote state ; 
 and motion, being successive progression in space and time, change of 
 state; this because there is no idea of space and time in the internal 
 man, 3356. Places, distances, and all ideas relative to them in the 
 Word, are appearances of truth, so expressed in accommodation to 
 human ideas; but they denote states, sh. 3387. It is impossible for 
 
 PLA 
 
 899 
 
 man to have the least thought but what partakes of space and time ; 
 angels however think of state as to esse instead of place, and state as 
 to existere instead of time, 3387, particularly 3404, 3857, 4882, 7381, 
 8325, 8918. Time and space denote state, because as the former are 
 derived from the apparent revolution of the natural sun, so the latter 
 from the sun of heaven, ill. 7381. Space denotes state as to esse, or 
 as to good; time, as to existere, or as to truth, 8325. Place denotes 
 state, here predicated as to good, 8722. Modified by other expressions, 
 place may also denote state as to faith and charity, or faith, understood 
 of charity, 8938. In order to a right understanding of the Word in 
 the internal sense, all idea of place, of time, and of person, must be 
 rejected, and states conceived of, 10,133. 
 
 12. Passages in which Place is mentioned. Look from the place 
 where thou art, northward and southward, and eastward and westward, 
 said to Abram (Gen. xiii. 14), denotes the state of the Lord when illu- 
 minated, his perception of the states of all in the universe, past, pre- 
 sent, and to come, 1604, 1605. Sodom twice called a place, instead of 
 a city, in the intercession of Abraham, (chap, xviii. 24, 26), denotes the 
 state of those whose truths could be filled with goods, these being the 
 fifty just, 2251, 2253, 2262. Abraham said to return to his place, 
 after pleading for Sodom (ver. 33), denotes that the Lord ceased to 
 think from the maternal human, and that he returned to the state in 
 which he was before, 2288. Thy son-in-law, and thy sons, and thy 
 daughters, whatsoever thou hast in the city, bring out of this place, 
 said by the angels to Lot (Gen. xix. 12), denotes the state of evil from 
 which truths, and the affections of good and truth, are to be separated, 
 2393. Surely there is no fear of God in this place, said by Abraham 
 when he caused Sarah to pass for his sister in the land of the Philis- 
 tines (chap. XX. 1 1), denotes the state in which there is no regard for 
 spiritual truth, 2553. Sarah to pass for his sister at every place in 
 Philistia to which they should come (ver. 13), denotes that celestial 
 truth is received for rational truth, in every conclusion from rational 
 thought, 2562. Abraham said to lift up his eyes and see the place 
 afar off, when he was about to offer up Isaac (chap. xxii. 4), denotes 
 the Lord's intuition from the divine, and foresight in regard to state 
 (the state here treated of being the unition of the human to the divine 
 and the salvation of the spiritual), 2789, 2790. Abraham said to give 
 a name to the place, when he offered up the ram instead of Isaac (chap, 
 xxii. 14), denotes the state of the spiritual, the quality of which is from 
 the Lord's divine human, 2836. Is there in thy father's house a place 
 for us to pass the night, in the questions addressed to Rebecca (chap, 
 xsiv. 23), denotes exploration of state as to the good of charity, and 
 in particular as to the affection for truth (which is only to be found in 
 the good of charity), when truth is about to be initiated into good, 3111, 
 3115. Surely Jehovah is in this place (chap, xxviii. 16), how terrible 
 is this place (ver. 17), said by Jacob, denotes the divine in the state 
 there treated of, which is one of illustration, and the holy fear which 
 characterizes such a state, 3716, 3719. Jacob said to call the name of 
 that place Bethel, which before was called Luz (ver. 19), denotes quality 
 from the in-dwelling of good, whereas the prior state had its quality 
 from truth, 3729, 3730. All the men of the place collected by Laban, 
 and he made a feast, on the evening of Jacob's marriage (chap. xxix. 
 
900 
 
 PLA 
 
 22), denotes all the truths of that state now passing through initiation, 
 previous to conjunction, 3831, 3832. Send me away and I will go to 
 my place and my land, said hy Jacob after Joseph was born (chap. 
 XXX. 25), denotes the desire of the natural man, after he has acknow- 
 ledged spiritual good, tending to conjunction with the rational (under- 
 stood by Isaac), 3973. Laban said to return to his own place, after 
 parting with Jacob and with his sons and daughters (chap. xxxi. 55), 
 denotes the end of the representation by Laban, and the prior state 
 resumed, 4217. Jacob called the name of the place Peniel, where he 
 had wrestled with the angel (chap, xxxii. 30), denotes the state of 
 temptation previous to the conjunction of natural truth with celestial- 
 spiritual good, 4298. God said to ascend from upon Jacob in the 
 place where he spoke with him (chap. xxxv. 13), and Jacob set up a 
 pillar in the place (ver. 14), and called the name of the place Bethel 
 (ver. 1 5), denotes an interior state which is predicated of elevation to 
 the divine, the holy principle of truth therein, and hence, the state of 
 the divine natural, 4578, 4580, 4583. The men of the place questioned 
 by Judah concerning the supposed harlot (chap, xxxviii. 21), and the 
 men of the place answering him (ver. 22), denotes the consultation of 
 truths concerning the state there treated of, and afterwards perception 
 from truths, 4889, 4896. Joseph put into prison into a place where 
 the king's prisoners were bound (chap, xxxix. 20), denotes the tempta- 
 tion to which spiritual good is subject in the natural man, especially 
 among falses, 5035, 5038. The place upon which thou standest is 
 holy ground, said to Moses when Jehovah spoke with him out of the 
 midst of the bush (Exod. iii. 5), denotes the state in which the holy 
 proceeding from the Lord can be received, 6845. The promise of 
 Jehovah to lead the Israelites to a land good and broad, to the place of 
 the Canaanites and Hittites, &c. (ver. 8), denotes the elevation of the 
 spiritual to the good of charity and the truth of faith, in the region as 
 yet occupied by evils and falses, 6856, 6858. No man saw his brother, 
 and none arose from their place [et non mrrexerunt de-sub se] during 
 the darkness of Egypt (chap. x. 23), denotes no perception of the truth 
 of good, and no elevation of mind with those who are in falses, 7716, 
 7717. Thou shalt bring them in, and plant them in the mountain of 
 thy inheritance in the place thou hast made for thee to dwell in, O 
 Jehovah (chap. xv. 17), denotes the introduction of the spiritual into 
 heaven, and their continual regeneration, in a state of good which is 
 from the Lord alone, 8325 — 8328. Abide ye every man in his place 
 [quiescite quisque sub «e], let no man go out from his place, on the 
 seventh day (chap. xvi. 29), denotes the state of peace when the Lord 
 leads by good, in which state the regenerate are enjoined to remain, 
 8517, 8518. The words of Jethro after his advice to Moses, "All this 
 people shall come upon their place in peace " (chap, xviii. 23), denotes 
 the change of state when the regenerate are led by good, previous to 
 which judgment from truths is predicated, and truths must be arranged, 
 8722. In all places in which I put the memory of my name, I will 
 come to thee and I will bless thee, said by Jehovah (chap. xx. 24), 
 denotes every one's state of faith receptive of divine influx, 8938, 8939. 
 A place of refuge appointed for him who should kill a man, without 
 premeditation (chap. xxi. 13), denotes that no guilt, and consequently 
 no punishment of guilt, accrues because of hurt done to the truth of 
 
 PLA 
 
 901 
 
 faith when it is not done from the will, 901 1. Behold I send an angel 
 before thee, to bring thee into the place which I have prepared (chap, 
 xxiii. 20), denotes the Lord as to the divine human, by whom the faith- 
 ful are introduced into heaven, according to their state of life, 9304, 
 9305; the similar passage (chap, xxxii. 34) explained 10,507, 10,508. 
 The flesh of the ram of fillings to be seethed in the holy place (chap. 
 xxix. 31), denotes the preparation of good to the uses of life, which is 
 done by truths of doctrine in a state of illustration from the Lord, 
 10, 105. Behold there is a place with me, and thou shalt stand upon the 
 rock, said to Moses, when he desired to see the glory of Jehovah 
 (chap, xxxiii. 21), denotes a state of faith in God, 10,580. 
 
 13. To put or to place [ponere~\, meaning one thing upon another, 
 is, in the spiritual sense, to adjoin, 2798. To put on, understood of 
 garments, is to apply, namely, truths to goods, or scientifics to truths, 
 6918, 6919. To put upon the shoulder, in order to bear or carry, 
 denotes preservation, 9836. Note : to put, is idiomatic, and has there- 
 fore many nice shades of meaning in the spiritual sense; generally it 
 has reference to order, arrangement, application, influx, and one thing 
 put in another may even denote the discovery of one thing existing in 
 another; see 6725, 8712, 9933. 
 
 14. To place, set, or appoint [^eonstituere^, has reference to the 
 arrangement in order of good and truth, 5288. To place, set, or stand 
 [statuere], as when one is introduced and stood before another, denotes 
 insinuation before conjunction, 6071, 6090. See Pharaoh (3). 
 
 PLAGUE. See Pestilence; and see Moses (12). 
 
 PLAIN [planities]. A plain generally denotes whatever is of doc- 
 trine or truth, sh. 2418, br. 2450, 4236. Lot said to lift up his eyes, 
 and look upon all the plain of Jordan (Gen. xiii. 10), denotes the ex- 
 ternal man when illuminated, and his perception of goods and truths, 
 1584 — 1585. Look not behind thee (to the cities) neither stay thou 
 in all the plain, said to Lot (chap. xix. 17), denotes that doctrinals are 
 not to be regarded, but love and charity (signified by the mountain 
 whither he was to escape), 2417—2419. The cities overthrown, and 
 all the plain, and all the inhabitants of the cities (ver. 25), denotes the 
 separation of truths and doctrinals, and every good that was in truth, 
 from the evil, 2449 — 2451. No city shall escape, and the plain shall 
 be destroyed (Jer. xlviii. 8), denotes false doctrine and whatever per- 
 tains to il, 2418. Gog and Magog said to go up on the plain of the 
 earth (translated breadth. Rev. xx. 9), denotes the vastation of all truth 
 of doctrine by those who are in external worship void of internal, 2418, 
 4236. The Mount of Esau, and the plain of the Philistines (Obad. 
 ver. 1 9), denote the good of love and the truth of faith, 9340. 
 
 PLANE [planum]. 1. General Description of Three Planes pro- 
 vided for Man's Regeneration, 1. The formation of the will from 
 infancy to boyhood. 2. The formation of the understanding by sciences 
 and knowledges, which takes place in youth and adult age. 3. The 
 conjunction of the celestial remains of infancy with truths and goods, 
 1555. The regeneration of man begins from infancy, and continues to 
 the last hour of his life in the world; yet all this is only to provide a 
 plane for the continued perfection of his life to eternity; passages cited, 
 9334. 
 
 2. General Description of Three Planes by which the Lord rules 
 
902 
 
 PLA 
 
 all Men. 1 . The interior conscience (when it exists), which is formed 
 of spiritual truth and good. 2. The exterior conscience, which is 
 formed from natural good and truth, the sense of what is just, equit- 
 able, moral, and right in civil society. 3. The outmost plane, by 
 which even the evil are ruled, consisting in a sense of fear for the sake 
 of reputation and self-honour, gain, self-love and the love of the world, 
 4167; further ilL .5145 cited immediately below; 6207 cited below (5). 
 The three planes described above act as one with the regenerate, because 
 the one flows into the other, and by the interior the exterior is disposed 
 into a corresponding form, 4 1 67. The three general planes which form 
 the order of man's life are the terminations of so many distinct degrees, 
 corresponding to the three heavens; how they are formed and by what 
 terms they are distinguished, fully ill, 5145. The third, or outmost 
 plane, by v\hich the Lord governs man in the world, namely, that 
 formed by his own loves, is of no account in the other life, because he 
 is then remitted into his interiors, 6495. When man is regenerated, 
 however, the pleasures of the body and mind, serve as the ultimate 
 plane in which spiritual good, with all its felicity and blessings, is ter- 
 minated, 8413. See Man (19). 
 
 3. The Plane Receptive of Good and Truth in Man, is the internal 
 freedom which he acquires by compelling himself to act according to 
 the Lord's precepts, ill, 1937. The plane or ground receptive of 
 good and truth is called conscience, and must be acquired while man 
 hves in the world, 3957. The plane receptive of spiritual and celestial 
 things is in the interior natural, and this man carries with him into the 
 other life, but the exterior natural is put off by death, ill, 5079. The 
 plane for celestial and spiritual things, is derived from sensuals, but it 
 is by the action of the internal man upon them, whereby they are drawn 
 into the service of the internal, ill. 5081. The plane in which good 
 from the Lord is received and in which it rests, or is finished, is the 
 interior conscience; without this plane it flows down into the exterior 
 and is turned into vile delights, ill. 5145; see below, 6845. The plane 
 of interior thought and aff*ection is in exteriors, in which the interiors 
 are reflected as in a mirror; hence, the formation of this plane com- 
 mences from infancy; ill. by the face, the eyes, and the speech, 5165. 
 The first plane when man is regenerated is formed by scientifics, from 
 which truths are afterwards concluded and in which they are termi- 
 nated; in this way the understanding is formed which receives the 
 truth of faith; in which faith, again, is received charity, 5901, 6750. 
 When the influx of faith and love from the Lord is received by man, 
 he is elevated above sensual things, and the divine no longer flows down 
 into them but is received in the interior plane to which man is elevated, 
 6845. 
 
 4. Innocence Described as the Plane in which Love and Charity 
 from the Lord are received^ 4797. External innocence, such as that of 
 infancy, is the plane of the new life, when man is regenerated; the 
 difference between external and internal innocence described; passages 
 cited in seriatim order, 10,021. Innocence, or the good of innocence 
 in infancy, is preserved in man till adult age, and unless destroyed by 
 a life of evil, it serves as the plane in which truths are received in order 
 to nian's regeneration, Itr. ill. 10,110. See Man (23). 
 
 5. The Plane of Communication between Ileave^i and Man, is in the 
 
 PLE 
 
 903 
 
 exterior man, but the communication itself is by the interiors; hr. ill, 
 and the diff'erence in the case of the Jewish church explained, 4288. 
 They who arc in natural good not spiritual, have no plane in which 
 heaven can operate, ill. 5032, 77^ 1 ; this, and the preceding citation 
 both ill. 5036, 8002. The plane into which the angels operate is 
 formed by the truths of faith, rooted in the aff^ection for truth, and 
 become of the life by act, ill, 5893; further ill. and shewn to be the 
 same as the interior conscience, 6207, 6213, 8002. 
 
 6. The various Planes in which Spirits and Angels appear, with 
 reference to the human body, described from the author's experience, 
 4403. See Man (32),^ Influx (7, 8), Heaven (7). 
 
 7. The Genuine Face of an Angel Described as the Plane upon 
 which other faces are induced, according to his communication with 
 societies, 4797, 6604; the similar case of evil spirits, 4798, 5717. Sec 
 Face. 
 
 8. That there are two Planes from which all the Colcmrs are re- 
 flected, namely, opaque white, and black, 1042, 3993, 4530. See 
 
 Colours. 
 
 PLANET. See Universe. 
 
 PLANE-TREE \^platanus\, or chesnut, denotes natural truth, 
 4014. See Fir-tree. 
 
 PLANKS, the, \asseres\, of the habitation, or tabernacle, denote 
 good sustaining heaven, 9634, 9636, 9642, 9649. See Numbers (15), 
 p. 821. ' 
 
 PLANT, to, [plantare, Ex. xv. 17], denotes to regenerate, ill. by 
 comparison with a tree, 8326. To plant vineyards and drink the wine 
 thereof (Amos ix. 14), is to cultivate whatever is of the spiritual church, 
 and to appropriate its truths, 5117. See Man (25); Perception 
 (48). 
 
 PLATE OF Pure Gold, the, [bractea], on which was inscribed 
 * Holiness to Jehovah,* denotes illustration from divine good, 9930 — 
 9932. See Priest. 
 
 PLATTER. See Cup, Vessel. 
 
 PLAY, to, OR MAKE Sport of, [ludere, illudere'], denotes derision, 
 predicated of those who are in truth and not at the same time in good ; 
 the case of Lot and the men of Sodom, 2403; that of Ishmael and 
 Isaac, 2654; used in the sense of anger and indignation by the wife of 
 Potiphar, 5014, 5026. To deceive by a lie, in the case of Pharaoh, 
 expressed by the same word, 7467. How hurtful it is to quote the 
 Word in sport, 961. 
 
 PLAY AND TO Laugh [ludere, ridere'], in a good sense denotes 
 love, the affection of truth, the joy or festivity of the interiors, 3392 ; 
 ill, and sh. 10,416. See Dance. 
 
 PLEASURE [yoluptas], 1. The State of those who have lived in 
 Pleasures contrary to order. They who make life consist in the indul- 
 gence of pleasures, appetites, and sensual things, are images of hell, 
 because the order of heaven is destroyed in them, 911. They who have 
 lived in mere pleasures, are first introduced into similar delights after 
 death; but soon the scene is changed, and they are carried down into 
 an excrementitious hell where they appear carrying filth, and lamenting 
 their lot, 943, 4948, 5395. Women of low condition who have become 
 rich and given themselves up to pleasures, when they meet in the other 
 
904 
 
 PLE 
 
 POI 
 
 905 
 
 life, treat each other Hke furies, beat each other, and tear each other's 
 hair, 944. Whatever phantasies have been indulged in the life of the 
 body, are changed into corresponding dehghts hereafter; they whose 
 highest good has consisted in pleasures, especially adulterers, dwell in 
 places stinking as from urine, &c., 954, 1514, 4464, 5059. The num- 
 ber of those who have lived in mere pleasures is very great at this day 
 in the other life; their influx is all in favour of self and the world, 6201. 
 
 2. The Idolatry and Dominion of Pleasures. There are three uni- 
 versal kinds of idolatry, namely, the love of self, the love of the world, 
 and the love of pleasure, br. 1357. When man is in such a state that 
 the pleasures of the body and the senses are regarded as the sole end of 
 life, and the external dominates over the internal, he is said to be in 
 freedom from the proprium ; this state contrasted with that of heavenly 
 freedom from the Lord, when the internal has the dominion, 5786. 
 
 3. Indulgence in Pleasures a cause of Disease, 5712, 8378. 
 
 4. That Good from the Lord is turned into mere Pleasure and 
 Voluptuousness, namely if it be not terminated by conscience, or, in a 
 higher degree, by perception, ilL 5145. See Man (19), Plane (3). 
 
 5. That Apperception is rendered obscure by Pleasures, because the 
 life is then in externals, with only sufficient influx from interiors to 
 restrain from unseemly actions, 5141. They who live in mere plea- 
 sures, adulterers and others, cannot be elevated above the sensual lumen, 
 which prevails in hell, and is replete with scandals against heavenly and 
 divine things; from experience, 6310; further ill. 6564, 8378. 
 
 6. That Pleasures were relinquished by the Lord, which also are 
 here attributed to the voluntary part only ; the sensuals of the intellec- 
 tual part being described otherwise, 1542, 1547; comparison with man, 
 2204. See Lord (22). 
 
 7. Pleasures allowable when not inconsistent with Order. Pleasures 
 are not denied to man provided only they are not regarded as an end, 
 and the interiors are good, 945, 995, 997, 3951. It is the interior 
 affections that become manifest in pleasures, which also derive their 
 quality from delight, either as heavenly or infernal, ill. 994, 995. The 
 delight in pleasure is from use, for which reason conjugial love affords 
 the greatest of all delights, its use being the most eminent, 997. Plea- 
 sures are of two kinds, those of the voluntary part, and those of the 
 intellectual part ; they are also distinguished as clean or unclean ; or, 
 into such as agree, and such as do not agree with celestial love, 994, 
 1547; see 1542, 1547 cited below (3). Pleasures are denoted by creep- 
 ing things ; and such as have good in them by creeping things that 
 have Ufe, sh. 994. Pleasure and what is pleasurable \yolupe'] in the 
 body, exists from delight, which delight is called the good of the natu- 
 ral man, and when in order is from charity, 2184 end, 3951. The de- 
 lights of the regenerate partake in some measure of worldly and sensual 
 delights, but they are tempered by spiritual good from the Lord, 2204 
 cited below (3). The regenerate are first introduced into the good of the 
 sensual part, or the pleasurable [ro/Mpe], which good is denoted by Mount 
 Gilead, and the healing truths conjoined to it, by balm in Gilead, 4117, 
 4124, 4748. The regenerate are not finally deprived of the pleasures of 
 the body and mind, but enjoy them more fully ; the difference is, that 
 they no longer constitute the end of life, but spiritual good and its feli- 
 city is received and terminated in them, ill. 8413. Pleasures and 
 
 worldly delights without good and truth, contrasted with the same plea- 
 sures when receptive of spiritual good ; also that the use and end in 
 pleasure renders it spiritual or not spiritual, 5025. That the pleasurable 
 [volupe^ to those who are in good is to render their good perfect by 
 truths, hence their desire for them ; the pleasurable to the evil, on the 
 contrary, is evil confirmed by falses, 5623. See Delight. 
 
 8. The Good of Pleasure ; how it is to be understood in a proper 
 sense, 2184 end, 3951, 4117, 4124, 4748 cited above (7). In the oppo- 
 site sense, it is the good of the natural hfe separated from the celestial, 
 8410 ; the two states ill. 8413. 
 
 PLEDGE, OR Pawn, a, [piynus, arrhabo], denotes certainty, 4872, 
 4873, 4877. The pledge of conjugial love is innocence, hence it was an 
 ancient custom when intimacy with a wife was renewed to send her a 
 kid, br, sh. 4871. The pledge given by Judah, was not one of conjugial 
 love, but of external conjunction, because he regarded Thamar as a har- 
 lot ; on this account she did not receive the kid, 4871, 4874, 4910. The 
 raiment of another taken in pledge for something lent, and restored 
 again (Exod. xxii. 26 ; Dent. xxiv. 10—13), has reference to the recep- 
 tion and communication of truth ; the law of order concerning which is 
 ill. 9212—9213 ; from what occurs in the other life, 9213 end. 
 
 PLENUM. See Full. 
 
 PLEURA. Description of spirits who refer to diseased tubercles in 
 the pleura and other membranes, 5188. The pleura mentioned by way 
 of comparison with the peritonaeum, 5378. 
 
 PLEXUS. Intermediate angels between the celestial and spiritual, 
 bv whom the two heavens are conjoined, correspond to the cardiacal 
 plexus, 9670. 
 
 PLOUGHING [aratio], translated 'earing,' but meaning when the 
 ground is prepared for seed (Gen. xlv. 6), denotes preparation from 
 good to receive truths; thus, it denotes, in a general sense, good, sh, 
 5895. Ploughing, here translated * earing-time ' also, but meaning 
 especially 'seed-time' (Exod. xxxiv. 21), denotes the implantation of 
 truth in good, ill. and sh. 10,669. The law against ploughing with an 
 ox and an ass together (Deut. xxii. 10), was derived from the ideas of 
 angels, who cannot endure to think of good and truth as separate 
 things, 5895. This law also denotes that states of good and truth are 
 not to be confounded one with another, and has reference to the dis- 
 tinction of the Lord's kingdom into celestial and spiritual, 10,669 end. 
 
 PLUMMET OR Plumbline [perpendiculum']. See Line. 
 
 PNEUMA. See Soul. 
 
 POISON [venenum']. The ancients called those who reasoned 
 against faith serpents; and their reasonings the poison of serpents, sh, 
 195. Poison denotes hypocrisy or deceit, and poisonous serpents the 
 deceitful themselves, sh. 9013. Deceit is like a poison, which pene- 
 trates to the interiors, and destroys the all of faith and charity, even 
 Remains, 9014 ; evil generally, compared to poison, 2438 ; the poi- 
 sonous sphere of the antediluvians described, 1512. The malignity of 
 the Amalekites, or genii so called, described ; that it resembles a subtle 
 and most deadly poison, 8625 end; farther on this subject, and that the 
 sphere of such really is spiritual poison, and themselves serpents, 9013. 
 Concerning the hell of those who commit murder by poison, 816, 817. 
 See Uell (3). 
 
906 
 
 POO 
 
 POLL AND Shave, to, [tondere, radere]. See Hair. 
 
 POLLUTION, in the history of Dinah and Sheckhem, denotes 
 conjunction not legitimate, 4433, 4439, 4460. Dinah regarded by her 
 brothers as one polluted, as a harlot, denotes the truth of faith defiled, 
 and finally the affection of falses, 4504, 4522. Pollute the house and 
 fill the courts with the slain (Ezek. ix. 7), denotes the profanation of 
 goods and truths, 4503. Polluted, filthy, or defiled garments in which 
 Joshua stood before the angel (Zech. iii. 4), denote truths defiled by 
 falses from evil, 5954. A few in Sardis that have not polluted their 
 garments, and they shall walk with me in white (Rev. iii. 4), denotes 
 truths not defiled with falses, 5954. 
 
 POLYGAMY, was permitted to the Jews, and the fathers of that 
 nation, because they were not internal men, and the church could not 
 be represented in their marriages, 3246, 4837. By several wives or 
 concubines was represented the conjunction and subordination of various 
 affections under one spiritual truth, 9002. Such connections were un- 
 known in the ancient church, and were permitted to the Jews, and the 
 Word written accordingly, for the sake of that nation, 10,603. 
 
 POLYTHEISM. See Religion. 
 
 POMEGRANATES [malogranata] of the candlestick (translated 
 knops, Ex. XXV. 31), denote scientifics of good; its flowers (i6.) scienti- 
 fics of truth, sh, 9552 — 9553. Pomegranates in the robe of the ephod 
 (xxviii. 33), denote as before, scientifics, which are to be understood as 
 doctrinals from the Word, br. ill, 9918. Golden bells were ordered to 
 be put in the midst of the pomegranates on the fringe of the ephod, 
 because bells signify the hearing and perception of doctrine and worship 
 which is from the interiors of scientifics, 9922, 9923. See Priest, 
 Cormorant. 
 
 POND OR Pool [staynum]. See Lake. 
 
 PONTIFF. See Pope. 
 
 POOR [pauper]. By the poor and rich are meant those who are 
 such spiritually, 2129. By the poor and others to whom good is to be 
 done, is meant the neighbour in various degrees, estimated from good 
 and truth, 3688. To give to the poor without discrimination of their 
 quality, is often to give the evil the means of injuring the good ; also to 
 regard every one as a neighbour in the same degree, is often to expose 
 one's self to be seduced to evil, 3820. To be poor and needy [egenus]^ 
 in the sense of the Word, is to be rich and abounding, because it means 
 that nothing of wisdom and power is from self, but from the Lord ; 
 such poor, in the other life, also really possess the riches of heaven and 
 dwell there magnificently, 4459. By the doctrines of the ancient 
 church, every form and degree of charity was taught, and also in what 
 degree one was neighbour to another; hence the signification of the 
 poor, the miserable, the blind, the lame, the hungry, the thirsty, the 
 stranger, &c.; the Lord's words (Matt. xxv. 34 — 36), explained 4955, 
 4958. Natural truth, not spiritual, teaches that good is to be done to 
 the poor, the widow, and the orphan; but truth which, at the same 
 time, is spiritual, teaches who are really meant by the poor, ill. 5008. 
 The poor denote those who know and confess in heart that all the good 
 and truth they can have is from the Lord as a free gift, 5008. To do 
 good to the poor is the external of the church, to do good to those who 
 are in spiritual poverty is the internal of the church, and in doing good 
 
 POR 
 
 907 
 
 regard should be had both to the internal and external, 9209. The poor 
 denote those who are in good, but only in a small degree, because igno- 
 rant of truth; the needy those who are in little truth, because of igno- 
 rance, who, nevertheless, desire to be instructed; to these therefore the 
 Gospel is preached, according to the words of the Lord (Luke vii. 22), 
 9209; signification ofthe needy (translated poor, Ex. xxiii. 6, 11), cited, 
 9260, 9275. The poor and the needy, of whom deliverance is predi- 
 cated (Ps. XXXV. 10), denote those who are in little good and little truth 
 respectively, and are infested by evils and falses, 9209. The poor man 
 m the parable of Dives and Lazarus (Luke xvi. 19), denotes those 
 withm the church who are in little good because ignorant of truth, and 
 who desire to learn truths from those who have abundance, 9231; also 
 those out ofthe church who have not the Word, 10,227. The poor (Ex. 
 xxui. 3), denote those who are in few truths, and in falses, because of 
 Ignorance; some of whom are in good and desire to be instructed, but 
 others in evil and opposed to instruction, br. ill. 9253. The rich and 
 poor all to bring the same offering, the rich not more and the poor not 
 less (Ex. XXX. 15), denotes that all, whatever their faculty, are to attri- 
 bute the all of truth from good to the Lord, 10,227. They who say 
 they are rich and know not they are poor (or wretched, miser), and 
 miserable, and needy, and blind, and naked (Rev. iii. 17), denotes the 
 state of those who possess knowledges, but are not in the good of life, 
 10,227. The hungry, in the prophetical words of Elizabeth (Luke i. 
 53), arc the same as those elsewhere called poor, namely, such as are 
 without the knowledges of good and truth, and still desire them, 
 10,227. How it is to be understood that heaven is for the poor and mise- 
 rable, when yet there are in heaven both the rich and dignified, 10,227. 
 VOVE \^pontifex\. Concerning a Roman pontiff seen by the author 
 in the spiritual world; his imaginary inspiration when presiding in the 
 Consistory described, 3750. See Religion. 
 
 POPLAR-TREE [populus arbor], the white poplar being meant 
 (Gen. XXX. 37), denotes the good of truth, 4013. In Hosea iv. 13, it 
 denotes the same falsified, 4013 end. 
 PORCH. See Temple. 
 
 PORT OR HAVEN, «, [partus], denotes the station where scien- 
 tifics terminate and commence, or where there is a conclusion of truth 
 from scientifics, 6384. See Tribes (Zebulon). 
 
 PORTENTS OR SIGNS [portenta], denote the means of power, 
 7030. See Miracles. 
 
 PORTION, in the sense of spoil, given to the men who went with 
 Abram (Gen. xiv. 24), denotes the infernal spirits who are given into 
 the power of angels, 1753, 1755. Is there now any portion and inhe- 
 ritance for us in our father's house, said by Rachel and Leah (chap. 
 xxxi. 14), denotes the first state of separation, or conjunction ceasing 
 with the good represented by Laban, 4097. Jacob said to buy a portion 
 of a field at Shalem (chap, xxxiii. 19), denotes the appropriation of 
 good from interior truth, 4397. Portions of food sent to his bre- 
 thren by Joseph, and the portion of Benjamin multipled (chap, xliii. 
 34, translated mess), denotes the merciful application of good to every 
 one, and the great abundance or superiority of good imparted to the 
 medium, or interior, 5706—5707. One portion more given to Joseph 
 than to his brethren, which Jacob said he took out of the hand of the 
 
908 
 
 POT 
 
 POW 
 
 909 
 
 li 
 
 Amorite (chap, xlviii. 21), denotes what is superior or essential in the 
 church after victory over evil, G305 — 6306. The breast of the wave- 
 offering to be the portion of Moses (Ex. xix. 26), denotes the commu- 
 nication of divine truth in the Lord's spiritual kingdom, 10,090. 
 
 POSSESS, to [possiderej. To possess is predicated of celestial 
 good; to inhabit or dwell of spiritual good, sh. 2712. To possess by 
 hereditary right is predicated when good or the celestial is treated of; 
 to inherit, when the subject is truth or the spiritual, 2658; further sh. 
 9338. To inherit or possess when predicated of man is to receive the 
 life of the Lord; hence, a possession denotes a station of the spiritual 
 life, 2658, 6103. Cattle and possessions (Ezek. xxxviii. 13) denote 
 truths by which good is acquired, and such good itself, 6049 end. The 
 land of Canaan called a possession, and an eternal possession, denotes 
 the Lord's kingdom, given to those who are in love and faith, 2028, 
 2029; sh. 2658, 6233. To give possession has reference to good, and 
 to have the good of the land involves the idea of possession, 5942. 
 Jehovah called Possessor of the heavens and the earths (Gen. xiv. 19, 
 22), denotes the conjunction of the internal and external man, which 
 is effected by good, 1733, 1746. Inheritance and possession, in the 
 sense which treats of the Lord, are predicated of his human essence, 
 because as to the divine he was the possessor of the universe, and of 
 the celestial kingdom from eternity, 1817. The sons of Jacob invited 
 by Sheckhem and Hamor to dwell in their land, and trade therein, and 
 get possessions (Gen. xxxiv. 10) denotes oneness with the ancient 
 church, entrance into its knowledges, and community in the same good, 
 4451—4453. The Israelites are called the possession of the Lord 
 (translated the purchase, Ex. xv. 16), because they represented the 
 redeemed and saved, who are in good and truth, 8323. See Heir, to 
 Inhabit. 
 
 POSSESSED, to be. See Obsession (6212). 
 
 POST-DILUVIANS. See Nations (2, 3, 4, 5). 
 
 POSTERIORS, or Hinder Parts [posteriora], denote the ex- 
 teriors, and they who see the exteriors of the word without the interiors 
 see nothing of the divine, 3416. The hinder part of the tabernacle 
 over which the curtain was to hang (Ex. xxvi. 12) denotes the ulti- 
 mate of heaven and its proceeding, 9628. To see the hinder parts and 
 not the faces of Jehovah, is to see the externals of the word, of the 
 church, and of worship, and not the internals, ill. by the people as 
 they stood looking after Moses when he entered into the tent (Ex. 
 xxxiii. 8), 10,550, 10,551; and by the words of Jehovah when Moses 
 desired to see him (ver. 23), 10,584, They see the back parts of 
 Jehovah who believe and adore the Word in externals; but they who 
 deny the Word, do not so much as see his back parts, but are turned 
 away from him, 10,584; compare 3416 cited above. 
 
 POSTS. See Doors, 7847, 8989. 
 
 POT [olio]. Where the flesh pot of Egypt is mentioned (Ex. xvi. 
 3), pot denotes the corporeal or natural part of man; flesh the evil 
 thereof; in a more universal sense, the man, the people, or the city, of 
 which good or evil is predicated, sh. 8408. The pots like the other 
 vessels of the altar were made of brass (chap, xxxviii. 3), because they 
 signify the recipients and containing vessels of good, and natural good 
 is denoted by brass, 8408. A pot for holy use, denotes doctrine, be- 
 
 Muse doc trme contains the good and truth of the church, 8408- and 
 by the boding of flesh is meant the preparation of good, namely for the 
 use of hfe. 10.105. Pots denote the containing vessdsTf good be 
 cause food :s prepared in them, and food in all ks kinds denoleswhat 
 2l"Tvr"^ '^/ soul; passages cited, 8408 end. The pot 171^ 
 
 IhP \ ^.''fu" *'^'""'? ^°^'""' """J P"'^« "' pottage prepared in it 
 the good of the external rituals of the Jewish Church: the faUificltion 
 
 and means of amending which is there treated of, 8408 The parable 
 of the bo.l.ng pot (Eze. xxiv.) denotes violence d^ne to good and'^trath 
 which are denoted respectively by the flesh and bones put into it 38 12 
 ca led an empty pot (ver. U). denotes uncleanness from evil and h^ 
 false. 4744; the city called bloody in this parable (verTes 6-91 de 
 notes the profanation of good, 8408; the pot with its^onents d 'not 
 doc nne from the Word, such as it was with the Jewish nation fnlT^f 
 
 ""'pnT?P«\"t'"''^T' V' ^' *° Bo,L, Water! "' '^"" °^ 
 
 POriPHAR, the chamberlain of Pharaoh (Gen. xxxvii 3fi • 
 xxxix. 1), denotes the mteriors of scientifics, namey, such Tac^de 
 most nearly to spmtnal things, 4789, 4965. Joseph in the houS 
 Potphar. here ca led h,s lord (chap, xxxix 2). denotes the cekstll 
 spiritual when initiated into natural ^od, 4973. The wife of Pot£ 
 soliciting Joseph (ver 7). denotes truth natural not spiritual! lust ^40 
 be conjoined with good natural-spiritual, 4988, 4989 The refusaf of 
 Joseph because she was the wife of Potiphar (ver 9) denote, h»I 
 natural truth can only be conjoined with natural good ' 4996) He 
 false accusation of Joseph, after he had fled from hir, leaving his ear' 
 ment in her hands (verses 13-18), denotes the state of natural tr!th 
 or those who are in natural truth, contrary and false to spiritua when 
 
 pSaGe" 'T^'^'V'' "• '?' \ '^20. See JosbL (Tr.Ls) 
 POTTAGE [puh, pulmentum], denotes a heap or congeries of 
 doctrinals and scientifics; its being sod by Jacob (Gen. xxvi 29) de 
 
 A tvf '^"".T °^ ^^""^ S""*" to Esau (ver. 34), denotes the 
 good of life acquired by the doctrine of truth, 3332. In the sto v of 
 Ehsha (2 Kings ,v. 38). pottage denotes a congeries of Lien ffics 
 amassed. rw«rc<«»,J by evil; flour put in to heal it. denotes sn?- 
 
 cSaWeX °^'' '''' '""' """P"" 8408.'andTo:ro''5. 
 
 POTTER [figulu)}. See Fashion. 
 
 POWDER. See Dust. 
 
 POWER [potential 1- Tke Power of the Lord, by which he 
 overcame hereditary evil, and united the human essenc; t7the dtine 
 was his own proper power, br. ill. 1921. 2551, 2557 end, 3161 The 
 I^rd from his own power procured to himself divine goods and divine 
 truths, and made his human divine; passages cited. 3975. The power 
 of the Lord is predicated of the human mfde divine, and the power of 
 
 47S8^:i'ir' ^It^f'^'t'^ V '^«"y'°S **"" th'e human ifdlvne 
 4738; see below 10 182. It was from his divine, or from himself tha 
 
 LSoTTtXt- ?"'"','''" •'^'''^ •" '•'« world; pai'sage 
 »W.\ wVk- '"*' "°Sels were in power before the Lord's 
 
 worm, trt. and «A. 6371— 6373. By power attributed to the Lord is 
 meant as to the divine natural, 6425. By the divine power of the Lord 
 
910 
 
 POW 
 
 is meant divine truth proceeding from him, predicated of the divine 
 rational and the divine natural, 6947—6948, 6954, 7011. The all of 
 power is contained in divine truth, insomuch that it is power itselt, 
 nay, the veriest essential of all things, ill. 8200, 9327, 10,182; hence, 
 omnipotence is predicated of divine truth, 9410; and the angels are 
 called powers or powerful ones from its reception, 9327, 9410, 9639, 
 10,182 cited below (7). By divine truth to which power is attributed 
 is to be understood divine truth conjoined to divine good, especially in 
 ultimates, 9498—9500, 10,019. All power is the Lord's, and neither 
 angel, spirit, or man can have any other, 10,019. The divine power 
 of the Lord, is the power of saving the human race, and this is etfected 
 by subjugating and removing the hells, and reducing the heavens to 
 order, ilL and sh. 10,019, 10,152, 10,239. The Lord acquired to 
 himself power over the hells and the heavens to eternity, by making 
 the human divine, 10,152, 10,182; by which is to be understood, 
 especially, divine truth, 10,182; passages cited 10,367. See Lord 
 
 (62)- ,1 11 
 
 2. That Power is predicated of Truth from Goody and hence, like- 
 wise, the hand, the arms, and the shoulders by which power is signified, 
 3091, 9327; passages cited, 10,019. Truth from good is the power 
 by which the interior arranges all things into order in the exterior, 
 4015. All who are in the truth of faith from good are in power from 
 the Lord, and this in the degree that they attribute all power to him, 
 and none to themselves, 4932. Truth has no power except from good, 
 but its power from good is incredibly great, ill 6344 ; ill. by an example, 
 6423, 8200. Power in the spiritual sense, is to be understood as effec- 
 tive against infernal spirits, which can only be by truths, 8304. AH 
 power in the spiritual worid is from truths proceeding from good, 
 thus from the Lord; whence it follows that falses have no power at all, 
 ill. 9327; the latter especially, 10,481. The faculty or power itself is 
 good, but it comes into actuality or is determined by truth, sh. 9643. 
 The power of truth from good is so exceeding great, that if man were 
 inspired by divine truth from the Lord, he would have the strength of 
 Samson, ill. 10,182. Truth is in its power from good, in the ultimates 
 or extremes, as denoted by the horns of the altar, the correspondence 
 of which is similar to that of the arms and hands of man, 10,136. 
 
 3. Power ascribed to Man. Man attributes power to himself, 
 though the truth is, that all power to resist evil and the false is from 
 the Lord alone, 1661. By the power of any one, and by the hand 
 which corresponds to power, is be understood the man himself, 9133. 
 See Man (18), Hand (1), especially 4933, 9133,9249, 10,019, 10,023, 
 
 10,241. „ , 
 
 4. Power of Angels and Good Spirits. The angels are called powers 
 or powerful ones, with especial reference to the truth of faith from 
 good, such in the Grand Man also, correspond to the hands, arms, and 
 shoulders, 4932, 6344. The power of the angels is such that even one 
 can put to flight myriads of infernal spirits, 5428, 6345, 6677, 10,182. 
 Angelic power is not of the same kind as power exercised in dominating 
 over others in the worid, and it is greater in the degree it is less attri- 
 buted to self, 5428. The celestial angels were in power before the 
 Lord's advent, and their power is still great but only so far as they are 
 in the divine human by love to the Lord, 6371. The celestial angels 
 
 POW 
 
 911 
 
 were in power by truth from good, but when man had so far removed 
 himself from good this power was insufficient for his salvation and was 
 therefore assumed by the Lord, 6372-—6373. The angels are powerful 
 against infernal spirits, because in good, and in all good the Lord him- 
 self is present, but not in truth without good, 66/7. There are some in 
 the other life possessed of such power from truth, that they can pass 
 safely through the hells, going from one hell to another without danger, 
 6423, 8200. ^ 
 
 5. That there are the Rich and Powerful in Heaven, as well as the 
 poor, 1877. 
 
 6. The Power of Evil Spirits. Evil spirits are deprived of their 
 power when the man with whom they are is confirmed in good and 
 truth, 1695. Evil spirits when deprived of their power, still think 
 themselves all-powerful, and imagine they contribute to the government 
 of the universe by the Lord, 1749. Infernal spirits imagine they have 
 power to sustain a conflict with the divine, but the least manifestation 
 of divine power is sufficient to subjugate myriads of them, 8626; the 
 same thing affirmed of evils and falses from hell, 10,481. That there 
 are infernal spirits who exercise magical power by truth from the divine. 
 8200. See Magic (6). or/ 
 
 7. Powerful or Mighty [potens'], is predicated of faith in both 
 senses, sh. 1 1 79. The word by which mighty or powerful one is ex- 
 pressed in the original, is predicated of those who are in truth from 
 good, and in the opposite sense of those who are in the false from evil, 
 8315. Angels are called powers, or powerful ones, from divine truth, 
 in which is omnipotence from the Lord, 9327, 9410, 9639, 10,183. 
 See Mighty. 
 
 8. Power Represented in the Word. Power of thinking the false 
 denoted by all the food of Sodom and Gomorrah, Gen. xiv. 11, 1695. 
 Power of submission as to scientifics, denoted by Rebecca letting her 
 pitcher down upon her hand, chap. xxiv. 18, 3091. The Lord's own 
 power in the supreme sense, or the labour and study of man in the 
 respective sense, denoted by one serving, chap. xxx. 29; xxxi. 6, 3975, 
 4075. The Lord by his own power, when he made the human divine, 
 denoted in the supreme sense, by Joseph alone in the house, chap. 
 xxxix. 12, 5005. The Lord's own power in the supreme sense, or the 
 power of interior truth as to arrangement, in the respective sense, 
 denoted by Jacob peehng the sticks, chap. xxx. 37, 4015. Power first 
 manifested by truth, denoted by Reuben called the beginning of my 
 strength, chap. xlix. 3, and parallel passages, 6344. Glory predicated 
 of the truth of faith, and power of the good of charity, denoted by 
 excelling in eminence and excelling in valour, ver. 3, 6345. The 
 power of the Lord's celestial kingdom before his advent, denoted by the 
 sceptre which should not depart from Judah, ver. 10, 6371. The 
 power of doctrine or truth combating, denoted by the bow of Joseph, 
 &c., ver. 24, 6423, 6424. The power of the Lord's divine human, as 
 to the rational and as to the natural respectively, denoted by the hand, 
 and the rod in the hand, of Moses, Ex. iv. 2, 6947. The flowing of 
 power from the divine natural into the sensual, denoted by the rod cast 
 upon the ground, when it became a serpent, 6948. Power from the 
 divine by which the sensual is elevated, denoted by the serpent becom- 
 ing a rod again in the hand of Moses, ver. 4, 6954. Power from divine 
 
 VOL. II. ^ 
 
912 
 
 PRE 
 
 order which the magicians of Egypt abused, and that power taken from 
 them, denoted by their rods, which were swallowed up by the rod of 
 Moses, chap. vii. 12, 7298, 7299. Power from falses, by which the 
 spiritual church is infested, denoted by the rod of Aaron stretched over 
 the waters of Egypt, verses 19—25, 7316, 7322, 7330; continued in 
 Hand (p. 302), Moses (12). Divine power, or the Lord's omnipo- 
 tence, denoted by the right hand of Jehovah, Ex. xv. 6, 8281. Dif- 
 ference of power or faculty for receiving and appropriating the good of 
 truth, denoted by the greater or less number of the family for whom 
 the manna was collected, chap. xvi. 18, 8472. Power from the hea- 
 venly marriage predicated of good and truth, denoted by staves or bars 
 of Shittim-wood for the tabernacle, chap. xxv. 13, 9496. The power 
 of the divine sphere (viz., of divine truth conjoined to divine good), 
 denoted by the staves put in the rings, ver. 15, 9498, 9500. The 
 sustaining power of truth, denoted by sockets or bases of silver for the 
 boards of the tabernacle, chap. xxvi. 21, 9643. Inauguration to repre- 
 sent the power of divine truth from divine good, denoted by filling the 
 hand of Aaron and the hand of his sons (consecrating them), chap, 
 xxix. 9, 10,019. The power of truth derived from the good of love in 
 ultimates, denoted by the horns of the altar, chap. xxx. 2, 3, 10,182, 
 10,186. Power in both senses, viz., of the truth against the false, and 
 of the false against truth, denoted by horns in numerous other pas- 
 sages, 10,182. The power of divine truth, denoted by the voice of 
 Jehovah upon the waters, Ps. xxix., 10,182. The power of faith in 
 the Lord, denoted by the keys given to Peter, by the keys of hell and 
 of death, and by the key of the house of David, 8304, 9410, 10,182. 
 
 9. Power named in the Word, Nimrod called a powerful one in 
 the earth, powerful in hunting (Gen. x. 8, 9), denotes the prevalence of 
 the religious persuasion there treated of, 1177, 1178. The hands of 
 the powerful one of Jacob (chap. xlix. 24), denotes the omnipotence of 
 the Lord's divine human, 6425. The powerful ones of Moab (Ex. xv. 
 1 5), denotes those who are in the life of the false from the love of self, 
 8315. The powers of the heavens shall be shaken (Matt. xxiv. 29), 
 denotes the state of the church when the influx of good and truth is no 
 longer received, 4060. The Son of Man in the clouds of the heavens 
 with power and much glory (ver. 30), denotes divine truth in the 
 Word, clouds having respect to the literal sense, power to good therein, 
 and glory to truth, 4060. 
 
 PRAYER [oratio']. See Worship. 
 
 PR/EVIDENCE. See Providence. 
 
 PREACH, to [pradicare']. To be preached in the series of the 
 internal sense (Matt. xxiv. 14), is to be made known (the sense of 
 which is more universal), 3488. The preaching of false doctrine within 
 the church, is denoted by false prophets (ib. ver. 14), and derivative 
 falses, by those they seduce, 3488. Preachings are denoted by prophe- 
 cyings, and by prophetic dreams; hence, the two dreams of Joseph, 
 which treat in a summary concerning the Lord's divine human, or the 
 reception of divine truth in such a church as his brothers represented, 
 4682. Preachings [preedicationes] in the ancient times were from 
 dreams and visions, and from open discourse with angels, by all which 
 means divine truths were manifested, 4682. How preachers still dis- 
 course in the pulpit of angels and spirits, good and evil, &c., 5979. 
 
 PRE 
 
 913 
 
 PREACHERS [priBdicatores]. Some mentioned by the author 
 who were famed for their eloquence and assumed devotion, but in the 
 other life manifested their hatred to the Lord, and persecuted the faith- 
 ful, 724; the quality of such further described, 9366, 10,286, 10,309. 
 One in particular, who was well known as a pathetic writer and preacher, 
 fully described, 10,735—10,736, 10,752—10,757. That their dis- 
 course is inspired by infernal spirits, 10,309; see also 4311. 
 
 PRECEPTS [prtBcepta], All things of love by which man can be 
 conjoined with the Lord, thus all the truths of faith, are called pre- 
 cepts, 1038, 1298. All things of divine order are called precepts or 
 commands, for divine order itself is a perpetual precept, 2634. Pre- 
 cepts signify the internal of the Word, statutes its external, and laws 
 the whole specifically, 3382, 8362. To hearken to the precepts of the 
 Word, denotes obedience, thus a life according to the goods of faith, 
 8362, compare 8881. Precepts or commandments, are distinguished 
 from statutes and judgments by their relation to the life, sh. 8972, 9282, 
 9417. Man lives according to the precepts of faith before regeneration, 
 and according to the precepts of charity after, 8013. The precepts of 
 doctrine received by those who are in spiritual good form a plane into 
 which heaven operates, 5032. Precepts, statutes, and judgments, are 
 called in one complex, laws; and the particular laws are called precepts ; 
 thus law denotes truth in general, and precept truth in particular, 
 9417. The commands and precepts which are to be observed and 
 done are such as the doctrine of charity and faith teaches, 10,645 end ; 
 and that these are all comprised in love to God and love to the neigh- 
 bour, 3773. In general, precepts denote the eternal truths themselves, 
 and not their temporary forms, 10,637. See Decalogue, Law, 
 Moses (21), Statutes, Judgments. 
 
 PRECIOUS [pretiosvm]. Precious things given by the servant of 
 Isaac to Laban and to the mother of Rebecca (Gen. xxiv. 53), denote 
 spiritual things, which are here the truths of good, 3166. Precious 
 things (as in Deut. xxxiii. 13—16), denote various kinds of spiritual 
 things, for in this expression are included precious stones, pearls, 
 balsams, aromatics, and the like, 3166. By the precious things of 
 heaven (ibid.) the dew is meant, which denotes the truth of peace, ill. 
 and sh. 3579. The truths of the internal sense of the Word are most 
 precious to angels, notwithstanding they are liffhtly esteemed by many, 
 2540,2551,2574. o .^ J J 
 
 PRECIOUS STONES [lapides pretiosi], signify and represent the 
 truths of faith derived from love, 114. Stones in general denote truths; 
 precious stones, truths which are pellucid from good, 3858, 9863. By 
 the lucidity and colour of precious stones, the distinct quality of truths 
 is represented, 3858, 9865; for there is but one good, from which all 
 the variety of truths is derived, 9863; compare 9476. Precious stones 
 of all kinds denote divine truths translucent in the ultimate of order, as 
 in the natural sense of the Word, 9407. The precious stones in the 
 breastplate denote the truths of the church, or divine truths from divine 
 good, represented in one complex, ill. and sh. 9863, 9865. The order 
 m which the stones of the breastplate were arranged, denotes the order 
 of goods, and truths in heaven, 9868, 9873. Three stones in every row 
 was to represent the oneness of a trine, grounded in the divine Trinity, 
 9866. The two rows on the right of the breastplate, represented the 
 
 t2 
 
M 
 
 914 
 
 PRE 
 
 Lord's celestial kingdom, internal and external respectively; the two 
 rows on the left, his spiritual kingdom, internal and external, 9866; the 
 general order of goods and truths represented by all the four rows br. 
 ex. 9864, 9868, 9873. The stones of the breastplate (called stones of 
 fillings), denote spiritual goods, or the goods of faith; those of the 
 ephod (onyx stones), truths of faith, 9476, 3858. Answers obtained 
 from the breastplate were given by an audible voice attending the 
 miraculous lights and changing colours which appeared in the precious 
 stones, caused by the light of heaven; hence, the words Urim and 
 Thummim, which denote Lights and Perfections, 3862, 9905. See 
 Breastplate, Ephod, Ornament, and the author's work entitled 
 Apocalypse Revealed, 915. 
 
 Ruby [rubinus]. The stones of the first row in the breastplate, 
 the rubv, topaz, and carbuncle, signify the celestial love of good, on ac- 
 count of their red, flaming colour, 9865, 9868. Ruby, in the original, 
 is derived from a word which signifies ruddiness, and denotes, the inter- 
 nal good of the inmost heaven, 9865. [The original (aodemj, occurs 
 Exod. xxviii. 17; xxxix. 10, and Ezek. xxviii. 13; another word (peni- 
 nim)y translated rubies in other passages, more probably means pearls. 
 See Pearl. The sphere of divine love and wisdom, appears in the 
 celestial kingdom red, like a ruby. Ap. Rev. 232]. See Colours 
 (purple). 
 
 Topaz [topasius]. The origin of the Hebrew name is unknown, 
 but it probably signified red or flame colour, 9865. [According to Jose- 
 phus and the Septuagint iht pitdah, which is the Hebrew name of this 
 stone, was either green or fine golden yellow; a ruddy yellow might be 
 called the colour of flame, and would have a similar signification to gold. 
 The Indian topaz is by some conjectured to be the same as the chryso- 
 lite of Rev. xxi. 20; respecting which, see Ap. Rev. 915 and compare 
 Gold. Leonardus remarks that topasion, in the Arabic tongue, is the 
 same as search]. 
 
 Carbuncle [carbunculus]. The original is derived from a word 
 which signifies effiilgence like that of fire, 9865. [Uier&Wy, fashing. 
 The bedolah or bdeUium of Genesis ii. 12, is translated anthraka a car- 
 buncle, by the Seventy, as is the Hebrew nophek (chrysoprasusj ; but 
 see Bdellium]. 
 
 Chrysoprasus [Hebrew, nophekl. The stones of the second row 
 of the breastplate, the chrysoprasus, sapphire, and diamond, take their 
 signification from blue derived from red, and denote the celestial love 
 of truth, 9868, or the external good of the celestial kingdom, 9873. See 
 Colours (Hyacinth). The colour of this stone cannot be ascertained 
 from the original, but its signification is shewn by the connection in 
 which it is mentioned in the Word, 9868. [The only places in which 
 it occurs are Exod. xxviii. 18, and xxxix. 11; Ezek. xxvii. 16, and 
 xxviii. 13, where the Authorized Version has emerald. In the version 
 of the Seventy it is rendered by anthraka on the supposition that 
 it resembled a burning coal, and in the Vulgate by carbunculus. It is 
 supposed by some that the chalcedony is meant, which is of various 
 colours, ranging from a dull white to opaque red]. 
 
 Sapphire [sapphirus^ The colour of this stone is cerulean or sky 
 blue; it signifies what is translucid from interior truths, which are the 
 truths of celestial love, 9868. In a common or general sense it denotes 
 
 f 
 
 PRE 
 
 915 
 
 the external of the celestial kingdom (which is the good of mutual love, 
 6435), and involves in itself the signification of the other stones of this 
 row, sh. 9873. Sapphire work denotes what is translucid from internal 
 truth, thus the literal sense of the Word in which the internal sense is 
 apperceived, 9407; or divine truths translucent in the ultimate of order, 
 
 9407. 
 
 Diamond [adamas']. This stone was the last in the two rows 
 denoting the celestial kingdom ; it signifies the truth of celestial love, on 
 account of its brilliancy and almost bluish hue, 9868. A light spark- 
 ling like diamonds described, 1526. [Comparison of the intellect with 
 the diamond, cut and polished, T. C. R., 110. The Word represented 
 by precious stones, especially the ruby and diamond, ibid. 2 1 6, with 
 which compare 34, 642]. 
 
 Azure-Stone, or Lapis Lazuli [cyaneus]. The stones of the 
 breastj)late, the lazul, the agate, and the amethyst, take their significa- 
 tion from blue derived from white, and denote the spiritual love of good, 
 or the internal good of the spiritual kingdom, 9870, where the word 
 has been improperly translated ligure. [The sphere of divine love and 
 wisdom appears in the spiritual kingdom of a blue or azure colour like 
 the cyaneus, Ap. Rev., 232. The original word, leshem, only occurs 
 twice, Exod. xxviii. 19, and xxxix. 12, and is rendered hyacinth or 
 jacinth by Castellius, in opposition to most of the learned. See blue, 
 and hyacinth, in Colours]. 
 
 Agate [achates]. It is not known what species of stone is meant 
 by this word in the original, 9870. The agate is a semi-pellucid stone, 
 of which there are many distinct kinds. The Indian achates is varied 
 with colours and veins, which often form representations as of trees, 
 clouds, &c.] 
 
 Amethyst [amethystus], briefly mentioned, as a stone of a blue 
 colour, 9870. 
 
 Beryl [tharschisch]. The stones composing the fourth row of the 
 breastplate, the beryl, the onyx, and the jasper, approach to a kind of 
 whiteness derived from blue; they signify the spiritual love of truth, 
 9872; or the external good of the spiritual kingdom, 9873. This sig- 
 nification belongs to the beryl in particular, sh. 9872. The beryl is a 
 sparkling, precious stone, which denotes the good of charity and faith, 
 6135; compare 9476. See white, blue, green, &c., in Colours. 
 
 Onyx [schoham]. Onyx stones denote spiritual truths, or the 
 truths of faith grounded in love, 9476, 9872. The two onyx stones on 
 the shoulders of the ephod have a similar signification to the precious 
 stones in the breastplate, but in a less degree, 3858. The names of the 
 children of Israel engraved on the onyx stones, and carried on the 
 shoulders of Aaron, denote the perpetual preservation of good and 
 truth, 9836, 9848, 9849. Onyx stones denote truths of faith derived 
 from love, and the names engraved on them (being those of the children 
 of Israel), the interior memory, 9841, 9842. In a common or general 
 sense, the onyx (in the breastplate) denotes the external of the spiritual 
 kingdom, and involves the signification of all the other stones of- the 
 row to which it belongs, sh. 9873. [The alabaster of Scripture is sup- 
 posed to be a species of onyx] . 
 
 Jasper [jaspis], the last stone in the breastplate, denotes the truth 
 of faith, the spiritual love of truth, the external good of the spiritual 
 
916 
 
 PRE 
 
 PRE 
 
 917 
 
 
 t 
 
 kingdom, 8988, 9872, but especially 9873. The first stone in the 
 breastplate was the ruby, which is red, and denotes the good of love ; 
 the last was the jasper, which is white, and denotes the truth of faith ; 
 both these stones were pellucid, 9873. [By a jasper stone, is denoted 
 the divine truth of the Word in its literal sense, translucent from divine 
 truth in its spiritual sense, Ap. Rev., 897, 932. See Crystal.] 
 
 Sardine, Sardonyx. By jasper and sardine, or sardius (Rev. 
 iv. 2), as by other precious stones in the Word, is signified divine 
 truth, 5313. [The author remarks, Ap, Rev,, 231, that the sardine is 
 a red stone; it is probably the ruby, which see above. The sardonyx 
 is supposed to derive its name from participating in the qualities of the 
 sardiue stone and the onyx; see under each name above, and Ap. Rev,, 
 915.] 
 
 Emerald [smaraffdus]. Briefly mentioned, that the sphere of 
 divine love and wisdom, in the natural kingdom of heaven, appears 
 green like an emerald, Ap, Rev. 232. See Colours (green). 
 
 PREDESTINATION, FATE. There is no such thing as a pre- 
 destined or fated course of action, but man is free, and the providence 
 of the Lord does not of necessity follow the order which man proposes 
 to himself; ill. by the building of a house, when the architect alone 
 knows the design, and the materials are brought together in a very 
 different order from that which he intends them to assume, 6487. Fur- 
 ther, the author mentions a discourse he had with spirits about predes- 
 tination, when he was told from heaven that no one is predestined to 
 hell, but all to eternal life, 6488. See Providence. 
 
 PREDICTIONS, concerning the future, even when delivered by 
 the evil, are from the divine, ill. and sh. 3698. See Inspiration (3), 
 Magic (1). 
 
 PREFECTS OR OFFICERS. See Governor. 
 
 PREMIUM. See Reward. 
 
 PREPARATION. Man has to be prepared before he can be 
 regenerated, namely, by instruction in truths and goods; ill. by pas- 
 sages in the history of Noah, 711. The preparation and illustration of 
 the natural man, must precede conjunction with the rational; ill. by 
 passages in the history of Isaac and Rebecca, 3138. The natural man 
 is prepared to receive truths and goods by temptations; ill. by forty 
 days' mourning for Israel, 6505. Preparation or initiation into the 
 state of receiving good and truth is predicated because man must be 
 guarded from the influx of evils and falses; ill, by the circumstances 
 before the paschal supper was eaten, 7849, 7939. Man is prepared 
 for heaven by temptations, whereby truths and goods are confirmed; ill. 
 by the return of the Israelites towards the Red Sea, because they 
 represented a state not prepared, 8129. The preparation for heaven, 
 or the state of good corresponding to heaven, is by truth; ill. by the 
 journeyings of the Israelites in the desert for forty years before they 
 were introduced into Canaan, 8539. A particular preparation is neces- 
 sary in order to the revelation of truth ; ill. by the arrival of the people 
 at Sinai, and the circumstances previous to the delivery of the Law, 
 8748, 8786, 8790—8791, 8805, 8811. The truths of doctrine received 
 in illustration from the Lord are necessary in order to the preparation 
 of good for the use of life; ill. by the flesh of the sacrifices ordered to be 
 cooked in the holy place, 10,105. The generation and formation of the 
 
 good of love is by truths from the Word, first external, afterwards more 
 and more interior; ill, by the preparation of the oil of anointing, 10,266. 
 PREPARE, to, when it refers to goods appropriated, denotes their 
 disposition or arrangement into order; ill. by the manna prepared on 
 the sixth day, 8422. To prepare, when heaven is treated of (Matt. 
 XXV. 34; Mark x. 40 ; John xiv. 2, 3), denotes that it is given out of 
 pure mercy to those who are in the good of life and of faith ; this, be- 
 cause to prepare heaven is to prepare man for heaven, 9305. The way 
 is prepared for angels, by spirits who are sent before; hence, the sense 
 in which this expression concerning John the Baptist is to be under- 
 stood, 8028. The sanctuary, O Lord, thy hands have prepared (Ex. 
 XV. 1 7), denotes heaven where those are who are in the truth of faith, 
 
 ill. 8330. 
 
 PRESENCE. 1. The Presence of the Lord. The Lord is so far 
 present with man as he is principled in love to him, and charity towards 
 the neighbour, 904, 905, 981, ill, 1096, 1036, 1038, 1050, 1051, 
 1 153; ill, by the signification of a covenant as denoting his presence by 
 reason of conjunction with the regenerate, 665, sh. 666, 1023, 1032, 
 i7/. and sh, 1038, 1059, 1616, 1864, 1996, 2003, 2021; ill, 2064, 
 6804, 7195. See Covenant, Conjunction, but particularly Lord 
 (11). What is meant by his being representatively present, 431 1, 9320 
 end, 9380, 9480. See Representation. Concerning his presence 
 by an intermediate, 9415; see Moses (23). 
 
 2. The Presence of the Lord in Heaven, that it is by influx, ill, and 
 passages cited 9682, 10,153. That it was represented by the priest- 
 hood of Aaron and his sons, 9946, 10,152. That it is by light and 
 heat which proceeds from him as the sun of heaven, fills heaven, and in 
 fact, makes heaven, 10,106. See Lord (17), Heaven (8), Influx 
 (2, 3), Life (2), Light (3). 
 
 3. The Presence of the Lord, or of Truth Divine with the Evil, vari- 
 ously t7^. 7463, 7721, 7989. That the presence of the Lord delivers 
 those who are in good from damnation, but brings those who are in evil 
 into damnation, 7681, 7710, 7926, 7989, 8017, 8137, 8214, 8226, 
 8227, 8264 end, 8265, 8286, 8305, 8306. See Lord (11, 60), 
 Moses (12), Hand (p. 302). 
 
 4. The Presence of Spirits and Angels. Spirits are present and can 
 speak with another the instant they are thought of, whatever the dis- 
 tance, 1274, 5229, 6893 7498. Angels are present with man when 
 the Word is read, because they are in the internal sense while naan is 
 in the external, 5329. Presence and knowledge of one another in the 
 other life is caused by similarity of state, absence by dissimilarity, 
 6806 end. Not only friends but enemies become present to one an- 
 other when thought of in the other life, and hence occasion sufl'ering, 
 6893. They who are in evil and the false, cannot sustain the presence 
 of those who are in truth and good, 7964. See Place (1). 
 
 PRESENT [munus]. See Gift, Offering. 
 
 PRESENT TIME, with the angels, comprehends at once the past 
 and the future, because the infinite and the eternal of the Lord is 
 contained in it, br. ill, 1382. See Heaven (10). 
 . PRESERVATION [praservatio]. Preservation from the conta- 
 gion of evil, denoted by the physicians who were commanded to embalm 
 Jacob, and by his embalmment, 6502t-6504, 6596; see also next 
 article, 10,232. 
 
918 
 
 PRI 
 
 PRI 
 
 919 
 
 
 PRESERVATION [conservatio]. The preservation of truth ad- 
 joined to good in the interiors of the mind, denoted by food stored 
 up in Egypt, 5340. The perpetual preservation of truth and good 
 denoted by the names of the sons of Israel engraven upon onyx stones, 
 and placed upon the shoulders of the Ephod, 9836, 9850, 9855 end. 
 The preservation of all goods and truths, of heaven, and of all therein, 
 according to the tfiree distinct degrees, natural, spiritual, and celestial, 
 represented by the manner of fastening the breastplate upon the Ephod, 
 989 1 . The preservation of the church, or of goods and truths received 
 from the Lord in man, is predicated in the internal sense when the 
 expressions in the letter treat of evils removed, br, ill, 10,232. 
 
 PRESTIGE. See Providence. 
 
 PRETENCE [simulatio]. See Deceit, Simulation. 
 
 PREVARICATION, See Evil (1), 9156. 
 
 PREY. See Spoil. 
 
 PRICE OF REDEMPTION, the [pretium RedemptioniaX is pre- 
 dicated of truth received by man; also of the Lord's merit and justice, 
 who by his own power, united the human to the divine, and the divine 
 to the human in himself, and thus saved the human race, 2959 ; but 
 particularly, 2966. 
 
 PRIDE [auperbia]. See Love (7, 11), 86/8. 
 
 PRIEST, VlME^TYiOOJ} [Sacerdos, Sacerdotium\ 1. Significa- 
 tion of the Kingship and Priesthood distinguished. The Lord, as king, 
 governs all from divine truth; as priest, from divine good ; and it was 
 this government of truth and dominion of good that was represented by 
 kings and priests in the Jewish Church, 1728, further ill 2015 near 
 the end, 36/0, 3858, 3969, 6148, 8625, ill, and sh. 9809. A priest, 
 and the priestly office, denotes the holy [principle] of love, or holy 
 good, in other words, the divine celestial; but a king, and the kingly 
 office, respectively, the divine spiritual, 1728; see below, 8625. Au 
 the laws by which the Lord governs the universe in his character of 
 priest are goods, for truths which are not ruled by good condemn all 
 to hell, 2015. All kings and priests represent the Lord (according to 
 the foregoing distinction of the kingly and priestly office), but so far 
 as they attribute to themselves what is holy in their office, so far they 
 are spiritual thieves ; and so far as they act against good and truth, 
 so far they cease to represent the holy principle of the kingship and 
 priesthood, and represent the opposite, 5670; see also 4311, cited 
 below (11). Priests represented the Lord as to divine good, and hence 
 they denote goods in man ; kings in like manner represented the Lord 
 as to divine truth, and they denote truths in man, sh. 6148. A priest 
 denotes the good of love; daughters of a priest, the church from that 
 good, ^77b. Kingship and priesthood attributed to the Lord, or the 
 divine celestial and divine spiritual, are involved in the name Jesus 
 Christ, Jesus having respect to divine good, and Christ to divine truth, 
 8625. The office of the priest represented the Lord as to the whole 
 work of salvation, and a priest the divine good of divine love from 
 which is salvation, lY/. and «A. 9809, 9989, 10,152, 10,279. Briefly, 
 that the priesthood has reference to celestial or divine good, 1097. 
 3969. ^ 
 
 2. A Kingdom of Priests, denotes spiritual good, which is the good 
 of truth, ill, S770, See Good (1 1). 
 
 3. The Symbol of Melchizedek ; the Priesthood in Ancient Times, 
 Melchizedek was at once king and priest because divine truth in the 
 Lord is conjoined with divine good; hence, the appointment of kings 
 was contrary to divine order, sh. 2015 ; more fully 6148. In the re- 
 presentative church, the office of priest and judge were also conjoined 
 in one person, and the Lord is called a judge in both these senses, be- 
 cause he cannot act from truth separate from good, ill. 2258 ; see 
 below, 8770. Melchizedek, in the original tongue, means King of Jus- 
 tice, with reference to the conjunction of good and truth, and he 
 offered bread and wine to Abram, because these, in the ancient church, 
 were symbols of the good of love and truth of faith, 6148. The Lord 
 is called " a priest for ever after the order of Melchizedek," because 
 divine good and divine truth proceed from him as one, 6148; and be- 
 cause he was made Justice, 9809. In the representative church instituted 
 among the posterity of Jacob there was first the kingdom of judges, 
 afterwards the kingdom of priests, and lastly the kingdom of kings; by 
 the kingdom of judges was represented divine truth from divine good ; 
 by the kingdom of priests (who were at the same time judges), divine 
 good with its proceeding divine truth; and by the kingdom of kings, 
 divine truth without divine good, 8770; further ill. 9806. 
 
 4. The Priest in Ancient Times called a Father. Divine good and 
 divine truth are distinguished as father and son; hence priests were 
 called fathers, and this even by kings, because kings represented truth, 
 sh 3704. 
 
 5. Aaron and the Levites in the Priesthood. Aaron represented the 
 Lord as to the priesthood or as to divine love; and the Levites were 
 given to him in place of all the first-born, because Levi represented the 
 Lord as to love, br. sh. 3325; where the birth of Levi is recorded, 
 3875. As Aaron represented the divine priesthood of the Lord, his 
 clothing also represented divine celestial and divine spiritual things; the 
 breastplate especially all things of faith and love, 3858, 4677. All that 
 was commanded concerning the high priest and the Levites had respect 
 to divine good. 1. The high priest alone entered into the holy of 
 holies. 2. All that was appointed for the priests was called holy. 3. 
 They had no inheritance in the land, but Jehovah called himself their 
 inheritance. 4. The Levites were given to Jehovah in place of the 
 first-born, and Jehovah gave them to Aaron. 5. The high priest and 
 the Levites occupied the midst of the camp. 6. No one of the seed of 
 Aaron, in whom was any blemish, was allowed to offer burnt-offerings 
 or sacrifices; in all these and many similar appointments the divine 
 good of the Lord was represented, and, in the respective sense, the good 
 of love and charity ; but the holy garments of Aaron represented divine 
 truth, 6148; see below, 9809. The priesthood of Aaron and his sons 
 represented the Lord as to the divine celestial, that is, divine good in 
 heaven; but their garments represented the divine spiritual, or truth 
 proceeding from good, br. 9804 ; see below, 9946. Aaron was appointed 
 to the priestly office because he was the brother of Moses, and the fra- 
 ternal conjunction of divine truth with divine good in heaven could thus 
 be represented; understand divine truth by Moses as lawgiver, and 
 divine good by Aaron as priest, 9806. All the appointments of divine 
 worship connected with the priesthood had reference to the work of sal- 
 vation by the good of love from the Lord ; such is the signification of 
 
920 
 
 PRI 
 
 all the burnt-ofiPerings and sacrifices, the shew-bread, the incense, and 
 the appointment of the Levites in place of all the firstborn, 9809. The 
 priesthood of Aaron represented divine good in heaven ; that of his 
 sons, divine truth from divine good there; this because divine good and 
 divine truth as they are in themselves above heaven cannot be repre- 
 sented, 9946, 9950. The priests and their garments, Aaron and his 
 sons, were anointed with oil, because the priesthood represented the 
 Lord as to the whole work of salvation, and all inauguration into the 
 holy things of heaven and the church is by the good o( love, fulli/ ah. 
 9954, 10,268 and following passages. See Oil (2). The priesthood 
 of Aaron, of his sons, and of the Levites, represented the Lord as to 
 the work of salvation in successive order, celestial, spiritual, and natu- 
 ral, corresponding to the three heavens, 10,017, br. 10,279. See Aaron 
 (in Supplement) ; and see Tribes (Levi). 
 
 6. Passages before the Appointment of Aaron to the Priesthood, 
 Bread and wine brought forth by Melchizedek king of Shalem, called a 
 priest to God Most High (Gen. xiv. 18), denotes the state of peace and 
 of recreation from celestial love after temptations, 1724 — 1729. Ase- 
 nath, daughter of Potipherah priest of On, given to Joseph (chap. xli. 
 45), denotes the quality of the marriage of truth with good and of good 
 with truth, 5330 — 5333. Two sons (Manasseh and Ephraim), which 
 the daughter of the priest bare to him (ver. 50), denotes the new will 
 and the new understanding from that marriage, 5350 — 5354. The 
 ground of the priesthood alone not bought up for Pharaoh (chap, xlvii. 
 22, 26), denotes that the faculty of receiving good is immediately from 
 the Lord, 6148, 6167; see below (Lev. xxv. 34). The priest of Midian 
 and his seven daughters, in the history of Moses (Exod. ii. 16), denotes 
 the good of love and the church as to good among the simple who 
 receive the Word in externals, 6775. The flock of Jethro, priest of 
 Midian, kept by Moses (chap. iii. 1), denotes the instruction of those 
 who are in the truth of simple good by law from the divine, 6827. 
 Jethro the priest of Midian advising Moses after the deliverance of the 
 Israelites (chap, xviii.), denotes divine good under which the arrange- 
 ment of truths in the order of the spiritual life is effected, 8641, 8643, 
 8701 — 8728, 8731. The promise at Mount Sinai, Ye shall be unto me 
 a kingdom of priests and a holy nation, denotes the spiritual kingdom 
 in two classes, those who are in good primarily, and those who are in 
 good from truth, 8770—8771. The priests of the Israelites (for such 
 there were, it appears, before Aaron and the Levites were appointed,) 
 commanded to sanctify themselves, and not to pass the bounds that 
 were set round the mountain (chap. xix. 22, 24), denotes the state of 
 those who are in spiritual good, separated by the veiling of their inte- 
 riors from those who are in celestial good, 8832, 8842. The call of 
 Aaron to the priesthood (chap, xxviii. 1), denotes the divine celestial, or 
 divine good in heaven, now to be represented, 9804 and other passages 
 cited above (5). 
 
 7. The Clothing and Consecration of the Priests, The command 
 to make holy garments for Aaron, to be for glory and for beauty (Ex. 
 xxviii. 2), denotes a representative of the spiritual kingdom adjoined to 
 the celestial, in order to exhibit the quality of divine truth, internal 
 and external, 9814, 9815. Such clothing to be made by the wise in 
 heart, filled with the spirit of wisdom (ver. 3), denotes those who are in 
 
 PRI 
 
 921 
 
 the celestial kigdom, because it is by influx from them that the spiritual 
 kingdom exists, 9816, 9819. These are the vestments they shall make 
 (meaning the ephod, the robe, and the embroidered coat, ver. 4), de- 
 notes divine truths in their order, 9822. A breastplate first mentioned 
 (ver. 4), denotes divine truth shining [elucens] from divine good, 9823, 
 10,007. An ephod (the outmost of the three garments, ver. 4), denotes 
 divine truth in external form, in which therefore all the interiors close 
 together, 9824, 10,006. A robe (pallium, ver. 4), denotes the middle 
 degree of the spiritual kingdom, or divine truth in its internal form, 
 9825, 10,005. An embroidered coat (ver. 4), denotes divine truth in 
 the inmost of the spiritual kingdom, thus, as derived immediately from 
 the celestial, 9826, 9942, 10,004. A mitre (ver. 4), denotes intelli- 
 gence and wisdom, because for the head, by which the interiors are 
 signified, 9827, 10,008. A girdle (baltheus, ver. 4), denotes the com- 
 mon bond which contains and firmly holds all the interiors in connec- 
 tion, 9828. Gold first mentioned among the materials for these things 
 (ver. 5), denotes good universally reigning throughout the whole spi- 
 ritual kingdom, 9832. Blue next mentioned (hyacinthinum, ver. 5), 
 denotes the heavenly love of truth, 9833. Purple also (ver. 5), denotes 
 the heavenly love of good, 9833. Scarlet double dyed (ver. 5), denotes 
 spiritual good, 9833. Fine linen (byssinum, ver. 5), denotes truth from 
 a celestial origin, 9833. The ephod to be made with gold, and blue 
 [hyacinthinum'], and purple, and scarlet, and fine-twined linen (ver. 6), 
 denotes the external of the spiritual kingdom from the good of charity 
 and faith, signified by all these colours in one complex, 9834. The 
 ephod to be made with cunning work (opere excogitatoris, ver. 5), 
 denotes that the spiritual kingdom with all its truths and goods is from 
 the intellectual part of man, 9835. The two shoulders of the ephod 
 conjoined, &c. (ver. 7), denotes the preservation of good and truth for 
 ever provided for by their unition everywhere and in all ways, 9836. 
 The girdle to be of the same kind of work and the same colours as the 
 ephod (ver. 8), denotes the external bond [colligamentimi] from the 
 same good of faith and charity continued outwards, 9837 — 9839. Two 
 onyx stones, with the names of the sons of Israel engraved upon them, 
 for the shoulders of the ephod (verses 9 — 12), denote the interior 
 memory, truths and goods impressed therein, and their perpetual pre- 
 servation, 9841, 9842, 9848, 9850. Sockets of gold (translated, ouches) 
 to set the stones in, and chains of pure gold, of wreathen work, for 
 connection with the ephod (verses 13 — 14), denote subsistence and 
 coherence by the good of love, 9851 — 9854. The breastplate of judg- 
 ment to be made of cunning work, like the work of the ephod (ver. 1 5), 
 denotes divine truth from divine good manifested in ultimates, and this 
 from the intellectual part, because still the spiritual kingdom is treated 
 of, 9857 — 9859. Gold, and blue [hyacinthinum^, and purple, and 
 scarlet double dyed, and fine-twined linen for making the breastplate 
 (ver. 15), denote, as before, the good of faith and charity which form 
 the spiritual kingdom, br. 9860. The form of the breastplate de- 
 scribed as four-square, doubled, a span in length, a span in breadth 
 (ver. 1 6), denotes what is just and perfect, in equal measure as to good 
 and as to truth, 9861, 9862. Precious stones set in it, which are 
 described in order, one stone for each of the tribes (verses 17 — 21), 
 denote the quality and order of truths and goods which form heaven 
 
922 
 
 PRI 
 
 and the church, 9863, 9865, 9868, 9873. All the stones of the 
 breastplate to be set in gold (ver. 20), denotes the derivation and pro- 
 cedure of all truths and goods from one good, which is that of love to 
 the Lord, 9874. Chains of wreathen work, of pure gold, upon the 
 corners of the breastplate (ver. 22), denote conjunction, indissoluble, 
 from the good of love, in extremes, 9879—9881, 9884. Two rings of 
 gold several times mentioned for the breastplate and for the ephod 
 (verses 23 — 27), denote the sphere of divine good by which conjunction 
 is effected, 9882—9884, 9889, 9892. A lace of blue [hyacinthinum] 
 to bind the breastplate by its rings to the rings of the ephod (ver. 28), 
 denotes the heavenly love of truth, by which all things of heaven are 
 secured in their connection and form, 9896—9899. Aaron to bear the 
 names in the breastplate for a memorial, &c. (ver. 29), denotes the 
 eternal preservation of good and truth, predicated of the divine mercy, 
 9900 — 9904. The Urim and Thummim to be put in the breastplate 
 (ver. 30), denotes judgment from divine truth which is resplendent in 
 ultimates from the good of divine love, 9905. The robe [pallium] to 
 be naade all of blue [hyacinthinum, ver. 31], denotes the internal form 
 of divine truth in the Lord*s spiritual kingdom, existing by influx from 
 the good of the celestial, 9912. A hole in the top of it [os capitis ejus] 
 in its midst (ver. 32), denotes influx from the celestial into the spiritual, 
 9913. A binding round the hole, woven, like the hole of an habergeon 
 or coat of mail {os loricce, ver. 32), denotes the course of influx, guarded, 
 and this by celestial means, securing it from hurt like the influx of life 
 from the head into the body, 9914—9916. Upon the hem or border 
 of the robe [fimbrias, skirt, or fringe] pomegranates of blue [hyacin- 
 thinum], and of purple, and of scarlet double-dyed (ver. 33), denotes in 
 the extremes, where the natural is, scientifics of good from the good of 
 charity and faith, 9918—9920. Bells of gold alternate with the pome- 
 granates in the hem of the robe (ver. 33—34), denotes the all of doc- 
 trine and worship from good, everywhere in the midst of the scientifics 
 of good, 9921—9923. The bells to be so placed that the sound [voice] 
 of Aaron may be heard when he entereth into the holy place before 
 Jehovah, and when he cometh out (ver. 35), denotes the influx and 
 reception of divine truth in every state of good and of truth in worship, 
 9926—9927. A plate of pure gold, engraved with * Holiness to Jeho- 
 vah,' to be upon Aaron's forehead (verses 36, 38), denotes illustration 
 from divine good of the Lord's divine human, 9930, 9932, 10,009. A 
 blue lace [hyacinthinum] for fastening the plate to the turban (ver. 37), 
 denotes influx into the truth of celestial love (in other words, the per- 
 ception of the divine human in that sphere of heaven where they are 
 in the love of good for the sake of good), 9933. The coat of fine hnen 
 commanded to be woven (translated embroidered, ver. 39), denotes the 
 inmost of the spiritual kingdom proceeding from the truths of celestial 
 love, 9942. The turban to be of fine linen (ver. 39), denotes intelli- 
 gence from divine truth, 9943. The girdle to be of needlework (ver. 
 39), denotes the external bond containing all things of love and faith 
 in connection and form composed of interior scientifics, or knowledges 
 of good and truth, 9945. All these to be clothed upon Aaron and 
 his sons (ver. 41), denotes the state of divine good in the Lord's 
 spiritual kingdom, and in externals thence proceeding, 9952, 9953. 
 Linen breeches also [/emoralid] to cover the flesh of their naked- 
 
 PRI 
 
 923 
 
 ness (ver. 42), denotes the external of conjugial love, lest the de- 
 filed interiors should appear, 9959 — 9960. Aaron and his sons to 
 be anointed, their hand to be filled (translated, consecrated), and 
 to be sanctified or hallowed, in order to minister in the priestly 
 office (ver. 41; and chap. xxix. 1, 9), denotes inauguration whereby 
 the Lord is represented as to the good of love, as to the truth of 
 faith, as to the divine human, and as to the whole work of salvation, 
 9954—9957, 9988, 9989, 10,019. A young bullock and two rams in 
 the ritual of consecration (chap. xxix. 2), denote respectively the puri- 
 fication of the natural and spiritual man, 9990, 9991; the particulars 
 (verses 10 — 35), 10,020 — 10,120. Unleavened bread, unleavened cakes 
 mixed with oil, and unleavened wafers anointed with oil (ver. 2), denote 
 the purification of the celestial in the inmost, in the middle, and in the 
 external respectively, 9992 — 9994. All these to be put in one basket 
 (ver. 3), denotes the sensual part, because the interiors are all together 
 in ultimates, 9996, 9997. Aaron and his sons to be washed with water 
 when all this was prepared (ver. 4), denotes purification by the truths 
 of faith, 10,002. Aaron to be anointed with oil, poured upon his head, 
 having been first washed, and clothed with the holy garments (ver. 7), 
 denotes a representative of divine good in the Lord, in the whole human, 
 succeeding to the representation of divine truth, 10,01 1 . Note: the parti- 
 culars concerning the holy garments for the priests repeated in chapter 
 xxxix. are not further explained by the author, see 10,807. 
 
 8. Detached passages concerning Priests. The priest to wave the 
 sheaf of first-fruits before Jehovah (Lev. xxiii. 9), denotes the vivifica- 
 tion of the good of truth by life from the Lord, 9295. The field of the 
 Levites not to be sold, but to be their eternal possession (Lev. xxv. 34), 
 denotes good from the Lord, called the good of the church, which no 
 man is to claim as his own, 6148 end. The rod of Aaron, put for the 
 tribe of Levi, said to blossom and bear almonds (Num. xvii. 8), denotes 
 that all fructification is from love, or divine good, 3858. Jehovah hath 
 despised the king and the priest (Lam. ii. 6), denotes the good of 
 charity destroyed, 2015. The king, the princes, the priests, and the 
 prophets mentioned in various senses (Jer. iv. 9; ii. 26; viii. I), de- 
 note truths and goods, and teaching from truths, 6148. Thou hast 
 made us to our God kings and priests (Rev. i. 6; v. 10), denotes those 
 who are in truths and goods, 2015, 6148. 
 
 9. The Office of the Priesthood called a Warfare, Because the 
 Lord alone fights for man in temptation combats, and the priests repre- 
 sented the Lord, their office is called a warfare (militia — Hebrew «as, 
 translated service. Num. iv. 23, 35, 39, 43, 47), br. 1664. 
 
 10. To Minister, understood of the Priestly Office, denotes worship 
 and evangelization, because the Word treats of the Lord alone, 9925. 
 
 1 1 . Bad Men serving as Priests, are surrounded with evil spirits 
 even when engaged in ministrations which appear in externals holy, ill. 
 in a description of the Jewish nation and worship, 4311; further ill. 
 where the state of heaven infested by evil spirits is described, 6914 ; 
 and where the Jesuits are especially mentioned, 8383. That the most 
 ardent preachers are often inspired with a persuasive faith by the love 
 of self and the world, but have no real faith, 9365 — 9366. See 
 Preachers. 
 
 12. Government by Priests. Governors [prcefecti] over ecclesias- 
 
924 
 
 PRI 
 
 PRI 
 
 925 
 
 tical things are called priests; here the author gives a short series of 
 doctrinal precepts concerning the priesthood [doctnnae fsacerdoHo] 
 as a part of his general doctrine of charity and faith, IO'789-IO 99 
 The necessity of governors to preserve order in the worid br. stated , 
 dso that uch governors ought tS be wise, God-fearing men and are to 
 be kept in order themselvesV subordination of one to another and of 
 all to the laws, 10,789-10,792, 10,803. Governors over the things 
 of heaven in man, or ecclesiastical things, ^'^^ ^^"'^ PVf ^^^ /.^^^^^^^^^^^ 
 office the priesthood; governors over things of the worid magif ates 
 10,793. Priests are to teach truth, and lead to the good of life; that 
 is to say, they are to teach men according to the doctrine of tbeir church, 
 and they are to lead them into a life conformable with such doctrine, 
 10 794, 10,798. Priests have no right to claim for themselves any 
 power over the souls of men, much less the power of opening and 
 closing heaven, 10,795. A certain dignity accrues to P^^ts becau e 
 of the holy things which they administer, but they ought to attnbute 
 all honour to the Lord, not to themselves; this because honour per- 
 tains to the function, and is adjoined or separated from the person with 
 the function, 10,796, 10,797. Priests have no right to compel any 
 one, but simply to teach truths, and by truths lead to good; if any one 
 make a disturbance, however, he is to be separated, because this is 
 necessary to preserve order, for the sake of which the pnesthood 
 exists 10 798. As priests are appointed to administer those thmgs 
 wh ch are of the divine law and of worship kings and magistrates 
 are appointed to administer those things which are of the civil law and 
 of judgment; seriatim passages concerning the duties of the latter. 
 
 ' PRIMOGENITURE. The firstborn of worship signifies the Lord ; 
 the firstborn of the church, faith, 352 end. Love is really the first- 
 boru, and faith is so called from love, 352 Charity is the brother of 
 faith and their fraternity is represented by brethren; hence the dispute 
 as to which is the firstborn ; reference to Cain and Abel, Esau and Jacob 
 Ephraim and Manasseh, 367. Faith is always the firstborn of he 
 church, and faith without charity, which is mere knowledge, of the 
 :^;iupt church; reference to the firstborn of Egypt, to Reuben cajed 
 the firstborn, and to Zidon the firstborn of Canaan, 1063, 1201. Faith 
 is the firstborn of the church in appearance, but charity is such in 
 reality, ill. 2435. It has been a matter of dispute from the most 
 ancient times whether charity or faith is the firstborn, and al who have 
 Dfeferred faith before charity have fallen into heresies and falses; refer- 
 Lee to the crimes recorded of Cain and Reuben. 2435; passages col- 
 lected in series to show how faith and charity or good and truth are 
 related to each other, and that all life, and consequently priority, is 
 vested in good, 3324. By priority, or the pnmogeniture, is meant 
 superiority in degree and dominion; not simply what is pnor in time, 
 3325. The Lord is the firstborn, and from him those are properly so 
 called who are in love to the Lord, also who are in charity towards 
 the neighbour; thus, good is really the firstborn, although at first to the 
 spiritual man who is regenerating, it appears to be the truth of faith, 
 Mh 3325. In the spiritual church, when commencing, the first-born is 
 the truth of doctrine, or what is the same, faith itself m the internal 
 man; but in the external, it is the doctrine of truth or faith, 3325. 
 
 When the church actually exists, the first-bom is no longer the doctrine 
 of faith in the external man, but the good of charity, and in the inter- 
 nal, charity itself, 3325. When the church ceases to exist, or regene- 
 ration fails to be effected, faith without charity rules first; as represented 
 by Cain who slew Abel, by Reuben who polluted his father's bed, by 
 Canaan who made a mock of Noah, and finally by Pharaoh and the 
 Egyptians who oppressed the Israelites, 3325; the case of Reuben in 
 particular, 4601, 4605; 6344 cited below. The first-born of Egypt 
 were slain, because the Egyptians in that state represented faith alone 
 when charity is extinguished, and the first-born of the Israelites were 
 afterwards sanctified that the true representation might continue, 3325 ; 
 see below 3519, 4335, 7039, 8038, 8042. Because the first-born repre- 
 sented the Lord, and those who are principled in love to him, the tribe 
 of Levi was accepted in place of all the first-bom of Israel, for Levi 
 denotes conjunction, which is of love, 3325; see below 8080. Good in 
 affection and in life, is the first-born or greater son represented by 
 Esau; reference to the fact that all infants are first in good, namely in 
 a state of innocence and of love towards their parents, and in a state of 
 mutual charity towards their infant companions, 3494. The first-born 
 of Egypt being slain, denotes the good of love and charity extinguished; 
 and the Israelites being saved on this occasion (by the blood of a lamb 
 or kid) denotes the protection of those who are in a state of innocence, 
 3519. The first-born of Egypt denote truths of faith separate from the 
 good of charity, which truths become falses, 4335; see below 7039. 
 The ancients concluded from the appearance that truth is the first- 
 born, because it is first learnt, before the good of life is manifested; but 
 they did not know that it is good received from the Lord in the 
 internal man which adopts and gives life to truth, 3863. The first-born 
 in the opposite sense denote the false of the church, because the 
 ancients understood by the first-born the trath of faith; here, the false 
 represented by Er the first-born of Judah, 4821, 4830; the office of a 
 brother-in-law, and the naming of his first-born expL 4835. The birth 
 of Pharez and Zarah explained, showing that good is actually prior and 
 superior, and has the primogeniture, but truth apparently, 4923 — 
 4930. The primogeniture of good represented by Manasseh the first- 
 bom of Joseph; and the appearance that trath has the primogeniture 
 represented by Jacob's treatment of Ephraim as the first-bora, 5351, 
 6269 — 6300. The first-bora was called by the ancients the father's 
 strength, and the beginning of his strength; because in the genuine 
 sense, the first-born denotes the good of charity, and in the apparent 
 sense the truth of faith, which two are the fundamentals of the church, 
 6344. Israel is called the Son, the first-bora of Jehovah, from the 
 faith of charity, because the spiritual church is meant; and the spiritual 
 were adopted, and acknowledged for sons, by the coming of the Lord 
 into the world, 7035. The first-born of Egypt slain when the Israelites 
 were delivered, denote faith without charity, which is the mere science 
 of faith, and such faith is damned, 7039, 7763, 7766. The death of 
 the first-born in Egypt denotes the total devastation of truth, or damna- 
 tion of faith, because separated from charity; or of those who are in 
 such faith, 7039, 7778, 7871. The first-born of Pharaoh seated upon 
 his throne, denotes the truths of faith falsified, which are in the first 
 place or in highest esteem as the essentials of the church, 7779. The 
 
926 
 
 PRI 
 
 first-born of the handmaid behind the mills, denotes again the truths 
 of faith falsified, but such as are in the last place, or most external, 
 7780. The first-born of beasts, denotes the adulterated goods of faith, 
 which goods are adulterated when applied to evil uses, 7781 ; see also 
 7949 — 7951. The first-born of the Israelites sanctified to Jehovah, 
 denotes faith in the Lord, or the acknowledgment and confession that 
 all faith is from him, 8038, 8042. The first-born denotes faith, when 
 the spiritual church is predicated, because the spiritual esteem faith or 
 truth as the essential, and their good considered in itself really is but 
 truth, 8042. When the spiritual man is regenerated, his truths of faith 
 are derived from the good of charity in which he is principled, and such 
 verimost truth, having their nativity from good, are denoted by the 
 first-born, 8042. All generations have reference in the internal sense 
 to regeneration or the new birth, and hence again the first-born denotes 
 faith, by which man is led to charity, 8042. The first-born of an ass 
 was not to be set apart, but redeemed with a lamb or a kid, because it 
 denotes faith merely natural, which is not from the Lord and is not to 
 be ascribed to him, 8078. The first-born of men were to be redeemed, 
 and the tribe of Levi was substituted in their place, because the truths 
 of faith are not to be ascribed to the Lord, but its goods, ilL 8080 ; 
 further ill. 9224. Note: the primogeniture taken from Esau, and the 
 blessing of which he was defrauded by Jacob, denotes, in the internal 
 historical sense, the obstinate determination of the Jews to represent 
 the church, 4290 end. See Jew (6). 
 
 PRINCE. See King (3). 
 
 PRINCESSES. See King (2). 
 
 PRINCIPAL [principale]. Life from the Lord described as a cause 
 principal, and man the recipient of life as a cause instrumental; it is 
 argued, therefore, that as the principal and instrumental act together as 
 one cause, life is perceived in the instrumental as its own, which it is 
 not, 6325, cited in Life (2), Influx (I); the same argument in refe- 
 rence to soul and body, 10,738. See Instrumental. 
 
 PRINCIPALITY. Angels are called principalities because in 
 truths, for spiritual angels are meant, 2089. The principality (or 
 government) upon his shoulder, is predicated of the Lord because 
 divine truth is from him, 5044. 
 
 PRINCIPLE [principium]. 1. False Principles. The difference 
 of intelligence consequent on beginning from faith in the Lord as a 
 principle, and from no faith, but from self-intelligence, br. ill, 128 — 
 129, 2568, 2572, 2588. Preconceived principles, even if most false, 
 rule all things in their favour, and draw them into consent and con- 
 firmation, 129, 206, 362, 794; see below 1510. It is easy to confirm 
 false principles from the Word, when explored from self-intelligence ; 
 not when the Word is believed in simplicity of heart, ill. 589 cited below. 
 The sphere of principles of the false and persuasions of the false (see 
 794, 1192 cited below), continually excites such things as confirm, 
 namely, falses instead of truths and evils instead of good, 1510, 1511. 
 They who are in preconceived false principles cannot even see truths, 
 1017, 2682 near the end. There are several kinds of false principles 
 or persuasions; the origins of which are ill. 1188, 1673, 1675 end, 
 1679, 4729. Persuasions of the false from the love of self are more 
 infernal than persuasions of the false from the love of the world; the 
 
 PRI 
 
 927 
 
 difference br. ill, 1675 end. Falses are not so injurious unless from 
 evils, and unless they are confirmed, 589, 845; see below, 1106, 1109. 
 Principles of the false, and still more persuasions of the false, such 
 as prevailed with the antediluvians, prevent the operation of remains, 
 (535, 798. Persuasions of the false are hurtful because they form the 
 intellectual life, which then makes a one with the voluntary life, or the 
 cupidities, 794, 806. They who imbibe false principles, as to faith, 
 from simplicity and ignorance, are vastated in the other life, and to this 
 end are kept in the lower earth; afterwards they are instructed and 
 receive the truths of faith, 1106, 1109. The sphere of phantasies and 
 persuasions is like a mist, and it so appears in the other life, especially 
 where the antediluvians are, 1512; see Phantasy, and the passages 
 cited below (7). 
 
 2. That Principles rule. False principles being assumed, men do 
 not suffer themselves to be persuaded against them, even by truths, but 
 the truths become falsified, br. ill. 2385. In this case, it is the love of 
 self and the world that flows into the rational part, with a kind of 
 lumen derived from the fire of evil, in which lumen falses appear like 
 truths, 2385. Innumerable ideas enter into the principles or persua- 
 sions of the false, whereby falsities are continually confirmed; but with the 
 regenerate they are bent to goods and truths, 2364, 2380, 2388, 3986. 
 False principles maybe confirmed by numerous arguments, so as to become 
 doctrinals, which appear like truths, 2385, 2490; in like manner, and 
 by as many reasons and illustrations from the memory, truth may be 
 confirmed, 2388, 2490. See False. 
 
 3. Principles^ or Eternal Truths, received in the Most Ancient 
 Church ; some briefly mentioned, and that they were confirmed in nume- 
 rous ways by perceptions, which comprehended particulars, and singu- 
 lars of particulars, 597. 
 
 4. The Principles of Intelligence with the Angels, are briefly these 
 — to know and perceive that all life is from the Lord; that the whole 
 heaven corresponds to his divine human, and consequently all angels, 
 spirits and men to heaven ; also, to know and perceive the quality of this 
 correspondence, 4318. 
 
 5. That the Principles of Sense and Motion are in the Brain, 9656, 
 10,044. 
 
 6. The Principles or beginnings of many Diseases, ex. 5718. 
 
 7. Persuasions distinguished from Principles ; Persuasive Faith. 
 Nothing but what is false can proceed from the proprium, and yet it 
 may be accompanied with a strong persuasion that it is most true, 215; 
 read also 362. Man*s very life is from what he persuades himself, or 
 acknowledges and believes, to be true, 303; ill. 803 cited below. The 
 antediluvians (called Nephilim, Anakim, and Rephaim), were imbued 
 with such persuasions as never existed before or afterwards, the destruc- 
 tive nature of which is br. ill, 562 — 563 ; further ill. 570 ; but particu- 
 larly 581. The perception of truth and good was extinguished by the 
 persuasions of the antediluvians, 573, 579, 581, 635 ; their direful and 
 horrible character described from experience, 1268—1271, 1673, 7686. 
 Persuasions or false principles are of siich a nature when rooted in man 
 as to obstruct the operation of the Lord, so that regeneration is impos- 
 sible till they are extirpated, 635, 778; 3463 end, cited below. Deadly 
 persuasions are imbued when truths are perverted to favour the loves of 
 
 vol. II. IT 
 
928 
 
 PRl 
 
 self and the world, 794; 562 — 563 and following nunnbers. Falses are 
 described in two kinds — principles of the false, or the doctrines which 
 conduce to systems ; and persuasions of the false, which are truths 
 made to favour the loves of self and the world, 794, 1192; compare 
 5128 cited below. The persuasions of the antediluvians are fully de- 
 scribed by birds, and beasts, and creeping things ; for all the affections 
 denoted by them in the opposite sense (thus, whatever pertains to the 
 understanding and the will), are contained in the persuasions of a man, 
 notwithstanding his ignorance of the fact, ill. 803; see also 778. 
 Persuasive faith described in general — that it takes so strong a hold of 
 the life, it can be loosened only by despair ; and no truth, that is really 
 true, can enter into it, 2682, 2689 end, 2694. Persuasive faith has the 
 outward semblance of faith ; but it becomes manifest in the other life, 
 that it is only a thing of the memory, 3865. Those are in persuasive 
 faith who profess the doctrines of faith, but are not in the good of life, 
 and so far they are the reverse of intelligent, ill. 3427 ; compare 2715; 
 ill. 8148; seriatim, 9363 — 9369. It is diiiicult to be introduced into 
 the good of charity, when persuasions which are not truths are rooted 
 in the mind ; such persuasions therefore have first to be eradicated, 
 3463 end. Unless the life agree with the doctrines held to be true, 
 infemals dwell with man in his affections, and his faith becomes a per- 
 suasive one, 3464. The evil sometimes have a persuasive conviction of 
 the truth, and when they first come into the other life fancy themselves 
 angels, while, in fact, they are devils ; how such condemn others from 
 apparent zeal for truth, 3895. A false principle is received as truth 
 when good is in it ; on the contrary, truth is rendered false when good 
 is not in it ; hence, the doctrine of faith alone saving is untrue, 4736. 
 Principles confirmed in doctrine and life remain to eternity, for by doc- 
 trine the intellectual part is imbued, and by life the will, 4747. They 
 who are in good natural not spiritual, are easily persuaded that the false 
 is true, and thus led to evil, ill. 5032 — 5033; compare 5554. They 
 who are in the persuasion of what is false (understand those who are 
 confirmed in the false), are interiorly bound ; but it is otherwise with 
 those who are not confirmed, ill. 5096. Observations concerning the 
 persuasion of the false, the signs by which it may be known whether 
 any one is in such persuasion, how it closes up the rational mind, &c., 
 5 1 28. Falses arranged in order from evil make a persuasion, which 
 order is that of hell ; also, that it is opposed to the order of truths under 
 good, which is that of heaven, ill. 5704, further ill. 6907, 7437. Man 
 is easily led to persuade himself that the evil he delights in is not evil, 
 by influx from hell, ill. 6203. Persuasions of the false and cupidities 
 of evil are inseparable ; ill. by the correspondence of a great hail and 
 fire with the hail, 7577. That they who reason from false persuasions, 
 and thus deceive the simple, are denoted by serpents, 6949, 7298. In 
 connection with the dire persuasions of the antediluvians, see an account 
 of the spirits of Mars ; one described ascending from beneath, through 
 the loins and breast; that such believe themselves to be in the Lord, 
 and that whatever they do, however wicked, is from him, 7621, 7622. 
 See Nephilim. 
 
 8. Persuasive Truthy that it is hard, unyielding, and without exten- 
 sion, wherefore it is contrary to order for any one to be persuaded con- 
 cerning the truth in a moment, 7298. 
 
 PRO 
 
 929 
 
 PRIORITY. See Primogeniture. 
 
 PRISON [career]. By the sick is meant those who are in evil; by 
 the bound, or in prison, they who are in the false, 4956, 4958. To be 
 put into prison, and kept bound therein, denotes temptations as to 
 false-speaking against good, 5036, sh. 5037. By the house of the pri- 
 son (where Joseph is treated of), is meant the part under the soles of 
 the feet, where those who undergo vastation as to falses are held, 5037. 
 To be bound in prison denotes the state of those who endure temptations 
 in order that what is false may be vastated, because as to intentions 
 they are in good, 5037. The bound in prison denote those who are in 
 falses from ignorance of truth, 5037. The place in which the bound of 
 the king are bound (meaning Pharaoh) denotes the state of those who 
 are in falses, and are therefore in vastation, 5038. The same places are 
 called pits, and by a pit is meant the place of vastation in the other life, 
 mentioned above, 5038. The governor or keeper of a prison house, 
 denotes the truth which rules during a state of temptation, ill. 5044. 
 The butler and baker of Pharaoh put in the house of the prison, where 
 Joseph was bound, denotes the state of temptation by reason of falses, 
 now predicated of exteriors, which before was predicated of the interior 
 only, 5085, 5086. They are called bound and in prison who are in 
 falses, but especially who are in evils, thus who are in falses derived 
 from evils; such also are really bound interiorly by their persuasions, 
 5096. To be bound or imprisoned, and given into custody, denotes 
 separation and rejection, 5083, 5089, 5101, 5452, 5456. The bound 
 in a pit denote the spiritual who, before the coming of the Lord, were 
 detained in the lower earth, and were afterwards liberated and elevated 
 into heaven, 6854. 
 
 PROCEED, to [procedere]. See to Go Forth, 5337, 7124, 
 9303. 
 
 PROCEEDING [procedens]. See Holy (2). 
 
 PROCESSION OR PROCEDURE, predicated of truth, and ill. 
 9407. 
 
 PROCURATOR. See Steward. 
 
 PRODIGY [prodiffium]. See Miracle (5). 
 
 PRODIGAL. The prodigal son in the parable (Luke xv. 11—32), 
 denotes those who waste heavenly riches, which are knowledges of good 
 and truth, br. 9391. 
 
 PRODUCE or INCREASE [proventus, Gen. xlvii. 24], denotes 
 fruit derived from the good of charity and truth of faith, 6155. The 
 land to be sown six years, and its fruit or produce gathered in (Exod. 
 xxiii. 10), denotes the state when man is instructed in the goods and 
 truths of faith, and the appropriation of the goods of truth, sh. 9272 — 
 9273. See Food. 
 
 PRODUCED, to be [produci], denotes ulterior increase predicated 
 of good, 6647. To be produced when the church is treated of (here 
 represented by a woman with child), has reference to the production of 
 good by truth, and such production of good takes place when truth 
 passes from the understanding into the will and from the will into act, 
 4904. When good has the dominion, produce is predicated of truth, 
 for good not only multiplies truths about itself, but produces truths 
 from truths in series, represented by children, grandchildren, &c., 
 5912. That good produces itself by truths, ill. bv the action of the 
 
 u2 
 
930 
 
 PRO 
 
 prolific virtue in the seeds of plants, 9258. See Fruit, to Fructify, 
 to Grow, Increase, Multiplication, Generation. 
 
 PROGRESSION, predicated of the Lord. See Lord (22). 
 
 PROGRESSIONS. See Place (1, 3, 4, 11). 
 
 PROLONGED, predicated of days. See Length, 8898. 
 
 PROPHET, Prophecy. See Inspiration (3). 
 
 PROFANE, to [prophanare]. 1. Pro/aners and what Pro/ana- 
 tion consists in. They who would profane the truths of faith are kept 
 in ignorance of them, for otherwise they would bring damnation upon 
 themselves, 301—303; see below 3398. Only those are capable of pro- 
 faning who first acknowledge truth, but not those who do not acknow- 
 ledge, still less they who do not know, 302 end, 303, 593, 1008, 1059, 
 ill. 1327; also 3398, 3757, 4289, 6595, 10,287 cited below. The 
 truths of faith are profaned when immersed in the lusts, and such pro- 
 fanation causes a kind of clot [callus'], which absorbs the goods and 
 truths of remains, so that they can never be produced, 571, 582; pas- 
 sages cited 5128. Men are permitted to live in pleasures and cupidi- 
 ties, and thus remove themselves from internal things, lest they should 
 profane them by acknowledgment; hence, the Gentiles are least of all 
 liable to profanation, 1327. They who are within the church can pro- 
 fane holy things, and accordingly are in greater peril of damnation 
 than the Gentiles; hence the necessity of their purification from every 
 love of self and the world, which purification was represented by cir- 
 cumcision, 2051. Divine good and truth cannot be profaned except by 
 those who have first acknowledged them, because they are thus im- 
 pressed in the internal memory, and are recalled to mind at the same 
 time as evil and the false, 3398. They whose Uves are such that good 
 and truth must be profaned in them, are withheld as much as possible 
 from the acknowledgment and faith of what is good and true; for this 
 reason internal truths were not discovered to the Jews, 3398, 4289. 
 More decidedly expressed, that none are admitted into good and truth, 
 that is, into acknowledgment and aflTection, further than they can be 
 preserved therein, because of the peril of eternal damnation, 3402; but 
 that some cannot be withheld, 3402 end. They who belong to the 
 celestial church are able to profane holy goods ; the spiritual, holy 
 truths, 3757, see below (3). They are profaners who first acknowledge 
 in heart holy things, and afterwards deny them ; not such as do not 
 acknowledge in heart ; passages cited 4032, 4289. Profanation con- 
 sists in acknowledging and believing truths and goods, and at the same 
 time in willing and living contrary to them, 4601. Profanations take 
 place in those who have known and acknowledged internal truths in 
 boyhood but denied them in adult age, 4868 end, especially 6959, 
 9188, the latter cited below. To prevent profanation men are permitted 
 to be in evil and the false, and withheld from faith and charity, because 
 profanations are from the conjunction of good and evil, 6348. Extenor 
 profanation is ascribed to him who knows internal truths but does not 
 acknowledge or believe them, and this can be removed; but interior 
 profanation takes place in one who believes yet lives against the truth, 
 or who first believes and afterwards denies, 6963 end. If a man relapse 
 to his former evil life after repentance, he profanes, because he conjoins 
 evil to good, and in this case his latter state is worse than his former, 
 8394. To profane is to turn truth into evil, that is, to believe what is 
 
 PRO 
 
 931 
 
 true and yet live in evil; it is also to turn good into the false, that is, 
 to live holily, and yet believe nothing, 8882; see below 10,208. Pro- 
 fanation takes place with those who have acknowledged the truth of 
 faith when they apply it to evil, because thus the truth of faith is 
 commixed with the false of evil, ill. 9020; passages cited 9021, 10,287. 
 Profanation is the infernal marriage, opposite to the heavenly marriage, 
 9188, Within the church, man is with difficulty withheld from the 
 conjunction of what is false and evil with truths; this because he 
 imbues the truths of faith in boyhood, 9188. Truths from good are 
 not commixed with falses from evil, so long as they are in the memory 
 only and without life; but if they are falsified to favour evil then they 
 are commixed, and the profanation of truth takes place, 9298. The 
 holy things of the church are profaned by sins, because sins remove the 
 divine from them, and nothing is holy in which the divine is not pre- 
 sent, 10,208. The conjunction of divine truth with the false from evil 
 is profanation, and this conjunction takes place with those more espe- 
 cially who have acknowledged the Lord and afterwards denied him, 
 10,287. The whole art and study of hypocrites and profaners is to teach 
 and do good, while interiorly they think and will evil, 3987. Hence, 
 profaners internally are devils, and externally, appear as angels of light, 
 3987, 5120; see below (10). 
 
 2. Pro/anatioH distinguished into several kinds. There are several 
 kinds of profanation; generally, they profane the truths of faith who, 
 while they know, acknowledge, and even preach them, nevertheless 
 indulge in evil, ill. 1008. Adulteries and whoredoms in the Word 
 denote variously adulterations of good and falsifications of truth; but 
 conjunctions within the prohibited degrees (Lev. xviii. 6 — 24), denote 
 various kinds of profanations, 6348. There are many kinds of profana- 
 tion, and many varieties of each kind; some of the principal enume- 
 rated, 10,287. 
 
 3. Profanation predicated of the Celestial and Spiritual respectively. 
 The spiritual cannot adulterate good so far as to profane it, because 
 they have no perception of good; but they can profane truth, because 
 able to acknowledge it, yet not in the last times of the church, 3399, 
 3402. Good could be profaned by the celestial who had perception, and 
 it was so profaned by the antediluvians, who are therefore detained in a 
 hell separated from those of others, 3399. The profanation of good 
 takes place when faith is separated from charity in understanding and 
 thence in life; for in such, evil is conjoined with truth; and good with 
 the false, 4601; see below, 6348. In order that the spiritual might be 
 saved, the Lord miraculously separated their intellectual part from their 
 voluntary part; a brief explanation of the manner in which the profane 
 conjunction of evil with truth and of good with the false takes place in 
 such, 4601. Unless faith be conjoined to good it becomes no faith, or 
 is conjoined to evil, whence comes profanation; for this reason they who 
 cannot be regenerated are withheld from faith and charity ; passages 
 cited, 6348. The spiritual in boyhood and early manhood receive the 
 truths of the church on the credit of others, and if they recede the pro- 
 fanation is light and may be removed by divine means ; but afterwards 
 when they have confirmed the truth in themselves, the denial of it, and 
 a life contrary to it, causes grievous profanation; and they have so little 
 life that they appear like skeletons, 6959, 6963 end. The lot of those 
 
932 
 
 PRO 
 
 f 
 
 PRO 
 
 933 
 
 who profane good, which only the celestial can do, is much harder than 
 theirs who profane truth, 6959 ; compare 10,652 cited below (4). 
 
 4. The Profanation of Good, is the affection of evils conjoined to 
 truths, and the profanation of truth is the conjunction of truths with 
 falses, 8h. 10,652. The first conjunction of the affection of evil with 
 truth is not profanation, but the second, viz., when evil is apphed to 
 truth and truth to evil, by the interpretation and application of truth to 
 evil, thus, by the insertion of the one in the other, 10,652. As to 
 the profanation of good by the celestial who have perception, see 
 above (3). 
 
 5. Profaned Truth, is the false conjoined to the true; falsified 
 truth is the false, not conjoined, but adjoined to truth and ruling over 
 it, 7319. In the other life nothing is so abominable and stinks so much 
 as profaned truth, 7319. 
 
 6. Profane Worship. Worship which appears holy in externals, but 
 is internally profane, is denoted by Babel ; also, br. ex, that the quality 
 of worship in externals is altogether according to the interior state, 
 1182. All profanation of worship is from the love of self, or the 
 proprium, to which love is attributed every evil, as hatred, revenge, 
 cruelty, adultery, deceit, hypocrisy, impiety, and the like, 1326. When 
 these and similar loves rule in man, worship becomes more and more 
 external lest the internal should be profaned, ill, and sh. 1326, 1327, 
 3757. The state of the first ancient church was changed, and the 
 nations who composed it became idolaters, so that they should be with- 
 held from profanation ; this represented by the dispersion at Babel, 
 1328. Worship is internally profane when the Lord is acknowledged 
 in externals, while the heart is devoted to self and the world, 3899. To 
 profane is predicated of worship from the proprium, which is no wor- 
 ship, ill, 8943. To conjoin what is divine with the proprium, thus with 
 evil, is to profane, 10,117. When worship is applied by man to his 
 own uses, his own loves, it is rendered profane and infernal, 10,307, 
 10,309. The imitation of divine worship, and of affections from the 
 proprium, as if they were celestial, is infernal, 10,309. That the evil 
 believe all things are from the proprium, or of their own prudence, not 
 so the good, 10,779. 
 
 7. Profanations of the Word and of holy things are most dangerous, 
 ill, 571, 582; passages cited seriatim, 3398 end, 3757, 4289, 6959, 
 9021. 
 
 8. The Damnation of those who profane holy things; briefly, that it 
 is caused by the commixture and association of ideas, which occasion 
 infernal torment, 301. When the truths of faith are immersed in the 
 lusts the profane and holy cohere together in every idea, and this pro- 
 fane commixture can never be resolved or extirpated, br, ill. 582, further 
 ill. 1009, 3398. The profanation of holy things is a cause of eteraal 
 damnation, because those who profane have that which damns continu- 
 ally in themselves, thus their hell, 1327, 2426, 3398. The providence 
 of the Lord is operative to prevent good and evil being commixed, and 
 therefore so far as man is in evil he is removed from good ; nevertheless 
 the deceitful within the church are in great peril of this profane com- 
 mixture, 2426, 3398, 3402, 9188. Deceit and profanation are two 
 things which render it impossible that man should become rational ; for 
 thus, the goods and truths remaining from infancy are mingled with 
 
 evils and falses; passages cited 5128, see above (1), 571. Opposite 
 truths and falses cannot subsist together in one subject, but falses 
 applied to truths and thus associated with them constitute the profane 
 state, 5217. Evils of life and persuasions of the false close up the way, 
 so that remains cannot be produced, but denial of the truth, previously 
 acknowledged in affection, consumes remains; for this is the mingling of 
 the false and the true meant by profanation, 5897, see below (9). 
 
 9. The Interiors destroyed by Profanation. The denial of divine 
 truth previously acknowledged in heart and life, is the sin against the 
 Holy Spirit, which cannot be remitted, because it destroys the interiors 
 of man, 9818 end. By the interiors thus destroyed is to be understood 
 remains, 5897, cited above (8), 6348. By the destruction of the inte- 
 riors is to be understood an actual dilaceration and loss of life, in con- 
 sequence of the opposite communication, by truths with heaven, and by 
 the falses of evil with hell, 10,287. 
 
 10. The Lot of Profaners in the other life ; br. sh, that it is 
 much worse than the lot of those called Gentiles who have lived in 
 ignorance of the truth, 593. When they who profane the Word come 
 into the other life, they exhibit hatred to one another and to the Lord, 
 and to all the goods of love and the truths of faith, however piously 
 they had lived in the body, 1010. The hell of profaners is the most 
 grievous of all, 4031, 6348, 6960. Description of some amongst pro- 
 faners, who defile spiritual truths by applying them to terrestrial things; 
 anything concerning conjugial love, for example, to whoredoms and 
 adulteries, 4050, 5390. The lot of profaners is so bad because remains 
 are destroyed in them ; the situation of their hell br. described, and 
 that they appear like skeletons, 6348, 6959, 10,287. The hells of pro- 
 faners are numerous and distinct, according to the varieties of profana- 
 tion ; the profaners of good are situated at the back ; those of truth are 
 under the feet and at the sides, 10,287. The hells of profaners are 
 more profound than others, and are rarely opened, 10,287. 
 
 11. That the Gentiles cannot profane holy things, 1327, 1328, 
 2051. Even the denial of the Lord by those born out of the church, as 
 the Gentiles, Mahommedans and Jews, is not profanation, 9021 end. 
 
 12. The Jews guarded from Profanation, The Jews have always 
 been kept in ignorance of the interior truths of faith lest they should 
 profane them, 302, 303. At the time of the Lord's advent the Jews 
 were in a state of vastation, and could no longer acknowledge any truth, 
 hence interior truths could be revealed because there was no danger 
 they would be profaned, 303. The Jews are still held in a state of vas- 
 tation by their cupidities, especially by avarice, and hence they acknow- 
 ledge and believe nothing concerning the Lord, even though they live 
 in the midst of Christians, 303 end, 1327, 4751, 6963. In order that 
 internal truths might not be profaned the Lord came in the fulness of 
 time, when even natural good had perished, for it is good that receives 
 truth, and when not received and acknowledged it cannot be profaned, 
 3398 ; passages cited seriatim, 3757, 4289, 4751. The internal truths 
 of the church were preserved lest they should be profaned by the pos- 
 terity of Jacob; this denoted by the embalmment of Joseph, 6595. The 
 Jews and Israelites were in danger beyond others of profaning truth, for 
 had they known the interior truths represented in the ritual of their 
 church, and yet lived according to their own especially evil nature, they 
 
934 
 
 PRO 
 
 must have profaned them ; for this reason, they vvere withheld as far as 
 possible from such knowledge; and hence their leprosy, 6963. They 
 who have just acknowledged divine truths, and afterwards denied them, 
 are profaners ; but they who have been brought up in the denial of 
 them, as the Jews and others, do not profane ; also, that the greatest 
 care is taken by the Lord to prevent profanation; passages cited 10,287. 
 13. Profanation represented in the Word, The providence of the 
 Lord, guarding the celestial from profanation, denoted by the casting of 
 Adam out of the garden, 301, 306, 3399 end. The truths of the church 
 profaned by conjunction with the lusts, denoted by the sons of God 
 taking them wives of the daughters of men, 569 — 571, 582. Profana- 
 tion by the commixture of what is holy with the propriura of man, 
 denoted by eating flesh with the soul or blood in it, 1001, 1003, 1008, 
 3757. Profane worship denoted by the building of Babel, 1 182, 1183, 
 1325—1328, 4868 end, 5120. The prevention of profanation by puri- 
 fication from evils and falses denoted by circumcision, 2050 — 2053, 
 7049. The profanation of truth, denoted by lying with a woman, in 
 the history of Abraham and Abimelech, 3398, 3399, 3402. The pro- 
 fanation of good, denoted by Reuben lying with his father's concubine 
 (also by Cain, by Ham, and by the Egyptians immersed in the Red 
 Sea), 4601, 6348. The internal of the church preserved from the con- 
 tagion of evil, thus from profanation, denoted by Joseph being em- 
 balmed and put into a coffer in Egypt, 6595, 6596. The profanation 
 of truth when it takes place in the spiritual church, denoted by the 
 hand of Moses made leprous, and by the laws concerning leprosy 
 among the Jews, 6959 — 6963. Profane truth, denoted by the river of 
 Egypt when it stank, 7319. Profanations and blasphemies of the good 
 and truth of faith, denoted by taking the name of God in vain, 8882. 
 Worship profaned, because from self-intelligence, denoted by the build- 
 ing of an altar with hewn stones, 8942, 8943. Damnation because of 
 profaning the truth of faith by its application to evil, denoted by steal- 
 ing a man and selling him, 9017 — 9020. The profanation of all the 
 good and truth of the church, and hence damnation, denoted by the 
 cursing of father and mother, 9021. Profanation of worship, and of 
 the truth of the church, denoted by sacrifices offered with leaven, espe- 
 cially of blood and leaven, 9298. The profanation of good in worship, 
 denoted by leaving the fat of the sacrifice during the night, 9299. The 
 profanation of what is holy by its commixture with the proprium, 
 denoted by eating of the flesh and bread of the sacrifices the day fol- 
 lowing, 10,117. The profanation of divine truth by its conjunction 
 with those who deny the Lord, denoted by anointing a stranger with 
 the holy oil, 10,287. The profanation of good and truth, denoted by 
 whoredoms with the daughters of the Canaanites, 10,652. Damnation 
 because of the profanation of worship, denoted by the hanging of the 
 princes when the Israelites whored after Baalpeor (Num. xxv. 4), 
 5044. Truths profaned, denoted by the hanging of princes, mentioned 
 after the ravishing of women and virgins (Lam. v. 12), 5044. The false 
 of interior evil, veiled with outward holiness, and hence profane wor- 
 ship, denoted by Babylon called a golden cup, and by a golden cup filled 
 with the abominations and filthinesses of her fornications ( Jer. li. 7 ; 
 Rev. xvii. 4), 5120. The profanation of interior goods and truths in 
 the last times of the first Christian church, denoted by the words in 
 
 PRO 
 
 935 
 
 Matthew (xxiv. 19 — 22), Woe to them that are with child and to them 
 that give suck, &c., 3754 — 3757. The profanation of divine truth im- 
 planted in the life of man, and hence the interiors destroyed, denoted by 
 the sin that can never be forgiven, 98 1 8 end. 
 
 14. To profane the Sabbath; that, in the internal sense, it is to be 
 led by self and by its loves instead of the Lord, 10,362; for full par- 
 ticulars, see Sabbath. 
 
 PROPITIATION, OR EXPIATION, is protection from the mun- 
 dation of evil; ill. by the protection of the ark with pitch, 645, The 
 pardoning of sins, expiation, propitiation, and redemption, are only so 
 many ways of denoting purification from evils and falses, the implanta- 
 tion of truth and good, and their conjunction, thus regeneration, 10,042. 
 10,122, 10,127, 10,128. See Expiation, Evil. 
 
 PROPITIATORY or MERCY-SEAT, the [propitiatoriuml or- 
 dered to be made of pure gold (Ex. xxv. 17), denotes the hearing and 
 reception of the all of worship that is from the good of love, 9506, 
 10,196. It denotes, therefore, the cleansing from evils or remission of 
 sins, understood of expiation, because only those who are thus expiated 
 can be heard in worship, ill. and sh. 9506; 10,122, 10,127, 10,128 
 cited above; for particulars, see Tent. 
 
 PROPRIUM. 1. That the Proprium of Man is all the Evil and 
 False, springing from the love of self and the world, 39, 41, br, 154, 
 164, br. ill. 210, 215, 633, 731, 987, 1049. From the proprium, man 
 believes only in himself, and takes evil for good, and the false for the 
 true, 210. From the proprium man believes that nothing is real, but 
 what he receives sensually, hence he has no belief in the Lord, or in the 
 Word, 210. It is the proprium and this alone that ever deceives man, 
 and nothing else is here meant by woman, 152; and previously, by the 
 rib or bone, 147, 148, 149, 153, 157. Even in the most celestial angel 
 the proprium is nothing but what is evil and false, for the all of good 
 and truth is from the Lord alone, 633; see below 987. As heaven is 
 from the Lord by mutual love, so hell is from the proprium of man by 
 the love of self and the world; and as heaven from this love makes one 
 man, so hell from this infernal proprium makes one devil, 694. In his 
 proprium man is called dead, because it is nothing but evil and falsity ; 
 how it is softened and vivified by the Lord by means of temptations, 
 731. From his proprium man can do nothing good, and think nothing 
 true ; for though his thoughts were occupied with truth, it would still 
 want the good of faith, and hence would not be truth unless from the 
 Lord, 874 — 876. Evils are from the proprium predicated of the will, 
 falses from the proprium of the understanding, 878, 1042; see below 
 1047. Every man, spirit, and angel, as to his proprium, is mere evil, 
 described as vile excrement; and left to himself, breathes nothing but 
 hatreds, revenges, cruelties, and filthy adulteries, 987. From the volun- 
 tary proprium or part of man, which is nothing but evil, falsity con- 
 tinually flows into the intellectual part, 1047. The proprium is two- 
 fold both as to the intellectual part and the voluntary part; the one 
 infernal, or from hell; the other from the Lord, 3812. The whole pro- 
 prium of man is nothing but evil, and hence no one can believe that 
 evil is from hell who is given up to the love of self; passages cited 
 381 2. The proprium of man is acquired to himself by his own actual 
 evils, and is not imputed his from hereditary evil, ilL 4171. The pro- 
 
936 
 
 PRO 
 
 prium is mere evil; and study from the proprium is the false proceed- 
 ing from evil, ill. 10,284. See Evil (2), Man (21, 22). 
 
 2. Historical Notices concerning the Proprium. The proprium is 
 first mentioned by the author where he is treating of those who are 
 about to be regenerated ; it is described as the selfhood of man, which 
 is inanimate, and wholly occupied with what is false and evil till it 
 receives life from the Lord, 39, 41. The posterity of those who were 
 regenerated and constituted the most ancient church, are described as 
 inclining to their proprium, or no longer content to be led by the Lord, 
 132. They who first inclined to the proprium were of a good genius, 
 wherefore a proprium was conceded to them, such that it was their own 
 in appearance only, 140 ; see note below (15). It was given them to 
 know, and sensibly to acknowledge, their quahty as to affections of good 
 and truth received from the Lord, still their inclination to the proprium 
 continued till it seemed to them that they lived, thought, spoke, and 
 acted altogether from themselves, 142, 146, 147, 150. In this state of 
 the proprium man is treated as fallen, and the proprium before described 
 as a woman created or made for man, is now described as a rib taken 
 from him and built into a woman, 153, ill. 155. In his proper state 
 the celestial man had distinct perception of the internal and external, 
 but in the changed state of his posterity the internal was perceived as 
 one with the external; such being the quality of perception when a pro- 
 prium is desired, 159. This posterity of the most ancient church was 
 still in a good state, but they desired to live in the proprium or external 
 man, and this was permitted by the Lord, who also mercifully insinuated 
 the celestial-spiritual, or a state of innocence, 161, 164, 165. After 
 this, a third state of the most ancient church is described in which they 
 loved the proprium; in this state however they had suflicient perception 
 remaining to know they were in evil, and were still distinguished by 
 natural goodness, 190—193, 194— -233. At length, at the end of the 
 most ancient church the voluntary proprium had become altogether 
 corrupt, and then the intellectual proprium was miraculously separated 
 from it, 1023. With the celestial of the most ancient church the volun- 
 tary proprium in which was good, and the intellectual proprium in 
 which was truth, made one; but in the ancient or spiritual church, the 
 voluntary proprium had perished, and only the intellectual proprium 
 remained whole ; ill. by a representation from heaven, 4328. See 
 Man (43). 
 
 3. Its various quality in Men, Spirits, and Angels. The worldly 
 and corporeal man is nothing but proprium; the spiritual man is similar 
 except as to a better knowledge (for he knows that the all of life and 
 intelligence is from the Lord) ; the celestial man perceives and acknow- 
 ledges this, and does not even desire a proprium, 141 ; cited below (5). 
 The proprium dear to man has so little life in it that it is signified by 
 a bone of the breast; but the proprium vivified by the Lord is signified 
 by flesh, 147—149; see below 999, 3812. The proprium has no life 
 of its own, of which fact even evil spirits were convinced by experience; 
 the author also testifies that for years he was conscious of the influx of 
 every idea, and whence and in what manner it flowed in, 150. The 
 proprium is so utterly evil and false, that the author testifies he had 
 only to know that spirits spake from themselves to be assured that they 
 uttered nothing but falsity, 215. Both spirits and men when they 
 
 PRO 
 
 937 
 
 speak from the proprium speak falsely, however strongly persuaded that 
 they speak the truth, 215. The proprium is infernal and diabolic 
 when from self, but celestial and angelic when from the Lord, 252. The 
 reception of charity and innocence not only excuses, but may be said to 
 abolish the proprium, 164 ; but that it only ceases to appear and is not 
 really abolished, 633, 731, 1581. In the spiritual man the intellectual 
 proprium is as a cloud or obscurity which receives light from the Lord; 
 how fair it then appears, according to reception, as represented by 
 colours, rainbows, &c., 731, 1042, 1043, 1048. The voluntary pro- 
 prium, after the celestial church had come to its end, is described as 
 altogether corrupt, and is signified by flesh, 999, 2041; passages cited 
 10,035. Truth is predicated of the intellectual proprium, which is 
 denoted by bone ; good of the voluntary proprium, which is denoted by 
 flesh; this in both senses, 3812, 10,035, 10, 283. The proprium is 
 softened and its pride reduced by temptations, and then good is received, 
 which brings with it a new will and a new proprium, 5773 ; also 1023, 
 1044 cited (8). It is in order the proprium may be subdued that wor- 
 ship is claimed for the Lord alone ; for in the same proportion that the 
 proprium recedes the divine is received, 10,646. In further illustration 
 of this — that he who is led of himself and his own loves cannot be 
 saved; passages cited 10,731; and that all good in man is from the 
 Lord, all evil from self, 10,808. 
 
 4. The Proprium of the Corporeal Man; briefly described as infer- 
 nal, because nothing from the Lord is received therein, 141. The pro- 
 prium in itself is infernal and already damned, 210. By his voluntary 
 proprium man communicates with hell, and he would cast himself into 
 hell if not withheld by divine means, he is such a devil, 1049. 
 
 5. The Celestial Proprium; the Heavenly Proprium. The celestial 
 man does not desire a proprium, yet a proprium is given to him by the 
 Lord, conjoined with every felicity and perception of good and truth, 
 141, ill. 155; see below 1594. The angels have a celestial proprium, 
 which is such that the Lord rules them by it ; this proprium is the 
 celestial principle itself, 141, The heavenly marriage takes place in the 
 proprium, and the proprium vivified by the Lord is called his bride and 
 wife, 155, 252, sh, 253 ; see 1023, cited below (8). When the proprium 
 is receptive of innocence, peace and good, from the Lord, it appears 
 like a proprium still, but a most happy and heavenly one, 252. A hea- 
 venly proprium being given to man (if only he is principled in mutual 
 love), it appears as if the internal man were his, when yet it is of the 
 Lord himself in man, 1594 near the end. No one can receive a heavenly 
 proprium from the Lord but by doing good and thinking truth as from 
 himself, 2882, 2883, 2891. The heavenly proprium is the voluntary 
 proprium of man vivified by divine good from the Lord, 3813; see 
 below 5660. All who come into heaven put off their proprium and 
 self-confidence, also their merit and self-righteousness, and put on the 
 heavenly proprium from the Lord, 4007 end. The proprium of man 
 consists in thinking of himself in all things ; the heavenly proprium, in 
 thinking of the neighbour, the public, the church, the Lord's kingdom, 
 and the Lord in all things, 5660. They receive a heavenly proprium 
 who, in freedom, prefer to will, and think, and act from the Lord; he 
 who is in this proprium trusts to the Lord, and is blessed and happy 
 to eternity, 5660. The heavenly proprium exists from the new will 
 
938 
 
 PRO 
 
 PRO 
 
 939 
 
 I 
 
 which is given by the Lord, 5660, ill, 8179. Good from the Lord has 
 inmostly in it heaven and the Lord; but good from the proprium con- 
 tains within itself hell, ill. 8480. Good and truth from the Lord cannot 
 be appropriated to any angel or man as his own any more than life from 
 the Lord; hence they are given to the regenerate who receive a heavenly 
 proprium, as if their own, though not actually so, ill, 8497. Life (and 
 good and truth, which are of life,) appear as if they were of man's pro- 
 priuna, because the love of the Lord is such, that he desires to give all 
 that is his to man; hence the heavenly proprium, 8497. They who 
 have the Word, thus, where the church is, are called the Lord's pro- 
 prium or peculiar treasure [peculium], sh, 8768. All that is from the 
 Lord in man is holy, all that is from himself is evil, because his pro- 
 prium is nothing but evil ; passages cited, 9229. Divine good from the 
 Lord cannot touch or communicate with man's proprium, because it is 
 nothing but evil, 10,283. 
 
 6. The Proprium vivified by the Lord; that it has a perception of 
 all the good of love and truth of faith, thus, all intelligence and wisdom 
 conjoined with ineffable felicity, 155, 164, 252 ; see above (5). 
 
 7. The Proprium seen from Heaven is inanimate like bone, and most 
 deformed, 149. The proprium of man seen in the world of spirits is 
 deformed beyond description; but if vivified by charity and innocence 
 from the Lord, most beautiful, 154, 164, 731. The intellectual proprium 
 when regenerated, appears resplendent with colours from the light of 
 heaven, and the more beautiful the farther it is removed from the volun- 
 tary proprium, 1042, 1043. 
 
 8. The Distinction of the Proprium into Intellectual and Voluntary; 
 that it was the means provided for the salvation of man, when the 
 voluntary proprium had become altogether corrupt, 1023. The heavenly 
 marriage is in the voluntary proprium with the celestial ; and in the 
 intellectual proprium with the spiritual, 1023. The new will, which is 
 conscience, is formed in the intellectual proprium, 1023. So far as the 
 voluntary proprium can be separated from the intellectual, so far the 
 Lord can be present with man, 1023; see below 1044. Temptations, 
 and similar means of regeneration, have the effect of quieting the volun- 
 tary proprium, so that it is rendered as it were dead, and then the Lord 
 is able to operate by charity in man, and enter into covenant with him, 
 1023 ; see below 1044. The intellectual proprium, or the false, is as an 
 obscure ground, or an opaque whiteness, in which the rays of spiritual 
 light are modified ; the voluntary proprium is a blackness which absorbs 
 and extinguishes light, 1042, 1043. The intellectual proprium in the 
 spiritual man, when he is regenerated, is of the Lord ; the voluntary 
 proprium of self, because the latter cannot be regenerated, 1044. The 
 intellectual proprium when regenerated is heaven, but the voluntary 
 proprium is hell ; hence so far as the Lord is present in the intellectual 
 proprium so far the voluntary is removed, or so far man is elevated from 
 hell to heaven, 1044. Falsity, by which the intellectual proprium is 
 characterised, flows in from the voluntary, 1047. The voluntary pro- 
 prium in the spiritual is destroyed, and a new voluntary is formed in 
 the intellectual part by the truths of the church; passages cited, 7233. 
 Generally, that the proprium of man is nothing but evil; that there 
 is a voluntary proprium and an intellectual proprium, and that the 
 latter is the false proceeding from evil ; ill, and sh, where the sig- 
 
 nification of flesh and blood, and of anointing, is treated of, 10,283, 
 10,286. 
 
 9. The Proprium of Innocence ; that it exists when a man knows, 
 acknowledges, and believes in heart that nothing but evil is from self, 
 and that all good is from the Lord, ill. 3994, 4001, 4008, 4023. 
 
 10. Freedom from the Proprium ; its state contrasted with the hap- 
 piness of freedom from the Lord, 5660 end, 5786 end. All freedom 
 from the proprium or from man himself is infernal, 5763. Freedom 
 from the proprium is nothing but evil, consisting in pleasures of all 
 kinds and in contempt and hatred of others, except they are subservient 
 to one's self, 5686. He who is in freedom from the proprium is a devil 
 in human form, 5786. See Liberty. 
 
 11. As if from the Proprium, yet not from the Proprium, That 
 man ought to do what is good and true from the proprium, or exactly 
 as if the power to do so were his own, ill, 1712. If man first compels 
 himself to do good, he receives from the Lord a heavenly proprium, 
 and what he does from the proprium is done from freedom, ill, 1 937, 
 1947, 2882, 2883, 2891. In the other life, they who are first instructed 
 concerning influx hang down their hands and lose all delight in thinking 
 and acting, because of the deprivation of their proprium ; afterwards, 
 those among them who are regenerated receive a heavenly proprium 
 from the Lord, and live in blessedness, 5660. Man ought to fight 
 against evils and falses as from himself, nevertheless acknowledging in 
 heart that it is from the Lord; in this case good and truth are appro- 
 priated, and a new and heavenly proprium is given to him, which is the 
 new will, 8179. The author speaks of vast numbers in Christendom, 
 who believe that all things are from themselves and their own prudence, 
 not from divine providence; their acknowledgment of this in the other 
 life, saying that it is borne out by experience, because the evil and 
 impious more often obtain wealth and honour than the good; the 
 author's reply, that such reasoning is from self- intelligence or the pro- 
 prium, these supposed blessings being often curses, and that these 
 things are obtained because men are led by the intellectual faculty, 
 which is left in freedom; the hell of such and their study of magical 
 arts briefly mentioned, 10,409; see also 7007, 8717. Briefly repeated, 
 that the evil attribute all to their own prudence, not so the good, 
 10,779. See Prudence, Providence. 
 
 12. To believe from the Proprium, is to believe not from truth, ill. 
 
 4137; see also 3812 cited above (1). 
 
 13. Truthsfrom the Proprium; Worship from the Proprium, Truths 
 that are shaped by man's own intelligence, do but appear as truths, for 
 they have no life in them, 8941 ; see below 8944. Truths from which 
 the Lord is to be worshipped are to be taken from the Word only, for 
 in every such truth there is life from the Lord, 8941. There are two 
 kinds of religious worship derived from the proprium; one in which the 
 love of self and the world is all, denoted by Babel ; the other in which 
 the lumen of the natural man, and own intelligence is all, denoted by 
 idols and strange gods, ill. and sh. 8941. No other is to be worshipped 
 but the Lord, because he who worships the Lord is in humiliation, and 
 in this state of humility there is a receding of the proprium, 10,646, 
 cited above (3). It is supposed by some that the knowledge of divme 
 things originated in man's own intelligence, but all such knowledges are 
 
940 
 
 PRO 
 
 derived from ancient revelation ; in proof of this, those who are most 
 learned have the least living view of spiritual things, and are prone be- 
 yond others to worship nature, ill, 8944. 
 
 14. That the Lord alone has a Proprium, because he alone is life, 
 and man is but a recipient or organ of life, ah, 149. The Lord was born 
 into a church that was fallen into an infernal and diabolic proprium, in 
 order that, by his own power, he might unite the divine celestial pro- 
 prium to the human proprium, in his human essence, so that in him 
 they should become one, 256. The Lord's proprium was divine good 
 itself, and whatever is said to be given by the Father to the Son, is 
 to be understood as derived to him from his proprium, ill, and ah, 
 3705. The proprium of the Lord, understood as divine good predi- 
 cated of the divine human, is signified bv his flesh, by the bread in the 
 Holy Supper, &c., ill, and sh, 3813. The proprium of the Lord, sig- 
 nified by his flesh and blood, is the divine which he acquired to himself 
 in the human ; the flesh divine good, the blood divine truth, ill. and ah, 
 4935. See Lord (39), Good (23). 
 
 15. Paaaagea in which the Proprium ia repreaented. The decline of 
 man from the celestial state of life, and a proprium conceded to him, 
 denoted by the account of the woman, 131—136 and following pas- 
 sages. The first inclination towards the proprium, denoted by the 
 words. It is not good for man to be alone, 137—139. A proprium 
 conceded to him while he was yet in a good state, denoted by one, as it 
 were his very self, created for him,* 138, 140. A proprium still desired, 
 after his quality as to affections of good and truth from the Lord was 
 fully known to him, denoted by his naming the beasts and birds, and 
 again said to want a companion, 133, 142, 146. The yet declining state 
 of man m his proprium denoted by a sleep, and the proprium itself by his 
 nb; the propnum vivified, by flesh, 147—150. A proprium conceded 
 to him in this state also, but yet vivified by the Lord, denoted by the 
 nb built into a woman, by and bye called a wife, 151—155. This state 
 of the proprium distinguished as internal and external, denoted by the 
 woman called Bone of my bones, and flesh of my flesh, 156—157. 
 Celestial and spiritual life adjoined to the proprium in its changed state, 
 and no longer distinctly perceived as internal, denoted by the man and 
 his wife one flesh, 159—160. Innocence insinuated into the proprium 
 in this state, denoted by the man and his wife being naked, but not 
 ashamed, 163— 165. The succeeding state, in which the proprium is 
 loved, and sensual persuasions and reasonings begin to prevail, denoted 
 by the woman hearkening to the serpent, 191, 194. Man so far seduced 
 bv his proprium, that the rational mind also is drawn down into its 
 pleasure and phantasies, denoted by the woman persuading the man, 
 191, 192, 207, 208. The spiritual man thinking and acting from his 
 propnum in the first state of regeneration, denoted by the dove return- 
 
 ♦ The idiomatic expression in the original Hebrew is translated in the Authorized 
 Version a help meet for him." Instead of " meet for him," Gesenius renders this 
 expression -over against him, suited to him," and Dr. Lee makes it "like his 
 
 mom " tke Jn^'f l\"'''\t "''^ ^^ Swedenborg are - auxilium tanquam apud 
 lUam, the sense of which is the same as the rendering of Arius Montanus (always 
 a valuable guide) " tanquam coram eo," "one as it were himself, before him." 
 Compare 1594, where the heavenly proprium is called the internal man, and is said to 
 LS^^^s^^VLr' ""^'^^ '^ foret"-a„/.V....^^, though it is the 
 
 PRO 
 
 941 
 
 ing to Noah, and Noah putting forth his hand to take it unto him into 
 the ark, 873, 878. The voluntary proprium of man, now become alto- 
 gether corrupt, denoted by flesh, 999. The Lord present in conscience, 
 or the new will formed in the intellectual proprium, denoted by the 
 covenant of God with Noah, 1023, 1038. The intellectual proprium 
 illuminated, and manifesting the Lord's presence in charity, &c., denoted 
 by the bow given in the cloud as a sign of the covenant, 1042, 1043, 
 1044, 1048, 1049, 1055. The voluntary proprium which cannot be 
 regenerated, denoted by the earth, now mentioned in the terms of this 
 covenant, 1044, 1047; compare 3705. The voluntary proprium with all 
 its defiled loves to be removed in order that man may be regenerated, 
 denoted by the flesh of the foreskin to be circumcised, 2041. The good 
 in which the Lord was, derived from his proprium, not from the Father 
 as another person, denoted by the words addressed to Jacob, "The 
 earth whereon thou liest, to thee will I give it," 3705. Conjunction as 
 to truths and as to goods, predicated of the heavenly proprium received 
 from the Lord, denoted by the words of Laban addressed to Jacob, 
 " Thou art my bone and my flesh," 3812. The proprium of innocence, 
 denoted by the black among the lambs in the flock of Jacob, 3994, 
 4001, 4008, 4023. The heavenly proprium, as to the good of love and 
 the truth of faith respectively, denoted by red and white, 4007 end. 
 The proprium of good, or middle good, denoted by Laban, 4088. The 
 state of the regenerate, when they still believe from the proprium that 
 goods and truths are their own, denoted by the words of Laban when he 
 overtook Jacob, 4131 — 4146. The natural man when regenerated, 
 without freedom from the proprium, denoted by the words of Joseph's 
 brethren when they submitted themselves to be his servants, 5760, 
 5763, 5773, 5786. Grief because of truths when they can no longer be 
 regarded as from the proprium, denoted by the brothers rending their 
 garments, 5773. The fruition of good and truth as if it were from the 
 proprium, denoted by the overabundance of the manna gathered on the 
 sixth day, remaining in the care of those who gathered it, for use on the 
 sabbath, 8497. Worship to be from divine truths, not truths from the 
 proprium, denoted by the command that the altar was not to be built of 
 hewn stones, 8941. Worship into which truths from the proprium 
 enter, not received as worship at all, denoted by the words, " If thou 
 move thy tool upon it thou hast polluted it," 8942, 8943. The evil of 
 the voluntary proprium, denoted by the flesh of the bullock in the cere- 
 mony of consecration, 10,035. The impossibility of divine good com- 
 municating with the proprium of man, denoted by the command not to 
 pour the oil of anointing upon man's flesh, 10,283. Divine good not 
 to be imitated from the study of the proprium, denoted by the command 
 not to make any ointment like it, 10,284, 10,286. The imitation of 
 divine worship by aflections of good and truth from the proprium, not 
 allowable, denoted by the command not to make any incense like that of 
 the priests, 10,309. Various passages cited and br, ex, where the pro- 
 prium is denoted by bone, by flesh, by flesh and blood, by the works of 
 men's hands, and other expressions; texts in the prophecies, &c., 149, 
 155, 157, 210, 215, 253, 878, 999, 1042, 3813, 4735, 8941, 10,035, 
 10,283. 
 
 PROSPER, to [prosperare^t signifies to be provided; understand. 
 Providence so willing it, 3117, 4972, 4975, 5049. 
 
942 
 
 PRO 
 
 PRO 
 
 943 
 
 ! 
 
 ' 
 
 PROSPECTION. See View. 
 
 PROSTRATION, of the Body, corresponds to humiliation, 1999, 
 2153, 2327, 5323. See to Bow Down. 
 
 PROTEST, to [contestan], in connection with the context, signifies 
 to be averse, 5584; also, precaution, 8836. 
 
 PROVENDER [pabulum]. Where straw and provender for camels 
 is mentioned (Gen. xxiv. 25), straw denotes scientific truths of the 
 natural man; provender, goods, 3114. To give straw and provender to 
 camels (ver. 32), denotes instruction in truths and goods, 3146. One 
 said to open his sack, to give provender to his ass (chap. xlii. 27), de- 
 notes observation, followed by reflection upon scientifics, 5495. To give 
 provender to asses denotes instruction concerning good, because proven- 
 der denotes the good of scientifics, and feeding instruction, 5670, com- 
 pare 5576, and see Food, Corn, Produce. 
 
 PROVIDENCE. 1. Doctrinal Tenets concerning Providence, in 
 series with the Doctrine of Charity and Faith. Providence is the 
 government of the Lord in the heavens and in the earth, and it per- 
 vades all things tnat conduce to the salvation of the human race, 
 10,773. The divine providence of the Lord extends to the veriest 
 minutire of man's life, 10,774. They who think of the divine provi- 
 dence from worldly things, believe it to be universal and not parti- 
 cular, especially as they see the evil enjoy honours and wealth beyond 
 the good, and also that evil arts are successful ; such do not consider 
 that divine providence has respect to what shall succeed to eternity, 
 10,775. They who think aright may know that eminence and opulence 
 in the world are not real divine blessings; but that life and happiness 
 in heaven to eternity are such, 10,776. Evil arts are successful because 
 it is a law of order that man should act from reason, and in freedom, 
 and no one can be compelled to good, 10,777. To leave man in freedom 
 to do evil, is to permit (or permission instead of providence), 10,778. 
 Nevertheless a particular providence leads the evil as well as the good, 
 for though it appears that all is from their own prudence, providence is 
 active in permitting and in leading from evil, 10,779. This cannot be 
 comprehended from the lumen of nature, for from that lumen the laws of 
 divine order cannot be known, 10,780. There is prsevidence (foresight), 
 as well as providence ; for good is provided, and evil is foreseen, because 
 good is from the Lord but evil from man, 10,781. 
 
 2. Providence treated of in series mth the Doctrine of Influx ; first, 
 because the Lord not only flows into the will and thought of man, but 
 also, at the same time, into many things that happen to him, 6480. 
 There is immediate influx from the Lord, and also mediate influx from 
 the Lord through heaven and the spiritual world, into the veriest 
 minutiae of all things pertaining to man, 6058, 6474 — 6478, 8717. 
 The providence of the Lord acts by influx, and it is universal because 
 in things most singular, 4329, 5122, 5904, 6480—6487, 6490. Several 
 fallacies are opposed to this idea, especially because it is permitted to the 
 evil to attribute all to their own prudence, for the sake of use, 6481, 
 6484. The Lord governs the world by the evil as well as by the good, 
 leading them by their loves, 6481, 6495. They who think that provi- 
 dence is universal according to the order impressed on the universe at 
 its first creation, are advised to reflect that the subsistence of things is 
 their perpetual existence, thus, that preservation is perpetual creation ; 
 
 also that the universal cannot exist except by the particulars which 
 enter into it, 6482. The universal is not only dependent on singulars, 
 but it is more and more universal, or more elevated, in the degree that 
 more singulars compose it, 6483. The prudence of man is represented 
 as a mote in the atmosphere, but the providence of the Lord as the 
 universal atmosphere itself, 6485. All accidents as they are called 
 \contingentia] are of providence; also providence acts tacitly and secretly, 
 for if it acted openly men could never be reformed, 6485 end. Descrip- 
 tion of a spirit who had believed that nothing was of providence, but all 
 of his own prudence, and that when heaven flowed into his delight it 
 became hell to him, 6484. Discourse of certain angels concerning pro- 
 vidence, who confirmed that it extends to the veriest minutiae of things, 
 but that it rules them according to its own order, not the order that 
 man proposes to himself, 6486. The same discourse continued, and 
 others speaking who believed in predestination or fate; it is replied that 
 man has freedom, and that things do not follow from necessity; the 
 action of providence being compared to the skill of an architect, who 
 makes his building from materials which are prepared in a very dif- 
 ferent order, 6487. As to predestination it is stated that all are pre- 
 destined to heaven, none to hell, 6488. As to evil, foresight is con- 
 joined with providence; evil is foreseen, and good provided, such evils 
 being continually bent to good, 6489. Unless the providence of the 
 Lord were thus in the most singular of all things man could not be 
 saved, nor indeed live ; for every moment of his life has its series of 
 consequences which reach to eternity, 6490. To illustrate that provi- 
 dence is infinite, the formation of the embryo in the womb is adduced, 
 how every part has reference to what shall follow, and finally to the 
 complete form ; that the same providence is continued after birth in 
 regard to the spiritual life, 6491. Speaking of providence, the author 
 reflects that that the Lord is thp Father of all, and he mentions a discourse 
 with his own deceased father in a dream ; telling him that when a man 
 comes into the exercise of his own judgment the Lord is his father, and 
 he has no longer a natural father as before, 6492. As to fortune or 
 chance, that even this is providence in the ultimate of order, thus, even 
 the throw of dice, for not a hair can fall to the ground without the will 
 of God, 6493, 6494 see Fortune ; Influx (especially 6982, 6985, 
 6996 concerning mediate influx from the Lord through heaven ; and 
 7004, 7007, concerning immediate influx, by which influx into the 
 ultimate of order, the Lord holds all things in series and connection). 
 
 3. Providence Universal and Particular. The providence of the 
 Lord is universal in virtue of being in things most singular ; how strange 
 that philosophers deem it more sublime to think otherwise, 1919 end. 
 They who attribute all to their own prudence and little or nothing to 
 divine providence, cannot be persuaded that providence is universal for 
 the very reason that it is most particular, for if convinced by the weight 
 of argument, they almost instantly return again to their notion of self- 
 prudence, 2694. Perception is more perfect and universal in the degree 
 that it comprehends particulars and singulars ; so the providence of the 
 Lord, which cannot be universal unless it be in singulars, 4329 end. 
 Aflirmed, therefore, that the divine providence, and also foresight, is in 
 the veriest minutiae of things, and unless it were so the human race 
 would perish, 51 22 end, 5894 end ; further, as to the distinction of fore- 
 
 VOL. II. X 
 
944 
 
 PRO 
 
 PRO 
 
 945 
 
 sight and providence, 5155, 5195, cited below (5) ; passages in series, 
 7007, 8478. That the Lord governs all things by divine truth pro- 
 ceeding from him, not like a king in the world, but as only God can 
 govern, who sees all, knows all, and provides all from eternity to eter- 
 nity, 8717. How difficult it is for men in the world to comprehend 
 
 these things, 8717- 
 
 4. Distinction between Permission and Providence, The Lord per- 
 mits evil and the punishment of evil, but does not provide either, 
 nothing but good being from him, and the permission of evil for 
 the sake of good, 592. The Lord foresees and sees all and every 
 particular thing, and provides and disposes all and every particular 
 thing ; but some things from permission, some from admission, some 
 from leave, some from good pleasure, some from will, 1755, 2447 ; see 
 below 9940. The spiritual angels perceive manifestly whether a thing' 
 be from the will of the Lord, or from leave, or from permission, 1384 
 end. Whatever is from the Lord's will and good pleasure— much that 
 is from leave— and s'ome things that are of permission, are from laws 
 of order as to good ; other contingencies are from laws of order as to 
 truth, ill. 2447. Evils which are attributed to the Lord come to pass 
 from permission, thus, that one devil in hell punishes and torments 
 another ; yet these permissions are from laws of order as to truth sepa- 
 rate from good, 2447. When permission of evil is attributed to the 
 Lord it is not to be understood that he concurs in what he permits ; 
 thus in temptations, his only concurrence is in leading man so as to 
 deliver him from evil and lead'him to good, 2768, ilL 3854, 3869, cited 
 below (5). The permission of evil by the Lord, thus of hell and the 
 torments of the damned therein, is not as the permission of one willing 
 it, but of one not willing it, who, nevertheless, cannot bring aid ; this 
 from the urgency and resistance of the very end of providence, which is 
 the salvation of the whole human race, 7877 end. Whatever exists is 
 from the First and Supreme, thus from the Lord, because the all of life 
 is from him; nevertheless, evils and falses are not from the Lord, 
 •because not from above, ill. 9128. Whatever is from the Lord is more 
 immediately or more remotely from him, in this order: 1. From will; 
 2. From good pleasure; 3. From leave; 4. From permission: such are 
 the degrees of divine influx and reception, 9940. In all these degrees 
 the arcana of wisdom concerning divine providence, far exceeds human 
 understanding; but the arcana of permission are few compared with 
 those of leave, good pleasure, and will, 9940 end. That leave to man to 
 do evil is permission, which permission is necessary that he may be in 
 freedom, and his freedom necessary that he may be disposed to receive 
 good, 10,777—10779 cited above (1). 
 
 5. Distinction between Foresight (Prcevidence) and Providence. The 
 Lord has foresight and providence ; foresight in respect to man, that he 
 may be in freedom; providence in respect to the Lord that he may rule 
 that freedom, ill. 3854. To hear, in the supreme sense, denotes provi- 
 dence, as to see in the supreme sense denotes prsevidence; br. ill. what 
 is meant by the Lord seeing from eternity to eternity, and providing 
 from eternity to eternity, 3869. Prsevidence has reference to evil which 
 the Lord foresees ; providence to good, which he provides, br. ill. 5 1 55, 
 5195, 6951. Where there is foresight, there is also providence, for the 
 one cannot be supposed without the other; but prcevidence or foresight 
 
 is not predicated of good, because good is in the divine, and exists from 
 the divine, 5195, 6951. 
 
 6. Providence in the Regeneration of Man ; that it disposes goods 
 and truths in order, and so leads man that domestic good is the means 
 of introduction to genuine good, &c., 3556. All the conjunction of good 
 with truth, and of truth with good in man, is provided by the Lord, 
 whose providence is especially operative to effect such conjunction, ill. 
 395 1 . The Lord leads man by his affections, and bends him to good 
 by a tacit providence, that he may be in freedom, 4364; the same thing 
 called the invisible action of providence, and ill. 5508. Providence in 
 respect to evil is nothing but its direction and determination to a less 
 evil, and so far as possible to good, 5155, compare 5195 cited below 
 (5) ; how this is done in temptations when infernal spirits intend 
 evil, 6574. If the providence of the Lord in man's regeneration did not 
 extend to the veriest minutiae of things, or were remitted for the shortest 
 moment, man would perish; this, because his state is filled with innu- 
 merable particulars, every one of which is fraught with consequences, 
 extending in series to eternity, 5122, further ill. 5195. The number of 
 providential effects concurring in every moment of man's life is incre- 
 dible; this because providence extends to the particulars and singulars ; 
 and to most singulars, from the first moment of life to eternity, 5894 
 end; ill. 6491; cited 8478. The providence of the Lord does not 
 respect temporal things but eternal, and it is according to eternal ends 
 that men in the world are rich or poor; to the good also, whom honours 
 and riches would injure, contentment without them is given, 8717 end. 
 Marvellous things are mentioned of the divine providence, as involved in 
 the successive states of instruction and regeneration, 10,225. 
 
 7. The Stream of Divine Providence. They are in the stream of 
 divine providence who have faith in the Lord, and attribute all to him ; 
 with such also everything that occurs conduces to eternal happiness ; 
 this, because divine providence extends to the particulars and singulars 
 of all things, 8478. They who confide in themselves, and ascribe all 
 things to their own prudence, are not in the stream of providence, but 
 in the opposite, 8478. The two cases further ill. 8480; especially 
 10,409 cited in Proprium (11). 
 
 8. That Contingencies or Accidents^ so called^ are from Providence, 
 ill. 5508, 6493, 6494. See Fortune, Prudence. 
 
 9. To Provide, to do, to be with another, ^c, by which Providence 
 is denoted. To be with any one, predicated of the Lord, denotes his 
 divine providence; for to provide is to be at hand, and to be defended 
 from evils, 4549. God doing, denotes providence, because all that he 
 does involves in it the eternal and infinite, br. ill. 5264, 5503. To 
 know [cognoscere^ is predicated both of foresight and providence ; 
 because to foresee is to know from eternity to eternity, and to provide 
 is to do accordingly, 5309. To provide or give bread, denotes sustenance 
 of the spiritual life, by good flowing in from the internal, 6128. To 
 say, predicated of Jehovah, denotes foresight and providence, br. ill. 
 6951. To keep or guard denotes providence, because the Lord pro- 
 vides and leads to good; also praevidence, because unless he foresaw evil 
 he could not guard from it, 9304. 
 
 10. Seriatim Passages concerning Divine Providence ; first, 6480 — 
 6494 cited above (2); second, a collection of passages, 7007 end; 
 
 x2 
 
 i! 
 
946 
 
 PRU 
 
 tliird, the doctrinals concerning providence, 10,773 — 10,781 cited 
 above (1). 
 
 PROVINCES. See Heaven (5, 7), Man (32). 
 
 PROVISION [annona], denotes the truth of the church, or the 
 truths of faith; abundance of provision has reference to the multiplica- 
 tion of truth, 5402 — 5405, 5462; and the previous passages, 527C, 
 5280, 5292, 5345, 5358. Provision loaded upon asses denotes truths 
 collated into scientifics, 5492. To buy provision is to appropriate truth, 
 6114. See Corn, Food, Produce. 
 
 PROVOKE. See to Vex, Anger. 
 
 PRUDENCE [prudentia]. Certain spirits described in a dark 
 chamber, who were such as attributed all things to their own prudence, 
 949; see below 6484. Prudent care attributed to those who are in 
 good, lest the good of charity should be violated, 2356, 2364. Remarks 
 on the state of unbelief of those who ascribe all to their own prudence, 
 and do not acknowledge a divine providence, 2694. Men think it pru- 
 dent, for the sake of society, &c., to look, to speak, and to act other- 
 wise than they think and feel ; but they who did so in the age of the 
 celestial church, were cast out of society as devils, 3573. Exhortation 
 to prudence because of false teachers and hypocrites in the church, cited 
 in the words of the Lord, 3900. Prudence and circumspection in exter- 
 nals, denoted by the same words cited in the preceding reference, " Be 
 ye prudent as serpents," 6398. A dissembHng which has good for its 
 end, whether it be good to the neighbour, to one's country, or to the 
 church, is prudence ; but if evil be the end, it is craft and hypocrisy, 
 3993 near the end; compare 6655 cited below. The prudent and the 
 foolish, in the parable of the ten virgins denote, respectively, those who 
 are in truths in which is good, and those who are in truths without 
 good ; the whole parable ex, 4638. The prudence of man corresponds 
 to the providence of the Lord ; but in the text here explained, that 
 which is from providence is to be understood as not from prudence, 
 5664. Description of a spirit who believed that nothing was of provi- 
 dence, but all of man's own prudence ; that he wished for no heaven 
 but one of his own forming ; but when heaven flowed into his delight, 
 that it became hell to him, 6484. The evil call their craft by the name 
 of prudence, but such prudence within the church communicates with 
 hell ; those who are truly of the church utterly abhor it, and would 
 desire, if possible, their thoughts to be openly manifested to every one, 
 6655. They who are most firmly persuaded that all things are of their 
 own prudence, and especially those who have applied themselves to rise 
 above others, are of all persons most addicted to magical arts in the 
 other life, 6692. Prudence in a good sense, indicated in the passage 
 where Moses is said to look this way and that way before he slew the 
 Egyptian, br, 6760. Man's own prudence is like a mote in the atmos- 
 phere, but divine providence respectively like the whole atmosphere 
 itself, 7007. Remarks on those who confide in their own prudence, who 
 reason against belief in providence because they see the evil in external 
 prosperity, and do not consider that providence regards eternal ends ; 
 passages cited concerning providence, 7007, 8717, 10,409. Cunning, 
 dissembling, hypocrisy, and all the arts of what is called prudence in 
 our day produce internal deformity, and destroy the internal life; from 
 experience of the appearance of spirits, 8250. Briefly, that the evil 
 
 PUN 
 
 947 
 
 attribute all to their own prudence, not so the good, who are led into 
 the felicity of heaven solely by providence, 10,779. See Proprixjm 
 (1 1), Providence. 
 
 PSALMS. See Word. 
 
 PSALTERY Inablium]. See Music. 
 
 PUL. See Lud. 
 
 PULSE, meaning vegetables or herbs for food {olus]y denotes the 
 pleasures of the natural man, which are comparatively vile, ill. and sh. 
 996. When herbs of this kind are mentioned as the food of man, it 
 denotes the little that evil spirits leave to man whereby to sustain his 
 spiritual life, 59. 
 
 PULSE [pulsy pulmentum]. See Pottage. 
 
 PULSE OF the heart. See Heart, 3635, 3884, 3885. 
 
 PUNISHMENT [poena]. 1. Punishments in Hell. In hell they 
 delight to punish and torment one another, which they have the art to 
 accomplish far beyond what is possible in the body, 695, 1322; see 
 below 957, 967. There are various kinds of punishment in the other 
 life, in general there are punishments by laceration, discerption, by the 
 vail, 955. The punishment of laceration described, among the subjects 
 of which are certain malignant women; that it is continued until they 
 become as a rag, 956. The various punishments of discerption or 
 rending asunder, how they are inflicted, and on what characters, 957 — 
 959, 961. Another kind of punishment is that of conglutination, the 
 torment of which is horrible, and the more those who undergo desire to 
 separate the more strongly they are bound, 960. There is also a 
 punishment of discerption as to the thoughts, like a conflict of the inte- 
 rior with the exterior, accompanied with interior torment, 962. One of 
 the most frequent punishments is that of the vail, induced by phantasy, 
 this is experienced by those who see the truth and are kept from 
 acknowledgment by the love of self, 963. One mode of punishment by 
 the vail is like being wrapped in a sheet, the endeavour to get free, and 
 the continued wrapping, producing desperation, 964. The punishment 
 of circumrotation, and that they who suff*er it were accustomed to arti- 
 fices, deceit, and lies, 5188. The spirits who punish by discerptiou 
 have said it so delights them, they could go on punishing to eternity ; 
 angels, however, though they cannot remit punishments, are present to 
 moderate them, 957 end, 967. Punishments in the other life are not 
 suffered for hereditary evils but for actual evils, and unless they were 
 permitted those who suffer them would have to be detained in some 
 hell to eternity, for otherwise they would infest the good, 966, 967.* 
 All punishment and torment is turned into good, and into some use by 
 the Lord; but punishment itself is from evil, and is inherent in it, 696. 
 Infernals cannot be tormented by remorse of conscience, for they have 
 had none, all who have conscience being among the happy, 965; for 
 other punishments and the state of life in particular hells, see Hell 
 (3). That infernals cannot desist from evil unless compelled by punish- 
 ments, the pain of which exceeds the delight of doing the evil, 7188, 
 further ill. 7280. 
 
 2. That Evil punishes itself, and anything to the contrary is so 
 written from the appearance ouly, 689, 696, 967, 1311, 1683, 185 7i 
 
 * See errata at the end of this volume. 
 
948 
 
 PUR 
 
 r 
 
 PUR 
 
 949 
 
 JLs mis f,^'^,' "^^.^'/^'t '223. 8226, 9048, and other pas- 
 Kn ™n7.i ^ ^"uT '"'•' '" ^^"' (^)- Not only does evil contain 
 narv mi /*° ; but as soon as any infernal spirit exceeds his ordi- 
 
 BlanaZ „f tK° 7'' P"''',^'""^ ^P^t^ "« «' hand. 5798. Further ex- 
 thTU ^^f"^^' ""^ *•"" " "'^"^ '" ">« "orid of spirits, because 
 
 nrn!^„r ' i''-^?.. ^''T'/'^"'* punishing spirits described, and the 
 proiances to which they belong, 5185, 5381, 8632. 10,382. 
 
 d^JiJi^": w f"""*'"""* "'""e'i «'» the Word. Punishments, 
 as mori, U °'^u^ "'" •T''* of Jehovah, are seen by the angeU 
 6907 ?^' ^rr *'' P^'shment of the evU is mercv to the go° d. 
 minfinnpH l^' '', T^l" >''"'' "^ ^"^''t'on and punishment are 
 men ofiL f l'""'/' '^'"''' ^*"°'** ''"« ^s""'"" "f truth and punish- 
 nunishln^ i i '?'""'«• "h.ch denotes the vastation of good, and 
 
 k,"„Tnf i *"'' *^- ''f- """^ **• 7102. Explanation of the three 
 
 Mnds of punishment offered to the choice of David. 10,219. See Lord 
 
 V ^Jt APPEARANCE. 
 
 Drest;vh!!f fuT ""''P'"ti^!f P^nMmmts; that it was for the sake of 
 fnexte^s. 4207"^"''*'"' °'" *""''' """^ "^'"^ '""^y "-" -'^ 
 
 t«,n\>^^- ^l"^'""^'* '» 'he Jetouh Law; that they were principally 
 two; stomng because of the false, and hanging (probably after behcad- 
 frot trrir/r'' '•''' ^^^C. That the°e|ulhme/ts w"e de "ed 
 hv whil ?K ffPresentative church, 7456. That the laws of order 
 
 gL:'S/,l759; zrt:'o:':.r "^^ °^ '-'•» -^"-^ ^-" 
 
 orde^; tW MlT-rr' °/.f*<«'*'"'«« C*-^ '«««»«"] is from the law of 
 ^ntl fh..c 7''- ^'"'f J'" '""' punishment, and all good its recom- 
 
 C*82 14 829VQn!i"f "^.J^? °'^"" '"'''' "P°" "'»=<' ''h" '^ould do 
 lav of fin. nr 1 ;•.?•'■ ^^^ '^payment of one thing for another by 
 «7jjTt '*''"""»"• "a« appointed because evil and the punish- 
 ment of evil corresponds, 9102 9103 
 
 Dunfsh foTttT'* "-C"*' ^»"f«^ «*»"■'«• It was their custom to 
 tWs law w«t 1,- ^'."'""ll n°'^ •"' companions and his whole house ; 
 ZsSreXilH •''"" •>«"'., because those who are associated there 
 TZlfl i^^' "• f^y "'' 'bey do, and act as one against good ; 
 n the world however, this mode of punishment is altogether contrar^ 
 to "I'^e °'de^ Wause here the evil and the good mix t^gethe^S? 
 PrX,f^' P/^'''7"' °^°'h "denotes genuine celestial gold, ill. 9781. 
 Sdl^ 10 296 p''"?' " '^«"«'e^i"'»ost truth, which is spiritua 
 
 fi 32oV^l902 An "'5 ''"'"°' K^''"' b"' ""'y appearances of 
 PiiRi^;/<?S?/r.x^" ^"^ " PU'e. all evil impure, 10,301. 
 
 represent nurilT V '• ?«■ ^'"'^'^ ""«'' of ci^um'cision was to 
 S 9fi^ro?SS °a/J°'?.?^^'*'^ ""'""J '°^es. 2039. 2049. 2051. 
 20o6, 2632, 2/99, / 044. 9659. All alike. Gentiles as well as Chris 
 tians, require to be purified, but it is especially imiwrtant whhi? he 
 
 2549' 205r"¥h:*- r "' '■";"•" *'"""' "•^ """l to beSnet 
 :„■? J A" The interiors of man need to be continually purified of 
 evils and falses. and so far as the precepts of purification are obeyed by 
 man. he comes into divine order. 2634.*^ It is in the external orYaturi^ 
 rnan that purification mnst take place, otherwise the good of °ove from 
 the Lord cannot flow in, sh. 3147, 3148; see below 9572. Spiri u« 
 
 purifications which are purifications from evils and falses, can only be 
 effected by truths, which are called truths of faith, 5954 near the end, 
 7044, 7918, ill. and passages cited 9088, 9959, 10,028, 10,229, 
 10,237, 10,238. When man is first purified, it is by truths such as he 
 can apprehend sensually, afterwards by interior truths, then by more 
 interior, and so on, 10,028. A man is not yet purified when he acts 
 from the truth of faith, but when his state is changed, and he begins to 
 act from the good of charity, 7906; see below 10,239. Purification 
 must be done in the natural, because the internal or spiritual thinks 
 and wills in the natural while man lives in the body, 9572, further ilL 
 10,237. All expiation done by washings, sacrifices, and burnt-offerings, 
 represented purification of the heart from evils and falses, thus, regene- 
 ration, 9959, further i7/. 10,109, 10,143, 10,229. After purification 
 from evils and falses, the implantation of truth and good js predicated, 
 next their conjunction, thus regeneration, 20,143, 10,237^. The dif- 
 ference between regeneration and purification is, that regeneration pre- 
 cedes and purification follows; the unregenerate may indeed be led 
 away from evil, but he is never purified, while the regenerate man is 
 purified daily, sh, 10,239. By pure is meant without evil; when predi- 
 cated of truth, without the falses of evil, 10,296, 10,301. In the 
 original Hebrew, there are two words to express purity; one denoting 
 cleanness or exterior purity, the other interior; passages cited, 10,296. 
 
 2. To be purified, or cleansed with water, denotes to be sanctified, 
 ill. and sh. 4545. To be purified by the blood of the Lord, denotes the 
 reception of the truth of faith from*^him, 9127 near the end. 
 
 3. Purification of the Blood; that it has its correspondence in the 
 
 spiritual world, 5173. 
 
 4. The Purification of Ideas ; that it is continually m progress with 
 the spiritual angels, 2249 end. Purification goes on perpetually in 
 heaven, and no angel can arrive at absolute perfection to eternity, 4803. 
 No one can be elevated into heaven unless purified of whatever infests 
 truths and goods; thus unless mere scientifics and falses are removed, 
 6639. Purification of the truth from what is false cannot take place 
 without a fermentation, or combat of the false with truth, and of truth 
 with the false, 7906. Good cannot be conjoined with truths before 
 they are purified from falses, 8725. 
 
 5. That Man is not purified from Sins, but that he is withheld from 
 them, so far as he can be held in good and truth, 9333, further ill. 
 10,219, passages cited 10,057; compare 10,239 cited above (1). 
 
 6. The greater Purity of Interior Substances and Forms compared 
 
 with Exterior; thus of things seen in the other life, and of the bodies 
 
 themselves of spirits, 3726, 3813. It is in the purer substances of 
 
 nature, and of man's organization within nature, that influx from the 
 
 spiritual world is proximately received, 4524. Interiors are purer and 
 
 also more capacious of reception than exteriors, the difference being as 
 
 thousands to one, 5707. How all things are composed by the insertion 
 
 of singulars within particulars, and of particulars withm generals, and 
 
 thus by degrees; but that difference of degree must not be mistaken for 
 
 difference of purer and grosser which obtains within one and the same 
 
 degree, 5114, 5146, 6465. 
 
 PURPLE. See Colours. . r t u j 
 
 PURSUE, to Ipersequi], where Laban is in pursuit of Jacob and 
 
950 
 
 QUA 
 
 !hat13'"4i?2"° N„?f """""""^ "J"^""' ?f «°"J'"'«'ion. Predicated of 
 of tJ!^ u * '? P"""^' """e'e " 's said the terror of the sons 
 
 thprnin'^'^ Tk 't"'* '&° "^ '" S°°''« "°'J t'u'hs. 4555. Pursue after 
 btck d^nnf *:{ •^"'^P,'' "^u^" ^/ "'^••^'J Ws brethren to be brough 
 dfido??h? ^'r't''*?>%»''J.T*''' to overtake, adjunction; pre- 
 dicated of the celestial-spiritual with truths in the natural. 574-1 5745 
 
 aTesTnotf^h'''""^'' °^"'* ^S^P*'""^ ^^^'^ 'I'^y followed he Israel: 
 W «9n« '^^.'=?''«»^°"'' '° subjugate. 8136, 8152, 8154; to do vio- 
 lence, 8208; to infest, 8290— 8291. 
 PUSH. to. See to Strike. 
 
 to bla'^nW^" ^'T* <^°''"esP0"d to the filthinesses of evil; pustules 
 iheiTcombLl°7".9T "'^P"*.'"'.« to filthinesses of evil'sn^d blas- 
 theXrr?^.^!.]' ^^^^- ^«»f"P"°n of the spirits who correspond to 
 eardrum v. ?'%°'" "»P?!"""nes which affect the pleura, t^e peri- 
 
 mZ' XliP""^"^- ^^ P'-A'^K ('4). 
 Dut lffJh?l ^'"'/UT ON. to. [exuere. induere]. The Lord said to 
 Truth that fenr"J"".''^ ^n" /''? '"°'^"' 2063.^2523. 2649, 3318 
 truth unitpit F^' '"" ^"I"'^^ something from the human, but 
 
 was merelv h,. J ^rl«.<^P«™ted fro™ himself, and put off. all that 
 The ZKrri,''"'' '^^ successively to the last hour of his life iu 
 Lord red • 'a In f A^^ *''!," "^ t.°S" 'he Son of Mary. 2649. The 
 the human ill 1^'°' ?!:''*'•" ^""'""■' ^° f^"' ""'hing remained of 
 vessels ZmlTI! '°\'^^ T"'"J "''^' *° «"eh a degree that the 
 S 33lT T„ " »• '''""i' ^ ^*''''' ^«^^*'« "^ "> he understood 
 aDDarentfr,f/h. 1 *'?^ °^.*''.* '"'"^''"'' human the Lord put off 
 mTthe Drior ft;r P"' °° the infinite and eternal divine. 3405. In 
 TtheLo^d th^n'"%°°' "."'P'^f'' '•"' '«'°»'«'' by regeneration ; 
 erased a^dixt.ri"' '".""^^ •^"T'' ^~™ 'he mother were actua^ 
 Whenhefnn.r-fi*/5!- u""" '^"r"' '^*>^'^«'' iu their place, 687/ 
 the mother iLI 2 )^ k""""' ,*•"" ^°'^ P"' "^ '''« human from 
 lon^rthrClfPM "" I''! ^"""0*" '^'•'"' '•"' f"«'her, so that he was no 
 longer the Son of Mary but the Son of God, 10.830 To nut on i-s tu 
 
 commnn^ate and hnbue, 3539; also, to be WopLed'^^anTcon o ^e ! 
 (25, 41)/ ^ " ''"'''* °^ ""<* annihilate. 4741. See Lord 
 
 PUTH. SeeLvBiA. 
 
 worS™S/CrS 848lS'^¥l'^';'f ^^"= '"^^1 
 filthiness predicated of^vS^st^'sSOO "^'^ '''"°''' '"'^^""'' 
 PYTHONS. See Magic (1). 
 
 I 
 
 Q 
 
 QUAIL [co<Kmu;]. See Selav. 
 
 OTIAt'ity^''T1^ T**^ "r"S other religious sects, 5432. 
 H.. !u-^^,T .[?"?'':]• By 1"ahty is meant whatsoever is involved in 
 the thing of which It is predicated, 3935. Quality is not '0^^- 
 
 QUA 
 
 951 
 
 stood as one simple thing, but as containing innumerable things «,h;.l, 
 can only be seen in the light of heaven, 3935, 493^ Qulut/clirS, 
 be understood from relatives, and relatives Appear frorthfapDercen 
 
 itTnf l?Pr""' ^^t\ ^"''"'y '« predicated of form; thus good ht 
 
 s ouahty from truth, because good in itself is a faculty which^receivcs 
 
 OtATpi'^v '^^o" ''"'h. 9643. See Good (21). ^ "'' 
 
 is .^S^^XlI^rtu.tlltT' '"''''■ ''"> " -^'^^ ^'''^'^ 
 
 tion^^ot^Jt^ff ?/ 7.^ Y9^H° t^'"^'^]- '• ^"'^'"^ Signijlca. 
 life '^^Z7 Vf* "^^""/-f^- Instead of fixed quarters in the other 
 life, are states of love and intelligence; and everyone dwells in 7h^ 
 
 K:e;Tn?tC" Lrb; torteos^L^^^^^ '"'r^^ '^«' 
 
 denote the «*«»» «f fV^I k ' . ^"e four quarters hkew se 
 
 aenote tne state of the human race as to bve and faith? 1605 end Th^ 
 situation of the quarters in the other life is determined by the human 
 
 »K» ;' f • • ^''^ '^?"' ''"*'■**"■« •'enote states of good and truth and 
 the extension of good and truth is described by them in the Word- the 
 sgnific^tion of each quarter very fully ,h. from passages in tl^epl'phe! 
 of CanLn r '"f. «'"''"'•""•'"/' ">^ tabernacle, from the bouSries 
 reoeated OfiT V *''""P"'« '^^ ^^^ ^^'^^'^^^. &«.. 3708; the camZg 
 Z-vi^ V .u""* P"''"?*' *="*''• The signification of he quarters"! 
 derived from the reception of the Lord, and his appearance i^ the 
 
 a e in wv:n''i;irAt'i"dr^''"K' '""*'''/'•"" '""^ '^^' of th-e -h: 
 
 are in Heavenly light and heat; but north and west from the states of 
 
 ^er 9642 oy^norJ^"'^ '•"" '""*' '^ "^^^ '« signified by the qufr- 
 "/j. ^°^f' 9750, 9755. Every state of the good of love and the truth 
 
 1 i"„n7T'' 'V^' signification of thf four quartersi st s of 
 o nfrth Qfiir /r' '"."*'*' f"""' °f *•>« t™th\f faith by south 
 noted hvL5" I-t^"/" states of good and truth respectively are de- 
 ri! r f"** T^^' "»^ «**™'' in each case, by west and north • 
 9927in^''T'" f""'^' "" '™"'^ '"'<' goods in order, 9648, 9668 
 Z% 2 u "'"'' '^f ^^'' '" " "Sht line from the sun of hrven 
 fZfh *°'t "•«'/'« r '••' S'^'^ "f lo^^' southwards, those whoTrHn 
 truth; northwards, those who are in truth obscurely, 9668 • further I 
 
 o thfr „r;i ^\l "'"' ^u^""^ •" ''^•^^» " determined with respect 
 to the Lord as the sun or the east; those who front the east beinrin 
 
 Suth^1X°l "^ rJ' r°'t% '" •''^"«'«'= *'«'- wholccu^y^the 
 south, in the clear light of truth, &c., 10,179, 10,189. To the right of 
 
 the sun ,n heaven is the south; to the left, the north; in front thf east 
 
 situation o£ the evd is m every case opposed to that of the good- thus 
 e^M%'"n'.'""l°°' '•'"'■ f"^ ""^ '"--"^d '» the Lord; thoseTho areTi! 
 10 Ir. ^*°.n''^T''A"'' '^"^^ "''« «« i° fo'ses to he north. 10,?89 
 othJr ifrh; y^°- y^'"^}^' *■"" '^' <>"«''" ■« determined in the 
 
 :Si'ltwTs."r0.42r '"""" "" '"" '"'""^^'^''^ ^" ''"- '^'•o 
 
 hen^' thTcn^r^"*!- '^'" '"'• u""?"^.'" ">" '^°'<' ''^"O'es the Lord ; 
 nence the custom of praying with the face turned to the east. 98, 101, 
 
952 
 
 QUA 
 
 397, 398, 1250, 4288; see below, 1451, 9642. The east wind so often 
 named denotes influx by which phantasies, or evil spirits who are the 
 cause of them, are dispersed, sh, 842. The east wind thus understood 
 is itself from companies of spirits, and after the evil spirits are dispersed 
 it produces a state of most serene peace, 842; see below 7679. The 
 east denotes the Lord, and hence celestial love; a mountain in the east, 
 charity, 1248, 1249, sh. 1250, 1593, 1837. The east denotes charity 
 from the Lord, 1289—1291. The east denotes Jehovah himself as to 
 love, and not only so but he really is the east, 1451 ; see below 2441, 
 3708. When predicated of the Lord sojourning in the world, the east 
 denotes his internal man, which was divine, 1 593. The east denotes 
 those who were, and also celestial love; the west, those who will be, 
 who are not in love, 1605. The first time of the Church is denoted by 
 the east or day-dawn, its last time by the west or close of day, 1837. 
 The sun and the east equally denote the Lord; the sun's rising, his 
 presence, or advent, 2441. Land of the east denotes the good of faith, 
 or charity towards the neighbour, which is nothing else but a life 
 according to the precepts of the Lord; hence they who had knowledges 
 of good and truth are called sons of the east, and the wise; also that 
 the land of the east was Aram or Syria, 3249, 3762, 10,177. East and 
 west denote states of good; north and south, states of truth, ill. andM. 
 at length, 3708. The east denotes the Lord, and the good of love and 
 charity from him; this, because he is the sun of heaven, whose light is 
 intelligence and wisdom; passages cited, 3708, 3900, 5097; see below 
 9668. The east wind is used to express a means of destruction, because 
 it was a dry, tempestuous wind, very destructive in its effects; hence its 
 application to express the efl^ect of divine power ; also because influx 
 from the Lord loses its grateful character when it falls into hell, because 
 there it is turned into the opposite of love, and produces torment, 7679. 
 The cessation of influx from the Lord (as described by the east wind), is 
 denoted by the west wind, or wind of the sea, which is its opposite, 
 7702. The wise men, or sons of the east, who came with offerings to 
 the Lord, were of the ancient church, and were acquainted with the sci- 
 ence and wisdom of the olden time, 3249, 3762, 9293. The situation 
 of temples, east and west, was derived from representatives known in 
 ancient times, 9642 end; that of the tabernacle br. ex. 9668. The 
 entrance to the tabernacle was at the eastern side, because it is by the 
 good of love that the Lord enters heaven, sh. 9668. In heaven, the 
 east is where the Lord constantly appears as a sun ; in a line from east 
 to west are those who are in the good of love ; to the south, those who 
 are in the light of truth ; to the north, those who are in shade, 9668. 
 The Lord is the east, or the morning because he is the sun of heaven, 
 and this sun never sets but is always in its rising, 10,134. 
 
 3. West [occidens]. The west denotes obscurity of state, and this 
 in contrast to the east which denotes clearness, 1453. The setting of 
 the sun, or its westing, denotes the time and state of the church before 
 its consummation, 1837. The setting of the sun, or evening, denotes 
 obscurity, predicated of intelligence as to truth, and of wisdom as to 
 good, ill. and sh. 3693. In a more opposite sense, the setting of the 
 sun denotes the state of those who are in no charity and faith, which is 
 predicated as false and evil, 3693. From east to west is predicated of 
 state as to good; the west good in obscurity; in the opposite sense, a 
 
 QUA 
 
 953 
 
 fnH f« li?7^' *^- ^708. The east denotes the Lord, and the good of love 
 and faith from him ; the west, a state in which these cease to be thus 
 no acknowledgment of the Lord, no good of love and faith, 3900! Th^ 
 tunes of the day from sunrise to sunset denote states and their muta- 
 tions ; sunset when the state predicated ceases, 8615. Sunset denotes 
 thltnJ f 1 -'"^ the delights of external loves, 9213. East denotes 
 the good of love m its rising, or with those who are in clear perception ; 
 west, the good of love m its setting, or, with those who are in obscur^ 
 perception, 9642 end, 9653. The west denotes good in obscurity, and 
 good IS m obscurity when in the natural man, 9755. When the sea 
 is put for the west, it denotes scientific truths, ill, and sh. 9755. The 
 west m heaven exists from what is opposite [ex adverse] to the sun 
 of heaven or the Lord, and where somewhat dusky appears in place of 
 the sun of this world when it is thought of, 9755. ^ ^ 
 
 4. South or Mid-day [meridies]. The south denotes a state of life 
 predicated of wisdom and intelligence from the Lord, ill. and ^IhsS 
 belL^'^OO SI 04 Tv! ^*g":S^^ g^^d' «lto light, truth, 1458; see 
 InXi ' }^ ' T^^ '^"^^ "^'"^^"^ ^ ^^^^d s^^te of the interiors, 
 and there are two such states, one into which man is introduced by the 
 celestial loves of infancy, the other by knowledges, 1548. The sou^h 
 denotes the ight of intelligence, which is the same thing as a lucid state 
 
 of J^VTor Tf " k"""]^ ^^ '^' ^°"*^' ^-^^^^ ^h- g-d and truth 
 of faith 2o00 The south denotes divine light, the light of intelligence 
 
 t:\7of """^^ Y ""i '^' r> '^' P^^^^ ^^d ^'^'^^^ which thaTufe 
 \: tu ' ' r u r^ °°!;^'' ^^"°^® ^^«^^s as to truth; the south when 
 truth is m light, the north when truth is in obscurity, sh. 3708, 9642 
 JNoon or mid-day, expressed by the same word as the south, denotes a 
 
 itl t VfX '^''' '^^'- ^i!^-^^^' ^" '^' ^'^''^^> is from the dear 
 light of truth; evening from the occultation of truth, ill, 5962; the 
 
 opposite states in hell, 61 10. South, and towards the s^uth, mentioned 
 
 ih.tt i I^^ ^^'* '" ^^^'^'^ '" ^^^^^ t^« I^ord appears a sun ; 
 the south, where he appears as a moon; passages cited concerning the 
 
 froTr 7 '^'k' Lord's spiritual kingdom by'divine truth procefd ng 
 from his divme human, 9684. ^ ^ 
 
 5. North [septentrio]. The north is put for darkness to indicate a 
 state devoid of truth, 1326 end. The north denotes a state of ignorance 
 
 Church, that is, who are m darkness as to the truths of faith, also 
 
 lGnro'Jo''''^J '" '"u" ' ^}^ '°"^h' those who are within the church, 
 1 G05, 9642. The north and south are predicated of state as to truth 
 !f /''??'/.? obscure state in a good sense; and a dark state, thus a 
 state ot falsity, m the opposite sense, sh. 3708. Land of the north 
 denotes ignorance of good, caused by ignorance of truth; thus, in a 
 fu^^'l'^ni the upright Gentiles with whom a new church can be insti- 
 tuted, 3/08, 9642. In the opposite sense, the north denotes both the false 
 from evil already existing, and the false which produces evil ; the one 
 signified by Babel the other by Gog and Magog, 3708. The north 
 denotes the sensual and corporeal part of man from which evil springs, 
 and the end of the church when the sensual predominates, 8408. Land 
 ot the north, denotes obscurity predicated of state as to faith, 9042. 
 liy the north is meant distance from the interiors, consequently, where 
 
Ii 
 
 954 
 
 QUA 
 
 QUA 
 
 955 
 
 truth is in its shade, and of this distance length is predicated, 9642. 
 The north denotes the exteriors where truth is in obscurity, thus the 
 exteriors of heaven and of the external man, 9648. 
 
 6. Passages in the Word, A garden planted by Jehovah God in 
 Eden, eastward (Gen. ii. 8), denotes the intelligence of the celestial 
 man, which flows in by love from the Lord, 98, 101. Cain said to 
 dwell in the land of Nod towards the east of Eden (chap. iv. 1 6), de- 
 notes the state of those who formerly were celestial, now without truth 
 and good, 397, 398. The sons of Shem said to dwell from Mesha, 
 coming towards Sephar, a mount of the east (chap. x. 30), denotes the 
 extension of internal worship from the truths of faith to the good of 
 charity, 1248 — 1250. Men journeying away from the east previous to 
 the building of Babel (chap. xi. 2), denotes a receding from charity, 
 1289 — 1291. Abram said to pitch tent in a mountain east of Bethel, 
 having Bethel on the west, and Ai on the east (chap. xii. 8), denotes a 
 state of the Lord in his boyhood progressing in celestial love, but as yet 
 in obscurity, 1449 — 1453. Abram afterwards journeying towards the 
 south (ver.* 9 and chap. xiii. 1), denotes his further progress now in a 
 state of light, 1456—1458, 1548. His journeying still further described 
 «* from the south even to Bethel " (chap. xiii. 3), denotes from the light 
 of intelligence into the light of wisdom, 1555. Lot said to journey from 
 the east, when he parted from Abram (ver. 1 1), denotes the state of the 
 Lord as to the separation of the external man from the internal or 
 divine, 1593. Abram commanded to look northward, and southward, 
 and eastward, and westward, after the separation of Lot (ver. 14), de- 
 notes the state of universal perception into which the Lord came when 
 the cupidities of the external man were removed, 1605. The sun in the 
 west, or going down before Abram* s vision [ad occidendum, chap. xv. 
 1 2], denotes the approaching end of the church when there is no longer 
 any charity, 1836, 1837. Abram said to journey towards the land of 
 the south, now on his way to Gerar (chap. xx. 1), denotes the progres- 
 sion of the Lord in the goods and truths of faith, 2500. Isaac said to 
 be dwelling in the land of the south (chap. xxiv. 62), denotes the 
 rational man in divine light, 3195. The sons of Abraham and his con- 
 cubines sent away from Isaac eastward, towards the land of the east 
 (chap. XXV. 6), denotes the separation of the spiritual of that class, and 
 their state one of charity, 3249. The promise given to Jacob, Thou 
 shalt break forth to the west (ad mare—to the sea), and to the east, 
 and to the north, and to the south (chap, xxviii. 14), denotes infinite 
 extension predicated of good and truth respectively, thus, all states of 
 good and truth, 3708. Jacob said to go towards the land of the sons of 
 the east (chap. xxix. 1), denotes elevation to celestial truths, here called 
 the truths of love, 3762. The quarters mentioned in the description of 
 the tabernacle; twenty boards for the south side, twenty for the north 
 (Ex. xxvi. 18, 20), deuote sustaining good, where truth is in light, and 
 where it is in obscurity, 9641, 9642, 9648, 9649. The two legs or side 
 toward the sea, or the west (ver. 22), denotes where good is in obscu- 
 rity, 9653. The golden candlestick to be set over against the table 
 towards the south side in the tabernacle (ver. 35), denotes the illumina- 
 tion of the Lord's spiritual kingdom by divine truth in its light, 9684. 
 The table with the shew-bread at the northern side (ver. 35), denotes 
 good in obscurity, 9685. Hangings for each side of the court, south 
 
 and north (chap, xxvii. 9, 11), denotes the truth of faith as received in 
 the ultimate heaven, some in light, some in obscurity, 9742, 9750. 
 Hangings for the breadth of the court on the west side (seaward), and 
 for the breadth of the court on the east (verses 12, 13), denote scien- 
 tific truths in the ultimate heaven, and the good of love, 9755, 9758. 
 The wisdom of the sons of the east, the star in the east (1 Kings iv! 
 30; Matt. ii. 2) ; Balaam from the mountains of the east (Num. xxiii. 
 7), denote heavenly knowledges of good and truth, and those possessed 
 of them, 3249, 3762, 9293. The sons of the east (Judges vi. 3; Jer. 
 xhx. 28; Ezek. xxv. 4, 10), and elsewhere, in the opposite sense, 
 denote those who are in knowledges of evil and the false, 3762. The 
 Philistines toward the sea (or west), and the sons of the east, to be 
 spoiled together, where the restoration of Israel is treated of (Isa. xi. 
 14), denotes to receive and take into possession the interior truths of 
 faith and the interior goods of faith, respectively, 9340 ; become with 
 thena knowledges of evil and the false, 3762. An east wind drying up 
 the Red Sea, and variously mentioned in other parts of the Word (Ex. 
 XIV. 21; Ps. xlviii. 7; Jer. xviii. 17; Ezek. xvii. 10; xix. 12; xxvii. 26; 
 Hosea xii. 2; xiii. 15); denotes the dispersion of falses, vastation, 842, 
 7679, 7702. A seething-pot facing towards the north, seen in vision by 
 Jeremiah (chap. i. 13), denotes the state of the people occupied with 
 falses, specifically, the sensual and corporeal part of man from which evil 
 arises, 8408. The house of Togarmah, the sides of the north, mentioned 
 m the judgment on Gog (Ezek. xxxviii. 6), and the sides of the north 
 (Isa. XIV. 13), denote perverse doctrinals, falses, 1154 end, 1326; 
 collection of similar passages, 3708. Israel to come together out of the 
 land of the north (Jer. iii. 18; xxxi. 8), denotes the restitution of the 
 church from those who are in ignorance yet in good, 3708. The east, 
 the way of the east, towards the east, eastward, and similar expressions 
 m the prophetical books (Ezek. xi. 23; xliii. 2; xliv. 1; xlvi. 12; xlvii. 
 1, 8), denote celestial love, and in the supreme sense, the Lord, 1250. 
 The glory of the God of Israel from the way of the east, the gate that 
 looketh towards the east, predicated of the temple seen in vision (Ezek. 
 xliii. 1, 2, 4; xliv. 1), denotes the Lord's entrance into heaven and man 
 by the good of love, 9668. A nation out of the north (Jer. 1. 3), 
 denotes the state of darkness when there is no truth, 1326 end. I will 
 say to the north. Give, and to the south. Keep not back (Isa. xhii. 6), 
 denotes the accession derived to the church both from those who are in 
 ignorance and those who are in knowledges, 1458, 3708, 9642. I will 
 bring them from the land of the north, I will gather them from the 
 sides of the earth (Jer. xxxi. 8), denotes the obscure state as to good 
 and truth in which the new church commences, 3708, 9042. Light in 
 darkness, darkness like the noon-day (expressed by the same word as 
 the south, Isa. Iviii. 10), denotes the wisdom of good, or the ignorance 
 of good and truth contrasted with the understanding of them, 1458, 
 9642. The prophecy against the south, the forest of the south, &c. 
 (Ezek. XX. 45—49), denotes the state of those within the church who 
 have been in the light of truth, but have extinguished it, 1458, 9642. 
 The cities of the south (Jer. xiii. 19; Obad. ver. 20), denote the know- 
 ledges of truth and good, 1458. From the north and from the west 
 (Ps. cvii. 3; Isa. xlix. 12), denotes from such as are in ignorance of 
 truth and good respectively, 3708. The horses seen in vision, going 
 
956 
 
 QUI 
 
 RAC 
 
 957 
 
 forth into the land of the south and the land of the north (Zech. vi. 6), 
 denote intellectual truths when the church is restored for those who are 
 in knowledges and those who are in ignorance, 3708. Iron and brass 
 from the north (Jer. xv. 12), denote truth and good predicated of the 
 natural man, and therefore in obscurity, 3708. I will brmg thy seed 
 from the east, and gather thee from the west (Is. xliii. 5), and similar 
 passages (Isa. xlv. 6; lix. 19; Matt. viii. 11; Luke xiii. 29), denote 
 those who are in the knowledges and the life of good, as well as those 
 who are in obscurity and ignorance, 3708. The king of the south and 
 the kino- of the north (Dan. xi), denote those who are in the light of 
 truth, and in the darkness of the false respectively, 3708 near the end ; 
 or reasoning from the truth and from the false, 9642. The horn of the 
 goat seen in vision said to wax great toward the south, and toward the 
 east, and toward the pleasant land (Israel— Dan. viii. 9), denotes the 
 power of faith separate opposed to states of good and truth, and to the 
 church, 4769, 9642. Prophesied that the Mount of Ohves shall cleave 
 in the midst, part towards the east, and part towards the sea, or the west 
 (Zech. xiv. 4), denotes the separation of heaven and hell at the advent 
 of the Lord, 10,261. Its further removal described, towards the north 
 and towards the south (ib.), denotes the light of truth predicated of 
 those who are in good before denoted by the east; and the darkness of 
 falses, predicated of those who are in evil, before denoted by the west, 
 10,261. Wise men from the east, with offerings of gold, and frankin- 
 cense and myrrh, when Jesus was born (Matt. ii. 1, 2), denotes the 
 adoration of the Lord by those who were principled in interior truths, 
 who attribute to him all the good of love and of faith, 9293; cited also, 
 3249, 3762, 10,177. The coming of the Son of Man compared to 
 lightning, which goes out from the east and shines to the west (Matt. 
 xxiv. 27), denotes celestial light predicated of love and faith, and its 
 dissipation, 3900. The four corners of the earth, the four winds of the 
 earth (Rev. vii. 1, xx. 8; Matt. xxiv. 31; Ezek. xxxvii. 9), denote the 
 all of good and truth, all of heaven and the church, 9642 end. 
 QUEEN. See King (2). 
 
 QUENCH, tOf the smoking flax denotes the extinction of cupidi- 
 ties, and this is not done, but they are bent to good, 25. 
 QUESTION. See Interrogation. 
 
 QUICKLY [cito], and hastily [featinatio], denotes the certainty 
 and fulness of what shall be, because of several things conspiring to the 
 same effect, 5284. To hasten, predicated of Joseph, denotes the sudden 
 breaking out of mercy from love, 5690. To hasten, predicated of 
 Joseph's brethren, when they unloaded the sacks, denotes impatience, 
 5766. To come quickly, predicated of the daughters of Reuel, denotes 
 certainty, the subject here treated of being conjunction, 6783. To 
 hasten, predicated of Pharaoh, when he called Moses and Aaron, 
 denotes fear because of truth from the divine; remarked here, that has- 
 tening is always the sign of some excited affection, 7695. The passover 
 to be ate with haste, denotes affection, namely, that of separation, 
 because the Israelites in Egypt denote the spiritual who are infested, 
 7866. Moses said to hasten and bow himself before Jehovah, denotes 
 affection, namely, that of receiving influx from the divine, 10,625. The 
 angels said to hasten Lot, denotes the urgency of the Lord in with- 
 holding man from evil, 2406. That falses and evils cannot be hastily 
 
 J 
 
 removed, but slowly, little by little, 9333—9336. The wonderful quick- 
 ness of the ideas of thought br. ill. 6599. 
 
 QUIET. See Peace. 
 
 QUIESCENCE, predicated of evil in the external man, not separa- 
 tion, 1581. Quiescence predicated of the first and second degrees of 
 the mind when man is elevated to the third or inmost, 5114. That the 
 external sensual is quiescent after death, though it is not abolished, 
 
 QUINTATE [quintare]. See Numbers (Five), 5291, 6156. 
 QUIVER [^pharetra], denotes the doctrine of good and truth; an 
 archer, the man of the spiritual church, 2709, 3309, 3499. See Bow. 
 
 R 
 
 RAAMAH. The sons of Raamah (Sheba and Dedan), denote 
 knowledges of celestial things, 1132, 1168; understand, without inter- 
 nal religion, 1171, 1172; and the same in a good sense, 10,199. See 
 Ham, Ethiopia, Sheba. 
 
 RAAMSES. See Rameses. 
 
 RABBIN, concerning one in the other life, 940. 
 
 RABSHAKEH (Isa. xxxvi., xxxvii.), cited 2588. 
 
 RACHEL, one of the wives of Jacob, denotes the affection of inte- 
 rior truth; Leah, the affection of exterior truth, br, 3758, br, 3782, ill, 
 3793. Rachel is called the lesser or younger daughter of Laban; and 
 Leah the elder, because the affection of interior truth is later in deve- 
 lopment than the affection of exterior, 3819. Rachel is called fair in 
 form and fair in aspect from the spiritual quality of interior truth com- 
 pared with exterior, 3821. Rachel denotes interior truth, or its affec- 
 tion; her sons, interior truths, namely, such as are most nearly under 
 the intuition of the rational, 3907, ill, 4342—4343; compare 4607 
 cited below. In the supreme or genuine sense, predicated of the Lord, 
 Rachel denotes the human affection hereditary from the mother, br. ill, 
 4593. Rachel and her sons denote the internal of the church; Leah 
 and her sons the external, 5469 ; compare 409, 422. Jacob on his way 
 to the house of Laban, and enquiring concerning him, &c., denotes the 
 natural man in a state of elevation, and his inquisition into the origin 
 of charity, 3760—3762, 3776. Rachel with her father's sheep said to 
 come into the field, denotes the affection of interior truth, and interior 
 doctrinals derived from good, 3782, 3783, 3793, 3794. Jacob when he 
 saw her, said to roll the stone from the well that the flock might be wa- 
 tered, denotes the opening of the Word, and instruction from its interior 
 truths, 3798, 3799. Jacob said to kiss Rachel, and then to weep, de- 
 notes love towards interior truths, and conjunction from love, also the 
 ardour of love, 3800, 3801. Jacob said to tell Rachel of his affinity, 
 and she said to run and tell her father, denotes mutual acknowledgment 
 predicated of good and truth, 3803, 3804. Her father Laban running 
 out to Jacob, embracing him, and kissing him, and leading him to his 
 house, denotes acknowledgment, agreement, affection, initiation, and 
 conjunction, predicated of common good in aifinity with the good of the 
 
 \ 
 
958 
 
 EAC 
 
 * QQAx QQK^ Tftcob's love for Rachel, and bis agreement 
 "CvfLkbroThLn years, denotes the love of good for mte^al 
 fl^ViInd the study and holy state of life necessary to attain it. 3823 
 Xft27 Leah d/en to him instead of Rachel, and it was morning 
 7hen he dSvefed the artifice, denotes that external truth must be 
 Toujoined firs" notwithstanding the desire for -nter^^r truth and th 
 ItJ^ nf illustration in which th s is acknowledged, 3834, J8J/, JOJf. 
 38f3 ih gTven to him in consideration of another seven years 
 
 I „«ri.««;^ flpnntes the exterior or natural affections whicH serve ine 
 L tei S9 Tte «omb of Leah opened, but Rachel barren, denoes 
 eCror doctrinals first produced, and interior truths "»» receded 3856 
 3857 Rachel's grief on this account, and Jacob s reply to her com 
 S denotes indignation because interior truths are not acknowledged, 
 ffd stracknSwledgment is not in the power^^^^^^^ 
 •^qofi 3910 3911. Rachel therefore gives him her maid ISilhan, ana 
 she bare wo sons, Dan and Naphtali, denotes the affection serving as a 
 Sum and hence the ackno.Went and .e^^^^^^ 
 mon truths, 3913, 3917-3919, f ^ 1-3923 392o-3^^^^^^ lUchel s 
 
 subsequent fruitfulness, denotes the opening <>V^il'/ .nTri^^^^^^ 
 the exterior were only. introductory, or man become ^^^^ 
 coniunction of the interior and exterior, 38o7, 3902, 39o^, ^^^y,^^/ 1, 
 TeT Reuben the son of Leah, said to find mandrakes (dudmmjm 
 the field, denotes conjugial love in the truth of ^-^h a«d good o^^^^^^^^^ 
 ritv 3942 Rachel obtaining the mandrakes from Leah, and consentmg 
 
 a't' Jacob sLld lay with Lr, denotes the affection a-d d-i^^^^^^^^^^^ 
 iuaial love predicated of interior truth, and conjunction by the extenor, 
 S^^^^^^^ said to remember Rachel, and he opened her womb, 
 
 and she bare a son whom she called Joseph, denotes foresight and pro- 
 vrdence the faculty of receiving and acknowledging the spiritual, and 
 Ihe KO^d of faith^roduced, 5966-3969. The intention of Jacob to 
 depart away from Laban, after Rachel had borne Joseph, denotes the 
 Sof the natural man when the spiritual is once -^^--f^Jc) 
 the state of conjunction with the divine rational (signified by Isaac), 
 397I-397I. jicob fleeing away with his sons and ^is wives^^^^^^^^^^^ 
 Canaan to his father Isaac, denotes the elevation of ^^^^^^ ^"^ *^^^ 
 affections in this state to conjunction with the national 4063, 4102- 
 4108, 4110. Rachel at the same time stealing away ^^^7^11 «^ 
 idols of her father, denotes the mutation of state signified by Laban as 
 to truth which holds with the affection of interior truths, 4111, 4 40 
 • I4149 Laban searching for them in the tents of Leah and the two 
 
 handmaids, and not findin| them, d-tes ^h^^^^^^ ^^^^^^ Z^^Vlt 
 the external affections, 4153. Rachel said to have hidden them m the 
 straw of the camels, where she sat upon them, and Laban not finding 
 hem again! denote that interior natural truths are in scientifics with 
 he afffction of interior truth and being from tbe f -e can^^^^^^^^^ 
 ascribed to the common good, denoted by Laban 41o5-4162. Rachel 
 taS to apologise for not rising because the way of women was upon her, 
 ites tCluch truths canL be revealed to the state of Perception 
 
 denoted by Laban, and yet they are among ""^!^?\"f^^' ^ ^^^a^ w£ 
 Said to approach with Joseph, and bow down with him to Esau, when 
 
 RAI 
 
 959 
 
 he came to meet Jacob, denotes that the affection of interior truth, and 
 the celestial-spiritual man are submissive to divine good flowing in, 
 4362. On the way to Ephrath or Bethlehem, when she travailed iu 
 labour with Benjamin, denotes the proceeding state of the spiritual from 
 the celestial, and temptations when interior truth is produced, 4585, 
 4586. The midwife saying to her, &c., denotes perception from the 
 natural concerning spiritual truth, or the spiritual of the celestial, 4588, 
 4589. Rachel about to die, and naming the child Benoni (son of my 
 grief), denotes the last state of temptation when new life is received, 
 4590 — 4591. The child called Benjamin (son of the right hand) by his 
 father, denotes truth in which good is empowered, or the spiritual of the 
 celestial, 4592. Rachel died and was buried on the way to Ephrath, 
 which is Bethlehem, denotes the end of the prior or merely human 
 affection of interior truth, and a new state commenced, 4593, 4594. 
 
 RADIATION. See to Shine. 
 
 RAGE, to, or go mad in the streets (insanire, Nahum ii. 5), is pre- 
 dicated of the false when it takes the place of the true, 2336. 
 
 RAGUEL. See Jethro. 
 
 RAIMENT. See Garment. 
 
 RAIN \_pluvia]. Rain, immediately afterwards called vapour or 
 mist, in the account of the creation (Gen. ii. 5, 6), denotes the tranquil- 
 ity of peace flowing from the internal man into the external, 90 — 93; see 
 below 8416. To rain, in the account of the flood (chap. vii. 4), denotes 
 temptation and also vastation, 729; see below 739. In the genuine 
 sense, rain denotes blessing; in the opposite sense, cursing and damna- 
 tion, sh, 2444; cited 7553. Sulphur and fire said to be rained upon 
 Sodom and Gomorrah, denotes the opening of hell with those who are 
 in the evils of self-love and of falses therefrom, 2443 — 2446. A rain of 
 hail in Egypt (Ex. ix. 23), denotes falses destroying the truths of the 
 church in the natural mind, 7553 — 7576, 7580; reference in Ps. cv. 
 32, 2445. In the proximate sense, raining denotes influx, and hence 
 blessing which descends with divine good from heaven; bread made to 
 rain from heaven, therefore (Ex. xvi. 4), denotes celestial good flowing 
 in, 8416 ; see Dew, Manna (especially 8455). No rain upon the earth 
 during the time of famine, predicated of Judah (Jer. xiv. 4), denotes no 
 influx from heaven, 10,570. An overflowing or inundating rain (Ezek. 
 xiii. II); storm and rain, (Is. iv. 6), denote the desolation of the false, 
 damnation, 739, 2445. Pestilence, and blood, and inundating rain, 
 denounced against Gog (Ezek. xxxviii. 22), denote falses from evil 
 causing damnation because opposed to the truths and goods of the 
 church; other passages concerning hail, 6r. ex. 7553. See Flood, 
 Hail, Moses (12), Hand (2). 
 
 RAINBOW [iris]. The state of the spiritual man when regene- 
 rated, is represented by the rainbow, for which reason it became the 
 sign of a covenant between God and man, ill, 1042, 1043, 1053. The 
 angels who appear with rainbows are those who have been regenerated 
 by water and the spirit ; the celestial angels are those who have been 
 regenerated by fire, 1042. The bow in these representative appearances 
 becomes more beautiful in proportion as the will of man is more remote, 
 1042. The appearance of rainbows, or halos, about spirits, is produced 
 from the proprium, into which innocence from the Lord has been 
 insinuated, 1043, 868. It is the sphere of man's life that is seen vari- 
 
 \ 
 
 VOL. II. 
 
960 
 
 RAM 
 
 REA 
 
 961 
 
 ously coloured like the rainbow, 1053. The rainbow heaven described, 
 appearance of a great rainbow, and smaller images of it, 1623 — 1625, 
 4528. The quality of such rainbows shown to the author even in their 
 least forms, by analogy with the greater, 1624, 1625. That the rain- 
 bow about the throne of God, denotes truths pellucid from good, 5313; 
 and that the rainbow seen by Ezekiel denotes divine wisdom and intel- 
 ligence which are of divine truth from the Lord, 8427. See Noah 
 (9), Man (pp. 663 — 664), Light (3), Colours, Sphere. 
 
 RAM [ariea]. Rams are enumerated among animals of the flock, 
 which denote afifections of good and truth in the internal man, 2805, 
 5913, 8937, 9391. A calf, a she-goat, and a ram, each of three years 
 old, to be sacrificed by Abram (Gen. xv. 9), denote the celestial, exte- 
 rior and interior, and the celestial-spiritual, 1823 — 1825. A ram caught 
 in a thicket, and offered up by Abraham in place of his son Isaac (chap, 
 xxii. 13), denotes the spiritual of the human race, and, in the supreme 
 sense, the divine spiritual of the Lord ; the liberation of the former, and 
 their sanctification from the divine human, 2805, 2830, 2833, 2834. 
 Sheep denote goods; rams, truths of good; the rams of thy flock I have 
 not eaten, said by Jacob (chap. xxxi. 38), denotes that he had not 
 appropriated such truths to himself, 4170. Two hundred ewes and 
 twenty rams, among the presents that Jacob sent forward for Esau 
 (chap, xxxii. 14), denote divine goods and truths, 4263. One young 
 bullock and two whole (unblemished) rams, in the ceremony of conse- 
 cration (Ex. xxix. 1), denote purification, first of the natural man ; 
 secondly of the spiritual or internal; bread unleavened, in the same 
 sacrifice, denotes purification of the celestial in the inmost, 9990 — 
 9992. The particulars concerning the sacrifice of the two rams (i6., 
 verses 15 — 35), fully ex.; first, that the ram denotes the good of 
 innocence and charity in the internal man, 10,042, and following num- 
 bers. A bullock oficred in sacrifice represented the purification of the 
 external man; a ram, the purification of the internal; a lamb, of the 
 inmost; general explanation of the burnt-offerings and sacrifices, 10,042, 
 10,132. The two rams differently sacrificed, represented two states of 
 the regeneration; the first, when truths are implanted and conjoined to 
 good; the second, when good proceeds by truth, 10,057. The first 
 ram (verses 10 — 18), represented the first state of the Lord's glorifica- 
 tion ; the second, or the ram of fillings (translated, ram of the conse- 
 cration, verses 19 — 35), his second state; to which the two states of 
 regeneration correspond, 10,060. The whole ram burnt upon the altar 
 (ver. 18), represented the union of the divine good of divine love with 
 the internal human in the Lord, 10,052. The right arm of the ram of 
 fillings, denotes inmost good, ill. 10,075. Rams denote the good of 
 innocence and charity in the internal man because they are the male of 
 sheep, and by sheep and lambs are meant those who are principled in 
 charity and innocence, 1 0,076. The ram of fillings is said to be for 
 Aaron, and it was a representative of the divine power of the Lord, pro- 
 ceeding by divine truth from his divine good ; its communication and 
 reception in the heavens, 10,076, 10,088; for other passages of the 
 Word in which rams are mentioned, see 2830, 10,042. 
 
 RAMAIL See Gibeah. 
 
 RAMESES, where Pharaoh made the family of Joseph dwell (Gen. 
 xlvii. 12), was a tract of country, the best in Goshen, and it denotes the 
 
 t 
 
 4- 
 
 i 
 
 inmost of the spiritual state established in the natural mind, 6104. The 
 sons of Israel first journeying from Rameses (where they had dwelt, 
 here translated Raamses), to Succoth (Exod. xii. 37), denotes the first 
 state of separation when the spiritual are delivered from infestation, 
 7972. See Moses (13), to Journey (p. 45). Pithom and Raamses, 
 treasure cities which they were compelled to build for Pharaoh (Exod. i. 
 11), denote the quality of doctrines from falsified truths, 6661 — 6662. 
 
 RAMPARTS, also walls, gates, bars (Lam. ii. 8 — 9 ; Isa. xxvi. 
 1 — 2), denote doctrinals, 402. 
 
 RANSOM. See Expiation, Propitiation. 
 
 RAPHATH. SeeGoMER. 
 
 RAPHAEL, and other names, do not belong to any particular 
 angel ; but denote angelic functions, and the divine of the Lord as to 
 that function, 8192. 
 
 RAPINE [rapina]. See Spoil. 
 
 RATIOCINATION. See Reason (25). 
 
 RATIONAL, RATIONALITY. See Reason. 
 
 RAVEN [corvus]. The owl and raven denote falsities, ill. 866 ; see 
 Noah (7), Man (pp. 663 — 664). The light by which unregcnerate 
 men see is like the light of evening or night in which owls see, for they 
 see falses clearly but not truths, 4967. 
 
 RAW [crudum], denotes without love, 7856. See to Boil, to Bake. 
 
 RE-ACTION, that it derives its force from the cause which acts, 
 and prevails universally in all the minutiae of created things, 6263. 
 Good acts, and truth re-acts so far as it receives good, but never from 
 itself, 10,729. See to Act. 
 
 REAL. See Idealism, Phantasy. 
 
 REAPING [messatu)]. Ploughing or seed-time, denotes the im- 
 plantation of truth in good; reaping or harvest-time, the reception of 
 truth in good, ill. 10,669. See Harvest, to Plough. 
 
 REASON [ratio]. 1. The Rational Part of Man [rationale^. 
 Wisdom, intelligence, reason, and science, are not from man but from 
 the Lord, 124. In the rational there is some resemblance to intelli- 
 gence and wisdom, but intelligence and wisdom cannot really be predi- 
 cated of it, 265 ; see below 1588. The true order of life is thus 
 described, — from the Lord wisdom, from wisdom intelligence, from 
 intelligence reason, and by reason the scientifics of the memory are 
 vivified, 121, 657. The rational pertains to the external man, and it 
 acts as a medium between the internal and external, unless it consent 
 to evil, in which case it separates between them, 268; ill. 978 cited. 
 The rational part is still the medium of influx with the evil, and such 
 influx from the Lord causes that man can reason and reflect, 657. The 
 rational is intelligence, but predicated of the external man, and when 
 receptive of the celestial-spiritual from the Lord it is called a garden, a 
 paradise, 1588. The external man consists of three parts, called the 
 rational, or interior, the scientific, or exterior, and the sensual, or out- 
 most, 1589. The rational is nothing in itself, unless affection flow 
 into it from the internal man, and give it activity; in which case, it 
 conjoins the external to the internal, 1589. The interior man is the 
 medium between the internal and external, and is called the rational ; 
 its communication with either part br. ill. 1702; further ill. 1707, 
 1732. Everyone has an internal man, a rational man, which is 
 
 y2 
 
 a 
 
962 
 
 REA 
 
 ^■» 
 
 l! 
 
 it 
 
 the medium or middle part, and an external, 1889, 1940, 2181, 218:^. 
 The rational in itself is also distinguished into internal, external, and 
 middle; also, the natural, 4570. The intellectual, the rational, and the 
 scientific, are most distinct, 1904, cited below (8). The existence of 
 the rational is from the influx of intellectual truth, and it is not genuine 
 unless goods and truths be conjoined, 1901. 
 
 2. The Offices or Uses of the Rational, are to render the external 
 man obedient to the internal, ill. 1944. To this end, the rational in its 
 turn must be subservient to the spiritual and celestial, 2541, 2542. How 
 the purification of the rational is represented, 2632, see below (43). 
 
 3. The Age at which Rationality commences, ill, 2280. See Age, 
 Education. 
 
 4. That Man would be horn Rational, if order were not destroyed 
 in him, 1902, cited below (5); further ill. 2557; and see Evil (2). 
 
 5. How the Rational is conceived and born. Summary explanation 
 of the conception and birth of the rational, first by influx from the 
 internal man into the life of the affection of sciences in the external ; 
 afterwards, by the influx of good and truth from the Lord, of which 
 influx the internal man is the medium, 2093 end. The good of the 
 rational is from divine good, yet the truth of the rational is not from 
 divine truth, but from sciences and knowledges into which good flows, 
 ill. 2524. The rational therefore is conceived and born from the inter- 
 nal as a father, and from the affection of sciences in the external as a 
 mother, 1895; 1902, 1910 cited below; further ill. 2093, but especially 
 2557. Life itself is in the internal man, the influx of which is into the 
 knowledges and sciences of the external, by means of affection, and by 
 this influx the rational is produced, 1 900. If hereditary evil did not 
 impede, the rational would be born immediately from the marriage of 
 good and truth in the internal man; and by the rational, the scientific 
 would be produced according to the order of influx, ill. 1902, ill. 2557 » 
 The rational is now formed inversely by sciences and knowledges 
 acquired sensually; thus, man is miraculously made rational by the 
 Lord, not according to original order, 1902. The affection of sciences 
 and knowledges gives, as it were, a body to the rational; the life of the 
 internal man received into which is its soul, br. ill. 1910. The rational 
 mind could never be formed, except by scientifics and knowledges; but 
 these have use of some kind for their end, and such as the use is, such 
 is the rational, ill. 1964; compare 1909, 1940. Understand, that the 
 rational is not born from mere sciences and knowledges, but from the 
 affection of them; passages cited. 3030. 
 
 6. JVho are and are not Rational. The rational man described as 
 the medium by which the external is united to the internal; ill, also 
 that men are not rational merely because they can reason, 1 944. They 
 are not rational who have no conscience, for the very function of the 
 rational is to think good and truth, and be averse to all that is evil and 
 false, 1914 end, 1944, 4156. The rational man is most distinct, and 
 conscience first exists when the natural is subjugated by the rational, 
 and becomes like to it, ill. 2183. The truly rational man is none other 
 than the regenerate man, whose affections and thoughts are arranged in 
 an order corresponding to that of heaven, br. ill. 2556, 3288; compare 
 6240 cited below (18). By what successive openings man becomes 
 rational; or how, on the contrary, he renders himself irrational, ill. 
 
 REA 
 
 963 
 
 5126. The signs by which the rational and the irrational may be 
 known respectively, 5128. The law of influx when man is rational, and 
 the stoppage of influx when not rational, ill. 5828. 
 
 7. That a New Rational is given by Regeneration ; its state before 
 and after ill. and examples adduced, 2657. But that man would be born 
 rational if order were not destroyed in him, 1902 cited above (5). 
 
 8. Intellectual Truth, Rational Truth, and Scientific Truth, de- 
 scribed in order, 1904. Intellectual truth is internal (where it makes 
 one with good), rational truth is middle, and scientific truth is external, 
 1901, 1904. Intellectual truth is said to be childless until the rational 
 is produced, because it has no medium by which it can flow with truth 
 into the external, 1901. Intellectual truth continually approaches by 
 the internal way, that it may meet with knowledges insinuated by the 
 external, in order that the rational may be born, 1901. The first con- 
 ceived rational makes light of intellectual truth, because it does not 
 apprehend it, ill. by examples, 1911, 1936; see below (9). No one but 
 the Lord ever thought from intellectual truth, not even the angels of 
 the third heaven who think from the interior rational, 1914. The 
 fathers of the most ancient church, who had perception, thought from 
 the interior rational ; the fathers of the ancient church, who had not 
 perception, but conscience, from the exterior rational; while they who 
 have no conscience, think from the sensual and corporeal, 1914 cited 
 above (6). 
 
 9. That the Rational cannot apprehend the Divine. Rational truth, 
 or the human rational, which is such as to truth only, cannot appre- 
 hend what is divine, ill, by examples, 2196, 2203, 2209. The rational, 
 if consulted, would say that the divine could be in the human of every 
 one which is not true, ill. 2520 ; 2531, cited below (12). Truth divine 
 illustrates rational truths, or the appearances of truth which form the 
 rational mind, and only apparent truths thus illustrated can be predi- 
 cated of the rational, 3368. The spiritual sejjarate the divine from the 
 rational, and are willing that the doctrines of faith should be simply 
 believed; this, because they have not perception, and therefore cannot 
 perceive how divine truth can at the same time be rational truth 
 ill. 3394. 
 
 1 0. That the Rational is in Appearances of Good and Truth only 
 2516, 2520, 2524, 2654, 2719, 2723, 3207, 3362, 3368. How beaul 
 tifully represented by Rebecca when she came veiled to Isaac, 3207. 
 And that the same thing is meant, whether called rational truths, 
 appearances of truth, or celestial and spiritual truths, 3368; see the 
 same number cited below (30), and see Appearance. 
 
 11. That there is an Affiection of Rational Truth, and an Affection 
 of Scientific Truth, which are most distinct from each other, ill. 2503; 
 cited, with other passages concerning the rational, 3030. 
 
 12. Good and Truth predicated of the Rational; that they are as 
 brother and sister respectively, br, ill, 2508, 2524, 2556. In the 
 rational, truth is chief, yet the affection of good is contained in truth 
 as its soul, otherwise it is not the genuine rational, 2072, 2180, ill. 
 2189 cited below; especially 3030 cited below (29). The affection of 
 good, predicated of the rational, is really the affection of truth, because 
 the rational mind is formed from knowledges, and knowledges of good 
 are truths, 2072. The marriage of good and truth pervades every part 
 
 ! ■ ■ < ■ 
 
964. 
 
 REA 
 
 of man, the natural as well as the rational, hr. ill. 2184. The life of 
 rational good, or charity, is according to the quality and quantity of 
 truth implanted in it, and by which it is formed ; in this sense truth is 
 said to predominate in the rational, 2189. Life is not in truth, but in 
 good, and truth is the recipient of life, because of good, 2189, ill. 
 2388; see below 2531. The man whose rational mind is occupied with 
 truth only, even though it be the truth of faith, is morose, impatient, 
 unmerciful, and unyielding, ill, 1949—1951, 1964. When the rational 
 is formed from good, on the contrary, the man is of a clement, mer- 
 ciful, and yielding disposition, ill. 1950. That rational truth is not 
 apparent when in good, because it becomes as good, and good is trans- 
 lucent through it, 2190. That the initiation of truth into good is done 
 in the rational mind, 3108 ; see below (29). And that the divine is 
 received in the rational according to truths therein, thus, differently in 
 diflTerent persons; by the divine, understand the divine human, 2531. 
 
 13. Inferior Rational Truths named, which are otherwise called 
 external appearances of truth, 3417; see above (10). 
 
 14. That Rational Truths are not Knowledges, but are contained in 
 Knowledges, 3391. 
 
 15. That the Human begins in the Inmost of the Rational, and that 
 it extends to the external, 2106, 2194, 3161, 3175; see also 3020 cited 
 below (21); see also Human, Man, and the signification of Laughter, 
 especially, 2072, 2216. 
 
 16. That Rational Truths pertain to the Interior Memory, and 
 from these are the ideas of thought which are the means of communi- 
 cation between spirits from all parts of the Universe, 2471, 2476; fur- 
 ther ill. 4038, 4247, 9394, 9723. The rational is distinct from the 
 natural, and the scientifics of the exterior memory serve as objects to 
 the rational or interior, 3020, 3679, 9394, 9723; seriatim passages 
 9922. That the higher can discern whatever is in the lower, but not 
 contrariwise, ill, 2654. That rational truths rarely come to the percep- 
 tion of any one living in the body, except as a kind of light illuminating 
 the natural mind, 3057. See Memory (3). 
 
 17. That Rational Truths are as the Failings or Clothing of 
 Spiritual, ill, 2576; see below (18). 
 
 18. The Celestial, Spiritual, Rational, and Natural, in order. The 
 celestial and spiritual in man, correspond to the angelic heaven; the 
 rational to the heaven of angelic spirits ; the interior sensual to the 
 heaven of spirits, ill. 978; see below 5145. Genuine goods and truths 
 (called the celestial and spiritual), form the internal man ; rationals, the 
 interior or middle; and sensuals (not of the body, but elevated from 
 bodily things), the external, 978, The order of succession is described 
 as celestial, spiritual, rational, scientific, and sensual, which are subor- 
 dinate in this order one to another, 2541. Hatiohal truths are as the 
 vailings or clothings of spiritual, ill, 2576. The spiritual exists in the 
 rational, and they little differ; also, the differences among the spiritual 
 are simply according to the quality of reason and of life therefrom, 
 3264; see below 4980. Illustrated, how the spiritual acquires existence 
 in the rational, and hence the state of the rational before and after 
 regeneration, 2657. The celestial and spiritual are predicated both of 
 the rational and natural, from the reception of good and truth, 4570, 
 4980. The celestial-natural is good in the natural corresponding to 
 
 REA 
 
 965 
 
 T 
 
 ri» 
 
 good in the rational, 4980. The celestial-rational is good contained in 
 divine truth received in the rational mind, 4980. The spiritual in the 
 rational is divine truth received by the rational, 4980. The interior 
 rational is the first degree in mau corresponding to the third or the 
 celestial heaven ; the exterior rational is the second degree correspond- 
 ing to the second, or the spiritual heaven ; the interior natural is the 
 third degree, corresponding to the ultimate or first heaven, which is the 
 heaven of good spints; the exterior natural or sensual is the fourth de- 
 gree, in which mau is, 5145. The celestial and spiritual dwell eminently 
 in the interior rational, nevertheless they flow into the exterior rational, 
 and even into the natural, br, ill, 5150. By the celestial is meant 
 divine good flowing in; by the spiritual, divine truth, 5150. By the 
 rational and natural is meant the man himself as formed to receive the 
 celestial and spiritual ; but by the rational is meant his internal, and by 
 the natural his external, 5150. It is the intellectual part of the internal 
 man that is called the rational, and the same of the external man that 
 is called the natural, 6240; compare 7130. The rational is predicated 
 of the celestial man, who has a perception of good, and from good of 
 truth ; but not of the spiritual man, because he only knows truth by 
 instruction, and is properly called interior natural, 6240. The celestial 
 internal is in the rational, but the spiritual in the natural, 6240. 
 
 1 9. The necessary Combat of the Natural tvith the Rational, Unless 
 rational good and natural good make a one, so that conjunction is pre- 
 dicated of them, there can be no perception, 2181. Before the natural 
 and rational are conjoined, man cannot be a whole man, or enjoy the 
 tranquility of peace, for the one combats with the other, ill. 2183. In 
 this combat, either the natural or the rational overcomes ; if the former, 
 the rational man becomes natural ; if the latter, the natural becomes 
 rational, 2183; see below (31). 
 
 20. That the Rational has Discernment in the Natural, and can 
 chastise Evil therein, 218S. See Perception, Thought. By com- 
 inunication with the internals, the rational man is able to think of celes- 
 tial and spiritual things, or to look upwards ; but by communication 
 with the external, it looks downwards to corporeal and worldly things, 
 1702; see below (31). 
 
 21. That the Rational Mind is most distinct from the Natural, 
 ill. 3020. To the rational mind appertain such matters of knowledge 
 [cogtiitiva] as are imperceptible to men while in the body, for they are 
 of the interior memory ; also, the all of thought perceptive of what is 
 just and equitable, as well as of truth and good ; and all spiritual affec- 
 tions proper to man, or properly and distinctively human, 3020 ; con- 
 tinued below (32). 
 
 22. 2'hat the Doctrine of Faith is Celestial and Spiritual, not from 
 the Rational, 2497, 2510, ill. 2516, ill. 2519, 2531, 2543. It is allow- 
 able, nevertheless, for those who are in the affirmative concerning divine 
 truths, to enter into the doctrinals of faith by scientifics and rational 
 truths ; but not for those who are in the negative, ill. 2568, ill, 2588 ; 
 see below (23). Also, the doctrines of faith for the spiritual church are 
 necessarily invested with appearances of truth from rationals and scien- 
 tifics, br. ill, 2719, 2723. 
 
 23. That Truth is to be received rationally, not persuasively without 
 
966 
 
 REA 
 
 doubt; ill. by tlie manner of instruction in the other life, 7298. See 
 Doubt. 
 
 24. Reasons and Ideas of Thought. Reasons arc trutlis; but rea- 
 sonings, falses, 1186. Reasons are derived from the interior natural, 
 5497. Intellectual reasons are predicated of the rational mind; scien- 
 tifics of the natural; also, the former are seen in the light of heaven, 
 the latter in the light of the world, 7130. See Idea, Understanding. 
 
 25. Reasoning or Ratiocination; that, with the unregenerate, it 
 takes the place of reason, 977. Mere reasonings concerning the doc- 
 trinals of faith lead into error, ill. and sh. 1071 — 1073, ill. 2371, 4031, 
 4768, ill. by the men of Sodom, unable to find the door of Lot's house, 
 2385. Eeason and ratiocination are from scientifics, and hence Egypt 
 is so often named along with Assyria, 1186, 1888 end; the inverse 
 order in this case, 5700. Reasoning from scientifics, by which truth is 
 perverted or falsified, is denoted by whoredom, 1 186. The manner in 
 which truth is falsified by reasons, ill. by examples, 7318. Keason- 
 ings from falsified truths, and reasonings from mere falses, are distinct 
 things, 7351 ; examples of the latter, 7352. To be able to reason is not 
 to be rational, iU. 1944, 3833, 4156, 4214, 10,227. Various fallacies 
 enumerated arising from sensual persuasions and reasonings, 5081, 
 10,409. 
 
 26. Rational Truth without Good, described, 1949. 
 
 27. Rational Good merely Human y described, 2204. 
 
 28. The Quality of the Rational from Truth implanted in Goody ill. 
 2189. That its quality is derived from the affection, whether good or 
 evil, that flows into it from the internal man, ill. by colours of objects 
 derived from light, 1589. See Man (7), Life (15). 
 
 29. Influx by which the Ratiotial is formed ; in continuation of the 
 citations given above (5). The genuine rational consists of good and 
 truth, 2813. The being of the genuine rational is from good; its exis- 
 tence from truth, ill. 3030. The rational as to good is formed by influx 
 received by an internal way; as to truth by an external way, 3030; 
 compare 2524 cited above (5). By the influx of love, and of the affec- 
 tion of truth from love, into scientifics, truths are made to appear, and 
 are elevated from the natural mind into the rational, 3074. By such 
 influx truths are continually elevated out of the natural, and implanted 
 in the good of the rational; but the process is one of divine wisdom, and 
 almost incomprehensible to man, ill, 3085 — 3086. When truth is 
 appropriated to good in the rational it opens that degree of the mind, 
 and rationalizes man; but when the false is appropriated to evil, it 
 closes the rational mind, and makes man irrational, 3108 end; as to the 
 procedure when truth is initiated and joined to good, 3012 — 3014, 
 3108, 3110, 3128, 3179, 3206. See Initiation, Good, Truth; and 
 see below (30, 44). 
 
 30. Infux by the Rational into the Natural; that it is twofold, by 
 goods and by truths, ill. 1707. Influx by good has place with the 
 regenerate; by truth, with all men, 1707, 1725; see below, 2004. 
 There is no communication of the external with the internal, except by 
 means of the rational, 1732, ill. 3368, cited below. Intellectual truth 
 cannot enter with any truth into the external man, except by means of 
 the rational, 1901. There is a continual influx of life into the rational 
 
 REA 
 
 967 
 
 '_ ' 
 
 m* 
 
 7 
 
 part, and hereby into the scientifics and knowledges of the external, 
 which this inflowing life arranges in order; and unless the Lord were 
 thus conjoined with man, no one could think, much less become 
 rational, 2004. Truths from the Lord (called truths divine) flow in 
 through the rational mind into the natural, and are thus presented to 
 view as an image of many things seen together in a mirror; to angels, 
 however, they are not so apparent in the natural, but they appear by 
 representations in the world of spirits, 3368, cited 3391. Rational 
 truths flow in with good into the natural; but this is obscure to man, 
 because the distinction between the rational and the natural is not 
 known at all to the unregenerate, and to very few of the regenerate, 
 4341. See Influx (6). 
 
 31. The Regeneration of the Natural by the Rational; in which 
 procedure good is as a father, truth as a mother, and all the goods and 
 truths of the natural man as their offspring, 3285, 3286, 3288, 3299, 
 3314, 3570, 3573, 3616, 3671, 3677. When the natural man is rege- 
 nerated, he owes his conception to the rational, and thus in order to the 
 spiritual, the celestial, and the divine itself, such being the order of 
 influx, 3304. The rational receives truths before the natural, and this 
 providentially, because it is to be the means of regenerating the natural, 
 3321 . The rational man is regenerated before the natural, and the latter 
 with much difficulty afterwards, because the natural is nearer to the 
 world and the body, but the rational nearer to the divine, 3321, 3469, 
 3493, 4612. The good of the rational does not immediately flow into 
 the good of the natural and regenerate it, but mediately by truth, 3509; 
 compare 3570, 3573. Before the natural is regenerated, and thus 
 brought into correspondence with the rational, it is as darkness in which 
 the rational appears to itself unable to see anything, 3493, further ill. 
 3620, 3622, 3623, 3629. Nevertheless, that the rational has commu- 
 nication both with the external and internal, 1702. See Natural (6), 
 Regeneration. 
 
 32. Further, concerning the Life of the Rational in the Natural; 
 see first, 3020 cited above (21). The rational is so distinct from the 
 natural, that it can live a life separate therefrom; not so the natural 
 without the rational, 3498. While man lives in the body it appears 
 to him that the rational lives in the natural, 3498. The rational does 
 not appear to be distinct from the natural, but, indeed, to exist only so 
 far as the natural corresponds to it, 3498 end; see also 4341 cited above 
 (30). In the natural are common or general goods and truths, in the 
 rational their particulars; thus, the natural mind is formed from the 
 particulars of the rational, 3513, 3579; see below 4667. The form of 
 the natural is an image either of heaven or hell, according as goods and 
 truths, or evils and falses, enter into it from the rational, 3513. The 
 rational in the natural is as the soul in the body, and the formation is 
 similar, ill. 3570. Good and truth in the natural are from the rational 
 by influx; thus, from rational good existing inmostly, 3573, 3576, 
 3579, 3616. Goods and truths from the rational are as seeds, and they 
 are planted in the natural as ground; passages cited, 3671. It is the 
 rational or internal that thinks, but this in the external or natural, and 
 with a difference according as the natural corresponds or not to the 
 rational, 3679. The natural mind communicates with the world bv sen- 
 suals, and with heaven by rationals, thus there is ascent and descent. 
 
968 
 
 REA 
 
 4009. Three parts or degrees are named, the corporeal, natural, and 
 rational, corresponding to which are goods and truths; their communi- 
 cation br, ill, 4038. The scientifics of the natural man, are the means 
 either of cultivating and perfecting the rational, or of destroying it, ill. 
 4156. The natural must be regenerated before it can make one with 
 the rational; and to this end in the course of regeneration the rational 
 receives goods and truths before the natural; passages cited 4612. The 
 rational lives by its reception in the natural, and not otherwise; hence 
 the need of regeneration, ill, 4618. The natural lives in subordination 
 under the rational, and if they agree, it becomes the common form of 
 all the particular goods and truths that compose the rational, 4667* 
 Objects of rational sight when they enter the natural mind occupy the 
 interior, and sensuals, the exterior ; also, man is so far rational or 
 sensual as he thinks from the one or the other, ill. 5094; compare 
 5497. Man proceeds from the sensual to the rational by successive 
 openings from infancy to adult age; ill, how the way is opened or 
 closed, 5126, 5128, 5497. Common truths are received first, next they 
 are filled with particulars, and from the intuition of these by the internal 
 man exists reason or understanding, 6089. See Natural (4), Inter- 
 nal (7), External (2), Good (3, 15), Truth, Regeneration. 
 
 33. That the Rational Mind consists of two faculties, Will and 
 Understanding, 3509. See Man (17, 18), Influx (5), Faculty. 
 
 34. That the Rational is both Internal and External, 4570. In the 
 interior rational the forms are more perfect, and better accommodated 
 to receive the celestial and spiritual, 5 1 50. The interior forms are so 
 much purer, that they comprehend thousands and thousands of things 
 which appear as one in the exterior, 5707. 
 
 35. Two Classes of the Rational described ; those made rational 
 from truth, called the spiritual; and those who are rational from good, 
 called the celestial, 2078, 2085—2087. 
 
 36. The Rational predicated of the Lord ; that it was first conceived 
 and born as with another man, but that he afterwards made it divine, 
 in common with the whole human, by his own power, 1893, 2083, 
 2093. The divine was united to the rational, when to the human 
 essence, because the human begins in the inmost of the rational, 2106, 
 2194, 2625, 3161; how it was and existed, more especially, 2625. 
 Rational good in the Lord was divine, and therefore different in quality 
 from good in any angel, though described by similar terms, 2189 end. 
 The Lord made his rational divine, as to good, by influx by the internal 
 way; as to truth, by the external, ill. by the similar manner of man's 
 regeneration, because good is the very ground which receives truth, 
 
 ,3030. See Lord (35, 36. 78). 
 
 37. Doctrine concerning the Rational in a Summary, 3030. 
 
 38. State of some in the other Life ; Reasoners, Reasonings, ^e. 
 Certain spirits described, who for a time, are deprived of their ration- 
 ality, and Hve as in a dream. 948. Spirits of the skin, who substitute 
 reasoning for all wisdom, and cannot apprehend how there can be any 
 perception of good and truth, 1385, 5555 — 5556. Spirits belonging to 
 the dura mater, also to the external skin of the head; the latter accus- 
 tomed to reason from sensuals concerning spiritual and celestial things, 
 4046. Certain spirits called reasoners, mentioned, and their reasonings 
 concerning life, 4417. Certain spirits who held a council, and reasoned 
 
 REA 
 
 969 
 
 concerning divine things, faith, &c., all which they rejected, 5721. 
 That evil spirits can reason acutely in their own light, but become 
 stupid in the light of heaven, 4214. That spirits who reason much 
 have little perception; an example given of such, 6324, 8628. 
 
 39. How the Rational Mind is represented in the Word, The 
 rational part of man is compared to a garden, from representations 
 which actually appear in the other life, 1588 end. The immense num- 
 ber of rational truths is denoted by the stars; of natural, by the sands 
 of the sea-shore, 2850. The rational part is called the heaven of man ; 
 the natural, his earth, 8764. The rational faculty is represented by an 
 eagle, by the wings of eagles, 3901, 8764. Rational truths are denoted 
 by boys and by men, 2782, 4341. The celestial, the rational, and the 
 natural in order, are denoted by the head, the breast, and the feet of 
 the statue, 21 62. The rational is denoted by the windows of the temple, 
 658. The rational mind is denoted by the cedars of Lebanon, 118. 
 When its state from the conjunction of good and truth is treated of, it 
 is denoted by the vine, 5117. In the prophecies especially, it is 
 denoted by the Assyrians, 1186. The sensual separated from the 
 rational is denoted by a serpent, 6949, 6952, 6971. Reasonings from 
 sensual things are denoted where Dan is called a serpent by the way- 
 side, 6398 and following passages. False reasonings against the goods 
 and truths of the church are denoted by frogs, 7265, 7295, 7351 — 
 7352, 7398. The intellectual, the rational, and the natural, in order, 
 are denoted by Abraham, Isaac, and Jacob, 2083. The human rational 
 is denoted by Ishmael; the divine rational, or intellectual, by Isaac, 
 1890, 6003. The rational is denoted by Isaac and Rebecca; the natural 
 by Jacob, together with Rachel and Leah; the sensual, by their sons, 
 4009 end. The external of the rational is denoted by Joseph, 4570. 
 Rational truths conjoined with good, are denoted by the men who came 
 with Esau when Jacob met him, 4341. True rationality as distin- 
 guished from vain reasoning, is denoted by the words of the Lord, Let 
 your communication be Yea, yea. Nay, nay, 10,786. 
 
 40. Historical Passages before the Representation of the Rational 
 by Ishmael and Isaac, The scientific and the rational, predicated of the 
 celestial man, denoted by the shrub and the herb produced from the 
 ground after it was watered with a mist, 75, 90, 95, 102. Reason, or 
 the clearness [perspicacial of reason, denoted by the third river, called 
 Hiddekel, which went out from Eden, 78, 118. The rational mind, or 
 the rational (so called in the abstract), denoted by Assyria (Aschur), 
 towards which it is said the river Hiddekel flowed, 78, 1 18, 658. The 
 rational again, in the decline of the most ancient church, denoted by 
 Adam now called a man [mr]; and self-love, or the proprium, by the 
 woman, 191, 207, 238, 261, 265, 267, 268. The rational consenting 
 with the proprium, and thus drawn down into sensuals and scientifics, 
 denoted by the man eating when the woman gave to him, 192, 207, 
 238, 265, 267 — 271. The rational now dominating, and truths not 
 produced without the combats and pains of temptation, denoted by the 
 judgment upon the woman, 237, 261—266. Genuine reason lost, and 
 ratiocination only remaining, denoted by the judgment upon the man, 
 238, 267—271.* The scientific, the rational, and the intellectual, when 
 the spiritual church began, denoted in order by the several stories of 
 the ark, lowest, second, and third, 602, 657—658. The man of the 
 
970 
 
 REA 
 
 spiritual church fallen into errors of faith by reasonings, denoted by 
 Noah, when he drank of the wine from his vineyard, and was drunken, 
 1071. The truths of faith vanishing when explored by reasonings from 
 sensual things, denoted by Noah when he lay in his tent uncovered, 
 1073. Reasonings concerning internal worship by those who are in 
 external only, productive of false doctrines, denoted by Aschur said to 
 go out from Schinar, and build cities, Nineveh, Rehoboth, &c., in Assy- 
 ria, 1184 — 1191. The external man, rational, scientific, and sensual 
 when in order, denoted by the plain of Jordan compared to the garden 
 of Jehovah before the overthrow of Sodom and Gomorrah, 1588—1590, 
 1598. Scientifics instead of rational truths, because the external sepa- 
 rate from the internal is treated of, denoted by the men of Sodom, 
 1600. A state of perception from the rational, when the internal is 
 adjomed, denoted by Abram the Hebrew dwelling in the oak groves of 
 Mamre, 1700, 1702, 1704. The state of the rational man as to the 
 external, the quality of its goods and truths, denoted by Eshcol and 
 Aner the confederates of Abram, 1705, 1752. The rational man, and 
 whatever is subservient to it, delivering the external from evils and 
 falses, denoted by Abram and his servants fighting to rescue Lot, 1713. 
 The rational man receptive of good, and his state of interior peace, de- 
 noted by Melchizedek king of Shalem, 1725—1726. Note, that the 
 rational man as to the communication of celestial things is denoted by 
 Melchizedek; as to spiritual, by Abram the Hebrew, 1732—1741. 
 
 41. The Rational represented by Ishmael and Isaac, The rational 
 man of the Lord, how conceived and born, by the influx of the internal 
 into the external, represented in the history of Abram and his Egyptian 
 handmaid, 1889, 1890, 1891. The rational man as yet nonexistent from 
 truth adjoined to good in the internal, denoted by Abram and Sarai 
 being childless, 1892—1894. Perception concerning the rational, that 
 It IS to be born by influx from the internal into the external, denoted by 
 the words of Sarai concerning Hagar, 1897 — 1901. The certain assu- 
 rance that now the rational cannot otherwise exist, denoted by Abram 
 hearkening to Sarai, 1902. The first life of the rational from the affec- 
 tion of sciences, denoted by the conception of Hagar, 1908—1910, 
 1944. The first rational when in the womb denoted by Hagar herself, 
 but after its birth, by Ishmael, 1920. Intellectual truth, or truth 
 adjoined to good, lightly esteemed by the rational when first conceived, 
 denoted by the contempt of Hagar for Sarai, 1908, 1911. The rational 
 first conceived in the power of truth adjoined to good, denoted by the 
 words of Abram to Sarai, Behold thy handmaid is in thy hand, 1920, 
 1921. The rational subjugated by the intellectual, and indignant against 
 intellectual truth, denoted by the flight of Hagar when she was humbled 
 by Sarai, 1223, 1933. The rational to be fructified when submissive to 
 intellectual truth, denoted by the promise to Hagar when enjoined to 
 return, 1938-1941, 1947. The quality of the rational man who is 
 such as to truth only, not good, denoted by Ishmael where called a wild- 
 ass man, 1948—1949. Rational truth contending against falses, and 
 always victorious in contentions concerning the things of faith, denoted 
 by the hand of Ishmael against every one, and said to dwell against the 
 faces of all his brethren, 1950, 1951. At first, rational truth only, 
 without good, because from the affection of sciences of the external man, 
 denoted by Ishmael called the son of Abram, which Hagar bare to him. 
 
 REA 
 
 971 
 
 1959—1961, 1964. The divine rational, filled full with truth and 
 good, denoted by Isaac called the son of Abraham, and the blessing 
 upon him, 2066, 2067. The affection of truth, predicated of the true 
 rational, denoted by Isaac's name, which signifies laughter, because 
 Abraham and Sarah laughed when he was promised, 2072. The first 
 or human rational of the Lord denoted by Ishmael ; the rational made 
 divine, bv Isaac, 2083, 2093, 2661, 2664. They who are made 
 rational from truth only, distinguished from those who are made 
 rational by good, denoted by Ishmael; the rational as to good, by Isaac, 
 2078, 2085, 2087, 2088, 2100, 2108, 2661, 2664, 2691. The con- 
 junction of those who are rational from good with the Lord, and in the 
 supreme sense, the union of the rational with the divine in the Lord, 
 denoted by the eternal covenant with Isaac, and with his seed, 2084 — 
 2085, 2092. The salvation of those who are rational from truth, 
 denoted by the blessing promised to Ishmael, on the intercession of 
 Abraham, 2087 — 2088. The purification of those who are rational 
 from truth, denoted by the circumcision of Ishmael, 2102. The puri- 
 fication of those who are rational, and yet not of the church, as well as 
 those who are of the church, denoted by the circumcision of the stran- 
 gers of Abraham's household, together with those born in his house, 
 2113 — 2116. Rational good conjoined to truth in the Lord, denoted 
 by Abraham and Stfrah when visited by the angels, 2170—2173, 2198. 
 The conformity of the natural to the rational, denoted by the food pre- 
 pared for them by Abraham, 2144, 2178 — 2184. Rational truth not 
 apparent because in good, denoted in the inquiry concerning Sarah 
 when she was in the tent, 2189. The rational made divine in the Lord, 
 rational truth meanwhile unable to perceive how the state could be thus 
 changed, denoted by the promise of a son (Isaac), and bv the unbelief 
 of Sarah, 2139, 2194, 21 95, 2201—2204. The Lord's perception that 
 his rational was still human, denoted by the inquiry why Sarah laughed; 
 and the certainty that it would be made divine, denoted by the promise 
 repeated that she should bear a son to Abraham, 2139 end, 2207, 2213, 
 2216. 
 
 42. Represented in the History of Abraham and Abimelech ; with 
 especial reference to the doctrine of faith, 2496 — 2497, and the eluci- 
 dation of that entire chapter; for particulars, see Philistines (5), 
 Abraham (in Supplement), 
 
 43. The Purification of the Rational^ and the Spiritual Church 
 existing therefrom^ represented in the subsequent History of Isaac and 
 Ishmael, 2610 — 2614, also the elucidation of that entire chapter; for 
 particulars, see Isaac (2), Ishmael (2), 2654 — 2718 inclusive; sum- 
 mary and passages cited, 3264. 
 
 44. The Initiation of Truth into Good, and their Conjunction in the 
 Rational, represented in the History of Isaac and Rebecca, 3012 — 
 3014; also the elucidation of that entire chapter. See Isaac (2), 3012 
 — 3282 inclusive, particularly 3207; see also Rebecca, Laban. 
 
 45. The Investiture of Divine Truth with Appearances of Truth 
 taken from the Rational Mind, represented in the History of Isaac 
 and Abimelech, 3357 — 3362, and the elucidation of that entire chap- 
 ter; for particulars, see Philistines (6), Isaac (2), 3385—3459 
 inclusive. 
 
 46. The Rational when regenerated, and Life commencing in the 
 
972 
 
 EEC 
 
 Natural, represented in the History of Isaac* s Old Age^ 3490, and the 
 chapters following. See Isaac (3), Jacob (9). 
 
 REASONINGS. See Reason (25). 
 
 REASONS. See Reason (24). 
 
 REBECCA, denotes the affection of truth hegot with those who are 
 not in the church, or, in other words, from the good of the Gentiles, 
 2865; see Nahor. The history of Isaac and Rebecca represents the 
 whole process of the initiation and conjunction of truth with good in 
 the Lord's divine rational, 3012, 3013. Rebecca, before her espousal, 
 denotes the aifection of truth from doctrinals; afterwards, she puts on 
 the representation of truth divine conjoined to divine good in the Lord's 
 rational, 3012, 3013, 30/7, 3507. Rebecca represented the Lord's 
 divine rational as to truth, Isaac as to good, 4614. She is called the 
 woman and not the wife of Isaac, because there is not a real marriage, 
 but only a covenant resembling it, between rational good and truth 
 elevated from the natural, 3211. Deborah, the nurse of Rebecca, 
 denotes the hereditary evil which the Lord derived from the mother ; 
 her death, its rejection, 4563. Her sons, Esau and Jacob, denote the 
 good and truth of the divine natural, both conceived together, 3299. See 
 Esau, Jacob. 
 
 RECEIVE, to, RECEPTION [redpere, reception']. The very 
 being of men and angels consists in the reception of life from the Lord, 
 ill. 3938 and other passages cited in Life (14). There is a correspon- 
 dence between life and the recipients of life, and this so perfect that 
 the recipients appear to live of themselves, ill. 3001, 6325 end. To 
 receive or accept [accipere'] is predicated of affection, 2511. The 
 reception of truth must precede the will to do good [benevolentia], and 
 is predicated of the understanding, 2950, 2951, ill. 2954. Divine 
 truths cannot be received, but only appearances of truth, which are of 
 three degrees, 3362. Truths are said to be received when they are 
 acknowledged, because adequate to the rational understanding, 3385. 
 The spiritual receive truth, first, because it is called divine ; afterwards, 
 because they discern the divine in it, 3392. The spiritual cannot re- 
 ceive good, so as to perceive it, like the celestial, but they can receive 
 or acknowledge truth, 3399. No one can really receive knowledges of 
 truth from the mere description of them by others, but their own 
 intuition is required, 3803. The reception and acknowledgment of 
 truth is understood in the spiritual sense by conceptions and births, 
 3919; see below 4904. The Lord is present with every one according 
 to reception, and reception is according to the hfe of truth and good, 
 4198; see below 4219. Truths are the receiving vessels of good, and 
 the influx of good is according to reception, thus according to truths, 
 ill. 4205. Man is really man so far as he receives from the Lord, 4219. 
 Inferiors are provided for the reception of superiors, thus the Lord is 
 received in heaven, the higher heavens are received in the next lower, 
 and all together are received in man, hr. ill. 4618, 6013. None but 
 those who are in the life of charity can receive the truths of heaven 
 and the church, ill. 4776. The reception of truth is denoted by con- 
 ception, and this takes place when it passes from understanding into 
 will, ill. 4904; see below 9393. The reception of divine truth is not 
 to have faith merely, but it is to act faith, and judgment is passed on 
 man according to reception, 5068. Man is so organised that he can 
 
 EEC 
 
 973 
 
 receive the divine, and also appropriate the divine by acknowledgment 
 and affection, for which reason he can never die, ill. 5114. All in 
 heaven receive the divine, that is, divine good and divine truth, 7208. 
 Good is received immediately from the Lord in the inmost part of man,' 
 whence it flows by successive degrees to the exteriors, ill. 5147, further 
 ill. 9683. It is the voluntary part of man that receives good, and the 
 intellectual part that receives truth, and the one cannot be received 
 without the other, ill. 5147; see below 5354. The sensuals subject to 
 the intellectual part are said to be received into the regenerate state, 
 when reduced into order, and made subservient to interiors, ill. 5165. 
 Man cannot receive good from the Lord except he remove evils, but so 
 far as he removes evils he is the subject of influx,- whereby he is gifted 
 with a new will and a new understanding, 5354. Good from the Lord 
 continually flows in, but it is in the pleasure of man to receive it, or 
 not receive it; his state in each case, ill. 5470; further ill. 5651. When 
 man receives good from the Lord, truths are also given him, whereby 
 he is perfected in intelligence and wisdom, 5651 end. Truths given by 
 the Lord are first received as if not given, but as self-acquired, 5747. 
 Unless good be received, and be conjoined with truth, mercy cannot be 
 received because it flows in by good, 5816; further i//. 8700. The 
 faculty of receiving good, called the receptibility, and in its ultimate 
 form a receptacle, exists by influx from the Lord, ill. 6148; compare 
 10,124. It is the internal that procures to itself the faculty of receiv- 
 ing good out of the external; ill. by the ground of the priests in the 
 history of Joseph, 6148. Influx from the Lord is received by man 
 variously according to the quality of every one, because the Lord com- 
 pels no one, 6472. They who are in good experience a holy tremor 
 preceding the reception of the Lord, but the e\il tremble with fear at 
 his presence, 8816. The understanding is the recipient of the truth of 
 faith, and the truth of faith of the good of charity; hence, the scientific 
 is the first plane when man is regenerated, 6750. The reception of 
 truth is illustrated by the ceremony with the blood of the sacrifices ; 
 how it passes from the memory into the understanding, from the under- 
 standing into the will, from the will into act, 9393, further ill. 9399, 
 10,645. The hearing and reception of worship by the Lord, is predi- 
 cated after man is cleansed from evils and falses, ill. by the propitiatory 
 commanded to be made of fine gold, 9506. The implautation of good 
 by the Lord, and its reception by man, are predicated after the removal 
 of evils and falses, ill. 10, 1 24. The quality of reception, predicated of 
 truth from good, is denoted by various measures, and man is vivified 
 by divine truth according to the quality of reception, 10,262. 
 
 RECEPTACLE [receptaculum]. The natural man as to scientifics 
 is denoted by a receptacle, because the good of truth is received in 
 scientifics ; ill. by the sacks in the story of Joseph and his brethren, 
 5489, 5494, 5529, but particularly 5531. Common truths have each 
 their receptacle in the natiiral man, within which every common truth 
 is empowered to actuate itself, and thus changes its state, br. ill. 5531. 
 The common truths in their receptacles when man is regenerated are as 
 numerous as the societies of heaven, and in similar order, 5531. The 
 receptacle of good in a general sense is denoted by body, the receptacle 
 of truth by ground ; hence the meaning of body in the Lord's Supper, 
 and of being in the Lord's body, ill, and sh. 6135—6138. The re- 
 
974 
 
 RED 
 
 RED 
 
 
 ceptacles of good and truth, or of spiritual life, are called dead when 
 there is no spiritual life in them, 61 .'36. By receptacles is to he under- 
 stood the very forms which compose a man, because he is really nothing 
 but a recipient of life from the Lord, 6138. The external or natural 
 is the receptacle of the internal ; hence the need of its regeneration, 
 ill. 6299. Heaven, as the receptacle of the good of love from the Lord 
 is denoted by the table for the shew-bread, 9527, 9529. Rings called 
 receptacles (namely, of the bars by which the tabernacle was carried) 
 denote divine spheres, 10,191. See ^o Receive, Recipients. 
 
 RECHOBOTH. See Rehoboth. 
 
 RECIPIENTS OF LIFE. See to Receive, particularly, 3001, 
 which is further ill. 8778; see also Influx, Life, Lord. 
 
 RECIPROCALITY, chiefly, that it is predicated of the union of 
 the divine and human in the Lord, or of divine good and divine truth, 
 ill. 2004, 2011, 8691, 10,067. By reciprocality, predicated of acknow- 
 ledgment and reception, the divine is appropriated to man, br. ill, 5114, 
 further ill, 8778. Reciprocality is always predicated when conjunction 
 by love and charity is treated of, 2177, 5002, particularly 6047 cited 
 below. A similar reciprocality is predicated of will and understanding, 
 of good and truth, 3090, 3155, 5365, 5928, 5931, 9300. A kind 
 of reciprocation appears in the expressions of the Word, where goods 
 and truths are spoken of in opposition to evils and falses, 2240 end. 
 The connection of the internal and external by influx is called reciprocal, 
 yet it is not meant that the external flows into the internal, dr. ill. 
 5119. All conjunction requires reciprocality, and hence consent on 
 either part, ill. 6047. Reciprocality is predicated of action and reac- 
 tion, and when the conjunction of good and truth is treated of, it must 
 be understood that good acts and truth reacts, 8691 ; further ill. 8778. 
 
 RECIPROCATIONS, a mode of torment by, 958, 5389. 
 
 RECOMPENSE [remuneratio]. See Merit, Reward. 
 
 RECOMPENSE [merce*]. See Reward. 
 
 RECREATION, is predicated of the state of celestial and spiritual 
 things enjoyed in peace, upon every cessation of temptation-combats, 
 1726. Recreation, respectively celestial and spiritual, is denoted by 
 the bread and wine brought forth by Melchizedek after Abram's 
 victory, 1727. When man is in temptation he hungers for good, 
 and thirsts for truth, and when he emerges from temptation he draws 
 them in and receives them like food and drink, 6829. A state of 
 illustration and recreation is predicated of the spiritual when they are 
 first elevated from states of desolation, or from darkness to light, 2699. 
 The first state after temptation is consolation; the second, is illustration 
 and recreation, 2699. Recreation, hope, and victory are from the influx 
 of angels, and also from the immediate influx of the Lord, by which 
 the good are delivered from the assaults of evil spirits, and thus from 
 the temptations into which they are led, 6574. See Consolation. 
 
 RECTITUDE denotes innocence and simple good, and in the 
 original Hebrew, is expressed by a word which signifies integrity, per- 
 fection, simplicity, 2525, 2529. A right [rectum], perfect, or whole 
 heart, denotes good in which is innocence, 2526. Rectitude (riffht- 
 eousness, Isa. xlv. 8—19) is predicated from the truths of faith; 
 justice from the good of love, 9263. See Right. 
 
 RED [ruhrum]. See Colours. 
 
 975 
 
 REDEEM, to, is to deliver from evil or hell, 6279; passages cited 
 6458, 7205, 7445, 8308. See Redemption. 
 
 REDEEMER. See Redemption (6281), Lord (55); passages 
 in which the Lord as to the divine human is called the Redeemer and 
 Saviour, 7091. 
 
 REDEEMING ANGEL, denotes the divine human, 6276, 6280. 
 REDEMPTION. 1 . The Son of Man said to give his soul for the 
 redemption of many (Matt. xx. 28; Mark x. 45), denotes love itself 
 by which the Lord saved the human race, 1419. The Lord is called 
 the Saviour and Redeemer because he delivered man from the power of 
 infernal spirits, 2025, ill, and sh. 6280—6281, 7205, 8866. The spi- 
 ritual are redeemed by truth ; and this is denoted in the Word by being 
 bought with silver, br, ill, 2937, 2946, 2954, 2959. Redemption is 
 the same as reformation and regeneration, by means of which man is 
 liberated from hell, 2954. The redemption of the man of the spiritual * 
 church is by truth ; but the redemption of the man of the celestial 
 church by good, br, ill. 2954. They are specifically called the redeemed 
 who emerge from vastation ; hence, the price of redemption by truth is 
 denoted by forty pieces of silver, sh, 2959, 2966. The price of redemp- 
 tion is the Lord's merit and justice, and it is predicated of man in the 
 measure of his reception from the Lord; passages cited, 2966. Re- 
 demption is the separation of guilt, or sin, effected by good from the 
 Lord; and this was represented by the expiation wrought by the priest- 
 hood, 3400 ; further ill, 6368. By the bought or redeemed of Jehovah 
 those are meant who receive good and truth, thus to whom is appro- 
 priated what is of the Lord, 5374 end; passages cited, 6458, 6461; 
 Is. li. 1 0, cited, 8343. Redemption is predicated of deliverance from 
 slavery, from death and from evil, and this redemption is wrought by 
 the divine human of the Lord ; hence it is as to his divine human that 
 the Lord is called the Redeemer, sh. 6281. 7205. Redemption is the 
 deliverance of those who belong to the spiritual church, from infestation 
 by those who are in the neighbouring hells, 7445. The spiritual were 
 redeemed or delivered from infestation at the Lord's resurrection, 6945, 
 9197. The Lord redeemed the whole human race by the subjugation 
 of hell, and he ever after saves all who sufl'er themselves to be rege- 
 nerated by a life according to his precepts ; also, how it is to be under- 
 stood that he redeemed man by his blood, in each sense, external, 
 internal, and inmost, 10,152; see also 10,655, 10,659. 
 
 2. Passages in which the word Redemption is applied. The first- 
 bom of an ass to be redeemed, and the firstborn of man to be redeemed, 
 denotes that a merely natural faith, and even the truths of faith are 
 not to be ascribed to the Lord, but something else in their place, which 
 something else is afterwards shewn to be the good of faith, 8078—8080, 
 10,663 — 10,665. Expiation or redemption of the soul is predicated (in 
 the sense of a deodand) in the case of an ox kilHng a man or woman, 
 because it denotes repentance as the means of deliverance from damna- 
 tion, ill, 9076—9077. See Expiation, Justice, Merit. 
 RED SEA [mare suph^. See Egypt (7), Moses (15). 
 REED {arundo, calamus']. See Cane. Staflf of reed denotes the 
 supposed power of exploring spiritual truths by scientifics, 1085. Reeds 
 and flags denote the lowest scientifics, 6726; see Grass. Those who 
 come into a state of infestation and temptation are shaken like a reed 
 
 VOL. II. r. 
 
976 
 
 REF 
 
 in the wind, from doubt to affirmation, and from affirmation to doubt, 
 until they emerge and arc illustrated, 7313; sec further concerning 
 such infestations, 7197 and the passages there cited. The Word is 
 compared to a reed shaken with the wind when it is explained at plea- 
 sure, 9372. The Word in the letter, or truth in ultimates, is also sig- 
 nified by a reed, 9372. Those who think insanely about the mysteries 
 of faith, in consequence of endeavouring to enter into them by scienti- 
 fics, are denoted by the beast of the reeds, 9391. See Egypt, Pha- 
 raoh. Not to break a bruised reed, is not to destroy fallacies, but to 
 bend them to truth, 95. 
 
 REFLECT, to, is to purpose [intendere] intellectual sight, denoted 
 by lifting the eyes, 5684. 
 
 REFLEXION, denoted by persons sent anywhither returning again, 
 4864. All reflexion is predicated of scientifics of the memory, which 
 are regarded by the internal sight, 5498. All reflexion and thought are 
 from the interior thought apparently in the exterior, 5508. Reflexion is 
 briefly described as the regarding of a thing, in the ground of perception, 
 3661; see below, 2770. Reflexion is denoted by one commanding; 
 perception by saying, 3661, 3682. The true order is, perception which 
 gives to think, and thought which gives to reflect, 2770; compare 6836, 
 6839. The faculty of reflecting is from the life of the Lord, flowing-in 
 by remains, 977, 2280. Sensitive reflexion and perception, are the con- 
 ditions necessary to perceive the influx and operations of spirits, 5171. 
 See Perception, Thought. 
 
 REFORMATION. Reformation and Regeneration are treated of 
 in six states corresponding to the six-days' creation, 6—13, sqq., fully 
 cited in Regeneration (39); Man (43). Man can only be reformed 
 in freedom, in which he compels himself, ill, 1936; passages cited, 
 4029, 8209. Man cannot be called reformed or regenerated before he 
 acts from charity, 654. The states of reformation, from first to last, 
 are represented in the narrative concerning Hagar and Ishmael in the 
 desert (Gen. xxi. 13—21); these successive states hr, described, 2671, 
 2673 end. The first state of reformation is compared to immature fruit, 
 in which all the means are prepared for its future ripeness, 2679; com- 
 pare 2760. They who can be reformed are held in an affirmative state 
 towards good and truth, which state is otherwise called, the affection 
 of good and truth, ill, 2689. The affection of good and truth, is the 
 means by which those who are reformed are introduced into heavenly 
 freedom, 2874. All who are reformed and become spiritual, believe, in 
 their first state, that the means of reformation are from themselves, and 
 attribute it wholly to their own will and understanding, 2946 ; compare 
 874, 880, 2960. In their second state they are reduced to despair of 
 knowing any truth, in order that the persuasive light which equally 
 illuminates falses and truths, may be extinguished, 2682 ; compare 
 880, 2960. In their third state, they believe that they are reformed 
 by the Lord, still they will that it should be from themselves, 2960; 
 compare 889, 890. In the fourth state they perceive that all is 
 from the Lord, but this is the angelic state, which few attain in the life 
 of the body, 2960. The first, second, and third states of regeneration 
 are most distinct; namely, to know, to acknowledge, and to have faith, 
 896. The reformation of man consists in the implantation of the truth 
 of faith, and its conjunction to the good of charity, 2265 ; further ill. 
 
 REG 
 
 977 
 
 .5270, cited below. The reformation and regeneration of man is an 
 image of the Lord's glorification, for man is thus made new, and re- 
 ceives, as it were, the divine, 3043, 3057. When man is reformed, 
 common truths are first arranged in order, so that his rational mind is 
 brought into correspondence with the order of heaven ; thus, mere doc- 
 trinals or scientifics arc removed, 3057. An image of the reformation 
 of man may be contemplated in his first formation in the womb; 
 in fact, he is actually formed by good and truth from the Lord even 
 in the womb, ill. 3570. Summary of the successive states of refor- 
 mation ; shewing that truths are first multiplied, and then, apparently, 
 extirpated before they can be conjoined to good, 5270 ; further ill. 
 5280. When man has arrived at adult age, and commits evil, if he is 
 then grieved and anxious about it, it is a sign he is capable of being 
 reformed, if not, it is a mark that he cannot be, 5470. Those who are 
 reformed are held internally in good and truth, while externally they 
 are in evils and falses ; ill. by the coffer covered with bitumen, and 
 placed among the reeds, in which the child Moses was, (i72A—G72Q. 
 The external spiritual, who do good from obedience to the truth of faith, 
 not from the affection of good, cannot be regenerated even to eternity, 
 8991; but they are said to be reformed, 8974 end, 8977, ill. 8987. 
 They who are led by the truths of faith to the good of spiritual life, 
 are called the regenerated ; but they who are led so far as the delight 
 of natural life only, are said to be reformed, 8987 ; see further parti- 
 culars in Regeneration. 
 
 REFORMED CHURCH. See Religion. 
 
 REFUGE, A PLACE OF, denotes the state in which man is guiltless 
 of evil because not done from depraved thought and will, 9011. 
 
 REFUSE, to [renuere], predicated of Joseph when solicited by 
 Potiphar's wife, denotes aversion; understand, the aversion of good 
 natural-spiritual, to be conjoined with truth natural not spiritual, 4990. 
 Refusing to let the people go, predicated of Phafaoh, denotes obstinacy 
 in the delight of doing evil, 7032, 7038 end, 7501. Refusal of a 
 father to espouse his daughter to one who had seduced her, denotes the 
 state of interior good not admitting conjunction in such a case, 9185. 
 As to refusal when it terminates in assent, 4366. 
 
 REGENERATION. 1. Why Regeneration is necessary. All men 
 whatsoever are born into evils of every kind, so that their proprium 
 from nativity is nothing but evil, 210, 215, 694, 731, 874—876, 987, 
 1049, 2307, 2308, 3518, 3701, 3812, 8480, 8549—8552, 10,283, 
 10,284, 10,286, 10,731. So far as he derives from his hereditary 
 nature or from his proprium, man is worse than the brute animals, and 
 of himself continually tends to hell, 637, 694, 987, 1049, 3175, 8480. 
 So long as a man is led by himself and his own loves he cannot be saved ; 
 passages cited; 10,731. According to the order in which man was cre- 
 ated, the natural and the spiritual made one, but by the fall the natural 
 was first separated from the spiritual, and then began to domineer over 
 it; hence the need of regeneration, 3167. The life of the natural man 
 is so contrary to the life of the spiritual, that the very good he does 
 from his proprium is not good, 874—876, 8478; as to the contrariety 
 especially, 3913, 3928. On account of evils inherent in the nature of 
 man, it is necessary for him to be regenerated and accept new life from 
 the Lord, 3701. To this end, may's proprium (in other words, his 
 
 z 2 
 
978 
 
 REG 
 
 evils and falses), must be removed, and they actually are removed by 
 the Lord, when he is regenerated, 1023, 1044, 9334—9336, 9452— 
 9453, 9938. Summary account of such regeneration, and how man is 
 prepared that truths may take the place of falses, 653, 875. See fur- 
 ther as to the hereditary state of man, Evil (2) ; Proprium (1, 8) ; 
 Man (17, 18, 22, 24). 
 
 2. The Regenerate and Unregenerate State compared; that in the 
 man who is not yet regenerated the external dominates over the inter- 
 nal, 977, 986, 3167, 8743. Before regeneration, man has no know- 
 ledge of the distinction between the external and the internal, or what 
 is of the Lord and what of self in him ; the knowledge of this distinction 
 is the first state of regeneration, ill. 24. The difference between the 
 two states ill, by examples; first, the regenerate man acts from con- 
 science, but the unregenerate for the sake of self and the world; the 
 regenerate man also has a new will and a new understanding, the unre- 
 generate has cupidity in place of will, and reasoning in place of under- 
 standing; the regenerate lives a spiritual life, the unregenerate a worldly 
 life; finally, the regenerate knows what the internal man is, the unre- 
 generate does not and cannot know, 977; see also passages cited below 
 (27). Before regeneration, the good that a man does is for the sake of 
 his own happiness ; after regeneration, it is for the sake of good itself, 
 3816. While regenerating, man acts from truth or faith, but when 
 regenerate from charity; sh, how the regenerate state begins in works, 
 and when completed ends in works, 3934; further concerning the latter, 
 5 1 22. The state of man before regeneration, when the external dominates 
 over the internal, is contrary to true order, and unless it be inverted he 
 cannot be saved, 8553, ill. 9258. See Inversion, Order (6, 7) ; 
 Man (26, 30). The end of regeneration is, that the internal or spi- 
 ritual may govern, and the external or natural serve, for thus alone 
 order is restored in man, and he becomes an image of heaven, 911, 
 913, 5128, 5159, 5161. Hence, the new or regenerate state is one in 
 which the old order of things is inverted, and exteriors are made to 
 serve interiors; this, indeed, is the case at a particular period with all 
 men, but the end in view is different, according as man is regenerated 
 or not, 5159; see also 5376, 8995. Hence again a regenerate man is 
 altogether another, a new man, and he is said to be born anew, created 
 anew; this is really the case, though he remains the same as to the fea- 
 tures of the body, 3212 ; nevertheless, that every evil remains, and is 
 only removed from sight, 4564, 5113; compare 5134. The fact that 
 the regenerate as to externals, appear like the unregenerate, while as to 
 internals they are altogether different, ill, by a comparison between the 
 love of the body for its own sake, and for the sake of the mind, and by 
 the love of the' mind for the sake of good and truth, 5159. Briefly, 
 that a man before regeneration does good from obedience; afterwards, 
 from affection, 8505, 8690, 8701 . That before regeneration he is in wor- 
 ship from truth ; afterwards, from good, 8935. That the spheres of the 
 regenerate appear like rainbows, and the unregenerate state or the intel- 
 lectual proprium is like a cloud; the two states compared, and the way 
 in which spiritual light is received, 1042—1043, 1048, 1053—1055. 
 
 3. Spirits and Angela that are with Man in either state. While 
 undergoing regeneration a man is in continual combat with evil spirits, 
 but when regenerated good spirits and angels draw near to him and the 
 
 REG 
 
 979 
 
 combat ceases, 50, 55 end, 59, 63, cited below (40); further ill, 653, 
 5280. Evil spirits dare not assault a regenerate person, because from 
 the sphere they instantly perceive a reply and resistance ; nevertheless, 
 they are still with him, but in a state of subjection and servitude, 1695. 
 Before regeneration man is possessed as to his natural part by evil spi- 
 rits and genii, and all his delights are really infernal, howsoever holy 
 they appear, 3928. Man as to his internal is in the midst of spirits 
 and angels, by whom he is influenced, respectively, to good and evil ; 
 also, the changes by which he is led in the regenerate life are changes 
 of spirits, ill. 4067. Good imparted to man as a means to genuine 
 good is not derived from the spirits associated with him, but is received 
 by or through them, 4077; see below, 4099. All thought and will are 
 from the societies of spirits and angels adjoined to man ; thus, all good 
 from the Lord during regeneration, 4096. Good from the Lord thus 
 flowing in through the angels associated with man, is received and 
 fashioned in his knowledges; and the reception of such good causes that 
 the thought is held in truths until the man is affected by them, 4096. 
 It is by societies of spirits dwelling in worldly things with him that a 
 man is held in middle good, previous to receiving genuine good; but 
 it is by societies of angels dwelling in heavenly things with him, that 
 he is introduced into affections of truth, 4099. Unless the former 
 (societies of spirits) are removed when man is initiated into heavenly 
 things, truths are dissipated; by such removal, however, the external is 
 made to agree with the heavenly or internal, and truths are multiplied 
 in the natural man, 4099. Further ill. how the removal of spirits 
 attendant on man is effected; sh. also that there are three kinds of spi- 
 rits associated with those who are being regenerated, and that they are 
 separated in freedom according to delights, 4110, 4111, 4136. Angels 
 are in their felicity when the Word is read by man, because it treats in 
 the internal sense of his regeneration, and they are thus brought into 
 the delight of serving as mediums, 5398. There are with every man 
 two spirits from hell and two angels from heaven, who are respectively 
 near or remote according as the man inclines to evil or to good, ilL 
 5470. Truths rooted in the mind by affection for truth, form the plane 
 into which angels operate, and by which they withhold man from evil, 
 br. ill. 5893. Angels fight against infernal spirits, when their influx 
 excites evil in man; examples given from experience, and that man i& 
 thus regenerated, 6202. So long as man lives, the ideas of his thought 
 are continually extending to societies, either of infernal spirits or angels; 
 in the latter case, which obtains with the regenerate, particulars are 
 continually filled into generals, and singulars into particulars; thus new 
 truths are given, and the mind illuminates, 6610. For further particu- 
 lars as to the operation of spirits and angels, see Influx (8, 10) ; 
 Heaven (9); Hell (2); Man (12, 13, 14, 27); Spirit; Society. 
 
 4. That Man cannot be regenerated unless he be first instructed in 
 Goods and Truths; this, because goods and truths in the memory are 
 as the life's food by which the Lord operates, 677, 679; further ill. 
 711, 4538; br. 8635, 8638—8640, 10,729. Goods and truths are first 
 received in the memory, and are then implanted in the conscience by 
 faith; after which, when the internal man acts, goods are fructified and 
 manifested in the affections, and truths multiplied, 984. The process 
 of regeneration by knowledges and intellectual truths described, but this 
 
980 
 
 REG 
 
 REG 
 
 981 
 
 after a first plane has been formed in infancy by celestial affections, 
 wherefore it commences from boyhood, 1555. The ground for regene- 
 ration must be prepared in the intellectual part, because otherwise man 
 acts from his voluntary proprium, which is damned, and is therefore 
 miraculously separated, 875, 895, 896, 927, 1023, 1044; see below (6). 
 Man IS regenerated intellectually, as to scientific, rational, and intel- 
 lectual truths, that his mind may be prepared as ground to receive 
 chanty; and until he thinks and acts from charity, he is not regene- 
 rate, 654. In order to regeneration, the truths of faith must be received 
 with genuine affection, because when this is the case, truth is reproduced 
 or returns together with the affection, and the affection together with 
 the truth adjoined to it; in this way the man can be withheld from 
 evil by the angels, ill. 5893; see also 3336, and other passages cited 
 below (11). That the reception of truth into the memory and under- 
 standing, in order to regeneration, is predicated of the spiritual, not of 
 the celestial, 5113; see below (23, 38, 39); see also Man (2, 43); Life 
 (7); Understanding, Will, Mind. 
 
 5. That no one is regenerated except hy Charity ; here, because it 
 is only in charity that the seed of the Word, or the truth of faith, can 
 take root, ill. 880. No one can be regenerated unless he acknowledge 
 that charity is the primary of his faith, for it is by charity the Lord 
 operates, and by which the new will is formed, 989. They who do the 
 works of charity from obedience are regenerated in the other life, pro- 
 vided they do not attribute merit to themselves on account of their 
 works, 989 end. States of charity and no charity succeed alternately 
 both with those about to be regenerated and with the regenerate, ill, 
 933; see below (7). Man is not reformed or regenerated until he thinks 
 and acts from charity, but his mind is previously prepared by scientific, 
 rational, and intellectual truths, 654. Instruction in the truths of faith 
 precedes regeneration, because otherwise it cannot be known what spiritual 
 good or chanty is; but when charity rules, and all the delight of man is 
 m doing good, he is regenerate, 4537. The procedure of regeneration 
 IS such that the last becomes first, the end becomes the beginning ; 
 thus commences the procedure of charity when the state is inverted, 
 because chanty is the end for which faith is given, 5122; further ilL 
 u- u .?^^^HA^JTY, Conscience; as to understanding and will, of 
 which faith and charity are respectively predicated, see below (22) ; 
 Man (17, 18); Love (19, 24); Life (1, 8, 10); Light (5); Pro- 
 PRiUM (8); Influx (5). 
 
 , ,?; P^ Proprium of Man when he is regenerating; that it is vivified 
 by life from the Lord; ill, how fair it appears, by colours, 731. It is 
 the intellectual proprium that is meant, and it appears the more beau- 
 titul the farther it is removed from the voluntary proprium, 1042, 1043. 
 As to the proprium generally, man ought to do good exactly as if the 
 
 ^;?^^^*o ^f ® ^^^ ^^"' y^^ acknowledging that it is from the Lord, 
 lU 1712; see below, 1937. As to the proprium, man is nothing but 
 what IS false and evil; and though he be regenerated, evils and falses 
 remain, but they are tempered, 868; especially 4564, 5113, 5134. 
 Man ought to compel himself to truth and good, otherwise he is without 
 propnum or self-determination; but a heavenly proprium is given to him 
 K^i o^I^ i^J^ ^® ^^"^ submits himself, 1 937; further ill, 1947 ; see 
 below, 2657. Man is led in the regeneration even by the fallacies of his 
 
 I 
 
 proprium; thus, he is not compelled by the Lord, but his ideas are 
 bent to truths and goods, 24, 25, 2657. There is a proprium before 
 regeneration, and a proprium after regeneration; the former consistent 
 with the first rational, the latter with the new rational, 2657. ^Jf\l 
 man is regenerated he acknowledges and believes that good and tnith 
 by which he is affected are not from himself but from the divine and 
 that from himself or his proprium there is nothing but evil, 5354. 
 Man is so entirely evil that he cannot be fully delivered so much as 
 from one sin to eternity ; but by the mercy of the Lord, if only it be 
 received, he is withheld from sin and held in good, 5398. bee Pro- 
 prium (3, 5). , 1 ^' 11 
 
 7. The Changing States of the Regenerate ; that such continually 
 occur ; ill. by alternate changes of cold and heat, which correspond to 
 alternate states of charity and no charity, 933, 934. The changing 
 states of the regenerate as to the new will, are represented by summer 
 and winter ; as to the new understanding, by day and night, 935— 9^b. 
 Every one in the course of regeneration must undergo changes and in- 
 versions of state ; something simUar indeed takes place with the unre- 
 generate, ill by examples, 5280; see above (3), 4110—4111 ; see also 
 
 ^ a! That Regeneration is progressive to Eternity. Goods and truths 
 that enter into the regenerate state are so innumerable, and comprehend 
 so many changing states, that it is impossible for man to know how he 
 is regenerated? 675, 894. Such is the variety and succession of states, 
 that man cannot be regenerated so that he can be c^led perfect to 
 eternity, 675 ; 5122 cited below. Regeneration is of such a nature that 
 man may be called more perfect as to certain states, but as to innume- 
 rable others not so ; in fact, those who are regenerated in the life ot the 
 body, go on perfecting to eternity, 894. The penods and progressions 
 of regeneration are indefinite, both in the rational or mtenor, and in the 
 natural or exterior; hence, the intermission of divine providence for 
 the least moment would so disturb the progressions, or series of conse- 
 quences reaching to eternity, that the human race would perish, 5122. 
 Regeneration cannot be done in a moment, for it consists in the forma- 
 tion of a new will and a new understanding; this work goes on from 
 earliest infancy to old age, and is continued afterwards to eternity, 
 5354 ; passages cited, 9334 end. The regeneration of man m the world 
 U but a^lane to perfect his life to eternity, and all who have lived m 
 good are^ thus perfected, 9334 end. So little is known concerning 
 regeneration at the present day, because an idea prevails that sins are 
 inftantly and absolutely remitted, and that faith alone, or the confidence 
 of a single moment, justifies man ; when yet, the arcana of regeneration 
 are innumerable and ineffable, and persist through the whole life-time 
 yea, to eternity, 5398. The regeneration of man persists to eternity 
 Lcause it is the work of the Lord, whose providence and FOTidence 
 have reference to eternal duration m all that he does, br, i/Z. 10,048. 
 
 9 narL oL is Regenerated after Death, 8858. Even those 
 who do good, if it be from obedience, not from affection, cannot be 
 regenerated to eternity; but they are called tbe reformed 89/4 end 
 8977, ill 8987, especially 8991. It is impossible for the lite to be 
 changed, and the evil to be admitted into heaven after death ; for t^^^^^ 
 would become as helpless as new-born infants if the life of the love of 
 
982 
 
 REG 
 
 self and the world were taken away from them ; the author's experi- 
 ence, 2871, 9225 end; br, 10,749. See Life (11). 
 
 1 0. Temptations necessary in order to Regeneration ; first, see below 
 (20, 21). Temptation is the beginning of regeneration, 848. The 
 ground for regeneration is prepared by temptations, ill. 848. The 
 effect of temptations is to render the external man compliant to the 
 interna], ill, 911 — 913. By temptations, the vessels of truth are 
 softened and rendered capable of receiving good, 3318, cited below (11). 
 Temptations take place when good assumes the priority over truth, and 
 until this is effected no one can be called regenerate, 4248, 5773. They 
 who are regenerating, commence in a state of tranquihty ; afterwards 
 they come into temptations, and after temptations into a state of peace, 
 in which they remain, ill. 3696. To be regenerated it is necessary to 
 endure temptations, which are described as combats between evil spirits 
 and angels ; it is also stated that no one can be saved without regene- 
 ration, 5280. No one can be admitted into temptations, thus no one 
 can be regenerated, until the state of remains is full, 5335, 5342. Not 
 only is it true that man cannot be regenerated without temptation, but 
 he must endure many temptations, because the varieties of evil are 
 many, 8403. Men come into temptation when the delight of pleasure 
 is removed which makes the natural life; the difference of such delights 
 before and after regeneration, 8413. After temptations the faithful 
 receive consolations, and in both respects the regeneration of man is an 
 image of the Lord's glorification, 7193. Temptations, however, persist 
 even to desperation, because the truth of faith cannot be implanted 
 until the false and evil are overcome; hence the church of the Lord is 
 called fighting or militant, 8351. For further particulars, see Temp- 
 tation. 
 
 1 1 . The Process of Regeneration ; first, that it is by instruction in 
 goods and truths; passages cited above (4). Reformation and regene- 
 ration are effected only by the truths of faith, because the truths of 
 faith form the conscience, and discriminate between what is pure and 
 impure, 2046. No one, however, is regenerated by truth alone, but by 
 the good of truth, because truth without good is without hfe, 2697; see 
 above (5). In explanation of this, — when man is regenerating, the 
 Lord insinuates good into his truths, so that truths or knowledges of 
 faith are vessels recipient of good, 2063. The good of charity increases 
 and perfects itself by truth, and such truth is spoken of as implanted in 
 charity, or clothed over it, or as forming the vessels by which it pro- 
 ceeds, 2189. In the case of the spiritual, good and truth are implanted 
 by the Lord in the affection of sciences, so that good manifests itself as 
 an affection for truth, 2675, 2697. In order to regeneration, influx 
 from the Lord continually flows into the rational part of man, and by 
 the rational as a medium into the scientifics and knowledges of the ex- 
 ternal, 2004. By such influx the scientifics and knowledges of the ex- 
 ternal man are adapted to the reception of life, and man is conjoined to 
 the Lord, 2004. Such conjunction is reciprocal, namely, of the Lord 
 with man and of man with the Lord, 2004. To explain the reciprocity 
 of conjunction between the Lord and man, understand that life is not 
 predicable of truth or good abstractly, but of the affection for truth or 
 for good, 1904; see below, 3101. Understand also that man is rege- 
 nerated by the affection of truth, and that only when regenerated he 
 
 REG 
 
 983 
 
 acts from the affection of good, 1904. In the process of regeneration, 
 man receives new life from the Lord, who dwells with him in the good 
 of charity; and so far as the regenerate man is in good or charity, he 
 can be in truth or faith, 2343. In order to regeneration, the fallacies 
 of the senses and the cupidities are not violently broken, but bent by the 
 Lord to truths and goods, 24, 25, 2657; 4364 cited below. By this 
 process, the first rational, which consists in self-intelligence, is extir- 
 pated, and a new rational is given from the Lord, by which man is 
 affected with truth and good for their own sake, 2657- Before man can 
 be thus regenerated he is prepared by states of innocence and charity, 
 and by knowledges of good and truth, during many years, 2636; see 
 below (20). All the various affections, and the simple truths, or the 
 errors taken for truths, with which man is imbued from infancy, are as 
 means to the spiritual life attained by regeneration, ill, 2679. In the 
 procedure of regeneration, correspondence is effected between the ra- 
 tional and the natural man, and to this end regeneration is effected in 
 freedom, 2850, 2876; further as to freedom, 3145, 3146; 4364 cited 
 below. Every one also is regenerated according to his faculty and state 
 of understanding, 2967, 2975. The procedure of regeneration is by 
 truth, until the regenerate person acts from good, 2979, further ill. 
 3882; see also the passages cited below (18, 19). In the process of 
 reformation, common or general principles are first arranged into order, 
 and hence mere doctrinals are removed, ill, 3057 ; further ill, 3203 ; 
 4345 cited below. In further illustration of this, the first affection of 
 truth with those about to be regenerated is impure, and order requires 
 that it be successively purified, 3089. Instruction also is according to 
 the affection of truth, and unless received in affection, thus in freedom, 
 truth cannot be implanted, and elevated to the interiors, 3145, 3146. 
 The elevation of truth is its initiation and conjunction to good, and be- 
 cause this is according to affection, comparison is made with a virgin 
 when she is betrothed, and finally joined to a husband, 3153, 3155, 
 3179. Regeneration is effected by the reciprocal conjunction of good 
 with truth and of truth with good; their conjunction ill. 3101, 3102, 
 31 10, 3179, 3180, 4358, 9079, 9495. The arcana of regeneration, by 
 such conjunction, and its likeness in marriage and offspring, are innu- 
 merable, of which hardly anything is known to man, 3179, 5398. The 
 case is similar with one about to be regenerated as with an infant, who 
 must be taught to walk, to think and to speak, but afterwards all this 
 flows spontaneously; so with truths, until good becomes of the very life, 
 3203 ; see below, 3665. At first, while man is regenerating good is 
 done from doctrinals; but afterwards, when he is regenerated, it is done 
 from good, ill. by examples, 3310; see below, 3332, 3336. At first, 
 during regeneration, doctrinals are in the memory as a chaotic or undi- 
 gested mass; afterwards, in the course of regeneration, they are reduced 
 to order by good flowing in, 3316. The influx of good is into truths 
 such as are in the rational and natural man respectively, and these 
 truths (which are here called vessels), are softened by temptations, that 
 they may receive good, 3318. The rational receives truths before the 
 natural, because the natural can only be regenerated by influx from the 
 rational; consequently, at a later period, and with more difficulty, 3321, 
 3469, 3493, 4612; see also 9103, and passages cited, 9325 end. The 
 spiritual, when regenerating, proceed from doctrinals to the good of 
 
984 
 
 REG 
 
 REG 
 
 985 
 
 doctrinals, next (by intuition in doctrinals) to the good of truth, and 
 then (by living accordingly) to the good of life ; but when regenerated, 
 the order is reversed, and all truths and doctrinals are regarded trom 
 good, 3332 ; see belove, 3860, 8772. The several orders of good here 
 treated of are most distinct, the good of doctrinals being predicated ot 
 science ; good of truth, of the understanding ; and good of life, of the 
 will, 3332. In explanation of the priority and superiority of good, it is 
 shewn that affection is always adjoined to whatever enters the memory, 
 otherwise there is no apperception, and that the object in the field ot 
 the memory, and the affection, are reproduced together when the affec- 
 tion is excited ; so it is with the affection of good adjoined to truths 
 when man is regenerating, for by this affection truths are reproduced, 
 and thus, by its ulterior procedure, falses and evils are removed, 3336 ; 
 further ilL 0893. He who is regenerating is led by the Lord first as an 
 infant, next as a boy, afterwards as a youth, and at length as an adult ; 
 also, the truths which he learns as an infant boy are altogether external 
 and corporeal, such as historicals and rituals, 3665, further ill. 3690, 
 3982, 3986; 4377 cited below. The procedure of regeneration from the 
 infancy of the regenerate life to adult age is described, first from the 
 external, or from truth in the ultimate of order, to the internal, and 
 afterwards from the internal to the external ; thus, that there is ascent 
 and descent as by a ladder, 3701, 3726; also 3882 cited below. The 
 order in which man is regenerated is almost unknown at this day, for 
 few reflect upon it, and but few are capable of being regenerated ; here 
 it is repeated, that this order begins from external truth and as- 
 cends to internal good, 3761. In further explanation of this, know- 
 ledges of good and truth are implanted in the natural mind as in their 
 ground; but this, only by a life according to them, otherwise they 
 remain in the memory as historicals, 3/62. Knowledges of good and 
 truth must necessarily precede before man can be regenerated; so m 
 general, before a new church can be established, 3786. Hence (as ah, 
 above, 3332, 3701), all conception and birth, predicated of the regene- 
 rate man, is from external to internal ; namely, from the truth of faith 
 to truth in the will, and finally to charity, when man is affected with 
 truth • also, these successive developments are contained one within the 
 other,' 3860, 3862, 3863, 3868, 3870, 3872, 3876, 3877, 3882; see 
 below, 8772. Hence, again, they who are regenerating first know in- 
 ternal truths, but they do not acknowledge them by faith, nor yet by 
 act, ill. in what such acknowledgment consists, 3906. Hence, too, 
 eenuine truths and goods are introduced by mediate truths and goods, 
 which are afterwards relinquished, 3665, 3690, 3974, 3982, 3986, 
 4063, 4145; see below, 4063. In agreement with all these principles, 
 influx from the Lord is received in the good of the interior or spiritual 
 man, and by truth there it passes into the exterior or natural man, and 
 arranges all into order, namely, by the power of truth, 4015; see below, 
 4104. Regeneration, however, is not effected by a power which man 
 cannot withstand, but by dehghts, which delights are the mediate goods 
 spoken of above, whereby the man is gradually introduced into a new 
 state of life, and made a new man, ilL 4063. By truths and goods in 
 the regeneration are to be understood truth and good from the Lord, by 
 means of the societies of spirits and angels associated with man ; how 
 the spirits are changed, &c., 4067, 4077, 4096, 4099; particulars cited 
 
 J 
 
 above (3). Truths, and the affections of truth, are subject to a process 
 of arrangement and elevation in the regenerate man ; but in the unre- 
 generate they are suffocated or perverted, 4104. All arrangement is 
 done according to the ends of man's life, thus when love and charity 
 are the ends, all that pertains to the natural man is arranged in subser- 
 vience thereto ; br, ah. what is to be understood by ends, causes, and 
 effects, 4104. Statement resumed, that during regeneration, truth ap- 
 parently takes the precedence, but when regeneration is accomplished, 
 good precedes manifestly (3995, 5354 end) ; also, that this change of 
 state is accompanied by temptations (4248, 5773); and that it produces 
 another arrangement of truths and goods in the natural mind, 4250, 
 4251, 5871. The preceding repeated in a summary; also, that the 
 arrangement of truth in the natural mind when good assumes the first 
 place, is from the Lord, and is described as the arrangement, initiation, 
 and submission of truth before good, 4269; see Initiation, Implan- 
 tation, Inapplication. In this arrangement and initiation of truth 
 into conjunction with good, common truths are first insinuated, next, 
 the less common, or the particulars which form these generals, and so 
 on, more and more interiorly, ill. 4345 ; further ill. 4377, 8773 cited 
 below. In effecting such conjunction, the freedom of man is regarded 
 by the Lord, and all freedom is of affection or love; hence, regeneration 
 is effected by special means, by which the Lord in his providence, 
 tacitly leads man, ill. 4364. He who is regenerating, passes through 
 ages answering to those of his natural birth; his infancy is when com- 
 mon truth is insinuated into good without particulars or singulars, 
 4377; see below, 4904. Spiritual Hfe comes forth from every age of 
 the regeneration as from an egg; and the preceding age is as the egg of 
 the succeeding one; this, in further illustration of the insinuation of 
 good into truths, 4378 — 4379. It is truth in general, or common 
 form, that is compared to an egg, namely, when it receives life from 
 good; but it contains particular and singular truths, which are produced 
 successively in incomprehensible series, 4383. The reception of truth 
 is spiritual conception, for seed is the truth of faith; hence, when truth 
 passes into the will it is in its womb, from which it can be produced in 
 act, 4904; further t7/. 8043; see also 9042 cited below. By his natural 
 birth man passes from the kingdom of the heart into the kingdom of 
 the lungs ; but if regenerated by the truths of faith, he passes again as 
 it were into the womb, and from the kingdom of the lungs into the 
 kingdom of the heart, 4931. The process of regeneration by good and 
 truth is described by the process of remains, which are first reserved 
 in the interiors of the natural mind, and are afterwards the means of 
 sustaining man in temptation combats, 5342, 5365, 5373, 5376; cited 
 below (20). The procedure of regeneration is described in three pe- 
 riods, 6396; cited more at length below (18). In course of regenera- 
 tion former pleasures are removed, yet the regenerate man is not 
 deprived of pleasures, but they form the plane in which spiritual good 
 is terminated, 8413; see Pleasure (7). It is spiritual good, formed 
 by truths of faith in the process of regeneration, that confers on man 
 eternal life ; natural good does not effect this, ill. 8772. The procedure 
 by which spiritual life is acquired by the truths of faith, thus, by which 
 man is regenerated, is br. described ; first, the truths of faith are to be 
 
936 
 
 REG 
 
 known, then adtnowledged, and at length believed ; in this case they 
 are conjoined with good by reception in the interiors, which good draws 
 them to itself, and is afterwards produced through them into the life, 
 Ul. 8772; further i7/. 9258, cited below (18). When good is formed 
 by truths, the various primary or common truths are first insinuated, 
 and afterwards the less common, which are arranged under those in a 
 heavenly form; thus man is gradually formed into an image of heaven, 
 and the understanding and the will are brought into consociation with 
 angels, because with goods and truths, 8773. Regeneration thus 
 effected, has charity and love to the Lord for its end (8856, 8857) ; 
 hence, all the delights of self and the world must be inverted that they 
 may serve as means, and not as the end for which man lives, 8995. Rege- 
 neration (here called the generation of spiritual life,) is effected by the 
 conjunction of good and truth ; also, the formation of good from truths is 
 like the formation of the child in the womb ; whence it appears that to 
 be born again is to be regenerated; passages cited, 9042, 10,021 cited 
 below. The procedure of regeneration from the infancy of spiritual life 
 to its fulness br. described; how indispensable are knowledges of spiritual 
 things which can only be derived from revelation ; how truth is dis- 
 cerned, &c., 9103. The implantation of the life of heaven (understand 
 the initiament of the new will, cited below (19), 9296), commences 
 in infancy, and continues to the end of Hfe ; indeed, the regenerate man 
 goes on perfecting to eternity ; passages cited, 9334 end. The regene- 
 ration of man is, in fact, only a plane, in order that his life may be per- 
 fected to eternity; and all who have lived in good are thus perfected ; 
 citations concerning infants and the gentiles, 9334 end. As regenera- 
 tion proceeds, falses and evils are removed by goods and truths being 
 implanted; this is a slow and gradual work, because if it were done 
 hastily, falses would creep in and fill the mind, indeed the Hfe of man 
 would perish, ill, 9334 — 9336. Evils and falses have such a connec- 
 tion, and are so rooted in man, that it is incomprehensible even to 
 angels; accordingly, there are thousands and thousands of arcana con- 
 cerning the way in which the regenerate are led by the Lord, that 
 hell may be removed and heaven implanted in them, br, ill, 9336. 
 Falses and evils are removed, so far as truths are disposed into order, 
 by good; because it is by good that the Lord flows into man, 9337. 
 Goods, which are called the fruits of faith, are really first and last in 
 the regenerate life; sh, from comparisons in the Word with the leaves 
 and the fruit of trees, 9337. Man is called regenerate when he is in 
 good from the Lord, also, he is then in heaven; it is thus only that the 
 Lord can be with him, because he dwells in his own, and not in the 
 proprium of any man or angel, 9338, especially the end. The begin- 
 ning of regeneration is from a state of external innocence, resembling, 
 through conception and birth, the state of infancy; it persists however 
 to a state of internal innocence, and in both respects is an image of the 
 glorification of the Lord; seriatim passages, concerning innocence vari- 
 ously understood, 10,021. See Man (43); Lord (13). 
 
 12. The Regeneration of the Rational and Natural, respectively. 
 The rational mind is most distinct from the natural, and it is to the 
 rational part that truth and good are properly attributed, ill, 3020, 
 3498, 3573, 3576, 3579, 3616, 3679, 9394, 9723, 9922 ; see Reason 
 
 REG 
 
 987 
 
 (12). When regenerated a new rational is received from the Lord; its 
 quality before and after regeneration ill, and examples adduced, 2657; 
 cited above (11). Previous to its regeneration the life of the natural 
 man is altogether contrary to the life of the spiritual (or rational), ill. 
 3913, 3928. Before regeneration the interior (or rational man), as 
 to truth and good, is as it were dead ; this because there is no cor- 
 respondence with the truths and goods of the natural, 3969. When 
 man is regenerating the Lord brings all things rational and natural into 
 correspondence with each other ; hence, no one is regenerated until the 
 natural man is regenerate, in other words, until such correspondence is 
 effected, 2850, passages cited 9325 end; see below, 3493. The natural 
 is regenerated by the rational, and this so far as they are no longer at 
 variance, 3286. When the natural man is born anew, he owes his con- 
 ception to the rational, and thus in order to the spiritual, the celestial, 
 and the divine itself, such being the order of influx, 3304; see below, 
 3570, 4904. In the procedure of regeneration, good in the rational 
 is as a father, truth as a mother, and from these are produced goods and 
 truths in the natural, as offspring, 3285, 3286, 3288, 3299, 3314, 
 3570, 3573, 3616, 3671, 3677. The rational man, therefore, receives 
 truths and is regenerated before the natural, and the latter, with much 
 difficulty, afterwards, variously ill, 3321, 3469, 3493, 3855, 4612; 
 see below, 3573. The good of the rational does not flow immediately 
 into the good of the natural and regenerate it, but mediately by truth, 
 3509; see also 3502, 3563, 3570, 3573 cited below. Before the 
 natural is regenerated, and thus brought into correspondence with the 
 rational, it is as darkness, in which the rational appears to itself unable 
 to see anything, 3493, further i7/. 3620, 3622, 3623, 3629; cited 3969. 
 The natural cannot receive life from the rational except by doctnnals, 
 or knowledges of good and truth, and such knowledges can only be ap- 
 propriated by delights, 3502, further ill, 3508, 3512; see below, 3518. 
 The celestial man is regenerated by knowledges of good; the spmtual, 
 by knowledges of truth, 3502. The rational mind consists of will and 
 understanding, from which, respectively, good and truth flow into the 
 natural; but, before regeneration, the will and understanding do not 
 act together, 3509. Genuine good, received from the Lord in the 
 natural man, is called good of the natural, to distinguish it from natural 
 good, which is described as mere delight; natural good, however, serves 
 to introduce truth, especially while regeneration is proceeding, ill. 3518; 
 see also 3665, 3690, 3974, 3982, 3986, 4145 cited above (11). 
 Genuine good flows down into the natural at the commencement of re- 
 generation, by the medium of truth, and manifests somewhat similar to 
 good, but it is in inverted order, 3563; and the passages concerning 
 the apparent priority of truth cited below (18, 27). The procedure of good 
 flowing in by means of the rational man, whereby regeneration is 
 effected, is like the procedure of the soul when the child is formed in 
 the womb, ill, 3570, 4904. Good and truth of the natural are formed 
 from good and truth of the rational, by influx; and this, by innumer- 
 able means, which are treated of in the internal sense of the Word, 
 3573, br, 3616. Good from the rational occupies the inmost part of 
 the natural; thus it conjoins itself with good, first or immediately, and 
 with truth mediately, 3576. By the common form in which good first 
 presents itself, it disposes the natural mind into order, and forms truths. 
 
988 
 
 REG 
 
 REG 
 
 989 
 
 It- 
 
 by which, again, it produces goods, and so on; this, almost the same 
 as life constructs the fibres of the body, 3579. Without the conjunc- 
 tion of truth with good, and the unition of good with truth in the 
 natural man, good and truth in the rational are as parents without off- 
 spring, and regeneration cannot take place, hr. 3617; further ill. 3793; 
 see also 4588 cited below. The regeneration of the natural commences 
 from the ultimate of order, and it proceeds even to conjunction with the 
 Lord by means of the rational, 3657, 3679 near the end ; see also 
 3868; cited above (11). Until the natural is brought into cor- 
 respondence with the rational, it is impossible to think spiritually ; but 
 when regeneration has progressed thought is predicated of the rational 
 by its intuition in the good of the natural, ilL 3679. In every man 
 who is regenerated, the good of his natural man is first conjoined with 
 common good by the affection of interior truth, and afterwards with 
 rational good and truth, 3825. Further explained, that the natural 
 man can never be regenerated except from the interior (or rational), 
 because all arrangement in the exterior is effected from the interior, by 
 truth, 4015. Man is regenerated by this, that good is conjoined with 
 truths in the natural mind, and then the natural is conjoined with the 
 rational ; this procedure ilL 4353; see below 4612. Unless the natural 
 be regenerated the rational cannot produce anything of good and truth, 
 because there is no other receptacle for them, 4588. The preceding 
 repeated, ill, also that the natural must be regenerated before it can be 
 conjoined to the rational, 4612. Illustrated, how the interior natural, 
 and the rational, are successively opened in man, or otherwise, how they 
 are closed in case he is not regenerated, 5126, 5128; see also 5133. 
 Further illustration of the order into which truths and goods are re- 
 duced in the natural man when he is regenerated; how seusuals are all 
 subordinated to the rational, and truths and goods occupy the centre, 
 where they are in light, 5128 near the end, 5134. Rationals, naturals, 
 and sensuals, must be reduced into correspondence in order to the recep- 
 tion of divine influx; consequently, in order that a man may be reborn, 
 5131 end. The natural mind is not regenerated by scientifics, but by 
 influx from the divine, 5398. The natural man at first shrinks from, and 
 rebels against, submission to the spiritual, for it seems to him that, in 
 such case, he is utterly to perish ; but afterwards he comes to think 
 otherwise, 5647, 5650, 5660. In this connection it is repeated that, in 
 order to man's regeneration, the natural must lose all its own power 
 and become subject to the spiritual, 5651 ; further ilL 6567 cited below. 
 When this takes place a new rational is given to man, called the natural 
 spiritual, because the spiritual acts by it, 5651. All this takes place 
 because the natural mind is the plane in which influx terminates; and 
 either the spiritual must govern the natural, or else whatever flows in 
 is turned into evil, 5651; further ill. 8351; see also 7442—7443 cited 
 below (16). Some are regenerated only so far that their spiritual life 
 is in the exterior natural, and such are in the external church ; others 
 go beyond, and are elevated above scientifics and sensuals to interior 
 thought and affection, and such are in the internal church, 6183. The 
 natural or external man must be wholly submissive to the spiritual or 
 internal, in order that the church may exist in him ; this submission 
 consists in the predominance of good over truth, 6567; see below 8351. 
 When the natural or external is regenerated, all therein is subjected in 
 
 order to the interiors, and the interiors flow in as into their common 
 vessels, 7442. Unless the external be subject to the internal, faith and 
 charity cannot be implanted, but so far as that subjection or subordina- 
 tion exists, they are implanted; repetition concerning influx, 8351. 
 The internal man is regenerated by thinking and willing according to 
 faith, but the external by a life corresponding to that thought and 
 will, which is a life of charity, 8747, cited below (29). Natural life 
 and natural good do not give salvation and eternal life, but spiritual life, 
 which is the life of Christian good formed by the truth of faith, ill. 
 8772. The good of charity, which gives spiritual life, must have full 
 existence in the interior man, or else it cannot restore good in the na- 
 tural or external man ; the procedure by which such restoration is ef- 
 fected ill 9 1 03 . The natural man is in hell, and the spiritual in heaven ; 
 hence, the man himself is in hell unless he is regenerated or made spi- 
 ritual, ill, 10,156. That regeneration, predicated of the internal and 
 external respectively, is denoted in the Word by the creation of a new 
 heaven and a new earth, 9336 end, and the explanation of Genesis i., 
 ii., cited below (39, 40, 41). See Natural (4, 6, 13, 25), Good (3, 
 20), Perception (13, 25), Reason (19, 21, 30, 31). 
 
 13. The Rational mind before and after Regeneration, or the first 
 and second rational ; their quality ill. 2657. See Reason (5, 7, 9, 10, 
 
 12, 29). 
 
 14. The Natural, before and after Regeneration ; first, see above 
 (12), 3913, 3928, 5128, 5131, 5647. Before the natural is regenerated, 
 and thus brought into correspondence with the rational, it is as dark- 
 ness, in which the rational can see nothing, 3493, further ill. 3620, 
 3623, 3629. The natural, when not regenerated, turns goods and 
 truths, which flow in from the rational, into evils and falses ; but, when 
 regenerated, it is like a face in which these goods and truths efiigy 
 themselves in corresponding forms, 5118, 5165, 5168. See Natural 
 
 (4, 6); Man (24). 
 
 15. Submission of the whole man necessary in order to Regeneration; 
 in other words, that the Lord must have the whole man, and not the 
 man be partly his own, ill. and sh. 6138. 
 
 16. Thai the sensual part is not regenerated in our day ; the reason 
 sh. and that man by regeneration is elevated from it, 7442 — 7443 ; see 
 above (12), 6183. The faculty of elevation from the sensual part is 
 the especial gift of the Lord to the regenerate ; in this passage the 
 author's various statements are resumed in a clear summary, 7442. As 
 to the regeneration of the sensual part, compare 10,028; also 9996, 
 9997, cited in Priest (7); and 6949, 6953—6954, cited in Moses (8), 
 Power (8). See Perception (4), 7055; Natural (14), Sensual; 
 and as to the rejection of the will-sensuals, and the regeneration of the 
 intellectual, Pharaoh (3). 
 
 17. That some are external, some internal, when regenerated; the 
 difference ill. 6183; see Internal (5). 
 
 18. Good and Truth with the Regenerate. It is according to the 
 appearance and to the procedure of regeneration with the spiritual man, 
 that truth is held to be prior and superior to good, but this appearance 
 is a fallacy, fully ill. 3324, 3325, 3330, 3336. Hence, truth is appa- 
 rently in the first place when man is regenerating; but the good of life 
 
990 
 
 REG 
 
 is in the first place when he is regenerated, 3539, 3546 — 3548, 3550, 
 3563, 3570, 3576, 3593, 3601, 3603, 3610, 3701, 3726, 3863, 3995, 
 4247,4248,4256,4337,4925, 5342 end, 5351, 5354, 5747, 5773, 
 5804, 5827, 6247, 6396; and the additional passages cited below (27). 
 After regeneration the fructification of good and the multiplication of 
 truth take place in the external man; the fructification of good in his 
 affections, the multiplication of truth in his memory, 9 1 3, further ill. 
 984; see below 5270, 5365. Truths and goods appertain to the in- 
 terior memory; hence, they are retained by the good, and they can be 
 further instructed in them when they come into the other life, 2490. 
 In virtue of truths and goods pertaining to the interior memory, the re- 
 generate also come into angelic intelligence and wisdom in the other 
 life, 2494, 6931. The consociations of good and truth in the regene- 
 rate correspond to the arrangement or consociations of the heavenly 
 societies; thus, the regenerate man is a little heaven, and heaven is 
 a grand man, 1900, 1928, 3584, 3612, 4154, 4302, 5704, 5709, 
 8370, 9079, 9473, 9670, 9673, 9680, 9682, 9683, 9741, 9807, 9812, 
 9873, 9891, 10,270, 10,303; especially the summary 9079; see also 
 below 9846. Good natural to man is not spiritual good, or the good 
 of faith and charity; natural good is from the parents, but spiri- 
 tual good is from the Lord by regeneration, 3470, 3518; especially 
 3603. Natural good is vastated, and spiritual good is formed in course 
 of regeneration by truths, to which end truths not genuine are first 
 insinuated, 3470; see below 3665. In the procedure of regeneration 
 truths adjoined to natural good are as fibres which are led and applied 
 into form by interior good ; but this with much grief from combat, 
 3470, 3471, 3579. Good thus formed in the natural or external man 
 is as a texture woven and formed by the internal man from the Lord, 
 who is the Former and Creator, 3470, 3494, 3513; see also 8043 cited 
 below. Good is manifested at a later period than truth, because it is 
 the inmost in all the affections of man ; ill. by the twofold involuntary 
 faculty, which spontaneously produces evil before man is regenerated, 
 but good when he is regenerate, 3603 ; see also 5342 end ; and see 
 5827 cited below. Good from the Lord is the essential life of truth, 
 but essential life is not received until self-derived life is vastated, 3607. 
 Truth is first deprived of self-derived life, when good begins to be 
 regarded in the first place, and thus, to have the dominion in all things, 
 3607; see below 4248. Truth is said to have self-derived life when 
 any delight from the love of self and the world is adjoined to it, and it 
 is the first receptive of essential life, when the life of the love of self 
 and the world is extinguished, 3610. The quality of the life when 
 truth is regarded as prior and superior to good, compared with the 
 sordid life of brute animals ; also, that there is a continual endeavour 
 in good to restore the state that truth may be subordinate, 3610 ; see 
 below 4248. Good into which the regenerate are first introduced is 
 called the good of sensuals, or pleasure [ro/upe], and this was repre- 
 sented by mount Gilead, ah, 4117. Mediate truths and goods serve to 
 introduce genuine truths and goods during regeneration, and afterwards 
 are rehnquished, 3665, 3690, 3974, 3982, 3986, 4063, 4145. Good 
 from the Lord is received by the mediumship of angels into the know- 
 ledges of truth which man has, and its effect is to hold him in truths 
 
REG 
 
 991 
 
 until he is affected by them, 4096, 4099. Mediate goods (spoken of 
 above) are varied and changed with those who are regenerating; but 
 with the unregenerate it is not goods that are changed, but affections 
 and their dehghts; for want of knowledges, however, these things can- 
 not easily be comprehended, 4136. Good and truth from the Lord form 
 the interior conscience, or the interior plane, by which the Lord rules 
 those who become regenerate, ill. 4167. When good assumes the first 
 place, or the dominion over truth, regeneration is accomplished, and 
 this change of state is accompanied by temptations, 4248, 5773, 8351. 
 In this case another order is produced among the truths and goods of the 
 natural man, which order is from the Lord, who now arranges, initiates, 
 and forms all, 4250, 4251, 4269; see below 5704; and the citations 
 concerning the new will and new understandings (22). The order here 
 spoken of is such that incongruous and opposing scientifics are rejected 
 from the midst to the sides, or from light to shade, 5871; see below 
 455 1 . The natural man being thus regenerated, the conjunction of good 
 with truth can be effected more and more interiorly, ill. 4353; see also 
 4345 cited above (11). Truths are accepted and implanted when the 
 man is led, in freedom, to good ; ill. also by examples, that truths are 
 insinuated into good by special means, 4364. Common truths are 
 implanted in good, or receive life from good, when man is first born 
 anew and is au infant of the regeneration; afterwards, particulars and 
 singulars are conjoined as he advances from age to age, 4377—4379, 
 4383. By good is to be understood spiritual good, which consists in 
 willing and doing good to others from no selfish motive, but from the 
 delight of affection ; also, no one can have such good except by regene- 
 ration, which is efJFected by the truths of faith, 4538. Before man 
 receives good from the Lord by regeneration, he has many falses mixed 
 with truths, which are arranged into order when he is regenerated, and 
 acts from good; in this case truths occupy the inmost and falses are 
 removed to the circumference; but, in the unregenerate, falses occupy 
 the inmost and truths are removed, 4551, 4552. Evils and falses are 
 removed only, not actually extirpated, by regeneration, yet the regene- 
 rate are held in good by the Lord, ill, 4564. Interior truths are from 
 the rational man, but their reception is in the natural; wherefore, if the 
 receptacle is not prepared by regeneration, truths and goods are extin- 
 guished, or, it may be, perverted or rejected, 4588 ; further ilL 4612; 
 5126, 5128 cited above (12); also 5376. During man's reformation 
 truths are copiously received in his natural memory, but during rege- 
 neration he is apparently deprived of truths, because they are indrawn ; 
 when this takes place the natural mind is illuminated from the interior, 
 and in the measure that evils and falses are removed, those truths are 
 produced forth and conjoined to good, 5270 ; further ill. 5365 cited 
 below. The state of instruction which precedes regeneration yet further 
 ill., also the apparent privation of truth, and especially the necessity of 
 temptations in order that evils may be removed, and that truths may 
 appear in light in their proper order under good, 5280. Goods and 
 truths that are stored up together in the interior of the natural mind 
 are called Remains ; and such remains are produced-forth in states of 
 temptation, by which means the regenerate are sustained, 5342, 5363; 
 further ill. 5376 cited below. Truth is conjoined to good, and good to 
 truth, reciprocally ; this conjunction constitutes the heavenly marriage, 
 
 VOL. II. A A 
 
992 
 
 REG 
 
 and when it is effected truth is fructified from good and good from 
 truth; the process iV/. 5365; see below 5928. The multiphcation of 
 truth precedes, and the fructification of good follows; hence, there are 
 states of spiritual indigence or hunger, and hence again, the conjunction 
 of truth and good is according to desire, ill, 5365. The same thing 
 expressed otherwise, viz., that truths are multiplied before regeneration, 
 and afterwards they are conjoined to good in desolation at the time; 
 this ill. and the state of desolation exhibited in passages from the 
 Word, 5376. There is no conjunction of truths without good, because 
 there is no end to which they all alike tend, and no origin from which 
 they all alike come; thus, they are not pervaded and ruled by any 
 universal principle, 5440. Good arranges truths in its own likeness, 
 thus, into the form of heaven, for there is a living force in it, because 
 the Lord himself; thus the whole application of truth is in subordina- 
 tion to good, ill. 5704, br. 5709; see also 8370. Truth is manifested 
 before good, because it is nearer the light of the world; but good is in 
 the spirit of man and in the light of heaven, ill. 5827, compare 8648. 
 Good, when it has the dominion, multiplies truths around itself, also 
 around every individual truth, and makes it as a little star, and thus 
 produces truths from truths in succession, 5912; see below 6004. The 
 reciprocality and reaction of truth is from good, for truths with good in 
 them are Hke blood vessels containing blood, and without good they are 
 empty and lifeless, 5928, ill. by the same and other comparisons, 8530, 
 9154, 10,555; and by the conjunction of the heart with the lungs, 
 9495. Truths again, in order to man's regeneration, must be initiated 
 into scientifics; this, in order to the conjunction and correspondence of 
 exteriors with interiors, and in order to the extension of thought and 
 communication with many societies, 6004, 6023, 6052; see also 6610 
 cited above (3); and see below 8725, 9723. Neither truth nor good 
 can be received except in the intellectual part of man (the spiritual man 
 being understood), ill. 6125. The affection of truth is described in 
 two kinds, the one prior, in course of regeneration, when the man looks 
 at good from truth ; the other, later or posterior, when the man is rege- 
 nerated, and he looks at truth from good, br. ill. 6247. The course of 
 regeneration is described in three periods; the first, when man is in 
 truth, but not in the good of life; the second, when he is in the good 
 of life from truth but not from good; the third, when he is in the good 
 of life from good, 6396. All spiritual good proceeds either from faith 
 or from love ; when man is regenerating it is from the truth of faith, 
 but when he is regenerated it is from affection, thus from love ; how 
 totally distinct the two states are, 7857, further ill. 8013. By good 
 (of the spiritual) is to be understood truth, that has passed from the 
 understanding into the will, and from the will into act; such is the 
 good of charity, from which, then, proceed truths, which alone are the 
 genuine truths of faith, 8042. Faith thus produced, called the faith of 
 charity, is the new birth, from the procedure of which the man is said 
 to be conceived and born anew ; from which, also, the Lord is called 
 the Maker, and the Former from the womb, ill. 8043. Truths that are 
 capable of being made goods (see above 5365, 5704, 5928) are br. de- 
 scribed as to their quality; viz. that they must be confirmed truths, in 
 manifold consociation, and held in affection, 8725. The procedure by 
 which truths are conjoined to good ill., that, in the first state they are 
 
 REG 
 
 993 
 
 simply known, in the second acknowledged, and in the third they are 
 believed; also their quality in the first and second state, br. ill. 8772. 
 Passages cited concerning regeneration ; especially that it is the con- 
 junction of good and truth, 8983 end; but especially 9042, 9043; 
 passages cited 10,237^; further t7/. by the signification of the Sabbath, 
 10,360; also, that such conjunction is the same as the conjunction of 
 the new will and new understanding, 9055. Goods and truths are dis- 
 tinguished as interior and exterior, which proceed in diverse order ; 
 namely, from truth to good in the internal man, and from good to truth 
 in the external, 9135. When the state before regeneration is treated 
 of, the order in which they are named is ** truths and goods ;" but 
 when the regenerate state is predicated, the order is "goods and 
 truths,'* 9135. Good is made good by truths, or takes its quality from 
 truths, and therefore is known for good by desiring truth ; wherefore 
 when truth perishes, good also perishes, 9206, 9207. He who knows 
 what the formation of good from truths is, knows the veriest arcana of 
 heaven, for he knows the secrets of man's creation anew, or regenera- 
 tion, which is the formation of heaven within him, 8772. Good and 
 truth form a connection and constitute the life in man ; hence, the 
 necessity that falses be extirpated and truths implanted by the Lord, 
 or that falses be such as men hold innocently, which are capable of 
 being bent to good; the procedure of good compared with the prolific 
 essence in seeds, etc., 9258. Good and truth, and indeed the very 
 form of all things in the regenerate man, is according to use of life ; also, 
 that his use or end is his good, the formation of which is by truths, 
 9297. Knowledges of good and truth, or scientifics from the Word, 
 serve as objects of internal sight, from which the internal man elimi- 
 nates whatever is agreeable to his love ; that it is in this way the regene- 
 rate become more perfect, ill. 9723. The truths of faith in those who 
 become regenerate are disposed in a form corresponding to the spiritual 
 heavens, while the good of love corresponds to the celestial heavens, 
 9846. Regeneration is effected by divine truths from the Word received 
 more and more interiorly ; and, finally, all such truths exist together in 
 order, in the ultimates of man, 10,028. The difference between truth 
 and good in the internal and external man ; that in the external both 
 are apparent, but not in the internal ; especially that truths implanted 
 in the life do not appear, 10,029. In the first state of regeneration 
 truth is implanted and conjoined to good ; in the second state truths 
 proceed from good, because it is from good that man regards them, 
 speaks them, and does them, 10,060. The conjunction of truth and good, 
 or of faith and love, is reciprocal, and is called the heavenly marriage, 
 or heaven itself in man; it is in this marriage union that the Lord 
 dwells with man, because all good, and all conjunction of truth with 
 good, is from him, ill. and sh. 10,067; the former only. 10,237^, 
 10,367. It is the Lord alone who effects the conjunction of good with 
 truth, and of truth with good, and not man at all; ill. by the conjunc- 
 tion of will and understanding ; and further ill. that conjunction is by 
 love, which becomes of the will, 10,067. Good is implanted in men of 
 both classes, celestial and spiritual, by truth, but in a different manner; 
 with the celestial, in the will part, because truth is at once received in 
 the good of love ; with the spiritual, in the intellectual part, because 
 truth is first received in the memory as science ; hence, the different 
 
 A A 2 
 
994 
 
 REG 
 
 procedure of regeneration in the two cases, 10,124 ; compare 10,787 
 cited below (23). Regeneration by truths from good was represented 
 by the altar of burnt-offerings ; worship, by the altar of incense, 10,206 
 end; see below (36). Further, as to good and truth predicated of the 
 regenerate, see Good (20); Influx (3); Life (15); Man (27); see 
 also Implantation; as to celestial and spiritual good, see below 
 (23); Good (16); Heaven (5, 6); Order (17). 
 
 19. Concerning the two states of those who become Regenerate; 
 first, when they are led by the truths of faith to the good of charity ; 
 and secondly, when they are in the good of charity, 9274; see also the 
 numerous passages cited above (18); and continued (22). The knowledge 
 of these two states is sufficient to shew that a new understanding and a 
 new will are given by the Lord to those who become regenerate, and that 
 man is not made new until he has both, 9274 ; see also, 9055. These 
 two states are distinctly treated of in the Word, and it is a law of order, 
 that when a man is once introduced into the latter state, he should not 
 return to the former; passages cited, 9274, 10,184, near the end. 
 Truth and good predicated respectively of these two states, or of the 
 new will and new understanding, make the spiritual life of man ; the 
 formation of either state is here treated of as the implantation of truth 
 and the implantation of good, 9296. It is further explained how the 
 implantation of good, or the initiament of the new will, dates from 
 infancy, and increases with the life of innocence, in the succeeding ages ; 
 also, how this new voluntary part is the dwelling of the Lord in man, 
 and is perfected by the implantation of truth, 9296, 9297 ; the former 
 part concerning the implantation of life in infancy cited, 9334, end. 
 That man is not in heaven until he comes into the second state, or is 
 led of the Lord by good; passages cited, 9832, end; cited again, 
 9845. Illustration of what is here said concerning the two states of 
 regeneration by the circle of life in man ; first, that the truths of faith 
 enter by sight and hearing into the memory, and after their reception 
 in thought and affection become of the will ; secondly, that man speaks 
 and acts from the conjunction of the good of charity with such truths, 
 10,057; further, 10,060. That when man is in truths he is in com- 
 bats, and when in good he is at rest; in like manner as the Lord was 
 divine truth when in combats, and divine good when at rest, which rest 
 is meant by the Sabbath, 10,360. That man enters heaven when he 
 is in good; that he is led by truths to good; and that truth is made 
 good when it becomes of the will or love; how this is effected, 10,367; 
 cited above (18). That this conjunction of good and truth is the 
 heavenly marriage, and that they who are only in truths, and not at the 
 same time in good, cannot be regenerated, 10,367. The two states of 
 regeneration again described, and br. ill, by action and reaction ; that 
 every active requires to be conjoined with a reactive, in order to make 
 a one ; accordingly, that good acts, and truth reacts, so far as it receives 
 from good, 10,729. Further, as to the conjunction of these two states, 
 or of good and truth, see Marriage (13j; as to the signification of 
 the two states, by labour and rest, respectively, see Sabbath. 
 
 20. Fulness of state predicated before man is regenerated ; that 
 such fulness consists in states of innocence and charity, also of know- 
 ledges of good and truth, all which are meant by Kemains, 2636. 
 Further shewn that there are in every man, goods and truths stored up 
 
 REG 
 
 995 
 
 from infancy, which goods and truths are signified in the Word by 
 Remains; passages cited, 5128. Truths joined to goods and reserved 
 in the interiors of the natural mind, are called Remains; and regenera- 
 tion cannot be effected until this state is in fulness; passages cited, 
 5335; further i7^. 7984. The procedure of regeneration by Remains 
 ill., especially, their use in temptations, 5342, 5365. The conjunction 
 of good to truth, and of truth to good, which may also be called the 
 procedure of Remains ilL 5365. When the uatural man is regene- 
 rated, the truths and goods of Remains are brought together into the 
 scientifics of the natural mind, because they are then in the ultimates 
 of order, br. ill, 5373. See Fill, Full, Implantation. 
 
 21. Remains necessary to Regeneration, See above (20); Man 
 (23); but especially Remains. 
 
 22. That a new will (voluntarium), and a new understanding 
 (intellectuale), are given by Regeneration ; the procedure a little ill. 
 and that it continues from infancy to old age, indeed to eternity, 5354. 
 The new will and new understanding exist by influx from the Lord, 
 5354. The truth of faith is predicated of the intellectual part, and 
 this is apparently in the first place when the regeneration proceeds ; 
 but the good of charity, predicated of the voluntary part, is really the 
 first, and it manifestly appears so when regeneration is effected; pas- 
 sages cited, 5354 end, 8036. The implantation of faith and charity, 
 thus, the formation of the new will and new understanding is effected 
 by temptations, which are combats against evils and falses, 8351. A 
 new understanding is given to the regenerate by the truths of faith, 
 and a new will by the good of charity; it is shewn also that both must 
 be conjoined in order to regeneration, 9055, 9274. The new will is 
 first implanted in infancy by good from the Lord, ill. 9296; cited 
 above (19). The truths which make the new understanding in man 
 are truths from good, in which the Lord is present, ill, 9297. The 
 intellectual part of the regenerate man corresponds to the spiritual 
 kingdom in heaven ; the voluntary part to the celestial ; this because 
 the former is the receptacle of the truths of faith, the latter of the good 
 of love, 9835; cited, 9846. See Mind; and as to the two parts of the 
 mind, voluntary and intellectual, in those about to be regenerated, 
 see Pharaoh (3). 
 
 23. Regeneration of the Celestial distinct from regeneration of the 
 Spiritual ; that the former are regenerated as to the will proprium, the 
 latter as to the intellectual proprium, 5113. The man of the celestial 
 Church was regenerated as to the voluntary part, by the good of charity 
 imbued in infancy, which grew to perception, and thus produced in 
 the intellectual part, as in a mirror, all the truths of faith ; with the 
 spiritual, on the contrary, a new will is given in the intellectual part 
 when its state is formed by instruction and the reception of truth, 
 5113; further ill, 10,124 cited below. When the spiritual man is 
 regenerated, the will proprium still remains in evil; but it is then 
 miraculously separated, and the regenerated person is held in good by 
 superior force, 5113. The celestial man is regenerated by the good of 
 love, or by seed implanted in the voluntary part; but the spiritual by 
 the truth of faith, or by seed implanted in the intellectual part, 5113; 
 further lY/. 10,124. The spiritual man cannot possibly receive any- 
 thing of good and truth except in the intellectual part, 6125. The 
 
996 
 
 REG 
 
 procedure by which the regeneration of man is carried on till he be- 
 comes celestial, is described in the ceremony of expiation ; the same 
 br, ex. and passages cited concerning the difference between the celes- 
 tial and spiritual, 90/0. The celestial and the spiritual are relatively 
 the same as the two faculties of will and understanding, or as good and 
 truth, 9835; cited, 9846. Good is implanted in the celestial as well 
 as the spiritual by truth, but in a different manner, ill, 10,124 ; cited 
 above (18); compare 2954, cited in Redemption. They who are 
 regenerated by the Lord, and commit truths immediately to the life, 
 come into interior perception concerning them ; but they who receive 
 truths first into the memory, then into the understanding, and finally 
 into the will, are in faith, and act from conscience, 10,787. See 
 Love (13); Good (16); Sabbath (1, 2); Profanation (3); 
 Order (8); see also below (38, 39, 40, 41). 
 
 24. That no one can be reformed and regenerated except in free- 
 dom, 1937, 1947, 2876, 4029, 4031, 7007; ill. by the separation of 
 spirits in freedom, according to delight, 4110, 4111, 4136. That the 
 natural man shrinks from conjunction with the spiritual, because he 
 fears that he should lose his freedom and all the delight of his life, 
 5647. See Liberty; or, briefly, Man (15). 
 
 25. That the regenerate are led by goody and therefore live accord- 
 ing to order, thus, in the Lord, 8512. The same further i7/., also, that 
 in him who lives according to order, the way is open to the Lord ; but 
 in him who does not live according to order it is closed, 8513. Man 
 is first led by truth to good, and before this he cannot know what good 
 or charity is ; afterwards the Lord leads him by good, and good adopts 
 the truths that are in agreement with its quality, and joins them to 
 itself, 8516. The conjunction of good and truth here spoken of is 
 effected in a state of peace, because all who are led by good are in 
 peace, 8517; ill. by the six-days' labour and the Sabbath, 8539; con- 
 tinued below (27). 
 
 26. Regeneration treated of in series with the doctrine of Charity, 
 8548 — 8553, 8635 — 8640. He who does not receive spiritual Hfe 
 from the Lord, that is, who is not regenerated, cannot be saved, 8548. 
 Spiritual life (received by regeneration) is to love the Lord above all, 
 and the neighbour as oneself; but natural life (which is all that we 
 receive from our parents), is to love self and the world. 8549. Every 
 one is born into the evils of self-love, and the love of the world ; and 
 these hereditary evils are from our parents and ancestors, traced to 
 remote generations, 8550. Besides this proneness to evil, man con- 
 firms himself therein by continually adding evils of his own, 8551. 
 These evils are so contrary to spiritual life, that the man needs to be 
 created anew, and unless this be done he is damned, 8552. Further 
 stated in explanation of this, that the order of life is completely inverted 
 by evil, and order can only be restored by regeneration, 8553 ; con- 
 tinued below (27). 
 
 27. The inversion of life with the Unregenerate continued ; that for 
 this reason, man does not come into heaven until he is in such a state 
 that the Lord can lead him by good, 8516, 8539, 8721—8722, 8773, 
 9832; see also, 9139. That the prior or first state of regeneration is 
 to be led by truth, the latter to be led by good ; passages cited above, 
 (18); after which, 7923, 7992, 8505, 8506, 8510, 8512, 8516—8517, 
 
 REG 
 
 997 
 
 8539, 8643, 8648, 8658, 8685, 8686, 8690, 8701, 8726, 8935, 9135, 
 9224, 9227, 9230, 9274, 9832, 9845. That only he who is regene- 
 rated knows the distinction between what is of the world and what of 
 charity, or spiritual good, 8635—8640, 8685 end, 8690. This, be- 
 cause man of himself can only know such things as are obvious to the 
 senses, therefore such as relate to the world and self, 8636. Certain 
 truths br. recited which a man cannot know of himself, but must be 
 instructed in from revelation, 8637 ; further as to the inversion of state, 
 see Order (7); Man (26). 
 
 28. Influx from the Lord during Regeneration, Every one receives 
 influx from the Lord mediately and immediately, but the conjunction of 
 truth proceeding mediately, with truth proceeding immediately from 
 him, rarely takes place, ill. 7055, 7056, 7058. In the first state of 
 regeneration, while man is led by truth, he is governed by immediate 
 influx from the Lord ; but in the second state, when he is led by good, 
 he is governed by influx both mediate and immediate ; citations con- 
 cerning influx of both kinds, 8685, ill. 8701. See Influx, as to good 
 and truth (3); as to the terms Mediate and Immediate (11). 
 
 29. Regeneration further treated of in series with the doctrine of 
 Charity ; first, that man is internal or spiritual, and external or natural, 
 and that he is not regenerate until the natural man is regenerated, 
 8742 — 8747. With the unregenerate it is the natural that rules, and 
 the internal that serves ; but with the regenerate a contrary order takes 
 place, 8743. The natural man, when not regenerate, makes all good 
 consist in pleasure, gain, &c.: but when regenerate, in serving the 
 neighbour, &c., 8744, 8745. The natural is regenerated by the inter- 
 nal, and this by the life of faith, which is charity, 8746. The regene- 
 rate man as to his internal is already in heaven, among angels there, 
 with whom he lives after death, 8747. The very end or purpose of 
 man's regeneration is that charity, and love to the Lord, may rule in 
 him, 8856 — 8857 ; this, because the life of every one is according to 
 his ruling love, which cannot be changed after death, 8858. See also, 
 as to the Natural Man, the passages cited above (12 — 14). 
 
 30. That Worship is acceptable so far as Regeneration has pro- 
 ceeded; because, it is only so far that it proceeds from the truths of 
 faith and the good of love, 10,206. See Love (10). 
 
 31. That the Jews were ignorant of Regeneration^ sh. 4904. See 
 Profanation (12) ; Jew (5). 
 
 32. The difference between Purification and Regeneration ill., how 
 they were represented by washings in the Jewish ritual, 10,233, 
 10,237, but especially 10,239. See Purification. 
 
 33. That Regeneration is represented by Baptism; also the words 
 of the Lord explained, " He that belie veth and is baptized shall be 
 saved,'* 9032. To be regenerated is to be led into the good of love and 
 charity by the truths of faith (passages cited, 9032) ; hence the signifi- 
 cation of washings formerly, and now of baptism; because water denotes 
 truth, by which man is interiorly cleansed from evil, 9088. Every 
 form of expiation by washings, burnt-offerings and sacrifices, repre- 
 sented purification from evils and falses, collection of passages to shew 
 that all purification is done by the truths of faith, 9959. Passages 
 cited concerning purification and regeneration by the truths of faith ; 
 that this is denoted by water, and is done in the natural man, 10,238 end. 
 
998 
 
 REG 
 
 REG 
 
 999 
 
 
 " 
 
 E^eeneration was represented by washing the whole body, called 
 baptizing ; the Lord's words ex. " He that is washed needeth not save 
 
 to wash his feet," 10,239. 10,243. ^ . . V, ^ ... ^, ... ,, f 
 
 34 Regeneration by Water and the Spirit (John iii. o) tU., tnat 
 water signifies the truth of faith ; spirit, its life (or the divine truth 
 from which man has Hfe), 10,237i, 10,238, especially 10,240; pas- 
 sages cited in each ; the same text briefly noticed, 8043, 9325; as to 
 v^se 8, " So is every one who is bom of the spirit," 10,049 end. See 
 
 35. That Regeneration is an image of the Lord's Glorification, 1 502, 
 1554, 2093, 3017, 3043, 3057, 3138, 3141, 3200, 3212, 3296, 3471, 
 3490, 4237. 4353, 4377. 4402. 4538, 5688, 5827. 7193, 10.021, 
 10,060, 10,067. 10,076, 10,239. The regeneration of man is similar 
 to \he glorification of the Lord, also the first conception of his rational 
 mind, but the formation of the new rational is difi'erent, 2093. The 
 procedure of regeneration is similar to the procedure of the Lord when 
 he made his human divine; indeed, so far as man is created anew he 
 has the divine, so to speak, in himself, only that nothing is done by his 
 own power. 3043; cited, and further i7/. 3057, 3138. Because of tins 
 similitude the same passages of the Word treat in the representative 
 sense of man's regeneration, and in the internal sense of the Lord's 
 glorification, 3296. 3490. 3656. 3657. 4353. 5688. The Word is 
 generally explained of man's regeneration, because this is adequate to 
 our ideas; not so the glorification of the Lord, which transcends 
 human understanding, 4353, 10,021. The glorification of the Lord is 
 by a procedure according to divine order; so, the regeneration of man, 
 by which he is made spiritual and celestial, and which is an image of the 
 Lord's glorification, 4402 ; further ill. 4538. The glorification of the 
 Lord's human till it was made divine good is described in the internal 
 sense by the process of expiation in the Levitical ceremonies ; the same 
 process, in the relative sense, describes the regeneration of man to celes- 
 tial good, which is the good of the inmost heaven, ill. 9670. The pro- 
 cess by which the Lord glorified his human, and by which he regenerates 
 man. is fully described in the ritual of the burnt-oflTerings and sacrifices; 
 the same described and illustrated by the circle of life in man. com- 
 mencing from the will in the inmost. 10,057. The first state of the 
 glorification was the implantation of divine truth, which is described by 
 the sacrifice of a young bullock, and the burnt-offering of the first ram 
 in the ceremony of consecration; the second state was the procedure of 
 divine truth from divine good, which is described by the offering of the 
 second ram, called the ram of fillings; also, that the two states of rege- 
 neration are similar; passages cited, 10.060; further ilL 10.076. See 
 
 Lord (53. 61). 
 
 36. How represented in the Burnt-offerings and Sacrifices; citations 
 given above (35) 9670. 10.057. 10.060. 10.076. That the priesthood 
 represented the Lord as to the whole work of salvation, ill. and sh, 
 9809, 9989, 10,152, 10,279. That all the appointments of divine 
 worship connected with the priesthood had reference to salvation by 
 the good of love from the Lord ; that such is the signification of all the 
 burnt-offerings and sacrifices, the shew-bread, the incense, and the 
 appointment of the Levites in place of all the first-born, 9809. In a 
 summary, that sacrifices and burnt-offerings in general signified rege- 
 
 neration by the truths of faith, and goods of love ; and this according 
 to the various things used in the representation. 10,042. Especially, 
 that the sacrifices and burnt-offerings denote purification from evils and 
 falses, followed by the implantation of good and truth, and their con- 
 junction; passages cited, 10,143. For particulars, see Meat-offering, 
 particularly 9992-9994, 10,137, 10,207; Priest (7), 9954-9957, 
 and following passages ; and see Sacrifice. • , , 
 
 37. Who are capable of being regenerated, and who are incapable. 
 They are capable of regeneration who are in the affirmative state with 
 regard to truth, and are confirmed in it even to affection; but they are 
 incapable who cherish doubt, and denial till the false is preferred in 
 affection, the cause of which is evil of life, 2689. If a man who has 
 turned to evil experiences anxiety when he reflects upon it. it is a sign 
 that he is capable of being reformed; it is also explained that they who 
 experience such anxiety, acknowledge their evils, and that such internal 
 acknowledgment produces confession and repentance, 5470. To be 
 reformed is not to be regenerated, and they who do good from obedi- 
 ence only, and not from affection, cannot be regenerated to all eternity; 
 passages cited' above (9). That truth and good conjoined make the 
 regenerate state, 8983 end. That the reception of truth is attended 
 with difficulty, see below (38). 
 
 38 The reception of truth by the Spiritual in order to regenera- 
 tion ; of how little they are capable, ill, by the bottle of water given to 
 Hagar, 2674. In their first state, the spiritual are relinquished to the 
 proprium, for they do not yet perceive that all good and truth is from 
 the Lord, but attribute it to themselves, 2678. In their first state of 
 reformation they are carried into various errors, denoted by the wan- 
 dering of Hagar in the wilderness, 2679. Before they can be regene- 
 rated, they are reduced to mere ignorance, or despair of perceiving 
 good and truth, which is called the desolation of truth, denoted by 
 Hagar when she left her child Ishmael to die, 2682 ; ill and examples 
 given, 2694. They who are in the affection of truth come into states 
 of anxiety when thus deprived of truths, but not so the evil, 2689, 
 cited above (37). After the state described as the desolation of truth, 
 the spiritual come into a state of illustration and joy, denoted by the 
 consolation of Hagar, 2699. A state of first instruction when the 
 spiritual are illustrated, is described by Hagar's eyes being opened ; in 
 this state the truth is known from interior sight, ill. and sh. 2701. In 
 the next, or second state of instruction, denoted by the boy drinking 
 of the water discovered to Hagar, truths are easily received because 
 from affection, 2704. But that the spiritual have not perception hke 
 the celestial, 2708. See Perception (4. 5); as to thought trom 
 scientifics, from truths, &c., see External (p. 181, 182) ; Internal 
 (7) ; see also Truth, Scientifics ; as to the separate reception ot 
 truth and good, see Implantation. , ,. , , 
 
 39. The successive states of Regeneration, by which man was made 
 spiritual; described in the order of the six-days' creation, 0—1 J. 
 'Iht first state precedes regeneration, and is called emptiness and dark- 
 ness; in this state the mercy of the Lord is denoted by the spirit ot 
 God moving upon the face of the waters, 7, 17—19; see also, 8/4. 
 880, 2946, 2960, cited in Reformation. The second state is when 
 a distinction is made between what is of the Lord and what is ot man s 
 
1000 
 
 REG 
 
 REG 
 
 1001 
 
 propnum, denoted by the distinction of the h'ght from the darkness ; 
 this state rarely exists without temptation, misfortune and grief, by 
 which those things which are of the body and the world are reduced 
 to quiescence, 8,20—24; but particularly, 24; see also, 880, 2()82, 
 2960, cited in Reformation. The third state is one of repentance, 
 in which good works are produced, but attributed to self, for which 
 reason they are as yet inanimate ; such good productions, however, are 
 denoted by the tender herb, the herb yielding seed, and the tree yield- 
 ing fruit, 9, 29; compare 889—890, 2960. The fourth state is when 
 the external man is affected with love, and illuminated with faith, such 
 love and faith being denoted by two great luminaries, 10, 30—38; 
 compare 2960. The fifth state is when he begins actually to live from 
 faith, and this living state is denoted by the fishes of the sea, and the 
 hirds of the heavens, 1 1, 39—43. The sixth state is when the ex- 
 ternal man is occupied with truths and goods, and he begins to act 
 from faith and love conjointly; this state is denoted by the Hving soul 
 and beasts produced on the earth, 12, 49—53. The spiritual man 
 thus produced by six successive states of regeneration, and his domi- 
 nion from external to internal, is denoted by man said to be created in 
 the image of God on the sixth day, and power given to him over the 
 fishes of the sea, the birds of the heaven, &c., 12, 49—53. Note: 
 the greater number of those who are regenerated at the present day 
 only arrive at the first of these states; some at the second, third, 
 fourth, and fifth ; a few at the sixth, and hardly any at the seventh 
 (next treated of), 13. 
 
 40. Description of the Regenerate State when the Spiritual Man 
 was made Celestial. The dead man is made spiritual by regeneration ; 
 but the spiritual is made celestial, 73, ill 81. The state of the spi- 
 ritual man about to be made celestial is denoted by the sixth day, when, 
 as we read, " Finished were the heavens and the earth, and all the host of 
 them," 83. When man is become spiritual, and while he is being made 
 spiritual, he is kept in a state of combat against evil spirits; but at the 
 end of the sixth day evil spirits retire, and good spirits take their place, 
 so that he is introduced into the celestial paradise, br, 55 end, 63; after 
 which read 50, 59, 653. The celestial man is not in a state of combat, 
 but in a state of continual rest and victory; this state is denoted by the 
 seventh day, which is called the rest of the Lord because he alone 
 worked, and fought for man, in the previous states, 74, 81, 84—88. 
 The formations of the celestial man begin from the internal, whereas the 
 spiritual began from the external; hence a change in the expressions, 
 and the words with which the second account of the creation com- 
 mences, * These are the nativities of the heavens and the earths, 89. 
 The first state in which the formation of the celestial man commences 
 is one of tranquility, because now combats have ceased; this state is 
 denoted by a vapour or mist ascending from the earth, and watering all 
 the faces of the ground, 90—93. The life of faith in the external man 
 made celestial, distinguished as the scientific and rational which form 
 the understanding, is denoted by the shrub and the herb growing out 
 of the ground thus watered, 75, 90, 9d. The celestial life of love in 
 the external man is next described by man formed from the dust of the 
 ground, because ground denotes the external man, and the life of faith 
 only prepares him to be man, but the life of love makes him really man. 
 
 -jii^ 94—97. The intelligence of the celestial man, and its influx by 
 love from the Lord, is now denoted by the garden in Eden, eastward ; 
 trees desirable in aspect are perceptions of truth; trees good for food, 
 perceptions of good; in this garden also, love is called the tree of lives, 
 faith the tree of science, 77y 98—106. Wisdom from love, as the 
 source of all intelligence in the celestial state, is next described by a 
 river; the four streams of which are the intelligence of good and truth, 
 as distinctly predicated of the internal and external man, 78, 107 — 121. 
 The conscious acknowledgment of man in this state that all is from the 
 Lord, is denoted by the trust conferred upon him, viz., to cultivate and 
 to keep the garden, but not to claim it as his own, 79, 122 — 124. The 
 celestial order described in a summary, 121; and its opposite in the 
 
 uuregenerate, 130. 
 
 41. The Procedure of Regeneration, when the Celestial Church had 
 jyerished; the new spiritual church denoted by Noah, 599 — 604, 701— 
 704, 832—837, 971—976, and the entire explication of those chapters. 
 That all men were become corporeal, but those meant by Noah could 
 be regenerated, 628, 664. As to the necessity of a new church, or the 
 regeneration of the race at that time, 530—531, 559, 560—563, 598 ; 
 particulars cited in Noah (4). The state of those who could be rege- 
 nerated previous to their regeneration, their preparation, the tempta- 
 tions to which they were subject, and their protection, 599 — 600, 603 
 —605, 701—703, 832—836, 838; particulars in Noah (5, 6). The 
 state after temptations, and the order of life when regenerated, 832— 
 836, 838, 971—972; particulars in Noah (7, 8). The first, second, 
 and third states after temptations, distinctly treated of, 874, 880, 889 
 —890; described in a summary; first, to know; second, to acknow- 
 ledge; third, to have faith, 896; see Reformation. As to the ancient 
 or spiritual church in general, thus formed by regeneration, 973—976 ; 
 see Noah (10). Note here, that the bow given in the cloud for a sign, 
 and mentioned twice, denotes the state of man receptive of spiritual 
 light, both those of the church who are regenerated, and those not of 
 the church, who are, nevertheless, capable of being regenerated, 974, 
 1042—1059. See Rainbow; Man (U); but particularly Sphere. 
 
 42. The Law of Regeneration represented in a special Command- 
 ment; viz., that life received from the Lord is not to be mixed with the 
 evil life of man's proprium; denoted by flesh not to be eaten with blood 
 in it, 999—1003. That in this case, there can be conjunction with the 
 Lord, by the new life of the regenerate (spiritual) man; denoted by the 
 covenant of the Lord with every living soul, 1049, 1050, 1059. See 
 Life (18); Man (43); Noah (8, 9). 
 
 43. The Regenerate Life represented in the History of Abraham, 
 Isaac, and Jacob ; first, all that really lives in man in the obscure state 
 preceding regeneration, denoted by the soul they made in Charan going 
 up with Abram and Lot, 1436, 1502 compared. The reformation and 
 regeneration of a certain class represented in a portion of the history of 
 Lot; namely, how they are withheld from evil and held in good, if only 
 they resist in temptations, 2343; see Lot (2). Those who receive life 
 from the Lord forming his kingdom, and not those who are only in ex- 
 ternals, denoted by the son of Abram to be his heir, and not the son of 
 his steward, 1 799, 1801—1804. The first state of the rational, or spi- 
 ritual man, viz. when he is such from truth only, not from good, and his 
 
1002 
 
 REJ 
 
 existence from the affection of sciences, denoted by Ishmael born of the 
 Egyptian handmaid, 1890, 1893, 1895—1907, 1909—1910, 1915, 
 
 1949, ill. 1950, 1964, 2078, 2085, 2087—2090, 2100, 2108, 2601, 
 2669, 2691, 2699, 4189 and citations; see Ishmael. The new life of 
 the rational with the regenerate, viz. when good is conjoined with truth, 
 denoted by Isaac the son of Abraham and Sarah, 1890, 1893, 1899, 
 
 1950, 2066, 2083—2085, 2092—2095, 2610; see Isaac. The regene- 
 rate life, when the internal man is entering into a state of celestial 
 order, denoted by Abraham when it is said that he was come into days, 
 3016, 3017. The conjunction of truth with good in the rational mind 
 flowing from this order, denoted by the marriage of Isaac with Rebecca, 
 preceded by initiation, 3012, 3013, 3030, 3048, 3077, 3085, 3086, 
 3098, 3108, 3116, 3125, 3128, 3138, 3153, 3155, 3188—3192, 3196 
 — 3200, 3202. The new life of the natural man corresponding to the 
 marriage of good and truth in the rational, and rational life terminated 
 therein (on the principle that the interiors exist all together in ultimates), 
 denoted by Esau and Jacob born to Isaac, and by Isaac dying, 3232, 
 3286, 3288, 3289, 3293 and sequel, 3498, 4618; see Esau, Jacob. 
 The affection of truth internal and external, the natural affections ad- 
 joined thereto, and finally, all the states of life through which the rege- 
 nerate are led, denoted by the two wives of Jacob, by their handmaids, 
 and by his twelve sons; as to the wives, 3822—3826, 3846, 3852, 
 3845 — 3848, 3852; as to the handmaids, or the natural and corporeal 
 affections in which the affection of truth is quickened, 3835, 3849, 3913, 
 3917, 3919, 3925, 3931—3933, 3937; as to the sons of Jacob, 3913 ; 
 see Jacob, especially (6); see also. Life (18); Abraham (in Supple- 
 ment). 
 
 44. That the Regenerate are denoted by Man, the Son of Man, and 
 similar expressions in the Word ; this, because the Lord is the only 
 man, and others are so called from the reception of his life, sh. 49; see 
 Lord (19). 
 
 45. That Regeneration is especially represented in the flouoering and 
 fruiting ofTrees^ 5115, ill. 5116; see Tree, but especially Man (43). 
 
 REHOBOTH \Rechohoth\ As to the city of this name, built by 
 Asshur; see Nimrod. As to the well dug by Isaac, Rehoboth in 
 the original signifies breadths, and breadths in the internal sense of the 
 Word are truths, 3433. 
 
 REIGN, to \regnare\. To reign is predicated of truths, and thus 
 of the understanding ; to rule, or to have dominion of goods, and thus 
 of the will; the same difference exists between kingdom and dominion, 
 sh, 4691, 4973; see Government, King, Dominion. 
 
 REINS. See Kidneys. 
 
 REJECTION. In order to a right understanding of the Word in 
 the internal sense, all idea of place, of time, and of person must be 
 rejected, and states conceived of, 10,133, other citations in Place 
 (11). Communications of affection and thought, of delights, &c., 
 treated of ; how instantly the removal of sadness or other impediments 
 is effected, 1393. Removals or rejections again treated of in illustra- 
 tion of certain words in the Lord's Prayer (lead us not into temptation, 
 but deliver us from evil) ; with what inexpressible velocity ideas are 
 purified as they ascend, by rejecting whatever savors of temptation or 
 evil as coming from the Lord, 1875. Good and truth descending from 
 
 REL 
 
 1003 
 
 heaven are turned into their opposites in hell; and conversely, evil 
 and the false are turned into good and truth by the same process of 
 rejection treated of in the above passages, 3607. The elevation of 
 truths and affections of truth treated of; the contrast of this state 
 with their rejection, or perversion by those who are not in heavenly 
 loves, 4104. The knowledge of spiritual things is rejected in heart by 
 those who are in the loves of self and the world, ill, 4585. The rejec- 
 tion of prayers is mentioned, viz., because the things prayed for are not 
 consistent with the salvation of the human race, 4227. The rejection 
 and removal of falses represented in the Word, 4551. The rejection of 
 sensuals treated of; by which is not to be understood the senses of the 
 body, but conclusions from them concerning interior things, 5094 end ; 
 compare 5700, 5990. The rejection of evils and falses briefly explained, 
 by which is meant their removal to the sides when goods and truths 
 are collected in the midst, 7984. The rejection of the Old Church at 
 several periods, and the institution of a new one spoken of, 4333, 
 4423. The rejection of the evil under the Lord's feet, 3633. 
 
 REJOICE, to. See Joy. 
 
 RELAPSE. Concerning the state of the unregenerate who relapse 
 into their cupidities, notwithstanding there are times when they see 
 how evil they are, 2041. The refluence or relapse of the falses of evil 
 treated of, ill, by the return of the waves which drowned the Egyptians, 
 8223 — 8226, 8334. Every one of sound mind is in the faculty of 
 understanding what is true and good, as becomes manifest in the 
 other life ; but the evil being averse to truth and good, relapse into 
 the falses of their evil, 9399. Truth is said to be received by man 
 when it is made of the life ; otherwise, it may indeed be elevated to 
 the internal sight, but again, it inevitably relapses into the memory, 
 ill. 9393. 
 
 RELATE, to \narrare\. See to Narrate. 
 
 RELATIONS. See Relatives. 
 
 RELATIONSHIP \consanguinities\. See Affinity. 
 
 RELATIVES. All perception is relative to the contrary modes 
 or opposition of things; thus, of good and evil, 7812; and it is so in 
 heaven, 5962. The sphere of perception, and the extension of its 
 limits, is actually formed from relatives; thus, all perception of good, 
 all happiness, and felicity, are proportionate to the experience of their 
 opposites, 2694. 
 
 RELAXATION, of the bonds in which man is held ; if this were 
 possible, how madly would he rush into evil, even to hell, 987, 1304, 
 7515 ; passages cited, 8678; see Evil (2). 
 
 RELEGATION, a term used by the author, to express the return 
 of evil spirits to hell, &c., after temptations, 6762. 
 
 RELENT. See Repentance. 
 
 RELIGION. 1. The Jewish Religion; that internally it contained 
 the truth; similar, with respect to the external rites of the Christian 
 Church, instanced by the Holy Supper, 4700. It was not a church 
 that was instituted with the Jews, but the representative of a church, 
 properly called a religious corruption [religiosum\y 4706 ; compare 
 4440, 4444 ; passages cited, 4852. As to the word religiosum, in 
 a good sense, 2864—2869, 5757. See Church (3); Jew (4); 
 Nations (6). 
 
1004 
 
 REM 
 
 REM 
 
 1005 
 
 2. The Roman Catholic. The origin of the papal authority briefly 
 mentioned; that before it could be established, the distinction between 
 the divine and the human in the Lord was decreed, 4/38. The Roman 
 Catholic religion is like that of the Jews, external without internal ; 
 hence, it is of the divine providence that the priests alone drink the 
 wine in the holy supper; br. ex. how profanation is thus guarded 
 against, 10,040. Concerning a Roman pontiff seen by the author; 
 his imaginary inspiration when presiding in the Consistory de- 
 scribed, 3750. 
 
 3. That there are two Religious Corruptions [bina religiosa\ both 
 from self-intelligence, one characterized by the love of self and the 
 world, the other by the light of nature; in the latter class some ac- 
 knowledge the Word, but only to confirm their own views, 8941. The 
 duty of persons belonging to the various religions shown ; that they 
 ought to search the Word prayerfully for themselves, 5432. See the 
 numerous citations under the word False ; see also Church. 
 
 4. Good done from Nature and from Religion distinguished y 
 5032 ; and that religion must be formed by truths from the Word, 8941. 
 See Good (3). 
 
 5. Religion of the Gentiles, All throughout the world, who live 
 according to their religion are saved, and the special Church of the 
 Lord is as the heart and lungs to the rest of the viscera, 9256. Among 
 those who do not live according to their religion, the lot of Christians 
 is the worst, because they have rejected the truths of the Word, 69/1. 
 See Nations (7, 8, 9). 
 
 RELINQUISH, or Leave, to [relinquere\ The spiritual mean- 
 ing of this word is nearly the same as its literal acceptation, for it 
 means to be separated; the boy (BenjaminJ unable to leave his father, 
 ill. 5812, 5813. Where it is said Joseph and his brethren went up to 
 bury Israel, and left their infants, their flocks, and their herds in 
 Goshen, to relinquish or leave, predicated of the latter, denotes that they 
 were there, viz., in the inmost of scientifics (because, here, separation is 
 not really treated of), 6532. He who regarded not the Word of the Lord, 
 said to leave his servants and cattle in the field, where they perished 
 (Ex. ix. 21), denotes the destruction of goods and truths because not of 
 the Lord, and therefore not reserved in the interior, 7565. The ques- 
 tion of Reuel, ** Wherefore have ye left the man?" (meaning Moses, 
 Ex. ii. 20), denotes the doubt into which the conjunction of that truth 
 with good was now brought, 6789. The flesh of the passover not to 
 be left till morning (Ex. xii. 10), denotes the duration of that state 
 (namely, of deliverance from infestations), and its complete cessation, 
 prior to the state of illustration, 7860. The state of man relinquished 
 or left to his proprium ill, 2678, 2946, 5650. The man to relinquish 
 father and mother, and adhere to his wife ill, 160. That to relinquish 
 on the part of one, may imply something abstracted by another, ill. 
 by Joseph leaving his garment in the hands of Potiphar's wife, 5008, 
 5028 compared. 
 
 RELISH, or Taste. See Tongue (I); Mouth. 
 
 REMAIN, to \manere\ is explained in the sense of detention, 
 predicated of truth (here denoted by Rebecca), when it is about to be 
 elevated to the rational mind, and is not easily separated from the 
 natural, 3175. To make to remain (when Joseph detained Simeon as 
 
 a hostage), denotes to be separated, here predicated of faith in the will, 
 5520. To remain in the river (meaning the plague of frogs), denotes 
 the cupidity of reasonings which becomes inherent in the natural mind 
 occupied by falses, 7398. 
 
 REMAINS [reliqui(je'\. 1. What is meant by Remains. By Re- 
 mains, generally speaking, is to be understood whatever is of the Lord 
 in man ; where first treated of, they are described as the knowledges 
 of faith, or of truth and good, upon which the mercy of the Lord 
 operates, 8, 19; see also the latter number cited below (3). Remains 
 consist, not only of goods and truths impressed upon the memory from 
 infancy, but also of the various states of innocence and charity, of love 
 towards relatives, brothers, teachers, and friends, of mercy towards the 
 poor and needy, &c., all these are reserved in the internal man by the 
 Lord, separated from the evils and falses of the proprium, 561 ; see 
 below, 7^^^' Remains are of the Lord alone in man; they are in the 
 internal man; and by them all charity is communicated, 57^, By 
 remains is meant all that man possesses of innocence, of charity, of 
 mercy, and of the truths of faith, with which he has been imbued from 
 the age of infancy, 661, 1050. Remains are affections of good and 
 truth in the internal man, by which the Lord flows in, and operates 
 against cupidities and falsities in the external; hence temptations, 857. 
 First remains are states of innocence and the good of love given in 
 infancy; the second state is that of introduction by knowledges, 1548; 
 see below, 1906. By remains is meant the entire succession of states 
 of the affections of good and truth from infancy to the end of life ; the 
 use of which states in the other life is here ill, 1906, cited 2280; see 
 below (10). Remains of good are received from infancy, remains of truth 
 afterwards; general explanation of what is meant, and that such remains 
 form the real man, and are of the Lord in him, 1050, 1906, 1560. 
 There are three kinds of good signified by Remains, namely, the good 
 of infancy insinuated to the tenth year, the good of ignorance insinuated 
 during instruction, to the twentieth year, and the good of intelligence 
 acquired by reflecting upon good and truth, and by temptations, 2280. 
 By remains is meant all the good, and all the truth, that lie concealed 
 in a man's life and memory; by which (it is further explained) is meant, 
 in the interior man ; also that all good and truth are from the Lord ; 
 passages cited, 2284 ; as to the production of such good and truth in 
 exteriors, compare with this passage, 6156 cited below. By remains is 
 meant all that man receives from the Lord before regeneration, in order 
 to prepare him ; hence, all by which he is regenerated, 2636. Re- 
 mains are goods and truths stored up [reposita] in the interior natural; 
 br. explained, how they serve for use, and how, on the contrary, they 
 may be consumed by application to evils and falses, 5135; the defini- 
 tion of remains, and passages, cited, 5291, 5335, 5342, 5894, 5897, 
 6156, 7556, 7601, 10,221. Repeated, that remains are truths and 
 goods stored up in the interior of the natural mind, but more defini- 
 tively, that they are truths conjoined to good ; also, that the verimost life 
 of the spiritual man, consists in such goods and truths as were repre- 
 sented by the food stored up in the cities of Egypt, under the admini- 
 stration of Joseph, br, 5297; further ill, 5340, 5342, 5344. That 
 Remains, thus understood, correspond to the societies of the second 
 heaven, 5344, further ill, 5897 end, both cited below (3). Repeated, 
 
1006 
 
 REM 
 
 that remains are goods joined with truths, which are stored up in the 
 interiors by the Lord, and that remains or residue of a nation denote 
 abstractedly such goods and truths, and hence the middle and inmost 
 of the church, sh. 5897. Before good is made manifest, acknowledg- 
 ments and affections of truth are sometimes to be understood by 
 remains, 5894 ; see also first citation above. Stated negatively, that 
 goods and truths to which evils and falses are not adjoined, thus, which 
 are not vastated, but are reserved in the interiors by the Lord, are 
 meant by remains, 7556 ; further i7/. 7601 ; cited below (17). Stated 
 again (in language slightly differing from the preceding), that the 
 reservation of good and truth in man by the Lord is meant by Remains 
 (sometimes remnant, residue, &c.), in the Word; passages cited, 7556. 
 That Remains are reserved to the end, that there may be something 
 human, because it is only by good and truth reserved in the interiors 
 that man can have communication with heaven, 7560. That goods 
 and truths which are of the Lord are stored up ; but not the goods and 
 truths, so called, which are of roan ; the difference ilL 7564. Sum- 
 mary statement of the doctrine of Remains, 7984 ; cited below (12). 
 See also Regeneration (20). 
 
 2. How Remains come, and Regeneration by them, in a summary, 
 ilL 5342 ; further ill. in respect to conjunction with angels, 5344 ; 
 especially, 5897 end. 
 
 3. When produced or manifested. Remains are said to appear in 
 the second state of regeneration when a distinction is made between 
 what is of the Lord and what is of self, or between the internal and 
 external ; to this state few are brought without temptation and sorrow, 
 8. Remains (which are knowledges of good stored up in the internal 
 man by the Lord) never come to light before externals are vastated, 
 19. Remains, which are goods and truths, are never produced so as 
 to be acknowledged, before man is regenerated, 737. So far as a man 
 extinguishes the remains of innocence and charity when he comes to 
 adult age he is dead ; and so far as he is regenerated it is by remains, 
 1050. Before man is regenerated he is prepared by remains of inno- 
 cence and charity, and knowledges of good and truth, during many 
 years; even till his state is full, 2636. When the time arrives that 
 man can be regenerated, then the Lord inspires the affection of good, 
 and thus excites whatever remains adjoined to that affection ; this 
 being done, the affections of other loves can be successively removed 
 and the state changed, 3336. In order to reformation man is in- 
 structed in goods and truths, to which in his first state evil loves attach 
 themselves ; in order to his regeneration, therefore, the affections of 
 good and truth, insinuated from the time of infancy, and called Re- 
 mains, must also be excited ; hence the combats of evil spirits and 
 angels, which are experienced as temptations, 5280. Remains arc 
 remitted into the natural man during regeneration, and in the degree 
 he is regenerated; first, common goods and truths, afterwards, par- 
 ticulars and singulars, 6156 ; compare 2284. 
 
 4. That in the meanwhile goods and truths called Remains are 
 especially guarded ; a little sh, 259. 
 
 5. That Remains being destroyed, man perishes ; this, because the 
 very existence of the spiritual and celestial life is in remains, 468, 560; 
 the latter 5898. Understand, that he perishes as man, and exists in a 
 
 REM 
 
 1007 
 
 condition much viler than that of brute animals, 530, hr, ill, 560, 665, 
 660, 1738; but compare 1050 cited below. In other words, if man 
 had no remains, he would necessarily be in a state of eternal damnation, 
 561 end, 6348; the same confirmed by the signification of escaping, 
 which denotes deliverance from damnation by remains, 5899. Se- 
 riatim, that remains are really the cause that man lives, 1050; that 
 without remains he perishes, 468 ; that he perishes when the way is 
 closed up against the operation of remains, 660; and that the way is 
 closed by falsities, which exist when truths are applied to confirm the 
 lusts, 798; compare 794; as to the antediluvians who perished, see 
 below (7). Generally, as to the consumption, or destruction of re- 
 mains, 5135, 5897. See Thief. 
 
 6. In like manner the Church in general ; which is therefore always 
 preserved with a few, called the remnant, the residue, and said to be in 
 the midst of the land; first cited, 407, passages cited, 468. 
 
 7. Instanced in the case of Churches that have parsed away ; first, 
 in the case of the most ancient church, 407. The preservation of 
 doctrine derived from the most ancient church, or all that remained of 
 the goods and truths of faith is thus denoted by Noah, 468; but 
 especially 530. This remnant consisted of a residue, not of perception, 
 but of integrity, and of doctrine derived from the subjects of perception 
 of the most ancient church, 530. The celestial church perished, be- 
 cause the goods and truths of faith were destroyed by immersion in 
 the cupidities, insomuch that hardly any remains were left, in which 
 state they were suffocated, as of themselves, because it is only by 
 remains that life can be given, 560 ; further ill, 561 — 565 ; especially, 
 562, 563. The influx of phantasies and cupidities from evil spirits is 
 the flood which destroyed the most ancient church; argued, that this 
 took place when remains could no longer be produced, and man could no 
 longer be guarded by angels, 660, 661 ; compare 737 ; and see Noah. 
 
 8. The Remains of the Most Ancient Church; that it existed in the 
 land of Canaan, especially among the Hittites and Hivites, 4429, 4447, 
 4454, 4493, 4517. As* to the remains of the ancient church, 4516, 
 4517. See Nations. 
 
 9. Further, concerning the use and procedure of Remains ; first, 
 the fewer they are the less can man be illustrated as to rationals and 
 scientifics; this, because the light of good and truth from the Lord 
 flows in by remains, 530. It is by remains that the life of man is 
 distinguished from that of brute animals, by which, in a word, he can 
 be called man at all, br, ill. 560 ; further, 565 ; see above (5). By 
 remains, man is prepared to undergo temptations, thus to be regene- 
 rated, for they are the truths and goods, which oppose evils and falses 
 in him, 711; further ill, 7^7, 857. States of infantile good and inno- 
 cence remain to man when he is introduced into the world and its 
 pleasures, and these remains are used to temper his evils ; how vile he 
 would be without them, 1906; further ill, 3793, 5135. By remains 
 of innocence from infancy to boyhood man is introduced among celes- 
 tial angels ; by remains of charity, from boyhood to adolescence, among 
 spiritual angels, who are of the second heaven, 5342 ; the latter 
 especially, 5344 ; repeated, concerning the conjunction of angels, and 
 further ill, 5897 end. Remains are remitted from the interior into the 
 exterior, or natural man, in every state of good, but they are instantly 
 
 vol. II. * B B . 
 
1008 
 
 REM 
 
 REP 
 
 1009 
 
 withdrawn and hidden when the state is evil ; this, to prevent the 
 profanation of good and truth, G156; compare 2284; and as to profana- 
 tion which consumes remains, and causes damnation, 6348. Gene- 
 rally, as to the implantation of good and truth, where remains are 
 again treated of under other terms, see Regeneration (19). 
 
 10. The use of Remains in the other li/e, ill.; this, because all the 
 states of man return even to the least minutise, and these states of 
 evil and the false are tempered by remains of good and truth, 561, 
 1906. Man's felicity in the other life is proportioned to the quantity 
 and quahty of remains with him, 2284. 
 
 1 1 . The reservation of Remains with the TJnregenerate and the 
 Regenerate respectively , hr, explained, 6156; compare 7560. The 
 same further ill. showing that goods and truths in the exterior natural 
 may be adjoined to evils and falses, and thus vastated, but not goods 
 and truths in the interior natural, which are reserved for use in such 
 a case, and the communication closed, 7601. The vastation of good 
 and truth with the evil, and of evil and false with the good, br, 
 ill., the collection of goods and truths in the midst understood by 
 remains, 7984 ; see also 9296, and the citations in Regenera- 
 tion (19, 20). 
 
 12. Fulness of Remains, or a full state {plenum reliquiarum), is 
 predicated when man is admitted into temptation combats ; also, that 
 this state is signified by thirty, and hence the priests were thirty years 
 of age when they entered upon their office, David began to reign when 
 he was thirty, and the Lord began his manifestation when he was 
 thirty; passages cited, 5335. Fulness of remains further ill., that it 
 refers to every one's capacity for good or evil, which cannot be ex- 
 ceeded, and that it is predicated when goods and truths in this fulness 
 are collected together in the midst; vastation explained, 7984. 
 
 13. Remains with the Lord. The Lord was introduced into states 
 of celestial love, and afterwards into knowledges, like other men, 1 450, 
 1451. Remains with him, were his acquisitions of celestial good, pro- 
 cured by combats and victories, and by which he continually united the 
 human to the divine, 1738, 1906, 1963. Remains with the Lord are 
 not to be compared with remains in man, for they were his own, and 
 divine, 1 906 near the end, 4670 end. Remains with the Lord were 
 divine goods and divine truths, which he acquired to himself by his 
 own power, 1988, 3048, 3740; passages cited, 3975. Fulness of 
 remains is predicated of the Lord when he was thirty years of age, at 
 which time he began to manifest himself, 5335 ; further ill. 7984, both 
 cited above (12). 
 
 14. Remains represented or signified in the Word; first and chiefly, 
 by a remnant or residue; passages cited, 468, 576, 5897, 10,249 end. 
 By numbers, chiefly by ten and tenths, 575, 576, 737, 755, 798, 813, 
 858, 1738, 1906, 2075, 2109, 2280, 2284, 2636, 3048, 4670, 4759, 
 5291, 5335, 7284, 7831, 10,221-.10,225 ; but also by various mul- 
 tiples often, thus by eighty, 1963; by five and ten, or by five alone, 
 5291,5894,5916,6156—6157,6166; by fifty, 646, 813; by three 
 and ten, or their multiple thirty, 647, 5335, 7984; by sixty, 5335; 
 by seventy, 4670; by a hundred, 2636, 5335; by one hundred and 
 twenty, 572, 575—579, 647; by three hundred, 646, 1709, 5955; 
 by four hundred and thirty, 7984, 7986. See full particulars in 
 
 Numbers, especially in the explanation of passages, (pp. 806 — 825.) 
 Remains are also denoted by the living soul in the flesh, 1050. Re- 
 presented historically, they are denoted by Noah, 468, and following 
 passages ; afterwards by the Hittites, the Hivites, the Canaanites, and 
 the Perizzites, 4429, 4447, 4454, 4493, 4516, 4517. See Nations. 
 In the history of Joseph, the collection of remains is denoted by food 
 stored up and guarded in the cities of Egypt, 5297, 5340, 5342 — 
 5344, 5897 ; and their fulness, by the age of Joseph, 5335. In 
 another series, they are denoted by the cattle, &c. in the fields, ordered 
 to be collected into the houses, 7556 — 7560, 7563 — 7564. 
 
 15. Goods and Truths not yet made Remains, are such as man has 
 not yet appropriated, that is to say, which he has not yet received 
 from affection in freedom, 6157. Thus understood, they are de- 
 noted by four parts out of five, the fifth being taken to signify 
 remains, 6157. 
 
 REMEMBER, to \recordari\ See Memory (7). 
 
 REMINISCENCE. See Memory (7), 8620. 
 
 REMISS, OR Idle. See Ease. 
 
 REMISSION OF Sins. See Evil (5). 
 
 REMNANT, a [residuum^, denotes the few with whom the church 
 remains, and by whom it is continued when vastated; abstractly, the 
 little that remains of good and truth which make the church, 407, sh. 
 468; hr. sh, 576. See Remains (6, 7, 8); ill. and sh, at greater 
 length, 5897, cited in Remains (1). As to " remnant of the woman's 
 seed " (Rev. xii. 18), that it denotes those who are in love and faith to 
 the Lord, br. 10,249. 
 
 REMOVAL, REMOTENESS. See Place (1) 4882, 9440, 
 9967; (3) 1273-1275, 8918; (4) 1277, 1378; (11)3356. 
 
 REMUNERATION. They who are in good desire no remunera- 
 tion but the liberty to do good ; not so those who are in truth, 4788. 
 The same further ill. where the name of Issachar is explained, which 
 denotes reward or remuneration; and hence, that remuneration in its 
 genuine sense denotes mutual love, 6388 — 6394. See Reward. 
 
 RENAL SPIRITS. See Kidneys. 
 
 REND, to. See Garment. 
 
 RENEW, to. See Renovation. 
 
 RENOVATION. The beginning of renovation is predicated after 
 temptations, 840. The renovation of the natural man is spoken of as 
 regeneration, 3768. The natural man is said to be renewed, when he 
 is in the affection of receiving influx from the spiritual, 5244. 
 
 REPAIR, to (Isa. Iviii. 12), denotes to amend what is false, a 
 breach being predicated of the separation of good from truth, which is 
 the origin of all that is false, 4926. 
 
 REPAY, to [rependere]. To repay with silver, denotes emenda- 
 tion or restoration efl'ected by truth, 9087, 9170. To repay ox for ox, 
 denotes restitution, predicated of natural affection, 9097. Repayment 
 or restitution also denotes punishment, because it cannot be effected 
 without the pain of temptation, 9102. To repay double, in the same 
 legal enactments, denotes restitution to the full, 9161. Repayment 
 not to be made for ox, or ass, or sheep, left in trust (as to a herds- 
 man), if it be torn (by a wild beast), denotes freedom from punish- 
 ment when evil is done without fault, 9173. 
 
 B B 2 
 

 1010 
 
 KEP 
 
 REP 
 
 1011 
 
 
 REPAY OR RETURN, to [retribuere]. To return evil for good 
 denotes the aversion from good of those who are ih evil, 5740. Sec 
 Reward. 
 
 REPENTANCE [pcetiiteniia]. 1. That Repentance cannot be 
 predicated of Jehovah; because he foresees all and everything from 
 eternity, 587. Repentance is attributed to Jehovah where compassion 
 is meant, because in all human mercy there is a relenting or repent- 
 ance, 588. Passages cited in which repentance is attributed to Jeho- 
 Tah ; explained that in all such cases mercy is denoted, for the above 
 reasons, 10,441. See Lord (72). 
 
 2. Repentance predicated of Man ; that it cannot exist without 
 humiliation of heart arising from the acknowledgment of evil; hence 
 the meaning of repentance in sackcloth and ashes, 4779 end. Repent- 
 ance treated of in series with the doctrine of charity ; its commence- 
 ment in the confession of sins, humiliation of heart, and a new life, 
 8387 — 8389. The confession of repentance is not the general con- 
 fession of being a sinner, but it consists in self-examination, by which 
 man is led actually to see his sins, 8390. They who are in the life of 
 faith repent daily, acknowledge their evils, carefully guard against 
 them, and supplicate the Lord for help ; the difference between the 
 good and evil in this respect, 8391 — 8392. Repentance must take 
 place in a state of perfect freedom, and not in a state of compulsion 
 from lowness of spirits, illness, and the fear of death ; in such states 
 the evil repent, but their evil life returns, 8392. Repentance must be 
 of the life itself to avail anything, not of the lips ; and only as man 
 thus repents, and lives according to the precepts of faith, can his sins 
 be remitted, br. ill. 8393. If a man relapse into evils of life after 
 repentance, his latter state is worse than his former, for then good is 
 conjoined to evil, and he is guilty of profanation; the words of Matt, 
 xii. 43 — 45, cited, 8394. The doctrine concerning repentance cited, 
 and further ill, 9088. Briefly, that it is to shun all that is evil and 
 false, from aversion thereto, 9448. See further, in Evil (5) ; and 
 see Reformation, Regeneration. 
 
 REPETITION. See Wo rd. 
 
 REPHAIM. See Nephilim. 
 
 REPHIDIM, denotes the quality of temptation as to truth, 85G I . 
 See to Journey. 
 
 REPLY. See to Answer. 
 
 REPRESENTATION, Representatives. 1. What is meant 
 by a Representative^ a Representative Church, ^c, ill. 1361 ; passages 
 cited, 10,276. All persons and things in the world may become repre- 
 sentative, insomuch that hardly anything which is an object of the 
 senses can be excluded, 1361. In the Word, historical truths, which 
 commence with the call of Abram, are equally representative with the 
 previous made history (historica facta) ; thus, whatever is contained in 
 the sense of the letter is such, 1403, 1404, 1408, 1409. The histori- 
 cal facts themselves are representative, and all the words which express 
 them are significative, thus every expression of the Word, 1408, 1409. 
 The representatives of the Word were derived from similar things in 
 heaven, which is full of them, 1619, 6398; see below, 2179. All 
 things in nature are representative, because supported by the Lord's 
 influx through heaven, 1632 ; further ill. 3483, 3484. There is 
 
 nothing in heaven or earth but what is representative in some measure, 
 of the Lord's kingdom, because all things exist and subsist by influx 
 from the Lord; hence, those who are in divine ideas see internal things 
 from external, so with regard to the Word, 1807, 1808, 1881; see 
 below (20). Representatives in the Word and in rituals are derived, 
 primarily, from similar things seen in visions and dreams by men of 
 the most ancient church, 2179, 9457, 9481, 9577, 10,276 ; other 
 passages cited below (17). A representative may be simply described 
 as an image of that which is represented, as the language and gestures 
 of a man represent his thought and will ; application of this to the 
 Word, 3393, 4044. Representations are simply the images of spiritual 
 things seen in natural things, and when they are truly represented, 
 then the spiritual and natural are said to be in correspondence, 4044. 
 Representations and significatives were well known in ancient times, 
 not only in the church, but among the wise Gentiles, whose fables are 
 of that character ; how much the science of representations and cor- 
 respondences excels other sciences, 4280, 7729, 10,252 ; cited below, 
 (7). A representative church, and a representative of the church, are 
 similar in external form ; but in the former there is correspondence 
 between the internal and external, in the latter there is no such cor- 
 respondence ; ilL by examples, and passages cited, 4288. Internal 
 things are represented, external represent; ill. by the likeness of the 
 aff^ections and thoughts of the soul in the body, 4292. Internals that 
 are represented are states of love and charity, which terminate in 
 natural forms, which are representations, in the ultimate heaven, ill, 
 9457 ; passages cited, 9739. The church is called representative 
 when its holy internals,- which are all things of love and faith, are 
 exhibited in visible forms ; ill. by the discourse of Moses concerning 
 such forms, 9457. To represent the church, without really being a 
 church, is to regard the externals as holy and divine, without percep- 
 tion from faith and love, 10,560. 
 
 2. Representatives and Correspondences treated of seriatim, 2987 — 
 3003, 3213—3227, 3337—3352. Between all things spiritual and 
 natural there is correspondence, and those things which exist from the 
 spiritual in the natural are representations, 2987 — 2991, 3002; ill. by 
 expressions of the face and actions, 2988, 2989. All things in the 
 natural world exist by influx from those which are in the spiritual 
 world, 2990, 2999. The existence of the natural from the spiritual, 
 and the representation of the one by the other, does not imply simi- 
 larity of form always ; but when that is the case, they are correspond- 
 ences also, 2991. The Author mentions his abundant experience of 
 such a representation of spiritual things in natural ; thus, when he 
 was thinking of the viscera, the angels followed the connection through 
 spiritual ideas, not knowing of what he thought, 2992. In like man- 
 ner, all things of the vegetable kingdom are from a spiritual source; 
 and all derive their origin from good and truth, which are from the 
 Lord, 2993. So long as man lives in the body, he cannot know much 
 of this wisdom, because representatives and correspondences in the 
 external appear so unlike the things in the internal man to which they 
 correspond, 2994. The men of the most ancient church, however, 
 could communicate with angels, because heaven had not been closed 
 against them by evil ; hencff, in natural things they saw celestial and 
 
1012 
 
 REP 
 
 spiritual, 2995. It is well known in the other life, though quite an 
 arcanum in the world, that heavenly societies correspond to all things 
 in the body, insomuch that heaven is a Grand Man, and man is a little 
 heaven, 2996—2998, 3021. This correspondence may be known from 
 the influx of the internal man into the external, the former being celes- 
 tial and spiritual, the latter corporeal and natural, 2997. All things 
 in the universe, also, represent somewhat in the Lord's kingdom ; this 
 kind of representation is ill. by worms which become butterflies, 2999, 
 3000. To account for this representation, there is only one life, and 
 between this one life and its various recipients there is correspondence ; 
 by men who are in love and charity it is received adequately, not so by 
 those who are in the contraries, 3001. In the world of spirits repre- 
 sentatives exist in innumerable variety, and appear almost continually ; 
 especially, because the ideas and discourses of angels are exhibited in 
 representatives before spirits, 3213. Such representations are given in 
 long series, accompanied with great delight, and with a knowledge of 
 what each particular thing signifies, 3214. For example, cities are 
 represented when angels discourse concerning doctrinals, 3216 ; horses 
 are represented when they discourse concerning intellectual truths, 
 3217; animals of various kinds, when their discourse relates to the 
 various aff^ections, good and evil, 3218; birds, when knowledges and 
 the mflux of thoughts form the subject of conversation, 3219 ; para- 
 dises, vineyards, woods, meadows, and similar scenes, when the sub- 
 jects relate to intelligence and wisdom, 3220 ; clouds of all kinds, 
 bright or obscure, when the affirmative and negative are signified, 3221 ; 
 flames, to represent the loves and their aff^ections ; lights, to represent 
 truths, 3222. As a particular instance of these representations, the 
 Author mentions a vision in which two birds appeared, noble and beau- 
 tiful, but one other obscure and deformed ; at the same time, certain 
 spirits who held a false opinion concerning influx (represented by the 
 deformed bird), fell from an angelic society, 3219. Repeated, that 
 there is correspondence between the light of heaven and the light of 
 the world, and that all things which exist in the world's light are 
 representatives of the heavenly, 3223, 3225. That man in the other 
 life enjoys the faculty of perceiving the sense of representatives, and 
 also of exhibiting them when he discourses, 3226. The general sub- 
 ject resumed, 3337—3341; especially, the representative speech of 
 spirits and angels, 3342—3345. See Language (3). That the human 
 mind was represented in form by spirits from another earth on a cer- 
 tain occasion, 3348. That a chorus of angels formed a golden crown 
 set with diamonds, about the head of the Lord, by representations, 3350. 
 3. Passages concerning Representatives cited in another order; first, 
 the above passages are referred to, 3349. The author then continues, 
 that all things m the literal sense of the Word are representative and 
 significative of things in the internal sense, and refers to 1404, 1408, 
 1409, 2763. That the Word given by Moses and the Prophets, is 
 written by representatives and significatives, and could not be written 
 in any other style so as to have an internal sense, and effect a commu- 
 nication between heaven and earth, 2899. That for the same reason the 
 Lord spake by representatives ; this additional reason being assigned 
 that he also spake from the divine itself, 2900. That representatives 
 and significatives in the Word, and in religious rituals, originated from 
 
 REP 
 
 1013 
 
 visions enjoyed in the most ancient times, 2179; cited above (1). 
 That representatives took their rise from the significatives of the 
 ancient church, and these again from the perceptions of the most 
 ancient, who had their representatives from dreams, 920, 1409, 1977, 
 2896, 2897. That those who collected the perceptives of the most 
 ancient church, are signified by Enoch, 2896. That representatives 
 of the Lord and of his kingdom continually appear in heaven, 1619. 
 That the heavens are full of representatives, 1521, 1532. That the 
 ideas of angels are also turned into representatives in the world of 
 spirits, 1971, 1980, 1981. That infants in the other life are intro- 
 duced into intelligence by representatives, 2299. That representatives 
 in nature are from the influx of the Lord, 1632, 1881. That repre- 
 sentatives of the Lord's kingdom exist in nature universally, 2758. 
 That in the external man there are things which correspond, and 
 things also which do not correspond to the internal, 1563, 1568. 
 
 4. A third collection of passages cited in order ; first, that all 
 things in the world, in its three kingdoms, are representative of the 
 celestial and spiritual things of the Lord's kingdom, cited 9280. That 
 this is the case because they are all correspondences, cited 9280. 
 That representatives appear in heaven, their origin ill., thus their 
 quality, and why they appear, 9457, 9481, 9576, 9577. That they 
 appear in spiritual light, and are seen by the eyes of spirits, 9574. 
 That conjunction of the Lord with man is effected by representatives, 
 for which reason the representative church existed, 9481; and the 
 Word is written by representatives, 9457 end; 10,276. That all 
 representatives in nature have reference to the human form, ill. 9496. 
 In further illustration of this, that there is an estabhshed correspond- 
 ence between man, and all things in man, and the heavens ; collection 
 of passages cited, 10,030 end. That with the Israelites and the Jews 
 there were appointed representatives of the interior things of heaven and 
 the church, 10,149. That the Word of the Lord is heaven in ultimates, 
 so to speak, ill, from representatives in the other life, 10,126. 
 
 5. The general law of Representation explained, viz. that nothing 
 is reflected upon the person or the thing that represents, but upon 
 what is represented, 665, 1097, 1361; cited below, (8) ; 4515. Any 
 king, however bad, and of whatever country, could represent the Lord, 
 such representation being involved in the anointing, 1361, 3670, 4281. 
 All kings and priests at this day represent the Lord in virtue of the 
 kingship and priesthood itself, but they become spiritual thieves if 
 they attribute anything holy to themselves ; if they do evil at the 
 same time, they cease to represent the kingship and priesthood of the 
 Lord, and represent the opposites, 3670 ; cited, 3686. Passages 
 cited, shewing that representatives had respect to holy (spiritual and 
 celestial) things, not to persons, 9229 ; and that material things (as 
 well as persons) were only holy representatively, 10,128, 10,149, 
 10,276; cited below (8). 
 
 6. Beginning of Representatives in the Church, RepresenUtives 
 arose from scientifics or doctrinals of the ancient church, and these 
 again from the perceptions of the most ancient, 920, 1409. The men 
 of the most ancient church had internal worship only, and were in 
 communication with heaven, whence all nature was to them a living 
 theatre of the Lord's kingdom ; this state having changed, their pos- 
 
10]4 
 
 REP 
 
 REP 
 
 I 
 
 
 w 
 
 tenty, signified by Caiu and Enoch, collected the doctrinals of those 
 better times, and commenced the era of significative writing; at length, 
 worship was commenced on mountains, or in groves, and finally, '^he 
 altar was set up, derived from those significatives, 920; see below, 
 2896. In the period of the ancient churches, a certain signification 
 was attached to every object that met the senses, and when that sig- 
 nificative church no longer existed, the objects were made representa- 
 tive, 1361, 1409. The representatives and significatives of the ancients 
 were derived for the most part, from angelic representatives, seen by 
 the men of the most ancient church in their dreams or visions, who 
 also had a perception of what they signified, 1977 end; 2179. When 
 representatives were adopted for worship, all internal worship had 
 perished ; nevertheless, all that was done according to the prescribed 
 ntual, appeared before spirits and angels, and thus effected a con- 
 junction between heaven and earth, 1361, 4288. Representatives as 
 ^o^ming a church commenced with the call of Abram, previous to 
 which the state of idolatry from which the representative church was 
 raised up is treated of, 1361 end; 1401. A summary of the develop- 
 ment is given : first, the celestial, or the most ancient church, to 
 whom nature was dead, except in so far as they thought of celestial 
 and spiritual things by means of its objects; secondly, doctrinals de- 
 rived from their ideas which formed the Word of the ancient church 
 after the flood ; thirdly, representatives commencing from the time of 
 Abram, when knowledges had perished, and the church became idola- 
 trous ; lastly, the institution of such representatives with the posterity 
 of Jacob, 1409. In the idolatrous period, or early period of Abram, 
 the Lord (Jehovah) revealed himself by the name of Shaddai, and 
 even the plural, ^ods, is used ; such is the nature of representations, 
 1992; and particularly, 2559. Representatives and significatives were 
 derived from the most ancient church when men conversed with angels, 
 and perceived celestial and spiritual meanings in universal nature; at 
 length, when that communication began to cease, thev were collected 
 by those whom Enoch represents, 2896. It was welf known in the 
 most ancient times also, that every part of man corresponds to the 
 brand Man of heaven, and hence certain rituals among the ancients, by 
 QH ?r^ ^^b ^®P^^s^"^atives and correspondences were highly esteemed, 
 3021. Things that were held significative by the ancients, became 
 representative with the Jews ; the difference 6r. ill., and that such 
 representatives served to keep something of the church extant laliquid 
 ecclesicB ^stere] till the Lord's coming, 3147. The ancient church 
 was properly a representative church, because the internal state cor- 
 responded with the external worship ; thus they were in a state of 
 celestial love when they worshipped on mountains, &c., this was not 
 the case with the representative of a church that existed among the 
 Jews, who were only in externals, 4288. The remains of the repre- 
 sentative church, or the church derived from the ancients, existed in 
 Canaan among the Hittites and Hivites, when the Jews entered upon 
 the mere representation of the church, 4429, 4431. The difference 
 between the men of the most ancient church and of the ancient church 
 lully described, and passages copiously cited ; shewn also that the 
 former had no external worship, and could not have received an exter- 
 nal ritual unless their internals had been closed, 4493. 
 
 1015 
 
 7. Representatives in the Ancient Church ; first, see above (6) 920 
 1361, 1409, 2896, 3147. When internal worship had ceased, or when 
 there was no longer any charity, among those who constituted the 
 ancient church, there still remained a representative of the church, 
 3268 end. The ancients had a knowledge of representatives and sigl 
 nificatives such as are in the Word, and by their wisdom in such things 
 they could speak with spirits and angels, 3419. These representatives 
 were turned into magic, especially in Egypt, because the good of charity 
 had then perished, and a communication was opened with evil spirits, 
 ill. 6692. All that was commanded to be done in the church before 
 the advent of the Lord was done by representatives, ill. 7417; and 
 power was actually exercised by such representatives, 7673. The 
 existence of the science of representations and correspondences was 
 common in the East, as shewn by the offerings when the Lord was 
 born,^ but that science was afterwards obliterated, especially in Europe, 
 
 8. Representatives in the Jewish Church. The posterity of Abra- 
 ham, Isaac, and Jacob, could not be regenerated, but covenants with 
 them were representations of regeneration; in hke manner these fathers 
 themselves, and all the kings and priests, were representative, 665. 
 Whatever was done in the Jewish church was changed in heaven, into 
 corresponding representatives, 1003. Judah and Israel represented 
 the internal church, distinguished as celestial and spiritual ; Jacob the 
 external church ; other nations, such as make worship consist merely 
 m externals, 1097 ; see below, 6304. The Jews were anything but 
 celestial men, Israel was anything but a spiritual man, yet they repre- 
 sented these things, because it is a law of representations that nothing 
 is reflected upon the person or thing that represents, but only on what 
 IS represented, 1097, 1361. The Jews, beyond others, made worship 
 consist only in externals, yet this did not prevent them from represent- 
 ing internal worship, 1097 end; 10,526, 10,560. The essential 
 things represented were the Lord and his kingdom, thus all things of 
 love and faith, or whatever can be predicated of the church, 1361, 
 3652. Kings, however base, and even beasts (as in the sacrifices), 
 nay, inanimate objects, and all parts of the ritual, were representative, 
 1361, 1409. All the kings of Judah and Israel, whatever their 
 character, represented the royalty or kingship of the Lord; all priests, 
 m like manner, his sacerdotal oflSce, 665, 1409, 3671, 4281. The 
 laws enacted concerning servants are cited, to shew that all such laws, 
 and in short, the whole economy of the Jewish church, was derived 
 from laws of truth and good in heaven, partly by correspondences, 
 partly by representatives, and partly by significatives, 2567 near the 
 end. Washings are mentioned as significative in the ancient church, 
 but representative among the Jews, because the latter regarded them 
 as means of religious purification ; the Jews, therefore, were strictly 
 held in such rituals, in order that all conjunction of heaven with the 
 worid might not cease, 3147; see also 4545. The Author's experience 
 concerning representatives like those of the Jewish church which he saw 
 in the light of heaven, viz., a tabernacle with the ark and all its furni- 
 ture, every part of which, to the very hooks and rings, was seen to be 
 significative, 3478. The Jews were able to represent the church in 
 externals, for the very reason that they had no knowledge of, and no 
 
1016 
 
 REP 
 
 m 
 
 will for, internal worship, ilL 3479, 10,256, 10,560. A merely 
 representative church (as with the Jews) is only the likeness of a 
 church, not a church really, 3480; see below, 4281. Canaan was 
 given to the posterity of Abraham, in order that a representative 
 church might be instituted, not because they were better than others 
 (for they were the worst of all nations), but because they were merely 
 in externals, and could be held to the representation, 3686, ill, 4208, 
 4281 ; see also 10,526, 10,560. The ritual of the Jews in regard to 
 themselves was idolatrous, because they were in externals separated 
 from internals; nevertheless, the genuine principle of the church 
 could be represented, because representations have no respect to the 
 person, but the thing represented, 4208. The church instituted with 
 the Jews was only the representative of a church, for which reason it 
 is called (in general terms) a representative church ; it is observed 
 also that kings and priests, however wicked, can represent the Lord, 
 4281 ; see above, (5). The difference between a representative church 
 (strictly so called), and the representative of a church, is tVZ., and it is 
 shewn that the former existed among the ancients, but only the latter 
 among the posterity of Jacob, 4288. The posterity of Jacob were not 
 allowed to enter Canaan until the genuine representation had departed 
 from them, otherwise they would have profaned holy things ; for this 
 reason they were kept in Egypt, etc., 4289; the fuller explanation 
 anticipated by a brief statement, 4282 ; see below, 4429. An exter- 
 nal representative of the church was commenced in full form when the 
 posterity of Jacob entered Canaan, because there all the places and 
 boundaries had been representative from ancient times, 4289 end ; see 
 below (9). It was the posterity of Jacob especially that represented 
 the church, but not of Isaac especially, because in the latter case Esau 
 must have been included ; still less could it have been all the posterity 
 of Abraham, ill, 4292. The name of Jacob was changed to Israel for 
 the sake of the representation, viz., that the internal of the church 
 might be represented as well as the external, ill, 4292. When the 
 Jews were in worship, their holy external was miraculously elevated to 
 heaven, by the Lord out of them, not within them, 431 1 ; further ill, 
 4545. The Lord could only be representatively present with the Jews, 
 for, in fact, they were idolaters in heart, and surrounded by evil spirits, 
 4311. Before the Jews were admitted to represent the church, they 
 had lost all knowledge of interior truths, in other words, they were 
 utterly vastated ; such truths, however, still survived among the remain- 
 ing posterity of the ancient church in Canaan, especially those called 
 Hittites and Hivites, 4429; compare 4516, 4874, cited below. In 
 external form, the rituals received by the Jews were similar to those of 
 the ancients ; the statutes, judgments, and laws which they were com- 
 manded to observe were known in the ancient churches, 4444 ; but 
 particularly 4449. Such representatives considered in themselves 
 really had good in them, but in respect to the Jews they had no good, 
 for that people were in evil, and opposed to the truth of the church, 
 ill, 4444. When they declined to manifest idolatry their state was 
 worse, for they no longer represented celestial and spiritual things, but 
 the opposite infernal things ; indeed, in this case they worshipped a 
 certain devil called up from hell, to whom they applied divine repre- 
 sentatives, 4444, 4449. The internals signified by the representations 
 
 REP 
 
 1017 
 
 of the Jewish church were those of the most ancient church the 
 remams of which still existed among the Hittites and Hivites, 4489 
 Hamor and Sheckhem, with whom those remaining goods and truths 
 existed, were descendants of the most ancient church ; but the pos- 
 terity of Jacob were descendants of the ancient church, called the 
 Hebrew, 4489 end ; see also, 4517. The representative of the church 
 could be instituted with the posterity of Jacob, notwithstanding their 
 evil quality, on the single condition that they strictly observed the 
 statutes m external form; passages cited, 4515, 6304; see below, 
 »o88. feuch a representative, however, could not be instituted so long 
 as any renjams of the ancient church existed; hence, the Israelites 
 were not admitted into Canaan, until the inhabitants of the land had 
 consummated their iniquity, 4516; see also, 9316; cited below (9). 
 Ihe sons of Jacob denote the mere representation of a church, but 
 their tather Jacob the ancient representative church, ill, 4680 The 
 representative imparted no holiness to the persons representiner, but 
 the holiness, abstracted from the things or the persons, affected the 
 spirits who were with them, and remotely the angels, ill, 4307. 4545 • 
 see below, 8588. The internal as well as the external of the church 
 was represented by the Jews, but internal things were not received; this. 
 
 ?//f !.o^^? '"mJ^'® ^^'^'y ""^ "^"^^^ »"d Thamar, 4831 ; further ill, 
 4347, 4874. The representatives of the Jewish church were not abso- 
 lutely the same as those of the ancient, but they were for the most part 
 similar to those of the Hebrew church, in which burnt-offerings and 
 sacrifices had been instituted; these representatives were not known in 
 the genuine ancient church, with whom the internal of the church 
 was more closely conjoined, 4874. The institution of the Jewish 
 representatives is denoted by the return of that people to the land of 
 their fathers (so expressed when they were in Egypt); it is repeated 
 here also that the Jewish nation represented the celestial kingdom, and 
 the Israehtish the spiritual kingdom, 6304. The bones of Joseph 
 taken with them when they went up from Egypt, denote the repre- 
 sentative ultimates, which was all that remained to them of the church ; 
 this also shews that the external representative was not instituted 
 amongst them until the internal was vastated, 6592. The sabbaths 
 and festivals were instituted for the sake of the representation ; see 
 below (11). The Jews, also, could represent holy things more perfectly 
 than any other people, because they worshipped the externals them- 
 selves as divine; passages cited, 8588 end; see also 8006. By such 
 representations the holy external was miraculously elevated to heaven ; 
 first, by nieans of simple angelic spirits, who correspond, in the Grand 
 Man, to the skin; and secondly, by interior angels associated with the 
 latter, but not with the Jews, 8588; see also 4311 ; cited, 9457. 
 In order to such elevation, the evil interiors of the Jews were veiled 
 over, so as not to appear to the spirits; and this veiling was their 
 Q^^cfi r ^*^"* without which the representative would have perished, 
 8788 ; further as to sanctification, 9229 ; and in the genuine sense 
 more particularly, 10,128, 10,276. General statement repeated con- 
 cerning the representatives of the Jewish church; some of them 
 enumerated ; and that they were holy representatively, not essentially, 
 as those believe who are in mere externals, 10,149; the whole subject 
 further tU. especially from representatives appearing among spirits. 
 
1018 
 
 REP 
 
 REP 
 
 1019 
 
 10,2/6. That the representatives of the Jewish church were truths ia 
 the ultimates of order, and were commanded because they represented 
 heaven with all its truths and goods, 10,728. That they were similar 
 to representations which appear in the ultimate heaven, but less per- 
 fect, 10,276. 
 
 9. The land of Canaan representative, viz., of the Lord's kmgdom ; 
 the internal man represented by mount Zion and Jerusalem ; the 
 external, by the boundaries of Canaan, the plain and river of Jordan, 
 tiie Euphrates, and the sea, 1585. The spiritual church was formerly 
 represented by Kiriath Arba, afterwards called Hebron, in the land of 
 Canaan; but when Hebron was possessed by the Anakim, the repre- 
 sentation was transferred to Jerusalem and mount Zion, sh. 2909 ; see 
 also 2916. The most ancient church was in Canaan (567), and the 
 ancient church was partly there and partly in many other kingdoms 
 (1238, 2385), hence all the nations of Canaan, and all its lands and 
 rivers became representative ; for this reason also Abraham was ordered 
 to go into that land, and it was given to his posterity, in order that a 
 representative church might be estabhshed, 3686, 4289 end ; passages 
 cited, 10,276; 10,526, 10,560. The representative of heaven and the 
 church was instituted when they entered into possession of Canaan, 
 and at the same time the nations (Canaanites, etc.), became repre- 
 sentative of evils and falses infesting the church, 9316. The church 
 was instituted in Canaan for the sake of the Word, Jhat it might be 
 written by representatives and significatives, ill. 10,276. 
 
 10. The Tabernacle representative. The tabernacle, and all things 
 contained in it, were so ordered as to exhibit a representation of the 
 three heavens, br. ill. 9457, 9481, 9485, 9576, 9577, 9784 ; more 
 especially as to the representation of the Lord's presence and of worship 
 9784, 9963. See Tent. 
 
 11. The Sabbath representative. Sabbaths and festivals were 
 ordered to be celebrated by the posterity of Jacob that they might be 
 in a full representative state ; for this reason no work was allowed to 
 be done which had respect to worldly and terrestrial things as an end, 
 7891 — 7893, 8886. The sabbath was the primary of all representa- 
 tives, 10,728. See Sabbath. 
 
 12. That the principal Representatives in all Worship were the 
 Altar and Burnt-offering, 920, 921; but particularly 9714, 9739, 
 10,129, 10,130. See 10,728, cited above (11). 
 
 13. Representatives since the Lord's Advent, External rites ceased 
 to appear in heaven at the Lord's advent, man no longer being regarded 
 from externals, but from internals, 1003. Iq ancient times it was 
 known that the ceremonials observed at the coronation of kings were all 
 representative, but now they are regarded as mere emblems ; a proof 
 that the knowledge of representatives has perished, 4581. In con- 
 sequence of the Lord's advent, the representatives of the church 
 ceased to be ; ill. by the putting off of the body when the man comes 
 into his spiritual state, etc., 4835. In the ancient church it was well 
 known what internal truths were represented, but the knowledge had 
 perished in the Jewish church ; hence, the Lord abolished representa- 
 tives, and taught the internal truths themselves ; in place of all former 
 representatives, he did, however, appoint baptism and the holy supper, 
 4904. Before the Lord's advent, the representatives of the church 
 
 '^^'\''iT*"x ^f conjunction with heaven; when that couiunction 
 perished the Lord came, and opened the internals themselves that M 
 
 thi Wo?r945'7 ' ' °°^^ ™^''°' ""^ conjunction at this day is 
 
 14. Representatives in the Word, Representatives consisting of 
 real history commence with the 12th chapter of Genesis, or the call of 
 Abram, previous to which the history is made for the sake of the repre- 
 sentation of heavenly things, 1361 end, 1401. The historical truths of 
 .\.l7l ""'" representative, as entirely so as the made history; in 
 short, the sense of the letter is wholly representative, and every parti- 
 
 tteJirthVw^S^^''^"'- ^ff' ^'V' ^^^^' ^^«9- ManyrepLLa- 
 t ves in the Word are derived from the representations of kngelic intel- 
 
 l1ir217o" 276^ r^' ^^^P)"^^' -d by the prophets i^n visionl, 
 1 6 1 9, 21 / 9, 2763. Representatives are distinguished from correspond- 
 ences; the latter consisting of things in the natural world which are not 
 so represented m the world of spirits; the eye, for example, whfch de 
 notes understanding, the ear, obedience, etc. 2763. In thrancient 
 anS'nr^nV"^"^ existed from this origin, consisting of made hS 
 and prophesies written by representatives and significatives; some par- 
 iculars given, 2897, 2898. The existing Word! given by Moses and 
 the prophets, is also wntten by representatives (but those of real his- 
 \y'lw't^^! ^^S"»fi,^^^*r^es; otherwise it could have no internal sense, 
 9^Q0 Th w f»i^^^be communication between heaven and earth 
 ;«.?«; .K T a""'^ ?^ u*"' ^'^ Testament is of the same character, be- 
 cause the Lord spake by representatives and significatives, his discourse 
 th?i r- '^\^''r'' 2900 The represen^tion of diWne things in 
 the Word, IS not interrupted by the deaths of those who represented, 
 but a change of state IS thus signified and the representation continues 
 32o6; several examples, 6302. The men of the most ancient church 
 had no written Word, and those of the ancient church in the beginning 
 had no other than could be collected from the wisdom of the most 
 ancient; at length the representatives and significatives which formed 
 this Word were committed to writing, etc., 3432. Seriatim passages 
 concerning correspondences and representatives in the Word, 347?^ 
 i ..^P^"^s are sometimes favoured with experimental evidence of 
 the reality of the divine representations which form the Word; one is 
 mentioned who was elevated to the entrance of the first heaven, while 
 the Author read the first chapter of Deuteronomy, 3473—3474 Re. 
 presentatives increase in perfection according to degree, so that those in 
 the first heaven are but the common form of those which appear in the 
 second; hence in whatever degree the external representative appears. 
 Its quality is perceived according to the internal, U75, They to whom 
 the representatives of the Old Testament are opened, possess the key to 
 the secrets of the Lord's church upon earth while they live in the 
 world, and hereafter to the secrets of his kingdom in the heavens, 3478 
 end. AH that is recorded in the Word of the Israelites is representative, 
 and the Lord when in the world also spake by representatives, other- 
 wise the angels who attend men could not have understood, 3652 
 Itepresentations are varied according to the varying states of good and 
 truth, and the mutations of good and truth are according to the muta- 
 tions ot spmts and angels who are in such good and truth, ill, 4073. 
 Ihe Lord is so variously represented in the Word, not because of varia- 
 
 II 
 
 I 
 
1020 
 
 REP 
 
 REP 
 
 1021 
 
 h 
 
 tions in himself, but because the divine is variously received by men, 
 4206. The Word and its Representative are treated of distinctly under 
 the figure of Moses and Joshua his minister; it is explained also how 
 the literal sense of the Word is presented representatively in heaven, 
 9419; further concerning the holy connexion of the internal and exter- 
 nal sense, 9430. Conjunction with the Lord is effected by the repre- 
 sentatives of the Word, 9457 end, 10,276 end; and from such repre- 
 sentatives the Word may be called heaven in ultimates, 10,126; compare 
 the account of man's state, which is also built up from ultimates, 10,225. 
 
 See Heaven (9). i n • • 
 
 15. Representative Images in the Mind. Divine truths flowmg-m 
 from the Lord by the medium of the rational mind, are presented to 
 view in the natural, as an image of many things seen together in a 
 glass; a similar influx through heaven, causes that representatives appear 
 in the world of spirits, 3368. Scientifics are as mirrors in which in- 
 terior truths and goods appear representatively, 5201. See Idea, 
 
 Science, Reason. 
 
 16. Representatives in the other Life, Whatever exists in nature 
 appears also in the world of spirits, not actually as in the world, but 
 representatively, 1807, 1808; compare 1881 cited below. The Author 
 mentions, from experience, into what representations the various lusts 
 are turned among evil spirits, 954. Representatives in the other life 
 exist by influx from the Lord, and are real; for thence are all things 
 derived in nature, 1881; see below 3485. Animals of various kinds 
 appear before spirits, some which are merely representative and are 
 never seen in the world; in general terms, they represent aff*ections of 
 good and truth, or of evil and the false, 2179. Useful animals appear 
 in the other life, when good afl'ections are spoken of, 5198; passages 
 cited 9280. Representations in the other life could not be given except 
 by discriminations of light and shade, the former from the Lord, the 
 latter from the proprium of man, 3341. Representations in the other 
 life are appearances, but alive and real because from the light of heaven, 
 which is wisdom and life; on the other hand, things seen from the hght 
 of the world are not real except so far as they are conjoined with those 
 which are of the light of heaven, 3485. Examples of representative 
 appearances connected with certain spirits seen by the Author, 5060. 
 The beautiful representations that appear about good spirits, accord- 
 ing to correspondence with their interior state ; even houses and 
 palaces refulgent with gold and precious stones ; and, on the con- 
 trary, what filthy appearances surround evil spirits, 10,194. That 
 representatives that appear in the other life can only be seen in the 
 light of the other life, thus, by the eyes of the spirit, which are 
 adapted to that light, ilL 9577, 9739. See Light (2, 3), Heaven 
 
 (10), Lord (16). 
 
 17. Representatives in Heaven, especially. The Author speaks of 
 the second and third generation of the most ancient church, how mag- 
 nificently they dwell, all around them being representative, but still, 
 in their estimation, most real, 1116. He speaks of the mode of com- 
 munication between spirits and angels, by discourse, and especially by 
 ideas accompanied with ineff*able representations, 1391 ; see below, 
 1764. The world of spirits and the heavens are full of representatives, 
 such as were seen by the prophets, and all such things appear in mar- 
 
 vellous hght, 1521, 1522, 1619, 5313 near the end. Nothing exists in 
 heaven but what is representative and significative ; hence, the visions 
 of the prophets were an opening of their internal sight to perceive such 
 representatives, and hence the representatives and significatives of the 
 Word, because it is given from the Lord through heaven, 1619 
 Spmts have discoursed with the author by visual representatives 
 every part of which was significative, 1 764. Things that exist before 
 the angels m heaven, when received in the world of spirits, appear there 
 as representatives ; the Author calls them visions, or things seen, 1971, 
 2179, cited below. The Author's experience of a similar state: he 
 traces a dream, composed of representatives, to angelic spirits and dis- 
 courses with them ; remark concerning the men of the most ancient 
 church who had similar representations from dreams with a perception 
 of what they signified, 1977. 1980, 1981 ; 6319 cited below. Sub- 
 jects of discourse among the angels become known to spirits from 
 representatives appearing ; thus, when the angels discourse about intel- 
 lectual truths, horses appear, etc. 2179. Angehc speech falls into 
 representatives and significatives when it comes down to man; to the 
 natural sphere, 3419. In like manner there are superior representa- 
 tions within inferior according to the heavens; thus, whatever appears 
 m the first heaven contains inwardly what is in the second; and what- 
 ever appears in the second, contains inwardly what is in the third; 
 finally, those who are in the third heaven see, in place of these repre- 
 sentatives, the Lord himself, 3475. The paradisiacal heavens are in 
 the first heaven, at the threshold of its interiors, and they correspond 
 to the eyes ; the gardens, flowers, and trees which appear in them, are 
 representatives from the discourse of angels in the superior heavens ; 
 passages cited concerning such representations in heaven, 4528. An- 
 gelic influx causes representatives to appear, and their appearance or 
 reception is the cause of such influx continuing [br, quod influx ange- 
 hcus flat per representativa apparentice], 6319; compare 10,728. 
 There are three heavens, an inmost in which the good of love reignsi 
 a middle in which the good of charity reigns, and an ultimate in which 
 all that is thought, said, and that exists in the prior heavens appears 
 representatively, that is to say, as paradises, woods, fields, cities, 
 palaces, houses, flocks and herds, &c. 9457, cited 9466, 9577, 10,276. 
 Divine things are exhibited in visible forms in the heavens (as well as 
 in the world), and such visible forms are representatives, 9481; re- 
 peated, and passages cited, 9739. See Heaven (10). 
 
 18. Representative Dreams. The ideas of angels are turned into 
 beautiful representations which are seen in vision by good spirits, and 
 by man during sleep, 1 971, 1980, 1981. The men of the most ancient 
 church had their dreams accompanied with a perception of what they 
 signified, from the same source, 1977 end. The angelic spirits from 
 whom such dreams come belong to the province of the cerebellum, 
 because the cerebellum is wakeful when the cerebrum is asleep, 
 
 19. That Infants, in the other Life, are instructed by Representa- 
 tives; with what beauty and delicacy this is accomplished, 2299. See 
 Education. 
 
 20. That universal Nature is a Theatre representative of the Lord^s 
 Kingdom, 2758, 3000, 3483. Between all things that exist in the light 
 
1022 
 
 KES 
 
 III 
 
 of heaven and the light of the world correspondence is predicated, and 
 those correspondences which exist in the world's light are representa- 
 tions, 3225, 3226; cited, 3337. Whatever exists in nature is an ulti- 
 mate image of somewhat in the Lord*s kingdom, because nature only 
 exists by continual influx from the Lord, 1807, 3483; further til. 3484, 
 5116; see also, 10,728, cited below. All things in nature, m its 
 three kingdoms, are correspondences, and according to such corre- 
 spondence, they were in ancient times made representative of celestial 
 and spiritual things ; passages cited, 9280. All things in heaven and 
 the world have reference to good and truth, and represent more or less 
 remotely the marriage of good and truth, 9806. The celestial and 
 spiritual things of heaven are really terminated m the three kingdoms 
 of nature, and hence all nature is representative of such things, br, ill. 
 10,728. See Influx (13), Life (2), Heaven (9). 
 
 21 . The reference of all Representatives to the Human Form, 1 he 
 universal heaven represents one man, 7396. The externals of man are 
 formed in the image of the world, but the internals in the image of 
 heaven; passages cited, P279. All representatives in nature have 
 reference to the human form, and bear a signification derived from that 
 form and its correspondence; ilL and passages cited, 9496, 10,030 
 end. Treated seriatim in Man (32), Heaven (7), Influx (7). 
 
 22. Conjunction with Heaven by Representatives; that it coni- 
 menced after conjunction by internal worship had been destroyed, 
 1361 ; further ill, 4288 ; see Heaven (9). 
 
 23. That conjunction of the Lord with man was effected by Repre- 
 sentatives ; namely, by the mediation of spirits and angels, 9481 ; but 
 now by the representatives of the Word, 9457 end, 10,276 end. See 
 
 Lord (14, 21). , ^ . 
 
 24. As to the representation of the Lord; namely, by persons and 
 things in the Word, 4520, 5307; particulars in Lord {77, 7^). 
 
 REPRESSION OF Evil, when it is seen to be such, without 
 which man incurs guilt, 9132 end. 
 
 REPROACH. See Opprobrium, Ignominy. 
 
 REPTILE. See Creeping Thing. 
 
 REQUIRE [qucerere]. See to Seek. 
 
 RESEN. See Nimrod. 
 
 RESIDE, to [residere], is predicated of truth ; to inhabit or dwell, 
 of good, 4600. Truths are said to reside either in the external or 
 internal man, ill. 10,199. See to Inhabit. 
 
 RESIDUE. See Remnant, Remains. 
 
 RESIN [resina]. See Gum. 
 
 RESPECTIVE Sense. The Word is said to treat of the Lord in 
 the supreme sense, and of his kingdom in the respective sense; in 
 either case the internal sense is meant, 3245. See Word. 
 
 RESPECTIVE State, is a phrase used by the Author to indicate 
 the human consciousness of the Lord, when treated of distinctly, or 
 relatively to the divine; see 2154, 2157, 2158. 
 
 RESPIRATION. 1. In the most ancient times. The men of the 
 most ancient church had internal respiration, and not external, except 
 tacitly, 607. Their internal respiration, and the changes to which it 
 was subject, were according to their state of love and faith in the Lord, 
 97; see below, 1118, 1119. Having only internal respiration, they 
 
 RES 
 
 1023 
 
 did not speak by words, but like the angels, by ideas, which they ex- 
 pressed by changes of the face and countenance, especially of the lips, 
 607; see below, 1118. This mode of expression far exceeded in power 
 the language of words, besides which they also thought more pro- 
 foundly, 607. In course of time internal respiration ceased, and the 
 power of expression was lost, or became so deformed, that all that pos- 
 terity of the most ancient church perished, 607 end; see below, 805. 
 With the cessation of internal respiration, there occurred a total change 
 in the state of man, for external respiration now succeeded in its place, 
 and the ideas of thought were terminated in words, 608. The loss of 
 internal respiration was accompanied also by the loss of perception, and 
 as the ideas of thought were now terminated in words, man was no 
 longer capable of instruction by the internal way ; hence doctrinals 
 took the place of revelations, 608. The internal respiration of the 
 men of the most ancient church is meant by the breath of lives ; also, 
 it was such as agreed with the respiration of angels, and was varied 
 according to every state of the internal man, br. 97; further ill. 805, 
 1119. The posterity of the most ancient church perished (as men- 
 tioned above) or were suffocated, because they could no longer respire 
 in correspondence with angels, 805; see below, 1120. With internal 
 respiration they enjoyed also a tacit speech (besides the language of 
 expressions mentioned above) ; the nature of this speech br. explained, 
 and how it entered the ear by the Eustachian tube, 1118. This tacit 
 speech was caused by the influx of internal respiration into external (so 
 to call it), and was perceived by another in his interior man ; repeated, 
 that it necessarily corresponded with the respiration and speech of 
 angels, because the man of the church had communication with heaven, 
 1119. Explained also that this internal respiration proceeded from the 
 navel [umbilicus] towards the heart (1118), or interior region of the 
 breast ( 1 1 20), and that in the posterity of the most ancient church it 
 receded towards the back part [versus regionem tergalem'], and the 
 abdomen; also, that in their last posterity who lived immediately before 
 the flood, internal respiration had almost entirely ceased, and when it 
 finally receded from the breast, they were of themselves suffocated; 
 that then external respiration and articulate language commenced with 
 some, 1120, 7361; see Principle (1, 7); Nations (1); Percep- 
 tion (1). 
 
 2. Respiration distinguished as Voluntary and Spontaneous; distinct 
 choirs in the province of the lungs, in the Lord's spiritual kingdom, 
 pertaining to each, 3351. Further experience on this subject, ex- 
 plained also that the involuntary respiration commences as soon as man 
 sleeps, 3893 cited below (3). 
 
 3. Respiration of Heaven; correspondence of the Heart and Lungs; 
 seriatim, 3883 — 3896. The Author sensibly perceived four genersd 
 operations from the influx of heaven, first, into the left part of the 
 brain, common to the organs of reason; secondly, into the respiration 
 of the lungs, the correspondence of which with the respiration of 
 heaven was made evident; thirdly, into the systole and diastole of the 
 heart; fourthly, into the kidneys, 3884. The influx into the heart 
 was by regular pulsations, and the times of its pulse to the breathing 
 were as three to one ; yet these pulsations were so governed that the 
 recurring pulses of the heart coincided [se insinuabant] with those of 
 
 vol, ii. c c 
 
1024 
 
 RES 
 
 RES 
 
 1025 
 
 im 
 
 il 
 
 the lungs at the end of every respiration, 3884. It is proved by this 
 experience, that there is a pulse of the heart and a respiration common 
 to the whole heaven or Grand Man ; and that these motions correspond 
 to those of the heart and lungs in the human body, 3884 end. The 
 common respiration of heaven was further ill. by a particular experi- 
 ence, in which the Author observed its interior and flowing quality ; 
 also that its times, compared with his respiration, were as three to one; 
 his similar observation on the pulse of the heart, 3885. Nevertheless, 
 continual variations exist according to state, and hence there are mani- 
 fold respirations and pulses in heaven, as many in number as there are 
 special societies, and states of love and faith, 3886, 3887. In general, 
 heaven is distinguished into two kingdoms ; the celestial, which per- 
 tains to the province of the heart, and the spiritual, which pertains to 
 the province of the lungs; there is also an influx of the celestial into the 
 spiritual, like that of the heart into the lungs, 388/. The heart and 
 lungs rule together in every part of the body and mutually flow in, but 
 according to the state of the parts ; the heart, also, is analogically the 
 same as love or will, and the lungs, as faith or understanding; the 
 latter in each case being the causes of all spiritual sensation and action, 
 as the former of all sense and motion in the natural body, 3887 — 
 3890; for further particulars, see Heart. In further proof that the 
 respiration of man corresponds with that of heaven, and that spirits 
 and angels really breathe and live as men, the Author mentions much 
 additional experience ; his own respiration in correspondence with 
 heaven ; the testimony of the men of the most ancient church in con- 
 firmation of it, 3891, 3892 ; see above (1); and the quality of those 
 who govern the respiration, voluntary and involuntary, 3893 cited 
 above (2). Repeated, that the respiration of spirits and angels is 
 altogether according to their particular states of love and faith ; also, 
 that the wicked cannot respire in heaven, or even among good spirits, 
 but are, as it were, suflbcated, 3893, 4225, 9108, 9281 ; compare 7411 
 cited below (6). That the well disposed, on the other hand, are in- 
 augurated into the respiration of heaven, by introduction into societies 
 or choirs, where one respires as another, and perceives as another, but 
 all in perfect freedom, 3894. That the sphere persuasive of what is 
 evil and false in the other life, and even if it be of truth conjoined with 
 evil, produces a suffocating effect; the Author's experience, 3895. 
 See Principle (7). 
 
 4. Respiration of the Popes in the Consistory; its quality de- 
 scribed, when they believe themselves to be influenced by the Holy 
 Spirit, 3750. 
 
 5. Respiration in other Planets, The inhabitants of the moon do 
 not speak from the lungs, but from the abdomen, because they are 
 peculiarly circumstanced in regard to an atmosphere, 9235. The inha- 
 bitants of Mars have internal respiration, and also speak tacitly like 
 the men of the most ancient church, 7362. The inhabitants of one of 
 the earths in the starry heavens are remarkable for their similar respira- 
 tion to the inhabitants of our earth, at the same time that they have 
 no articulate language, 10,588 ; see Language (5). 
 
 6. Signification of Respiration, or Breathing ; chiefly, that it de- 
 notes the life of faith, 94—97, 1119, 1120, 3883—3895, 9221, 9281. 
 The Lord breathing upon his disciples when he said, " Receive ye the 
 
 Holy Spirit," denotes vivification by faith and love ; the similar mean- 
 ing of the "breath of lives" in Genesis; generally that breathing, 
 respiration, and therefore inspiration, denotes the life of faith, 9229. 
 Soul [anima'] has the same signification as breathing, because derived 
 from animation, which is, in fact, respiration ; the similar meaning of 
 spirit, so called from wind, 9281. Jehovah, said to rest and respire 
 on the seventh day (Ex. xxxi. 17), denotes the union of the divine 
 itself with the divine human, when the hells were subjugated and the 
 heavens brought into order, and hence when there was peace in heaven, 
 10,374. In the contrary sense, Pharaoh seeing there was respite 
 {quod facta respiratio — a cessation — pause for breathing — Ex. viii. 15), 
 denotes the cessation of what is undelightful and tedious in that state 
 of evil, 7411; compare the statement above (3), 3893; see Inspira- 
 tion, Holy (2). 
 
 7. That man respires internally as well as externally, but that his 
 internal respiration is tacit and imperceptible to him while he lives in 
 the world, 9281. 
 
 RESPOND. See to Answer. 
 
 REST [quies']. See Peace (4, 5). 
 
 RESTITUTION, predicated of good and truth, 9032, 9103, 9133. 
 
 RESURRECTION. 1. Experience concerning the resuscitation of 
 man from the dead, and his entrance into eternal life; seriatim pas- 
 sages, 168—181, 182—189, 314—319. The Author speaks from his 
 own actual experience, not from hearsay (168), having been reduced to 
 the state of dying, except as to thought and memory, 169. He ob- 
 served that celestial angels occupied the province of the heart (170), 
 and besides these, two angels were seated at his head, as occurs to 
 every one, 1 72. The angels seated at his head were scrupulously still 
 \tacitissimi\, only communicating their thoughts with the face ; and 
 they judge that the person is dead when their faces are received, 173. 
 They next induced certain changes about the province of the mouth, 
 and thus communicated their thoughts; by this means the Author was 
 enabled to perceive their cogitative speech, 174. He then became 
 sensible of an aromatic odour like that of an embalmed corpse, caused 
 by the presence of the celestial angels, the effect of which was to pre- 
 vent the approach of evil spirits, 175. In the meanwhile the province 
 of the heart was held strongly united with the celestial angels, of which 
 the Author was made sensible by its beat (see Respiration), and it 
 was given him to know that the thoughts of the dying are kept fixed 
 upon eternal life — rarely upon salvation and happiness, 176 — 177. 
 Having held them a sufficient time in such thoughts, the celestial 
 angels recede, and the resuscitated spirit is associated with spiritual 
 angels ; meantime, he is not yet aware but that he lives in the body, 
 178. As the interior corporeal vessels grow cold, the vital substances 
 are separated from every part of the body : it matters not how laby- 
 rinthine the tissues in which they were enclosed; such is the efficacy 
 of the Lord's mercy, which the Author perceived as a strong living 
 attraction, 179. He perceived, also, that the celestial angels at his 
 head remained some time after he was, so to speak, resuscitated, and 
 conversed with him tacitly, or by thought-speech ; this being the lan- 
 guage in which they first speak to souls, 180. After this, the celestial 
 angels being no longer present, it becomes the office of the spiritual 
 
 c c 2 
 
102G 
 
 RES 
 
 angels to communicate the use of light; and in doing so, the appear- 
 ance is, that they unrol, as it were, the tunic of the left eye, towards 
 the nose, though this is not really done ; an obscure light is then seen, 
 and perhaps a blueish-looking cloud with a little star, 182 — 184. It 
 then appears that something is softly removed from the face, and per- 
 ception is induced, the angels being careful that no idea is communi- 
 cated but what partakes of gentleness or love ; at this juncture the 
 resuscitated person is made aware that he is a spirit, 185. He then 
 enters upon a life which is at first delightful to him ; some of its first 
 phenomena mentioned, especially the appearance of sitting on a horse, 
 and the necessity of instruction manifested, 180 — 189. After this, 
 perhaps, the spirit is not willing to be instructed, and if this be the 
 case, he separates himself from the society of angels, and if he be evil, 
 from that of good spirits also, and finally, associates himself with his 
 like; thus, some are gradually conveyed to heaven, but others to hell, 
 314 — 316. The Author mentions two instances of spirits who were 
 conveyed to heaven immediately after death; their first surprise and 
 anxiety br. described, 317, 319. Repetition in a summary of some 
 leading points in the above passages concerning the resuscitation of 
 man, and his relapse into his own proper life, connected with seriatim 
 passages on the Last Judgment, 2119. 
 
 2. Doctrinal and other general passages concerning the Resurree^ 
 tion. Few at this day believe in the fact of a resurrection after death, 
 and the learned are worse than the Sadducees of old, for they profess 
 belief while they deny it in heart ; the Author, therefore, argues against 
 their unbelief from his own actual experience when in the spirit ; Pre- 
 face before^ 1886. Several things are mentioned concerning the state 
 after death, which men may know to be so from their own reflection, 
 if only they will use their reason, 3957. The much clearer light in 
 which spirits live, and their enjoyment of every sense, demonstrated 
 from the Author's conversation with some shortly after their decease ; 
 notwithstanding, how many beheve the soul to be mere thought, or a 
 mere phantom, and others, that they shall rise again with their bodies 
 at the Last Judgment, etc., 4527. In the other life, also, the quality of 
 the life of every one is openly manifested, even to the most secret ends 
 of his thought, speech, and actions, 4633 ; repeated, with remarks 
 concerning the Last Judgment, 4663. The Lord's words concerning 
 the judgment are again referred to ; the judgment signified being that 
 which is passed on every one at his resurrection, which takes place 
 immediately after the death of the body, 4807 end. Man rises with a 
 body, in all respects human, immediately after death, for the internal 
 man is the human itself that lives in the body, and when separated 
 from it enjoys all its faculties in more exquisite perfection ; also, that 
 the body cannot again be resumed, ill. 5078; further, as to the spiritual 
 body, 5079. Man, after death, appears such as he was in internals, 
 not such as he was in externals, 6495 end. The state after death is 
 determined by the whole course of the past life ; ill. by the perpetuity 
 of the covenant made with a Hebrew servant, 8991. Recapitulation 
 of doctrinal tenets concerning the resurrection, in seriatim passages, 
 10,591 — 10,597. That man can believe in God, and love God, 
 and hence be conjoined to him by faith and love, which is really to 
 live for ever, 10,591. That he has an internal, called the soul, which 
 
 RES 
 
 10^7 
 
 receives the faculty of faith and love, and an external, called the body, 
 which gives it effect, 10,592. That the external body in the world is 
 accommodated to uses there, but the external in the other life is also 
 accommodated to uses in that world, and does not die ; this external it 
 is, that taken together with the internal, is called spirit, 10,593. That 
 the spirit appears in a human form similar to the body with which it 
 was clothed in the world, which is left behind never to be resumed, 
 10,594. That this continuation of life is the resurrection, and that 
 there is no other resurrection to take place, as erroneously supposed, at 
 the Last Judgment; the reason why it is so believed, 10,594. That 
 the life of man after death is the life of his love and faith ; the quality 
 of those briefly described whose life is respectively of hell and of hea- 
 ven, 10,596. That man lives after death, confirmed by the Word; the 
 case of Lazarus, of our Lord's words concerning Abraham, Isaac, and 
 Jacob, and of the robber on the cross adduced, 10,597. That man 
 immediately after death lives as a man, although it is not so believed 
 on our earth, because men think sensually that their bodies alone live ; 
 nevertheless, in a state of mind not influenced by doctrine concerning 
 the Last Judgment, people believe they shall live immediately after 
 death, variously ill. 10,758. That the souls of men after death are led 
 into heaven, if the life had been good, in some cases slowly, in some 
 quickly, two examples, 317, 318, 319, cited above (1). 
 
 3. The Resurrection of the Body. No man arises with the body 
 which he had in the world ; but the Lord arose with his body, because 
 he had glorified it, or made it divine, 5078 end ; further ill. 5079. 
 Belief in the resurrection of the body has been permitted in order that 
 men might have some kind of belief in the life after death; for those 
 who make all life consist in the body, can have no idea of another state 
 of existence derived from the knowledge that there is an internal man, 
 4459, 5078, 7802 end. 
 
 4. The Resurrection of the Lord ; chiefly, that it involves all that 
 is holy, and the resurrection of all, 901. The resurrection of the 
 Lord on the third day, has reference to the holy signification of that 
 number, in common with seven, sh. 901; but particularly 2405, 2813, 
 2917 ; cited below (6). In the Lord all is divine, not only the internal 
 and interior man, but the exterior and the very body, wherefore he 
 alone arose into heaven as to the body, sh. 1729; or (as it is also ex- 
 pressed) arose from the dead as to the body, 2083; or (again) from 
 the sepulchre, 5078, 10,825; see Lord (41). 
 
 5. The Bead that arose at the Lord's Crucifixion (John xxvii. 52, 
 53) ; explained, that they were seen in vision, and that their appear- 
 ance signified the salvation of those who belong to the spiritual church, 
 and their elevation into the holy Jerusalem, which is heaven, 8018, 
 9229 end; see also 2916. 
 
 6. Signification of Rising. To rise denotes entrance into life, by 
 which is to be understood the life of faith in the Lord, sh. 290. The 
 rising or resurrection of the Lord on the third day has reference to 
 his continual rising in the minds of the regenerate, in whom he operates 
 the good of love and faith, 2405 end. His resurrection on the third 
 day also involves the resuscitation of truth divine in the consummation 
 of the age ; hence, that the Lord would appear as the Son of Man, 
 2813. To bury signifies to arise, in the sense of resurrection into life ; 
 
1028 
 
 RET 
 
 REV 
 
 1029 
 
 and to rise from the dead, denotes from the state of shade or night, 
 that is, of ignorance; such is the emergence or resurrection of the 
 Lord in man, and so he arises in all who are regenerated, 2917. To 
 die, denotes resurrection into hfe and regeneration, and to sicken for 
 death, the procedure [succesivum] of regeneration, ill. and confirmed 
 from common experience, 6221. 
 
 RESUSCITATION. See Resurrection. 
 RESUSCITATION OF THE CHURCH; that there is no hope of 
 it if there be no internal, as represented by Joseph, no medium as 
 represented by Benjamin, and no charity, or faith in the will, repre- 
 sented by Simeon, 5551. 
 
 RETALIATION. The injury which any one desires to do to 
 another reverts upon himself; this, according to the law of order, that 
 evil and the false carry with them the punishment of evil, 391, 696, 
 967, 101 1, 1857, 6559. It was from this law of order that the ancients 
 derived their jus talionis or law of retaliation, 101 1, 8223. This law of 
 order, illustrated by a particular instance in the history of the Israelites 
 when pursued by the Egyptians; stated also, that Q\ery good has its 
 own recompense as well as every evil, 8214; further t7/.'and ah. 8223, 
 cited 8226. Statement of the general law, in its application both to 
 good and evil repeated; the meaning of a "law of order" explained; 
 and our Lord's words concerning the old saying, " An eye for an eye, 
 a tooth for a tooth," etc., unfolded in their spiritual signification, 9048 
 or 9049 (the regular succession of the numbered paragraphs being in- 
 terrupted). A particular instance of the operation of this law with those 
 who belong to the societies of interior friendship in the other hfe, 4805. 
 RETRACTION. As to the retraction of the natural man, how he 
 shrinks from coming under spiritual subjection, 5647, 5650. As to 
 the retraction of divine influx in accommodation to the states of angels 
 and men, 5479. 
 
 RETRIBUTION. See Reward. 
 
 RETURN, to [revertt]. To return, where it is said Abraham re- 
 turned to his place (Gen. xviii. 33), retains the same general meaning 
 in the spiritual sense, but refers to state, 2288. To return back, or 
 look wistfully back [respicere], predicated of Lot's wife (Gen. xix. 26 ; 
 Luke xvii. 31, 32), denotes aversion from good, and a preferential re- 
 gard for mere doctrinals, 2454. To return to feed and guard the flock, 
 predicated of Jacob when he was shepherd to Laban (Gen. xxx. 31)] 
 denotes application to use, namely, the good represented by Laban 
 admitted to use in the introduction of genuine good, 3991. To return 
 to the land of his fathers, and to the land of his nativity, predicated of 
 Jacob (Gen. xxxi. 3, 13), denotes the nearer approach to divine good, 
 and conjunction with the good of truth, 4069, 4094. Laban said to 
 return to his place, after parting with Jacob (Gen. xxxi. 55), denotes the 
 resumption of a prior state, or the end of the representation by Laban, 
 4217. Esau returning to Seir, after he had m<et Jacob on his way into 
 Canaan (Gen. xxxiii. 16), denotes the state *of divine good natural, 
 with the goods of truth adjoined, 4387. To return, predicated of the 
 Adullamite when he came back to Judah (Gen. xxxviii. 22), denotes to 
 reflect, or recall to mind (understand, what is false), 4894. Unless we 
 had tarried, we had now returned twice, said bv Judah to Israel (Gen. 
 xlui. 10), denotes spiritual life interior and exterior, which sufl'ers iml 
 
 pediment from a state of doubt, 5613, 5614. Arise, return to the man 
 (Joseph), said by Israel (Ibid., ver. 13), denotes elevation to interiors, and 
 life thus derived from spiritual truth, 5627. Let me ascend and bury 
 my father, and I will return (meaning to Egypt), said by Joseph (Gen. 
 1. 5), and his return spoken of afterwards {Ibid., ver. 14), denotes the 
 resuscitation of the church, and, as a consequence, the life of the inter- 
 nal in the external, 6517, 6518, 6553. Moses said to return to Jethro 
 (Ex. iv. 18), denotes the prior state of life resumed; because to return 
 or resume denotes to live, 7014. His appeal to Jethro that he might 
 return to his brethren in Egypt (Ibid.), denotes elevation to a more in- 
 terior and spiritual life in the natural, 7016. Moses said to return to 
 Jehovah (remonstrating with him, Ex. v. 22), denotes querulousness or 
 complaint because of continued infestation, 7164. Apprehension ex- 
 pressed that the Israelites might repent when they saw war, and return 
 to Egypt (Ex. xiii. 17), denotes the divine foresight of a relapse into 
 falses, 8095 — 8097. The sons of Israel to return and encamp before 
 Pi-hahiroth (Ex. xiv. 2), denotes a state not yet prepared for introduc- 
 tion into heaven (represented by Canaan), but temptations first to be 
 endured, 8129. The waters said to return upon the Egyptians (Ex. 
 xiv. 26, 27), denotes the refluence and overflow of the false of evil upon 
 those who are in evil, 8223, 8226. The elders to await the return of 
 Moses from the top of the mountain (Ex. xxiv. 14), denotes to remain 
 in the external until instructed, 9422, 9423. Turn thee from the fierce- 
 ness of thy wrath, in the prayer of Moses (Ex. xxxii. 12), denotes the 
 aversion of the people themselves, not of Jehovah, 10,440. Moses said 
 to return (or ascend, as it is before expressed), to Jehovah (Ex. xxxii. 31), 
 denotes conjunction, because of interior elevation to the Lord, 10,501. 
 REU. See Eber. 
 REUBEN. See Tribes. 
 REUEL. See Jethro. 
 
 REUMAH, the concubine of Nabor (Gen. xxii. 24), denotes exalta- 
 tion, and the sons born of her, a class of gentiles who are in idolatrous 
 worship, but yet in good, 2868; see Nahor. 
 REVELATION. See Inspiration (2). 
 
 REVENGE [vindictd], a description of the direful hells of those 
 who have indulged in a spirit of hatred and revenge, 815, 5390; see 
 Hell (3), Hatred. Indulgence in a revengeful spirit mentioned 
 among other interior causes of disease, 5712 ; see Disease. The ope- 
 ration of the laws of order makes it appear as if the good revenged 
 themselves in the other life ; while the truth is, all punishment is inhe- 
 rent in evil itself, 8223; see Retaliation. To be avenged seven-fold, 
 and seventy and seven-fold, denotes damnation, because of charity and 
 faith both extinguished, 432 — 433. 
 
 REVERBERATIONS, or violent coUisions, mentioned as one of 
 the punishments which evil spirits bring upon themselves, 829, 957. 
 
 REVERENCE. The question, whether there can be shame with- 
 out reverence, mentioned as a subject of discourse among spirits; how 
 instantly illustrated by representations, 1641. An illustration of what 
 is meant by the fear of God, which, in a spiritual idea, is love to him, 
 variously understood according to the subject; especially that this love 
 is holy fear with those who are in spiritual worship, and holy reverence 
 with those who are in celestial worship, 5459. 
 
1030 
 
 REW 
 
 RIC 
 
 1031 
 
 REWARD, Hire, Recompense [merces]. 1. By reward or 
 recompense is meant a medium of conjunction between the states pre- 
 dicated, 3816. They who are in the affection of good cannot think of 
 reward, for this would be to attribute good to themselves, which is all 
 from the Lord, ill, 3816. There can be no reward, or merit achieved 
 for good done by man, because all good is from tlie Lord; hence reward 
 in its genuine sense is the affection itself of good, and in the opposite 
 sense what is from self or the proprium, 3956, compared with 3975, 
 3977, 3982, 3996, 3999. Reward in its genuine sense is the delight 
 and blessedness found in well-doing, and inherent in the love of use, 
 6388. Rewards denote the affection of truth and of good, 3956, 6388 
 cited in 10,683. The angels are willing to communicate all their good 
 and blessedness to others, and accordingly good flows in with increase ; 
 but that influx is instantly dissipated if reward is thought of, 6478, 
 cited 9174. Men who do good with a view to reward in the other life, 
 cannot live in consociation with angels, because the end in view converts 
 all their good to self, 8002. Before they are regenerated, however, men 
 really think of reward, while after regeneration such a thought affords 
 no happiness, 8002 end. To give one to another mutually is to do good 
 from the affection of charity, but to do good for the reward it brings, is 
 not from the affection of charity; passages cited 9174. He who occupies 
 himself with good and truth for the sake of any reward it brings to 
 him, is a mercenary or hireling, and he is represented in the other life 
 in an inverse position with his head in hell, 7997, 9179, 9180, 9184, 
 9391; the similar meaning of meretricious hire, 8904, 10,570 cited 
 below (2). That the reward of good ought to be considered in the 
 last place, and the neighbour in the first, in which case it is well, 9180, 
 9184. For further treatment of this subject, see Merit. 
 
 2. Fear not, Abraham, I am a shield to thee, and thy exceeding 
 great reward (Gen. xv. 1), denotes protection against evils and falses as 
 the recompense of victories obtained in temptation combats, 1787, 1789. 
 Tell me what thy reward (translated wa^es) shall be, said by Laban to 
 Jacob (Gen. xxix. 15), denotes a medium of conjunction between com- 
 mon good and good of the natural represented on either part, 3816. 
 Issachar named from Reward, etc. (transl. hire, Gen. xxx. 18), denotes 
 in the supreme sense, the divine good of truth and the divine truth of 
 good, in the internal sense, celestial conjugial love, and in the external 
 sense mutual love, ill. 3956, cited 3957; see below, 6388. Appoint 
 thy hire or reward (wages), and I will give it, said by Laban to Jacob 
 (Ibid., ver. 28), and the same word repeated (ver. 32), denotes that good 
 there predicated is willed from self; in reference to the Lord, that good 
 acquired in the natural was all his own, 3975, 3977, 3982, 3996. 
 Issachar (named from Reward,) called a bony ass (Gen. xlix. 14), de- 
 notes, in the opposite sense, works done with a view to recompense, or 
 the perversion of mutual love and its rewards, 6388. The reward of 
 whoredom (Deut. xxxii. 18), denotes the falsified truths of faith, P231. 
 The similar expressions in reference to the meretricious hire of Tyre, or 
 the reward of her merchandize (Is. xxiii. 17, 18), the reward of whore- 
 dom (Hos. ix. 1), the rewards of her lovers (Ibid, ii. 12), denote the falses 
 of doctrme sold for truths, which is the case when they are taught for 
 the sake of gain or reputation, 8904, 10,570. The promise of reward 
 by the Lord, in the several cases cited (Matt. x. 41, 42), denotes the 
 
 existence of heaven in the affection of good and truth, 10,683; see 
 Merit (7). 
 
 REZIN, king of Syria (Is. vii. 4), being in the opposite sense, de- 
 notes knowledges of evil, 6952 end; see Syria. 
 
 RIB [costa], denotes the proprium, considered as dear to man, in 
 which, however, there is little vitality; flesh in place of the rib, denotes 
 the proprium in which there is something vital, 147, 148, sh. 149. 
 The rib being built up into a woman, denotes the proprium vivified by 
 the Lord, 151. The rib is said to be built up, not created or formed 
 into a woman, because it refers to the reconstruction of what had fallen, 
 153. These significatives conceal greater mysteries of wisdom than 
 could be imagined from the letter, for they refer to the heavenly mar- 
 riage, 155; see Marriage (23). 
 
 RIBS, OR SIDES [costce, latera], predicated of the tabernacle (Ex. 
 (xxx. 4), denote truths from clear to obscure; this, because sides pro- 
 perly so called indicate the eastern and western aspects, but sides called 
 ribs the southern and northern respectively, ill. 10,189 ; see Numbers 
 
 RICHES [diviti(B]. 1. Considered as Good or Evil. Pleasures, 
 power, and riches, are no hindrances to admission into heaven, provided 
 only they are not regarded as ends, but the life of heaven and the Lord 
 be preferred before them, 945, 1877, 7820. The rich, however, who 
 have lived for themselves, without conscience and charity, are not tole- 
 rated in the societies of the other life, but though at first they dwell in 
 palaces, the scene is soon changed, and they finally ask alms; their lot 
 eventually is such that they exhale a stench like that of rotten teeth, 
 1631. The natural or external man whose state is opposite to the in- 
 ternal, imagines that riches and pleasures must be altogether abandoned 
 if he would live a spiritual life; yet such things are not in themselves 
 opposites of the spiritual life, but correspond thereto as useful means, 
 ill. 3425. The same further ill.\ also, that riches are so far good, as 
 spiritual good enters into the use of them ; comparison made with the 
 delight of eating, which is so far good, as the end in view is to possess 
 a sound mind in a sound body, 3951, 6936. Passages (in series with 
 the doctrine of charity) showing that riches ought not to be valued as 
 such, but for the sake of good ; the arguments of the preceding cita- 
 tions in a summary, 6933 — 6938. Riches are to every one as the use 
 to which they are put, either good or evil, 7770, 8628. If eminence 
 and opulence are regarded as means, and thus turned from self, they 
 are then goods, 7820. 
 
 2. Spiritual Riches, are goods and truths ; in the opposite sense, 
 evils and falses, 1694. Spiritual riches are goods and truths, because 
 (in the letter) flocks and herds are meant, 4372. Spiritual riches are 
 predicated of truth ; their use, of good, 4372. Wealth or riches (opes, 
 mentioned after terms that distinctly signify good and truth), denote 
 the knowledges of good and truth, here called scientifics, 4508; as to 
 scientifics denoted by valuables, see also 7770, 8628. Generally, that 
 riches, wealth, treasures, denote truths and goods, and the knowledges 
 thereof, ill. and sh. 10,227. Riches of all kinds are manifested in hea- 
 ven according to the state of reception of good and truth from the Lord, 
 10,227 end. Contrariwise, that the rich in hell practise magical arts, 
 10,409 end. 
 
 I 
 
1032 
 
 RIG 
 
 RIN 
 
 1033 
 
 3. Wealth or Goods \opes]. Wealth and riches, when the good are 
 treated of, are spiritual goods and truths; but when the evil are treated 
 of they are evils and falses, 1694. Wealth and treasures (riches and 
 treasures. Is. xxx. 6), denote knowledges rational and natural respec- 
 tively, 3048. Wealth of the nations (forces of the gentiles. Is. Ix. 5), 
 denotes the immense plenty of natural good, 3048. The wealth of the 
 Shechemites (taken by the sons of Jacob, Gen. xxxiv. 29), denotes all the 
 scientifics that remained of the ancient church, 4508, cited above (2) ; 
 see also, 6917, 7770; as to stealing, 5135. The rich called empty 
 (Luke i. 53), denote those who possess knowledges of good and truth, 
 but do not make them of the life, to whom truths are not really truths 
 because devoid of good, 4744 end. 
 
 4. The Rich and Poor (the rich shall not give more, and the poor 
 shall not give less than half a shekel, Ex. xxx. 15), denote all of what- 
 ever faculty, equally to attribute whatever good and truth they receive 
 to the Lord, ill. 10,227. 
 
 RIDER [^eqves]. See Horse. 
 
 RIGHT, RIGHTLY [rectum, recte"]. The terms justice and judg- 
 ment are of frequent occurrence in the Word, because judgment is pre- 
 dicated of what is right or true, judgment of what is just or good, sh, 
 2235. Right or true applied to persons (Gen. xlii. 11, 34), denotes, in 
 the abstract, truths, 5434, 5437, 5525. To speak rightly (or well, Ex. 
 X. 29), denotes what is from truth, 7740. To act or do rightly (Ex. 
 XV. 26), denotes a life according to the dictate of truth, sh. 8361. 
 Argued, that they who are in the life of charity do what is right and 
 true, even in cases which they might not be able to explain doctrinally, 
 1798; compare Rectitude. 
 
 RIGHT AND LEFT [dexter, sinister'\, 1. As to Situation in the 
 Other Life, The relative situation of spirits and angels is constantly 
 the same ; thus, whichever way the body is turued, those who were to 
 the right or left still remain to the right or left, 1274, 3638. Angels 
 are situated to the right of the Lord; evil spirits to the left, 1276. The 
 Lord is the centre from which the right and left, and all relative 
 situation is determined, ill. 1582, 3638. They are to the right of the 
 Lord who are in good; and they are to the left who are in truth, 4410. 
 They are to the right who are in truths from good; and they are to the 
 left who are in falses from evil; the Lord's words explained, concerning 
 the separation of the sheep from the goats, 4809. Every spirit and 
 angel sees the good situated at his right, the evil at his left, and this is 
 true even in the case of two conversing together face to face, and to 
 whatever quarter they turn, 4882. The Lord appears as a sun before 
 the right eye, because the right eye corresponds to intellectual sight, 
 both from truth and from good, 7078. As right and left in the spiritual 
 world are not fixed, but changeable, according to the aspect of the spi- 
 rits, these expressions in the Word denote all quarters, or everywhere, 
 8613, cited below (2;; see Place. 
 
 2. Signification of Right and Left. To go to the right or left (as 
 in Gen. xiii. 9), was a form of speaking, which denotes, in the spiritual 
 sense, separation, ill. 1582. To sit at the right hand of the Lord 
 (Matt. xxii. 44), is spoken according to the appearance, from an idea of 
 place, but really it denotes a state of power, 3387, 4592, 4933; as to 
 power, see Hand. To stand on the Lord's right hand, and on his left. 
 
 predicated of the sheep and goats respectively (Matt. xxv. 33), denotes 
 arrangement in order according to life, 4809. To look (or turn) to the 
 right or to the left (Gen. xxiv. 49), denotes reciprocal freedom, 3159. 
 To be at the right hand, is to be in the first place, or superior; to be at 
 the left, is to be in the second place, or inferior; hence Joseph took 
 Ephraim in his right hand to the left of Israel, and Manasseh in his 
 left hand to the right of Israel, the meaning of which is explained, 
 6267, 6269, 6271. Aaron and Hur at the right hand and at the left 
 hand of Moses (expressed, * on this side one, and on that side one,' 
 Ex. xvii. 12), denotes the sustaining power of truth everywhere, on all 
 sides, br. ill. 8613. The two ends of the mercy-seat (Ex. xxv. 17— 
 22), have the same signification as the right hand and left hand, predi- 
 cated of the Lord ; by the right hand, or one extremity, is denoted the 
 good of celestial love; by the left, the good of spiritual love, 9511 — 
 9513. All that pertains to the right part of the body corresponds to 
 celestial good ; and all that pertains to the left part, to spiritual good, 
 9511, 9556. See Man (17, 18). 
 
 3. Right Eye and Left Eye, etc. The sight of the left eye cor- 
 responds to the truths of faith; that of the right eye, to affections of 
 truth, or the good of faith in either case, predicated of the understand- 
 ing, 44 1 0. The right part of the face, together with the right eye, 
 corresponds to the affection of good; the left, to the affection of truth ; 
 the change of influx which has taken place in the course of ages ex- 
 plained, 4326, 4327, 5060. The left eye corresponds to the know- 
 ledges of abstract things, thus, which are of the understanding; the 
 right eye, to the things of wisdom, ill. by experience of influx, 6923. 
 The right eye corresponds to intellectual sight, not merely as illumi- 
 nated from truth, but from good, 7078, cited above (1). The right eye 
 corresponds to the good of faith, and in the opposite sense to evil; the 
 left eye, to the truth of faith, and in the opposite sense to the false ; 
 the right hand to the power of truth from good, and in the opj)osite 
 sense to the power of the false from evil; these correspondences adduced 
 in explanation of the Lord's words (Matt, v, 29, 30,) concerning the 
 right hand, or the right eye being a cause of offence, 8910. All the 
 right part of man, whether the eye, the ear, etc., has reference to good ; 
 all the left, to truths derived from good, 9556. To express the same 
 more particularly, whatever pertains to the right has reference to good, 
 from which truth proceeds; whatever pertains to the left, to truth that 
 proceeds from good; and the middle part, to the communication of 
 good with truth and of truth with good reciprocally, 9604 end, 9736. 
 That this communication is the marriage of good and truth, 9495; see 
 Marriage (13, 20). 
 
 4. The Right Hand, denotes the highest degree of power; predicated 
 of Jehovah, the Lord's omnipotence, or divine power by truth, 4592, 
 8281, particularly 10,019. In a summary, all that is on the right hand 
 of man, denotes good and its procedure by truths; all that is on the left 
 hand, truths and their procedure to good; in the opposite sense, evil 
 producing the false, and the false producing evil, sh. 10,061, 10,062, 
 10,075; see further particulars in Hand. 
 
 RIGHTEOUSNESS. See Justice. 
 
 RING, a [annulus], denotes the conjunction or marriage of good 
 and truth, 9493, 9495. For the same reason, a ring denotes the divine 
 
r 
 
 1034 
 
 RIV 
 
 sphere which surrounds the whole of the heavens in common, every 
 society of heaven, and every particular angel, 9498, 9501, 9728. This 
 sphere being universal in its extension, denotes the ultimate receptacle 
 of the heavenly marriage, 9536. A ring denotes conjunction and consis- 
 tency thereby, 90:^7. The rings of the breastplate, and the rings of the 
 altar of incense, denote conjunction by the sphere of divine good, 988'- 
 —9883, 10,188; see Numbers (15). A ring put on the hand was a 
 sign confirmative of power, 5317, 5318. 
 
 KIPHATH. See Gomer. 
 
 RITUALS [ritualia]. See Representatives (6, 7, 8). 
 
 RIVER [Jluvius, J/umen]. 1. JFisdom flomng-in called a River. 
 When the men of the most ancient church described man as a garden, 
 they also described wisdom, as the cause of his growth, by waters or 
 rivers; hence, the river of Eden denotes wisdom, sh. 108, 109. They 
 did not merely compare man, or his mind, to a garden, etc., but called 
 him or actually described him by such names; reference to Ezek. xxxi. 
 4, 7, 8, 9, 108. In the opposite sense— instead of wisdom— rivers^and 
 waters denote phantasies, persuasions of the false, insanities, sh. 756, 
 6015. Wherever the church, already planted, or to be planted, is 
 described by a paradise, a garden, a grove, or as a tree, there also spi- 
 ritual, rational, and scientific truths are described by waters, or by 
 rivers, which irrigate the garden (and which are meant in one complex 
 by wisdom in the above passages), 2702. In general terms, a garden 
 denotes intelligence; and the watering of a garden (as by a river), in- 
 struction, which gives intelligence, 9050. By a river, also, is to be 
 understood a boundary, or the ultimates of a state, and by what is pre- 
 dicated of a river, that which exists in the ultimates, 5196, 5197, 5205. 
 See Water, Fountain, Flood. 
 
 2. Rivers of Eden— of Canaan. The boundaries of Canaan are 
 always described in the Word by the rivers that went out from Eden, 
 and the lands encompassed by these rivers denote the church, 567; see 
 also 1866. Rivers were the first and last boundaries of Canaan, being 
 first with respect to those entering, and last with respect to those leav- 
 ing; hence, crossing the river (Euphrates), predicated of Jacob (Gen. 
 xxxi. 21), denotes a first conjunction with the divine, 4116 ; and initia- 
 tion into the church, or into knowledges of good and truth, 4255, 6538, 
 8940. The boundaries of Canaan, whether rivers, mountains, or lands, 
 were representative of ultimates in the Lord's kingdom; thus of natural 
 states, in which celestial and spiritual states are terminated, 4240. The 
 Euphrates, the Jordan, the Nile, and the sea, were the ultimate boun- 
 daries of Canaan; of these, the Nile represented scientifics or sensuals, 
 subject to the intellectual part, which are the ultimates of the Lord's 
 spiritual kingdom, 5196, cited below (4). The land of Canaan repre- 
 sented the Lord's kingdom, thus, heaven and the church; all places in 
 Canaan, something celestial or spiritual pertaining to his kingdom ; the 
 boundaries of Canaan — seas or rivers— such things in ultimates ; from 
 sea to sea, in any case, or from river to river, their extension, ill. and 
 
 sh. 9340. 
 
 3. The River Euphrates; called a great river, because predicated of 
 the celestial flowing, or the containing limit of the celestial state, and 
 its knowledges, 1866. When the Euphrates is regarded from the land 
 of Canaan as a centre, it denotes the ultimate of heaven and the church 
 
 RIV 
 
 1035 
 
 as to rational good and truth, ill. and sh. (in the opposite sense Hke- 
 wise), 9341 ; for passages cited, see below (7). 
 
 4. The River of Egypt, denotes the extension, or containing limit 
 of the spiritual state, because Egypt denotes the scientific or natural 
 mmd, 1866. The Nile, or river of Egypt, denotes sensuals subject to 
 the intellectual part, which are scientifics, 5196, cited above (2) When 
 opposed to the truths of the church, the river of Egypt denotes the false 
 Itself; its waters, scientific falses, sh. 6693, 6975, 8579. When Pha- 
 raoh is met by Moses at the river, it denotes the state of the false de- 
 rived from fallacies, because the natural mind is now treated of in its 
 state of comparative reception, 7308. The river of Egypt turned into 
 blood, denotes truth falsified, 7319. Rivers and streams of Egypt de- 
 note doctrinals of the false, 7323; for passages cited, see below (7) 
 and see Egypt (8). ^ ^* 
 
 5. Syria called Jram-Naharaim, or Syria of Rivers, denotes know- 
 ledges of truth, because rivers denote intelligence, 3051; see Syria. 
 
 6. Passages in the Books of Moses. A river going out from Eden 
 to water the garden (Gen. ii. 10), denotes wisdom from love, 107. The 
 river separated into four heads (Ibid.), denotes so many forms of intel- 
 ligence, 107, 124. The name of the first called Pison, and the course 
 assigned to it (ver. 1 1), denotes the intelligence of faith from love 110 
 The second called Gihon, and its locality (ver. 13), denotes the know- 
 
 1^ . ?? ? 1^" ^*^*"^^ "^^"^^ ^^^ ^^ ^^^^ "^"^ ^^^'^' ^ ^ 6- The third named 
 Hiddekel, and its course towards Assyria (ver. 14), denotes the perspi- 
 cacity of reason, flowing in from the Lord, 118. The fourth called 
 Phrath or Euphrates (Uid.), denotes intelligence in the ultimate or 
 science, 118, 124. The plain of Jordan described, said to be well 
 watered, and like the garden of Jehovah (Gen. xiii. 10), denotes the 
 external man, his state as to goods and truths, when in correspondence 
 with the internal, 1585—1588. From the river of Egypt to the great 
 river (Euphrates), in the description of the lands promised to Abram 
 (Gen. XV. 18), denotes the extension, or limitation, of the flowing of 
 love and faith respectively, 1866. The river by which Pharaoh stood, 
 and from which he saw the kine ascending, in his dream (Gen. xli )* 
 denotes the natural mind, or the state of the understanding: in ulti- 
 mates, 5196, 5197, 5202, 5205. Every son born to the Hebrews in 
 Egypt commanded to be cast into the river (Ex. i. 22), denotes the 
 immersion of truths in the falses of the natural mind when opposed to 
 the truths of faith, sh. 6693. Moses hidden among the flags on the 
 shore of the river (Ex. ii. 3), denotes the Law Divine in its origin, first 
 received among scientific falses, 6726. Moses found by the daughter 
 of Pharaoh, when she went, together with her maidens, to wash in the 
 river (Ex. ii. 5), denotes the apperception of truth, though vilely sur- 
 rounded, by those who apply themselves to purification according to 
 their religious tenets, 6730—6732. The waters of the river of Eeypt 
 to be poured upon the dry (earth or sand) by Moses, and then to 
 become blood (Ex. iv. 9), denotes the manifested fact that truth is falsi- 
 fied and profaned in the natural mind, 6975—6978. Moses com- 
 manded to stand by the river's brink in order to meet Pharaoh in the 
 morning (Ex. vii. 15), denotes influx to the apperception of the natural 
 man when in a state of elevation, 7308. The fish in the river said to 
 die, the river to become stinking, so that no man could drink of it (Ex. 
 
1036 
 
 RIV 
 
 vii. 18, 21), denotes the extinction of scientific truths, total aversion of 
 the mind, and failure of instruction, 7318—7320. Moses commanded 
 to take his staff, with which he smote the river of Egypt, that water 
 might spring in Horcb (Ex. xvii. 5), denotes the divine power by which 
 falses were dissipated, now recreating the spiritual with the truths of 
 faith, 8579, 8583; further particulars given in Moses (12, 13, 14, 15, 
 16, 17, 21). The tents of Israel described as gardens by the river's 
 side (Num. xxiv. 6), denotes the state of the regenerate, 108. A heifer 
 in the ritual of expiation to be killed at the side of a swift river or tor- 
 rent (transl. " rough valley,*'* Deut. xxi. 4), denotes the means of 
 purification from evil, when hurt has been done in ignorance, 89.02. 
 
 7. Passages in other parts of the Word. The king of Eg^pt de- 
 scribed as a great whale in the midst of his river, etc. (Ezek. xxix. 
 2—4), and Egypt described by its river (Is. xix. 6; Jer. xlvi. 7, 8; 
 Amos viii. 8; ix. 5), denote the scientific mind, its insanities and 
 falses from sensuals and scientifics ; passages cited, 6015, 6693. The 
 fly in the extremity, or uttermost part of the river of Egypt (Is. vii. 
 18), denotes the false in extremes, viz., in the external-sensual part, 
 9331. The river of desolation in which the flies should rest (transl. 
 "desolate valleys," Ibid,, ver. 19), denotes falsity everywhere reign- 
 ing, or the truths of doctrine everywhere desolated, 9331, 10,582. 
 The abyss predicated of Pharaoh, its rivers, and its great waters (Ezek. 
 XXXI. 15), denotes hell and its infernal influxes, 756 end. The four 
 angels bound at the river Euphrates (Rev. ix. 15), and the river 
 Euphrates mentioned in several other places (as Jer. ii. 18 ; xiii. 
 4—7\ li. 63; xlvi. 6—10), denote falses which arise by reasonings 
 from the fallacies of the senses, 9341. The waters of tlie great river 
 Euphrates dried up, that the way of the kings of the east might be pre- 
 pared (Rev. xvi. 12), denotes the removal of such falses by the Lord, that 
 the truths of faith might be revealed, 9341. Rivers opened upon the 
 cliffs (Is. xh. 18); waters flowing out from the rock {Ibid, xlviii. 21)- 
 waters or streams in the desert {Ibid, xxxv.); and similar expressions, 
 denote the truths of faith which are given after a state of desolation, or 
 desire for instruction, 8568. Waters in the wilderness and streams in 
 the desert (Is. xxxv. 6), denote recreation and gladness from truths 
 after a state of desolation, 2702. Thou shalt be like a watered garden 
 like the going out of waters, etc. (Is. Iviii. U), like a tree planted by 
 the waters (Jer. xvii. 8), and similar passages, refer to those who 
 receive faith and love, 108. The fatness of thy house, the river of thy 
 delights, the fountain of lives, and the light of Jehovah (Ps. xxxvi. 
 8, 9), denote the celestial flowing of love, and the spiritual flowing of 
 faith from love, 353. The river of God full of water (Ps. Ixv. 10) 
 denotes the flowing of truths, 2702. The rivers of Judah shall flow 
 with waters, a fountain shall go out from the house of Jehovah (Joel 
 iii. 18), denotes influx predicated of truths, and these from the Word, 
 2702. Waters described as going out from under the threshold of the 
 house towards the east (Ezek. xlvii. 1, 8), and the river of the water 
 of life (Rev. xxii. 1, 2), denote the influx of wisdom and intelligence 
 from the Lord, 109. The same river causing all the creatures in the 
 * The word is Vn3 nachal, a stream or torrent whose bed fills rapidly, and is dry 
 during part of the year ; hence it may also denote the valley or bed of such a stream 
 rough with stones, and of course totally uncultivated. ' 
 
 ROC 
 
 1037 
 
 sea to live, its waters called healing (Ezek. xlvii. 8, 9), denotes the 
 derivation of life from the Word, from its divine truths, 3424 ; com- 
 pare 9050. Rivers of living waters out of the belly (John vii. 38), 
 denotes divine truth from the Lord, which those receive who desire it', 
 8568. A river of fire issuing out and going before him (where the 
 Ancient of Days is described, Dan. vii. 9, 10), denotes the flowing of 
 the good of divine love, 5313. A river of burning sulphur (Is. xxx. 
 33), denotes the influx of consuming falses from the evils of self-love 
 and the love of the world, 9141. The rivers and waters made bitter 
 by the star which fell upon them (Rev. viii. 10, 11), are truths per- 
 verted by the doctrinal of faith without charity, 4697 end. 
 
 8. An Angelic River, or Flowing [fluvius angelicus], in the midst of 
 a tumultuous crowd of spirits, described; how gently it restores all into 
 order, 5396; compare 6474, 6606. 
 
 9. The Multitude of Spirits newly arisen in the Spiritual World, 
 seen as a continually flowing River; its relative situation described, 
 6699. 
 
 10. The Stream of Divine Providence ; that those who have faith 
 in the Lord are continually borne on to eternal felicity by this stream ; 
 those not, who have faith in themselves, 8478. 
 
 ROAST, to \assare\ To be roasted with fire, in the spiritual 
 sense, is to be imbued with the good of love, sh, 7852, 7858. In the 
 opposite sense, it denotes the evil of self-love and the worid; hence, to 
 roast flesh (Is. xliv. 19) is to work evil, 7852 end. See to Bake, to 
 Boil. 
 
 ROBBER [latrol. The state of robbers and pirates in the other 
 life br. described, especially how they delight to live in urinous places, 
 820. The similar state of Jew robbers in the wilderness, the horror 
 they excite, the neighbourhood of Gehenna and the Filthy Jerusalem, 
 940, 941. An atrocious class of robbers described, who exercise the 
 most abominable arts, and belong to the common involuntary sense, 
 4327, 5060. A robber spirit described, who stretched forth his hand, 
 and endeavoured to exercise his magical arts against the Author, 5566. 
 The state of certain spirits described who are kept in fear of robbers, 
 4942. The state of temptation described, as when a man falls into the 
 hands of robbers, and is treated miserably, 5246. 
 
 ROBE [pallium]. Three principal garments were appointed to be 
 worn by Aaron, from correspondence with the three heavens; the 
 pallium or robe was the middle of these, and represented the middle 
 degree of the spiritual kingdom, or divine truth in its internal form in 
 that kingdom, 9825, 9911, 10,005. A robe, in general, denotes the 
 spiritual kingdom, or truth in the spiritual kingdom, sh. 9825. The 
 robe of Aaron, together with the ephod (the outmost of the three 
 garments), denotes the spiritual kingdom; the embroidered coat, sepa- 
 rated from the robe and the ephod by a girdle, denotes the inmost of 
 the spiritual, as immediately derived from the celestial; illustrated by 
 the similar signification of the vail in the tent, and the neck of the 
 human body, 10,005 ; see further particulars concerning the Jioly 
 garments, in Priest (7). 
 
 ROCK [petra]. A rock denotes faith in the Lord, which only 
 those can have who are principled in love to the Lord and charity to 
 the neighbour ; hence, indeed, it denotes the Lord himself, from whom 
 
« I 
 
 1038 
 
 KOO 
 
 ROU 
 
 1039 
 
 that faith is derived; the Lord's words concerning Peter explained in 
 this sense, Preface before 2760; sh. by numerous passages, 8581; 
 cited 10,089 end; ill. from appearances in the other life, 10,580. The 
 Lord is called a rock (Is. li. 1) as divine truth ; and a father {Ihid) as 
 divine good; hr. expl. how the words "rock" and "pit" in this pas- 
 sage apply to Abraham and Sarah, 3/03. In the opposite sense, a 
 ha'rd way (Matt. xiii. 4), or hard rock, denotes a confirmed persuasion 
 of the false, 5096. A cleft, or fissure of the rock, in which Moses 
 stood to see the glory of Jehovah (Ex. xxxiii. 22), denotes the obscure 
 state of faith, or cloud-like veil, by which he was guarded, 6849; fully 
 ill, in the text, 10,582. Moses, however, said to stand upon the rock 
 (ver. 21), denotes a state of faith in God, 10,580. A spUnter of rock, 
 or sharp stone, called a little sword of stone, with which Zipporah 
 circumcised her son (Ex. iv. 25), denotes the truth of faith by which 
 man is purified from his evil loves, 7044. The rock of Horeb, from 
 which water was made to spring (Ex. xvii. 6), denotes the Lord as to 
 faith ; and with respect to man, faith in him from the Lord, 8554, sh, 
 8581 . Moses smiting the rock {Ibid.\ denotes the urgency of prayer to 
 the Lord, which ought to be from humility of heart, but was accom- 
 panied with hardness of heart in Moses, on which account it was not 
 permitted to him to enter the promised land, 8582. The rocks rent 
 when the Lord was crucified (Matt, xxvii. 51), denotes the dissipation 
 of all things of faith, 9093 end ; see Stone. In the other life, they 
 who are in celestial love dwell upon mountains; they who are in 
 spiritual love upon hills ; tjjey who are in faith (understand, the good 
 of faith), upon rocks ; they who are not yet elevated to love or faith, 
 in valleys, 10,438, 10,580 end; and further, as to such appearances, 
 in 9841. Description of a cloudy or misty rock under which the evil 
 who lived before the flood have their abode, 1265—1272, 1512, 1673, 
 4299 ; see Hell (3). 
 
 ROD [baculva]. See Staff, Hand (2). 
 
 ROE, or Roebuck [caprea]. See Deer. 
 
 ROLL, the [volumen], described by Ezekiel, and the little book 
 [libellum], described by John, denote truth divine, or the Word in its 
 • internal and external form ; sweet to the taste, because every one in- 
 terprets the letter in favour of his own loves, but bitter in the belly, 
 because it discovers the evil interiors of men, 5620. 
 
 ROLL AWAY, to [devolvere']. Jacob said to roll away the stone 
 from the mouth of the well, denotes the disclosure of the interior con- 
 tents of the Word, 3798 ; compare 3789; see Jacob (6). 
 
 ROLL DOWN, to [devolvere]. To roll himself down upon any 
 one, used as a metaphorical idiom, meaning to be down upon any one, 
 or turn against one (Gen. xliii. 18), denotes to exhibit another in 
 
 fault, 5650. 
 
 ROMAN CATHOLICS. See Religion (2). 
 
 ROMANS. The Italians or Romans mentioned among those who 
 derived their worship from the ancient church in Canaan, but proxi- 
 mately from the Greeks, 8944 ; see also 2724 end. 
 
 ROOF [sectum]. The roof of a house denotes the state of man as 
 to good; he who is on the roof not to come down, etc. (Matt. xxiv. 
 17), denotes that they who are in the good of charity are not to decline 
 to doctrinals, 3652, 10,182. A roof being the highest part of a house. 
 
 denotes the inmost ; its signification is the same, in this respect, as 
 that of the head, sh. 10, 184. The roof (or top) of the altar of incense, 
 the sides, and the horns, to be overlaid with pure gold (Ex. xxx. 3), 
 denote that the whole of worship must be from good, thus, that it is 
 to be the same in inmosts, in interiors, and in exteriors, 10,183 — 
 10,186. The ancients were accustomed to walk, and even worship, on 
 the roofs of their houses; this custom also is recognised in the law 
 (Deut. xxii. 8), and was derived from the signification of the roof, 
 10,184. The roof of the ark removed by Noah (Gen. viii. 13), denotes 
 the removal of falses which impeded the influx of the light of truth, 
 896. Note : the Hebrew word in this passage is one of more general 
 import than the former, and implies a covering in the sense of con- 
 cealment. 
 
 ROOM, OR Place [locus]t denotes state, 3115. See Place. 
 
 ROOT [radix]. The root of the serpent (Is. xiv. 29), denotes 
 scientifics; the cocatrice (Ibid.), evil derived from the falses of scien- 
 tifics; the fiery-flying serpent (ibid.) their works of lust, 1197. Root 
 (as of trees, etc., Mai. iv. 1), denotes charity; branch {Ibid.), faith, or 
 truth, 1861. The root of Ephraim dried up (Hosea ix. 16), denotes 
 charity that has "becomes fruitless, 382. As to the Lord called the 
 root of Jesse, 2468, 4594. 
 
 ROOT OF HEREDITARY EVIL; that it lies in the interior 
 form, by which good and truth received from heaven are reflected or 
 perverted, 4317. See Evil (2). 
 
 ROPE OR Cord [funis']. Snares, pits, cords, nets, and the like, 
 denote alluring reasonings, the alluring delights of evil, and, in general, 
 are similar in their signification to frauds and deceits, when mentioned 
 in the Word, sh. 9348. In a good sense, nails and ropes, denote the 
 means of confirmation and conjunction ; in Is. liv. 2, they denote the 
 ampler connexion and confirmation of truths by which the new 
 church shall be distinguished, 9777 ; passages cited, 9854. Chains 
 of " wreathen work," like the twisting of cords (Ex. xxviii, 14), de- 
 note conjunction as of truths in, and among, scientifics; such things 
 also actually appear in the other life when the connexion of truths is 
 represented, 9854. The conjunction of truths thus represented, is to 
 be understood as indissoluble, which is indicated by the complexity 
 and firmness of the twistings, 9880. Note: ropes or lines denote also 
 portions of land, or inheritances, because they were used for measuring, 
 9854 end. See Line. 
 
 ROTATION, punishment by, described, 956. 
 
 ROUGH [asper] ; see Crooked ; as to " rough valley," see 
 
 River (7). 
 
 ROUND [rotundum]. Round figures denote goods; linear and 
 angular figures, truths, 8458, 9717. The manna is described as a 
 small round substance, because predicated of good, viz., the good of 
 truth, ill. 8458. See Manna. 
 
 ROUND ABOUT [circumcirca, circuitus], denotes what is outer- 
 most, or remote from the midst, thus from good and truth, 2973. By 
 the midst in the land of Canaan, is meant Zion and Jerusalem, under- 
 stood as the celestial and spiritual internal ; by the circuit, or borders 
 of the nations round-about, is to be understood derived goods and 
 truths, the procedure of which only ceases in ultimates, 2973; see 
 
 VOL. II. / D D 
 
1040 
 
 RUN 
 
 SAB 
 
 Border, Circle. Generally, by the borders, or the investment 
 round-about, is to be understood the exteriors, thus the body in respect 
 to the soul; the destruction of Jericho after the Israelites had gone 
 round about the city hr. expl., 2973. 
 
 RUBY [rubinui\. See Precious Stones. 
 
 RUDDINESS, is predicated of good, as whiteness of truth, 3300, 
 3812, 9467, 9833, 986*5. See Colours (red); Day-dawn. 
 
 RULE, to [or, to have dominion — dominari], is predicated of 
 good; to reign [re^ware], of truth, sh, 4691, 4973; see King. To 
 rule, predicated of Joseph in Egypt, denotes arrangement from the 
 influx of the internal into the scientifics of the external, .5904. 
 
 RULE, or Government [imperiuni]. There are two kinds of 
 rule, one from the love of the neighbour, the other from the love of self, 
 10,814. All that is good and happy flows from government derived 
 from love towards the neighbour; ill. by the state of the most ancient 
 people, who dwelt together in patriarchal houses or nations, and were 
 unacquainted with the forms of government which exist at the present 
 day, 10,160, 10,814. All that is evil and unhappy flows from govern- 
 ment derived from the love of self (10,038), and such form of govern- 
 ment commenced of necessity, when men first departed from love to 
 the Lord, 10,814. In heaven none desire to rule, but all to serve, and 
 the will and thought of another is perceived by influx; this perception 
 also takes the place of a command to others, and is acted upon in per- 
 fect freedom, 5732. Evil spirits, on the contrary, excite hatreds and 
 enmities that they may bear rule; and to acquire dominion over others, 
 by such means, is to them the highest wisdom, 5718. See Domi- 
 nion, Government, Nations (1), Love (6, 7, 8, 11). 
 
 RULING LOVE, the. The whole man, even to his body, is 
 formed by his life's love, for whether good or evil rule universally in 
 the man, it rules also in his least parts, ill. 1317, 6159, 6571, 6626, 
 6872, 10,153; see Man (16, 18); Love (23). That a man's ruling 
 principle forms a sphere around him, which, in the other life, is sen- 
 sibly perceived by others, 1316. See Sphere. 
 RUM AH. See Reumah. 
 
 RUMOURS. Wars, and rumours of wars, denote discussions 
 and strifes concerning truths, 3353. 
 
 RUN, to [currerely denotes somewhat of propensity or of mind 
 [animus], 3127, 3131 ; predicated of the servant of Abraham and Isaac 
 running to meet Rebecca, 3088; of Rebecca running to the well, and 
 to the house of her mother, 3096, 3127— 3128; and of Laban running 
 out to the man, 3130. To run to, into, or against [occurrere], to run 
 to meet [currere obviam], to run to him [occurrere ad eum], denotes 
 in general, influx, which involves agreement [convenientia], 2151, 
 3088, 3806, 4235, 4350. To run to tell, denotes the affection to do 
 from acknowledgment, 3804. In a summary— to run, to nm to meet, 
 to go to meet, to go forth to meet, to stand to meet, to meet with, 
 denote states agreeing together according to the series of things in the 
 internal sense, as opposition, influx, conjunction, command, applica- 
 tion, reception, manifestation, 3806, 4235, 4247, 6903, 7000, 7042, 
 7054, 7099, 7158, 7159, 7308, 8662, 10,147, 10.148, 10,197, 10,305. 
 To run with a thief [transl. " Consent with him," Ps. 1. 18], denotes 
 the alienation of oneself from truth by the false, 5135 near the end. 
 
 1041 
 
 i 
 
 { 
 
 To run and not be weary, has respect to the will ; to walk and not 
 faint, to the understanding, 3901. See Meeting. 
 
 RUPTURE. See to Break. 
 
 RUSHES. See Grass, Reed. 
 
 RYE [secalel. See Fitches. 
 
 RYTHM. See Language (3), 1648, 1649, 7191. 
 
 I 
 
 SABiEANS. The merchandize of Ethiopia and of the Sabaeans, 
 denotes the knowledges of spiritual things ministering to those who 
 acknowledge the Lord, 1164, 1171, 2588, compare 117, 10,254; and 
 see Ethiopia, Seba, Sheba. 
 
 SABBATH [sabbathum]. 1. The celestial man is the seventh day, 
 or the sabbath; the spiritual man, the sixth day, understood as pre- 
 ceding the sabbath, 84—88. The state of the regenerate was repre- 
 sented in the Jewish Church by the sabbath; the previous states of 
 temptation, by six days' labour, 85, 8494, 8506, 9278, 9431 and cita- 
 tions, 10,360, 10,667—10,668 and citations. The number seven 
 denotes what is holy, thus, the Lord, and the holy principle of love ; 
 but septennary divisions of time are not perceived in the internal sense, 
 716, 5265. Feasts and sabbaths were observed by the posterity of 
 Jacob that they might be in a full representative state, which state was 
 not to be disturbed by works which regarded worldly and terrestrial 
 things as an end, 7890—7893, 8886 and citations; see below (5). 
 The state represented by the sabbath is the conjunction of good and 
 truth; the rest of the sabbath, specifically, is the state of peace in which 
 such conjunction is efi'ected, 8491, 8494, 8517; see below, 8506. The 
 six days preceding the sabbath denote the labour and combats of tempta- 
 tions; the seventh, the state of tranquility and peace that succeeds 
 temptations, 8494 ; see below, 8506, etc. In the supreme sense, the 
 sabbath denotes the union of the divine and the divine human in the 
 Lord ; in another series [in sensu respectivo], the conjunction of the 
 divine human of the Lord with the human race; in the inmost sense, 
 the conjunction of good and truth in the heavenly marriage, thus, hea- 
 ven, *A. 8495, br. 8886, 8887, 8895; see below, 'l 0,356, 10,360. Six 
 days* labour, denotes the state of the reception of truth, or the state 
 when good is acquired by truth, which is attended with combats against 
 evils and falses ; the seventh day is the second state of regeneration 
 when good and truth are conjoined, and man is led by the Lord without 
 combat, thus, when he is in heaven and the tranquility of peace, 8506, 
 8510, 8888, 8891, 9271, 9274; particularly, 9431, 10,360, 10,667— 
 10,668, 10,730 cited below. A sabbath is the state when good is con- 
 joined to truth, and this sabbath is called the rest of the Lord, because 
 he then leads by good, 8510. Man can only be led by good, thus, by 
 the Lord, in the state of peace represented by the sabbath ; and if in 
 this state he incline to lead himself, even by truth, the state of peace 
 is dissipated, 8517. The sabbath denotes the heavenly marriage of 
 good and truth, by which is meant, good implanted by truths, and 
 afterwards formed by truths, which is heaven itself in man, and there- 
 
 D D 2 
 
1042 
 
 SAB 
 
 fore most holy, 8889, cited 9296, 9741 end. The sabbath denotes the 
 states of union and conjunction mentioned above (8495, etc.), and it is 
 called a sign between Jehovah and the sons of Israel, because they who 
 acknowledge this conjunction are known thereby in heaven, and are 
 distinguished as belonging to the church, from those who are not of the 
 church, 10,357, 10,370, 10,372. Six days' labour before the sabbath, 
 denotes the state which precedes and prepares for the heavenly mar- 
 riage, thus, the combats which man must undergo before he can be of 
 the church, or be in the state of good in which he is led by the Lord, 
 passages cited 9431, 6r. 10,353, ill. and sh, 10,360 and citations. In 
 the supreme sense, six days of labour denotes the Lord's combats with 
 the hells, when he was in the world, before he united the human to the 
 divine; but the sabbath, his state of union or rest, when the human 
 was made divine, and the heavens and men on the earths had peace 
 and salvation, 10,360, ill, 10,367; in a summary, 10,374; 10,730 
 cited below. The Lord when in combats was divine truth, as man 
 when he undergoes temptation is in doctrinal truth; but when he left 
 the world, the Lord made his human divine good, as man when he is 
 regenerated is in good; that this latter state is the sabbath, because it 
 alone brings rest, 10,360, 10,667— 10,668 and citations, but particu- 
 larly 10,730. The sabbath represented the union of the divine and the 
 human in the Lord, by which union he was made Peace Itself, for then, 
 all in heaven and in hell were reduced to order; it also represented the 
 conjunction of good and truth from the Lord in man, and hence peace 
 in the heavens and in the earths, which is the effect of that conjunc- 
 tion, 10,730. See Numbers (4), seven; (13). 
 
 2. The Eve of the Sabbath, is the spiritual man when he begins to 
 be made celestial; hence, the sanctification of the sabbath in the Jewish 
 Church commenced from the evening, 86. See Evening, Morning, 
 Twilight, Day-dawn. 
 
 3. The Rest of the Sabbath; see above (Ij, 8491, 8510, 10,360, 
 10,370. Rest on the sabbath, denotes peace and the good of love, thus 
 heaven in man, 8890, 8893, 8894, 10,357, 10,360. 
 
 4. That the Angela have a perpetual Sabbath, because they are in 
 love and charity from the Lord, and hence in the continual worship of 
 him, 1618. ^ 
 
 5. Labour on the Sabbath, denotes all that is done from the pro- 
 prium, sh. 8495. The Jews were forbidden to kindle a fire on the 
 sabbath, because fire denotes all that is of the life, and kindling a fire 
 what is of life from the proprium, 8495. To labour on the sabbath, is 
 to be led of self, even though it be by truth, but especially by one's own 
 loves ; peace on the sabbath, is to be led of the Lord by good, or by 
 heavenly loves, br. 8517, sh, 10,360, ill, 10,362, 10,731. 
 
 6. Observance of the Sabbath, When representatives ceased, the 
 festival days (including the sabbaths) were retained for the sake of 
 instruction in doctrine, and thus for the sake of the heavenly life, 7893. 
 The Lord, when he was in the world, abrogated the sabbath as to 
 representative worship such as it was with the Israelitish people, and 
 made it a day of instruction in the doctrine of faith and love, 10,360; 
 compare 9349 cited in Law, p. 502; and the passages cited below 
 (16). 
 
 7. The Observance of the Sabbath in the Representative Church, 
 
 SAB 
 
 1043 
 
 was enjoined to represent the union of the divine and the divine 
 human in the Lord, and the marriage of good and truth in heaven, 
 8886. The sabbath day was most holy in that church, because it 
 represented the heavenly marriage, or the conjunction of good and 
 truth from the Lord, 9086. The holy observance of the sabbath 
 denoted the conjunction of the Lord with the church at that time by 
 means of its representatives, br. 10,326. The sabbath was made the 
 principal representative, and the principal sign of the covenant between 
 Jehovah and the Israelites, from the union of the human essence with 
 the divine itself in the Lord, because from this union angels and men 
 derive peace and salvation, 10,730. See Representatives. 
 
 8. That a Sabbath was appointed on the first day and on the 
 eighth day, in the feast of tabernacles (after the ingathering. Lev. xxiii. 
 39), first, to represent the conjunction of truth with good, and secondly, 
 the reciprocal conjunction of good with truth, which begins a new state, 
 9296. See Feasts [festa'\, 
 
 9. The Sabbatical Year (every seventh), and the year of jubilee 
 (after seven times seven), were instituted in the representative church 
 because of the holy signification of that number, 5265. The sabbath 
 day, the sabbatical year, and the jubilee, or sabbath of sabbaths, have 
 the same signification, 9274. The rest of the land in the seventh year 
 represented the tranquility and peace which they enjoy who are in 
 good from the Lord ; passages cited concerning the two states of man's 
 regeneration, when he is in truth and when he is in good, 9274. 
 
 10. That the Lord Himself is the Sabbath, and hence, his kingdom, 
 the church, especially the most ancient, the regenerate man, 85. The 
 Lord is the seventh day, or sabbath; also celestial love from him; 
 hence, seven represents what is most holy, sh, 716. The Lord as to 
 the divine human is meant by the sabbath) because herein the union of 
 the divine with the human, and of the human with the divine has 
 place, and thus rest from his combats with the hells, 10,360, 10,362. 
 See Lord (77). 
 
 1 1 . That the Most Ancient Church was especially the Sabbath of 
 the Lord ; also, every inmost church that succeeded it, and every rege- 
 nerate man, when made celestial, or a likeness of the Lord, 85. 
 
 12. That the Sabbath denotes a New Church, and its worship, from 
 the conjunction of good and truth; the six days preceding, the dura- 
 tion of the former church to its end, and the commencement of the 
 new, 9741 end; ill, and sh, 10,373—10,374, cited below (16); see also 
 below (17), V. 
 
 13. That the Ark, when it rested, represented the Sabbath of the 
 Lord; when it journeyed, the six days of temptation combats which 
 precede the sabbath, 85. 
 
 14. The LorcTs Words concerning Flight on the Sabbath, br. ex,, 
 that it denotes profanation, when the loves of self and the world are 
 within, and apparent holiness without, 3755 — 3756 ; cited also, 34. 
 See Fugitive. 
 
 15. That Healings were done by the Lord on the Sabbath Days, 
 because the removal of evils and falses was understood, and the sab- 
 bath denotes the Lord's conjunction with the human race, thus salva- 
 tion, 8364 end, 8495 end, 9086, 10,083, 10,360. 
 
 16. The Sabbath in the Internal Sense. They who sanctify or keep 
 
1014 
 
 SAB 
 
 holy the sabbath day, are those who are in conjunction with the Lord, 
 thus, in whom the heavenly marriage of good and truth has been 
 eflfected, 8495, 8510, 8894, 10,360. To observe the sabbath in the 
 internal sense, is to hold inviolate the conjunction of good and truth ; 
 in the supreme sense, the union of the divine with the divine human, 
 and of the divine human with heaven, 8887, 8895. To keep the sab- 
 bath, is to be continually in holy thought concerning the union of the 
 divine and the divine human in the Lord; the conjunction of the 
 Lord as to the divine human with heaven; the conjunction of heaven 
 with the church; and of good and truth in the man of the church, 
 10,356, 10,357, 10,370. To keep holy the sabbath, comprehensively, 
 is to worship the divine human of the Lord, because it is only the divine 
 human, or the divine in heaven that is holy, 10,357, 10,359 ; especially 
 10,360, and other references under the word Holy. That in this wor- 
 ship consists the essential of the church, 10,370; and that the institu- 
 tion of the church is denoted by six days of labour preceding the sab- 
 bath, 9741, 10,373—10,374. See Worship. 
 
 1 7. Passages concerning the Sabbath explained seriatim, I. In the 
 account of the Creation (Gen. ii. 2), it denotes the celestial man as he 
 IS formed by regeneration, 74, 81—88. Finished are the heavens and 
 the earth, and all the host of them (ver. 1), denotes the spiritual state 
 of man ; heaven the internal, earth the external, their host (meaning 
 especially the sun, moon, and stars), love and faith, and the knowledges 
 of these, 82, 83. God said to cease from his work, and to rest from all 
 his work on the seventh day (ver. 2), wherefore he blessed the seventh 
 day, and sanctified it (ver. 3), denotes the cessation of temptation com- 
 bats in which the Lord fights for man, the withdrawal of evil spirits, 
 the approach of good spirits and angels, and the state of celestial peace 
 entered upon, 83—87, 10,373, 10,374. 
 
 II. In the Wilderness where the Manna is given (Ex. xvi. 23 — 30), 
 It denotes the state of consolation and rest which occurs from time to 
 time after temptations, 8395, 8494, 8495. Twice the quantity of 
 manna gathered on the sixth day, because the morrow was the sabbath 
 (ver. 22, 23), denotes the reception of good sufficient for conjunction, 
 and Its eternal conjunction with truth, 8490, 8495. Its fitness to eat 
 (though preserved through the night), because it was the sabbath of 
 Jehovah, and its not being found in the field on the sabbath (ver. 25), 
 denotes the eternal appropriation of good when conjoined to truth from 
 Uie Lord, and that it is then no longer acquired by truth, 8501—8505. 
 The command that it should be collected six days, but none on the 
 seventh (ver. 26), denotes the reception of truth before it is conjoined to 
 good, afterwards conjunction, and (as before said), the state in which good 
 IS not obtained by doctrinal truth, 8506—8509. The seventh day, or 
 sabbath, m which some of the people went out to collect manna, and 
 did not find it, and the words of Jehovah thereupon (ver. 27—29), 
 denotes the state in which good and truth are conjoined, also, the will 
 to act from the truth of faith, and that this is a breach of order, 8509 
 — 8ol3. The people resting on the seventh day, after the remon- 
 strance of Jehovah (ver. 30), denotes the representative thus esta- 
 blished among the Israelites, namely, of the conjunction of good and 
 truth m a state of peace after temptation, 8517—8519. 
 
 III. In the Ten Commandments (Ex. xx. 8—11), the institution of 
 
 SAB 
 
 1045 
 
 T 
 
 the sabbath takes its place among the significatives of those divine 
 truths which apply universally both in heaven and in earth, and are 
 there expressed in a summary, 8859, 8862. Remember the sabbath- 
 day, to keep it holy (ver. 8), denotes the perpetual presence in thought 
 of the heavenly marriage of good and truth, and of the union of the 
 divine and the divine human in the Lord ; that these are to reign in 
 the mind universally, and be held inviolate, 8885 — 8887. Six days 
 thou shalt labour and do all thy work, and the seventh day is the 
 sabbath of Jehovah thy God (ver. 9, 1 0), denotes the acting out of all 
 things necessary to the spiritual life, and then good implanted by 
 truths or the heavenly marriage, 8888, 8889. Thou, and thy son, 
 and thy daughter, etc., in the injunction not to do any work (ver. 10), 
 denotes the beatitude of all the afi^ections, internal and external, 8890 
 and citations. Because in six days Jehovah made heaven and earth, 
 and all that is in them, and rested on the seventh day (ver. 11), denotes 
 the regeneration and vivification of all things in the internal and exter- 
 nal man, and hence a state of peace and of the good of love, 8891 — 
 8893. Therefore Jehovah blessed the seventh day, and sanctified it 
 (ver. 11), denotes the heavenly marriage of good and truth from the 
 Lord in the regenerate, and that the ** holy" of the Lord in them can- 
 not be violated, 8894—8895. 
 
 IV. After the ordinance concerning the Sabbatical Year (Ex. xxiii. 
 1 2), it denotes the state of good and tranquility of peace when man is 
 in internals, compared with his state of labour and combat in externals; 
 see here, likewise, an illustration of the external man as an image of 
 the world, and of the internal man as an image of heaven, 9278 — 
 9281; compare the signification of the sabbath in the account of the 
 creation, as cited above (I). 
 
 V. After the instructions given concerning all the works for the 
 Tabernacle and the Priesthood (Ex. xxxi. 14 — 17), the law of the 
 sabbath repeated, denotes that the church is instituted by these essen- 
 tial truths, 10,353 — 10,376. Jehovah speaking to Moses, and Moses 
 to the sons of Israel (ver. 12, 13), denotes illustration and perception 
 from the Lord by means of the Word, and hence information to those 
 who are of the church, 10,354 — 10,355. Verily, my sabbaths ye shall 
 keep, because it is a sign between me and you (ver. 13), denotes holy 
 thought continually concerning the union of the divine and the human 
 in the Lord, and concerning the marriage of good and truth, for hereby 
 the church on earth is conjoined with heaven, 10,356 — 10,357. Ye 
 shall keep the sabbath, because this is holy to you (ver. 1 4), denotes 
 the worship of the divine human, from which is derived all that makes 
 the church in man, and that makes heaven in the angels, 10,360 — 
 10,361. Every one profaning it, in dying he shall die (ver. 14), de- 
 notes that all who are led by themselves and their own loves, and not 
 by the Lord, must be separated from heaven, and incur spiritual death, 
 10,362 — 10,363. Every one doing work on that day, that soul shall 
 be cut ofiP from the midst of his people (ver. 14), denotes that he who 
 turns from celestial loves to worldly and corporeal loves, is no longer 
 in heaven and the church, but in hell, 10,364, 10,365. Six days' work 
 may be done, and in the seventh day a sabbath of rest (sabbathum 
 sabbathit ver. 15), denotes that the state which precedes and prepares 
 for the heavenly marriage, must be followed by that marriage, which is 
 
1046 
 
 SAC 
 
 the conjunction of good and truth, 10,366—10,367. The sons of 
 Israel to observe the sabbath throughout their generations, as a per- 
 petual covenant (ver. 16), denotes that the essential of the church is 
 the acknowledgment of the Lord's divine human, because hereby it is 
 conjoined with the Lord, 10,3/0, 10,371. Called a sign for ever 
 between Jehovah and the sons of Israel (ver. 17), denotes that 
 hereby those who belong to the church, are distinguished from those 
 ivho do not belong to it, 10,372. The reason assigned, because in 
 six days Jehovah made heaven and earth, and in the seventh day he 
 rested and breathed (ver. 1 7), denotes the state of combat and labour 
 when the church is instituted, and its state of good afterwards, because 
 then the heavens are in order, and the hells are subjueated, 10,373 — 
 30,374. 
 
 VI. In the recapitulation when the Tables were renewed, six days 
 thou shalt labour, and on the seventh day thou shalt rest (Ex. xxxiv. 
 21), denotes the two states of regeneration; the first, when man is in 
 truths, and therefore in combats; the second, when he is in good, 
 thus, in peace and in heaven with the Lord, 10,667—10,668. As to 
 the renewal of the tables, and the altered conditions of the covenant, 
 see Moses (25). 
 
 VII. After the veiling of Moses* face, and the congregation of the 
 people to him (Ex. xxxv. 1 — 3), the law concerning the sabbath is 
 explained in a summary as before, 10,726 — 10,732. Observe here, 
 however, that primary instruction to those who are in externals is 
 treated of, 10,728. See Moses (26). 
 
 SABTAH. See Seba. 
 
 SABTHEKAH. See Seba. 
 
 SACK. In the history of Joseph and his brethren, three different 
 Hebrew words are translated sack; in Gen. xlii. 25, it is nrrfe, heleijem, 
 rendered vessels by the Author, and by vessels are to be understood 
 scientifics; these being filled with barley by command of Joseph, de- 
 notes good given in them by influx from the internal, 5487. In the 
 same verse, a second Hebrew word, ptn, saq, is properly translated by 
 saccus, or in English, sack, by which is signified the scientific faculty; 
 the silver that had been paid for the barley, put in by command of 
 Joseph, denotes that truth is freely given from the internal, but in the 
 receptacle, which is the natural mind, 5489, ill. 5530, 5531. The same 
 word, pro, sag, is repeated in verse 27, where it is said, that one opened 
 his sack, to give his ass provender, by which is signified, observation 
 or reflection upon scientifics, 5494. A third Hebrew word, in this 
 verse, nhrroN, from a root denoting extension, is translated by mantica, 
 in English, the sacky mouth ; it is understood by the Author to mean 
 the anterior part of the sack, where the silver was deposited; it de- 
 notes the threshold of the exterior natural, in which truths are given, 
 because ideas are first elevated from sensuals, or from just within 
 nature, 5497, 5500; further ill, 5649, 5657, 5733, 5735, 5736, 5756. 
 
 SACKCLOTH \saccus']. Putting sackcloth on the loins was a 
 representative of mourning, on account of good destroyed; ashes upon 
 the head, on account of truth, sh, 4779. 
 
 SACRAMENTS. See Supper, Baptism. 
 
 SACRIFICE [sacrijicium']. 1. General signification of Burnt- 
 offerings and Sacrifices, namely, that they were representative of inter- 
 
 SAC 
 
 1047 
 
 ^ 
 
 nal worship, sh. 922, cited 2805, 4210, 5998; see below, 6905, 8680, 
 10,053. Burnt-offerings were representative of all divine worship in 
 general, 923; passages cited, 9391; ill, and passages cited, 10,143. 
 Burnt-offerings denote worship from love; sacrifices, worship from 
 faith or charity, 923, 1857; passages cited, 2830; see below, 8680. 
 In the ancient church, useful and clean beasts were understood to 
 signify celestial goods, according to their kinds ; afterwards they were 
 made representative of such goods ; hence, the sacrifices, 922 ; par- 
 ticularly 1823, 2165. The animals sacrificed represented celestial and 
 spiritual goods, 922, 1823. All the sacrifices, consisting of various 
 animals, were called bread, because bread denotes food in general, ill, 
 and*A. 2165; cited below (4); see also 8682, cited below. Burnt- 
 offerings and sacrifices signified various kinds of celestial and spiritual 
 good, in the Lord's kingdom at large, and in every particular individual, 
 6r. 2165; further i7^. and sh, 2180, 2807; see below, 2805, 8936. 
 Nothing was pleasing to the Lord in the sacrifices but their internal 
 signification ; for which reason they were finally abolished, 2180. 
 It is a common opinion that the burnt-offerings and sacrifices typify the 
 passion of the cross; the truth concerning this br, ill., and the reference 
 of all these things to the union of the human with the divine, 2776, 2798, 
 Sanctifications were effected [fiebant] by burnt-offerings, and hence to 
 offer a burnt offering, denotes to be sanctified with the divine, 2776, 
 2805. Burnt-offerings and sacrifices denote divine principles in the Lord, 
 and those celestial principles in man which are from the Lord, 2805, 
 2807, 2830, 6905. Burnt-offerings and sacrifices denote things celes- 
 tial and spiritual, according to their several kinds ; cited only, where 
 the altar is treated of, 4489; see below, 8680. Sacrifices denote all 
 worship in general, for in the Hebrew church, and afterwards with the 
 posterity of Jacob, all worship was relative to their sacrifices, 6905, 
 cited 7119, 7393, 7726 (citations), br, 7938, 8680, 9192, especially 
 10,143; as to the spiritual reason, see more particularly 8680. To 
 sacrifice to Jehovah (where the law of the first-bom is in question), 
 denotes to ascribe to the Lord ; it is the same in signification as " to 
 sanctify," and "make to pass" (transl. "set apart," Ex. xiii. 12), 
 8074, 8088; see below, 9194. Burnt-offerings denote worship from 
 the good of love, and have respect to the will; sacrifices denote wor- 
 ship from the truth of faith, and have respect to the understanding; 
 for this reason, the whole of the burnt-offering was to be consumed, 
 upon the altar, both the flesh and the blood; but only the blood of 
 the sacrifice was poured out upon the altar, and the flesh was eaten, 
 8680, 9391 ; see below, 10,053. Eating together of the flesh of the 
 sacrifices, represented the appropriation of celestial good, and con- 
 sociation by love; reference to flesh and bread in the institution of the 
 holy supper, 8682. Burnt-offerings and sacrifices represented worship 
 in general, but with variety, derived from the various animals and forms 
 of sacrifice, according to the spiritual life of every one specifically, 
 8936. To sacrifice (as stated above, 8074, 8088), is to ascribe to the 
 Lord, thus, it is worship; here, passages are cited where it is argued 
 that all worship ought to be addressed to him, 9194. A sacrifice 
 denotes worship from faith and charity, which are from the Lord, 
 cited, 9229; passages cited, 9298. The division of the sacrifices — * 
 part to be burnt upon the altar, part to be eaten, has reference to the 
 
1048 
 
 SAC 
 
 conjunction of the Lord and the church; the same as signified by the 
 breaking of bread, etc., 9416. Sacrifices in the internal sense, were 
 expiations from sins, ill. and «A. 9937, cited 9965; further ill, 9990. 
 Burnt-offerings and sacrifices denote purification from evils and falses, 
 which purification is predicated either of the natural or spiritual man, 
 according to the various animals; bullocks or he-calves denote the 
 natural man, rams the spiritual, 9990, 9991, 10,021. Not only puri- 
 fication from evils and falses is involved in the signification of the 
 sacrifices, but also the implantation of truth and good, and their con- 
 junction; thus, in one word, regeneration, ill, 10,022. Three subjects 
 are distinctly treated of as involved in the sacrifices — 1. That repre- 
 sentative worship with the Israelites consisted especially in them, but 
 that they were not known to the ancients before Eber. 2. That the 
 sacrifices and burnt-offerings in general signified the regeneration of 
 man by truths of faith and goods of love derived from the Lord. 3. 
 That, in the supreme sense, they signified the glorification of the Lord's 
 human, 10,042. The glorification of the Lord was especially repre- 
 sented in the sacrifices and burnt-offerings, 10,053, 10,057 end. 
 Sacrifices especially, represented the casting out of evils and falses 
 from the human derived from the mother, and the implantation of 
 divine truth from divine good; but burnt-offerings especially repre- 
 sented the unition of divine truth with divine good; in the representa- 
 tive sense, they denote similar states of the regeneration, 10,053; 
 further ill. 10,057. Such things being involved in the signification 
 of burnt-offerings and sacrifices, they contain the all of heaven, ill. 
 10,057. . 
 
 2. History of Sacrifices. The signification of animals, afterwards 
 used in the sacrifices, was known in the ancient church, and before 
 then in the most ancient ; in subsequent times they were admitted 
 into the representation of internal worship according to what they sig- 
 nified, 922, 1823, cited above (1). Sacrifices were not commanded, 
 but charity and faith, 922, 1241; see below, 2180. Burnt-offerings 
 and sacrifices, but especially the former, were the chief or the most 
 holy appointments of representative worship (understand, in the Hebraic 
 and Judaic systems), 923, 2180, 2776, 2807, 4210, 5943, 6905, 8680, 
 8936, 9192; especially 10,042. It is explained, however, that sacri- 
 fices were not known in the genuine ancient church, but were first 
 introduced by the posterity of Ham and Canaan, in a declining state, 
 1241. The quality of those who first introduced worship by sacrifices 
 and images, is shown by the appearance of a spirit seen by the Author; 
 this spirit was covered as by a cloud; in its face appeared many wan- 
 dering stars, which denote falsities, br. 1128. The church in which 
 sacrifices commenced is called the second ancient, or the proper Hebrew 
 church; the sons of Jacob were not the sole nation called Hebrews, 
 but were descended from those who rendered such worship merely 
 external, 1343. The Hebrew nation (understand, in this particular 
 line of descent) were distinguished from others by the adoption of 
 sacrifices, and for this reason they were hated by the Egyptians, sh, 
 1343; see also, 7119. Sacrifices were commanded, indeed, to the 
 ^ Israelitish people by Moses, but they were not so much as thought of 
 in the most ancient church, nor even in the ancient; repeated, that 
 they commenced with the Hebrew church, and were hence derived to 
 
 ' 
 
 SAC 
 
 1049 
 
 the posterity of Jacob, 2180. Sacrifices were not commanded by the 
 Lord, but only permitted and tolerated; in support of this, it is shown 
 that they were practised by idolatrous nations, and by the Israelites 
 in Egypt before the time of Moses, 2180. It was known to the 
 ancients, that the Lord would come into the world ; hence idolatrous 
 nations sacrificed their sons by way of propitiation, because they de- 
 rived from this ancient tradition that the Son of God would come, as 
 they believed, to be made a sacrifice, 2818. Abram, and afterwards 
 the sons of Jacob, were also inclined to sacrifice their sons ; for which 
 reason burnt-offerings and sacrifices were permitted to be instituted, 
 2818. The Hebrew church was distinguished from the genuine 
 ancient church by several innovations ; among these were burnt- 
 offerings and sacrifices; and with such things the internal of the 
 church could not be so intimately conjoined as previously, 4874. 
 
 3. That Sacrifices were not commanded; see above (2), 1241, 2180, 
 2818, 4874; passages cited from the Word to that effect (Jer. vii. 
 21—23; Ps. xl. 6; 1 Sam. xv. 22; Micah vi. 6—8; Amos v. 21— 
 24; Hoseavi. 6), 922. The same repeated, and the following pas- 
 sages added (Ps. 1. 8—14; li. 16—19; cvii. 22; cxvi. 17), 2180. 
 Prediction that the sacrifices should cease (Dan. ix. 27), 2180; see 
 the same number cited below (55). As to the favourable mention of 
 burnt-offerings and sacrifices (e.g. Ps. xx. 2; Is. Ivi. 7), it is because 
 they denote respectively all worship from love and faith, 923. Sacri- 
 fices especially mentioned in the description of the New Temple (Ezek. 
 xliii., xlv., xlvi.), denote the celestial things of love, and the spiritual 
 things of faith, for by the New Temple, and the New Jerusalem, is to 
 be understood the Lord's kingdom, 2830. The temple and the altar 
 (Matt, xxiii. 16, 18), denote the Lord; gold (ver. 17), good from the 
 Lord; a gift or sacrifice (ver. 19), worship from faith and charity, 9229. 
 
 4. That the Sacrament of the Holy Supper was instituted in place 
 of all the Sacrifices ; this, because the greater part of the human race 
 are in external worship; ill. also from the signification of bread, 2165. 
 See Supper. 
 
 5. Particular Explanations; first, of the Priest's part in the Sacri- 
 fices, Aaron represented the Lord as to the priesthood, or as to divine 
 love; and the Levites were given to him in place of all the first-born, 
 because Levi represented the Lord as to love, 3325, 3875. All the ap- 
 pointments of divine worship connected with the priesthood had refer- 
 ence to salvation by the good of love from the Lord; such is the signi- 
 fication of all the burnt-offerings and sacrifices, the shew-bread, the 
 incense, and the appointment of the Levites in place of all the first-born, 
 ill, and sh. 9809, 10,152, 10,279. Aaron said to bear the iniquity of 
 the holy things (Ex. xxviii. 38), denotes the removal of falses and evils 
 from those who are in good; by the holy things in this passage, is to be 
 understood the burnt-offerings and sacrifices; illustration of what is meant 
 by the Lord bearing our iniquities, and of the "scape-goat," etc., 9937; 
 further concerning the goat, 10,023. Aaron and his sons commanded 
 to wash their hands and their feet in the brazen laver before ministering 
 at the altar (Ex. xxx. 20), denotes purification by the truths of faith, 
 predicated alike of the interior and exterior man, before worship can 
 flow from the good of love, 10,243—10,246. 
 
 6. Of the AnimaU that were sacrificed. In burnt-offerings, oxen. 
 
1050 
 
 SAC 
 
 lambs, goats, turtle-doves and young pigeons were sacrificed, sh. 922. 
 None but clean beasts were used, and each beast had some special celes- 
 tial signification, 922; particularly 1823, 2807, 3519. Clean beasts, 
 in general, denote the various goods of charity; birds, the various truths 
 of faith, 922. Turtle-doves and young pigeons, denote goods and truths 
 of faith in those about to be regenerated, 870; distinguished as exterior 
 and interior, 1826—1827. Animals of the herd (oxen, heifers, and 
 steers, 2805, 5913, 8937, 9391), denote celestial natural affections, or 
 good of that degree; but animals of the flock (lambs, sheep, kids, he 
 and she-goats and rams. Ibid.), celestial rational, or internal affections, 
 2180. Burnt-offerings and sacrifices (understand the animals) denote 
 various goods celestial and spiritual, by which men are sanctified; also 
 those of the human race who shall be sanctified, 2805, 2807, 2830, 3519. 
 The general signification of the sacrificial animals is divided into divine 
 celestial, divine spiritual, and divine natural, which again are all com- 
 prehended in the divine human, 2830. A ram especially, denotes the 
 divine spiritual, and hence the spiritual of the human race, ah. 2830 ; 
 see below, 9991. He and she-lambs, in particular, denote innocence of 
 the internal or rational man; he and she-kids, innocence of the external 
 or natural, 3519. Flocks denote internal goods; herds, external goods ; 
 passages cited concerning the animals of each class, 8937; cited, con- 
 cerning their signification in general, 9391. Burnt- offerings aud sacri- 
 fices of bullocks or he-calves, denote the purification of the natural man 
 from evils and falses, ill. 9990, 10,021, 10,023. Burnt-offerings and 
 sacrifices of rams, denote the purification of the interior or spiritual 
 man, 9991, 10,042. It is noted that representative worship with the 
 Judaic and Israelitish nation, consisted especially in sacrifices and 
 burnt-offerings; that these in general signified regeneration by the 
 truths of faith and goods of love from the Lord ; and in the supreme 
 sense, the glorification of the Lord's human; hence, that all possible 
 worship was represented by the sacrifices and burnt-offerings, according 
 to the various animals which for this reason were appointed to be sacri- 
 ficed; the appointed animals are also classed, in this passage, according 
 to their correspondence, 10,042. The burnt-offerings of rams and 
 lambs especially, represent the glorification of the Lord's internal man, 
 10,052. See Ox. 
 
 7. The Imposition of Hands. Placing the hand upon the head of 
 the beast that was sacrificed, was a representative of the reception of 
 good and truth, because the laying-on of hands in general denoted com- 
 munication and reception, ///. 10,023; further, in Hand (3). 
 
 8. A Knife used in the Sacrifices, denotes the truth of faith, sh 
 2799, 2817. 
 
 9. Fire of the Sacrifices, denotes love, or the good of love, 934, 
 2799, 2804, 6832, 9229, 10,052. The fire to be always kept burning 
 on the altar of burnt-offerings, denotes good perpetually in all worship, 
 10,135; all night unto the morning, denotes in all states; see 9787. 
 Strange fire (as offered by Nadab and Abihu), denotes self-love and its 
 cupidity, 934; or love from hell, 9965. See Fire. 
 
 10. Wood for burning the Sacrifices upon the Altar; that it de- 
 notes the merit of righteousness pertaining to the human essence of the 
 Lord, br. ill. 2784, 2798, 2804, 2812, 2814. 
 
 11. Slaying the Animals, denotes preparation for that which the 
 
 SAC 
 
 1051 
 
 particular sacrifice represented; slaying a bullock, preparation of the 
 natural or external man preceding purification ; slaying a ram, prepara- 
 tion of the internal man before purification, 10,024, 10,045. 
 
 12. Cutting the sacrificed Animals to Pieces, denotes arrangement, 
 the order of which arrangement is shown by the disposition of the 
 parts ; generally, it is the arrangement of exterior things in subordination 
 to interior, ill. 10,048, 10,051. 
 
 13. Flaying a Sacrificed Animal, denotes the separation of the false 
 in ultimates, 10,020. Shown, that the skin in a good sense denotes the 
 external of truth and good, 10,691 ; and in the opposite sense, the false, 
 10,036. 
 
 14. Burning of the Sacrifices ; see below (54), and numerous pas- 
 sages cited above (I). 
 
 15. Eating of the Sacrifices (first observe, that all the sacrifices are 
 called bread, and that bread in general denotes good, 2165). Eating 
 the sacrifice in a holy place, either near the altar, at the door, or in the 
 court of the tent, signified communication, conjunction, and appropria- 
 tion, 2187, 3893. Meat-offerings, which consisted of bread and cakes, 
 and drink-offerings, which consisted of wine, accompanied the sacrifices, 
 because the latter were not commanded, and could not be acceptable in 
 heaven ; whereas, bread represented all celestial good, and wine all its 
 truth; passages cited, 10,079. Specifically, flesh signified spiritual 
 good; bread, celestial good, 10,079 end. Neither the flesh of the sacri- 
 fices, nor the bread that might be left till the morning, was allowed to 
 be eaten, because it represented good not conjoined to the new, or rege- 
 nerate state, 10,114. The command that it should be consumed with 
 fire, in such a case, denotes that good not conjoined is dissipated by the 
 evil loves of the proprium, 10,115. Were it conjoined with the pro- 
 prium, it would be profanation, 10,117; see below (43). 
 
 16. The Fat and Blood of the Sacrifices ; that the latter is called 
 the blood of the covenant, because it denotes the human essence of the 
 Lord, 1001, 4735. The blood sprinkled denotes the Lord's mercy pro- 
 ceeding, 1 00 1; and the union of divine truth with divine good, 10,047. 
 Fat denotes the good of love, or divine good, 5943, 10,071, and blood 
 divine truth, 9127, 9393, 10,026, particularly 10,033. Hence, fat and 
 blood together, denote the internal good and truth of the church, and 
 this the Jews were not allowed to appropriate, lest they should incur 
 the guilt of profanation; see 353, 10,071, 10,033. 
 
 17. Salt upon all the Sacrifices, denotes the desire of good towards 
 truth, and of truth towards good; see 9207 end. 
 
 18. Leaven and Honey not to be used. See Leaven. 
 
 19. A Strange Place not to be used. To sacrifice elsewhere than 
 upon the altar near the tent represented profanation, sh. 1010 end. 
 The holy place represented the celestial kingdom where the Lord is 
 present in the good of love, 10,129. See Place (8, 11). 
 
 20. The Altar always used in the Sacrifices ; that it represented the 
 Lord; some particulars; passages cited, 4489. An altar represented 
 the Lord, and also worship from him; an altar of ground (transl. earth), 
 worship from good; an altar of stones, worship from truth; passages 
 cited 8935, 9714 end. The altar represented the Lord as to divine 
 good, 9388. The altar was the holy of holies because it represented the 
 Lord as to divine good; the temple also represented the Lord, but as to 
 
1052 
 
 SAC 
 
 SAC 
 
 1053 
 
 divine truth; the burnt-offerings and sacrifices, all worship in general, 
 9714. The altar especially represented the Lord, and the worship of 
 him from the good of love; the tabernacle with the ark, was also an 
 especial representative of heaven as the Lord's dwelling ; passages cited 
 
 21. Ashes of the Altar y denote such things in the external memory 
 as are no longer of any use to the internal man ; the removal of the 
 ashes was to represent the non-obstruction of other uses by such things 
 remaining under the intuition, 9723. See Dust. 
 
 22. Expiation or Atonement wrought by the Sacrifices. See Evil 
 (5), Expiation. 
 
 23. The Burnt-offering called an Odour of Rest. The burnt- 
 offering is called an odour of rest to Jehovah [transl. sweet savour], 
 because it represented worship from love and charity, 925. In the 
 supreme sense, because it represented the unition of the divine human 
 of the Lord with the divine itself, by which union peace was established 
 [acquisita'] in the heavens, 10,054. 
 
 24. Called also a Fire-offering to Jehovah. The burnt-oflTering is 
 called a fire-offering to Jehovah, because the Lord, from pure love, sub- 
 jugated the hells, and united the human to the divine, in order to save 
 the human race, and fire signifies love, 10,055. 
 
 25. Generally, that the Sacrifices were called Offerings or Gifts 
 [munera], because worship was represented, ill. and sh. 349. Gifts 
 offered to kings and priests on approaching them, denoted initiation ; 
 but gifts offered upon the altar, worship, 4262. All the sacrifices are 
 called gifts, but more especially the meat-offering, the name of which 
 [mincha] signifies a gift, 4262 ; further ill. 9938. 
 
 26. Circumstantial Account of various Sacrifices ; first, the Offerings 
 of Abel and Cain (Gen. iv. 3—7). Their offerings said to be brought 
 in the "end of days," denotes in the decHning state of the posterity of 
 the celestial church, 346, 347. The oficring of Cain denotes worship 
 from faith without charity, 346—349. The offering of Abel denotes 
 worship from charity and the faith of charity, or faith of love, 350— 
 353. Jehovah having respect to the offering of Abel, denotes the ac- 
 ceptability of charity and worship therefrom, 354. To Cain and his 
 offering no respect, and Cain made wrathful, denotes that worship from 
 faith without love is not acceptable, and that charity recedes when this 
 is the case, 355—357. Sin lieth at the door, in the words of Jehovah 
 addressed to Cain, denotes evil that acquires the dominion in place of 
 good, 361, 364. See Man {order of the subject in Genesis iv., p. 662). 
 
 27. The Sacrifice of Burnt-offerings by Noah (Gen. viii. 20, 22). 
 The departure out of the ark denotes the liberty into which the spi- 
 ritual man is brought after temptations, etc., denoted by the flood, 918. 
 
 An altar built by Noah, denotes a representative of the Lord, 919 
 
 921. Noah said to take of every clean beast, and every clean bird, and 
 offer them as burnt- offerings, denotes the goods of charity and truths 
 of faith, which form the state of internal worship, 922—923. Jehovah 
 said to smell an odour of rest, denotes that worship from charity and 
 the faith of charity is grateful to the Lord, 925. The ground no more 
 to be cursed, etc., denotes that man will no more avert himself from 
 the Lord like the posterity of the most ancient church, 927. Note ; it 
 is not historically true that Noah offered sacrifices, but the history was 
 
 made for the sake of the representative signification, 1343, cited above 
 (2). See Noah (7). 
 
 28. The Sacrifice offered by Abram (Gen. xv. 9 — 11), and other 
 things there mentioned, represented, in general, the state of the church 
 as shown to the Lord after his temptations, 17H1. A she-calf, a she- 
 goat, and a ram, each of three years old, represented celestial states of 
 the church; a she-calf, celestial exterior, a she-goat, celestial interior, 
 and a ram, celestial-spiritual, 1782, 1823, 1827. The birds mentioned 
 represented states of the spiritual church; a turtle-dove, spiritual exte- 
 rior, a young pigeon, spiritual interior, 1782, 1826, 1827. The she- 
 calf, the she-goat, and the ram, divided by Abram, denotes parallelism 
 and correspondence between the celestial states thus represented and 
 the Lord, 1830, 1831. The birds not divided, denotes that there is no 
 such parallelism between the spiritual states thus represented and the 
 Lord, 1832. Birds of prey said to come down upon the bodies, denote 
 evils and falses by which the church is infested, 1834. Smoke and fire 
 between the divided bodies, denote evils and falses which occupy the 
 place of conscience, because it is only by the intervention of conscience 
 that any correspondence between the Lord and man can be preserved, 
 1862. See Abraham (in Supplement), 
 
 29. The Similarity to a Sacrifice of the Repast prepared by Abram 
 for the Three Men (Gen. xviii. 6 — 8); points of resemblance br, noted, 
 2180 end; the whole explained seriatim, 2170 — 2187. 
 
 30. The intended Sacrifice of his Son by Abraham (Gen. xxii. 1 — 
 14), 6r. that it represented the deepest temptations by which the Lord 
 united the human to the divine, 2764 — 2765; seriatim, 2766 — 2839. 
 Isaac commanded to be offered for a burnt-offering, denotes the divine 
 rational, which was to be sanctified by the divine itself, 2772, 2776, 
 2783. The two boys that Abraham took with him, denote the prior or 
 merely human rational that was adjoined, 2782. Pieces of wood cleaved 
 ready for the offering, denote the merit of justice, 2784, 2798, 2804, 
 
 2812. Abraham and Isaac said to part from the two boys, and go 
 farther by themselves, denotes the separation of the human rational, 
 and the divine rational entering into these deeper temptations, 2792, 
 2793. Abraham taking in his hand fire and a knife, denotes the good 
 of love and truth of faith, 2799, 2804, 2817. The question of Isaac 
 concerning the burnt-offering, and the reply of Abraham, denotes that 
 those of the human race who shall be sanctified will be provided by the 
 divine human, 2805, 2807. Isaac bound for sacrifice, denotes the 
 state of the divine rational as to truth when undergoing temptations, 
 
 2813. Abraham said to stretch forth his hand, and take the knife to 
 slay his son, denotes temptation to the very extremity of endurance, 
 even to the death of all that was merely human (as signified again by 
 the passion of the cross), 2816 — 2818. The angel of Jehovah crying to 
 Abraham, and his hand stayed, denotes consolation from the divine 
 itself in this extremity, and temptations ceasing, 2821, 2822, 2824. 
 A ram caught in a thicket, now observed by Abraham, denotes the 
 spiritual of the human race, who are perplexed by scientifics in the 
 natural, 2830, 2831. Abraham taking the ram, and offering it for a 
 burnt-offering, denotes the deliverance of such effected from the divine 
 human, and their sanctification, which is their adoption by the divine 
 human, 2833, 2834. See Abraham {in Supplement). 
 
 m I 
 
1054 
 
 SAC 
 
 SAC 
 
 1055 
 
 31. The Sacrifice of Jacob when he parted from Laban in the 
 mountain (Gen. xxxi. 54), denotes worship from the good of love iu 
 that state, 4209—4213. See Jacob (7), Laban (pp. 480—481). 
 
 32. ^ statue of stone set up by Jacob, on which he poured a drink- 
 offering and oil, at Bethel (Gen. xxxv. 14), denotes a holy state as to 
 truth, which makes interior progression to the good of truth and good 
 of love, 4579—4582. See Jacob (9). 
 
 33. Jacob (here called Israel) said to Sacrifce to the God of his 
 father Isaac, when he came to Beersheba (Gen. xlvi. 1), denotes the 
 state as to worship at the beginning of conjunction with the celestial 
 internal, and influx into that state from the divine rational or intel- 
 lectual, 5995—5998. See Jacob (12). 
 
 34. The Hebrews in Egypt demanding leave to depart in order to 
 offer their Sacrifices (Ex. iii. 18; iv. 23; v. 1, 3, 8; vii. 16; viii. 8, 
 20; ix. 1, 13; x. 3), denotes freedom from infestation by falses, and 
 hence worship, which is further explained as an elevation to heavenly 
 uses, 6904, 6905, 7038, 7093, 7100, 7101, 7119, 7313, 7393, 7439, 
 7500, 7540, 7641. The endeavour of Pharaoh to compromise the 
 demand, the proposal that they should sacrifice in Egypt, etc (Ex viii - 
 25—28; X. 8—11, 24-26; xii. 31—36), denotes the continued in- 
 festation by falses of those who are obscurely in truths, the various 
 
 phases of that infestation, and of progress towards deliverance 7451 
 
 7461, 7651—7670, 7720—7741, 7952—7970. See Moses Vu. 12. 
 13), Pharaoh (4). 
 
 35. The Sacrifice of the Passover instituted ; see Passover. 
 
 36. The Sanctification (as a Sacrifice) of the First-bom (Ex. xiii. 
 1, 12—15). Every male, whether of manor beast, that opened the 
 womb to be sanctified to Jehovah, denotes the faith of charity (which 
 is of the new birth, or regeneration), to be attributed to the Lord 
 8042, 8043, 8046, 8074-8077, 8088. The sons of Israel mentioned, 
 denotes the spiritual church; man and beast also mentioned, denotes 
 
 the good of faith, specifically interior and exterior, 8044, 8045, 8074 
 
 8077. The firstling of an ass to be redeemed with a lamb or kid \in 
 pecude], denotes that faith, merely natural, is not to be attributed to 
 the Lord, but only the truth of innocence that may be in it, 8078, 
 8079. All the first-born of man to be redeemed (in place of whom the 
 tribe of Levi was accepted), denotes that mere truths of faith are not to 
 be attributed to the Lord, but only its goods, 8080, 8089. The law 
 repeated (Ex. xxii. 29, 30), and further ill, 9224—9231. 
 
 ^o^ ^k 1^^^ Burnt-offering and Sacrifices offered by Jethro (Ex. xviii. 
 
 12), belong to a series which represents the arrangement of truths in 
 order, from first to last, under divine good; see 8641. The relation 
 m which Jethro stood to Moses, and the circumstances attending their 
 meeting after the dehverance of the Israelites, denotes the state of 
 divme good when all succeeds in order, 8668, 8672. Jethro said to 
 take a burnt- offering and sacrifices, denotes worship from the good of 
 love and truths of faith, 8680. Aaron and all the elders of Israel now 
 coming to eat bread with the father-in-law of Moses, denotes the ap- 
 propriation of primary truths by the reception of good, and thus conso- 
 ciation by love, 8682. See Moses (19), Supper. 
 
 38. The reference to Sacrifices, immediately after the Law, was 
 delivered on Mount Sinai (Ex. xx. 24—26), denotes external truths 
 
 6f 
 
 relative to worship, following the internal truths denoted by the ten 
 precepts, 8859. An altar of ground thou shalt make, denotes worship 
 in general, that it must be from good, 8935. Thou shalt sacrifice 
 upon it thy burnt-offerings, and thy peace-offerings \eucharistica~\, 
 denotes worship in particular, according to the state of every one, 
 
 8936. Thy flocks and thy herds, denote internal and external goods, 
 
 8937. An altar of stone, denotes a representative of worship in gene- 
 ral from truths, 8940. If such an altar be made, it must not be made 
 of hewn stone, denotes that such worship cannot be received if the 
 truths are of self-intelligence, 8941. If thou lift up thy tool upon it 
 thou hast profaned it, denotes that if it be thus fashioned from the 
 proprium it becomes no worship at all, 8942—8943; similar in the 
 ten commandments, 8869. The additional command, not to ascend 
 by steps to the altar lest their nakedness should be seen, denotes the 
 general law that no one can be admitted into a state higher than their 
 own good, without their evil interiors becoming manifest, 8945 — 8946. 
 See Moses (21). 
 
 39. Sacrifices to gods forbidden on pain of death (Exod. xxii. 20), 
 denotes worship fashioned of falses from evil, which utterly destroys 
 the church, 9192—9193. 
 
 40. Law concerning the Passover, which is especially called the 
 Lord's Sacrifice (Ex. xxiii. 18 ; xxxiv. 25). The blood of my sacrifice 
 not to be offered upon leavened bread (as an accompanying meat- 
 offering), denotes that the worship of the Lord from the truths of the 
 church is not to commingle with the falses of evil; passages cited, 
 9298, br, 10,673, br, 10,678. The fat of the sacrifice (otherwise 
 expressed, "the sacrifice of the feast"), not to be left till the morning, 
 denotes that there can be no good of worship from the proprium, but it 
 is given from the Lord, always new; passages cited, 9299, br, 10,673, 
 br, 10,679. See Passover, Leaven. 
 
 41. The Sacrifices of Moses in ratification of the Covenant (Ex. 
 xxiv. 5 — 8). The words of Jehovah recited to the people by Moses, 
 and the people obediently responding, denotes illustration from divine 
 truth, and its reception in the understanding and the heart, 9382 — 
 9385, 9398. Moses writing all the words of Jehovah, denotes that 
 these truths then become of the life, 9386. Rising early in the morn- 
 ing, and building an altar, etc., denotes the affection of peace from the 
 Lord, and the acknowledgment of the divine human in worship, 9387 
 — 9389. Boys of the sons of Israel, sent to offer burnt- offerings and 
 sacrifice peace-offerings, denotes affections of innocence and charity 
 from which worship ascends, which worship is from good (denoted by 
 burnt-offerings), and from the truth of good (denoted by sacrifices), 
 939 1 . Half the blood put into basins, and afterwards sprinkled upon 
 the people, denotes divine truth, first received into the memory, be- 
 come of the life and worship, 9393, 9399. The other half of the 
 blood sprinkled upon the altar, denotes the procedure of such divine 
 truth from the divine human of the Lord, 9395. Moses now reading 
 the book of the covenant in the ears of the people, denotes the Word 
 in the letter, and obedience, 9396, 9397. The blood sprinkled on the 
 people, now called the blood of the covenant, denotes the conjunction 
 of the Lord as to the divine human with heaven and earth, 9400. See 
 Moses (23). 
 
 vol. II. E E 
 
1056 
 
 SAC 
 
 42. An altar ordered to he made for Burnt- offerings (Ex. xxvii. 
 1 — 8), briefly, that it was to represent the worship of the Lord from 
 the good of love, which is described in general by whatever pertains to 
 the altar, 9710. To be made of shittim-wood, four square, denotes 
 justice or merit, which is of the Lord alone in man, 971a, 9717. Its 
 height three cubits, denotes as to degree, predicated of good, 9718. 
 Horns upon the four corners, denote power everywhere from the con- 
 junction of good with truth, 9719—9721. Overlaid with brass, denotes 
 external or natural good, 9722. Pans to receive the ashes of the altar, 
 denote the means provided to remove useless scientifics, 9723. Shovels, 
 basins, forks, etc., all of brass, denote scientifics ministering to every 
 kind of use, but always from good, 9724, 9725. A grate of net-work, 
 also of brass, denotes the sensual part, or ultimate receptacle of life, 
 also to be fashioned from good, 9726, 9727. Four rings of brass to 
 the brazen network, denote the sphere of good which must conjoin all, 
 9728. The grate of brazen network to be at the lower part of the altar 
 and reach to the midst, denotes the place and extension of the sensual 
 corresponding to the loins, etc., in man, 9730, 9731; compare 99G1. 
 Staves for the altar, of shittim-wood, overlaid with brass, denote 
 power sustaining in the state of good, derived from the good of the Lord's 
 merit, 9732 — 9734. The staves to be put in the rings, denotes the 
 power of the sphere of divine good, 9735. The staves thus placed said 
 to be upon the two sides of the altar, and intended as the means of 
 carrying it, denotes that such potency is predicated on the one hand of 
 good proceeding to truth, and on the other, of truth from good, thus 
 reciprocally; carrying, denotes existence and subsistence in the state of 
 good and truth, 9736, 9737. The altar to be made hollow \cavum 
 tabulatum], denotes the rendering of all this applicable to use, 9738. 
 The concluding expression. As shown to Moses in the mount, denotes 
 according to correspondence with the representations of divine things 
 that exist in heaven, 9739. The altar, with all its vessels, to be 
 anointed with the holy anointing oil (Ex. xxx. 28), denotes the influx 
 and presence of the Lord with these representatives, 10,273, 10,274, 
 10,276. Note: the repetition concerning the altar of burnt-offerings 
 (Gen. xxxviii.), is not further explained by the Author, but the expli- 
 cation of the above chapter is referred to, 10,782. 
 
 43. The Sacrifices of Consecration (Ex. xxix.), form part of the 
 ceremonial by which Aaron and his sons were inaugurated into the 
 priesthood; they denote spiritual aff'ections by which man is introduced 
 into celestial, or truths of faith by which he is introduced into goods 
 of love, br, 2830. The whole of the ceremonial of inauguration (in- 
 cluding the sacrifices), denotes, in the supreme sense, the glorification 
 of the Lord's human, 9985. A young bullock, a son of the herd, 
 denotes the purification of the natural or external man; two whole 
 rams, the purification of the internal or spiritual man, 9990, 9991. 
 Unleavened bread, unleavened cakes mixed with oil, and unleavened 
 wafers anointed with oil, denote the purification of the celestial in the 
 inmost, the middle, and the external respectivelv, 9992 — 9994. All 
 these to be put in one basket, denotes the sensual part, because the 
 interiors exist altogether in ultimates, 9996, 9997. The bullock to be 
 brought before the tent of the congregation, and Aaron and his sons to 
 put their hands upon its head, denotes the application of the external 
 
 i 
 
 SAC 
 
 1057 
 
 man to the reception of truth and good from heaven, and the repre- 
 sentative of such reception, 10,021 — 10,023. The bullock to be slain 
 before Jehovah, at the gate of the tent of the congregation, denotes 
 the preparation of the natural man to be purified from evils and falses, 
 etc., 10,024, 10,025. Some of the blood to be put on the horns of the 
 altar with the finger, denotes divine truth accommodated to the natural 
 man, now represented in power, 10,026, 10,027. All the blood then 
 poured down at the bottom of the altar, denotes divine truth wholly in 
 the sensual, or the ultimate of human life, 10,028. The fat, etc., as 
 described in verse 13, to be burned upon the altar, denotes good ac- 
 commodated externally and internally now to kindle with divine love, 
 1 0,029— 1 0,034. The flesh of the bullock, and his skin, and his dung, 
 to be burned with fire outside the camp, denotes the evil of the prior 
 love, also the false adhering in ultimates, and the unclean remains of 
 the former state, all to be remitted or ascribed to hell, 10,035 — 
 10,038, 10,040. The burning of the flesh and the unclean remains 
 called a sin-off*ering [peccatunijy denotes that purification from evils 
 and falses is thus accomplished (viz., in the natural man), 10,039. 
 One of the two rams now to be slain, denotes good of innocence in the 
 internal man, and his preparation to be purified, as in the case of the 
 external, 10,042, 10,045. Its blood to be sprinkled about the altar, 
 denotes divine truth as given in the internal conjoined with divine good, 
 10,046, 10,047. The ram to be cut into pieces, denotes the arrange- 
 ment of the interiors, distinctly, in order, 10,048. The intestines and 
 the legs ordered to be washed, denotes the purification of things lowest 
 in the scale of use, and of the exteriors of the natural, 10,049, 10,050. 
 The intestines and legs then to be put to the pieces and to the head, 
 denotes the arrangement of exteriors in order under interiors and 
 inmosts, 10,051. The whole ram, thus prepared, to be burned upon the 
 altar, denotes the union of the internal of the Lord's human with the 
 divine good of his divine love ; in the respective sense, the conjunction of 
 truth with good, which, in other words, is full regeneration, 10,052, 
 10,053. The second ram to be killed, denotes the preparation of the 
 succeeding state, which, in the supreme sense, is that of divine truth 
 proceeding from divine good, 10,057, 10,059. Some of its blood put 
 on the auricle of the right ear of Aaron and of his sons, denotes the 
 procedure of such divine truth imparting all the perceptive conscious- 
 ness of truth in heaven and the church, 10,060, 10,061. Put also on 
 the thumb of the right hand, and the thumb of the right foot, denotes 
 the intellectual thence, in the middle heaven and in the ultimate 
 heavdn, 10,062, 10,063. The blood also to be sprinkled round about 
 on the altar, denotes the unition of divine truth with divine good, 
 10,064. Blood taken from the altar, together with the oil of anoint- 
 ing, and sprinkled upon Aaron and his sons, and upon their garments, 
 denotes the reciprocal unition of divine truth and divine good, in the 
 several heavens, 10,065 — 10,069. The fat, etc., of the ram, as men- 
 tioned in verse 22, and the bread as mentioned in verse 23, all to be 
 put in the hands of Aaron and of his sons, denotes the acknowledg- 
 ment that good and truth, distinguished in their various degi'ees thus 
 represented, are wholly from the Lord, 10,070 — 10,082. All these 
 things to be waved before Jehovah, denotes the vivification of goods 
 and truths by divine life, 10,083. Then to be taken from their 
 
 E E 2 
 
1058 
 
 SAC 
 
 hands and burned upon the altar, and called therefore a fire-offering 
 to Jehovah, denotes the state after acknowledgment, and vivification 
 qualified by divine love, 10,084, 10,086. The breast to be separately 
 waved by Moses, and become his portion, denotes the good of charity, 
 its vivification, and communication to those who are in divine truths ; 
 thus, the acknowledgment of the divine spiritual in heaven and the 
 church, 10,087—10,091. The shoulder to be waved and lifted (hence 
 called, the shoulder of the heave-offering, ver. 27), and then to become 
 the portion of Aaron and his sons, denotes celestial good in heaven and 
 the church, or the divine celestial acknowledged and perceived, 10,092, 
 10,093, 10,097. The flesh of the ram now ordered to be seethed in 
 the holy place, denotes the preparation of good for the uses of life, 
 which is effected by truths of doctrine when in illustration from the 
 Lord, 10,105. Aaron and his sons to eat the flesh of the ram thus 
 prepared, and the bread contained in the basket, denotes the appropria- 
 tion of spiritual good, and of celestial good distinctly, 10,106, 10,107. 
 A stranger not to eat of it, denotes that there can be no appropriation 
 of good except with those who acknowledge the Lord, 10, 112. Any of 
 the flesh or bread that remained till the morning not to be eaten, but 
 to be burned with fire, denotes the dissipation of good not conjoined to 
 the new state, lest it should be profanely conjoined to the proprium, 
 10,114 — 10,117. The bullock for a sin-offering to be offered every day 
 (during the seven days of the inauguration, ver. 36), denotes the con- 
 tinual removal of evils and falses in the natural man by the good of 
 innocence, 10,122. Further particulars as to the inauguration in 
 Priest (7). 
 
 44. The Continual Burnt-offering instituted (Ex. xxix. 38—42). 
 The introductory words, 'This is what thou shalt do upon the altar,* 
 denotes, in general, whatever concerns the reception of the Lord in 
 heaven and the church, 10,131. Two lambs, the sons of a year, day 
 by day continually, denotes the good of innocence in every state, in all 
 divine worship, 10,132, 10,133. One lamb in the morning, represented 
 the removal of evil by the good of innocence in a state of love and its 
 derived light in the internal man, 10,134. The other lamb between the 
 evenings, denotes a like procedure in the state of love and light of the 
 external man, 10,135. A tenth deal of flour mingled with the fourth 
 part of a bin of beaten oil, offered as a meat-offering with each lamb, 
 denotes spiritual good from celestial enough for conjunction, 10,136, 
 10,140. The fourth part of a bin of wine for a drink-offering also 
 with each lamb, denotes spiritual truth corresponding to the before- 
 mentioned spiritual good, enough for conjunction, 10,137, 10,140. 
 Called an odour of rest, and a fire-offering to Jehovah, denotes the 
 perceptive consciousness of peace, and this from divine love, 10,141, 
 10,142. Said to be for a burnt-offering continually, throughout all 
 your generations, denotes the perpetuation of divine worship in gene- 
 ral, 10,143, 10,144. Offered at the door of the tent, before Jehovah, 
 denotes the conjunction of good and truth from the Lord, 10,145, 
 10,146. Where I will meet with thee to speak with thee (meaning 
 Moses), denotes the divine presence and influx, 10,147. And I will 
 meet there with the sons of Israel (ver. 43), denotes the presence of 
 the Lord in the church, 10,148. And (it or they) shall be sanctified 
 by my glory (compare verses 43, 44, with chap. xl. 34), denotes the 
 
 SAC 
 
 1059 
 
 receptive of divine truth from the Lord, 10,149. And I will sanctify 
 the tent of the congregation, and the altar (ver. 44), denotes the 
 receptive of the divine in the heavens, inferior and superior, 10,150, 
 10,151. I will sanctify also both Aaron and his sons to minister to 
 me in the priest's office, denotes a representative of the Lord as to the 
 whole work of salvation, 10,152. And I will dwell in the midst of the 
 sons of Israel, denotes the presence of the Lord, and his influx by good 
 into heaven and the church, 10,153. And will be their God, denotes 
 the presence and influx of the Lord into truth in the church, 10,154. 
 They shall know that I am Jehovah God, denotes the perceptive con- 
 sciousness that from the Lord is all good, and all truth, 10,155. Who 
 brought them forth from out of the land of Egypt, denotes whereby we 
 have deliverance from hell, 10,156. 
 
 45. Meat and Drink-offerings. See Meat-offering. 
 
 46. Sacrifices relative to the Altar of Incense (Ex. xxx. 9, 10). 
 The altar of incense represented the hearing and grateful reception of 
 worship when grounded in love and charity, because such worship is 
 elevated by the Lord, ill, and sh. 10,177. No burnt-offering nor drink- 
 offering was allowed to be offered upon it, because there is no genuine 
 worship (which this altar represented), except in so far as it proceeds 
 from regeneration already effected, ilL 10,206, 10,207. Aaron com- 
 manded to make an atonement upon its horns once a year with the 
 blood of the sin-offering of atonements, denotes the perpetual purifica- 
 cation of those with whom the Lord can be present, that is, who are 
 principled in the goods and truths of faith, ill. 10,208, 10,212. Called 
 the holy of holies to Jehovah, denotes the divine celestial thus repre- 
 sented, 10,213. See Incense. 
 
 47. The Sin-offering. Some of the cases are briefly recounted in 
 which a sin-offering was commanded; it is stated also that the expiation 
 made by the priest in these cases represented the separation or putting 
 aside of evil by good from the Lord, 3400; see also 10,122 cited above 
 (43). The Hebrew word for sin-offering is the same as for sin (rwicn), 
 but when the sacrifice is meant it denotes purification from sin, 10,039. 
 The blood of the sin-offering sprinkled before the veil of the sanctuary, 
 represented purification of the internals; and the remainder of the 
 blood, poured out at the bottom of the altar, purification in externals, 
 or the lowest natural; see 10,047. 
 
 48. The Trespass-offering. The law of the trespass-offering is the 
 same as that of the sin-offering, probably because of the universal rule 
 in regeneration, that there is no escape from evils and falses of any 
 kind except by purification; see 10,042; as to the difference between 
 trespasses and sins, see Evil (1). 
 
 49. Thank-offerings and Peace-offerings. The thank-offering, or 
 sacrifice of confession [eucharistica'], involves the celestial principle of 
 love in all its appointments; but the voluntary, or peace-offering [votiva, 
 retributoria\ denotes submission to providence, or an internal will- 
 ingness that the Lord shall provide, 3880. The peace-offerings, or 
 eucharistic sacrifices (treated of in Levit. iii.), were voluntary ; hence, 
 they represented worship from freedom, in other words, from genuine 
 love, 10,097. Note: This kind of sacrifices was either to express 
 thanksgiving (Lev. vii. 12), or to accompany a vow (ver. 16); they pro- 
 
j^ 
 
 1060 
 
 SAI 
 
 SAN 
 
 1061 
 
 bably represented the second and third states of regeneration, viz., the 
 implantation of truth and good, and their conjunction; see 3880, 10,042, 
 10,109, 10,114, 10,115. 
 
 50. Wave-offerbigs and Heave-offerings. Motion represented vivi- 
 fication, action, life, as the result of divine influx, and the reception of 
 such life implies acknowledgment, perception, etc., 10,083, 10,089, 
 10,093. Note: the wave-offerings and heave-offerings were the priest*s 
 allotted portion of the sacrifices, because the preisthood represented the 
 Lord as to the work of salvation, and He vivifies or renews with his 
 spirit all the affections which men consecrate to his service ; that the 
 priests received these gifts as representatives of the Lord, is explained 
 9809. See Leaven. 
 
 51. The Jealousy-offering (Num. v. 15), was composed of barley 
 without either oil or frankincense, because these were the symbols of 
 the good of love and the truth of faith, the absence of which' was to be 
 represented; see 10, 1 77; and that barley denotes the good of the natural 
 or external man, 7602. 
 
 52. Sacrifices offered by the Nazarite (Num. vi. 13 — 17). A 
 Nazarite represented the celestial man ; hence, he was commanded to 
 sacrifice a he and she-lamb, which represented the celestial, and a ram, 
 which represented the spiritual, 2830. 
 
 53. Sacrifices at the Great Festivals ; as to the animals appointed, 
 2830. See Feasts. 
 
 54. The Sacrifice of a Bed Heifer (Num. xix.), represented the 
 unclean truths of the natural man made clean by burnine (or purifica- 
 tion), 5198. 
 
 55. Sacrifices offered to the Golden Calf (Ex. xxxii. 5, 6). The 
 golden calf fashioned, denotes worship from self-intelligence according 
 to the delight of the external loves, 10,406, 10,407. A festival to 
 Jehovah proclaimed when the calf was set up, denotes the acknowledg- 
 ment of such infernal worship as the divine itself that is to be adored, 
 
 10.412, 10,423, 10,424. The people said to rise up early on the mor- 
 row to celebrate the festival, denotes excitation by their own evil loves, 
 
 10.413. Burnt-offerings oflfered, and peace-offerings brought, denotes 
 worship in general from the evil delights of the proprium, and from 
 falses thence derived, 10,414. The people then sitting down to eat 
 and drink, denotes the appropriation of evil and the false, 10,415. 
 Next said, that they rose up to play, denotes their interior festivity and 
 consent, 10,416. The noise of their festivity called by Moses the cry 
 of the miserable, denotes the lamentable state of their interiors, 10,457. 
 The calf and the dancing seen by him, denotes the infernal nature of 
 their worship made manifest, 10,459. The wrath of Moses now being 
 kindled against them, denotes the aversion of that nation from the 
 internal of the Word, of the church, and of worship, 10,460; see 
 Moses (24.) Note : this occurrence while Moses was in the mountain, 
 and before the command was given concerning the altar and the sacri- 
 fices, is cited as a proof that the Jews were obstinately addicted to such 
 practices, for which reason the sacrifices were afterwards appointed by 
 permission, 2180. 
 
 SAD, SADNESS [triste, tristitia]. See Grief. 
 SAINTS, THE STATE OF, dcscribcd, 951—952. 
 
 SALAH [Schelach], the son of Arphaxad, the son of Shem, denotes 
 the offspring of science in the first genealogy of the Shemitic families, 
 1235; and the same in the second, 1342. See Shem, Eber. 
 
 SALEM [Schalem], denotes the state of peace which those enjoy 
 who are in interior or rational truths, ill. 1726; strictly called the tran- 
 quility of peace, 4393, 4430; see Peace (5); as to Salem, the change 
 of its' name, etc., see Sheckhem. 
 
 SALT [sal]. The valley of Siddim, called also the Sea of Salt, 
 denotes the uncleannesses of cupidities, and the basenesses of falsity 
 derived from cupidity, ill. and sh. 1666. Sulphur and salt denote, 
 respectively, the vastation of good, and the vastation of truth, or vasta- 
 tion in general; hence the custom of sowing the site of a destroyed city 
 with salt, 1666. Salt, in its good or genuine sense, denotes the affec- 
 tion of truth; in its opposite, the vastation of that affection, hence the 
 statement that Lot's wife was become a pillar of salt, 2455, 9207 end ; 
 compare 1666 end. The conjunctive quality and fire have their cor- 
 respondences in truth desiring good; hence its opposite significations, 
 either as truth conjoined to good, or utterly separated from it, thus 
 vastated, sh. 9207, cited 10,137 end, {xirther ill. and sh. 10,300. The 
 disciples called the salt of the earth (Matt. v. 13), denotes the truth of 
 the church; the salt that has lost its savour (Ibid.), denotes truth 
 without desire for good, 9207. To be salted with fire (Mark ix. 49), 
 denotes the desire of good for truth; to be salted with salt {Ibid.)y the 
 reciprocal desire of truth for good, 9207. Have salt in yourselves 
 (Mark ix. 50), denotes that desire, 9207. For particulars in the contrary 
 
 sense, see Sodom. i? i_ t j 
 
 SAMARIA, denotes the spiritual church; the discourse of the Lord 
 with the woman of Samaria, teaches that the doctrine of truth, which 
 characterises the spiritual church, is from Him ; the fountain of Jacob, 
 where he discoursed with her, denotes the Word, 2702. The army of 
 the king of Syria, blind, led into Samaria by EHsha, where he opened 
 their eyes (2 Kings vi. 13), denotes instruction by the Word, 4720. 
 The Israelites of Samaria represented the spiritual church; the Jews of 
 Jerusalem, the celestial, 6534 cited below. Samaria taken to represent 
 the prevarications of Jacob (Micah i. 5), denotes the church of a per- 
 verted faith, 9156. The Israehtes dwelling in Samaria said to be m the 
 corner of a bed (Amos iii. 12), denotes those who are in external worship, 
 10,050. Samaria and Sodom, in the description of the aboramations 
 of Jerusalem (Ezek. xvi. 46), denote respectively its falses and evils; in 
 this passage, Samaria is substituted for Gomorrah, 2220. Samaria and 
 Jerusalem described under the figure of two women, Ahola and Aholi- 
 bah whose many lovers and whoredoms are mentioned (Ezek. xxin. 4), 
 denote the church as to the affection of truth, and the affection of good, 
 the perversion of which is treated of, 2466, 6534, cited 10,648. 
 
 SAMARITAN, the [Luke x. 33], denotes one who is m the 
 affection of truth; the wounds which he healed, hurt done to that affec- 
 tion; oil and wine with which he anointed them, the good of love and 
 
 the good of faith, 9057. 
 
 SAMSON. See Philistines (8), Nazarite. 
 
 SANCTIFY, to. See Holy (3). 
 
 SANCTUARY. See Place (9), Holy (3). 
 
 SAND [arena]. The multitude of the stars of heaven, and tHe 
 
1062 
 
 SAR 
 
 sand upon the sea-shore named together (Gen. xxii. 17), denote know- 
 ledges of good and truth, and corresponding scientifics, 2849 — 2850. 
 The sand in which Moses hid the Egyptian (Ex. ii. 12), has an oppo- 
 site signification, and denotes the scientific false, 6762. To suck of the 
 afBuence of the sea, and of the hidden treasures of the sands, predi- 
 cated of Zebulun (Deut. xxxiii. 19), denotes scientific truths, and the 
 arcana of scientific truths, 6762. Joseph, when in Egypt, said to have 
 gathered up corn like the sand of the sea, until he left off to number it 
 (Gen. xli. 49), denotes the multiplication of truth from good, its indefi- 
 nite abundance because the celestial from the divine is in it, 5345 — 
 5346. 
 
 SAPPHIRE. See Precious Stones. 
 
 SARAI, Sarah. 1. Before the Call of Abram. Abram and his 
 brother Nahor taking to themselves wives (Gen. xi. 29), denotes the 
 marriage of evil with the false in idolatrous worship, 1369—1370. 
 Sarai called barren (ver. 30), denotes that the evil and the false had now 
 ceased to produce or multiply themselves, 1371 — 1372. It is here 
 represented, therefore, that the time had now arrived when those who 
 were in idolatrous worship could be instructed, and the way be prepared 
 for the institution of the Jewish representative church, 1373. Further 
 to represent this particular juncture, it is related (ver. 31) that Terah 
 took Abram and Sarai, together with the rest of the family, and went 
 forth with them from Ur of the Chaldees, 1373. The end of the idol- 
 atrous period is then denoted (ver. 31) by the death of Terah while 
 they abode in Haran, on the way into Canaan, 1375. 
 
 2. During the Sojourn in Egypt. Abram, after his call (Gen. xii. 1), 
 represented the Lord as to his human essence, in particular the celestial 
 human, as to good ; his journeying from Haran represents the progres- 
 sion of the human essence to conjunction with the divine, 1404, 1409, 
 1426. Sarai called the wife of Abram, and journeying with him from 
 Haran (ver. 5), denotes genuine truth adjoined to good in the Lord*s 
 boyhood, 1431, 1432, ill, 1469. The occasion mentioned, as they 
 approached towards Egypt, when Abram spake to Sarai (ver. 11), de- 
 notes when he began to learn the science of knowledges, that thus he 
 thought concerning truths adjoined to good, 1466 — 1468. I know that 
 thou art a woman fair in aspect (ver. 1 1), denotes felicity and delight 
 perceived in truth of celestial origin, 1470. Fear therefore expressed 
 that the Egyptians would kill him for the sake of possessing Sarai, if 
 she were known to be his wife (ver. 12), denotes that the knowledge of 
 celestial truth, when known to be such, would be desired, without the 
 good, 1471 — 1474. The means to avert this danger, by Sarai passing 
 for the sister of Abram (ver. 13), denotes the first reception of celestial 
 truth as if it were intellectual truth, by which providence celestial good 
 is preserved inviolate, 1475—1477, particularly 1495. The event 
 related ; Sarai (here called a woman) taken to the house of Pharaoh 
 (ver. 15), denotes delight in intellectual truth, predicated of the Lord 
 in his boyhood, 1481, 1484, further ill. 1487. Pharaoh said to entreat 
 Abram well for her sake; his acquisitions mentioned (ver. 16), denotes 
 the multiplication of scientifics for the sake of intellectual truth, 1484 — 
 1486. Pharaoh and his house, meanwhile, being plagued on her ac- 
 count (ver. 17), denotes the destruction of scientifics which are of a 
 worldly character only, 1487—1489. Pharaoh now said to call Abram; 
 
 SAR 
 
 1063 
 
 his remonstrance, etc. (ver. 18), denotes remembrance and grief, from 
 the perception that he ought to have no truth but what is conjoined to 
 good, 1490 — 1493. I might have taken her unto myself for a woman 
 (ver. 18), denotes that celestial truth might thus have been violated, 
 1496. And now behold thy wife, take her, and go (ver. 19), denotes 
 the perception that truth should be conjoined to good, 1497. Abram 
 and Sarai now dismissed by Pharaoh (ver. 20; xiii. 1), denotes the 
 state in which intellectual truths are conjoined to good, and inane 
 scientifics relinquished, 1498—1500, 1541—1546. Note: the above 
 explains, in a summary, that truth received as celestial, or as one with 
 good, is denoted by Sarai as a wife; received as intellectual, it is denoted 
 by Sarai as a sister; received in scientifics and mere knowledges, it is 
 denoted by Sarai as a woman; in each case, the delight of the mind in 
 truth is denoted by the acknowledgment of her beauty, 1470, 1480. 
 
 3. Her Barrenness continued (Gen. xv. 2, 3). Abram said to an- 
 swer Jehovah, denotes the Lord's interior perception, 1790 — 1792. 
 His complaint that he was without offspring, denotes no internal church, 
 1794. The steward of his house, Eliezer of Damascus, denotes the 
 external church, 1790, 1795 — 1796. The son of his house (one born 
 therein) likely to be heir, denotes the external only in the Lord's king- 
 dom, 1799. The consolatory promise that one who should come forth 
 out of his own bowels should be his heir, denotes the divine provision 
 that there should be those who would become regenerate, 1803. 
 
 4. Her Egyptian Handmaid. Sarai the wife of Abram, still child- 
 less (Gen. xvi. 1), denotes the state in which truth adjoined to good is 
 not yet produced, or the rational man not yet bom, 1892 — 1894. Sarai 
 said to have an Egyptian handmaid (ver. 1), denotes the affection of 
 sciences, 1895. Her words to Abram, "Behold, Jehovah hath restrained 
 me from bearing, I pray thee go in unto my maid," (ver. 2), denotes 
 perception from truth adjoined to good, that before the interior or ra- 
 tional man can be born, there must be conjunction with the exterior, 
 1897 — 1900. Sarai now said to take Hagar, and give her to Abram for 
 a woman (ver. 3), denotes the affection of truth in the life of the exte- 
 rior man as the affection of sciences, and conjunction of the internal 
 man inciting that affection, 1904 — 1907. Hagar's conception, and her 
 contempt for Sarai (ver. 4), denotes the beginning of rational life, and 
 truth conjoined to good not acknowledged in this state, 1910, 1911, 
 1915, 1916. Sarai speaking to Abram on this subject, and Abram 
 speaking to Sarai (verses 5, 6), denotes, distinctly, the perception of the 
 Lord (Abram speaking), and thought from perception (Sarai speaking), 
 1913, 1919. Hagar now humbled under the hand of Sarai (ver. 6), 
 denotes the state in which the affection of sciences is subjugated by the 
 affection of truth adjoined to good, 1920 — 1922. Note: in the above 
 circumstances, Sarai denotes intellectual truth, which is adjoined as a 
 wife to good; in other words, the spiritual [principle or faculty] itself 
 by which heaven flows in, but which must remain, without external 
 production, until a medium of influx is formed, which medium is the 
 first or human rational, born of the affection of sciences, 1901. 
 
 5. Her Name changed, and a Son promised; namely, where the 
 union of the human with the divine and the divine with the human is 
 described by representatives (Gen. xvii.), 1985; summary of the parti- 
 cular verses, 1986. God said unto Abraham (his name having been 
 
1064 
 
 SAR 
 
 now changed, ver. 15), denotes a new perception, 2060, 2061. The 
 name of Sarai to be changed in like manner to Sarah (Ibid.)^ denotes 
 the human to be put off and the divine put on, 2063. I will bless her, 
 and give thee a son also of her (ver. 16), denotes the multiplication of 
 truth adjoined to good, and the rational born therefrom, 2064 — 2066. 
 Yea, I will bless her, and she shall be [increased] into nations (Ibid.), 
 denotes the multiplication of the rational, and goods produced there- 
 from, 2067 — 2068. Kings of peoples shall be from her {Ibid.), denotes 
 truths also still produced from conjoined truths and goods, 2069. 
 Abraham said to fall upon his faces and laugh (ver. 1 7), denotes adora- 
 tion and the affection of truth, 2071 — 2072. His words concerning 
 Sarah bearing a son in her old age {Ibid,), denotes the rational of the 
 Lord*s human essence united to the divine, 2073 — 2075. The son pro- 
 mised to be called Isaac (ver. 19), denotes that it is now become the 
 divine rational, 2083. The covenant to be with him to everlasting (ver. 
 19), denotes that the union of the human with the divine is eternal, 
 2084. The seed of Isaac after him united also in this covenant (Ibid.), 
 denotes the celestial who have faith in the Lord, 2085. 
 
 6. Her presence with Abraham when he entertained the three Angela; 
 by which is to be understood when the divine was manifested in the 
 human, to the perception of the Lord, 2136, 2137, 2149, 2156, 2157, 
 2159. Abraham said to hasten to the tent of Sarah (Gen. xviii. 6), 
 denotes rational good conjoined to truth in the Lord's human, in the 
 holy state of love, 2171 — 2174. Directed by him to make ready, 
 quickly, three measures of fine meal, etc. (ver. 6), denotes the celestial 
 and spiritual then with the Lord, and the conjunction of both in the 
 good of love, 2176, 2177. The three men having eaten in the presence 
 of Abraham, now said to inquire for his wife (ver. 8, 9), denotes a state 
 of rational good, in which rational truth as a distinct thing is not 
 apparent, 2189. The reply of Abraham, Behold she is in the tent 
 (ver. 9), denotes its existence in the holy [principle] of love, because 
 in good, 2190. The promise renewed (ver. 10), denotes perception 
 concerning the future divine rational, 2194. Sarah said to be hearing 
 at the door of the tent, behind Abraham (Ibid.), denotes rational truth 
 near the holy [principle] of good, but separated from it so far as it is still 
 merely human, 2195, 2196. Mentioned here, that Abraham and Sarah 
 were both old, entering into days (ver. 11), denotes the merely human 
 about to be put off, 2198. Sarah, now laughing within herself (ver. 12), 
 denotes the affection of truth, as predicated of that state, 2202. Now 
 that I am old, shall I have pleasure, my lord also being old (Ibid.), 
 denotes the state of that affection undesirous of the change, 2203, 2204. 
 Jehovah (manifested above, as the three men or angels,) speaking to 
 Abraham (ver. 13), denotes perception from the divine, 2206. His 
 question concerning Sarah, Why she doubted of the promise (Ibid.), 
 denotes thought predicated of rational truth, its inability to comprehend 
 how the rational can become the divine, 2207, 2208, 2209. The denial 
 of Sarah, " I did not laugh," because she feared (ver. 15), denotes the 
 perception of rational truth, that its state is not what it should be, 
 and the endeavour to excuse itself, 2215. The rejoinder to this, " Nay, 
 but thou didst laugh" (Ibid.), denotes that such is really the quality of 
 the rational, so far as it partakes of the human, 2216. Note: Sarah 
 (who represented intellectual truth, 1901 cited above, 4), was called 
 
 SAR 
 
 1065 
 
 Sarah that she might represent the divine intellectual; this, by the 
 addition of the letter H taken from the name of Jehovah, 2063; observe 
 also, that the divine intellectual is called the truth of good, 2065 ; and 
 that Sarah represents rational truth, and Abraham rational good, because 
 they represent, conjointly, the marriage of good and truth in the Lord's 
 human, predicated according to the state of perception at the time, 
 
 2171—2173, 2198. 
 
 7. She sojourns with Abraham in Gerar. The sojourning of Abraham 
 in Gerar (Gen. xx.) denotes the instruction of the Lord in doctrinals of 
 charity and faith, as his sojourning in Egypt denotes instruction in 
 scientifics, br. 2496. Sarah, here called the wife of Abraham (ver. 2), 
 denotes spiritual truth conjoined to celestial good, or, in other words, 
 intellectual truth conjoined to divine good ; passages cited, 2507- 
 Abraham's request that she should pass for his sister (Ibid.), denotes, 
 as before, the providential arrangement by which truth of celestial 
 origin passes for rational, in order that the celestial state may not be 
 violated, 2508. Further particulars, explaining the entire chapter, in 
 Philistines (5). 
 
 8. She gives birth to Isaac. The promised son Isaac, bom to 
 Abraham and Sarah (Gen. xxi. 1 — 8), denotes the divine rational of the 
 Lord, 2610, 2627—2630. Jehovah visited Sarah as he had said (ver. 1), 
 denotes the presence of the divine celestial in the divine spiritual, as he 
 had perceived, 2615—2617. And did to Sarah as he had spoken 
 (Ibid.), denotes the state of unition as he had thought, 2618, 2619. 
 Sarah conceived and bore a son to Abraham (ver. 2), denotes the being 
 and existence of the divine rational now predicated from the unition of 
 the divine spiritual to the divine celestial, 2620—2622, 2629. In his 
 old age, at the set time, etc. (Ibid.), denotes in the fulness of state 
 when the human could be put off, when the state of the rational was 
 such that it could receive the divine, 2624, 2625. Isaac circumcised 
 by Abraham, as God had commanded (ver. 4), denotes the purification 
 of the rational, according to divine order, 2632, 2634. The words of 
 Sarah, God hath made me to laugh, and all that hear will laugh with 
 me (ver. 6), denotes perception from the divine spiritual, the affection 
 of celestial truth, etc., 2639—2641. And she said (a second time, 
 ver. 7), denotes thought from the before-mentioned perception, 2642. 
 Who would have said unto Abraham that Sarah shall suckle sons 
 (Ibid.), denotes his own power by which the Lord implanted the human 
 in the divine, 2643. I have borne a son to him in his old age (Ibid.), 
 denotes the effect when the state was in fulness, 2644. The child grew 
 and was weaned (ver. 8), denotes the ulterior perfection of the divine 
 rational, and therewith the separation of the merely human rational, 
 2645 — 2647. And Abraham that day made a great feast ( ver. 8), 
 denotes cohabitation and union, namely, of the human with the divine, 
 2648, 2649; and where the text is anticipated, 2341. 
 
 9. Hagar and Ishmael are sent away. Sarah saw the son of Hagar, 
 the Egyptian, mocking (Gen. xxi. 9), denotes intuition from the divine 
 spiritual by which the human rational is perceived to be incongruous 
 with the divine, 2650—2654. Sarah, therefore, said to Abraham, etc., 
 (ver. 10), denotes perception from the divine that the first rational and 
 its affection must be exterminated, 2655—2657. The son of this 
 bondwoman shall not be heir with my son (Ibid,), denotes that the 
 
1066 
 
 SCA 
 
 aiTine, /058 This saying being very grievous to Abraham fver in 
 
 ceS tl"l °^ !t' ^°''' ^ "•« ^P'"'""'' - less tharfor th^e 
 celestial, from whom they must be separated, 2659-2661. The words 
 
 be^dvatiorforfr''"- ■? ^^?^T (''"/ '2)' •^«'«"«^ that there Zm 
 267llnMttt X T\'^fu ^'°^ "»* I^'^'s divine human. 2662- 
 m,w\ i ; that Sarah hath said unto thee hearken to her voice 
 (IM). denotes that m regard to the spiritual, the Lord concluded and 
 acted according to spiritual truth. 2665. conciuaea ana 
 
 10. Sarah dies, and is buried in Hebron fGen xviii ^ 4« <!.,.l. 
 IXTT^ ^"'T-'r"" '" '^' ^'^' «he also ^r^Jresen d diWne^ uS 
 
 said to mourn and weep for Sarah, den^otes'^ tTe' grief 'of the Lord 2' 
 hnc% expressed for lost good and truth. 2910® His t eaty w fh te" 
 Hittites for the field and cave in which he hnripH «.,.k ^ ; [ 
 ^suscitation of the church with tht':ho " 'n tSeTr SQOl" 
 2902; particulars. 2911-2976. Stated, in conclusion fver mthll 
 
 Her tity^zitz-z^ii'k^^^^^^^ si 
 
 heavenly kingdom, 2981, 2982 ^"urcn, one with the 
 
 ilSSSy|™s "^ ^""■*"'^- I "« P"="°- Stones. 
 SATTATV ^' r^?- P"''^^''^ Stones. 
 
 SATURN. See Universe. 
 
 .r.<h<y,tel.g^i„„tbX<,?'S, .i.i'io'*"'**''' '''^"" "' 
 »AY, /o. See Language r7.) 
 
 SAYINGS. See Language (6). 
 n, V 7? i''"^'*^L ^"^ judgment, a scab ; for righteousness a crv 
 
 SCALE [/a/w]. See Exploration. 
 
 SCH 
 
 1067 
 
 SCALES [squarrus]. Inane scientifics spontaneously separate them- 
 selves, like somewhat crustaceous or scaly, from things celestial, 1500. 
 In like manner, the mere words and names of the letter of the word 
 from the heavenly ideas inclosed in them, 1876, 4957. The hair of 
 the skin represents the natural as to good, and its scales the natural as 
 to truth, 3527. Scientifics form the plane or mirror in which spiritual 
 and celestial things represent themselves, hut if they do not contain 
 good they are only like filthy scales which fall away from the body, 
 5168. The spirits who constitute the scaly skin described, 5556. The 
 signification of scales in relation to fishes explained, 6693. 
 
 SCANDAL [scandalurn]. The doctrine of the Lord is a scandal or 
 offence to many who apparently believe it ; how these scandalise them- 
 selves, and at length believe nothing, 2034, 4689, 4692, 4733. The 
 lumen of the internal sensual is full of scandals against heavenly and 
 divine things, 6310. A sphere of offences or scandals against the Lord 
 is also mentioned which was perceived as the smell of putrid water, 
 4629. To be scandalised, and to fall in consequence from truths into 
 falses, is signified by stumbling, 9163. What is meant by scandal or 
 offence of the foot, 4302 ; and of the eye and hand, 8910; of many 
 who shall be offended or scandalised (Matt. xxiv. 8), 3488. 
 SCAPE-GOAT. See Hand (3). 
 SCARLET [coccm^em]. See Colours. 
 
 SCEPTRE [sceptrum]. The staff and sceptre were received among 
 the ensigns of royalty, because a staff denotes power, and the stretching 
 forth of a staff the exercise of power, 4013. Specifically, the staff or 
 sceptre of a khig denotes the power of truth from good, 4876 end. 
 Staff denotes power predicated of the natural ; hand power predicated 
 of the spiritual; magicians, also, actually exercised power by the staff, 
 and the correspondence is real, 7026. A crown denotes government 
 from divine good, or wisdom predicated of good; a sceptre, government 
 from divine truth; passages cited, 9930. See King, Crown. 
 
 SCHADDAI, in the literal sense, was the name of the God of 
 Abram, at that time an idolater ; and by that name the Lord was first 
 represented to the patriarchs, 1992. Interpreters render the name 
 Schaddai as the Omnipotent and the Thunderer, but it properly denotes 
 the Tempter, and after temptations, the Benefactor, 1992. The word 
 Schaddai, itself, denotes vastation, thus temptation, which is a kind of 
 vastation; the name of El is prefixed, and not Elohim, because it was 
 derived from Syria, 1992. Isaac aud Jacob recognised El Schaddai in 
 the above sense, viz., as the God who tempts, and who delivers from 
 temptation, sh. 1992. El Schaddai was the God of the family of Terah, 
 and was acknowledged by the patriarchs even in Canaan, cited 5628, 
 compare 6003. The worship of Schaddai originated in the ancient 
 church, and was addressed to an accusing or chiding spirit [spiritus qui 
 increparent\ and afterwards consoled them, 1992 end. The above, 
 for the most part repeated; and, briefly, that the Lord, in the ancient 
 church, was called Schaddai, as to temptations ; and hence, that 
 Schaddai, in the internal sense denotes temptations, 3667 ; cited, where 
 an explanation of the Teraphim is given, 4162 ; cited again, 5628. Temp- 
 tations, and comfort or solace after temptations, are equally denoted by 
 El Schaddai, because it is by temptations that the conjunction of good 
 and truth iu the natural is effected, br. ill, 4572, cited 5376, 5628 
 
1068 
 
 SCI 
 
 6429, 7193. El Schaddai. who appeared to Jacob in Luz, denotes the 
 
 divme as apparent or manifested to the natural man. 6229. I appeared 
 
 o Abraham to Isaac and to Jacob, in God Schadda . denotes theTemp- 
 
 ot the faithful, and histoncally. the same as stated above concerninir the 
 idolatrous worship of Schaddai. 7193 7194 <-ui».crnmg tne 
 
 SCHALExM. See Salem! 
 
 SCHURorSHUR. SeeKADESH 
 
 fhTmemort nf ^hf 0I *; '" '"''"* i^^^^^' Scientlfics pertain to 
 tne memory of the external or natural man, not to the internal nr 
 
 MQ- ,-\o % identifies the internal man is opened. 1458 end 
 1490 lo48. 1563. 1895. 1940. 3085. 3086. 5871, .5874 59S1 
 Sc.ent.fics are the means of becoming wise, but they are al o he means 
 
 ar'e' the' 'v'eLls'of S S'f4l6"yo'r 3t9°'33i?' slP'"'\' 
 
 S '^JrV^''-f¥' ««^l'«^?«75T77'o%'o?939 : 
 9724. Scientifics being of the external or natural man minisfVr r,C 
 
 5T2r?i28 MV?t2ol' \ff< W.'^ '■'''' '"''• "20."3665 07 : 
 10 272 4-^ 4 ■ ,h 5213,.5786. 5947, 6052, 6068. 6084. 9394 
 i^'f ♦£. V' Sc'ent.fics. wh.ch are things of the external memory 
 when they becotne of the life, disappear from the external mem^r? bui 
 rema.n inscribed in the internal. 9394 Q/O'j ooj, "™^ '"e^ofy. t>ut 
 
 principled in truths of faith deri'ved'?rl''tlfe gooiof^hLT cln'^b': 
 elevated above scientifics. 0383. 6384. Explanltion of whTi's meant 
 by being elevated above sensuals or scientific 5089. 5094. 6183. 63 3 
 „, I. • '"•^"- **«"• wnen he dies, carries hence with him his scientifics 
 or things of the external memory, but when he comes into the other life 
 they are quiescent the manner of this explained, 2475-2486. 5094 
 
 Sut onlv tfrlrl"' '"''r' T^ '^^^-'S*^ "^°f »° «-»» afterdeaU;: 
 K. fJ J.in affections of good and truth to which they have contr 
 bnted. 2480. See Natural (4). ^ coniri- 
 
 2. Scientifics descrihed in three Mnds, namely, those which concern 
 natural things, or which pertain to the civil state and lifeT thosrwhich 
 are of the moral state and life; and those which are of the spiritual 
 state and life, 5934. For the sake of distinction, those sc ent.fics'^wh.ch 
 pertam to the spiritual state and life, are called knowledges of good and 
 
 9t'<:m;ar:972rt'''^fi'''; ^rfp"' "^r"' °^ *'«'" d-'-?-' 
 
 y»4», compare 9723. Scientific truths (properly so called, and reearded 
 rndt?DoS,~'^^^ '-' doctrinals,%0'5 end: s;e beW^S)' 
 
 cited *ari7rT/'^TI^l'^^'* ;*r'" 'P'\ '^' ^'^'^'^"^ ^^^"^ ^ P«^««g^« 
 citea above (1). The laws of divme order in the world are inscribed 
 
 on the external man, but the laws of divine order, such as they are in 
 
 5r9'ra v>i^rm'f °.l™""' ""^ ^^^^^^" '^'''' th;re is corr spLdence 
 &f k'i^^^^' ^?^^' ^2^^^' 9279. 9283, 9706, \OaJ \0^72 
 Scientifics belong to the external man, being, in fact, sensua mpret 
 sionsfrom terrestrial and worldly things; their use is to em the 
 
 s riervV'/r"^ -?" ^r ^tt °^ ^^'"g^^)' ^« ^^^ naturdn tum 
 IS to serve the spiritual, and the spiritual the celestial, 1486, 1487 
 
 SCI 
 
 1069 
 
 Without scientifics the external could never be conjoined to the internal, 
 or the external and the internal together be capable of use ; again, it 
 is only so far as scientifics minister to this end that they remain, 1487. 
 Scientifics are the first elements upon which are founded and built up 
 the civil, moral, and spiritual life of man ; to this end, therefore, they 
 are to be acquired, thus, for the sake of life, 1435, 1489, 3310. There 
 is a state, however, preceding that of scientifics and knowledges, which 
 is the state of introduction into celestial light in infancy; the second 
 state is that of knowledges, in which the celestial gifts of infancy ought 
 to be implanted, 1548. It is further explained, therefore, that scien- 
 tifics and knowledges open the way, or provide the organical vessels by 
 which the internal flows into the external, and by which it is conjoined 
 to the external according to use, 1450, 1451, 1453, 1548, 1563, 1616. 
 The apparent and the true order of influx by which this is effected are 
 both described ; it is shown that all instruction is only an opening of the 
 way by which the celestial flows into the spiritual, the spiritual into the 
 rational, and the rational into the natural, or scientific ; thus, scientifics 
 are met by spiritual and celestial truths, and filled-in with them, 1495. 
 This takes place, and the state of the internal man is perfected by 
 sciences and knowledges, when the man regards use or good as his end, 
 1472, 1486, 1487, 1489; for which reason vain scientifics, which do 
 not minister to spiritual use, are to be destroyed, 1487, 1489, 1492, 
 1499, 1500: see below (23). 
 
 4. The Lord Himself was instructed like another Man ; thus he 
 progressed by knowledges, as described above, 1401, 1402, 1414, 1434, 
 1457, 1461, 1462, 1464, 1484, 1487, 1489, 1491, 1492, ill. 1495, 
 1548, 1556, ill, 1555, 1557, 1561, ill. 1616; for particulars of which 
 see Lord (22). That it is not forbidden to confirm the truths of faith 
 by science, 128 — 130, cited below (5). That the Lord went into Egypt, 
 also Joseph, who represented the Lord, because he first imbued the 
 scientifics of the church, 4964, 6750. 
 
 5. The insufficiency of Scientifics and Knowledges. It is not for- 
 bidden to learn sciences, and by science and reason confirm the truths 
 of faith ; the folly is to suppose that the mysteries of faith can be pene- 
 trated by the things of sense and science, 128 — 130. The quality of 
 those who reason concerning the Spirit, for example, merely from sen- 
 sual, scientific, and philosophical data, described, (196); and on the other 
 hand, how much a man may know from himself concerning the life after 
 death ; some examples of right reasoning on this subject, etc., 3957. 
 They who reason about faith, sensually and scientifically, believe in 
 themselves, not in the Lord or the Word ; such is the quality of 
 man's proprium, which gives birth to all that is evil and false; all such 
 come into doubt, and really know nothing, 210, 214, 215, 232, 233; 
 farther ill. 2832, 4760 cited below. It is utterly impossible to compre- 
 hend spiritual truths (commonly called mysteries of faith) by scientific 
 and philosophical reasonings ; the truth of this br. ill. by examples, and 
 the little perception enjoyed by such reasoners shown, 233, 1385. It 
 is right for those who are in the affirmative concerning divine truths, to 
 enter into the doctrinals of faith bv rational and scientific reasons ; but 
 not for those who are in the negative; to whom they are the means of 
 becoming insane and not wise, 2568, especially 2588, 4156; see below, 
 4760. So little progress in wisdom is made by the learned at this day. 
 
1070 
 
 SCI 
 
 SCI 
 
 1071 
 
 because they do not acknowledge internal truths, but stand without, and 
 debate whether a thing be, and whether it be so and so fnum siL et 
 num tta sit], 3428, ill, 3833; compare 4741 cited below. There are 
 knowledges, however, external and corporeal, which receive, inmostly, 
 the divine, and, accordingly, which admit spiritual and celestial truths, 
 as well as those which do not admit; examples given, 3665, 3676. 
 Ihe deficiency of knowledges concerning spiritual good is admitted to 
 be a difficulty in the way of rightly comprehending these subjects ; this, 
 because influx from the Lord is into knowledges, 4136. Knowledge 
 also, and the abundance of scientifics, is not wisdom, because scientifics 
 may be applied to confirm evil as well as good ; the evil, indeed, can 
 reason about truth and good, and yet be in no illustration, because in 
 light from a false lumen, 4156. It is not the mark of a wise man to 
 confirm, by a variety of reasonings, the dogmas which he holds to be 
 true; but wisdom consists in seeing, first, whether a tenet be true, 4741. 
 In consulting scientifics concerning divine truths, they who are in an 
 affirmative state of mind become confirmed, but they who are in the 
 negative become weakened, and, finally, believe nothing, ill. 4760. The 
 learned beheve less than the simple, because of the copiousness of scien- 
 tifics, which they apply negatively, and thus deprive themselves of 
 superior intmtion or interior sight, 4760. They who reason from scien- 
 tifics m inverted order (because not illuminated by light from heaven), 
 reason with more sharpness and cunning than others, because from ex- 
 ternal things, which more immediately occupy the senses and minds of 
 men, i/^. 5700. Commencement should be made from the doctrinals of 
 the church; next, the Word is to be explored to ascertain whether such 
 doctrinals be true (for otherwise, that which a man learns from his 
 birth, or finds on his native soil, would be regarded as true); lastly, 
 corroboration may be sought from scientifics, 6047, further ill. 6383. 
 They who think concerning the truths of faith from scientifics only, can 
 never be elevated from out of the obscurity of sensual thought, and 
 never can believe, because the negative prevails universallv with them, 
 6383, 6384. Scientifics are not wisdom, but simply the means to 
 wisdom, or, on the other hand, the means of becoming unwise ; this, 
 because they are called forth from the memory by the loves, whether 
 good or evil, 8628, 8629, 8872, 9394; see below (16). That a conver- 
 sation was held with the spirits of Jupiter concerning those of our earth 
 whohave placed wisdom in terms and scientifics; admitted, that they blind 
 the spiritual sight; and confirmed by a certain spirit ascending from the 
 lower earth, who had been a learned man, 8628, 8629. That such are 
 not the learned meant in the Word by that expression where it is said 
 they shall shine as the stars ; but that they who are in good are to be 
 understood, because such are really the wise, 3820. That, on the con- 
 trary, those who reason learnedly from scientifics concerning divine 
 things, act like the drunken in the other life, and hence, that their 
 quality is described by drunkenness in the Word, 1072. See Learned, 
 Philosophy, Principle fl, 2, 7). 
 
 6. The afection of Rational Truth and the affection of Scientific 
 Truth ; first, their distinction is to be observed as interior and exterior, 
 2503. The rational is born, from the affection of sciences and know- 
 ledges, as a mother, by influx from the internal man, as a father ; the 
 former giving as it were a body, the latter a soul, 1895, 1900, 1910. 
 
 The affection of sciences and knowledges excels in importance all the 
 other affections of the natural man, because its end is that man may be 
 truly rational, or prefer the good and true as his end, ill. 1909. Influx 
 from the Lord is through the rational part into the scientific, and the 
 affection of truth is the good of the rational from which it acts, 1940. 
 The rational mind could never be formed except by scientifics and know- 
 ledges, which have use of some kind for their end; also, such as the 
 use is, such is the rationality of the man, ill. 1964. Understand, that 
 the rational mind is not bom from mere sciences and knowledges, but 
 from the affection of sciences and knowledges, because there is no 
 reception of life except in affection, 3030. By scientifics, or sciences, 
 are not to be understood the sciences that are taught by the learned, 
 but every scientific derived by experience or by instruction from civil 
 life, from doctrine, and from the Word; it is in the affection of such 
 scientifics that the man of the spiritual church is principled, 2718. 
 
 7. The Intellectualy the Rational, and the Scientific; their dis- 
 tinction ill, and that they ought to make one by agreement, 1904, 
 2181, 2504. See Reason (8, 18). That the rational, which is such as 
 to truth only {i. e. rational thought from scientifics and sensuals), can- 
 not comprehend divine truths; ill. by examples, 2196, 2203, 2209. 
 Hence, that the rational first conceived makes light of the intellectual, 
 that is to say, in the measure that man reasons from scientifics ; ill. by 
 examples, 1911, 1936. The true order of succession described as 
 celestial, spiritual, rational, scientific, and sensual, 2541. And that 
 rational and scientific truths are as the veilings and clothings of spiritual, 
 ill. 2576. See Reason (18); and see below (31). 
 
 8. The quality of Scientifics relative to Rational Truths described; 
 how perplexed they are, and how wrapped in obscurity, 2831, 4156. 
 But that they are seen in clear light by the rational, 3283; and that 
 the rational is pure comparatively, 4156 end. Scientifics are properly 
 called truths when elevated from the natural, and made of the life, or 
 conjoined to good in the rational, 3161, 5276 end. Scientifics are the 
 means of instruction in truths, and may be called the mirrors in which 
 interior truths image themselves, 5201. Scientifics are called lowest 
 truths, and like all other truths, are the vessels which contain good, 
 but in their degree; the chief difference is, that scientifics are of the 
 exterior memory, and the light of the world, but truths are of the 
 interior memory, and the light of heaven, 5212. Scientifics serve as 
 objects to the internal sight, as terrestrial things to external sight ; in 
 the midst, or in highest light, are those which delight the heart, while 
 at the sides, and in obscurity, are those which do not delight, 6068, 
 6081. Truths seek to live in scientifics, as good also seeks to live in 
 truths; their distinctness illustrated, and the life that each derives from 
 good, 6077. Scientifics in themselves are natural, but the truths of 
 faith spiritual ; it is the affection of charity that elevates truths from 
 scientifics, thus, towards heaven, 6077 end; further ill. 9723, 9918. 
 
 9. The quality and use of Scientifics continued; first, that they 
 pertain to the natural man, and are designed to be of service to the 
 internal or spiritual, 3019, 3020, and other passages cited above (1). 
 Scientifics are the vessels of truths, and truths the vessels of good, 
 1469, 1496, 3068 ; accordingly, they are represented by the vessels of 
 silver and.gold, of which the Egyptians were spoiled, 7763, 7770 ; and 
 
 VOL. II. 
 
 F F 
 
1072 
 
 SCI 
 
 SCI 
 
 1073 
 
 by vessels, or things of senice, generally, 10,271. By influx into the 
 scientifics, knowledges, and doctrinals (in other words, into the truths), 
 of the natural man, they are called forth, elevated, and implanted in 
 the good of the rational, 3085, 3086. In order to such elevation and 
 conjunction with the rational, the truths of the natural man are first 
 illustrated and disposed in order by influx from the rational, 3086. All 
 subordination, application, and submission, must be ruled from first 
 principles, or the flowing of life from the Lord ; thus, inferior truths 
 must be ruled by superior, or there can be no conjunction, 3091. That 
 which subordinates and reduces the natural man to order is simply 
 good in which is innocence, acting by means of scientifics ; also, with- 
 out such good, scientifics, even if they be the truths of faith, are but as 
 dead scales upon a filthy body [squamee inter sordes], 5168. The 
 knowledges of good are truths, which become such when they are 
 acknowledged in understanding and will; thus, when they are appro- 
 priated in the life, 5276. Spiritual truths are said to be concluded 
 from scientifics by those who are in the affirmative of truth, because 
 they apply scientifics to doctrinals from the Word ; but the case is 
 different with those who are in the negative, 6383, 6384. Scientifics, 
 in the exterior memory serve as a field of objects to the interior or 
 intellectual sight, from which it selects and elevates those which agree 
 with its own love ; this being done, the chosen scientifics take their 
 place in the interior memory as truths of faith and goods of charity, 
 and vanish from the exterior, 9723, 9755, 9918. Scientifics are called 
 knowledges of good and truth, but then interior scientifics are under- 
 stood, which treat of faith and love, 9945. 
 
 10. That Scientifics are the Truths of the Natural Man, namely, 
 whatever can be comprehended in the external memory, and that his 
 goods are delights, 3114, 3293, 3305; see below, 3048. Natural good 
 is the delight of natural affection, which forms itself and exists by 
 scientifics, and the natural man is not human, unless the one be per- 
 fected by the other, 3293. The truths of the natural man are distin- 
 guished as sensuals, scientifics, and doctrinals, which he learns succes- 
 sively in this order, 3309, 3310 end; cited below (24). Scientifics in 
 common constitute the natural man as to his intellectual part, thus, as 
 to truth, and the use of such scientifics makes his good, 3048 end, 
 3049. Scientifics in general, therefore, are predicated of the intellectual 
 proprium, 6125; but really all science is from the Lord, 124, 1226, 
 cited below (31). See Natural (5). 
 
 11. The distinction between Scientifics, Know! edges, and Doctrinals; 
 viz. that scientifics are from experience, knowledges from doctrinals on 
 the one hand, and from scientifics on the other, and doctrinals from the 
 Word, 6386. Doctrinals, however, are called scientific truths, 8005 
 end. Knowledges are from the scientifics of the Word, or from the 
 doctrine of the church, 9723. Knowledges of good and truth are inte- 
 rior scientifics, 9945. See Knowledges. 
 
 12. That Scientifics and Knowledges are ministering Goods and 
 Truths; this, because they pertain to the external, which is subordinate 
 to the internal, 10,272. See Knowledge. 
 
 13. That Scientifics are ultimates, because they form the plane of 
 the understanding, 5874, 10,252 ; and that from them truths are 
 derived by extraction, and so to call it sublimation, whence the interior 
 
 sense, 5871, ill. 5874. That scientifics, as ultimates, are represented 
 by the bones in the body, 8005. 
 
 14. That Scientifics are whatever pertains merely to the Memory, 
 and this, whether the subject be natural, spiritual, or celestial, 27, and 
 passages cited above (1). Doctrinals are nothing but scientifics, when 
 predicated of the external man, separate from the internal, 1597 ; com- 
 pare 1198, cited below (33). Scientifics are all in the natural man, but 
 the genuine scientific is called natural truth, because illustrated by light 
 from the spiritual ; but this is not the case unless man is regenerated, 
 4967. Every scientific that enters into the memory is conjoined with 
 some affection of the love, for which reason it is called a receptacle or 
 vessel of good, ill. 5489, 9394. Scientifics of the memory are also 
 compared to the muscles of the body, and the general field of the 
 memory to a paradise, etc., 9394. 
 
 15. That the ideas of thought are founded upon Scientifics, 1435. 
 Every truth of faith, or of the church, is founded upon scientifics, 5510. 
 It becomes manifest in the other life, that every truth of faith has with 
 it ideas derived from scientifics, 5510. Nevertheless, all perception in 
 the natural man is derived from the spiritual, and finally from the Lord, 
 br, ill. 5680. In a word, scientifics serve to form the understanding ; 
 but when formed, they are only the ultimate plane, in which man no 
 longer thinks, but above it, ill. 5874 cited; see also 5901 cited below (18). 
 
 16. That all Scientifics are in loves, according to their kinds ; ill, 
 by the case of brutes, 6323, 7750. Man would be born into all intel- 
 ligence and wisdom, if he were in love and charity, this being accord- 
 ing to the order for which he was created, 6323, 7750. When the 
 good of love prevails, it arranges scientifics into a celestial form, so that 
 they make one with itself, and act together with good, 6690 ; but the 
 contrary, if evil prevails, 5/00, 6112, 6917. The all of science, and 
 the all of intelligence and wisdom, is contained in love, . because loves 
 are the receptacles of the influx of heaven, ill. 7750. The understand- 
 ing sees nothing in the field of the memory, or calls forth nothing out 
 of the memory, but what favours the man's loves, or the preconceived 
 principles which he loves, ill. 9394. See Influx (3, 5); Life (15). 
 
 17. That Science really is from the Lord, 124, 1226 ; see below (31). 
 
 18. That Man is regenerated intellectually, beginning with Scien- 
 tifics, 654; see below, 5510. The procedure of regeneration by know- 
 ledges and intellectual truths described, but this, after a first plane has 
 been formed in infancy by celestial aff^ections, 1555. The interiors are 
 actually formed by instruction, and hence no one can be elevated into 
 heaven, or from a more exterior to a more interior heaven, but by 
 knowledges, 1802. No one, however, is regenerated by truth alone, but 
 by good which the Lord insinuates into truth, and which is manifested 
 as affection, 2063, 2675, 2697. The influx of good is by the rational 
 part of man into the scientifics, knowledges, and doctrinals of the 
 natural, which it illustrates and disposes in order; hence the affection 
 of truth in the natural, 3086, 4015. Goods and truths are all collated, 
 or brought together into scientifics by such influx, because these are in 
 the ultimates of order, as the spiritual world generally, is in the natural, 
 ill. 5373; see below, 6004, 8005. The scientific faculty is called the 
 receptacle of good, because every scientific derives life from some affec- 
 tion of the love; so that here, good and truth, as it were, form a mar- 
 
 F F 2 
 
1074 
 
 SCI 
 
 riage, and the good and the truth are always reproduced together, 5489. 
 Scientifies and truths are distinct things in the natural mind, and when 
 regeneration takes place scientifies are disposed into order before truths, 
 because all ideas of thought are derived from scientifies, 5.510. When 
 the conjunction of truth with good takes place, a kind of extraction or 
 sublimation of scientifies is also effected; at the same time, opposing 
 scientifies are rejected from the midst more and more towards the sides 
 according to their degree of incongruity, 5871; compare 5886, 5889, 
 9723. The order into which scientifies and truths are disposed is most 
 wonderful; to describe it generally, they cohere Hke the nerves in 
 bundles, in the order of the loves by which they were introduced; how 
 impossible it is to exhibit this in the hght of the world, but it appears 
 manifestly in the light of heaven, 5881. Scientifies must be first 
 learned, because from them truths must be eliminated or concluded, 
 after which they form a plane in which truths terminate, 5901; see 
 below, 8005; (24) 3368, etc. Unless interior truths are collated 
 or initiated into scientifies, and exist together therein, in all fulness, 
 man cannot be regenerated, because regeneration consists in the con- 
 junction of the interiors and exteriors, 6004, 6023, 6052, 6071, 6077. 
 Conjunction must commence from the truths of faith, not from scien- 
 tifies; if from the latter, the mind is deluded by falses, and by negative 
 reasonings, 6047. Scientifies, however, are the plane of the under- 
 standing, and the understanding is the recipient of the truths of faith ; 
 hence, they are first received by those who become regenerate (though 
 not first conjoined to the interiors), 6750. In order of time, sensuals 
 are first, then scientifies, and upon these as a common plane, judg- 
 ment; so when man is regenerated, first the rudiments of doctrine (or 
 scientifies of the church), then the particulars, more and more interior, 
 thence the intellectual faculty of perception, and finally the truth and 
 good of faith, 6751; compare 9723. Scientific truth is the ultimate in 
 which interior truths are terminated as in their basis, and from which 
 they derive firmness and consistency, as all the interiors and other parts 
 of the body from the bones, 8005. Scientific truth thus understood is 
 called whole [integrum], when nothing but truths in accordance with 
 their good find entrance; if it be not whole, the consequence to the spi- 
 ritual life is similar to what befalls the natural life when the bones are 
 distorted, 8005; see further on this subject in Regeneration (4, 11)- 
 Reason (5, 31); Natural (4, 6). \ J* 
 
 19. Scientifies ealled true and suitable, namely, when they are not 
 darkened by fallacies, or perverted by evils and falses, 6112. 
 
 20. Scientifies according to order. The arrangement of all goods and 
 truths m the natural man, when regenerated, is according to spiritual 
 ends, 4104. Scientifies and truths enter into an orderly form around 
 spiritual good, 6451. See Order (17). 
 
 21. Scientifies of which inverse order is predicated. Scientifies are 
 either disposed into a heavenly form by influx from the Lord, and illu- 
 mmation from the light of heaven, or they are in the form of hell, ill. 
 5700. Scientifies are formed into inverse order, or are perverted by 
 applications to falses and evils, 6112; see below (23). 
 
 22. Infestation by Scientifies and Falses. The man of the spiritual 
 church is infested by scientifies and falses, and this in the other life 
 becomes a manifest combat, by which he is purified, so as to become 
 
 SCI 
 
 1075 
 
 capable of elevation into heaven, 6639. To be elevated from scientifies 
 into spiritual light and its intelligence, is to be led from hell to heaven, 
 and this was represented by the deliverance of the Israelites from Egypt, 
 10,156. 
 
 23. Scientifies that are to be destroyed. Scientifies and knowledges 
 are not truths, but the vessels of truth, 1469, 1495, 1496. Scientifies 
 are destroyed or obliterated, when they no longer serve to rational or 
 spiritual truth as means, in which case they are called by the Author, 
 vain scientifies, 1487, 1489, 1492, 1499, 1500. Vain scientifies, which 
 respect worldly ends, draw man outwards and downwards, thus sepa- 
 rating the external from the internal, 1563. Scientifies predicated of 
 the external man separate from the internal, extend themselves to the 
 lusts, 233 end, 1472, 1600; compare 570. Scientifies without good, 
 even if they be the truths of faith, are but as filthy scales, which must 
 fall off and perish, 5168. Scientifies are of no use, or are without good, 
 which have glory or self-satisfaction for their end, because they conduce 
 to self, not to the neighbour, 5214. Scientifies of no use are predicated 
 of the regenerate also; these are denoted by the ashes of the altar that 
 were commanded to be removed first to a place near the altar, but after- 
 wards outside the camp, 9723. Scientifies from the intellectual pro- 
 prium, which are opposed to the truths of faith, and are therefore 
 doomed to be destroyed, are denoted by the horses of Egypt, and on 
 account of this signification the kings of Israel were forbidden to mul- 
 tiply horses, to trust in horses, etc., 6125. 
 
 24. Sensuals, Scientifies, and Doctrinals, described as the truths of 
 the natural man, which he learns successively by derivation one from 
 the other, 3309, 3310 end. Doctrinals are the interior truths of the 
 natural man, of which he can retain no idea except from scientifies, 
 which, again, are founded upon sensuals, 3310 end. Goods and truths 
 are described in general as rational, natural, and sensual, and they are 
 so ordered that the superior flow into the inferior, and are received as 
 reflected images in a mirror, or as the interior affections in a face, 3368, 
 3391, 3961, 5165, 6384 end. Interior truths are conclusions from ex- 
 terior truths or scientifies, obtained by elevation to good, 4748. Sen- 
 suals, scientifies, and truths, are most distinct, the latter in each case 
 being as conclusions from the former; thus, to be in scientifies, is to be 
 elevated above sensuals, or think interiorly; and to be in truths, is to 
 be elevated above scientifies, or think still more interiorly, 5774. The 
 several grades of scientifies by which man ascends to intelligence 
 described, the most interior of which are the scientifies of the church ; 
 but that he rises above scientifies and into spiritual light, when he re- 
 ceives the good of love, 5934, cited above (2). 
 
 25. Sensuals, Scientifies, and Truths. See above (24). 
 
 26. Sensual Scientifies, described as the most common of all, be- 
 cause they are such as the senses immediately perceive, as in infancy, 
 4360. Sensual scientific truths are the ultimates upon which all the 
 interiors repose in order, 10,252. Nevertheless, it is contrary to order 
 to enter from sensuals and scientifies into heavenly things, and they who 
 attempt to do so believe nothing, 10,236. Sensual scientifies should 
 minister under scientifies and knowledges, and these again under goods 
 and truths, 10,272. 
 
 27. Lowest Scientifies, are those which are filled with the fallacies 
 
1076 
 
 SCI 
 
 of the senses, which are easily applied to pervert goods and truths ; 
 such scientifics are denoted by straw or chaff, 7112; compare 7144. 
 
 28. Common or General Scientifics briefly described ; that they com- 
 prehend many particulars, and these again many singulars, and form 
 the natural man as to his intellectual part, 3048 end, 3049 cited above 
 (10). The commonest of all are called sensuals, which are the scienti- 
 fics of external things, as immediately apprehended by the senses, 4360, 
 8872. See Sense. 
 
 29. Interiors of Scientifics briefly described ; that they are the ap- 
 plications of scientifics to celestial things, 4965. The interiors of scien- 
 tifics are predicated of the spiritual in the natural, or of scientifics when 
 illustrated by light from heaven; such illustration takes place when a 
 man has faith in the doctrinals of the Word, and he has this faith when 
 he is in the good of charity, 5637; see below (37). 
 
 30. The Good of Scientiflcs; that it is delight from scientific truths, 
 5670. 
 
 31. Wisdom, Intelligence, and Science, described as the sons of 
 charity, or sons of the Lord by charity, 1226. Wisdom, intelligence, 
 reason, and science, are not of man, but of the Lord in him, 124. The 
 Word always distinguishes between wisdom, intelligence, and science ; 
 wisdom as being from good, intelligence from truth, and science from 
 both as predicated of the natural man, 5287. The distinct import of 
 wisdom, intelligence, science, and work, ill. ; that they follow in order 
 with the good, but that the evil have no science truly understood, 
 10,331. See Wisdom. 
 
 32. To know [scire], to acknowledge, and to have faith in truths ; 
 the difference ill., and that all who have faith are in heaven, while the 
 worst of men may know, 896. To know is the first condition of rege- 
 neration, to acknowledge the second, and to have faith the third, 896, 
 5280,^ 5376, 5664^, 8772; from experience, 4319. By a "knowing 
 man " [vir sciens], in the Word, is meant one who is in the affection of 
 truth, and abstractly the affection of truth, 3309. To know [cogno- 
 *c^e], when said of the intellectual part, is to understand; when said 
 of the intellectual and the voluntary part together, it is to believe ; and 
 when said of the voluntary part, it is to perceive, 10,155. When pre- 
 dicated of the divine [nosse'j, to know, denotes its being united to the 
 human, 2826. When predicated of God, relative to man, it is Foresight 
 and Providence, 5309, 6853, 6906, 10,562. See to Know. 
 
 33. The Science of the Knowledges of Faith ; first, that it is dis- 
 tinct from the science of natural things, 1 198. The arcana of faith are 
 expounded scientifically, because many cannot believe from simple faith, 
 but require the reason, or the manner how, to be given in all cases ; such 
 expositions, however, are not necessary for those who have faith, 2094." 
 
 34. That the Science of the Knowledges of Faith is of no avail with- 
 out Charity, because such knowledges have the life of charity for their 
 end, 2049, 2116, 7039. Respect to the doctrinals of faith, and not 
 to life, described by Lot's wife, where it is said she looked behind her, 
 and became a statue of salt, 2454. They are said to be in the science 
 only of knowledges who are in the doctrinals of faith, without desiring 
 or willing the truths of faith, which are all of life, 3420. 
 
 35. Scientiflcs lohich are receptive of the Truths of Faith and the 
 Goods of Charity; generally, that they are all the scientifics of the 
 
 SCI 
 
 1077 
 
 church, as denoted by Egypt, 5213; see below (37). Such scientific 
 truths are all those which treat of correspondences, of representatives, 
 of significatives, of influx, of order, of intelligence and wisdom, of the 
 affections, in a word, all the truths of interior and exterior nature, 
 visible and invisible, because these correspond to spiritual truths, 5213 
 end, 5402. That such receptive scientifics are called true and suitable, 
 6112, cited above (19). 
 
 36. Scientiflcs of the Word; see below (37) ; particularly, 9025. 
 
 37. Scientiflcs of the Church defined; that they are knowledges of 
 truth and good not yet conjoined with the interior man, or by the inte- 
 rior man with heaven, 5402. Scientific truth of the church is the Word, 
 in the sense of the letter; also the entire ritual representative and sig- 
 nificative of the church, as established with the Israelites; these in their 
 external form are called scientific truths, but in their internal form spi- 
 ritual truths, 6832; further ill. 9025, 9723, 9918. Worship and doc- 
 trine are from the interiors of the scientifics of the church, thus from 
 the interiors of all the things mentioned in the preceding citations, 
 
 9918, 9921—9923. 
 
 38. Scientifics of the Ancient Church. The science of representa- 
 tives and significatives, which excels all other sciences, was cultivated in 
 the ancient church, and extended to the gentiles, who thus derived their 
 fables, coronation ceremonies, etc., 4280, 4966. The scientifics of the 
 ancient church were such as conduce to spiritual life, and correspond 
 to spiritual truths; in general, they were such as treated of correspond- 
 ences, representatives, and significatives, all more or less belonging to 
 the doctrinals of the church, ill. 4749, ill. 4964—4966, 6596. Scien- 
 tifics, thus understood in a good sense, were first represented by Egypt, 
 but afterwards scientifics which pervert spiritual truths, because in Egypt 
 these sciences were turned into magic, 4749, 4964. The doctrinals of 
 the ancient church treated of love to God and charity to the neighbour, 
 and their scientifics consisted in knowing what the rituals of the church, 
 and other things in the worid, represented or signified; such were the 
 scientifics especially cultivated in Egypt, 4844, 4964. Scientifics were 
 cultivated in those times which ministered to the doctrinals of charity ; 
 such were their classifications of the neighbour, as poor, sick, oppressed, 
 widows, orphans, etc., 6004. Repeated, that the scientifics of the 
 ancients were such as described above, as their books still manifest, and 
 that the philosophical scientifics of recent times are useless in compari- 
 son, nay, injurious ; the Aristotelian and similar scholastic methods in- 
 stanced, 4966. See Egypt (2). 
 
 39. The State of Man as to Scientifics represented in the Word, 
 The confluence of knowledges and scientifics, in the state of the natural 
 or external man about to be made spiritual, denoted by the gathering 
 together of the waters, 27, 28. The scientific and rational produced m 
 the external man now made celestial, denoted by the shrub and the 
 herb, said to grow out of the ground, 75, 90 95, 102. They who 
 reason from scientifics about the truths of faith described in. the Word 
 by serpents, and, indeed, called serpents, 195, 196 Scientific rituals, 
 or worship derived from reasonings, described by the sons of Mizraim, 
 n95_1198. Scientifics in the genuine sense, when in agreement 
 with good, denoted by Egypt, 1462, cited 4748, ^^^. 4749 ; but after- 
 wards in a bad sense, 1164, 1165, 1462, 4749. The scientific, the 
 
1078 
 
 SCI 
 
 rational, and the intellectual (predicated of the spiritual man), denoted 
 in order by the several stories of the ark, 602, 657, 658. Instruction 
 in the science of knowledges, and the abundance of scientifics, denoted 
 by Abraham's sojourn in Egypt and his prosperity there, 1459, 1463, 
 1485, 1486. Scientifics destroyed that truth may be conjoined to 
 celestial good, denoted by the plagues visited on Pharaoh on account of 
 Abram's wife, 1487 — 1489. Scientifics reHnquished in the course 
 of regeneration, denoted by the men of Pharaoh commanded concern- 
 ing Abram and Sarai, 1498—1502. The external man, rational, 
 scientific, and sensual, when in order, denoted by the plain of Jordan, 
 described as the garden of Jehovah, 1588 — 1590, 1598. The external 
 man in scientifics only, because separated from the internal, denoted by 
 Lot, said to dwell in the cities of the plain, after his separation from 
 Abram, 1597. Scientifics instead of rational truths, and their exten- 
 sion to the lusts, because predicated of the external separated from 
 the internal, denoted by the men of Sodom, and the sins recorded of 
 them, 1600. The affection of scientific truth excited by influx from 
 the internal man, denoted by Hagar, when she became the concubine of 
 Abram, 1890, 1891, 1907. Zeal in the rational and scientific, lest 
 celestial doctrine should be contaminated, denoted by fear ascribed to 
 the men of Abimelech, 2543. The affection of sciences proper to the 
 man of the spiritual church, denoted by a wife from Egypt given to 
 Ishmael, 2718. The immense plenty of scientifics, denoted by the 
 seed of Abraham to be as the sand upon the sea-shore ; the multitude 
 of knowledges, by its being as the stars of heaven, 2849—2850. 
 Scientifics in common, denoted by ten camels which the servant of 
 Abraham took when he went to Aram Naharaim, 3048. The good of 
 life from sensual and scientific truths, denoted by Esau, where he is 
 called a man knowing in hunting, 3309. Those who are in the science 
 of knowledges only, or in the doctrinals of faith, without charity, de- 
 noted by the PhiHstines, 3420. Sensual scientifics and their truths 
 acknowledged, because submitted to good, denoted by the handmaidens 
 and their sons when Jacob met Esau, 4360. Scientifics of the Ancient 
 Church, denoted by the wealth of Sheckhem, plundered by the sons of 
 Jacob, 4508. Common scientifics and interior truths (which are con- 
 clusions from scientifics) denoted by camels bearing aromatics, etc. to 
 Egypt, 4748, 4749. ConsuUation from scientifics as to divine truth, 
 denoted by Joseph being conveyed to Egypt, 4760 ; understand! 
 scientifics of the church, 4964 ; and, especially, their interiors, 4965; 
 see also 5886, 5889, 5901. The multiplication of scientifics to which 
 good flowing in from the celestial-spiritual can be applied, denoted by 
 the seven years' abundance in Egypt, 5192. Scientifics without good, 
 except from the divine human of the Lord, denoted by the subsequent 
 famine of seven years, 5192. Instruction in scientifics at the com- 
 mencement of the former of these states, denoted by the kine feeding 
 in Pharaoh's dream, 5201. Scientifics conjoined and receptive of good 
 in the procedure of this state, denoted by the seven full ears which 
 came up on one stalk, 5212—5213. Scientifics witliout good, and con- 
 sumed by the lusts, denoted by the seven thin ears which came up after 
 them, and were blasted by the east wind, 5214—5215. The natural 
 mind in which this occurs (because the scientific faculty, and scientifics 
 are predicated of the natural), denoted by all the land of Egypt, 5276, 
 
 SCI 
 
 1079 
 
 5278, 5373. Scientifics as the receptacles of good, denoted by the 
 sacks in which corn was carried by the brethren of Joseph, 5489. The 
 elevation of the spiritual to a life derived from the interiors of scientifics, 
 denoted by their going to Egypt, 5637. The presence of the celestial- 
 spiritual in the interiors of scientifics, denoted by Joseph in Egypt, 
 before whom they presented themselves, 5638. Instruction in the good 
 of scientifics after purification, denoted by straw given to their asses 
 when the men had washed their feet in the house of Joseph, 5670. 
 The total separation between scientifics which are in good order, and 
 those which are in evil order, denoted by Joseph and his brethren 
 eating bread by themselves, and the Egyptians alone by themselves, 
 5700. The external man, with his truths and scientifics remote in 
 state from the celestial-internal, denoted by the men and the asses said 
 to be dismissed, 5741. Scientifics reduced from sensuals, denoted by 
 every one of the brethren said to load his ass when they returned again 
 to the city, 5774. The rejection of incongruous and contrary scientifics 
 in the state when truth is conjoined to good, denoted by the com- 
 mand of Joseph, that every Egyptian should go out when he 
 discovered himself to his brethren, 5871. Scientifics of both kinds 
 in the state of ministering to the spiritual life, denoted by he and 
 she-asses bearing the good things of Egypt, its corn and bread, to 
 Israel, 5958, 5959. The initiation of natural truth into the scientifics 
 of the church, denoted by the descent of Jacob into Egypt, 6004, 6023; 
 passages cited, 6638. The scientifics of the church in the midst of the 
 natural mind, separated from perverse scientifics, denoted by Goshen, 
 where Jacob dwelt, 6051—6052, 6080, 6085. The insinuation, of the 
 truths of the church, as distinct from common truth, into scientifics, 
 denoted by the sons of Jacob going down into Egypt, 6059, 6064, 6071, 
 6072 ; passages cited, 6638. The life of truth, otherwise described as 
 the life of spiritual good, in scientifics, denoted by their sojourning in 
 the land, 6077, 6102—6103. Scientifics reduced into order by the 
 celestial-internal ; first, scientific truths ; next, the truths of good and 
 the goods of truth ; and finally, the whole natural mind as to scientifics, 
 denoted by the administration of Joseph in Egypt, 6060, 6112, 6113, 
 6115, 6121, 6125, 6138, 6142, 6145—6147. Scientifics from the in- 
 tellectual proprium, denoted by horses which the Egyptians exchanged 
 for bread from the hand of Joseph, 6125. They who conclude 
 concerning spiritual truths from scientifics (understood to be used 
 rightly), denoted by Zebulon, said to dwell at the gate or haven of the 
 sea, 6384. The extension of scientifics, in this case, to exterior know- 
 ledges of good and truth, denoted by the border llatiis] of Zebulon 
 reaching to Zidon, 6386. Scientifics, ordinary and capital, denoted by 
 the servants of Pharaoh and the elders of Egypt, when Joseph died, 
 6523, 6525. The internal of the church ceasing, and closed up by 
 scientifics, denoted by Joseph's death and his body being put in an ark, 
 6596. Infestation by scientifics and falses from which the man of the 
 spiritual church needs to be delivered, denoted by the oppression of the 
 Israelites in Egypt, 6639, 10,156. The separated or false scientific 
 principle opposed to the truth of the church, denoted by a new king in 
 Egypt, which knew not Joseph ; subordinate scientifics, by his people, 
 6651— 6653, 6673. Scientific truths of the church, now denoted by the 
 Israelites, here called Hebrews ; the natural mind as receptive of influx, by 
 
1080 
 
 SCI 
 
 the midwives of the Hebrews, 6673, 6675. Scientific truths guarded when 
 they are received, denoted by the midwives said to fear God, etc. 6678. 
 The law divine first received among scientific falses, but still guarded 
 under these circumstances, denoted by the child Moses in an ark, among 
 the reeds at the river's side, 6726. The afi^ection of scientific truth by 
 which first truths are received, denoted by the daughter of Pharaoh, who 
 became as the mother to Moses, 6750, 6751; continued in Moses (7). 
 
 40. The same continued in some passages of the Ritual. Scientific 
 truth to be preserved whole, as the receptacle of interior truths, denoted 
 by the bones of the paschal lamb which it was commanded, were not to 
 be broken, 8005. Divine truth in the ultimate of order (which is in the 
 natural, and therefore properly called scientific truth, 9025), denoted by 
 the stone put to support the hands of Moses, 8609. The spiritual law 
 concerning hurt done by scientific or external truths of the Word, or by 
 common truth, to the truths of faith, denoted by one smiting another 
 with a stone, or with his fist, etc., 9025. Scientifics, as things of the 
 memory, denoted by vessels of all kinds, especially by basins in which 
 the blood of the sacrifices was put, 9394. Scientifics of good denoted 
 by the pomegranates of the golden candlestick; scientifics of truth by 
 its flowers, 9552, 9553; see below, 9918. The scientific part in general 
 denoted by needlework, of which the hanging for the door of the tent 
 was to be composed, 9688; see below, 9945. The removal of scien- 
 tifics that are no longer of service to the internal man, denoted by the 
 ashes of the altar, 9723. The state of the ultimate heaven as to scien- 
 tific truths, denoted by the breadth of the court of the tabernacle on 
 the west side (expressed, by the sea — ad angulum maris), 9755. Scien- 
 tifics of good and truth, which are doctrinals from the Word, denoted 
 by pomegranates in the fringes of Aaron's robe, 9918. The all of 
 doctrine and worship to be from the interiors of scientifics, denoted by 
 bells of gold alternate with the pomegranates, 9921 — 9923. Know- 
 ledges of good and truth, which are interior scientifics, denoted by 
 needlework in Aaron's belt, 9945. 
 
 41. In certain passages of the Prophetical and other Books, Scien- 
 tifics from a celestial and spiritual stock, respectively, denoted by ves- 
 sels of basons or cups [vasa cratoruni], and vessels of flagons \yasa 
 nabliorum\ Is. xxii. 24, 9394. Scientific goods and scientific truths 
 (the latter from the illustrated intellectual), denoted by the bowls 
 \crateres'\ before the altar, and the bells of the horses, Jer. xiv. 20, 
 9394. Interior and exterior truths respectively, the latter called scien- 
 tifics, denoted by Assyria and Egypt, Is. xxvii. 12, 13, 5212. Scientific 
 truth from a celestial origin, denoted by fine twined linen, with embroi- 
 dered work, from Egypt, Ezek. xxvii. 7 ; by embroidered work from 
 Syria, Ibid. ver. 16; xxvi. 16 ; and by embroidered work in the clothing 
 of Jerusalem, Ezek. xvi. 10, 13, 18; Ps. xlv. 14, 9688. Scientific truths 
 and goods, respectively, denoted by blossoms and fruits; the former by 
 blossoms, Is. V. 24; xxvii. 6; xxviii. I; xl. 6 — 8; Nahum i. 4; Dan. iv. 
 12, 21, 9553.* The new birth of man by scientifics, by truths of faith, 
 and by goods of charity successively, denoted by the blade, the ear, and 
 
 * The Hebrew word rQ3M in the latter passage is translated /rMjV; it belongs to 
 the Chaldee idiom. The root denotes greenness, verdure, produce generally, and 
 Gesenius says the Targums use it for the Hebrew nD which means to flourish or 
 blossom. Also the cognate word in Syriac iirr denotes to blossom. 
 
 SEA 
 
 1081 
 
 the full corn in the ear, Mark iv. 28, 5212. Scientific truths and ac- 
 cumulated knowledges, denoted by seas and waters ; various passages 
 cited, 9755. Scientifics which pervert, and reasoning from such scien- 
 tifics against the good of love and the truth of faith, denoted by Egypt 
 and the waters of Sihor, Assyria and the waters of the river, Jer. ii. 
 18, 5113. Scientifics which are to be destroyed, because from the per- 
 verse intellectual, denoted by the horses of Egypt, Is. xxxi. 1, 3 ; Ezek. 
 xvii. 15 ; and by horses when the Egyptians were overthrown in the 
 Red Sea, 6125. 
 
 42. The Great Desire of Knowing [sciendi], hy which Spirits are 
 characterized ; that it is common to them instead of taste, and what 
 torment they feel if it cannot be gratified, 1973, and the previous pas- 
 sage there referred to, 1480. 
 
 SCORPIONS [scorpii]. The words of the Lord (Luke x. 19) de- 
 note his power over the hells; by demons, are meant those who are in 
 the hells; by serpents and scorpions, evils and the falses of evils; to 
 tread upon which is to destroy them, 10,019. Tails like to scorpions, 
 and stings in their tails, ascribed to the locusts (Rev. ix. 10), denote 
 reasoning from falses and their injurious subtlety, 10,071. See Ser- 
 pent, COCATRICE. 
 
 SCRIPTURE. See Word. 
 
 SCULL [cranium']. See Skull. 
 
 SCULPTURE. See Engraving, Idolatry. 
 
 SCUM [spuma]. See Foam. 
 
 SEA [mare']. Waters denote knowledges and scientifics; seas, 
 their collection, or gathering together in the external man, 27, sh. 28, 
 cited 2702, 2850; see below, 4735, 5313. Waters, rivers and foun- 
 tains, denote truths; seas, scientifics, because from truths collected 
 together, 9755, cited below. The ancients attributed horses to the 
 god of the sea, because the sea denotes sciences in general, and horses 
 the intellectual, 2762. The stars of heaven and the sand of the sea- 
 shore are named together, because the multitude of stars denote know- 
 ledges, and the multitude of sand scientifics; the former predicated of 
 the rational, the latter of the natural, 2849, 2850. The multitude of 
 the sea (where the accession of the Gentiles is meant), denotes the 
 immense plenty of natural truth (similar in import to the sand of the 
 sea), 3048. The sea is often put for the west, when it denotes good in 
 obscurity, being opposed to the east, which denotes good in life, 3708, 
 9653, 9755, cited below. See Quarters. Seas denote knowledges in 
 general (cited); to wander from sea to sea, is to inquire where know- 
 ledges are, 3708. Seas denote scientific truths in the complex, cited 
 4735, 6384, 10,416. A sea denotes the whole confluence of truth in 
 the natural mind, comprehending all its knowledges and scientifics, 
 cited 5313. Ships denote doctrinals, because they proceed by seas 
 and rivers, and bear things useful for life; for seas and rivers denote 
 scientifics and knowledges, 6385 ; cited 9755, 10,416. Living crea- 
 tures in the sea, denote scientific truths in which are goods; the sea 
 itself, the natural mind in which are scientifics, 6385. Ships in the 
 opposite sense, are knowledges and doctrinals favouring what is false 
 and evil, 6385. Sea in the opposite sense, is the false of evil, and hell 
 itself as derived from such falses, which really appear as waters; hence, 
 to divide or cut through the sea, is to dissipate falses, 8183 — 8185, 
 
1082 
 
 SEC 
 
 unn^' o ^^ ^^^^^ *° *^*^ ^^"^^ ^^ especially meant by the Red Sea (sunk), 
 8099, 8184. See Egypt (7), Moses (15). The sea, previously called 
 the waters under the earth, denotes the sensual (receptacle of the mind) 
 considered as adhering to the corporeal part, 8891, and the passage 
 there cited, 8872. In general, a sea denotes the collected scientifics 
 from which men reason concerning truths, and also the natural and 
 sensual receptacles of such scientifics; hence, the sea and the west are 
 interchangeable, because the state of the natural mind is obscure re- 
 spectively, 9755. The scientific part is denoted by the sea, with a 
 diiference according to the quality of its waters ; if clear and liquid, it 
 is with a good signification as having regard to heaven ; otherwise, it 
 has respect to hell; its waves and its noise to reasonings, 9755, 8313. 
 liriet explanation of what is meant by the sea and its waves, the sun, 
 the moon, the stars, &c., where the Lord speaks of the last judgment, 
 2120, compare 4735 end; the sea of glass, 5313, 9755 end; the salt 
 sea, or valley of Siddim, 1666; the sea as a boundary of Canaan, 5196, 
 but especially 9340. See River (2). Zebulon said to have his dwell- 
 ing at the haven of the sea, 6384, 6385, br. 9755. See Haven. The 
 sea of brass made by Solomon, 10,235. See Laver. Other passages, 
 chiefly from the prophetic books, 991, 2702, 3048, 6015, 8313, 9755, 
 10,261 end. From experience, that they who have desired to become 
 great by any means, good or bad, see a tumultuous sea before them in 
 the other life, and are in dread that it will swallow them up, 953. 
 Comparison of the state of unrest in externals with the turbulence of 
 the sea, 4394. See Peace (7), External (2), especially 5700, 6322, 
 10,156, 10,489, etc. (page 182). Description of the hereditary state 
 of man as an ocean of evils, 4171. See Evil (2). Description 'of the 
 influx of hell as of the waves of the ocean, 8175 ; compare 1661, 1692. 
 bee Influx (4, 8), Flood, Water. 
 
 SEAL [siyillum']. A seal denotes consent and confirmation. A 
 seal or ring put upon the hand of another, the confirmation of power 
 given to him, 4874, 5317, 5318. A seal is a token or badge \tessera^ 
 of consent, 4874. The engraving or sculpture of a seal, which the 
 engraving ot the names upon the two onyx stones was to resemble, 
 denotes the form of celestial truths, such as they are in the regenerated 
 understanding, 9846, 9877. The seal of God said to be on the fore- 
 heads of some (Rev. IX. 4), denotes those who are regenerated, 7643. 
 1 he holy supper is called the seal of conjunction with the Lord, by the 
 good of love, 10,522. See Engraving, Ornament. 
 
 c u^^? u' ^"'^ *^® °^^^^^ ^^"^ °^ ^"^^» Havilah, Sabtah, Raamah, and 
 feabtechah, were so many nations ; they signify those who are not in 
 internal worship but in the various knowledges of spiritual things, 
 which they regard as religion, 1 1 68—1 1 70. Seba signifies the spiritual 
 things of faith or worship; Sheba, the celestial, 1171; thus, they 
 severally denote the knowledges of good and truth, 9293. The mer- 
 chandise of Cush and of the Sabeans denotes the spiritual knowledges 
 
 oi.nl?'^'*.^.' ^° ^^^'^ '^^^'' ^^^^^^^ i» ^^^ Lo^^' 1171. See Sheba! 
 bLCHEM. See Sheckhem. 
 
 SECRET [occm/^]. There is nothing that man thinks or does in 
 secret, but it becomes manifest in the other life, because it forms his 
 '^ Q^'^m^'^^^iv.w^ ^^^ Author's experience, 2488. See to Hide. 
 
 &J!.UKl;illUi\b, the, and excretions of the human body, and their 
 
 SEE 
 
 1083 
 
 particular organs are in uniform series; description of the spirits to 
 which they correspond, 5380, 5386, 5390. 
 
 SEDGE [ulvd]. See Herb. 
 
 SEDIMENT OF the Waters (Ezek. xxxiv. 17), cited, 4769. 
 
 SEE, to \videre\. See Sight. 
 
 SEDUCE, to [seducer e]. The words of Jacob, " I shall be in his 
 sight as one seducing," denotes rejection, because apparently contrary 
 to order, 3529. All seduction is contrary to order, 3529. False pro- 
 phets shall arise, and shall seduce, or deceive, many (Matt. xxiv. 11), 
 denotes those who teach false doctrines ; hence, falses, and derivations 
 from them, 3488. 
 
 SEED [semen]. 1. That it denotes the Truth of Faith. Seed de- 
 notes truth, and is predicated of the spiritual man, 57 ; cited below 
 (6). Seed denotes the church vivified; abstractly, faith, 726; see 
 also 250, 252, 255; cited below (9). Spiritual seed, or the truth of 
 faith, resembles natural seed in the manner of its implantation and 
 growth, for it can only be rooted by the good of charity, acting as heat, 
 880. Seed denotes the faith of charity, because no faith really exists 
 except from charity, 1025, 1447, ilL 1608, 1610, 1843, cited 2019, 
 2034, 2085, 3038, 5135, 6019, 6022. Wherever charity exists, even 
 amongst nations most remote from the church, there exists what is 
 meant in the Word by seed, for celestial seed is charity, 1025. Seed 
 denotes love and faith, which constitute the internal of the church, ill. 
 1798, 1940; also those who are principled in love and faith, 1810, 
 1865, 3038. Seed is said to denote faith, but the faith of charity is to 
 be understood; some of the above passages cited, 2670. Seed denotes 
 the spiritual, because by the spiritual are meant all who are principled 
 in faith grounded in charity, br, 2848 ; or, those who are hi charity 
 by faith; passages cited, 3187. Seed denotes charity and faith, cited 
 2851, 6154, 6158, 6233 ; which terms are evidently to be understood 
 in the same sense as the faith of charity, 2853. Seed denotes good 
 and truth from the Lord, or, what is the same, all who are in good and 
 truth, and are therefore called his sons, 3373; cited 3380. When the 
 posterity of Abraham, Isaac, and Jacob are meant by seed, named in 
 the Word, that people are not really meant, because of all nations they 
 were the worst; but all who are the Lord's seed, or the sons of his 
 kingdom, by the reception of love and faith, must be understood, 3373, 
 6233. Seed denotes truths and those who are in truths, cited 3378, 
 3379; cited 3706, 3707. Seed denotes the faith of charity, and also 
 charity itself; some of the above passages cited, 4259. Collection of 
 passages concerning faith and charity, or truth and good, 3324. Seed 
 relative to man is the truth of faith; in the supreme sense, it is divine 
 truth, 4577. Truth is like a Httle seed, having infinite power of in- 
 crease if good or charity be in it, not otherwise, 5355 end; compare 
 8603. Seed being given, denotes influx, viz. of the good of charity and 
 the truth of faith, 6139; in like manner growth or germination, denotes 
 the renascence by influx, 5115; see also 6264. Seed sown in the 
 ground denotes the good of charity and the truth of faith implanted, 
 6154. Seed for the field, denotes nourishment for the mind, which 
 again, is truth and good, 6r. ill. 6158. To sow, denotes to instruct 
 and be instructed, viz., in the truths and goods of faith ; field or ground. 
 
1084 
 
 SEE 
 
 denotes the church, viz., those who receive such truths and goods, ill. 
 and sh. 9272 ; further ill. 9294. 
 
 2. That hy Seed is meant the Wordy ill. and sh. 29; or, what is 
 the same, divine truth itself, 3038, 3373, 4577. Man is compared to 
 a field, the Word to seed, or sowing-time, and its fruitful effect to the 
 harvest, 932. Man and the church are called a field from good; the 
 truth of faith seed, which in an eminent sense is the Word, 3310. See 
 helow (21). 
 
 3. The Lord Himself is called the Seed of the Woman; for which 
 reason the pronoun He, and not it, is used, 256. The Lord is the seed 
 of the woman, because seed denotes faith, which is given from him and 
 is himself; also, because he was born of a woman, and by his own 
 power united the divine celestial proprium to the human proprium in 
 his human essence, 256. The Author mentions that he had spoken 
 with some of the third generation of the Most Ancient Church, who, 
 when they lived, had expected the Lord as the promised seed of the 
 woman, 1123. The Lord is called the seed of the woman as to his 
 human essence, 1610 ; see also 1438; cited below (7). 
 
 4. Seed multiplied, ^c. Seed multiplied to immensity, in the 
 supreme sense which treats of the Lord, denotes his human essence, 
 otherwise described as his celestial and spiritual, of which infinity is 
 predicated ; in the succeeding sense, which treats of the faith of charity, 
 it denotes ineffable and immense increase accompanied with similar 
 felicity; in the external sense which treats of the human race, it de- 
 notes the immensity of the Lord's kingdom in heaven and earth, 1610, 
 hr. 1810. Multiplication of seed is predicated of the fructification of 
 the rational man, when submitted to the interior or divine ; specifically, 
 multiplication is predicated of truth, fructification of good, ill. 1940; 
 the latter cited, 4259. The multiplication of seed is predicated of truth 
 which increases from good; and this in the other life proceeds even to 
 immensity with all who are in charity, 1941. Produce from seed is 
 used to denote the abundance or fullness of truth, where the sowing of 
 Isaac, the rational man, is treated of, 3404, 3405. Good and truth are 
 as seeds in the rational, and as ground in the natural; hence, good is 
 fructified and truth multiplied when they are received in good ground, 
 that is, when the natural is regenerated, 3671. The multiplication of 
 seed as the stars of heaven, and the dust of the earth, is an expression 
 of frequent occurrence, because the fructification of good and the mul- 
 tiplication of truth are predicated of the interior or rational, and the 
 exterior or natural, distinctly, 3707; see also 10,445, cited below (13). 
 See Multiplication, Multitude. 
 
 5. Seed and ground predicated in the Regeneration. The external 
 man unregenerated is called earth, but when regenerated ground, be- 
 cause then he receives celestial seeds, which are further described as 
 the seeds of good and truth implanted in his affection and memory, 
 268, compare 29. The Lord is the sower, the seed is his Word, man is 
 the earth, 29, 932; compare as to earth, 1447, 3404; see also below 
 (21). Man in himself has no other seed but what is vile and infernal ; 
 celestial seed is from the Lord, 1438; cited below (7). When man 
 believes in the Lord, his rational mind becomes as ground or good 
 earth, in which goods and truths are received from the internal as seed. 
 
 SEE 
 
 1085 
 
 and bear fruit 1 940 end. The Lord's words are explained concerning 
 seed which fell by the way, upon a stony place, and among thorns, as 
 well as in good ground, on the principle that goods and truths are 
 variously received according to state, 1940; especially 3310; but see 
 below (21). So long as a man lives in the body the seed of truth can 
 hardly increase, because of pleasures, anxieties, and scientifics ; but 
 when he passes into the other life, it springs up like the seed of a tree 
 and IS multiplied to immensity, 1941. It is the celestial principle, or 
 good, that IS meant by ground or field; because it is only in good that 
 the truths of faith can be received, which are compared to seeds, 2971 
 Iruths, indeed, can be received into the memory, but they are as seeds 
 stored away; to grow and be productive, they must become of the 
 life, or be received in good, 3324. Good in exteriors is like a seed, 
 which can only grow in good ground; hence, the rational must first be 
 regenerated, for there are the seeds, and afterwards the natural, because 
 there is the ground, ill. 3671. The man who is born anew, or rege- 
 nerated, begins like a tree from the seed ; hence, by seed in the Word 
 IS meant truth from good ; his growth compared to that of a tree' 
 bearing in succession leaves, flowers, and fruits, 5115, 5355 The 
 receptacles of truth are called ground, as truth itself is called the seed; 
 in the same passage (Gen. xlvii. 18), bodies denote the receptacles of 
 good 6130, 6154. Good in truth is like the prolific virtue first 
 secreted in the interior of fruits by their fibres; when good is thus 
 formed, it produces itself by truths with a continual conatus to a new 
 good, analogically, as the fibres afterwards carry juice from the seed 
 and as the seed produces a new tree ; the comparison extends to the 
 flesh ot the fruit, which serves as ground, 9258. The order observed 
 m the regeneration was represented by the three great festivals of the 
 Israehtish people, viz., the feast of unleavened bread, which represented 
 purification from falses ; the feast of harvest, or of the first-fruits of 
 what was sown m the field, which represented the implantation of truth 
 in good ; and the feast of ingathering, which represented the implanta- 
 tion of good, thus full deliverance from damnation, 9286. 9294 020^ 
 10,669, 10,671. * ' 
 
 6. Seed and Fruit. Seed denotes all truth which regards use, and 
 IS predicated of the spiritual ; fruit denotes the good, and is predicated 
 of the celestial, d7. or 
 
 nv. ^* , ^^^^*^^«^ ^^^ Spiritual Seed. The men of the Most Ancient 
 Church were of a genius altogether different from those who lived after 
 the flood, having celestial seed, 310. Celestial seed causes that love 
 rules the whole mmd, and makes it a one; but spiritual seed is such^ 
 that the understanding of truth can be given with the will to good 
 310; further ill. 927; compare 4493. The celestial seed which re- 
 mained to the last posterity of the Most Ancient Church, immediately 
 before the flood, is meant by {^q spirit of lives which finally was 
 suffocated m them, 661. The celestial and spiritual seed which re- 
 mained to the last posterity of the Most Ancient Church was destroyed 
 m them by immersion in their filthy cupidities and dire persuasions ; 
 hence, lest that seed itself should perish, those called Noah were rege- 
 nerated and indeed by spiritual seed, denoted by seed revivified or 
 made ahye upon the faces of the whole earth, 726; further ill. 927. 
 Ihe Ancient Church itself is not to be understood by Noah, but its 
 
1086 
 
 SEE 
 
 SEE 
 
 1087 
 
 parent or seed, for those called Noah were of the lineage [prosapia] 
 and seed of the most ancient, 788. The antediluvians who perished 
 are described as all those in whose nostrils was the breath of lives, be- 
 cause, in fact, they had internal respiration, and hence communication 
 with heaven, which then ceased ; this, because their seed was from a celes- 
 tial stock, 805. The celestial [principles] of love are the very essentials 
 of all other, or as the seed from which all else is fructified; the Lord 
 alone possessed this celestial seed in himself; other men have no other 
 seed than a somewhat vile and infernal, in which, and from which, the 
 proprium exists, 1438. Celestial seed, by which is meant all good 
 and truth, is from the Lord alone; passages cited, 33/3 end. The 
 celestial man is regenerated by seed implanted in the voluntary part ; 
 the spiritual man, by seed implanted in the intellectual part, 5113 
 
 8. The chosen Seed or elect Seed (Deut. x. 15, 16), denotes the love 
 of good and the love of truth, derived distinctly from the Most Ancient 
 and Ancient Churches, 3703. , i i i 
 
 9. Seed of the Woman. By woman is denoted the church, by seed 
 of the woman, faith in the Lord, 250, 252, 255. 
 
 10. Seed of the Serpent. By the serpent is denoted all evil, in 
 particular the love of self; by the seed of the serpent all infidelity, 
 
 250 254. 
 
 11. Seeds of Plants : an illustration, how perfect they must be 
 interiorly, since they produce forth in order the whole plant or tree 
 with its leaves and fruits, 3855. A description of the seed from its 
 inmost form to its outmost, as it exists in the fruit ; this to illustrate 
 the existence of truths in successive order, and how they communicate 
 from interior to exterior, 8603, 9258. Illustration from seeds and 
 fruits, that the most perfect forms are interior, the less perfect exterior, 
 and that the interior retain their integrity, when the exterior, in which 
 they were formed, decays, 9666. 
 
 12. The Seed of Man, derives its procreative virtue from influx, 
 received from the Lord, by heaven ; how vainly they reason, who attri- 
 bute it to a power implanted in it from the beginning, 4322. Its quality 
 in the seminal vessels described ; that it is invested with a serum, which 
 is put off in the neck of the womb, by which provision the seed is 
 reserved within for the impregnation of the ovulum, 5056, 8847. See 
 10,030, 10,249; cited below (29) ; and see Genitals; Marriage 
 (12); Love (15). 
 
 13. The Seed of Abraham, denotes all in the universe who are 
 principled in love, because Abraham himself represented saving faith, 
 which is one with love or charity, 1025 ; cited 1865. Ishmael is called 
 the seed of Abram from love itself, for which reason it was promised 
 that he also should beget a nation, because a nation denotes those who 
 are in the good of love, 1416. The seed of Abram denotes faith in the 
 Lord, 1447; which faith includes love, 1608, 1798, 1865, 2848. The 
 seed of Abraham denotes all who receive good and truth, or love and 
 faith from the Lord, and thus become his sons ; all nations being 
 blessed in his seed, denotes all who live in mutual love and charity, 
 whether within the church or without, 3373, 3380 ; similar in the inter- 
 pretation of Deut. X. 15, 16, 3703; cited above (8). The seed of 
 Abraham, Isaac, and Jacob, denotes all who are in goods and truths. 
 
 cited 6233 ; abstractly, the goods and truths of heaven and the church 
 themselves, 10,445, 10,527; see passages cited below (18). 
 
 14. The Seed of Ishmael and Isaac ; first, as to the former, see 
 1416; cited above (13). The seed of Ishmael denotes those who are 
 in the faith of charity, thus the spiritual; the seed of Isaac, those who 
 are iu the faith of love, thus the celestial, 2085, 2666, 2669. Those 
 of the seed of Isaac are the true heirs, and are called the Lord's own 
 sheep, because celestial ; those of the seed of Ishmael are as sons of the 
 handmaid, and are called his other sheep, because spiritual, 2666 — 
 2669. ^ 
 
 15. The Seed of Israel, denotes those of the church called spiritual, 
 thus, who are in the faith of charity; also, the celestial, spiritual, and 
 natural, are to be understood successively by Abraham, Isaac, and Jacob 
 (the latter called Israel when the internal church is meant), 1025. The 
 seed of Israel is so predicated from charity, and the Israelites were called 
 a nation so long as charity prevailed, 1416. The seed of Israel (Ps. 
 xxii. 23), denotes the good and truth of faith, thus, the spiritual class 
 in the church, 2826. Seed, denotes truth; the seed of Jacob, divine 
 truth, natural, 3707; see also 6019, 6022 cited below (18); 10,249 
 cited below (20). 
 
 16. The Seed of Aaron, denotes those who are regenerated by the 
 Lord, or abstractly, the goods of love and truths of faith by which re- 
 generation is effected ; in the opposite sense, evils and falses, and those 
 who are the subjects of them ; both ill. and sh, 10,249. 
 
 17. The Seed of David, in the supreme sense, denotes the Lord as 
 to divine truth, 10,249. 
 
 18. Passages in series where Seed is mentioned. The herb yield- 
 ing, or seeding seed (Gen. i. 11), denotes the early produce of good and 
 truth in the regenerate life; the fruit-tree yielding fruit whose seed is 
 in itself {Ibid.), denotes somewhat good with the power of fructifica- 
 tion, 9, 29. The herb yielding seed, and the fruit of a tree yielding 
 seed appointed for food (ver. 29), denote, respectively, all truth that 
 regards use, and all the good of faith by which the life of the spiritual 
 man is supported, 56, 57. Enmity between thee and the woman, and 
 between thy seed and her seed, said to the serpent (chap. iii. 15), de- 
 notes self-love and all infidelity opposed to faith in the Lord, which 
 distinguishes the church, 250—256. Beasts and birds, male and 
 female, taken into the ark, to keep seed alive (chap. vii. 3), denotes 
 goods^and truths prepared to receive life from the Lord, thus regenera- 
 tion, 726. Seed-time and harvest, in the promise to Noah (chap. viii. 
 22), denotes seed from the Lord, or the Word, by which man is regene- 
 rated and the existence of the church for ever provided for, 932. Unto 
 thy seed will I give this land, said to Abram (chap. xii. 7; xiii. 15); 
 denotes celestial love given to those who have faith in the Lord, 1447, 
 1608; the similar passage in chap. xxiv. 7, 3038. I will make thy seed 
 as the dust of the earth, etc., also said to Abram (chap. xiii. 16), de- 
 notes the multiplication to immensity of the faith of love, 1609, 1610. 
 Behold, to me, thou hast not given seed, said by Abram (chap. xv. 3), 
 denotes no internal of the church as yet, the internal of the church 
 being such from love and faith, 1797, 1798. The promise given, when 
 he was commanded to look toward heaven and number the stars, that 
 so numerous should his seed be (ver. 5), denotes intuition concerning 
 
 VOL. II. G G 
 
1088 
 
 SEE 
 
 the fructification of love and the multiplication of faith, and the vastness 
 of heaven inhabited by those who shall be esteemed heirs of the king- 
 dom, 1808 — 1810. Thy seed shall be a stranger, etc., afterwards pre- 
 dicted to Abram (ver. 13), denotes the state in which charity and faith 
 are rare, 1843. The promise repeated, nevertheless, " Unto thy seed 
 have I given this land" (ver. 18), denotes consolation after temptations, 
 and the assurance that those who are in charity and faith shall be re- 
 ceived as heirs, 1865. I will multiply thy seed, etc., said to Hagar, when 
 commanded to return to Sarah (chap. xvi. 1 0), denotes the fructifica- 
 tion of the rational man when submitted to intellectual truth adjoined to 
 good, 1938—1941. The covenant of Jehovah with Abraham himself, 
 and with his seed after him (chap. xvii. 7, 10); and the same expres- 
 sions with reference to Isaac (ver. 1 9), denotes the union of the divine 
 with the human in the Lord, and conjunction with those who have faith 
 in him, 201 9, 2034, 2084—208.5. The promise to Abraham, " In Isaac 
 shall thy seed be called" (chap. xxi. 12), denotes salvation from the 
 divine human for the celestial who are regarded as heirs, 2666. The 
 blessing upon Ishmael because he also was Abraham's seed {Ibid. ver. 13), 
 denotes salvation for the spiritual who are in the faith of charity, 2670. 
 In multiplying I will multiply thy seed, said to Abraham, after the offer- 
 ing up of Isaac (chap. xxii. 1 7), denotes derivations of truth predicated 
 of the spiritual, who arc in the good of faith, 2847, 2848. Thy seed 
 shall inherit the gate of thy enemies (in the same blessing. Ibid.), de- 
 notes that charity and faith shall be in the place of evil and the 
 false, 2851. And in thy seed all the nations of the earth shall be 
 blessed {Ibid.), denotes the salvation of all who are in good, thus, in the 
 faith of charity, 2853. Be thou (multiplied) into thousands of myriads, 
 and let thy seed inherit the gate of thy haters, said to Rebecca (chap. 
 xxiv. 60), denotes infinite fructification predicated of the affection of 
 truth, and the Lord's spiritual kingdom from the marriage of good and 
 truth, 3186, 3187. The blessing upon Isaac and upon his seed, similar 
 to that upon Abraham (chap. xxvi. 34), denotes the fructification and 
 multiplication of truth when received into the rational mind from the 
 Lord, 3373, 3378 — 3380. A hundred-fold reaped by Isaac when he 
 sowed (seeded) in Gerar (ver. 12), denotes the abundance of interior 
 truths which appear to the rational man, 3404, 3405. The blessing 
 upon Jacob and upon his seed, similar to that upon Abraham and 
 Isaac (chap, xxviii. 4, 14; xxxii. 12; xxxv. 12; xlix. 4), denotes, as 
 before, goods and truths from the divine, but now predicated of the 
 natural, 3671, 3674, 3706, 3707, 3710, 4259, 4577, 6233. Jacob and 
 all his seed with him, mentioned when they came into Egypt (chap, 
 xlvi. (S7), denotes the initiation of truth natural, and of all the principles 
 of faith and charity into the scientifics of the church, 6019, 6022. Give 
 us seed that we may live and not die, said by the Egyptians to Joseph 
 (chap, xlvii. 19), denotes the influx of the good of charitv and truth of 
 faith proceeding from the internal to the external, spiritual life, there- 
 fore, and no longer any fear of damnation, 6139, 6140. Behold, here 
 is seed for you, and ye shall sow the ground, said by Joseph (ver. 23), 
 denotes good and truth thus derived to be implanted, 6154. Farther 
 mentioned, as seed of the field, etc. (ver. 24), denotes the nutrition of 
 the natural mind, 6158, 6159. I had not thought to see thy face, and 
 behold God has made me to see also thy seed, said by Israel to Joseph 
 
 SEE 
 
 1089 
 
 i 
 
 (chap, xlviii. 11), denotes the influx of love apperceived, though there 
 had been no hope of it; and, besides that, the apperception of good and 
 truth, as derived from love, 6263, 6264. Six years shalt thou sow the 
 land (Ex. xxiii. 10), denotes the first state of the regenerate, which is 
 a state of instruction in truths and goods, 9272. A festival of the 
 harvest, or of first-fruits of what was sown in the field, appointed (ver. 
 16), denotes worship and thanksgiving because of the implantation of 
 truth in good, 9294, 9295. A statute for ever to Aaron and to his 
 seed (chap. xxx. 21), denotes an eternal law of order for all who are 
 regenerated or born of the Lord, 10,249. Moses in his appeal to 
 Jehovah, repeating the promise made to Abraham, to Isaac, and to 
 Israel, " I will multiply your seed as the stars of heaven " (chap, xxxii. 
 13), denotes the mercy of the Lord providing for all in his kingdom, 
 here described as to goods and truths and their knowledges, 10,433, 
 10,442, 10,445; the similar words in chap, xxxiii. 3, 10,527. 
 
 19. O/* raising up Seed unto a Brother (Deut. xxv. 5 — 10); in 
 brief, that this law represented the preservation and continuation of the 
 church, because seed denotes truth from good, or the faith of charity; 
 passages cited, 4835. Not to perform the office required, or give seed 
 to a brother, denotes hatred against the good and truth of the church 
 and its continuation; hence the sin of Onan (Gen. xxxviii. 8 — 10), 
 4836. The special act of Onan (ver. 9) denotes the springing of evil 
 from the false of evil, and the contrary of conjugial love; whereas con- 
 jugial love is the essence itself of the church, 4837, 4838: same pas- 
 sages cited in Jew (6). 
 
 20. Passages in the Prophets, Seed of the evil (Is. i. 4) ; seed of 
 the adulterer and the whore {Ibid. Ivii. 3); seed of falsehood (ver. 4); and 
 similar passages, denote the false from evil and producing evil, similar 
 to the seed of the serpent, 254, 10,249 end. Seed of God (transl. goodly 
 seed, Mai. ii. 15); seed of the woman (Rev. xii. 17); seed of David (Ps. 
 Ixxxix. 4, 29, 36) ; denote faith in the Lord, which constitutes the 
 church, 255 ; see also 1025. "I planted thee a seed of truth" (transl. 
 *' right seed," Jer. ii. 21), denotes the spiritual church, of which charity, 
 or the faith of charity, is predicated, 1025, 5113. Seed of holiness (or 
 holy seed. Is. vi. 13), denotes Remains, which are holy because of the 
 Lord in man, 1025. Seed of the blessed of Jehovah (Is. Ixv. 23), de- 
 notes those regenerated from love, 1025. Bearing the casting of seed 
 (transl. " bearing precious seed," Ps. cxxvi. 6), denotes instruction in 
 truths; to come again with a song (or rejoicing, Ibid.), denotes the 
 affection of truth; bearing his sheaves {Ibid.), the doctrinals of those 
 truths, 4686. The remains (or residue) of the people (Zech. viii. II), 
 denotes truths from the Lord in the interior man; the seed of peace 
 (transl. "seed prosperous," ver. 12), denotes good there, 5113. A 
 great eagle said to take the seed of the land, which became a vine (Ezek. 
 xvii. 5), denotes the rational mind, the truth of the church, and hence 
 the spiritual man, 5113. Esau made bare, his seed devastated (or 
 spoiled, Jer. xlix. 10), denotes the evil of self-love, to which falses are 
 adjoined, and hence the remains of good and truth consumed, 5135. 
 Sow not among thorns (Jer. iv. 3), has reference to truths taught and 
 learned while the cares of the world, the deceit of riches, and concupis- 
 cences suffocate, 9272. To sow beside all waters (Is. xxxii. 20), denotes 
 instruction in truths applied to every kind of use, 9272. The seed of 
 
 gg2 
 
1090 
 
 SEG 
 
 man with which iron and miry clay is said to be mixed (Dan. ii. 43), 
 denotes the truth of faith from the proprium, thus falsified and adulte- 
 rated, 10,030. The seed of Jacob from tlie east (Is. xliii. 5); seed upon 
 which the spirit of Jehovah is said to be poured out (chap. xliv. 3); seed 
 of Israel (chap. xlv. 25); seed predicated of the Lord (chap. liii. 10); 
 and similar expressions, denote those who are in charity and faith, be- 
 cause regenerated, or born anew; abstractly, the goods of love and the 
 truths of faith themselves, 10,249. Seed of man (Jer. xxxi. 27), de- 
 notes the internal good of the spiritual church; seed of beast {Ibid.), 
 external good, 10,249. 
 
 21. Parable of the Sower (Matt. xiii. 18—23, 37, 38; Mark iv. 
 3 — 20; Luke viii. 5 — 15). The Lord himself has declared that He is 
 the Sower, His Word is the seed, and man is the earth, 29; as to the 
 Lord, see also 3404; as to divine truth meant by the good seed, 9807. 
 The rational mind in the state that rejects, or suffocates, or perverts 
 truth, is denoted in this parable by the wayside, the stony place, and the 
 thorns; but in the state receptive of goods and truths from the Lord, it 
 is denoted by the good ground, 1940. Those whom the Lord calls the 
 seed and sons of the kingdom, in this parable, are the spiritual, 2848; 
 compare 3373. Four kinds of earth or ground, denote so many kinds 
 in the church ; the seed is the Word, and hence the truth of faith ; 
 good earth is the good of charity, for it is only good in man that receives 
 the Word ; the hard way is the false ; the stony way is the truth which 
 has no root in good ; the thorns are evils^ 3310 ; as to sowing among 
 thorns, see also 9272. 
 
 22. To sow or inseminate , denotes to teach and to learn the truths 
 and goods of the church, sh. 9272, further ilL 9294; cited above (1). 
 
 23. Seminal Vessels. The quality of those who come into this pro- 
 vince described by a spirit from another earth, who ardently desired to 
 enter heaven; his state similar to that of the semen before it is resolved 
 of its serum, as mentioned above (12) ; the quality of his desire repre- 
 sented by the quickness with which he cast off his vestments, 5056. 
 The same accouut repeated, with the addition that this spirit was from 
 Jupiter, 8847; and that such are afterwards clothed in splendid gar- 
 ments, and become angels, 8848. See Marriage (12). 
 
 SEED-TIME AND HARVEST. See Seed (18), Harvest. 
 
 SEEK, or require of another, to [queerere'], in the sense of re- 
 sponsibility (Gen. xliii. 9), denotes the state in which one thing is so 
 adjoined to another that it cannot be separated, 5610. The same 
 expression in the sense of vindictiveness, "To seek the soul or life of 
 another" (Ex. iv. 19), denotes the endeavour of falses to destroy the life 
 of truth and good, 7021; similar in Jer. iv. 30, 9050. Applied to 
 Jehovah, where it is said he sought to slay Moses (ver. 24), this expres- 
 sion denotes that the Jewish nation could not be received as a represen- 
 tative church, 7043. The same word used by Jehovah, " Your blood 
 of your souls will I require" (Gen. ix. 5), denotes that violence done to 
 charity will carry its own punishment; to require the soul of man (Ibid.) 
 is to avenge profanation, 1005 — 1008. 
 
 SEER. See Prophet (3). 
 
 SEETHE, to [elixare^. See to Boil. 
 
 SEGMENTS [seffmenta]. Cutting the beast for a burnt-offering 
 into segments, denotes the arrangement of the interiors by regeneration; 
 
 SEL 
 
 1091 
 
 '' 
 
 the segments also (considered as distinct from the intestines and the legs) 
 denote the interiors, ill. 10,048 ; compare 1831, cited in Division. 
 
 SEIR. Mount Seir and Paran denote celestial love, predicated of 
 the human essence of the Lord, 1675. Mount Seir denotes celestial 
 love ; Paran, spiritual love ; both predicated of the human essence, 
 2714. When the Horites inhabited Mount Seir it bore a different sig- 
 nification, because the Horites denote false persuasions ; they were 
 expelled by the Edomites, 1675. Seir and Esau were both called by 
 these names from being hairy ; and to be hairy, in the spiritual sense, 
 has reference to the quality of the natural man as derived from good 
 and its proceeding truth, 3527. Edom and Seir are called a heritage, 
 because they denote divine good, which occupied the natural man of the 
 Lord when he was glorified ; passages cited concerning Edom and Seir, 
 3322. Jehovah, said to arise from out of Mount Seir, and to march from 
 the field of Edom, denotes victory acquired by the divine human in temp- 
 tation combats, 1675, 3322. To arise from Seir and to go forth from 
 Seir, also, is to illuminate the nations that are in darkness, thus, to in- 
 stitute the church with them, 4240 end, 10,134. The signification of 
 Seir, as of other places, is derived from the representative character of 
 those who dwelt there, and from its relation, as a boundary, to the land 
 of Canaan ; hence, it denotes celestial natural good, or good in the 
 natural, predicated of the divine human, sh. 4240 ; compare 4645. In 
 the sense applicable to man, Mount Seir denotes the conjunction of the 
 celestial and spiritual in the natural ; in the supreme sense, applicable 
 to the Lord, divine good conjoined to divine truth, 4374, 4384. See 
 Esau, Edom, and Hair. 
 
 SELAH [Schelach]. See Salah. 
 
 SELAYt plural Selavim, "flesh" eaten by the Israelites in the even- 
 ing, denotes the delight of natural love ; it is opposed to manna provided 
 in the morning, which denotes good, 8426. The selav was a bird, or a 
 flying creature of some kind [voladlis'] ; its flesh denotes the proprium 
 vivified, the eating of which in the evening denotes the alternation of an 
 obscure state, in which good is appropriated indeed, yet merely by 
 delight, 8431. The selav was a bird, and it came from the sea, because 
 the sea denotes the natural man ; in its proper sense, it denotes the 
 delight of natural affection by the excitation of which good can flow in ; 
 in the opposite sense it denotes the delight of concupiscence in which is 
 evil, 8452, 8487. The Author again cites this passage where he treats 
 of concupiscence, or delight, and represents selavim by the rendering of 
 the vulgate, coturniceSy English quails, as in the authorised version, 
 10,283. In another of his works he also renders it by cotumix, the 
 quail ; see Apoc. Expl. 750. 
 
 SELFHOOD. See Proprium. 
 
 SELF-LOVE \amor sui]. See Love (5, 6, 10). 
 
 SELL, to [vendere]. Where predicated of Esau's birthright sold to 
 Jacob (Gen. xxv. 31, 33), it denotes the priority conceded for a time to 
 the doctrine of truth, 3325, 3330. He hath sold us, said by Rachel 
 and Leah (chap. xxxi. 15), denotes the affection of truth alienated from 
 that of which it was before predicated, 4098. To sell is further exem- 
 plified in the case of Joseph; in general, it denotes to be alienated from 
 the one part, and to be acknowledged on the other, viz., by those who 
 buy, 4752, 4758. Judas Iscariot in selling the Lord, represented 
 
1092 
 
 SEN 
 
 the same thing as Judah in the selling of Joseph, 4751 end. Joseph 
 heing sold to the Ishmaelites by his brethren, represents the alienation 
 of truth from those who are in faith without charity, and its reception 
 by those who are in simple good (4/58); but the Midianites, and not 
 the Ishmaelites, are mentioned as those who sold him to the Egyptians, 
 because divine truth cannot be alienated by those who are in good, but 
 only by those who are in the truth of that good, 4756, 4758, 4788. 
 To sell and to buy conjoined in one meaning, denote appropriation; 
 where Joseph sells corn to the Egyptians, and they all went to buy (chap, 
 xli. 56, 57), it denotes the procuring and appropriating of remains in 
 that state, whereby goods and truths are collated into the scientifics of 
 the church, 5371, 5374, 5418. The case of Joseph is further explained 
 where he discovers himself to his brethren as him whom they sold into 
 Egypt (chap. xlv. 4), here to sell is to alienate or reject divine truth by 
 lowering it down to scientifics, 5886. To sell is to alienate good and 
 truth; to buy, is to appropriate, sh. 5886; the latter only, 7999. By 
 selling, also, is meant the communication of the knowledges of truth 
 and good, 5886; and the passages there cited, 2967, 4453. Where, it 
 is said, the Egyptians sold to Joseph every one his field, and Joseph 
 bought all the ground of Egypt for Pharaoh (chap, xlvii. 20), the selling 
 denotes abdication and subjection, the buying appropriation, namely, 
 of the whole natural mind, 6142, 6143. The priests, alone, did not sell 
 their ground, which therefore did not become Pharaoh's (ver. 22 — 26), 
 denotes that the faculty receptive of good remains free under the 
 auspice of the internal man, 6148, 6151, 6157. The daughter of an 
 Israelite sold to be a handmaid, concerning whose treatment a law is 
 delivered by Moses (Ex. xxi. 7), denotes the affection of truth from 
 natural delight, not from spiritual good, 8993. Something concerning 
 those who sell good and truth, namely, who teach it for the sake of 
 gain, or from natural delight only, 7997. Concerning the thief ordered 
 to be sold (Ex. xxii. 3), 9 1 32. Concerning selling and buying in the 
 parable of the ten virgins, 4638. Other passages where selling occurs, 
 5886, cited above. 
 
 SEMINAL VESSELS [vesicuIcB seminalea]. See Seed (23). 
 
 SEND, to \mittere\y denotes to go forth, and is predicated of the 
 divine proceeding ; passages cited where the Son is spoken of as sent 
 by the Father ; also where the Holy Spirit and the Comforter are pro- 
 mised to be sent, and where prophets are sent, 2397; 6r. 4710; see 
 also 6280, 6831, 9303, 10,528, 10,561, cited below (Sent). To send 
 messengers, denotes to communicate ; where Jacob sends messengers 
 before him to meet his brother Esau (Gen. xxxii. 3), it denotes first 
 communication with celestial good, 4239. To send to tell in the same 
 narrative (ver. 5), denotes instruction concerning his state (meaning that 
 of truth relative to good), 4245. To send, predicated of Joseph when 
 sent to his brethren in Sheckhem (chap, xxxvii. 13, 14), denotes to go 
 out, to proceed, and here, especially, to instruct in spiritual good, 4710. 
 To send and call when Pharaoh desired to consult Joseph (chap. xli. 
 1 4), denotes the inclination [jpropermo] of the new natural to receive the 
 celestial-spiritual, 5243 — 5245. To send predicated of Benjamin going 
 in the care of Judah to Joseph in Egypt (chap, xliii. 5, 8), denotes adjunc- 
 tion of the medium by which alone the internal and external can be con- 
 joined, 5587, 5589, 5604. To send is applicable to a person, but when 
 
 SEN 
 
 1093 
 
 applied to the thing signified by the person it denotes to give ; hence, 
 Joseph to send Simeon and Benjamin (ver. 14), denotes the good of faith 
 and interior truth given from the internal, 5630, 5631. Joseph said to 
 send gifts to hi* father (chap. xlv. 23), denotes what is freely given or 
 flows in from the internal, viz. into spiritual good and generally into the 
 external, 5957. Israel said to send Judah before him to meet Joseph 
 (chap. xlvi. 28), denotes communication by the goodof the church with the 
 celestial-internal, 6027. To be sent from God (predicated of Moses, Ex. 
 iii. 10, 12), denotes to proceed from the divine, and also the procedure of 
 the divine from itself, br. ill. 6870; see also 6876, 6886. To send, 
 denotes to proceed when predicated of the Lord ; to send by the hand 
 of any one (chap. iv. 13), denotes by one to whom power is given ; the 
 mediation by which divine truth proceeds, ill. 6996, 6998, 7003—7010. 
 Jehovah said to threaten Pharaoh that he would send all his plagues 
 (chap. ix. 14), denotes that evils will rush in according to the universal 
 law which prevails in the other life, 7541, 7545. Behold, I send an angel 
 before thee (chap, xxiii. 20; xxxiii. 2), denotes the Lord as to the divine 
 human, sh. 9303, *A. 10,528. Sent by Jehovah, denotes to be led 
 by the divine, and is also predicated of the divine proceeding, 10,561. 
 Note: to send is often predicated of the hand in the sense of sending 
 it forth, see the passages, 2816, 2824, 6269, 6272, 9167 ; when 
 applied to the hand of the Lord, it denotes power shewn, omnipotence, 
 7545 ; and this by divine truth, 9410. To send, or put into a pit, is 
 used in the sense of consigning to durance, 4743 : hence, to send, or 
 let into temptations, by being remitted into one's own evils, 5036, 
 
 5037, 5280 end, 6657. , 
 
 SEND AWAY, to [mittere, dimittere], denotes to be separated ; 
 predicated of Rebecca (Gen. xxiv. 59), it denotes separation from the 
 affection of divine truth, 3182. The demand of Jacob to be sent away 
 to his father Isaac (chap. xxx. 25), denotes the desire of the natural 
 tending to conjunction with the divine rational, 3973, 4145. The 
 regret of Laban that he had not been permitted to send Jacob away 
 with mirth and with songs, etc. (chap. xxxi. 27), denotes the appear- 
 ance to the natural man that the separation, when effected, is an 
 infringement of his freedom, 4136, 4137. Joseph said to send away 
 his brethren {dimittere, chap. xlv. 24), denotes the occultation of the 
 celestial-internal, 5962. Pharaoh expected to send away the Israelites 
 forcibly (or drive them awav, mittere, Ex. vi. 1), denotes the compul- 
 sion which the evil feel, when punished, to fly from those they have 
 infested, 7188, 7221. To send them away, dismiss them, or let them 
 go (dimittere, chap, viii. 20), denotes that they must relinquish them, 
 viz. the spiritual, to worship in freedom, 7439. 
 
 SENSATION. See Sense. . . 
 
 SENSE, Senses, Sensual. 1. 0/ the Senses and Sensation m 
 general. The senses serve as means to open the organical vessels of the 
 external man, which, in the measure they are thus opened, receive the 
 inflowing life of the internal, ill. 1563. All the varieties of sensation 
 have reference to the sense of touch, as the one universal and common 
 sense; this universal sensitive, also, is derived and exists from the per- 
 ceptive, for which reason, to feel, in the internal sense, denotes the 
 inmost and all of perception, 3528; as to touch especially, 10, UO, 
 10,199. The sensitive is the external perceptive, and the perceptive the 
 
Ill 
 
 1094 
 
 SEN 
 
 internal sensitive, 3528. The sensitive, so called, is the ultimate of the 
 perceptive, hr. ill. 7691. The sensitive and perceptive exist from good, 
 not from truth, unless secondarily, because the influx of life from the 
 Lord is into good, 3528. All perception and sensation, all power and 
 action are from good and truth, 3887 end ; comp. 3102. The fountains of 
 all external sensation and action are the heart and lungs, which correspond 
 to the celestial and spiritual in the Lord's kingdom, 3635, 3887. The 
 appearance is that the eye sees, and the other senses perceive of them- 
 selves, but really it is the rational or internal man that enjoys sensation 
 in the external, and which uses whatever enters by the senses as objects 
 by which to think, ill, 3679. Rational truths and goods are the prior, 
 but they exist altogether in sensuals, as in the ultimate of order, 4009 
 end. Sensuals or corporeals are of two kinds, viz., those predicated of 
 the will and those predicated of the understanding ; order requires that 
 they be entirely subject to interior principles, 5072, 5077, cited below 
 (16). The corporeal part of man is wholly constituted of the senses 
 and their recipient forms; thus, the five senses comprehend in them- 
 selves all the vitality of the body, 5077. The sensitive is principal and 
 the corporeal instrumental; but as the principal and instrumental act 
 together they appear as one, 5077. Sensuals of both kinds, together 
 with their recipient vessels, are meant by corporeals, which are also 
 called the exteriors of the natural, 5078. The sensuals so called 
 (sight, hearing, smell, taste, and touch,) are ministering faculties (re- 
 presented by the ministers of Pharaoh, as shewn below, 26), because 
 they subminister those things which serve as a plane for the interior 
 man, 5081 ; compare 5088; ill also 5 165. The sensual perceptions how- 
 ever are the cause of fallacies, (5084), and hence, unless the thought be 
 withdrawn from them little wisdom can be gained, and the man is sen- 
 sual, 5089, 5094; passages cited 6844. Man is rendered intelligent by 
 the elevation of his thoughts above sensuals, the manner of which is ill. 
 5089, 5094. By the removal of sensuals is not meant the senses (be- 
 cause the bodily life consists in them), but the thoughts and affections 
 arising from them, ill, 5094 ; in general, the conclusions from them, 
 (understand concerning interior things), 5094 end; see the same number 
 cited below (6). Only those who think abstractly from sensuals, can 
 know the truth concerning sensations; for the appearance is that sen- 
 suals flow into interiors, which is a fallacy, all influx being from inte- 
 riors to exteriors, hr, ill. 5119, 5779. The quality of the sensual man 
 is resumed (see preceding numbers, especially 5094); here, the need 
 of sensuals being reduced into order is insisted on; it is also explained 
 that the sensual faculty itself is not meant, but those things which find 
 entrance by it into the phantasy of the man, 5125 ; ill. 9730. The 
 signs are mentioned by which it may be known to a man whether sen- 
 sual things are in the last place or the first; the difference of state is 
 also i7/. 5125; but particularly 5128. The man in whom sensuals are 
 subject is called rational ; but the man in whom they are not subject, 
 sensual, i7/. 5128. By sensuals are meant the scientifics and delights 
 which are introduced by means of the five bodily senses; when the 
 natural man is regenerated the former are retained, the latter rejected, 
 5157, 5162 cited below (16). The delight enjoyed by means of the 
 senses is proportioned to their uses, ill. 7038 cited below (8). See 
 Perception (9, 10, 11, 12). 
 
 SEN 
 
 1095 
 
 \ 
 
 \ 
 
 2. That Spirits have exquisite Senses, far exceeding the same facul- 
 ties in the Hfe of the body, 322, 1880—1883. Spirits and angels, how- 
 ever, have not the sense of taste, but somewhat analogous, which they 
 describe by comparison with smell, 1516, 1880, 4622. The wonderful 
 things related by the Author concerning the other life, were from the 
 experience of his senses, but understand, his interior senses, 1630, 
 1879, 4622. Angels and spirits cannot see into the world except by 
 some one as a medium, whose interior senses are opened to perceive 
 the things of the spiritual world, which was the case with the Author, 
 1880,4622. Spirits are indignant when they hear of the common 
 opinion that they are destitute of sensation, and declare that they sen- 
 sate more perfectly than men, and perceive things which are more real, 
 1881. The Author describes his experience of a state resembling that 
 of spirits, in which it was manifest how exquisitely perfect their senses 
 are; hearing, sight and touch, far exceeding the similar senses of the 
 body, 1883. General argument, in which most of the preceding state- 
 ments are resumed, especially that senses may reasonably be attributed 
 to the spirit, since it is the spirit which really sensates in the body, 
 4622. The same thing is also a necessary corollary from any serious 
 belief in a life after death, because life cannot be given without sense, 
 and, in fact, the quality of the life is according to the quality of the 
 sense, 4622: see 4623 cited below (3). See Perception (32). 
 
 3. The Life hereafter called Sensual ; first, if good has been the 
 ruling end in the heaven or world of spirits ; afterwards interior sensual 
 in the heaven of angelic spirits ; at length, inmost sensual in the angelic 
 heaven, 978: compare 4224. The sensitive life of spirits is twofold, 
 real in heaven, and not real in hell, ill, 4623. 
 
 4. Spirits called external Sensual and internal Sensual; their 
 diverse quality ; the former being in a state contrary to order, the latter 
 in order, 4330 ; compare 7645. 
 
 5. That the Sensual is not in order, "With the most ancient people, 
 who were of a celestial genius, the sensual was instrumental ; with the 
 antediluvians it had become principal, ill. 24 1 . In the former period 
 sensuals were wholly subject to the internal man, in the latter they were 
 preferred before the internal, wherefore they became separated and 
 damned, 243. See Perception (29). 
 
 6. The Sensual, Natural^ and Rational, distinguished. The sensual 
 part, even the interior, is predicated cf the natural man, 3020. The 
 natural communicates with the sensuals of the body on the one hand, 
 and with the goods and truths of the rational mind on the other; thus, 
 on the one part with the world, and on the other part with heaven, 
 4009. The corporeal, natural, and rational, succeed each other in 
 order, and wonderfully communicate with each other, the corporeal com- 
 municating with the natural by means of sensuals, etc., 3038. What- 
 ever enters by means of the senses rests in the natural as in a kind of 
 receptacle, and this receptacle is the memory; all the delights which 
 thus enter are called natural goods, and all the scientifics natural truths, 
 4038; see below 4154. The corporeal communicates with the natur£d 
 by external sensuals, and the natural communicates with the rational by 
 interior sensuals, 4038. Natural goods and truths are distinct from 
 sensual, 4154. Good from the Lord flows into the natural man by the 
 rational as an intermediate ; and because the ideas of the natural man. 
 
1096 
 
 SEN 
 
 
 formed from fallacies and illusions of the senses, cannot sustain its 
 presence, temptations and anxieties are occasioned, 4341. The rational 
 and the natural are each twofold, viz. internal and external ; the ex- 
 temJ of the natural is derived from the sensuals of the body, and by 
 sensuals communicates with the world ; the internal of the natural con- 
 sists of analogical and analytical deductions from sensuals, 4570 ; 
 compare 6844 end. See Natural (13). The memory of the natural 
 man receives objects from the world by means of the senses, and these 
 constitute its exterior ; it also receives objects from within by means of 
 the rational mind, and these constitute its interior ; hence, the man is 
 rational or sensual in the degree that he inclines to the one or the other, 
 5094. From infancy to boyhood the state is merely sensual, and even 
 innocence from the Lord is received into sensuals, which are thus 
 arranged in order ; upon this arrangement, as a foundation, the rational 
 or intellectual is afterwards built up, 5126. From the age of boy- 
 hood to adolescence communication with the interior natural is opened 
 (see above, 5094), and afterwards communication with the rational, 
 5126. External sensuals open the way to interior sensuals, and these 
 again to intellectual truths, which arise from sensuals by a kind of ex- 
 traction, hr, ill 5580. Sensuals are the ultimate and lowest, because 
 in the very threshold between the world and the mind, 5/67. Sen- 
 suals, scientifics and truths, are most distinct from each other, yet they 
 are so related that ** truths can be rendered into scientifics," and 
 scientifics into sensuals, or the contrary, ilL 5774. Before regeneration 
 man is in the sensation of truth, but not of good, and it therefore 
 appears to him that truth is superior ; but good which flows in by the 
 internal way really has the dominion, and applies truth to itself, 4977. 
 Good and truth continually flow in from the Lord by way of the internal 
 man; when such influx is not received in the natural the interiors are 
 closed, and this closure at length extends to the sensual, to which 
 thought is then limited, 6564. See Natural (13, 14), Reason (?);; 
 
 7. The Sensual and Intellectual. The intellectual is the first in 
 order, the sensual is the last; the former is the visual faculty of the 
 internal man, the latter of the external, ill. 5114. Between the intel- 
 lectual and the sensual there are discreet degrees, by which degrees life 
 from the Lord passes from the inmost to the ultimate, ill, 5114. 
 
 8. The Correspondence of the Senses, The inscrutable forms which 
 are predicated of the internal senses correspond with the interior 
 heavens, 4224. The correspondence of the senses, generally, is treated 
 of seriatim, 4318 — 4330. The correspondence of the senses in parti- 
 cular is also treated of seriatim, 4403—4420, 4523—4533, 4622— 
 4633, 4791 — 4805. The common and involuntary sense especially, 4325 
 
 4328 cited below (9). The sense of sight, 4403—4420. The sense 
 
 of smell, 4624—4634. The sense of hearing, 4652—4660, 5017. The 
 sense of taste, 4791—4805. See Eye, Nose, Odour, Ear, Tongue, 
 Hand. In a summary, the five external senses correspond to the internal ; 
 touch in general, to the aff'ection of good; taste, to the affection of 
 knowing; smell, to the affection of perceiving; hearing, to the affection 
 of learning and obedience; sight, to the affection of understanding and 
 becoming wise, 4404; see also 5077; and the summary below, 10,199. 
 The eye is the most noble of the sensories, because it communicates 
 immediately with the understanding; understand, however, that the 
 
 SEN 
 
 1097 
 
 A 
 
 sense depends from the understanding, not the understanding from it, 
 on which account the human brain is of so ample size, 4407. The 
 external senses are formed to the image of the world, the internal senses 
 to the image of heaven, 6013. An argument from the correspondence 
 of the senses, that all the felicity of heaven arises from use; thus, the 
 sense of conjugial love is the most delightful of all, because it ministers 
 to the highest use; next to it in degree of pleasure is the sense of 
 taste, which promotes the health of the body, and, as a consequence, 
 the health of the mind ; smell is less delightful, because it serves to re- 
 creation, yet to health likewise; hearing and sight are named in the 
 last place, because they only take cognizance of things serviceable to the 
 intellectual part, not the voluntary, 7038. Summary statement re- 
 peated concerning the correspondence of the external senses to the 
 internal; especially, that touch in general denotes communication, 
 translation and reception ; the other senses br. noticed, and passages 
 cited concerning each, 10,199. 
 
 9. The Common Sense, voluntary and involuntary, treated of seri- 
 atim, 4325 — 4328. The voluntary sense is proper to the cerebrum, 
 the involuntary to the cerebellum, 4325. These two senses are pre- 
 served distinct, and yet conjoined, viz., by their respective fibres meet- 
 ing in the medulla oblongata and the medulla spinalis, whence they 
 pass into the whole body, 4325. The fibres of the cerebrum, or volun- 
 tary sense, pass generally to the exteriors of the body, to the muscles, 
 the skin, and the organs of the senses; those of the cerebellum, or in- 
 voluntary sense, to the viscera, 4325. The common sense is that in 
 which all particular sensation subsists, 4325. The common involuntary 
 sense, in the most ancient times, passed into the whole face, but as 
 men learned to dissimulate, or regulate the expression of their affections 
 at will, it gradually withdrew from the face, until now hardly a vestige 
 of it remains; the proof of this from experience, 4326. The involun- 
 tary sense still manifests itself with those who are in the good and truth 
 of faith ; but with all who are in evils and falses the fibres from the 
 cerebellum are overruled by those from the cerebrum, 4327. They 
 who have reference, at this day, to the common involuntary sense, are 
 the vilest of all, from experience, 4327, 5060; compare 6312. The 
 quality of the common voluntary sense with the celestial and with the 
 spiritual, respectively, described ; shewn, experimentally, by a column 
 in which various colours appeared, 4328. The quality of those who 
 constitute the common voluntary sense, in the other life, described; 
 also, that this common sense is not always obscure, but illustrated by 
 particular ideas, and exists in greater perfection in the sphere of the 
 interior heaven, 4329. 
 
 10. That the Sensual is the ultimate, viz., in which all the interiors 
 are contained together, 4009 cited above (1). The sensual is the ulti- 
 mate [receptacle] of life in man ; passages cited, 9212, 9215 end, 9730. 
 The natural man is distinguished as interior, middle, and extreme, and 
 the extreme is the sensual, 9215 ; 10,236, cited below. The exteriors 
 of the natural are scientifics, together with their pleasures ; the ex- 
 tremes are the sensuals by which the mind communicates with the 
 world, 9216; see also 5767 cited above (6). The extremes of the 
 natural man are called sensuals; their quality ill,, passages cited, 9331 
 end. The ultimate of the intellectual is the sensual scientifici and the 
 
1098 
 
 SEN' 
 
 ultimate of the will is sensual delight, ill. 9996. The ultimate of the 
 natural, or external sensual, signified by flesh, is common to men and 
 animals ; but all that enters into the memory by means of the sensuals 
 of the body, form a plane which is also called external sensual, and 
 which animals have not, 10,236. 
 
 11. The interior Sensitive is the Perceptive, 3528. See Percep- 
 tion (10). 
 
 12. The interior Sensual. The celestial and spiritual in man cor- 
 respond to the angelic heaven ; the rational, to the heaven of angelic 
 spirits; the interior sensual, to the heaven of spirits, 978. The in- 
 terior sensual is spoken of as the imaginative faculty of the natural or 
 external man, 3020. External sensuals are the delights and scientifics 
 which enter into the natural memory by means of the senses ; internal 
 sensuals are the similar affections of all kinds, which communicate be- 
 tween the natural and the rational, 4038. 
 
 13. The external Sensual ; that it is not be understood as meaning 
 the sensual faculties of the body, but the thought and desire according 
 to such sensuals, ill. 9730: see also 5125, 5157 cited above (1). 
 
 14. The Sensual corporeal: first, see above (1), 5072, 5077, 5078. 
 Three degrees are predicated of the intellectual part; first, the spiritual, 
 signified by the heavens above ; secondly, the natural, signified by the 
 earth beneath ; thirdly, the sensual corporeal, signified by the waters 
 under the earth; passages cited in which the sensual corporeal, and its 
 quality, are further treated of, 8872. 
 
 15. The Sensual part described organically ; its reticulated forms 
 in the body represented by the grate of network made to the altar, hr, 
 ill., 9726. The office of the sensual part is to sift, as it were, and dis- 
 criminate, whatever enters from the world; so the interior sensual, 
 which ought to admit nothing but goods and truths, 9726. The ex- 
 ternal sensual extends from the head to the loins, and from the loins it 
 is continued interiorly, or proximately interior, 9731. 
 
 16. That Sensuals are of two hinds, viz., those pertaining to the 
 will and those pertaining to the understanding, ill. 4038. The senses 
 of sight and hearing are those which especially perfect the intellectual 
 faculty ; the other three senses have reference especially to the will, 
 4038. Statement resumed, that sensuals are of two kinds, and that 
 they ought to be subordinate, that is to say, subject to interior prin- 
 ciples, 5072, especially 5077. The difference between the intellec- 
 tual part and the voluntary part br. explained ; to believe, to acknow- 
 ledge, to know, and to see truth and good, is predicated of the former; 
 to be affected by good and love good, of the latter, 5077. Sensuals 
 subject to the intellectual part are brought into order by regeneration, 
 and accordingly retained, but those subject to the voluntary part are 
 separated, 5157, 5162. The sensuals subject to the intellectual part are 
 received and subordinated when they minister to the interiors, and serve 
 as means, viz., either to produce into act, or to see within, ill. 5165. 
 
 17. Regeneration of the Sensual ; first, see (1), 5157, 5162; (18), 
 6183, 6312, 6315. Some are regenerated only so far that their spi- 
 tual life is in the exterior natural, and such are in the external church ; 
 others go beyond, and are elevated above scientifics and sensuals to in- 
 terior thought and affection, and such are in the internal church, 6183. 
 The man undergoing regeneration is elevated above sensuals, because 
 
 SEN 
 
 1099 
 
 the divine would otherwise flow down into them (as being in the ulti- 
 mate of order), and while they are contrary to order, such divine influx 
 would be dissipated, 6845. The Author states, with especial reference 
 to the present day, that the sensual part is not regenerated, but also in 
 more general terms, that it is hardly possible to regenerate it [cegre 
 potest regenerari] ; therefore, he adds, elevation from the sensual is an 
 especial act of grace, 7442 end; cited 7645 end; ill. 9726 cited above 
 (15). See Natural (6). 
 
 18. Of Elevation above Sensuals; first, see above (1), 5089, 5094. 
 Elevation above sensuals and scientifics is predicated of those who are 
 regenerating, and it is effected by the reception of spiritual life in the 
 natural man, 6183. By such elevation man is brought into a state of 
 interior thought and affection, thus, interiorly into heaven, 6183. By im- 
 mersion of the thought in sensuals, on the contrary, it is wholly occupied 
 with self and the world, 6201. Base and filthy ideas, also, in such 
 case, present themselves, because the sensual lumen is replete with 
 evils and falses ; the Author's experience, 6201, 6310. The covetous, 
 the adulterous, and the voluptuous, in a word, the hells are in that 
 lumen, 6310, 6311. Some, not so evil as these, were also seen 
 by the Author in that lumen, and they appeared in a public place 
 bearing burdens; they were also visible to the female spirits called 
 Sirens, 6311. The hells being in sensual lumen, man must needs 
 perish unless he be elevated above sensuals, which elevation is effected 
 by the good of faith, 6312. There are hells in a more subtle sphere, 
 in which are spirits interiorly evil, this sphere flows into the external 
 sensual at the back, 6312. When man is elevated from out of the 
 sensual sphere, and withdrawn from the influx of its scandalous and 
 filthy conceptions, he comes into a sweeter light [lumen mitius'], and at 
 length, perhaps, into the light of heaven, 6313 ; cited 6844 end. This 
 elevation from out of sensuals towards the clearer light of heaven, was 
 a phenomenon well known to the ancients, 6201, 6313. There are de- 
 grees of spiritual heat as well as of light, which heats are heavenly loves, 
 and are signified in the Word by sacred fires, 6314. The man who is 
 elevated above sensuals, in his lifetime, by the good of faith, is alter- 
 nately in sensual lumen and in interior lumen; also, he is thus elevated 
 by the Lord, and sometimes in an instant, when he begins to think 
 evilly, because angels are near to him; the Author's experience, 6315. 
 Passages cited concerning elevation from the sensual, and the Author's 
 doctrine clearly stated, 7442 cited above (17); citations only where 
 scientifics are also treated of seriatim, 9922 end ; and where the quality 
 of the sensual man is treated of, 10,236. The subject resumed, shewing 
 that he is properly said to be elevated from the sensual who explores 
 whet the sensual desires, and what he himself thinks from it, 9730. 
 See Natural (21). 
 
 1 9. Then the Lord glorified the Sensuals and their recipient Vessels; 
 and hence, that he arose from the sepulchre as to the body, 5078 ; 
 repeated at the end of the same number; see particulars in Lord (41). 
 
 20. The distinction between Sensuals and Scientifics; viz., that 
 sensual truths are predicated of boys, scientific truths of adults, 3309; 
 see also 5126, cited above (6). 
 
 21. Sensual Goods and Truths. Truths predicated of the sensual 
 part form the outmost of the rational mind, and communicate with the 
 
1100 
 
 SEN 
 
 world, 4009, 4038. Goods and truths nre both spoken of as belonging 
 to the sensual part, which are therefore the most exterior; next above 
 them are goods and truths proper to the natural man, called external; 
 and above these internal goods and truths, 4154. Sensual or external 
 truths are such as have entered immediately by the senses of the bqdy; 
 but interior truths are those which occupy the interior of the natural 
 mind, and are more immediately under the intuition of the rational, to 
 which, therefore, the fallacies of the senses do not adhere, 4342; fur- 
 ther ill. 4570. 
 
 22. The good of Sensuals, briefly defined as pleasure [volupe], 
 or as the first good into which the regenerate are initiated, 4117. Good 
 of the sensual is pleasure or delight affecting imaginative thought, ill. 
 10,236. 
 
 23. The quality of the Sensual Man described, 7693 ; passages 
 cited, 10,236. 
 
 24. Reasoning from Sensuals; understanding or thinking from Sen- 
 suals. The character of those who are given to reasoning from sensuals 
 and scientifics ; their denial of all that is not from self, 196, 206, 233, 
 1385, 3428. The sensual man sees all things from without, insomuch 
 that he regards internal goods and truths as sensual, 4154. The sen- 
 sitive perception is fallacious; for example, it appears to man's sense 
 that affections and thoughts are within himself as his own, while the 
 truth is, they flow in either from heaven or hell, 4249. Sensual men 
 understand all that is said of the Lord sensually; natural men, natu- 
 rally; but celestial and truly rational men perceive interior truths, and 
 are said to be taught from the divine rational, 4715. Sensuals induce 
 fallacies of several kinds, which are here enumerated in order, to the 
 number of fourteen distinct examples, 5084. See Fallacies. The 
 learned, for the most part, are sensual, because sciences are generally 
 cultivated for the sake of gain or distinction, 6316. There are some 
 worse than sensual, viz., corporeal; their situation and appearance in 
 the other life described, 6318. There are some who excel others in the 
 perception of what is honest, just and good, because their thoughts are 
 elevated above sensuals ; they who think from sensuals have little per- 
 ception of such things, 6598 ; the latter only, 6612, 6622, 6624. The 
 dullness of the senses is illustrated by comparison with objects seen 
 through a microscope; so numerous and transcendent are the ideas of 
 thought beyond sensual ideas, 6614. A comparison is also made with 
 the immense number of moving fibres that concur to one action of a 
 muscle, or to one expression of speech; so numerous are the ideas of 
 thought in any case compared with the sensual perception, 6622. On 
 account of the grossness, the Umitations imposed by time and space, 
 &c., man cannot think of the divine from sensuals; further, sensuals 
 cannot receive divine influx; and they are last of all regenerated, 6843, 
 6844, 6845. Thought is of various degrees, more and more interior ; 
 if from sensuals, it is gross and external, attended with little wisdom ; 
 passages cited, 6844. Sensuals cannot receive divine influx, their state 
 is so contrary to order, 6845 ; compare 6948. The sensual separated 
 from the internal, and left to itself, is in fallacies, and in the falses to 
 which fallacies give rise; its state, therefore, is utterly opposed to the 
 truths and goods of faith, ill. 6948, 6949; cited, 7041, 7645. The 
 whole natural mind is in the obscurity induced by falses, when the 
 
 SEN 
 
 1101 
 
 sensual is so, unenlightened by any truth ; this, because interior goods 
 and truths are all collated in order, and dwell together in the natural 
 mind, 7645. They who think from the sensual faculty of the body, 
 not of the spirit, can never acknowledge the Word, ill. 9396; see also[ 
 10,582. It is impossible to enter into the things of heaven from sen- 
 suals, because contrary to order, ill. 10,236. But contrariwise, that 
 man comes into a milder lumen, and at length into celestial light, when 
 he is elevated above sensuals, 6313, 6315, 9407; see above (18); see 
 also Natural (11). 
 
 25. That the Sensual is represented in the Word by Serpents, 191, 
 195—197; and in the history of Moses, 6948, 6949, 6952; cited, 
 10,236. By the men of the Most Ancient Church sensual men were 
 called serpents, because that animal lives close to the surface of the 
 earth, as the sensual faculties are close to the body, 195; cited, 5128. 
 Reasonings from sensuals concerning the mysteries of faith are denoted 
 by the venom of the serpent, 195. The desire to explore the mysteries 
 of faith by sensuals and scientifics is represented by the tree of science, 
 or of the knowledge of good and evil, to eat of which is to decline from 
 the celestial life, thus to die, 80, 1 26-— 130. The sensual persuasion 
 by which the men of the most ancient times were seduced from the 
 celestial state, is represented by the serpent persuading the woman (or 
 the proprium), and the woman persuading the man (or the rational part), 
 191, 192, 198—210, 235. See Serpent. - 
 
 26. Other historicals and significatives by which it is represented. 
 The sensual and corporeal man is represented by Lot, viz., after the 
 commencement of representatives in Abram and his family, 1428, 1547, 
 1563. See Lot. The good of life from sensuals and scientifics denoted 
 by Esau, viz., where he is called a man knowing of venison, or hunt- 
 ing, 3309. Sensual truths denoted by the sons of Jacob, viz., at the 
 time he was with Laban, 4009. Sensual or rational truths denoted by 
 the sons of Leah, viz., when Jacob was met by Esau, 4342. The good 
 of sensuals denoted by mount Gilead; understand external delight, or 
 good into which the regenerate are earliest initiated, 4117. Instruc- 
 tion from the divine natural and sensual, denoted by Joseph sent out of 
 the valley of Hebron, viz., when he went to seek his brethren, by the 
 command of Israel, 4715. The reduction of sensuals of both kinds 
 into order, denoted by the circumstances recorded of the butler and 
 baker of Pharaoh (called his ministers), 5072, and explanation of that 
 entire chapter; particulars, in Pharaoh (3). The proof by adducing 
 sensuals, denoted by every man putting his sack down upon the ground, 
 viz., in the search for Joseph's cup, 5767. Truths reduced from sen- 
 suals into scientifics, denoted by every man loading his ass, preparatory 
 to their return to the house of Joseph ; the reduction of sensuals into 
 scientifics, and of scientifics into truths, ill. 5774. The closing of the 
 external sensual, and opening of the internal, denoted by putting the 
 hand upon the eyes ; hence, the custom at death, &c., 6008. The 
 regenerate who are elevated above sensuals and scientifics, denoted 
 by Israel; before such elevation, by Jacob; and that the difi^erence 
 is the same as between the internal and external church, 6183 
 end. Separation from sensuals in order to the reception of divine 
 influx, denoted where Moses is commanded to take the shoes from 
 off his feet, etc., 6843—6845. The sensual and corporeal in a 
 
1102 
 
 SER 
 
 state separated from the internal, denoted by the rod of Moses be- 
 coming a serpent when it was cast upon the ground, 6948. The sen- 
 sual in its state of elevation, denoted by the rod of Moses taken up 
 again, 6952. The state of the Jews in the external natural or sensual, 
 separated from the internal, denoted by what is recorded of Moses at 
 the inn [in diversorio], 7041. Evils of the sensual, denoted by lice in 
 the dust of Egypt, 7419. Falses in the sensual, denoted by locusts, 7693. 
 Scientifics, predicated of the sensual corporeal, denoted by the creatures 
 in the waters under the earth, 8872. Truth destroyed in the sensual 
 part, denoted by the tooth of a man-servant, or maid- servant, being 
 smitten out (Ex. xxi. 27), 9062. Sensual truths denoted by raiment, 
 9212. The sensual part denoted by a grate of net-work, ordered to be 
 made for the altar of burnt-offerings (Ex. xxvii. 4), 9726, 9730. The 
 extension of the sensual, viz., from the head to the loins, denoted by 
 the network reaching to the midst of the altar (ver. 5), 9731. The 
 sensual as the ultimate, which contains all the interiors together in 
 order, denoted by a basket, 9996. The good of the sensual ultimate, 
 denoted by a basin of brass, ordered to be made for a laver (Ex. xxx. 
 18), 10,236. 
 
 SENSITIVE. See Sense (1), 3528, Perception (10). 
 
 SENT, the [mittus]; first, see above (to send), 2397. The Lord, 
 called the Sent, refers to the divine human, and its influx from eternity, 
 which was always manifested in human form, and called the Angel of 
 Jehovah, ill. and sh. 6280. The same repeated; also that the Sent, in 
 the Hebrew Tongue, denotes an angel ; and that to send, denotes to 
 proceed, 6831, 9303, 10,528, 10,561. The Lord promised to send the 
 Comforter, and also to come, because to send is to illustrate and in- 
 struct in the truths of faith; and to come, is to lead into good, 9199. 
 See Lord. 
 
 SEPARATION. The separation of the good from the evil is treated 
 of in the history of Lot, when he was saved from being destroyed 
 with the men of Sodom, 2405. A similar provision is indicated by the 
 separation of the sheep from the goats, and by the deliverance of the 
 Israelites, 2438, 4809. Such a separation is continually going on in 
 the other life ; the faithful being first separated, or raised into heaven, 
 and the unfaithful being left to their punishment, 2438. The separa- 
 tion of spirits from man is also a work of providential care, according 
 to state ; some particulars given, 4 11 0, 4 1 1 1 . The separation of spirits 
 is also a separation of delight, and so far of life; an illustration from 
 experience, 4417. In every man the Lord separates good from evil, if 
 possible, and by good raises him to heaven; but such separation is in 
 no case a full removal, 2256, 2449 end. Evil indeed, cannot be sepa- 
 rated, but by the separation of evil is meant its quiescence; thus, 
 detention from it, 1581. By a miraculous providence, a separation was 
 made between the voluntary part and the intellectual part of man; the 
 reason sL and variously ill. 863, 875, 895, 927, 928, 1023, 1043— 
 1044, 2256 end, 4328; seriatim passages, 4493; 4601, 5113. See 
 Mind, Man (17, 18). 
 
 SEPHAR. See Joktan. 
 
 SEPULCHRE. See to Bury. 
 
 SERAH [Serach]. See Thamar. 
 
 SERIES. Regeneration is a progressive work, and is accomplished 
 
 SER 
 
 1103 
 
 by courses or series; in each of these series every last term becomes 
 the first of a new progression, 5122. Truths in the mind exist in 
 series, the order of which in the regenerate is the same as that of the 
 angelic societies, 5339, 5343, 10,303. The arrangement of truths in 
 series, ill, 5530. The quality of the. series ill., shewing that those 
 which are of the love occupy the midst, and the rest in order, 5530. 
 The law of series, ill. 7408, 9394. There are two general series in the 
 regenerate life, first, from truth to good, afterwards from good to truth, 
 9845. Bundles and sheaves in the Word, denote the series into which 
 truths are arranged, 10,303, and other passages cited in Fascicle; see 
 also Sheaf, Disposition, to Collect. 
 
 SERPENT [serpens^, 1. That the sensual part of Man is repre- 
 sented in the Word by Serpents, 191, 195 — 197. The men of the 
 Most Ancient Church really called the sensual part, and the sensual 
 man, a serpent; not merely by comparison, 195. The sensual part was 
 called a serpent, because the sensual faculties are adjoined to the body, 
 as that animal lies close to the earth, 195. They especially were called 
 serpents who reasoned from sensuals concerning the mysteries of faith, 
 195; or, those who confided more in sensual truths than in the truths 
 of faith, 196; cited 2588, 2761, 6398 end, 9942. The serpent, in a 
 good sense, denotes the prudence and circumspection of the sensual 
 man, sh. 197, 6398. They are serpents who imagine they can have 
 knowledge of good and evil from themselves as gods ; who reason 
 accordingly concerning the mysteries of faith, and thus seduce others, 
 206. Walking on the belly is predicated of the serpent, because the 
 sensual part which the serpent denotes is the lowest; hence, the custom 
 in the Jewish church of lying prone on the earth, and throwing dust 
 on their heads, 247, 248. The serpent is said to eat dust, because the 
 life of the sensual part is from what is corporeal and terrestrial; also, 
 dust denotes what is damned and infernal, 249, 250 end. The serpent 
 denotes all evil, in particular the love of self; the seed of the serpent 
 all infidelity ; the head of the serpent, the dominion of evil, 250. Ser- 
 pents denote evils of all kinds, according to the kinds of serpents, as 
 snakes, adders, asps, vipers, and fiery or flying serpents, because, 
 primarily, they denote the sensual part, together with the scientific, 
 from which all evil has sprung, 251; cited, 6398 end ,6949. The seed 
 of the serpent denotes all infidelity, because a serpent denotes all evil, 
 and seed is that which produces and is produced; hence also the signi- 
 fication of the seed of the evil, seed of adulterers, seed of liars, etc., 
 254. The head of the serpent denotes the dominion of evil, because 
 the love of dominion over others, and the hatred of others, is contained 
 in every spark of the love of self, 257, 8678. It is the love of self, 
 denoted by the head of the serpent, that the Lord, as denoted in the 
 prophecy concerning the seed of the woman, was to trample upon, 
 257; cited, 2219. A serpent denotes reasoning from the sensual con- 
 cerning truth; br, ill. as above (195, 247); ilL also, from the form ia 
 which sensuals flow, 6398. The serpent denotes reasoning from sen- 
 suals predicated of those who are in truth but not yet in good ; poison- 
 ous serpents, such as vipers, the same kind of reasoning predicated of 
 the evil, and especially the deceitful, 6398. An arrow-snake, or serpent 
 darting itself [serpens jaculus], denotes specifically reasoning from 
 truth concerning good, because such reasoning projects itself towards 
 
 vol. ii. 
 
 H H 
 
1104 
 
 SEE 
 
 SER 
 
 1105 
 
 good, which is above it, 6399. A serpent denotes the sensual and 
 corporeal man ; in the case of Moses, whose rod was turned into a 
 serpent when cast upon the ground, it denotes the sensual and corporeal 
 separate from the internal, 6948, especially 6949. A water-serpent, 
 into which the rod of Aaron was turned when cast upon the ground, 
 denotes fallacies and falses derived from the sensual, br, 7265 ; ill, 
 7293, 7295. Serpents and scorpions named together, denote evils and 
 the falses of evil, 10,019. The Author mentions that certain spirits 
 from our earth were bound hand and foot, as if by serpents, when they 
 approached the sphere of better spirits, whom he describes; this, he 
 says, was from phantasy, because the sensual corporeal is represented 
 in the other life by serpents, 10,313 ; see below (6, 7). 
 
 2. Serpents of the Tree of Science, The quality of those to whom 
 this name was given, ill. from the Author's experience among spirits, 
 4802, 5128. That the hells are filled with such, 10,236. The signi- 
 ficatives in which the serpent of the tree of science is introduced ex- 
 plained in a summary, 9942. A representation of the tree of science, 
 with a viper ascending into it, a dog, and other appearances, by which 
 the state of the church at the present day was signified, 2125. 
 
 3. The brazen Serpent, represented the sensual of the Lord, and as 
 circumspection is predicable of the sensual, it has reference to him 
 as regarding and providing for all, 197. In a citation of this passage, 
 it is stated that the brazen serpent represented the Lord as to the 
 external sensual or natural, 3863. The serpent of brass was holy in 
 the time of Moses, but when the external only was worshipped, it 
 became profane, and was destroyed, sh. 2722. Conjunction with the 
 divine sensual is predicated of those who are in a gross idea of the 
 Lord, but yet in charity, and this was represented by looking on the 
 serpent of brass ; in this conjunction are the worshippers of idols, who, 
 nevertheless, live in charity according to their religion, 4211 end. 
 The healing power was not from the serpent of brass, but from the 
 Lord represented by it ; the Jews, however, acknowledged the healing 
 power, but deny the Lord, 4911. It is expressed, that the brazen 
 serpent was to be put upon a standard, or ensign, because a standard 
 or ensign predicated of the Lord denotes protection, 8624. Healing 
 efifected by looking upon the serpent thus erected, denotes healing from 
 evil of the false, by looking to the Lord in faith, 8624 end. 
 
 4. The Poison of the Serpent, denotes sensual reasoning by which 
 men are seduced from faith, sh. 195, 6398. Poison denotes hypocrisy 
 or deceit; and poisonous serpents, the hypocritical or deceitful them- 
 selves, sh. 9013. 
 
 5. How far hurtful. The serpent cannot hurt interior goods and 
 truths, much less spiritual and celestial, but only the lowest natural, 
 unless, indeed, it be a species of viper; how the antediluvians and the 
 Jews were hurt by it, also the men of the present day, 259. For an 
 illustration of what is meant by the viper, 4533. 
 
 6. Serpents in Hell. Description of a miserable hell beneath 
 Gehenna, where serpents appear, by whom the spirits there are cruelly 
 bitten, 815. Another hell represented as a lake, infested by monsters 
 of serpents, and monstrous animals, in the water; cannibals that inhabit 
 its banks, etc., 819 ; see Hell (3). 
 
 7. Spirits that appear as Serpents. The deceitful, when viewed 
 
 by angels, appear as serpents; the most deceitful as vipers; but in 
 their own lumen they appear like men, 4533. Description of the 
 Amalekites, or evil genii, whose sphere is spiritual poison, and who 
 are themselves serpents, 9013. 
 
 8. Harmony of passages. For a summary of the spiritual history 
 of man in Gen. i. ii. and iii.; see Man (43). The serpent called more 
 subtle than all the beasts of the field, denotes the sensual part of man, 
 194. The serpent said to persuade the woman, denotes the com- 
 mencing influence of the love of self, 1 92, 204. The plea of the woman 
 that the serpent deceived her, denotes the deception of sense conjoined 
 with the growing influence of self-love, 229. The serpent cursed, de- 
 notes the state of the sensual separated from the celestial, 235, 245. 
 Condemned to walk upon its belly and eat dust, denotes the state of 
 the sensual as addicted to corporeal and terrestial things, 247. Enmity 
 between the seed of the serpent and the seed of the woman, denotes the 
 contrary qualities of the infernal proprium or the self-hood, and the 
 heavenly proprium which is from faith in the Lord, 250 — 256. He 
 shall bruise thy head (meaning the serpent), and thou shalt hurt his 
 heel, denotes the dominion of evil which shall be overcome by faith in 
 the Lord, 250 — 258; as to the heel, 259, cited in Foot. Dan called 
 a serpent upon the way, a darting serpent upon the path, denotes, in 
 the first place, reasoning concerning truth, and furthermore reasoning 
 from truth concerning good, 6398 — 6399. Biting the heels of the horse 
 (predicated of Dan, called a serpent), denotes fallacies from lowest 
 nature, which cause the understanding to recede from truth, 6400 — 
 6401; cited 259, 2761, 3923. As to the serpent in the history of 
 Moses and Aaron, see above (1), 6948, 6949, 7265, 7293, 7295. As 
 to the brazen serpent commanded to be set up in the desert, see above 
 (3). As to the power conferred on the disciples, to tread upon ser- 
 pents and scorpions, see above (1), 10,019. Other passages in the 
 Word (Ps. Iviii. 4; cxl. 3; Amos v. 19; Jer. xlvi. 22; Job. xx. 16); 
 br. expl. in the same sense as above, 195. Prudent as serpents and 
 harmless as doves (Matt. x. 16); cited, 197. The old serpent, called 
 a great red dragon, called also the devil and Satan (Rev. xii. 3, 9, 17; 
 XX. 2), denotes evil in the abstract, and the whole crowd of evil spirits, 
 251,255, 257. The root of the serpent (Is. xiv. 9; lix. 5), denotes 
 the sensual part with its scientifics; the cocatrice, evil from falses of 
 this origin ; the fiery-flying serpent, evil works and lusts, 251, 1197. 
 Horses and serpents, where Dan is the subject of prophesy (Jer. viii. 
 16, 17), denote falses derived from fallacies of the understanding and 
 reasonings concerning truth and good, 6401. 
 
 SERUG. See Eber. 
 
 SERVANT, Servitude. 1. The difference between Liberty and 
 Servitude; that liberty is predicated of the regenerate, servitude of 
 the unregenerate, ill. 892, 905. Servitude predicated of the regene- 
 rate, or of the external submissive to the internal, is not felt as servi- 
 tude, because it is from submission of heart, and from the influx of inte- 
 rior good, 5161; further ill, 5 1 64, 5732. To serve or obey is predicated 
 of the external man, so far as it concurs with the internal, and until it 
 comes into a state of freedom, 1713; compare 1840 — 1850. Servants 
 denote things that are inferior or subordinate; thus rational truths, 
 considered as subordinate to celestial and spiritual; scientific truths 
 
 H H 2 
 
1106 
 
 SEE 
 
 considered as subordinate to rational; and sensuals, which are lower 
 than scientifics, 2541, 2567 ; cited, 5651. Servants and hand-maidens 
 (or men-servants and maid-servants), denote rational and scientific 
 truths, and the affections of those truths, ilL and sh. 2567; passages 
 cited, 4037. Maid-servants, when predicated of the doctrine of faith, 
 denote affections of the doctrinals which serve to such doctrine, 2583. 
 A man-servant denotes the natural as to truth, maid-servant as to good, 
 8890. Man-servant, denotes the affection of spiritual truth; maid- 
 servant, the affection of spiritual good, 8912. Servant, in general, 
 denotes the natural man, and whatever is predicated of the natural ; the 
 servant of Abraham, in the supreme sense, the divine natural; 3019, 
 3020, 3163, 3191—3192, 3204, 3206, 3209; see below (11). Service 
 is also predicated of truth derived from good, and ministering to good, 
 3409 ; see below, 5435. To serve, denotes study, or studious applica- 
 tion, because as service is the labour of the body, so study is the labour 
 of the mind, 3824, 3840, 3845, 3846; cited, 7143; see below, 8873. 
 When predicated of the Lord, terms of service, to serve, etc., denote 
 his own power [propria potentia], 3975, 3977. Servants and things 
 of service, denote whatever scientifics, knowledges, truths, or affections 
 of truth, pertain to the natural man when subordinate to the spiritual 
 or internal, 4266; further ill. 9776. The natural mind is a house; 
 good therein, is as the husband; truth, as the wife; affections of good 
 and truth, as sons and daughters; scientifics and pleasures, which con- 
 firm and minister to all, as men-servants and maid-servants, 5023. 
 Servants denote whatever is predicated of the exterior natural ; because 
 when man is regenerated, exteriors serve interiors, 5161; further ilL 
 5164. A servant denotes what is inferior or beneath, considered with 
 respect to what is superior; thus the natural considered as under the 
 spiritual, and the exterior natural considered as subservient to the 
 natural in general, 5305. Briefly, servants denote inferior things, 
 natural things, truths ; the latter, because truths are subject to good, 
 and all subject things are called in the Word servants, 5435. Servants 
 also denote lowest natural things, which are in subjection within the 
 natural, 5936. To be a servant, or bondman, denotes to be without 
 freedom from the proprium, 5760, 5763, 5791, 6138; cited below 
 (19). Service is predicated of truths in the natural, because they are 
 so formed that spiritual good lives and acts in them, and this interior 
 good being withdrawn, the truths are as vessels without life and action, 
 5947; further ill. 9776. To serve, service, servitude, or bondage, 
 predicated of the Israelites in Egypt, denotes suffering from the endea- 
 vour of falses to subjugate truths, thus, infestation, and the injection 
 of falses; where called "hard service," it denotes infestation by mere 
 falses, 6666, 6670, 6671, 7120, 7129, 7135—7153, 7199, 7204, 7218; 
 see the particulars cited below (21). To serve the Lord, on the con- 
 trary, denotes worship, and worship consists in exercises of charity, free 
 from infestation by falses, ill. 7038, 7349, 9322. To serve, denotes 
 submission and worship, because humiliation and submission are essen- 
 tials of worship, 8873. To bow down and serve, equally denote wor- 
 ship ; but the former from the good of love, the latter from the truth of 
 faith, 8873 end. To serve other gods, denotes profane worship, by 
 which true worship is extinguished, 7456 ; see also 8873, 9347. A 
 servant is one who ministers, who fulfils the function of any office. 
 
 SEE 
 
 1107 
 
 who obeys ; to serve also denotes study; both cited, 7143. The ser- 
 vant of a man [riV], denotes the natural man, because he is made to 
 minister to and obey the spiritual, 7998; compare 7120; and see 
 Man (42). One who ministers in any function, is called in the Word 
 a servant, as stated above; hence, a servant denotes the Lord as to the 
 divine human, for the Lord spake of himself as one who ministered, sh. 
 8241. Servants and ministers are so called by the Lord (Matt. xx. 
 26, 27 ; Mark x. 44), with distinct reference to divine truth and divine 
 good, 5164. Hebrew servants, denote those who are of the external 
 church, because only in truths of doctrine; freemen, those who are of 
 the internal church, because in the affection of charity, 8974, 8990. 
 Hebrew servants, denote those who acquire the truth of the church 
 without delight, but because they regard it as the means of salvation, 
 ill. 8977; further ill. 8980, 8985, 8990. Hebrew servants, denote 
 those who cannot be regenerated, but only reformed, 8987. Generally, 
 servants denote those who act from obedience; lords or masters, those 
 who act from affection, 8987, 8990, 8994. Servants, also, denote the 
 literal sense of the Word, which serves to the spiritual sense ; the 
 literal sense, again, is the same as scientific truth ; passages cited, 
 9034. When a servant and master are mentioned, they are to be under- 
 stood in the internal sense not as two, but one ; by a servant the 
 natural man ; by a master the spiritual, in the same person; passages 
 cited, 9058. As to servitude, it is to be led by self, while liberty is to be 
 led by the Lord ; in the former case the internals are closed, in accord- 
 ance with the declaration, that no one can serve two masters, ilL 
 10,409, 10,702 end. 
 
 2. Ministering distinct from Serving : see above (1), 5164. 
 
 3. The Servitude of Spirits and Angels. Evil spirits cannot effect 
 anything against infants and children, but are in servitude; their 
 action against man commences when he acquires a sphere of cupidities 
 and falses to himself, 1667. In the Lord's kingdom, and in heaven, 
 they who are most the servants of others are the greatest, because their 
 servitude is that of mutual love, sh. 5164; see also 5161, 5732, 7038, 
 7218. Note, however, that the quality of those denoted by the ser- 
 vants of the Israelites, is not to be understood in this sense, but they 
 are such as do well merely from obedience, and to all eternity they can 
 never be led into a state of good from affection, 8991. 
 
 4. The Lord called a Servant. The Lord is called a servant both 
 as to the human before it was glorified, and as to the divine human, sh. 
 respectively, 2159, 3441; cited below (9). The Lord calls himself a 
 servaut or minister, where he also calls himself the Son of man (Matt. 
 XX. 26—28; Mark x. 44, 45; Luke xxii. 27), and this from divine 
 truth, 3441 end; see also 5164 ; cited above (1). 
 
 5. Passages explained in Series; firsts as to Caanan. Canaan, 
 called a servant of servants (from a root which signifies work or labour), 
 denotes what is most vile in the church, or external worship separate 
 from internal, 1093, 1094, 1097. Illustration of the low uses here in- 
 dicated from correspondences in the grand man, 1103. See Noah 
 (10) ; and see below (20). 
 
 6. Js to the Kings who served Chedorlaomer twelve gears; that 
 they denote evils and falses which do not become manifest in boyhood. 
 
!i 
 
 1108 
 
 SER 
 
 SER 
 
 1109 
 
 it 
 
 and their rebelling in the thirteenth year, the beginning of tempta- 
 tions, 1667—1668. 
 
 7. The Servants of Abram who fought with him for the rescue of 
 Lot, denote whatever affections in the external man are reduced to obe- 
 dience under the internal, 1713; see below (1 1). 
 
 8. The Servitude of Abram' s seed predicted (Gen. xv. 13, 14), 
 denotes the state of the church when verging to its consummation, 
 1778 — 1782. His seed to sojourn (as strangers) in a land not theirs, 
 denotes the alien state of charity and faith, 1843, 1844. Serving and 
 suffering affliction four hundred years, denotes oppression by reason 
 of temptations, the duration and state of which are described by the 
 number four hundred, 1845 — 1847. Finally, visitation and judg- 
 ment promised, denotes the end of the representative church, 1848 — 
 1851. 
 
 9. Abraham called a Servant; first, by himself, when he entertained 
 three angels (Gen. xviii. 3), denotes the human in the Lord not yet 
 made divine; thus, in a state of humiliation, 2159. Abraham, after his 
 death, called by Jehovah " my servant" (Gen. xxvi. 24; Ps. cv. 6, 42), 
 denotes the divine human, because it serves to the divine as a means of 
 conjunction with the human race, ill, and sh. 3441. 
 
 10. Servants of Abimelech. See Philistines (5, 6). 
 
 11. The Servant of Abraham, in the supreme sense, denotes the 
 divine natural, which is in correspondence with and serves the divine 
 rational, 3019, 3020, 3163, 3191—3192, 3204, 3206, 3209. Abraham 
 said to be old and come into days (Gen. xxiv. 1), denotes the state 
 when the human was about to be made divine, 3016. Speaking to his 
 elder servant of his house (ver. 2), denotes arrangement and influx into 
 the natural, from the internal or rational, 3019. The subject of his 
 commands concerning the marriage of Isaac (ver. 3, 4), denotes the 
 process of initiation which precedes the conjunction of truth with o-ood 
 3012, 3013, 3022—3027. The words of the servant in repFy to 
 Abraham (ver. 5), denote perception from the natural, and its state of 
 doubt, 3029—3031. The servant made to swear to Abraham (ver. 9), 
 denotes the holy compulsion in which the natural man is held, viz., as 
 to the good of conjugial love signified in the form of the oath, 3021, 
 3023, 3045. Ten camels of the camels of his lord then taken by the 
 servant (ver. 10), denote common divine scientifics, 3048. And he 
 arose and went to Aram-Naharaim, to the city of Nahor (Ibid.), denotes 
 elevation of state to the knowledges of truth, the cognate doctrinals, 
 3050 — 3052. The camels made to kneel down by a well without the 
 city (ver. 11), denotes the holy disposition of scientifics to receive the 
 truths of faith, but as yet remote from doctrinals, 3053—3055. The 
 time described as evening, when the women went out to draw water 
 (Ibid.), denotes the obscurity of the state, which is yet one of instruc- 
 tion, 3056-— 3058. Rebecca presently coming (ver. 15), denotes the 
 affection of truth which is now manifest, 3077: see further in Laban 
 (p. 480), Isaac (2). 
 
 12. The Servants of Isaac. Where the acquisitions of Isaac in 
 Gerar are mentioned (Gen. xxvi. 14), it is added, that he had also a 
 retinue of servants [multum servitum], by which is signified truth subor- 
 dinate to good, 3409. Isaac's servants are mentioned again (ver. 19, 
 
 32), where it is said they digged in the valley and found there a well of 
 living waters; here Isaac's servants denote rational and scientific 
 truths ; digging in the valley denotes inquiry into the external of the 
 Word; and living waters discovered, divine truths, 3424, 3463. 
 
 13. The Servitude of Jacob with Laban : see Jacob (6), Laban 
 
 (p. 480). 
 
 14. The servants of Jacob (Gen. xxx. 43). The man increased ex- 
 ceedingly [diffudit se vir valde valde] when with Laban, denotes multi- 
 plication predicated of good and truth, 4035. And he had much cattle 
 [meaning animals of the flock, greyes\ denotes interior goods and 
 truths, 4036. And maid-servants, and men-servants, denote middle 
 goods and truths, which are properly natural, 4037. And camels and 
 asses, denote truths of good, exterior and external, 4038. The same 
 in a summary (Gen. xxxii. 5), when Jacob returns and meets Esau, 
 4244. The servants, flocks, etc., sent on first (ver. 13 — 23), denotes 
 arrangement preceding initiation into good, 4266. See Jacob (6). 
 
 15. Joseph called a Hebrew Servant by the wife ofPotiphar (Gen. 
 xxxix. 1 7), denotes spiritual good and truth, which is regarded as sub- 
 servient by the natural, 5025. 
 
 16. Pharaoh and his Servants (in the time of Joseph), represent the 
 natural man, which is now treated of as regenerate, or bom anew, 5160. 
 Pharaoh making a feast to all his servants on the third day, which was 
 his birth-day (Gen. xxxvii. 20), denotes initiation and conjunction with 
 the exterior natural, 5161. The prince of the butlers, now restored to 
 favour, in the midst of his servants, denotes the sensual, subject to the 
 intellectual part, retained as good, and its place in the exterior natural, 
 5125—5128, 5162—5164. The prince of the bakers, at the same 
 time, said to be hanged, denotes that the sensual subject to the volun- 
 tary part is rejected and damned, 5156, 5162, 5167. The word of 
 Joseph after these events said to be good in the eyes of Pharaoh and in 
 the eyes of all his servants (Gen. xli. 37), denotes the complacent 
 submission of the natural, and of all that is in the natural, to the 
 celestial spiritual, 5304—5305. Pharaoh said to speak to his servants 
 concerning the wisdom of Joseph (ver. 38), denotes the perception of 
 the natural man concerning the influx of the celestial spiritual, 5306-— 
 5307. The reconciliation of Joseph with his brethren, said to be good 
 in the eyes of Pharaoh and in the eyes of his servants (Gen. xlv. 16), 
 denotes joy everywhere in the natural, even to lowest scientifics, 5935 
 
 —5936. , ^. ^ 
 
 17. The Brethren of Joseph acknowledge themselves as his Servants 
 (Gen. xhi. 10—13; xliv. 9, 19, 21, 23), this, because they denote 
 truths in the natural which are subject to the celestial-spiritual, 5435, 
 5438, 5440, 5759, 5800, 5808, 5814. Thy servants are twelve 
 brethren (ver. 13), denotes that all such truths are conjoined in one by 
 the universally reigning good, 5440. Their fear that Joseph would 
 take them for servants or bondmen (chap, xliii. 18), denotes the abso- 
 lute subjection of the natural or external man to the internal, 5651. 
 Their offer, afterwards, to become his bondmen if found guilty of steal- 
 ing the cup (chap. xliv. 9, 16, 17), denotes the state of the natural man 
 without freedom from the proprium, 5760, 5763, 5786, 5791. Judah 
 especially, calling himself a servant in addressing Joseph (Gen. xliy. 18, 
 32, 33), denotes good in the natural or external, which communicates 
 
1110 
 
 SER 
 
 with its superior good in the internal, 5794, 5797—5798, 5939, 5842. 
 Israel also called the servant of Joseph in the address of Judah (ver. 
 24, 27, 30, 31), denotes spiritual good, or good of the internal church, 
 corresponding to good of the external, 5817, 5825, 5833, 5837, 5840. 
 
 18. Service predicated of the Twelve Brethren waiting upon their 
 Father Israel (Gen. xlv. 1 9), denotes the subjection of truths in the 
 natural to interior good, ill. 5947. 
 
 )9. The Egyptians become Servants under the Administration of 
 Joseph (Gen. xlvii. 25), denotes the total submission of the natural 
 mind, which, in this state, is without freedom from the proprium, 
 6138. 
 
 20. The state of Servitude represented hy Issachar called a bony ass 
 (Gen. xlix. 14, 15); that it refers to good works which have self in 
 them; the low uses that persons of this character perform, 6388 — 
 6394. 
 
 21. The Sons of Israel reduced to servitude in Egypt ; generally, 
 that it represents the infestation of those who are in the truths of faith 
 by falses and evils in the natural, 6635. A new king who knew not 
 Joseph (Ex. i. 8), denotes the false scientific which opposes itself to the 
 truths of the church, and is altogether alienated from the celestial- 
 internal, 6651 — 6652. The sons of Israel made to serve by the Egyp- 
 tians under this king (ver. 13), denotes the intention of subjugation, 
 (because truths cannot really be subjugated by falses) ^^(yQ. All manner 
 of service in the field imposed upon them, etc. (ver. 14), denotes that it 
 is against the truths of the church, and that it is manifested in many 
 ways, and unmercifully, 6670, 667 1 . The sons of Israel sighing because 
 of their servitude, and the promise of deliverance (Ex. ii. 23; vi. 5, 7), de- 
 notes grief because of the endeavour to subjugate the truths of the church, 
 and redemption in prospect, 6800, 6803, 7198—7199, 7203—720,5, 
 7210. The command of Jehovah, therefore, to let Israel go that they 
 may serve him (Ex. iv. 23; vi. 1 1 ; viii. 1), denotes that such infestations 
 shall cease, and the spiritual shall be elevated into heaven to more ex- 
 cellent uses, 7037, 7038, 7221, 7349. Still severer service now de- 
 manded by the Egyptians (Ex. v. 9), denotes an assault from infesting 
 falses in the procedure of the attempt at subjugation, 7120; and next, 
 (ver. 11), the injection of falses, 7129. The complaint of the modera- 
 tors concerning this severe servitude, and the same still enjoined upon 
 them (ver. 15 — 19), denotes the indignation of those who proximately 
 receive and communicate the infestation, because they are now hurt by 
 the assault of falses, but the infestation continued, 7135 — 7153 ; espe- 
 cially 7136, 7141, 7143, 7146, 7151. The servants and the people of 
 Pharaoh mentioned in this narrative (Ex. viii. 9; ix. 14; xi. 3; xiv. 5), 
 denote all and singular predicated of the natural man, 7396, 7543 ; 
 thus, subordinate falses with respect to primary, 7773 ; and each and all 
 who are in falses, 8143. The permission to go and serve Jehovah 
 (chap. x. 7, 8), denotes the worship of the Lord in freedom when in- 
 festing falses relinquish those who are in truths, 7654, 7658. Egypt, 
 from which they were deUvered, called the house of servants (of slaves, 
 or of bondage, chap. xiii. 3; xx. 2), denotes spiritual captivity caused 
 by the infestation of falses ; it also denotes hell, 8049, 8866. The 
 people*s remonstrance with Moses, ** Cease from us and we will serve 
 the Egyptians" (Ex. xiv. 12), denotes a willingness to submit to falses 
 
 SER 
 
 1111 
 
 rather than truths, this state being predicated when the two forces (of 
 the false and of the truth) are felt in opposition to each other, 8168. 
 It were good for us to serve the Egyptians rather than to die in the 
 desert (Ibid.), denotes that it is a less direful state to succumb to falses 
 than to succumb in temptations, 8169. The people afterwards, when 
 they saw the Egyptians dead on the sea-shore, said to believe in Jehovah 
 and in his servant Moses (chap. xiv. 31), denotes the faith of the libe- 
 rated in the Lord both as to divine good and as to divine truth proceed- 
 ing and ministering, 8240, 8241. 
 
 22. Moses called the Servant of Jehovah (Ex. iv. 10), denotes the 
 human of the Lord not yet made divine, 6984 : see also 8240 — 8241 
 cited above (21). 
 
 23. The Passover called a Service (Ex. xii. 25, 26 ; xiii. 5), denotes 
 worship because of deliverance from the infestation of falses, 7934, 
 7936, 8057. 
 
 24. Service named in the Ten Commandments. The precepts of the 
 Decalogue are divine truths to be implanted in good with those who 
 form the spiritual church, 8859, 8861. I am Jehovah thy God, etc., 
 denotes the Lord as to the divine human universally reigning, 8864, 
 8865, 8874. Who led thee out of the land of Egypt, out of the house 
 of servants (or slavery), denotes the deliverance of the spiritual from 
 hell, from infernal infestations, 8866. Thou shalt not take to thyself 
 other gods before my faces, denotes that truths must only be thought of 
 as from the Lord, 8867, 8868. Thou shalt not make to thyself any 
 graven image, denotes that there can be no truths from the intellectual 
 proprium, 8869. The heavens above, the earth beneath, and the waters 
 under the earth, denote the three degrees of life, spiritual, natural, and 
 sensual-corporeal, 8871, 8872. Thou shalt not bow thyself down to them, 
 and thou shalt not serve them, denotes that divine worship is not to be 
 simulated, or derived from the proprium, 8873 ; compare Ex. xxiii. 24, 
 9317, 9318. The Sabbath afterwards commanded in which no work 
 was to be done, denotes heaven and its beatitude in all things of the 
 internal and external man, because good and truth are no longer sought 
 in the proprium, but are perceived in the heavenly marriage, 8884 — 
 8895. The man-servant and maid-servant not to work, denotes the 
 extension of this beatification to the natural as to good and truth, or as 
 to the affection of good and truth, 8890, 8912. 
 
 25. The Laws concerning Servants in the Jewish Church; that they 
 signify the manner in which inferior goods and truths, which are 
 natural and rational, serve to the superior, which are spiritual and 
 celestial, 2567. All these laws (which are here enumerated) derive 
 their origin from laws of good and truth in heaven, and to those they 
 all refer in the internal sense, but partly by correspondences, partly by 
 representatives, and partly by significatives, 2567. The law concerning 
 the Hebrew servant and his wife and children (Ex. xxi.), represented 
 the right of the internal or rational man, in the goods and truths of the 
 external or natural, 3974. A servant (purchased as a slave) repre- 
 sented truth of the natural, which is only truth apparently ; such truth, 
 however, serves to introduce genuine truths and goods, and when this 
 is done it is separated, while genuine truths and goods remain, 3974, 
 4113. This subject is resumed, where the whole chapter (Ex. xxi.) 
 is explained seriatim, 8970 and following numbers. To buy a Hebrew 
 
nn 
 
 SER 
 
 servant (ver. 2) is to procure the truths of the church without the cor- 
 responding good, or it denotes those who are in doctrinal truths, but 
 not yet in good, 8974, 8980, 8985. Six years he shall serve, and in 
 the seventh he shall go out free (Ibid.), denotes the state of labour and 
 combat before truth can be confirmed, followed by the confirmed state 
 of the conjunction of good and truth, 8975, 8976. If he came in his 
 own body (transl. by himself) he shall go out in his body (ver. 3), de- 
 notes that if truth is received without delight, it remains without 
 delight, even after combat, 8977 — 8978. If he was master of a woman 
 the woman should go out with him (Ibid.), denotes that if truth was 
 received in conjunction with delight, it remains conjoined with delight, 
 8979, 8980. If his master had given him a woman, and she had borne 
 him sons and daughters (ver. 4), denotes the third possibility, viz., if 
 good from the spiritual were conjoined to truth when in the state of 
 combat, and thus derived goods and truths were produced in the 
 natural, 8981 — 8982. The woman and her children should then be the 
 master's, and the servant should go out in his own body (or by himself, 
 ver. 4), denotes that goods and truths thus derived from the spiritual 
 are not to be appropriated by the natural, its own state being simply 
 that of confirmed truth, and all besides being of the spiritual man in 
 the natural, 8983, 8984. If the servant, in such a case, shall say, I 
 love [diligo] my master, my woman, and my children, 1 will not go out 
 free (ver. 5), denotes if there is delight in these spiritual goods, and a 
 spirit of obedience, 8985—8987. His master shall bring him to God 
 (transl. to the judges, ver. 6), denotes that the state he now enters 
 upon is according to divine order, 8988. He shall also bring him to 
 the door, or door-post, and bore his ear through with an awl (Ibid.), 
 denotes the state of confirmed truth as conjoined with spiritual good 
 and obedience, represented, 8989—8990. He shall then serve his 
 master for ever (Ibid.), denotes that the state remains such to eternity, 
 8991. The second law, concerning a man who shall sell his daughter 
 into servitude (ver. 7), denotes if the state is that of affection for truth 
 from natural delight, 8993. She shall not go out as the men-servants 
 do (Ibid.)y denotes that this state is different from that of truth without 
 delight or affection, 8994. If she be evil in the eyes of her master, so 
 that he does not espouse her (ver. 8), denotes if that delight in truth 
 does not concord with spiritual truth, 8995. She shall be redeemed, 
 he shall not sell her to a strange people (Ibid.), denotes that there is 
 alienation from those truths, but not to the extent of conjunction out 
 of the church, 8997—8998. Or if, again, she be espoused to her 
 master's son (ver. 9), denotes if that afi^ection be in agreement with any 
 derived truth, so that they can be conjoined, 9000. In such a case her 
 master shall treat her as a daughter (Ibid.), denotes that the state will 
 be similar to that of genuine affection, 9001. If the son should then 
 take another wife (ver. 10), denotes that there may be conjunction be- 
 tween the same spiritual truth and another different affection, 9002. 
 In such a case, her food, her clothing, and conjugial debt, not to be 
 diminished (Ibid.), denotes that this can take place without deprivation 
 of interior life (the food), or of exterior life (the clothing), or of con- 
 junction (the conjugial debt, or duty of marriage), 9003. If he do not 
 these three to her, she shall go out free, without silver (ver. 11), de- 
 notes the alienation of that affection from spiritual truth if it be not 
 
 SER 
 
 1113 
 
 sustained, for it is only by sustenance derived from the spiritual that 
 the conjunction is indissoluble, 9004, 9005. A law given concern- 
 ing one who strikes his servant or maid, so as to cause death (ver. 20, 
 21), denotes the scientific truth, or its affection, which is extinguished 
 under the intuition of spiritual truth, 9034 — 9035. He shall surely be 
 punished (vindicando vindicabitur — in avenging he shall be avenged, 
 ver. 20), denotes spiritual death resulting, because faith in the word 
 perishes, 9036. But if the servant should survive (steterit — stand) a 
 day or two, the master shall not be punished, because he is his silver 
 (ver. 21), denotes that full intuition exonerates the spiritual man, be- 
 cause scientific truth is of the proprium only, 9037 — 9039. If a man 
 should smite the eye of his servant or his maid, so as to destroy the sight, 
 the servant to be free (ver. 26), denotes hurt done to the truth of faith, 
 or to the affection of truth in the external man, in which case he can no 
 longer serve the internal, 9058 — 9061. If he should smite out the 
 tooth of his servant or his maid, the servant to be free (ver. 27), denotes 
 in like manner, that if truth or its affection be hurt in the sensual the 
 external can no longer serve the internal, 9062 — 9063. If an ox should 
 gore a man-servant or maid-servant, the owner of the ox to pay thirty 
 shekels of silver to the servant's master (ver. 32), denotes that if truth 
 or good in the natural be destroyed by the affection of evil, the in- 
 ternal man shall make full restitution, 9081 — 9082. Note : the price 
 at which a Heorew servant or slave was estimated, is cited by the 
 Author to illustrate the signification of the number thirty ; he remarks, 
 also, that thirty pieces of silver were given for the life of our Lord, 
 2276. 
 
 26. Miscellaneous Passages. Strangers called servants (Isa. Ixi. 
 5; Ix. 10; Josh. ix. 23, 27; Dent. xx. 11; 1 Kings ix. 21, 22), de- 
 note those who make worship consist in mere externals, 1097. David 
 called a servant (Isa. xxxvii. 35), and the predicted Messiah called a 
 servant (Ibid.), xlii. 1, 19; xliii. 10; xlix. 5, 6; 1. 10; lii. 13; liii. 
 2, 3, 10, 11), denote the Lord as to the human before it was glorified, 
 2159. David called Jehovah's servant in another prophesy; also, a 
 king, and a prince (Ezek. xxxvii. 24, 25), denotes the divine human as 
 to divine truth, 3441 cited above (4). Israel and Jacob each called 
 my servant and my elect (Isa. xli. 8, 9; xlix. 3, 6, xlv. 4), denote the 
 divine human as to the internal and external of the church respectively, 
 344 1 . Jacob and Israel to take those who oppressed them for servants 
 and handmaids (Isa. xiv. 2), denotes the church, external and internal, 
 to which rational and natural truths and their affections shall be sub- 
 servient, 2567. As with the servant so with his lord, as with the 
 maid-servant so with her mistress (Isa. xxiv. 2), denotes the vastation 
 of good and truth respectively, interior and exterior, 2567. Mine elect 
 shall inherit it and my servants shall dwell there (predicated of Judah 
 and Jacob, Isa. Ixv. 9), denotes the church internal and external; elect 
 for goods, servants for truths, 2567. Servants and handmaids upon 
 whom the spirit of Jehovah shall be poured out (Joel ii. 29), denote infe- 
 rior goods and truths when they accede to and confirm superior, 2567. 
 Sons and daughters who should become servants to the king (1 Sam. 
 viii. 10 — 18), denote truths and goods of doctrine which are made to 
 confirm a prevailing false principle, 2567. 
 
 SERVE, to [servire']. See Servant (1), 3824, etc., 8873. 
 
1114 
 
 SHA 
 
 SHE 
 
 1115 
 
 SERVICE [servitium]. See Servant (1), 3409, 3975, 5947; 
 (12), 3409. 
 
 SERVITUDE [servitus]. See Servant (1), 892, 905, 5161, 
 10,409. 
 
 SET OR PLACE, io. See Place (15). 
 
 SETH [Scketh], As to Seth and Enos of the church, signified by 
 Adah and Zillah, see Lamech. Similar names occur, though they 
 signify distinct churches, in the line of Adam, 485. The Adamic or 
 celestial church, in lower states of perception, is signified by Seth and 
 Enos, 502. The most ancient church is signified by these three, 
 Adam, Seth, and Enos, which are as the nucleus of the fruit or seed 
 compared with the following, 505. Its period denoted by Cainan, the 
 son of Enos, was remarkable for the loss of distinct perception, which 
 then became common, 507. That of Mahalaleel, the son of Cainan, for 
 finding pleasure in truths rather than delight in uses, 511. That of 
 Jared, the son of Mahalaleel, was a period of transition from this 
 state to that of outward instruction, 514. That of Enoch, the son of 
 Jared, the period of instruction when doctrines were framed from what 
 remained of the wisdom of antiquity, 519—521. See Enoch. That 
 of Methuselah, the sou of Enoch, a period of decreasing integrity, 524. 
 That of Lamech, the son of Methuselah, a period of vastation in which 
 the remains of the most ancient church expired, 526, ^27, 533. The 
 rise of a new church is signified by Noah, the son of Lamech, and its 
 quality by his three sons, 530, 531, 617. See Noah. 
 SETTING OF THE Sun [ocassus]. See Sunset. 
 SEVEN, Seventeen, Seventy. See Numbers. 
 SHADE [umbra]. Apparent goods and truths are said to be in a 
 state of shade compared with genuine goods and truths, ill. where the 
 passage is explained concerning Abram smiting the confederate kings 
 by night, 1712; cited and further ill. 3438. The obscure perception of 
 good and truth by the unregeuerate is denoted by shade; also, generals 
 compared with particulars ; the " shade of my beam," or roof-tree, in 
 the words of Lot, explained, 2366, 2367. The regenerate in the world 
 are in a state of shade compared with the light into which they pass 
 when they come into the other life ; the same explanation continued, 
 2367. All light in the other life, all intelligence and wisdom, are from 
 the Lord; all shade, all stupidity and insanity, from man's proprium; 
 hence, therefore, are derived all variegations of light and shade, 334 1 ; 
 further ill. 3993 cited below. The literal sense of the Word is as shade 
 to light, compared with the internal sense; so the exteriors, or naturals 
 and corporeals of man, compared with his celestial and spiritual in- 
 teriors, 3438. Light in the other life is intelligence and wisdom from 
 the Lord; shade, the absence of intelligence and wisdom; hence, are 
 all colours, which are variegations of light and shade ; passages cited, 
 3993, 4530, 4531. Even in hell there is a lumen derived from the 
 Lord's presence, but the reception of his light is in falses md cupidities ; 
 hence, that lumen is called in the Word the shadow of death, 4531; 
 see a passage cited (Isa. ix. 2), 6854 end. Good and truth in the divine 
 cannot appear to any one, but only when from the divine, and then in 
 shade, according to the state of understanding, 4644. The under- 
 standmg is the sight of the internal man; and to that sight those things 
 appear m shade which ha?e no coincidence with the previous state of 
 
 imderstanding; hence, the difficulty of teaching interior truths, 4893 ; 
 hence, too, such truths are not received in faith, 4899. The angels 
 have their state of shade, or evening, namely, when remitted into their 
 proprium; such states alternate with states of light, or of illustration 
 from the Lord, signified by day, 5672; further ill. 5579. Men, also, 
 when in externals are in shade, and cold with regard to all things of 
 heaven and the Lord, compared with their state in internals, ill, 
 9278; further ill. 9755. All the changes of the day, in the natural 
 world, represent similar changes in the spiritual; so far, also, as such 
 changes partake of shade, it is derived from the state of the spirits and 
 angels; darkness, however, is only predicated of the evil; ill. by the 
 sun of the natural world, etc., 6110; further ill. 9213. The light with 
 which truth shines is from good; hence, those who are in truth, not 
 good, are still but in shade; ill. and the cause of fallacies explained, 
 6400. The shade of evening denotes the false; likewise, ignorance of 
 the truth; between the evenings, when the paschal lamb was oflPered, 
 denotes a state of deHverance from the false, ill. 7844. See Evening, 
 Obscure, Darkness, Day-dawn. Note: in a remarkable passage, 
 the Author speaks of his more interior visions as being seen, not in 
 clear light, but in a shade of heavenly light, 1972. 
 
 SHAKE, to [affitare]. The shaking of bread (transl. waving, 
 Ex. XXIX.), denotes vivification, or life flowing in; the bread being put 
 on the palms of Aaron's hands to be shaken, denotes acknowledgment 
 that vivification is of and from the Lord, 10,082. The expression in 
 the Hebrew is to "shake by shaking," which is explained as above ; other 
 passages are also cited, where shaking denotes vivification, 10,083; 
 anticipated, br. 10,079. See Sacrifice (50). 
 
 SHALEM. See Sheckhem. 
 
 SHARON [Scharon]. Carmel and Sharon (Isa. xxxv. 2), denote 
 the celestial church; and Lebanon the spiritual church, 5922. Sharon 
 shall be a field of flocks (Is. Ixiv. 10), denotes the internal of the celes- 
 tial church; the valley of Achor (Ibid.); the external, 10,609 or 
 10,610 (one number being omitted). 
 
 SHAVE, to [radere]. See Hair. 
 
 SHAVEH [Schaveh]. The valley of Shaveh (Gen. xiv. 17), de- 
 notes the state of the external man, 1723. See Sodom. 
 
 SHAVETH. See Shaveh. 
 
 SHEAF [manipulus], denotes doctrine in which is truth, sh. 4686, 
 4687. Seed sown in the field, denotes the truths of faith implanted 
 in good ; sheaves, the collection and series of such truths after fruition, 
 9295. Passages merely cited to show that truths arranged in series are 
 denoted by sheaves and fascicles, 10,303; the reason, 7408. See Fas- 
 cicle, Series, Seed. 
 
 SHEAR, to [tondere]. Shearing a flock, denotes use ; where it is 
 said, Laban went to shear his flock, the use or end of his good is sig- 
 nified, sh. 4\\0. A similar explanation applied to Judah, where the 
 use predicated has reference to use affbrded the church, or the will to 
 such use. 4853, 4857. As to shearing, or polling the hair, see 5247. 
 5569, 9962; cited in Hair. 
 
 SIIEBA [Scheba]. Sheba, the son of Joktan, of the stock of 
 Shem, denotes a ritual of the Ancient or Hebrew Church (see Eber); 
 the Sheba so often mentioned in the Word is not the same, but belongs 
 
1116 
 
 SHE 
 
 SHE 
 
 1117 
 
 to the stock of Ham, 1245—1247. Sheba and Dedan, however, were 
 not literally the great-grandsons of Ham, for such a person never 
 existed • the nations so called were descendants of Jokshan, the son of 
 Abraham and Keturah, 3240. See Keturah. Cush, or Ethiopia, and 
 Sheba denote knowledges of good and truth, 1171. See Ethiopia. 
 Sheba, denotes celestial knowledge, and adoration, sh. 11/1. Sheba 
 and Dedan, denote celestial knowledges, or those who possess such 
 knowledges, 3240. Specifically, Sheba denotes those who are in 
 knowledges of good ; Dedan, those who are in knowledges of truth 
 derived from good, 3240 end. The signification of Dedan is otherwise 
 expressed as the good of faith ; his sons (Asshurim, Letushim, and 
 Leummim), its varieties, 3241. Sheba and Seba, denote the celestial 
 and spiritual things of faith, or worship, 1171 ; or knowledges of good 
 and truth, 9293; the like denoted by Sheba and Ruamah, 10,199, 
 10,254. That the gold of Sheba is the good of celestial knowledge, 
 
 1171 Q881 
 
 SHECKHEM [Sechem, Sichem, Si/char]. 1. Signification. Sheck- 
 hem was the first station at which Abram stayed on coming from 
 Charan, or Syria, into Canaan ; it denotes a first conscious perception 
 of the Lord's kingdom, recognised as a state of celestial love, 1437, 
 1440, 1441, 4430. The oakgrove of Moreh, in the neighbourhood of 
 Sheckhem, was also the first place to which the Israelites came after 
 crossing the Jordan ; it denotes the first or exterior state of perception 
 from celestial hght, sh, 1442, 1443. Sheckhem, denotes the mterior 
 truths of faith, which are further ill, as the interior signification of the 
 statutes, judgments, and laws of the Ancient Church ; briefly, there- 
 fore, the doctrine of charity, 4430, 4433. Sheckhem was anciently 
 called Shalem, which denotes tranquility ; afterwards Sheckhem, from 
 the son of Hamor ; more lately, the city was named Sychar, sh. 4430. 
 Hamor, as the father of Sheckhem, denotes good ; and Sheckhem, as 
 the son, truth, both derived from antiquity, 4431, 4447. As pre- 
 viously expressed, Hamor denotes the origin of interior truth from a 
 divine stock (4399), and it is further explained, that his fainily and 
 nation (called Hivites) were the remains of the Most Ancient Church, 
 4431 4447, 4454, 4493. After the transaction with the sons of Jacob, 
 thus 'according to externals (into which the Hivites had now declined), 
 Hamor denotes life, and Sheckhem doctrine, 4472, 4473. As to the 
 change of name, it is worthy of particular observation, that the truths 
 of faith denoted by Sheckhem, lead to the tranquility denoted by 
 Shalem, its more ancient designation, 4393. 
 
 2. Jacob's arrival at Sheckhem, here called Shalem (Gen. xxxiii. 
 18) denotes the procedure of the regenerate to the interior truths of 
 faith, or a state of interior tranquility, 4393. Described as being in 
 the land of Canaan, going from Fadan-Aram (Ibid.), denotes that in 
 such a state, the regenerate man is in the Lord's kingdom, in a state 
 which succeeds that of mere knowledges, 4394—4395. Jacob said to 
 encamp before the gates of the city {Ibid,\ denotes application to the 
 goods of truth, and the disposition or fixture of things according to 
 order, 4396. And he bought a portion of the field where he had 
 spread his tent (ver. 19), denotes the appropriation of good from that 
 truth in a state of holiness, 4398, 4399. From the hand of the sons 
 of Hamor, the father of Sheckhem {Ibid,), denotes the origin of that 
 
 truth from a divine stock, 4399. The price given for it, a hundred 
 kesithse (Ibid.), denotes the fulness of truths by which appropriation 
 is made, 4400. And he built there an altar, which he named El Elohe 
 Israel (ver. 20), denotes interior worship from the divine spiritual 
 4401—4402. ^ 
 
 3. The sons of Jacob and the Sheckhemites (Gen. xxxiv.). The 
 family of Hamor and Sheckhem represented those who possess internal 
 truths, and being of a celestial stock, they had no external worship ; the 
 sons of Jacob, on the contrary, represented those who were in externals 
 only ; hence, the Sheckhemites were slain after accepting circumcision 
 in the external, because their internals were now closed, which is a state of 
 eternal death, 4425, 4493. Dinah, the daughter of Leah, which she bare 
 to Jacob (ver. 1), denotes the affection of all things of faith in the 
 external, 4427, 4428. The daughters of the land whom she went to 
 see (ver. 1), denote affections of internal truth which pertained to the 
 true ancient or representative church, 4429. Sheckhem, who saw her, 
 called the son of Hamor, the Hivite, and a prince of the land (ver. 2), 
 denotes interior truth from antiquity, received in the church as primary^ 
 4430---4432. That Sheckhem took her, and lay with her, et com- 
 pressit cam (ver. 2), denotes the conjunction of interior truth, not by 
 initiation or espousals, but illegitimately, because interior truths were 
 only received to be destroyed ; in other words, the want of any real 
 conjunction between internals and externals with the Jews, 4433. 
 Sheckhem said to love her, and desire to espouse her (ver. 3, 8, 19),* 
 denotes the propensity to a legitimate conjunction on the part of truth,' 
 or the favourable disposition of those possessed of such truths towards 
 the new church that appeared in externals hke their own, 4434, 4437, 
 4448, 4449, 4474, 4475. Jacob and his sons, on their part, regard- 
 ing the occurrence as a defilement of their sister, as if she were now a 
 harlot (ver. 5, 13, 27, 31), denotes that in lack of such initiation and 
 conjunction, the aficction of the false remained to them instead of the 
 affection of truth, thus, a corrupt church, 4439, 4460, 4504, 4522. 
 The distinction made between Jacob and his sons in their view of the 
 occurrence (ver. 5, 30), denotes that they who utterly destroyed the 
 
 truths of faith, received from antiquity, were his posterity, 4439 
 
 4441, 4514—4520. The sons of Jacob said to be in the field, their 
 anger, etc. (ver. 5, 7), denotes that posterity in their religion, in an 
 evil state opposed to interior truth, 4440, 4443. The conference be- 
 tween the sons of Jacob on the one part, and Hamor and Sheckhem on 
 the other (ver. 6, 8 — 17), denotes consultation concerning that interior 
 truth really tending to its being merged in mere externals, but appa- 
 rently to the conjunction of internals and externals in one, 4442, 4446 
 — 4470. The sons of Jacob answering deceitfully in this conference 
 (ver. 13), denotes evil in intention and opinion, predicated of his 
 posterity, 4459. The consent of Hamor and Sheckhem to be circum- 
 cised, together with all the men of their city (ver. 18, 19, 24), denotes 
 initiation into representatives and significatives, concurrent with a 
 departure from the truth, or a lapse into mere externals of this nature, 
 4465, 4469, 4472, 4474, 4486, 4493. The third day, while they were 
 yet in pain from the act of circumcision (ver. 25), denotes the continua- 
 tion of the state to its end, and their decline into cupidities, 4495, 
 4496. Simeon and Levi, the brothers of Dinah, under the circum- 
 
1118 
 
 SHE 
 
 SHE 
 
 1 i 
 
 stances treacherously putting to the sword every male of the Hivites 
 (ver. 25), denotes the extinction of the ancient truth of doctrine hy evil 
 and the false, 4497 — 4500. Hamor and Shcckhem especially men- 
 tioned among the slain (ver. 26), denotes the church as it existed with 
 the ancients, which now perished both as to good and truth, 4501. 
 The city also destroyed (ver. 27) denotes all doctrine, which also now 
 perished, 4503. The spoil taken, consisting of flocks, and herds, and 
 asses, and whatever was in the city and field (ver. 28), denotes the 
 perversion at the same time of all rational and natural good, of all the 
 truths of such good, in a word, of all the truth and good of the church; 
 infants and women also mentioned, denote innocence and charity like- 
 wise destroyed, 4505-— 4512. Note : it is to be understood historically, 
 from these circumstances, that all the truths of doctrine, and con- 
 sequently all charity that remained from highest antiquity, really perished 
 when the mere representative of a church was instituted with the 
 Jews, 4425, 4430, 4443, 4500; not so, however, while the true repre- 
 sentative, or ancient church existed, which was represented by Jacob 
 as distinct from his sons; passages cited above, 4439 — 4441, 4514 — 
 4520. See Jacob, Jew. 
 
 4. In the History of Joseph and his Brethren (Gen. xxxvii.), 
 Sheckhem denotes the first rudiments of doctrine, or the general doctrines 
 first received, 4704, 4707, 4709, 4716. Their feeding sheep (ver. 12), 
 denotes instruction from faith, 470^. Joseph sent to them (ver. 13, 
 14), denotes spiritual good, which is charity, 4710; or the Lord as to 
 the divine human, 4723. His not finding them in Sheckhem (ver. 17), 
 denotes that they had fallen away even from the common doctrines of 
 faith, 4717; and thus, into falses, 4721. 
 
 SHEEP {avis']. Sheep denote those who are in the good of charity, 
 and who from good are in faith ; abstractly, they denote goods, 294, 
 sh. 4169, 4809, 9263. Sheep appear, in the spiritual world, when the 
 angels discourse of rational good and of probity ; lambs, when they 
 discourse of still more interior good and of innocence, 2179. Three 
 flocks of sheep, in the history of Jacob, denote those who are of the 
 church; their lying by a well, denotes instruction in doctrinals from the 
 Word; 3767. Sheep in the Lord's words, "Other sheep I have, 
 which are not of this fold" (John x. 16), denote the spiritual as dis- 
 tinguished from the celestial, 2088. The separation of all nations in 
 the judgment, as a shepherd separateth the sheep from the goats (Matt. 
 XXV. 32) , denotes the separation of the good from the evil, and abstractly 
 of goods from evils when they appear in divine light, 4809. See 
 Flocks; as to lambs especially, see Sacrifice (6, 44). 
 
 SHEET {pannus], A punishment described, which appears like 
 being wrapped in a sheet, from which the spirit cannot extricate him- 
 self, 964, 1267, 1270, 10,711. See Hell (3). 
 
 SHELAH [SchelachX the son of Arphaxad. See Salah, Eber. 
 
 SHELAH [Schelach\, the son of Judah (Gen. xxxviii. 5), denotes 
 idolatry after evil from the false of evil had been conceived, denoted by 
 his elder brethren, Onan and Er, 4825, 4826. Chezib, where he was 
 born {Ibid.), denotes the idolatrous state in which the Jews then were, 
 4S27, 4845. See Jew (6), 4815—4911. 
 
 SHELEPH, one of the sons of Joktan, denotes a ritual of the 
 Hebrew church, 1245—1247. See Eber. 
 
 1119 
 
 SHEM [Scheml Under the head of Noah, it is shown that there 
 never existed the person so called, but that the ancient church is 
 signified; by his three sons, in like manner, when mentioned by their 
 names, are to be understood the men of the church; when called sons 
 without names, the truths of faith, 7Qfi, 768. There are three classes 
 ot men m the spiritual, or Noatic church, as shown by the three sonS 
 ot JNoa h ; of these, Shem denotes those who made charity principal • 
 thus, who were the internal men of that church, 1062. The quality of 
 the internal men denoted by Shem, viewed in comparison with the 
 class of external men is briefly shown, 1083 ; and how internal worship 
 m external is denoted by Japhet dwelling in the tents of Shem, 1102 
 1 he quality of their influx is described, 1 127. Where the nativities of 
 he Shemitic families, descended from Noah, are treated of in explana- 
 
 »?" ii.?*i''."T'^'i^''^P^''^^^' ^^^^ ^^'^"^ ^^"o^es true internal wor- 
 snip, 1144, 1146; also, the ancient church in general, 1217, 1218- or 
 the internal church, 1223, 1226. The sons of Shem denot; so mkny 
 derivations of charity, or so many classified forms of wisdom, and theiV 
 names are applied historically to the nations with whom the ancient 
 church existed, 1223-1227; see below 1238. His son Elam, in par- 
 ticular, denotes faith derived from charity, 1228; his son Asshur,' 
 reason, 1229; his son Arphaxad, science, 1230; his son Lud, the 
 knowledges of truth, 1231; and Aram, or Syria, the knowledges of 
 ^ g«f > 232 1234. The children of Aram, again! (viz., //./, Aether, 
 and Mash,) d^noit various kinds of knowledge concerning good; or 
 natural verities and things done according to them, 1233, 1234 The 
 son of Arphaxad (Salah) was a nation so called, and signifies somewhat 
 derived from science, 1235-1237. The son of Salah (Eber) w^s a 
 patriarch, from whom a nation was named, and by whom a new church 
 was instituted 1235-1239. It is here more particularly explained, 
 that JNoah and his three sons were not real persons, but they were 
 assumed and set forth as the fathers of the nations of antiquity (of 
 which the genuine names are given), in order to classify the varieties 
 of religion m those days, 1238, 1227. Observe, also, that religion was 
 thus distinguished into three general varieties, which existed in many 
 kingdonis; namelv, Assyria, Mesopotamia, Syria, Ethiopia, Arabia, 
 Lybia, Egypt Philistea,-as far as Tyre and Zidon,— and through the 
 whole land of Canaan, on both sides Jordan, 1238. Further it was 
 received in those various nations according to the particular genius of 
 each ; and the names they bore not only signify such varieties of worship 
 m the ancient church, but in txery church, 1251 — 1257, 1264. 
 
 The first ancient church thus diff'used through the greater part of 
 Asia, was succeeded by a new worship, or religion, first instituted by 
 ii.ber, in Syria; this church was also spread through many lands, but 
 especially Canaan, and constituted a second ancient church, 1238. 
 Ihe mternal of this church is also denoted by Shem, though it was not 
 of the same quality as the internal of the former church, 1330. 
 Arphaxad, the son of Shem, and Salah, the son of Arphaxad, have also 
 the same signification in this genealogy as the former, and are the 
 names of nations, 1334—1340. Eber, *the son of Salah, denotes, in 
 general, the worship of the church so called; and those who received 
 that worship took tlie name of Hebrews from him as their father, 1342, 
 1343. See Eder. 
 
 VOL. II. 
 
 I I 
 
 i 
 
1120 
 
 SHU 
 
 SHEMEBER [Schemeber], king of Zeboim (Gen. xiv. 2), together 
 with Shineab and the other kings mentioned in that verse, denote so 
 many kinds of evil lusts and false persuasions, 1G63. See Lot, 
 Sodom. 
 
 SHEPHERD [pastor]. A shepherd denotes one who teaches and 
 leads to the good of charity; a flock, those who are taught and led, sh. 
 343, 3707, cited 3795, 4713. To be fed as by a shepherd, denotes to be 
 instructed ; the above cited, 5201. Abstractly, shepherds of a flock de- 
 note truths which lead to good; understand the truths of faith; the above 
 cited again, 6044. To feed, as shepherds feed and lead a flock, denotes to 
 support spiritual life ; for that which sustains and vivifies the life of 
 the body, denotes, in the internal sense, that which sustains and vivifies 
 the life of the spirit, 6277. Briefly, feeding denotes instruction and 
 vivification, 6277. Priests described as shepherds, good or evil, accord- 
 ing to the life, 10,794. 
 
 SHIELD [cfi/peus]. A shield denotes protection against evil and 
 the false, and confidence in protection, sh, 1788; see also 3448. 
 
 SHILOH. See Lord (69). 
 
 SHINAB [Schineab]. See Shemeber, Sodom, Lot. 
 
 SHINAR. See Nimrod. 
 
 SHINE, to. See Light. 
 
 SHIP [navis']. Ships denote knowledges and doctrinals from the 
 Word; in the opposite sense, of what is false and evil, sh. by numerous 
 passages where the ships of Tarshish are mentioned, etc., 6385; cita- 
 tions repeated, 9755; the signification only cited, 10,416 end. The 
 Author describes a dream, in which a ship was seen by him, freighted 
 with delicious things to eat, with two armed watchmen on the deck; 
 his discourse with certain angelic spirits who presented the dream, 
 1977. 
 
 SHITTIM-WOOD {Schittim-Ugnuni], or the cedar of Shittah, de- 
 notes spiritual good, and hence, the good of merit, which is attributed 
 to the Lord alone, and which constitutes heaven, 9472, 9635, 9689. 
 It denotes righteousness or justice, 9486, 9715. It also denotes 
 Mercy, because this is understood by the Lord's merit, 9528; and 
 hence, the divine love, ill. 10,178. As to the application of this wood, 
 see Sacrifice (42), Numbers (15). 
 
 SHOE [calceus]. See Foot, 
 
 SHOE-LATCHET [corrigid]. See Foot. 
 
 SHOOT, to [jaculari]. See Bow, Archer. 
 
 SHOOTS OF THE VINE [propagines, transl. branches]^ denote 
 derivations predicated of the intellectual part, which proceeds to its 
 ultimate in the sensual by degrees, 5114, 5122. 
 
 SHOULDER [huments']. See Hand, 1085, 4932, 6393, 9836, 
 9887, p. 297 ; also 2674—2678, p. 300. As to the representation of 
 a shoulder by the phantasy of infernal spirits, 4937, ante p. 299. 
 
 SHOUT (Ps. xlvii. 5), transl. clangor by the Author, denotes truth 
 of spiritual good ; the voice of a trumpet (Ibid.), truth of celestial 
 good ; remarks on the manifestation of divine truth by voices, thunder- 
 ings, etc., 8815. See Cry. As to shouting, singing, and playing on 
 instruments, see 420: particulars in Music, Dance. 
 
 SHRUB. See Tree. 
 
 SHU AH [Schuach], See Keturah. 
 
 SIG 
 
 1121 
 
 SHUR [Schur]. Shur, in the wilderness, denotes scientifics 
 which have not yet received life, 1928, 8346. Also the afi-ection of 
 exterior truth proceeding from scientifics, 2503. See Kadesh 
 Ishmael. * 
 
 SHUT UP [elausum]. Jehovah said to shut the door after Noah 
 had entered into the ark, denotes that communication with heaven then 
 ceased, tlL 784; compare 805. The door that was to be shut, denotes 
 the voluntary part which had become mere cupidity, and was therefore 
 closed ; the window made to open, denotes the intellectual part, 652. 
 Explanation of Lot shutting the door, 2356—2357. As to the womb 
 shut up, which denotes sterility in doctrine, 2586. That with the evil, 
 the internal is shut up, so that they can no longer have any perceptible 
 communication with heaven; variously ill, 1587, 2851, 3224 3427 
 3708, 4197, 4459, 5664^, 5700, 5990-5992, 6015, 6564, 7442,' 
 ?^^^^.^^^^' ^'2^' ^^^4' ^256, 10,156, 10,199, 10,201, 10,284-^ 
 10,286, 10,367, 10,409, 10,400, 10,411, 10,420, 10,429, 10,472. 
 10,492, 10483-10,489, 10,551, 10,602, 10,682. Especially, that 
 the internals of the Jews were closed when in worship, 10,456, 10,490 
 
 —10,492, 10,500. And that heaven is closed at this day. 784. 1634. 
 1880, 9396. ;^' '" . ^"-''*» 
 
 SIBMAH. See Moab. 
 
 SICHEM. See Sheckhem. 
 
 SICKLE [falx]. A sharp sickle (Rev. xiv. 14), denotes the dis- 
 sipation of evil and the false; the Son of man in that text being divine 
 truth from the Lord; the crown of gold, divine good, 9930 end. 
 
 SICKNESS. See to Loathe. Disease. 
 
 SIDDIM. See Sodom. 
 fi'A ^^^^ U^ius]. The side (or border) of Zebulon said to extend to 
 Zidon, denotes extension to knowledges of good and truth, 6386. The 
 sides of the ark upon which rings were to be put, denote good that is 
 to be conjoined to truth, 9495. The sides of the tabernacle, denote 
 the simdar quarters of heaven, 9663, 10,189. See Ribs. 
 
 SIDES [latera']. See Right and Left. 
 
 SIDON OR ZIDON. See Philistines (3). 
 
 SIGHT, SEE, to [visus, tidere]. 1. Signification of Seeirtg in 
 the Word. By the eyes is to be understood the interior sight, or 
 understanding, sh. 212, 2148, 2701. To see (expressed by the eyes 
 being opened), denotes knowledge and acknowledgment from an inter- 
 nal dictate, 212, 9266. To see (predicated of the man of the ancient 
 church), is to acknowledge and to have faith, ill. and sh. 896—897; 
 passages cited, 8172, 8238. To see (expressed by lifting up the eyes), 
 is to perceive ; and to perceive, when predicated of the external man, 
 is to be illuminated from the internal, 1584; cited, 2150, 8160. To 
 see is to understand, to apperceive, to be illuminated, 2150; passages 
 cited, 8460. To look out, or look forward f prospicere], denotes to 
 think, because to see, in the internal sense, has the same signification 
 as in common discourse, viz., to understand, 2245 ; compare 36/9, 
 cited below. To see, in the nearest sense, is to understand (passages 
 cited); but in the internal sense, it is to have the faith of charity; 
 hence, it likewise denotes conscience, 2325. To look back [respicere], 
 is to have regard to doctrinals which are of truth, instead of to life 
 which is of good, 2454; see below, 7650. To see, is to understand 
 
 1 I 2 
 
1122 
 
 SIG 
 
 and to have faith, because the understanding is spiritual sight, and 
 faith is spiritual understanding, 2701 ; passages cited, 10,705. To 
 see, in the proximate sense, is to understand (2150, 2325); in a more 
 interior sense, it is to have faith (897, 2325); in the supreme sense, 
 predicated of the Lord, it is to foresee and provide, 2807 ; the latter 
 cited, 2837, 3854; but especially where each signification is ill. nt 
 length, 3863; as to foreseeing and providing, 2839, 3686, 3698, 3854, 
 3863,3869. See Providence. To see, denotes to think; illustra- 
 tion of seeing predicated of the natural and rational respectively, 3679. 
 To see, denotes to perceive, br. 3764; passages cited, 7877, 7927. To 
 see, denotes to acknowledge, 3796; cited 10,705. To see, denotes faith 
 in the understanding, in the supreme sense,, Prsevidence; to hear, faith m 
 the will, in the supreme sense. Providence, 3869. To view, or to look 
 at, when understood of the Lord, denotes his presence, which presence 
 is to be understood of his foresight and providence, ill. by the signifi- 
 cation of Mizpah, 4198; cited below (10). To see God externally is not 
 to see him present, as with those who are in faith and charity, but to 
 see him representatively, ill. 43 1 1 ; see below, 6893, 8792. To see from 
 afar, denotes perception, but remotely, 4723. To see, when it involves 
 active doing, denotes to view or look into prospectively [prospicere], 
 but when nothing to be done is involved, it denotes to understand, to 
 apperceive, 5286. To see spiritually, is to perceive truth; hence, see- 
 ing denotes the apperception of whatever relates to faith, and such 
 apperception derives its quality from good, 5400. To see, denotes to 
 be conjoined, because interior sight or thought conjoins in the other 
 life, insomuch that any person who may be thought of is immediately 
 present, ill. 5975; see below, 6893. Where it is said, God sees, faith 
 given by him is denoted, because to see on the part of man (as shewn 
 above), is to have faith; passages cited, 6805. To turn aside and see 
 [secedere et videre], is to reflect ; because to turn aside is to change 
 the present thought, and to see is to perceive ; combined, they denote 
 reflection, 6836, 6839 ; see below, 7341. When it is said that God is 
 seen by any one, it denotes his presence ; because sight in the internal 
 sense is thought, and thought produces presence in the spiritual world, 
 6893. Similar expressions in the supreme sense, denote the appear- 
 ance of the divine in the human of the Lord ; passages cited, 6945. 
 To look or turn the aspect [retpicere]^ with the view of going to 
 another place, denotes thought and reflection, 7341. To turn or look 
 back [respicere], denotes privation of apperception, 7650. To see, is 
 to understand and perceive ; in the supreme sense, Prsevidence ; to see 
 all. Omniscience ; passages cited, 8688. To see, in the sense of look- 
 ing out one thing from another, denotes election, choice, 8709. To 
 see the Lord in external form, denotes illustration, 8792 ; compare 
 8212. To see, in the Prophets, where vision is understood, denotes 
 revelation which regards doctrine; to divine, revelation which regards 
 life, 9248. To see the God of Israel, the Lord, the Son of man, etc., 
 denotes his advent and presence in the Word, 9405 ; also, to be gifted 
 with intelligence and faith, which is spiritual sight, 9411. In general, 
 sight denotes, spiritually, the understanding of the truths of faith; 
 hearing, the perception of the good of faith, and obedience ; touch, 
 communication translation and reception ; passages cited, 10,199. Col- 
 lection of passages concerning the signification of seeing, 10,705, 
 
 SIG 
 
 1123 
 
 Seriatim, concerning the correspondence of the eye, of the sense of 
 sight, and of light, 4403—4421, 4523—4533. See Eye, Light (6), 
 Sense (7, 8, 16, 18, 24). 
 
 2. To See, in the opposite sense, denotes approval from self- 
 intelligence, 10,410. 
 
 3. Not to See, in the internal sense, is not to attend ; explanation 
 of Shem and Japhet going backwards, that they might not see the 
 nakedness of their father, 1086. Not to see, denotes obscuration of 
 the mind; no perception of truth, 7645, 7716. Not to see the face of 
 another, is not to enter into the mind or soul [ctnimus'], 7737, 7738, 
 7741. Not to see, when falses are meant, denotes their removal, 8174. 
 
 4. Seeing predicated of the Lord, is not to be understood as when 
 predicated of man, 626. To see any one, when predicated of the Lord, 
 is to know the quality, because the Lord knows all from eternity, and 
 has no need to see, 1054. When it is said, that the Lord sees, those 
 who can be regenerated are understood ; when he turns away, or hides 
 his face, those who cannot be regenerated, 1054. When seeing is 
 predicated of the Lord in his externals, understand the divine visions 
 which he enjoyed from the internal, 1445—1446, 1584. When nothing 
 impeded on the part of the external man, the Lord saw all that was to 
 come; and then it appeared that Jehovah spake to him, 1602. The 
 Lord was in perfect vision of all things in the world of spirits and in 
 the heavens, 1786. The Lord saw external things when he was in the 
 world, simply as objects by which internal things were reflected ; such 
 also was the sight of the men of the most ancient church, and such is 
 the sight of angels in men, 1806, 1807 end. To see God, when pre- 
 dicated of the Lord (viz., in the supreme sense), denotes his interior 
 perception from the divine, 4567. When it is said that Jehovah, or 
 the Lord sees [videndo videre], it denotes his mercy, 6851. By Jeho- 
 vah seeing and judging, is signified divine disposition or arrangement, 
 because to see is divine perception or Prsevidence, and to judge Pro- 
 vidence, 7160. When it is said the Lord views or looks at any one 
 I prospiciat^, the extension of his influx, thus, his presence is signified, 
 8212; compare 8792. Jehovah seeing, denotes foresight or Praevi- 
 dence, because He sees from eternity ; and to see from eternity, is to 
 foresee and provide; passages cited, 10,428. 
 
 5. To See Internal Things from External. When a man looks 
 upon the objects of the external world, and yet, as if he saw them not, 
 reflects upon the objects of the heavenly world, the sight of his spirit 
 is said to be led forth out of doors, in order that, from external things, 
 he may see internal, 1806; further ill. 1807. 
 
 6. Sight of the Body ; Sight of the Spirit. External sight is from 
 interior sight, and this again from more interior ; the case is the same 
 with every other sense, 994. The sight of the eye, strictly speaking, 
 is nothing but the sight of the spirit produced outwards, 1806. It 
 would be impossible for the eye to see anything without the continual 
 influx of internal sight, 1954. It is not the eye that sees, but the spirit 
 itself by means of the eye ; Anally, it is the Lord alone who really sees, 
 1954. The phenomena of hearing and sight adduced to illustrate the 
 Author's statement, that spirits are not present, organically, where 
 they appear to be, 1378. Interior sight or understanding is given by 
 influx into the rational part of man, 2701. Interior sight is from the 
 
1124 
 
 SIG 
 
 light of heaven, but exterior or bodily sight from the light of the world, 
 2/01. "Without objects there can be no sight; adduced to illustrate 
 the Author's argument, that the natural is necessary to the rational, 
 4618. It is not the body that sees, and otherwise sensates, but the 
 spirit in the body ; hence, when the body is put off by death, the 
 spirit is in full enjoyment of all its senses, 4622. The corporeal man 
 is the receptacle of the sensitive, and the sensitive consists of sensual 
 faculties subject to the understanding and the will; sight is the prin- 
 cipal of these, subject to the intellectual part; and hearing, to the 
 voluntary part; smell and taste conjoins both, 5077. The sensual 
 faculty of siglit has its life from the intellectual, because the latter sees 
 from the light of heaven, ill, 5114; see below, 9915. The law of 
 external sight corresponds to that of internal sight, for the latter regards 
 scientifics in the natural mind as its objects; also, the internal sight is 
 directed towards those things which afford it most delight, and other 
 things are less immediately under the intuition, 6068; see below, 
 8707. The subtlety of natural sight, increased by the power of the 
 microscope, is also like the increasing subtlety of spiritual sight, when 
 particulars are regarded within generals ; it is here remarked how dull 
 the natural sight is in comparison with this, 6614. The internal 
 sight, like the external, requires Hght, in order that its objects may be 
 illuminated; the light by which it thus sees is from divine truth, and 
 the objects are things of intelligence and wisdom, 8707- Divine Truth 
 from the Lord is light, which light illuminates the mind of man, and 
 gives him internal sight, or understanding, sh. 9399, 9405, 9411. 
 What the will or voluntary part of man determines into form, appears 
 to the sight in the intellectual part, which sight is thought; explained 
 how the voluntary, the intellectual, and the scientific, succeed each other 
 in order, 9915 ; further ill. 9996. 
 
 7. Communication by Sight; first, see above (1), 5975, 6893. 
 When the angels look at any one, they infuse into him the affection of 
 their own lives, 8687. Communication, translation, and reception, 
 are denoted by the touch, because really effected by it; also by the 
 sight, which, like the other senses, is a species of touch, ill, and sh, 
 10,130; further iZ/. 10,199. 
 
 8. The Author's Experience of Spiritual Sight; his emphatic 
 assertion, I have seen, I have heard, I have had sensible proof [yidiy 
 audivij sensi^t 68. The author has seen objects in the other life more 
 clearly than anything in the world ; explained, that interior sight is 
 the only real seeing, 994. When interior sight is opened to man 
 (which is the sight of his spirit), the things of the other life appear, 
 1532, 1619 — 1626, 9577, 9739. Conversely, spirits and angels, when 
 the Lord pleases, can see into the world by the eyes of man, but only 
 in the case of those who discourse with spirits, 1880. Spirits were 
 able to see objects in this world, by means of the Author's eyesight, so 
 distinctly, that it seemed their own ; but he proved they were mistaken 
 by shutting his eyes, for then they could no longer see, 1880, 1954. 
 The Author describes his experience of a state, rarely enjoyed, between 
 sleep and wakefulness, when all the senses are in perfect activity, and 
 it is difficult to say whether in the body or out of the body ; in this 
 state, spirits and angels can be seen, heard, and even touched, 1883.' 
 He also describes his experience of a second extraordinary kind of 
 
 SIG 
 
 1125 
 
 vision, in which he was led through streets and fields, without know- 
 ing whither, and all the while in discourse with spirits; this is the 
 state in which a man is led by the spirit into another place, without 
 fatigue, and without regard to the distance or time; also, with sure 
 guidance to the place intended, 1884. The two states of vision here 
 mentioned are of rare occurrence [^extraordinariai], and were only 
 experienced by the Author for the sake of information; the things 
 recorded in his memorable relations are not visions, but were seen in 
 full wakefulness of the body, 1885. In seriatim passages, concerning 
 visions and dreams, the Author describes his experience of the more 
 interior visions which appear before spirits ; how such things were 
 communicated by a perception not easy to describe, and sometimes by 
 intermediate spirits, 1972. He describes two visions, in which he saw 
 garlands, and the sports of infants; these are described by way of 
 example, and to shew how evil spirits are tormented by envy, while the 
 good are delighted by such things, 1973 — 1974. He declares with 
 emphasis, that he saw persons and things in the other life with the 
 eyes of his spirit, not with the eyes of his body ; this, because he was 
 among spirits as one of themselves, at the same time that he was 
 among men, 4622. See Light (4), Representation (17). 
 
 9. Spiritual Visions; the Visions of the Prophets; were things 
 seen in the other life, which constantly appear to those whose interior 
 sight is opened, but can never be seen by the bodily eye, 1619, 1626. 
 Visions are different according to state; with those whose interiors are 
 closed, they are very different from visions with those whose interiors 
 are open, 1786. When the Lord appeared to the whole congregation 
 on Mount Sinai, that appearance was a vision, seen in one form by 
 Moses, in another by Aaron, and in yet another by the people, 1 786. 
 Visions are more perfect in the degree that they are more interior (un- 
 derstand, in the degree that perception is more interior), 1786. Two 
 unusual (or rare) kinds of vision are mentioned; the first, when the 
 subject of it is withdrawn from the body; the second, when he is 
 translated by the spirit to another place, 1882; the Author's expe- 
 rience of each, 1883, 1884, 1885 ; cited above (8). Visions and dreams, 
 including the prophetical, are described seriatim, with reference to the 
 Author's experience through several years, 1966 — 1983. Visions are 
 often spoken of, which, indeed, are really seen, but in phantasy; the 
 spirits who induce such phantasies, work upon persons of weak mind, 
 and easily credulous; such persons are Visionaries, and the things they 
 see are illusions conjured up from outward objects, especially in obscure 
 light, 1967. Visions caused by enthusiastic spirits are similar to these, 
 but refer to subjects of belief, 1968. Genuine visions are the actual 
 sight of things which exist in the other life, and are seen by the eyes 
 of the spirit, not of the body ; when this interior sight is opened, 
 things are seen in a light far clearer than the noon-day light of this 
 world; not only the representatives that surround spirits, but the 
 spirits themselves, and therewith a perception is enjoyed of whence 
 they come, their quality,, etc., 1970. Visions which appear before 
 good spirits are beautiful representations of things that exist in heaven, 
 which, by their descent, are changed into representatives, 1971. 
 Visions, or rather things seen, of this character, are more and more 
 interior according to the heavens; the Author's experience, 1972. See 
 
1126 
 
 SIG 
 
 1973 — 1974; cited above (8). Not only visions, but dreams, (when 
 the Lord wills,) are representative and significative, and descend from 
 heaven, ill 1975—1981. See Dreams (in Sleep). Visions of the 
 night are so called, because they are obscure revelations ; here it is 
 stated, that revelations are made variously: 1. by dreams; 2. by 
 visions of the night; 3, by visions of the day; 4. by speech which 
 the man hears within him ; 5. by speech heard without, from a visible 
 angel; C. by speech heard without from an angel not visible; passages 
 cited from the Word concerning visions of the night especially, GOOO. 
 The inhabitants of a certain earth in the starry heavens receive revelations 
 in the morning time, in a middle state, between sleep and waking, when 
 they enjoy interior light ; at such times they hear angels from heaven 
 speaking of divine truths ; at the moment of waking, also, they see an 
 angel, which is a sign the vision was a divine one, 1 0,833. Visions in the 
 prophetical books, have respect to doctrine ; divinations to life, 9248. 
 
 10. Passages in the Word. God looked upon the earth, and behold 
 it was corrupt (Gen. vi. 12), denotes that he knows man, of whom it 
 is here predicated that the understanding of truth had perished, 625 — 
 ()27. Noah said to remove the covering of the ark, and see (chap. viii. 
 13), denotes that falses being removed, the light of the truth of faith 
 appeared, 896. I will see the bow in the cloud, said by God (chap. 
 ix. 16), denotes his knowledge of the quality of those who are capable 
 of being regenerated, 1054. Jehovah seen by Abram (chap. xii. 7), 
 denotes, in the supreme sense (which the Author here more especially 
 treats of), his manifestation to the Lord in boyhood, preceding celes- 
 tial perception, 1446. Lot said to lift up his eyes, and to see all the 
 plain of Jordan, etc. (chap. xiii. 10), denotes* the perception of the 
 external man when conjoined to the internal (here signified by Abram), 
 1584 — 1585. Look now toward heaven and number the stars, (said to 
 Abram, chap. xv. .5), denotes the universal extent of the Lord's king- 
 dom, as viewed by those who regard internal things from external, 
 1807 — 1808. Thou God seeing me (the name given to Jehovah by 
 Hagar, chap. xvi. 13), denotes influx from the internal man of the 
 Lord into the external, 1954. For here also have I looked after Him 
 that seeth me (said by Hagar, Ibid.\ denotes influx into the exteriors, 
 given without the medium of the rational, 1955. The well called 
 Beerlahai-roi (the fountain of Him that liveth and seeth me, ver. 14), 
 denotes the perspicuous state of truth, predicated of the Lord's inte- 
 rior man conjoined to the internal, from which conjunction it is called 
 living and seeing, 1956 — 1958. Abraham said to lift up his eyes and 
 see, and, behold, three men standing over him (chap, xviii. 2), denotes 
 interior sight, to which is manifested the divine itself, the divine 
 human, and the holy proceeding in the Lord, 2148 — 2149. Repeated, 
 that Abram sees, and runs to meet them {Ibid,), denotes ap{)erception, 
 or mental recognition of this perception from the divine, and a nearer 
 accession to it in state, 2150 — 2151. The men said to look away from 
 thence (from where Abram was), and then, that they went towards 
 Sodom (ver. 22), denotes the thought of the Lord from the divine 
 directed towards the human race immersed in so great evil, 2245 — 
 2246. Lot sitting in the gate of Sodom, and he sees two angels (chap, 
 xix. 1), denotes the state of those who are in the good of charity, 
 among the evil yet separate from them, their state of conscience, 2324 
 
 SIG 
 
 1127 
 
 — 2325. The wife of Lot said to look back, and she became a pillar 
 of salt (Gen. xix. 26), denotes the state of regard for doctrinals in 
 preference to life; and hence, the good of truth vastated, 2454 — 2455. 
 The eyes of Hagar opened, and she sees a well of water (chap. xxi. 19), 
 denotes interior sight, or understanding given to see the Word, 2701 — 
 2/02. God will see, or look out, for himself, a lamb [pecudem] for a 
 burnt-offering (chap. xxii. 8), denotes that the divine human foresees 
 and provides those who can be sanctified, 2807. The place called by 
 Abraham Jehovah-jireh (the Lord will see, or provide, ver. 14), denotes 
 the quality of that state known to the Lord, who provides for the 
 salvation of the spiritual (viz., by their illumination from the divine 
 human), 2836—2837, 2839. Esau sees that Isaac blessed Jacob 
 (chap. XX viii. 6), denotes thought, predicated of natural good, concern- 
 ing conjunction by the good of truth, 3679. Jacob sees or looks, and 
 behold a well in the field (chap. xxix. 2), denotes perception predicated 
 of the natural man, the recognition of the Word, 3764 — 3765. Reuben 
 born, and so called, from "seeing," because (Leah said) Jehovah 
 sees my affliction (ver. 32), denotes spiritual conception and birth, now 
 predicated of faith in the series of such births, 3859—3863. The 
 heap named Mlzpah (a watch-tower) by Laban, because he said, 
 the Lord watch, or look, between me and thee (chap. xxxi. 49), de- 
 notes the presence of the divine natural in good, here predicated of the 
 Gentiles, 4198. The place called Peniel by Jacob, because he said, 
 I have seen God faces to faces (chap, xxxii. 30), denotes a state of 
 temptations, apparently, because of the nearer presence of the divine, 
 4298—4299 ; see also 4310—4311. God seen again by Jacob, when 
 coming from Padan-aram (chap. xxxv. 9), denotes interior perception 
 predicated of the natural man, who now receives the quality of the spi- 
 ritual, and is named Israel, 4567, 4570, 4571. Joseph's brethren seeing 
 him afar off (chap, xxxvii. 18), denotes the perception of the Divine 
 Human in the church, but remotely, 4723. Pharaoh to see, or look 
 out, a man intelligent and wise (chap. xli. 33), denotes the state of the 
 natural man looking with expectation for inflowing truth and good, 
 5286 — 5287. Jacob sees that there is corn in Egypt (chap. xlii. 1), 
 denotes a perception that the nourishing truths of the church must be 
 acquired by scientifics, 5400 — 5402. Joseph my son lives, I will go 
 and see him before I die (said by Jacob, chap. xlv. 28), denotes joy 
 that the celestial internal has not perished, and the desire to be con- 
 joined, 5974 — 5975. God sees, or looks upon, the sons of Israel when 
 oppressed in Egypt (Ex. ii. 25), denotes that he gifts those who are 
 of the spiritual church with faith, 6805. I will turn aside [secedani] 
 and see this great vision, (said by Moses chap. iii. 3), denotes reflection 
 upon the revelation of divine truth here treated of, 6836. Jehovah 
 sees that Moses turned aside to see, and God called to him (ver. 4), 
 denotes reflection from the Lord and then influx, 6839, 6840. Jehovah 
 said, In seeing, I have seen the affliction of my people (ver. 7), denotes 
 mercy, which is co-infinite with omniscience, 6851. Moses commanded 
 to say he had seen God (ver. 16), denotes divine truth with which the 
 Lord is present, 6893. The response of Moses, that the people would 
 not believe he had seen Jehovah (chap. iv. 1), denotes want of faith in 
 the spiritual church concerning the divine in the human, 6944 — 6945. 
 The Lord look upon you and judge (said to Moses and Aaron, chap. v. 
 
1128 
 
 SIG 
 
 21), denotes divine arrangement, the result of divine foresight and 
 providence, 7160. Pharaoh said to turn [idiomatically, his looksy respi- 
 cere], and go to his house (chap. vii. 23), denotes thought and reflec- 
 tion from falses, 734 1 . The earth not seen for the numher of locusts 
 that covered it (chap. x. 6, 15), denotes the obscuration of the whole 
 natural mind, so that no perception of truth remained, 7645, 76S7. 
 Moses said to turn himself [his looks — respicere], and go out from Pha- 
 roah (ver. 6), denotes the privation of apperception, and the separation of 
 truth divine, 7650. They saw not a man his brother (ver. 23), denotes 
 the state in which no truth of good can be perceived, 7716. Take heed to 
 thyself to see my face no more (said by Pharaoh to Moses, ver. 28), denotes 
 total aversion from truth divine, the will that it shall not enter into the 
 mind [animusjy especially the aiFections, 7737. In the day thou seest 
 ray face thou shalt die (Ibid.), denotes a state in which truth divine is 
 extirpated if it enter into the mind, 7738. Thou hast spoken rightly, 
 I will see thy face no more (replied by Moses, ver. 29), denotes that 
 such being truly the state, truth divine will not enter into the mind, 
 7739__774l, i will see the blood (said by Jehovah concerning the 
 blood of the passover, chap. xii. 13 — 23), denotes the apperception of 
 truth, here predicated of the good of innocence, 7877, 7927. The 
 people said to repent perhaps, when they see war (chap. xiii. 17), 
 denotes a state of spiritual combats, or temptations, in which there is 
 a decline from truth, 8096. The people commanded to stand still and 
 see the salvation of Jehovah (chap. xiv. 13), denotes faith in tempta- 
 tions that the Lord will deliver, 8172. The Egyptians whom ye have 
 seen, ye shall see no more for ever (ver. 13), deuotes that falses will be 
 removed (therefore, no longer perceived, so as to cause temptations), 
 8174. Jehovah, in the column of fire and cloud, said to look out 
 towards the camp of the Egyptians, and the camp disturbed (ver. 24), 
 denotes the presence of the Lord, the extension of influx, and the falses 
 of evil reverting upon those who are against truth and good, 8212 — 
 8214. Israel sees the Egyptians dead upon the seashore (ver. 30), 
 denotes the aspect of the damned, now deprived of the power of infest- 
 ing, 8237. Israel sees, also, the great hand (or woi'k of Jehovah, ver. 
 31), denotes the acknowledgment of the Lord's omnipotence, 8238. In 
 the morning ye shall see the glory of Jehovah, said to the Israelites 
 (chap. xvi. 7), denotes the beginning of a new state, the advent and 
 presence of the Lord, 8427. Manna seen by the Israelites (ver. 15), 
 tlenotes the good of truth apperceived, 8460. Moses to see or look out 
 from among all the people God-fearing men (chap, xviii. 21), denotes the 
 election of truths which shall serve in order under divine truth, 8709. 
 Jehovah said to descend upon Mount Sinai in the sight [ad ocutos — to 
 the eyes] of all the people (chap. xix. 11), denotes the advent of the 
 Lord* and illustration in good into which truth has been implanted, 
 8792—8793. If a man smite the eye (so as to destroy the sight) of 
 his man-servant or his maid-servant (chap. xxi. 26), denotes if the in- 
 ternal man hurt the truth of faith in the external, or the aftection of 
 truth, 9058—9059. He shall let him go free for the loss of his sight 
 (Ibid.)y denotes that in such a case the external can no longer serve the 
 internal, 9061. They saw the God of Israel (meaning Moses and 
 Aaron, Nadab and Abihu, and seventy of the elders, chap. xxiv. 10), 
 denotes the advent and presence of the Lord in the Word with all who 
 
 SIG 
 
 1129 
 
 are in good from truths, 9403—9405. They saw God, and did eat and 
 drink (ver. 1 1), denotes intelligence and faith given, also information 
 concerning good and truth, involving conjunction and appropriation, 
 941 1 — 94 12. See that thou make them according to their form which 
 thou wert made to see in the Mount (meaning, the works for the 
 tabernacle, chap. xxv. 40; xxvii. 8), denotes a representative of all 
 things in heaven, as seen by the eyes of the spirit in heaven, 9575 — 
 9577, 9739. The golden calf seen by Aaron (chap, xxxii. 6), denotes 
 the approval of all that was from own intelligence and own love, 
 10,410. 1 have seen this people, and behold it is a people "hard in 
 the neck," said by Jehovah (ver. 9), denotes the Lord's foresight of 
 their quality, and the resistance to influx from him, 10,428 — 10,429. 
 The sons of Israel saw the face of Moses, saw that the skin of his face 
 shone, and Moses put the veil upon his face (chap, xxxiv. 35), denotes 
 that the Israelitish nation acknowledged the existence of an internal 
 sense in the Word, but not its quality (relative to the Lord and his 
 kingdom), wherefore the internal was closed with them, as shown in the 
 veiling, 10,705 — 10,706, Collection of passages in the prophetical and 
 other books, where seeing is mentioned, 897, 3863, 9248. That to see 
 the kingdom of God (Mark ix. 1 ; Luke ix. 27), is to believe, 3863. 
 
 Internal sight denoted by Jehovah speaking, 1602. The sight of the 
 interior man produced to externals, denoted by Abram led out of doors, 
 etc., 1 806. The midst of the natural mind in which the truths of faith 
 are directly under the intuition, denoted by the land of Goshen, 6068. 
 Sight from interior light, denoted by sunrise, 9128. Intuition from 
 divine truth into the state of the Jewish nation, denoted by Moses 
 descending the mountain to behold their idolatry, 10,419. 
 
 11. That the Evil cannot see the Truths of the Word ; passages 
 cited concerning love and charity as principal, which they who hold 
 faith to be principal cannot see, 1017. There must be internal sight in 
 order to judge truly of things which appear to the external sight {e.g. 
 the external of the church), and internal sight must see by the light of 
 heaven, which only those can enjoy who have faith in the Lord, and 
 from that faith read the Word, 4903. The internal man cannot live a 
 spiritual life unless the external agrees ; nor can the internal see truly 
 if objects are perverted by the external ; hence the need of regeneration, 
 9061. They who are principled in faith and charity see from internal 
 light, thus, from the Lord, the falses and evils of their external ; but 
 they who are in evil and the false are in darkness, ill. 9128. When 
 the internal is opened or elevated, the external is elevated with it, and 
 is in similar intuition; but when the internal is closed the external 
 looks downwards, and regards only self and the world, 10,420. 
 
 SIGN \signum\. To put a sign, token, character, or seal, upon any 
 one (Gen. iv. 15; Dent. vi. 8; xi. 18; Ps. Ixxxvi. 17; Is. Ixvi. 19; 
 Ezek. ix. 4; Rev. ix. 4), denotes, in the spiritual sense, to distinguish, 
 396. The sign of a covenant so frequently mentioned (Gen. ix. 12, 13, 
 17; xvii. 11, etc.), denotes some distinguishing evidence or showing 
 [iWtciMi/i] of the Lord's presence in charity, thus, of conjunction with 
 the Lord, 1038, 1038 end, 1042, 1044, 1059, 2037. All the external 
 rites of the Jewish church were signs of a covenant between the Lord 
 and man, because they were conjunctive with him in virtue of their 
 internal signification, 2037. All those rituals in the representative 
 
1130 
 
 SIL 
 
 church, that were commemorative of conjunction, are called signs of a 
 covenant ; the meaning of a covenant with the Lord, ah, by numerous 
 passages, G804. By a " sign" mentioned by that term in the Word, 
 IS signified a confirmation of truth, and hence knowledge [coynitio] that 
 it really is so as communicated, 6870, cited 7633. A sign, also, de- 
 notes illustration, because the confirmation of truth is effected by illus- 
 tration, 7012, cited 7633, 7635. A sign, in ancient times, was at once 
 a confirmation of truth and a manifestation of divine power, hence it 
 denotes both these in the Word, 7446. A sign (where the blood of the 
 Paschal lamb is meant), denotes a testification of good, 7876. A sign 
 upon the hand, and a memorial between the eyes, denotes perpetual re- 
 membrance in will and understanding, 8066, 8067 ; compare 9936. A 
 sign, ensign, or standard, denotes convocation to war ; or, briefly, con- 
 gregation, sh. 8624. A sign or standard set up on a high mountain 
 (Is. xiii. 2), denotes a congregation or gathering together ; also, the 
 Lord's protection, 8624. A sign upon the forehead is predicated of 
 those who are principled in celestial love, sh, 9936. The sabbaths 
 called a sign between Jehovah and the sons of Israel, denotes the con- 
 junction of good and truth and the acknowledgment of the Lord, by 
 which they who are of the Lord's church are known in heaven, 10,357. 
 The sabbath, called a sign, also denotes that the same holy reverence 
 and acknowledgment of the divine human distinguishes those who are 
 of the church, from those who are not of the church, 10,372. Signs 
 and prodigies before Pharaoh and the Egyptians denote, on the one 
 hand, admonitions variously given to the evil, and on the other, confir- 
 mations of truth to those who are in external worship, 7273, 7290 ; 
 also, successive vastations, 7795: see Miracles (5, 7). Signs and 
 prodigies shewn by false Christs and false prophets (Matt. xxiv. 24), 
 denote confirmations and persuasions from external appearances and 
 fallacies, 3900. The sign of the Son of Man (ver. 30), denotes the re- 
 velation of the Word as to its internal sense, 4060. Certain signs that 
 sins are remitted are mentioned by the Author ; these are, delight in 
 worshipping God for the sake of God; in serving the neighbour for the 
 sake of the neighbour; in doing good for the sake of good; and in 
 believing truth for the sake of truth, 9449. Certain signs are also 
 mentioned which show that the love of self and the world prevail, 9449; 
 see Love (7, 8). Finally, signs that a man is sensual, 5128. ' 
 
 SIGNET [sigilhim\ See Seal. 
 
 SIGNIFICATIVES. See Representation (1) 1408, 1409 
 4280; (3) 920, 1409, 1977, 2896, 2897; (6) 920, 1361, 1409, 1977.' 
 2896, 3147; (7) 3419; (8) 2567; (14) 1403, 1404, 1408, 1409, 2897 
 2898, 2899, 2900, 3432; (21) 9496, 10,030 end. 
 
 SIHOR [Schicor'], See Nile. 
 
 SILK [sericum]. Clothing of silk (Ezek. xvi. 13), denotes spiritual 
 truths; fine linen and needlework (Ibid.), natural and scientific truths, 
 5319. Fine linen and silk denote genuine truths, as seen in the light 
 of heaven, translucent from good; the same passage cited, 5954. 
 Natural truth is represented, in the other life, as a texture of fine linen 
 threads of a splendid, translucent, and soft appearance, like silk, if the 
 truth be from good; but, otherwise, white, hard, and fragile, ill, and 
 sh. 7601, 9469. Sec Linen, Garment. 
 
 SILVER [arffentutn]. 1. Signijication. Silver denotes truth (un- 
 
 SIL 
 
 1131 
 
 derstand the truth of faith); gold, the good of love, 425, 643, 1551, 
 1552, 2048, 2576, 2937, 2954, 2959, 4453, 5530, 5658, 5660, 5735, 
 5737, 5955, 6112, 7999, 9039, 9088, 9186. In the genuine sense 
 silver denotes truth; in the opposite sense it denotes the false which is 
 taken for truth ; gold, in like manner, denotes good, and in the opposite 
 sense evil, sh. 1551, 8932, 9391. Silver denotes rational truth, 2575. 
 Born in the house is predicated of the celestial, or good; bought with 
 silver, of the spiritual, or truth, 2048, 2937. To give silver (or buy 
 with silver), denotes redemption by truth, which redemption is predi- 
 cated of the spiritual, 2954, 9088. ' Bought with silver is predicated of 
 what is acquired from the spiritual man, in the natural ; in the contrary 
 sense, it denotes what is acquired from the proprium, 7999, 9039. The 
 servant bought with silver, is the natural man ; his lord, who buys 
 him, the spiritual ; and his purchase with silver, the acquisition or ad- 
 junction of the natural man to the spiritual, by the inflowing of truth, 
 7999. Gold, and brass, and wood, signify degrees of good ; silver, and 
 iron, and stone, degrees of truth, 643, 1551. Silver, in the genuine 
 sense, denotes truth from the divine, or from the Word; in the opposite 
 sense, falses, because from self-intelligence, 9391. Silver denotes truth 
 from good (which is to be understood in the above passages, some of 
 which are here cited), 10,229. The ancients named the successive ages 
 from the correspondence of metals ; the age of innocence and integrity 
 from gold ; the age of truth from silver ; the ages still lower in spiritual 
 state, from copper and iron ; it is here stated, also, that appearances of 
 gold and silver are seen in the inferior heavens, according as the angels 
 of the superior are discoursing of good or of truth, 5658. The statue 
 seen by Nebuchadnezzar in a dream (Dan. ii. 31 — 35), is explained in 
 a similar sense ; its head of gold, denotes an age or state of celestial love ; 
 its breast and arms of silver, a state of charity; its belly and thighs of 
 brass, a state of natural good; its feet of iron and clay, a state of 
 natural truth, 3021. 
 
 2. Passages in order from the Word. The command to circumcise 
 every male, whether born in the house or bought with silver, denotes 
 the purification of all within the church, and of all without it, who have 
 received any truth, 2046 — 2049. A thousand pieces of silver given to 
 Abraham by Abimelech, on account of Sarah, denotes the infinite 
 abundance of rational truth adjoined to good, 2575. Four hundred 
 shekels of silver given by Abraham to the Hittites for a burial place, 
 denotes the reception of truth and vastation, in order that the church 
 may be resuscitated; thus, the price of redemption, 2912, 2916, 2923, 
 2945, 2948, 2954, 295.5, 2959, 2964—2966. Joseph sold to the 
 Ishmaelites for twenty pieces of silver, denotes the acquisition of divine 
 truth by those with whom any remains of truth and good can be found, 
 4758, 4759. His brethren going to buy corn in Egypt, and their silver 
 returned by Joseph, denotes the endeavour to procure truths and 
 sustain the church by scientifics, and that truths are freely given to 
 every one according to reception, 5402, 5405, 5488, 5489, 5530, 5624, 
 5649, 5657, 5658, 5660 ; thus, without any power of their own, 5496, 
 5499. The silver cup of Joseph, hidden in the sack of Benjamin, de- 
 notes interior truth, or the faith of charity, given in the midst, 5736. 
 Three hundred of silver given to Benjamin, denotes the fulness of the 
 influx of truth received interiorly, 5955. All the silver of Egypt 
 
1132 
 
 SIM 
 
 SIM 
 
 1133 
 
 collected by Joseph and brought into Pharaoh*s house, denotes all 
 scientific and useful, or suitable truth, now stored in the natural mind 
 under the intuition of the internal man, 6112, 6115, 6917. Vessels of 
 silver and vessels of gold borrowed of the Egyptians by the Israelites, 
 denotes the conversion of scientific truths and goods to spiritual uses, 
 6917, cited 15.51. A woman, an adulteress, bought with silver and 
 barley, denotes the church reclaimed by truth and good, 8468. The 
 ransom money of silver, or silver of expiation, denotes the ascription of 
 all truth to the Lord, and purification thereby from evils, 10,175|, 
 10,229. The bases of silver for the boards of the tabernacle, denote 
 truth sustaining good, 9643: the whole in a summary, 2575. See 
 Gold, Tent, Numbers (15). 
 
 3. Passages in the Pr(yphetical and other Books. Silver and gold 
 of the nations (Deut. vii. 25); gods of silver and gold (Ex. xx. 23 ; 
 Deut. yii. 25; Ps. cxv. 4; cxxxv. 15; Is. ii. 20; xxxi. 7; Hos. xiii. 2) ; 
 sdver in plates and gold of Uphaz for covering the idols (Jer. x. 9) ; 
 chains of silver made for the graven image, and gold spread over it (Isa. 
 xl. 19); the idol of wood or stone adorned with silver and gold (Jer. 
 X. 4 ; Hab. ii. 19), denote evils and falses in external form appearing 
 as goods and truths, 1551 end, 8932, 9391. Jerusalem, adorned with 
 gold and silver (Ezek. xvi. 1 3) ; the temple with its gold and silver claimed 
 as Jehovah's (Hag. ii. 8); denote the church gifted with wisdom and 
 mtelligence, or celestial and spiritual knowledge, 1551. Gold and silver 
 made into images of males (-idj) and whoredom committed with them 
 (Ezek. xvi. 17), denotes profanation predicated of celestial and spiritual 
 knowledges, 1551. Gold for brass, and silver for iron (Isa. Ix. 17), 
 denotes celestial good in place of natural good, and spiritual truth in 
 place of natural truth, 425; cited again, 643, 1551. The ships of 
 Tarshish to bring silver and gold (Isa. Ix. 9), denotes knowledges when 
 the Lord's kingdom is established, by which truths and goods are ac- 
 quired, 1551. He who is without silver invited to buy and eat (Isa. 
 1. 1), denotes such as are in ignorance of truth, but in the good of 
 charity, 1551. Silver and gold gotten by Tyre (Ezek. xxviii. 4; Joel 
 iu. 5), denote intelligence, or what is the same, truth; and wisdom, or 
 what is the same, good, 113, 1551. Silver purified seven times (Ps. 
 xii. 6), denotes divine truth, 1551. The servant in the parable who 
 had received but one talent, is said to have hidden his lord's silver 
 (transl. ''Money** Matt. xxv. 18), because the truth of faith is predi- 
 cated, without charity; the parable br. expl. 5291. 
 
 SIMEON. See Tribes. 
 
 SIMILITUDE is the same as effigy, 51; also as likeness [instar], 
 8870. A simiHtude, effigy, or likeness, denotes the celestial man ; an 
 image, the spiritual, 51, 477. See Effigy, Likeness, Image. Simi- 
 litude is predicated of faith, image of love, 481. The Lord acts in man 
 as his simiHtude when faith is conjoined to love in him, 63. The proxi- 
 mate image of the Lord, which consists in love to him, is called a simili- 
 tude ; the next in degree, which is his presence in charity, is called an 
 image; also the third, which is a species of charity grounded in the affec- 
 tion of truth, such as distinguishes the angels of the ultimate heaven, 
 3691, 3739. The angels who are similitudes of the Lord, appear as with 
 flaming sunbeams, like those which appeared at the Lord's sepulchre, 
 5530. All heaven is a similitude of the Lord, also every society of heaven, 
 
 and every particular angel, 1013. Explanation of the order out of 
 which this similitude arises in heaven, 4302, especially, 9828. That the 
 similitude, or likeness of anything which the Israelites were forbidden 
 to make, denotes the simulation of good, 8870. See Simulation. 
 
 SIMPLICITY [simplicitas]. It is not hurtful to believe the Word 
 in simplicity, according to the appearance, though the genuine truth 
 may not be seen ; but it is hurtful to confirm false principles from the 
 Word, 589, 735. The Lord is more present with the simple who live 
 in charity, so far as they know, than with such as know much and yet 
 are not in good or charity, 1100. Ignorance and simplicity excuse 
 errors, because there can be innocence in them ; but evils of will, con- 
 joined with falses, are what condemn men to hell, 845; see below, 
 5759. The state of the simple, who are good, is so much better than 
 that of the learned who are wise in their own eyes, that they can per- 
 ceive a truth in a moment, while the latter extinguish it, 3428 ; see 
 also 4269 end, 4/60 end. The Author was witness to the happy state 
 of certain rustics, and other simple-minded persons who had lived in 
 conjugial love, and conscientiously abstained from adulteries; such, he 
 says, are perfected in the good of love and the truth of faith, and are 
 received by angels, 2759. They who ignorantly and simply attribute 
 good to themselves are not damned by its appropriation, but are de- 
 livered by a process of vastation, 5759. The Lord mercifully reserves 
 somewhat of ignorance and simplicity with all who lead a good life, 
 even if they ascribe good to themselves and confirm it as their own in 
 faith and life, 5759 end. As to simple good^ see Good (5), 
 
 SIMULATION, SIMULATORS. Certain spirits described who 
 simulate innocence in externals; the representatives by which their 
 quality is made manifest; their situation, etc., 821. Some who have 
 simulated external decorum and religion, for the sake of obtaining in- 
 fluence over others, and drawing them into their lusts and pleasures, are 
 also described; these become jugglers and soothsayers, 831. A class 
 of dissimulators described, who had no regard for any use or function 
 in the public service, except for the honour and ease it might bring ; 
 their sphere induces a torpor which disqualifies for the least serious 
 consideration of truth and good, 1509. The quality of spirits is known 
 in the other life from the peculiar odour of the sphere about them ; that 
 of dissimulators is like the smell of a vomit, 1514. The speech of 
 spirits is also significant of their quality, that of evil genii who simu- 
 late good is outwardly fluent, but inwardly it is grating [stridens'j, 1760. 
 Evil spirits undergo various punishments according to the nature of 
 their evil ; dissimulators are tortured as by the rack, in the loins, the 
 breast, the head, or the mouth, 958. Simulation and deceit were re- 
 garded as enormities by the most ancient people, and the deceitful were 
 cast out as devils from society, 3573 end. Simulation and cunning 
 which have good for their end, whether it be the good of the neighbour, 
 of one's country, or of the church, is prudence ; but if evil be the end, 
 they are properly called craft and deceit, 3993 near the end. Dissimulation 
 can be practised because the fibres of the cerebrum govern the fibres of 
 the cerebellum ; something concerning the distribution of the nerves, and 
 influx, 4325 — 4328, especially 4327. The face is indrawn or contracted 
 by simulation, viz., by thinking and willing one thing and speaking and 
 doing another, 4799; compare 830. On the other hand, the spirits of 
 
1134 
 
 SIN 
 
 l! 
 
 Jupiter are described, who spake by changes of the face, especially 
 about the lips and eyes, produced by influx ; the Author remarks, par- 
 ticularly, that their faces are freely emitted from the interiors, and their 
 lips become prominent, because they are not addicted to dissimulation, 
 4799, 8247, 8248. Simulators, hypocrites, and deceivers, are meant 
 in the spiritual sense by those who make likenesses of the divine (Gen. 
 XX. 4), viz., who induce others to believe they are in good and truth, 
 when yet they will nothing but evil, 8870. See Deceit, Hypocrisy. 
 SIMULTANEOUS. See Order (1 9). 
 SIN [peccatu7n']. See Evil. 
 
 SIN, THE Desert of. See Moses (17), to Journey, 8395, 
 8397—8399, 8403. 8554, 8557—8561, 8753 (p. 457), passages cited 
 concerning the signification of Sin, 8398. 
 
 SINAI. The manifestation of Jehovah upon Mount Sinai was ac- 
 companied with fire and smoke in the sight of the Israelitish people, 
 because they were in evils and falses, 1861. Mount Sinai, because of 
 the law promulgated there, denotes good, considered as the source of 
 proceeding truth [bonum quod ex verci], 8399. The mountain and 
 wilderness of Sinai, denote the state of good in which the truths of faith 
 are to be implanted, 8753, 8793. In the supreme sense. Mount 
 Sinai denotes divine truth from divine good ; mountain, divine good ; 
 Sinai, divine truth; some remarks concerning the ditference of signifi- 
 cation before and after the promulgation of the law, 8753. Mount 
 Sinai denotes heaven, from whence truths flow in; but first from the 
 Lord, whose presence in heaven is signified by Jehovah's descent upon 
 Mount Sinai, 8805. In a more abstract sense. Mount Sinai denotes 
 divine good united to divine truth in heaven, 8805. Where it is un- 
 derstood Jehovah spake from Mount Sinai, it is said from heaven (Ex. 
 XX. 22), because the influx of the Word through heaven is signified, 8931 . 
 The Lord himself was willing to descend and speak with a living voice 
 from Mount Sinai, because he then began to reveal the Word which 
 was to serve the human race for doctrine and life, 8931. Mount Sinai, 
 with the Lord's presence understood, denotes divine good proceeding 
 from Him, cited from 8805 ; that it signifies divine good united to divine 
 truth, 9388. Mount Sinai denotes the Word, because the Word is 
 divine truth from the Lord ; also heaven, because heaven is the recep- 
 tacle of divine truth, and therefore of the Lord himself, 9415. Sinai 
 is called the mountain of God, to signify divine truth from divine good, 
 and hence, again, heaven; passages cited from the Word, 9420; cited 
 10,375. The whole mountainous region of Sinai is called Horeb, and 
 it denotes the external of worship, of the church, and of the Word ; 
 but Sinai in the midst denotes the internal, thus heaven, and divine 
 truth which makes heaven, ill. 10,543, 10,608. See Moses (21). 
 SINEW. See Nerve. 
 
 SINGING [cantus]. Singing has respect to the province of the 
 lungs, or the spiritual; it is described as the procedure of affection, 
 which is referred to the province of the heart, or the celestial, 418. 
 The Author mentions that he heard singing from several choirs of 
 angels who celebrated the Lord, and he was told that those angels 
 were in the province of the lungs and their function, 3893. In'^the 
 ancient and Jewish churches songs were prophetical of the Lord's 
 coming to save the faithful, and testified gladness of heart on this 
 
 SIT 
 
 1135 
 
 account; hence, to sing a song, in the internal sense, is to glorify, and 
 a song denotes glorification, ill. and sh. 8261. The singing of the 
 ancients was accompanied with an influx of blessedness from heaven ; 
 and at this day the spiritual angels are especially affected by songs 
 which treat of the Lord and his kingdom; they also sing in heaven, 
 and here numerous passages are cited where the Author treats of the 
 heavenly choirs, 826 1 . I will sing to Jehovah (in the song of Moses 
 to the children of Israel, Ex. xv. 1), denotes glory attributed to the 
 Lord, 8263. My strength and my song is Jah (Idid. ver. 2), denotes 
 that the all of power and glory is from divine truth; or, as predicated 
 of man, from his faith in the Lord, 8267. In general, songs are predi- 
 cated of truth, 4137. Further, as to singing, and instruments of music 
 which exalt song, 419, 420, 8337, 8340. See Music. 
 
 SINGULARS [singularid]. See Common. 
 
 SINITES [Sini]. See Amorite, Hivite. 
 
 SINUS. See Brain, 4048. 
 
 SION. See Zion. 
 
 SIRENS. See Magic (5). 
 
 SISTER [soror]. A wife denotes celestial truth; a sister intel- 
 lectual truth, br. 1475, 1476. Repeated, that a sister denotes intellectual 
 truth, and an explanation given of the diff^erence between the scientific, 
 the rational, the intellectual, and the celestial, 1495, 1496. Sarah, as 
 a sister, denotes truth rational, which is conceived from the influx of 
 divine good into the afi^ection of rational truths; good thus produced in 
 the rational, is called a brother; truth, a sister, 2508, 2523, 2524, 
 2556, 3160. The aff'ection of good, and the aff*ection of truth in the 
 natural man, are as brother and sister; but the aff'ection of truth, 
 elevated or called forth \_evocati] from the natural into the rational, and 
 there conjoined with good, is as a married woman, 3 160. Good and truth 
 in the natural are as brother and sister, or man and woman, cited 3303. 
 The above passages cited to show that truth rational is denoted by a 
 sister ; it is also briefly explained, that truth rational is that which 
 appears like truth to the rational mind, 3386 ; see below 6727. Sarah, 
 the wife of Abraham, was twice passed off^ as his sister, and Isaac's 
 woman, Rebecca, once; it is manifest, from the repetition of this cir- 
 cumstance, that it involves an arcanum, 2498, 3386, 3398. It is ex- 
 plained, that the secret reason here is to prevent the adulteration and 
 profanation of divine truth if received as such, signified by lying with 
 the woman, if known to be the wife, in either case, 3394, 3398, 3399. 
 The sister of Nebajoth, taken by Esau to be his woman (Gen. xxviii. 9), 
 denotes the aff'ection of celestial truth associated and conjoined with 
 good, 3688. See Mahalath. The sister of Moses, who watched 
 when he was in the ark of bulrushes (Ex. ii. 4), denotes, as above, 
 truth rational, but it is here called the truth of the church, 6727. As 
 to the wife, or sister of Abraham, see particulars in Sarah (2, 7) ; 
 Pharaoh (2); Philistines (5); see also Abraham {\n Supplement) . 
 As to the woman, or sister of Isaac, see Isaac (2), Rebecca, Philis- 
 tines (6). 
 
 SIT, to [sedere]. Sitting involves somewhat of tranquility, 3552. 
 To sit, denotes to remain in a state, or the permanence of state, in op- 
 position to the mutation of state signified by progressions, sh. 9422. 
 The Jews were accustomed to sit, when they represented, in their rituals. 
 
 TOL. II. 
 
 K K 
 
1136 
 
 SIX 
 
 a permanent state of the interiors ; citations from Judges xx. 26 i 
 xxi. 2 ; Ps. xxxix. 2; Jer. xvi. 8; Micah v. 4; Isa. xlvii. 1, 5, 8; xlii. 
 7; Jer. xv. 17, 9422. Abraham, when Jehovah appeared to him, in 
 the oak-groves of Mamre, said to be sitting at the door of the tent 
 (Gen. xviii. 1), denotes a state of perception verging interiorly towards 
 the holy [manifestation] of love, 2145. Lot sitting in the gate of 
 Sodom (Gen. xix. 1), denotes the state of those who are in good, 
 among the evil, yet separate from them, 2324. Hagar retiring and sit- 
 ting down by herself, when she expected Ishmael to die (chap. xxi. 16), 
 denotes a soUtary state of thought, remote from spiritual truth; the 
 repetition of the statement, that she sat down, denotes the con- 
 tinuation of that state to the last extremity of grief, 2684, 2688. 
 Arise, sit and eat, said by Jacob to his father Isaac (chap, xxvii. 19), 
 denotes the state of affection towards good there treated of, 3552. 
 Tamar said to go and sit down in the door of the fountains (transl. in 
 an open place, chap, xxxviii. 14*), denotes in the intermediate either to 
 the truths of the church, or to falses, 4861. Israel strengthened him- 
 self and sat upon his bed (chap, xlviii. 2), denotes the reversion of 
 thought (here predicated of spiritual good), to the exterior natural, 
 6225, 6226. To sit (or abide) in strength (meaning Joseph with his 
 bow, chap. xlix. 24), denotes to be guarded by the truth of doctrine 
 combating, 6423. From Pharaoh sitting upon his throne, to the 
 handmaid sitting behind the mill (Ex. xi. 5), denotes the falsified 
 truths of faith, from the primary, which reign supreme, to the lowest 
 or rudimentary, 7779, 7780. To sit by the flesh pots (Ex. xvi. 3), 
 denotes a life according to pleasure, or the freedom of the proprium, 
 8408. Sit ye (or remain) in this place, said by Moses to the Elders 
 (Ex. xxiv. 14), denotes permanence of state in the external, 9422. 
 The people sitting to eat and drink, in the worship of the golden calf 
 (Ex. xxxii. 6), denotes the appropriation of evil and the false, 10,415. 
 To sit at the right hand and the left (Matt. xx. 21), denotes to remain 
 in a state of power over others, 9422. To sit at the right hand of the 
 Father, predicated of the Lord, is to be in the Father, and the Father 
 in Him as one, 9133 end. To sit at the right hand of divine power 
 (Matt. xxvi. 64; Mark xvi. 19), denotes all power in the heavens and 
 the earths, br. 2083 end ; 9422 end. To sit at the right hand of God 
 (Ps. ex. 1 — 5 ; Matt. xxvi. 64; Mark xii. 36 ; xiv. 62 ; Luke xx. 41 — 
 44), denotes the divine power of the Lord, predicated of divine truth 
 proceeding from his divine good, 10,061. The Son of man to sit upon 
 the throne of his glory (Matt. xxv. 31 ; Mark xiv. 62), denotes judg- 
 ment from divine truth, 9429. 
 
 SITNAH, the last well opened by Isaac, concerning which there 
 was strife between his herdsmen and those of Abimelech (Gen. xxvi. 
 21), denotes the last degree of denial, 3429. See Isaac (2), Phi- 
 listines (6). 
 
 SITUATION [situs]. See Place (4, 6, 7). 
 
 SIX, Sixteen, Sixty, Six hundred. See Numbers. 
 
 ♦ D>yy, in the dual form — literally, the door of two fountains, or eyes. This 
 word will be found a very remarkable one, if compared with the internal sense. In 
 Lee's Lejcicon it is rendered by ** outward appearances," and Swedenborg explains^ 
 in the above passage, that the entrance to truths or to falses is really in the literal 
 sense of the Word. 
 
 SKI 
 
 1137 
 
 • 
 
 SKIN [cutis'], 1. Seriatim passaffesconcerninff the Correspondence 
 of the Shin with the Grand Man, 5552 — 5559. It is a general rule, 
 that those parts of the body which have a less measure of life, corre- 
 spond to spirits who have less [spiritual] life; thus, spirits correspond- 
 ing to the skin are in the entrance to heaven, 5552 — 5553. The 
 societies who correspond to the external integuments of the body are 
 very many, with a difference everywhere from the face to the soles of 
 the feet, 5554, 5555 end; 8980 end. The quaHty of these spirits 
 is described; they are such as have had faith in the opinion of others, 
 especially if confirmed by passages from the literal sense of the Word, 
 and have formed their lives accordingly, but not in evil, 5554. It is 
 not easy for others to come into association with them, unless of a 
 similar genius, for they tenaciously hold to the opinions they have 
 imbibed, and will not yield to reasons, 5554. Very many of such 
 spirits are from this earth, because our orb is in externals, and also 
 re-acts against internals, as the skin does, 5554. The exterior and less 
 sensible skin is formed by those who have known only the common 
 truths of faith, and hence have been easily deceived in their acts of 
 benevolence, etc. ; it is useless to talk to them, for they are sensual, 
 and do not enter into reasons, 5555 ; see below, 8870. They who con- 
 stitute the scaly or least sensitive skin, are addicted to mere argumen- 
 tation or reasoning, but they really know nothing ; many of this quality 
 have become such from the confusion of good and truth in their minds by 
 philosophical speculations, 5556; the same br. stated, 1385. Another 
 class of the spirits are described who were addicted to mere gossipping 
 for the sake of talk, hardly understanding what they said; these go in 
 companies, and some of them correspond to the membranes which cover 
 the viscera of the body, and are but passive forces, 5557. Two classes 
 of spirits are described who correspond to the cutaneous glandules; the 
 peculiarity of the first class consists in their mode of judging whether 
 a thing be true, by repeating it, one after another, through the society, 
 to observe if it flow freely, or if there be a renisus from within ; the 
 second class of this order of spirits boldly assert that the thing is 
 true, though they know nothing about it, 5559. — The Author describes 
 certain characters of the female sex who belong to the dura mater, or 
 common integument of the brain; they are such as think of spiritual 
 and celestial things from externals, and are in the Grand Man if their 
 lives have been good, but only in extremes, 4046. He describes a 
 class of diabolical spirits who endeavour to obsess the interiors, but are 
 carried out as excretions, and lodged in the filthy scabs of the outmost 
 skin, 4793. The sensual, who were in the science of faith and in evils 
 of life, are described as lice among the filth of the skin, 7419. The 
 character of those within the Grand Man who belong to the cuticles, 
 is alluded to as apparently good, but simple ; with such, deceitful spirits 
 can communicate by simulating good, 8870; ill. 8980. It is explained 
 further that they are not in heaven, but in the entrance to heaven ; 
 that they are in the faith of doctrinals simply ; and that they were 
 represented by the Hebrew servant in the representative church, 8977, 
 8980, 8990. 
 
 2. Signification of the Shin. Skin denotes external truth, because 
 it forms the ultimate of the body in which interiors are terminated; 
 passages explained (Gen. xxvii. 16; Ex. xxii. 27; xxvi. 14; Numb. 
 
 K k2 
 
113d 
 
 SLA 
 
 iv. 5—12; Matt. iii. 4; Job xix. 26), 3540; hr.ill 6402, 9215. The 
 skin in the passage last cited (Job xix. 26), denotes the natural, as it 
 pertains to man after the death of the body, 3540 end ; cited again, 
 3813. The skin of the Nazarites said to cleave to their bones (Lam. 
 iv. 8), denotes the changed state of the celestial, now without good, 
 and truth as it were dried up, 3812. Clothing is the sensual in com- 
 mon ; skin the exterior that invests the interiors, but is yet within the 
 sensual; passages cited, 9215. The skin corresponds to those in 
 heaven who are in truths of faith, but not in faith separate from good, 
 because such are not in heaven, 9959. The skin denotes truth in ulti- 
 mates ; in the opposite sense, the false in ultimates, 10,036. The skin 
 of Moses* face, which shone when he came down from the mountain, 
 denotes the external of truth and good shining from the internal; the 
 interposition of the vail has reference to the state of the people in mere 
 externals without the internal, 10,600, 10,691, 10,705. 
 
 3. The Texture of the Skin described ; how beautiful it is with the 
 regenerate, but the contrary with the evil, 5559. The externals of the 
 body, for the most part (the skin, the muscles, etc.), receive fibres from 
 the cerebrum, 4325. The inhabitants of the planet Saturn are de- 
 scribed; they have a thick skin which repels the cold, 8956. The skin 
 communicates with the world without by the sense of touch, and with 
 the life of the soul within by a nexus of fibres; cited to illustrate the 
 quality of cuticular spirits, 8980. 
 
 SKIRTS [fimbrice]. See Priest (7), 9918—9920. 
 
 SKULL [cranium]. Argument from the capacity of the skull, 
 that mind is an organized substance, 444. Argument concerning order 
 from the inmost, which is always the most living and subtle, to the 
 outmost; ill. by the brain and its several envelopes, the last of which 
 is the skull, 501. Pains felt in various parts of the skull are ascribed 
 to falses of the lusts, certain genera and species of which have their 
 seat in the skull; further stated, that falses really cause indurations, 
 and this to such a degree, that some in the other life have skulls hard 
 as ebony, 5563. Description of certain spirits, whose endeavour is to 
 enter within the cranium, and so into the spinal marrow, 5717. 
 
 SLAIN, the [confossi, occissi], denote extinct truths and goods, sh, 
 4503 ; for particulars, see to Slay. 
 
 SLAUGHTER, day of. See to Slay (3), ^7^7, 8902. 
 
 SLAVERY [servitus]. See Servant. 
 
 SLAY, OR KILL, ^0. 1. To slay animah — mactare. To slay an 
 ox, or young bullock, or any animal of the herd (where Joseph enter- 
 tains his brethren, Gen. xliii. 16), denotes preparation to conjunction 
 predicated of good in the natural, 5642. To slay the paschal lamb 
 (Ex. xii. 6), denotes preparation to enjoy the fruition of the good of 
 innocence, 7843. To slay the passover, where the same ceremony is 
 referred to (ver. 21), denotes preparation for the Lord's presence, 7917. 
 To slay a bullock for sacrifice (Ex. xxix. 11), denotes preparation for 
 sanctification, or the purification of good and truth from the Lord in 
 the external man; it is here br. stated that slaying a beast for a burnt- 
 offering, or sacrifice, involves whatever is meant by the sacrifice itself, 
 10,024. To slay a ram (ver. 20), denotes, in like manner, preparation 
 for the purification of the internal man, br. 10,045. An ox, etc., stolen 
 and slain (Ex. xxii. 1), denotes good extinguished, 9099, 9100. 
 
 SLA 
 
 1139 
 
 ■■ 
 
 2. To slay or kill men — ocddere. To be killed, predicated of the 
 celestial and spiritual, or of good and truth, denotes not to be received, 
 and non-reception involves denial, 3387, 3395, 3488; cited below (3). 
 To kill, under other circumstances, denotes deprivation of life, which 
 is not according to order; hence, it denotes the opposite of killing, 
 which is vivification, 3607, 3610. To kill [occiderCy percutere\ de- 
 notes, generally, to extinguish, to destroy, 4727, 4733, 6356, 6676, 
 6758, 6761, 6767, 7039, 9262. The killed, or slain [occisi], denote 
 such as have extinguished in themselves the truths of faith by prin- 
 ciples of the false, but not in so great a degree as those killed with the 
 sword [confoss'i] ; the latter, 4503; the former, 5037. To slay, is to 
 take away spiritual life, which is that of faith and charity; for the life 
 which remains is called death, 6767 ; see, in particular, 8902, 9013, 
 10,490; cited below (3). To kill, predicated of Jehovah, denotes not 
 to receive or choose, because of opposition in state, 7043. To be killed 
 or cut off from his people, is to be separated from those who are in 
 good and truth, thus, it is to perish as to the spiritual life, 10,288. 
 The slain, denote those who are in hell, 6767. 
 
 3. Passages concerning the killed. Every one that findeth me shall 
 kill me (said by Cain, Gen. iv. 14), denotes the state without charity, 
 separated from the Lord, thus, without life, 389. They will kill me, 
 but they will save thee alive (said by Abram to Sarai, Gen. xii. 12), 
 denotes the state of those who care merely for knowledges, and nothing 
 for truth as one with celestial love, 1474 ; the similar passage in chap. 
 XX. 11, 2554; and in the case of Isaac and Rebecca (Gen. xxvi. 7). 
 3387, 3395. I will kill my brother Jacob (said by Esau, Gen. xxvii. 
 41), and his purpose to kill him mentioned again (ver. 42), denote the 
 deprivation of Ufe, which truth wrongly attributes to itself, or the 
 animus of inverting the state in which \\h is claimed for truth, while 
 it really consists in good, 3607, 3610. Every male of the Sheckemites 
 killed by the sons of Jacob (chap, xxxiv. 25), denotes the total extirpa- 
 tion of truths of doctrine derived from antiquity in the Jewish church, 
 4500. The sons of Jacob said to come upon the slain {super confossos 
 — the slain with the sword, those stabbed or thrust through, ver. 27), 
 denotes the state of the Jewish people relative to extinct truths and 
 goods, 4503. The brethren of Joseph proposing to kill him (chap, 
 xxxvii. 20), denotes the extinction of the essential doctrine of the Lord's 
 divine human by those of the church who are in falses, 4727. The 
 wish of Reuben not to kill him, nor shed blood (ver. 21, 22)^ denotes 
 the common faith of the church, which recognizes the life of religion in 
 that doctrine, and would not that what is received as holy should be 
 violated, 4733 — 4735. " In their anger they slew a man," said of 
 Simeon and Levi, in reference to the slaughter of the Sheckemites 
 (chap. xlix. 6), denotes that in their aversion from charity they extin- 
 guished faith, 6356. The midwives commanded by Pharaoh to kill 
 every child of the Hebrews that was a son (Ex. i. 16), denotes the 
 endeavour to destroy the truth of the church when flowing-in or appre- 
 ciated in the natural, 6676. Moses killing the Egyptian (chap, ii., 
 xii), denotes the law divine, by which the scientific that is alienated 
 from the truth is destroyed, 6758, 6761. Intendest thou to kill me as 
 thou killedst the Egyptian, said by one of the Hebrews to Moses 
 (ver. 14), denotes the apprehension of those who are of the church lest 
 
1140 
 
 SLE 
 
 their faith should also be destroyed, 6767—6768. I will kill thy son, 
 thy first-born, said to Pharaoh (chap. iv. 23), denotes the extinction of 
 faith without charity, 7039. Jehovah said to meet Moses, and to have 
 sought to kill him (ver. 24), denotes the opposition of the Jewish 
 nation to the divine, and their non-reception as a representative church, 
 7042 — 7043. Ye have brought us forth into this wilderness to kill this 
 whole congregation with hunger, said to Moses (chap. xvi. 3), denotes the 
 state of the spiritual in temptation, expiring from defect of their good, 
 8411—8413. Not to kill (in the Commandments, chap. xx. 13), 
 denotes not to take away spiritual life from another — to extinguish 
 faith and charity— to hate one's neighbour, etc., 8902. To kill one 
 another with guile (chap. xxi. 14), denotes maliciously to deprive one's 
 neighbour of eternal life, 9013. A man or woman killed bv an ox 
 (ver. 28), denotes the truth and good of faith, which may be destroyed 
 by the affection of evil, 9073. I will kill you with the sword, in the words 
 of Jehovah to the Israelites (chap. xxii. 24), denotes the state in which 
 the spiritual deprive themselves of good and truth, thus of spiritual 
 life, by falses, 9205. The innocent and just kill thou not (chap, xxiii. 
 7), denotes the state of the spiritual averse from destroying good, dis- 
 tinguished as interior and exterior, 9262. Slay ye every man his 
 brother, and every man his companion, in the command to the Levites 
 after the worship of the golden calf (chap, xxxii. 27), denotes the 
 closing of the internal, so that there was no longer any reception of 
 good and truth; thus, no longer any spiritual life, 10,490, 10,492. 
 I will number you to the sword, and ye shall all bow down to the 
 slaughter (Isa. Ixv. 12); the slain with the sword of Jehovah (Is. Ixvi. 
 16 ; the sword of Jehovah devouring (Jer. xii. 12); and similar pas- 
 sages, denote the vastation of truth, or those in whom truths and goods 
 are extinguished by falses, 2/99, 4503. The day of slaughter (Jer. 
 xii. 3), denotes the time of the church's vastation, 6/67, 8902. The 
 sheep of the slaughter whose possessors slay them (Zech. xi. 4, 5), 
 denotes those in simple good, whose faith is destroyed, not by their 
 own fault, but by those who teach, 6767, 8902. Children slain in the 
 rivers [trans, valleys, Isa. Ivii. 5], denote truths of faith extinguished 
 by falses, 9156. The disciples of the Lord slain (Matt. xxiv. 9; 
 John xvi. 2), denotes the non-reception of good and truth, the denial 
 and extinction of them, 3488, 8902. Murders and sorceries [Aomi- 
 cidia et incantationes. Rev. xi. 21], denote evils which destroy goods, 
 and falses which destroy truths ; whoredoms and thefts (Ibid.), denote 
 falsified truths, and goods alienated from truths, 5135. See Sword. 
 
 SLEEP. 1. A deep Sleep — sopor* The state of man in his pro- 
 prium was called by the ancients a deep sleep, br, ill, 147, 150. The 
 interiors are said to be in a state of deep sleep when the affections and 
 
 • Sopor is the received translation of rronn which occurs Gen. ii. 21 ; xv. 12 ; 
 1 Sam. xvi. 12, etc. The word is a remarkable one. Its root is Din to close up. 
 According to Lee's Lexicon it means '* a stupor, an unnatural drowsiness, a trance ;'* 
 in direct opposition to Dr. Clark, who observes in his note on the ** deep sleep" of 
 Gen. ii. 21, "this was neither swoon nor ecstacy.** Compare the root-meaning with 
 Swedenborg's explanation, A. C. 147, 150, that it denotes the state of man in his 
 proprium, for the gate of the internal state is closed, when that of the external, or 
 the proprium, is opened : see J. C. 541, 542. Observe, also, that the ** deep sleep" 
 in these texts, is '* from the Lord" (Jehovah-Elohim). 
 
 SLE 
 
 1141 
 
 cflf 
 
 thoughts are immersed in exteriors, ill, 994. When the exterior 
 thought of man is in a deep sleep [-^cogitatio sopita est], which is the 
 case when he sleeps [cmw dormit], time is no longer perceived, but 
 
 state, 4814. , • t 
 
 2. The ordinary state of Sleep, Spirits who govern the mvolun- 
 tary respiration are present when man sleeps, because as soon as he 
 falls asleep the voluntary respiration ceases, 3893. See Respiration, 
 
 (2 3) 
 
 ' 3.' Spiritual Sleep and Wakefulness, Spiritual sleep is predicated 
 when truths are in obscurity, spiritual wakefulness when they are in 
 
 clearness, 5210. « , ^ • *. 
 
 4. Dreams and Visions in Sleep. The men of the most ancient 
 church enjoyed delightful dreams, whence, also, they derived their re- 
 presentations of paradisiacal scenes and objects, 1 122, 1977 end. Ihe 
 Author describes a paradisiacal vision, or dream, at the moment ot 
 waking, and his discourse with the spirits who induced it, see below, 
 5051. Prophetical and other dreams are treated of seriatim (1975-- 
 1983); first, it is stated that these significative dreams were, for the 
 most part, of the same character as those called visions [quod fuerxnt 
 fere unius generis\ 1975. There are three kinds of dreams; first, 
 dreams from the Lord, through heaven, such as the prophetical dreams 
 of the Word; 2dly, dreams induced by angelic spirits, significative, 
 like those enjoyed by the men of the most ancient church; 3rdly, sig- 
 nificative dreams from the spirits which attend on man dunng sleep ; 
 phantastical dreams have a different origin, 1976. The second class of 
 dreams are from angelic spirits situated above, in front, to the right, at 
 the entrance to the paradisiacal heavens; the Author mentions a dream 
 of his own induced by them, and something of his discourse with spirits 
 and angels concerning these dreams, 1976-1979, 6319. The Author 
 proves, from experience, that such dreams are from the ideas of angels 
 communicated in discourse with each other, their ideas being turned 
 into various representatives, 1980-1981. Prophetical dreams were 
 divine predictions concerning the future, from the Lord s foresight ; m 
 tHe case of false prophets, also, the predictions they uttered were from 
 the divine, *A.3698. The Author relates the particulars of another 
 paradisiacal dream induced by angelic spirits; in this dream conjugial 
 love was represented, 5051. Dreams which flow in from heaven, 
 always appear according to representatives, which are correspondences 
 in a lower sphere, of the subject upon which angels are discoursing in 
 the higher, 5115 end, 6319. Dreams, which flow m from the Lord, 
 by heaven (not by intermediate spirits), always foretell the future, being 
 
 from the divine foresight, 509 1 . « . . i • n j -u^a 
 
 5. The state of Spirits in Sleep. A class of spirits briefly described 
 who are vastated by being kept in the middle state between sleep and 
 waking, 1108. Certain spirits are mentioned who were admitted to 
 perceive somewhat of the happiness and glory of heaven by falhng into 
 a deep sleep, 1982 cited below (6). The remarkable circumstance of 
 a spirit, in a state resembUng that of any one m a peaceful sleep yet 
 discoursing wisely, is mentioned; the Author explains that interior 
 angels spake by him, and that such spirits correspond to the sinus or 
 greater bloodvessel in the cerebrum ; spirits, also, in a simdar state of 
 rest, correspond to the longitudinal sinus situated between the two 
 
1142 
 
 SLE 
 
 SME 
 
 1143 
 
 hemispheres of the brain, 4048. Spirits are awake in the degree that 
 truths are in clearness, and asleep in the degree that they are in ob- 
 scurity, 5210, 5219. Subject spirits are mentioned who were the 
 medium of a malign influx from evil spirits, but were now observed to 
 speak, as if in sleep, from good spirits, 5988. 
 
 6. Sleep induced on Phantasies and corporeal states ; this, in the 
 case of certain spirits, who could thus be admitted into an experience 
 of the nature of heavenly joy, 541, 542, 1982. 
 
 7. Spirits who infest Man during Sleep ; the Author's experience of 
 such infestation by the diabolical female spirits called sirens, 959. 
 Such infestations happen to all, though it is not known to man; the 
 infesting spirits, also, are severely punished, because it is of essential 
 importance that men should sleep in safety, 959. The sirens, or in- 
 terior sorceresses, who infest men in sleep, are again mentioned; the 
 filthy state of their interiors defiled with adulteries and hatreds, de- 
 scribed; the Author mentions that they spake as from him, in his 
 very manner of speaking, and thus insinuated their deceits into good 
 spirits, 1983. 
 
 8. That the Lord especially protects Man during Sleep; the Author's 
 experience, 959 cited above (7), further ill. 1983. 
 
 9. Signification of Sleeping and Dreaming. Wakefulness denotes a 
 clear state of perception ; dreaming, an obscure state compared with 
 wakefulness, and if called a dream in the night, still greater obscurity, 
 2514, 2528, 4083, 4085, 4125, 5092, 5210, 5219. To lie down and 
 sleep, denotes a state of tranquility predicated of the regenerate life, 
 3696. To awake from sleep denotes illustration, 3715. To dream a 
 dream is to predicate concerning truth, for in ancient times divine truths 
 were manifested by visions and dreams, 4682. Prophets and dreamers 
 denote those who teach and predicate truths, or, in the opposite sense, 
 falses; abstractly, the truths of doctrine so taught, 4682. Dreams (un- 
 derstand from the Lord), denote the divine foresight, and hence foretell 
 something concerning the future; such were the prophetical dreams of 
 the Word, 5091, 5195. A dream denotes foresight, and from foresight 
 prediction, and from prediction the event itself predicated, 5092, 51 10, 
 5112, 5224, 5252. The interpretation of a dream, being the explica- 
 tion of what is predicated, denotes the knowledge of the event, or what 
 is in the dream, 5093, 5105, 5107, 5141. To sleep [dormire\ is ex- 
 plained in the general sense of repose, where the state of the interiors 
 at rest in the exteriors is treated of, 9216. As to slumbering and 
 sleeping. Matt. xxv. 5, see 4638 cited below (10). 
 
 ] 0. Passages where Sleeping or Dreaming is mentioned. Adam in a 
 deep sleep (sopor, Gen. ii. 21), denotes the state of the celestial man in 
 the declining period, when he lived, thought, spoke, and acted in his 
 proprium, 147, 150. Abram in a deep sleep (chap. xv. 12), denotes 
 the church in a state of darkness, 1838. A dream of the night, in 
 which God came to Abimelech (chap. xx. 3, 6), denotes an obscure 
 state of perception, predicated with respect to the doctrine of faith, 
 2514, 2528. Jacob dreaming at Luz (chap, xxviii.), denotes the 
 Lord's foresight, 3698. Jacob previously said to lie down and sleep, 
 and afterwards to awake (ver. 11, 16), denotes a state of tranquility 
 and illustration, 3696, 3715. A dream again predicated of Jacob when 
 he was with Laban (chap. xxxi. 10, 11), denotes the perception of 
 
 V 
 
 #' 
 
 / 
 
 
 natural good, in a state of obscurity, but still from the divine, 4083, 
 4085. A dream of the night, in which God came to Laban, now in 
 pursuit of Jacob (chap. xxxi. 24), denotes obscure perception predicated 
 of good in the proprium, when separated from divine good of the 
 natural, 4125. Heat by day, cold by night, and sleep expelled from 
 mine eyes (in the remonstrance of Jacob, ver. 40), denotes the state of 
 unrest, from one extreme to another, while temptations are suffered, 
 4175. A dream dreamed by Joseph (Gen. xxxvii. 5, 9), denotes pre- 
 dication of all things in a summary concerning the Lord's divine 
 human, or divine truth in the church, 4682, 4693, 4695. Behold, that 
 lord of dreams cometh (said derisively by Joseph's brethren, ver. 19), 
 denotes the rejection of divine truths, which are regarded as vanities by 
 those who are in faith alone, 4726. We shall see what his dreams will 
 be (ver. 20), denotes that divine truths appear in the eyes of such as 
 falses, 4730. They dreamed a dream, each his dream in one night 
 (meaning the butler and baker of Pharaoh, chap. xl. 5; xH. 9 — 13), 
 denotes the divine foresight concerning the state of sensuals subject to 
 the voluntary part and the intellectual part respectively, 5091, 5092, 
 5233 — 5235. Pharaoh himself, after these events, said to dream (chap, 
 xli. 1, 5, 8), denotes foresight and providence obscurely manifest rela- 
 tive to the state of the natural mind now renewed, 5195, 5210, 5211, 
 5224. Pharaoh awoke, and behold it was a dream (ver. 7), denotes a 
 common state of illustration in that obscurity, 5219. Pharaoh telling 
 his dream to the wise men of Egypt, and no one able to interpret it 
 (ver. 8, 15), denotes the natural mind still in obscurity, and only the 
 negative obtained from consulting scientifics, 5224, 5225, 5253. Pharaoh 
 then applying to Joseph for the interpretation of his dream (ver. 14, 15), 
 denotes the faculty of apperception found in the celestial-spiritual, 5254. 
 The reply of Joseph, "It is not to me, God shall reply in peace to 
 Pharaoh" (ver. 16), denotes that such a faculty is not in the human 
 alone, but in the divine human conjoined, 5256 — 5257. The dream of 
 Pharaoh, called one dream by Joseph (ver. 25), or a dream twice re- 
 peated (ver. 32), denotes foreknowledge alike both as to the interior and 
 the exterior natural, which are one by conjunction; the dream of the 
 cows, concerning the interior natural, and that of the ears of corn, con- 
 cerning the exterior, 5263, 5267, 5282. A garment in which one is 
 said to sleep (Ex. xxii. 27), denotes the sensual uUimate which contains 
 all the interiors, and upon which they rest, 9216. While the bridegroom 
 tarried they all slumbered and slept (Matt. xxv. 5), denotes a state of 
 delay and doubt, tending, on the part of the wise, to the affirmative, 
 but, on the part of the foolish, to the negative, 4638. Passages from 
 the prophets concerning dreams and visions in sleep, 4682. See 
 
 Sight (1, 9, 10). 
 
 SLUGGISHNESS [inertia]. See Ease. 
 
 SLUMBER. See Sleep (10), 4638. 
 
 SMALL [minutum]. Small is predicated of truth; the manna 
 described as small and round, denotes the good of truth, 8457 — 8459. 
 See Manna (p. 675). 
 
 SMELLING [odoratus]. See Nose, Odour (2, 3). Instead of 
 taste, spirits have a sense which rather resembles that of smelling; the 
 Author here speaks of a sense between taste and smell enjoyed by 
 animals, 1516. 
 
I 
 
 4 
 
 1144 
 
 SMI 
 
 SMITE, to [percufere]. 1 . Signification. To smite (sometimes used 
 in the same sense as to slay), denotes to destroy, br. 4251, 6761, 6765; 
 or to extinguish, 4733. When predicated of hurt done to truth, it denotes 
 the endeavour todestroy, hecause falses cannot really destroy truths, 6758. 
 In a general sense, therefore, to be smitten denotes to be hurt by falses, 
 7136, 7146, 9007, 9015. When predicated of what is evil, or damned, 
 to smite is to remove or put it away [emovere], 7418. To smite denotes 
 damnation, because it involves being killed, 7871. To smite the rock, 
 denotes to be instant in entreaty, 8582 cited below (2). To smite, 
 generally, is to hurt by falses, but when predicated of the Lord and his 
 kingdom, it is to blaspheme, 9015. To smite, when predicated ot 
 truths, is to hurt by falses, but when predicated of scientifics, it is to 
 weaken, 9025; compare 9034. It is repeated, that to smite is to 
 destroy, which, in the spiritual sense, is to deprive any one of truths 
 and goods; this deprivation is signified in the Word by desolation and 
 vastation ; hence, when the complete deprivation of truths and goods is 
 treated of, or the complete closing up of the internal man, to be smitten 
 is to be devastated, 10,510 cited below (2). 
 
 2. Harmony of Passages. Pharaoh smitten with plagues on account 
 of Abram and Sarai (Gen. xii. 17), denotes the destruction of scientifics 
 when contrary to celestial good and truth, 1487. Jacob arranging his 
 camps, when Esau was expected, so that if one camp were smitten another 
 might escape (Gen. xxxii. 8, 1 1), denotes the state of the natural mind 
 when good is about to assume the dominion over truth, not knowing 
 what of its acquisitions shall be destroyed and what retained, 4251, 
 4257. Let us not smite (or kill) him (meaning Joseph, chap, xxxvii. 
 21), denotes the desire of those who are in the common faith of the 
 church, denoted by Reuben, to preserve the acknowledgment and ado- 
 ration of the divine human, 4733. A man of Egypt smiting a man of 
 the Hebrews (Ex. ii. 11), denotes the inherent tendency of scientific 
 truth to destroy the truth of the church from which it is alienated, 
 6768. Moses said to smite the Egyptian (ver. 12), denotes the de- 
 struction of the false scientific, under these circumstances, by truth 
 divine, 6761, 6768. Two Hebrews striving together, and the words of 
 Moses addressed to one of them. Wherefore smitest thou thy fellow 
 (ver. 13), denotes a state of combat within the church also, and rebuke 
 addressed to those who are not in truth, 6764—6765. The moderators 
 set over the Israelites, smitten by their Egyptian taskmasters (Ex. v. 
 14, 16), denotes hurt done to truth and good by the injection of falses, 
 7136, 7146. Seven days fulfilled after Jehovah had smitten the river 
 (chap. vii. 25), denotes the end of the state when truths were falsified, 
 7346. The dust of the earth in Egypt smitten (chap. viii. 16, 17), 
 denotes the moving of all that is damned in the natural man, 741 8, 7420, 
 7423. All the first-begotten in the land of Egypt smitten, from man 
 to beast (chap. xii. 12), denotes the damnation of all who are in faith 
 separate from charity, 7871. Thy rod wherewith thou smotest the 
 river, said to Moses, who was now commanded to smite the rock (chap, 
 xvii. 56), denotes divine power by which fafses were dissipated, and by 
 which the truths of faith were now to flow in, 8579, 8582—8583. The 
 law concerning one who shall smite a man, so that he dies (chap. xxi. 
 12), denotes hurt done to the truth of faith, and the loss of spiritual life 
 thereupon, 9007, 9008. He that should smite his father or mother to be 
 
 .: 
 
 SNO 
 
 1145 
 
 put to death (ver. 15), denotes the damnation of those who blaspheme 
 the Lord and his kingdom, 9015 — 9016. One smiting another with a 
 stone or with his fist (ver. 18), denotes the weakening of any truth of 
 the church by scientific or common truth, 9025. A man who shall 
 smite his man or maid-servant with a rod (ver. 20), denotes one within 
 the church who treats ill [male habet] the literal sense of the Word 
 or its affection, 9034. A man who shall smite out the eye of his man 
 or maid-servant (ver. 26), denotes hurt that is done by the internal 
 man to the truth of faith, or the affection of truth in the external, 9058, 
 9059. Jehovah said to smite the people because they worshipped the 
 golden calf (chap, xxxii. 35), denotes the devastation of truth and good 
 in the Israelitish nation, caused by worship springing from infernal 
 love, 10,510, 10,511. The Lord at thy right hand, he shall " smite 
 in the day of wrath their kings " (Ps. ex. 5), denotes the destruction of 
 falses by divine truth, 9809. To smite on the right jaw (Matt. v. 39), 
 denotes hurt done to the affection of truth from good; similar in other 
 passages (Micah iv. 14; Isa. xxx. 28; Ps. iii. 7), 9049. 
 
 SMOKE [fumus]. A furnace of smoke denotes the densest 
 degree of the false, fully sh. 1861 ; or falses derived from evil 
 cupidities, 7519, 8821, 9144, 9583. Fire and smoke were seen by 
 the Israelites when Jehovah descended on Mount Sinai, because they 
 were in evils and falses; remarks on the similar appearances to those 
 who are in the hells, 1861 ; further ill. 8814, 8819 ; from experience, 
 9582—9583. Smoke denotes the obscuration of the truth and the thick 
 darkness of the false; passages merely cited, 8819 end. Smoke denotes 
 the Hteral sense of the Word as compared with the internal sense; the 
 literal sense being as cloud and smoke, but the internal sense as light 
 and fire, 8916. The smoke of incense, on the other hand, denotes 
 worship elevated to the Lord, or received by him, because from charity, 
 10,177, *A. 10,198, 10,298. 
 
 SMOOTH [lavis], Jacob called a smooth man (Gen. xxvii. 11), 
 denotes the quality of natural truth compared with good; passages 
 cited where smoothness or evenness denotes truth, and in the opposite 
 sense, the false, 3527. 
 
 SNAK.E See Serpent* 
 
 SNARE [%MeM«]. To be for a snare (said of Moses by the Egyp- 
 tians, Ex. X. 7), denotes to be caught by their own evil, and thus, 
 overtaken by its punishment, 7653. The inhabitants of Canaan not to 
 mingle with the Israelites, their gods not to be worshipped, etc., lest it 
 should become a snare (Ex. xxiii. 33), denotes enticement and decep- 
 tion by the loves of self and the worid, and, as a consequence, the de- 
 struction of spiritual life and perdition; other passages cited (Isa. xxiv. 
 18; xxviii. 13; Jer. xlviii. 44; Ezek. xix. 8; Amos iii. 5; Ps. xi. 6; 
 Luke xxi. 35, etc.), 9348 ; compare 9013. Moses cautioned against 
 making a covenant with the inhabitants of the land lest it should 
 become a snare to him (Ex. xxxiv. 12), denotes the religion in which 
 there is evil, and seduction as a consequence predicated of the Word 
 itself, 10,641. See Deceit, Net. 
 
 SNORTING of horses (Jer. viii. 16), denotes reasoning concerning 
 truth, from the negative, 3923. 
 
 SNOW [nix]. Snow is predicated of truth, from being in small 
 particles, and from whiteness j but hoar-frost, on account of its con- 
 
1146 
 
 SOC 
 
 tinuity, denotes truth consisting and flowing as good, or the good of 
 truth, 8459. Whiteness, as of snow, is predicated of the truths of faith, 
 4007, 5319, 7918. Hairs, white like wool, as white as snow (Rev. i. 
 14), denote truth derived from good, 3304. 
 
 SOCIETY. 1. That the Heavens consist of innumerable Societies; 
 and this according to the varieties of good qualified by truths, 684. 
 690, 699, 960, 3241, 3744, 4005, 5598, 7236, 7833, 7836, 9002. 
 There is no man, spirit, or angel unconnected with some society m 
 heaven and the world of spirits; also, the very societies in which men 
 have Hved, as to the spirit, are shown to them after death, 687, 697, 
 5861; see below (3). No society is absolutely similar to another, but 
 the harmony of all is derived from an infinite variety, united by love 
 and faith in the Lord, 457, 687, 690, cited below (6). It is particu- 
 larly explained that consociations in the other life are all formed trom 
 good; thus, not from relationship or consanguinity, but according to 
 agreements and difiFerences of mutual love and faith, 685, 917, 1394, 
 2739, 3612, 3815, 4121. In further illustration of this, it is explained 
 that perception is so exquisitely clear that the least diiference as to love 
 and faith instantly separates, or, on the contrary, conjoins ; thus con- 
 junction in societies is according to consent and dissent arising from 
 the instant perception of the quality, 1394. Notwithstanding all the 
 varieties of good and truth which exist in heaven, they all together 
 make a one; in this respect they resemble the various organs and mem- 
 bers of the body which contribute to form one man, 3241. See 
 Harmony. It is shown that consociations in heaven were represented 
 by the arrangement of the Israelites in tribes, families, and houses, 
 7836. See Tribes, Nation (1). 
 
 2. Correspondence of heavenly Societies with the Body. There are 
 heavenly societies to which all the various parts of the body correspond ; 
 hence, it is so often said of a society, that it pertains to this or that 
 part of the body; this, because the Lord is alone man, and all heaven 
 represents him, and forms as it were, one man, 2996—2998, 3624— 
 3649. The societies of heaven are more or less universal; the more 
 universal in the Grand Man correspond with whole organs or members 
 of the body, the less universal with their parts, or even the parts of 
 parts, 4625 ; further ill. 7836. The societies of heaven are distinct, 
 according to the functions of all the members, viscera, and organs of 
 the body, and these functions correspond to the peculiar good of the 
 societies ; hence, it is a law of order in heaven, that one good is not to 
 be commingled with another, 8004, 8469, 8797 cited below (1 1). See 
 Heaven (7), Influx (7), Man (32). 
 
 3. The Reception of Spirits in Societies. Souls recently from the 
 world are conveyed from society to society, through many mansions in 
 heaven, till received in the society that accords with their state; it is 
 explained, that such progressions are only apparent, being in reality 
 changes of state, 1273. Souls who have come out of vastation are also 
 conveyed to various angelic societies, until they come to the society 
 which agrees with the quahty of their charity, 1273. The Author was 
 conveyed in the same manner through several mansions of heaven, and 
 was capable of reflecting upon the changes of place, so as to perceive 
 that they were, in reality, changes of state, 1273 end. Spirits thus 
 conveyed from society to society, are everywhere received with charity 
 
 SOC 
 
 1147 
 
 and joy, and when they depart from such societies as do not accord 
 with their love, they do so voluntarily, according to desire, 2131. 
 Admission into heaven is to be understood as a reception in angelic 
 societies; the Author states that he saw many spirits thus received, 
 who first were in dread of the wolf, and thought the door of heaven was 
 closed against them, 2130. The first state after desolation is a state of 
 consolation, and the hope of help; but the second a state of illustration 
 and recreation; the latter state is described further, as an elevation to 
 heaven, some appearing clothed in white robes, some crowned, while some 
 are conveyed through many angelic societies, and everywhere received as 
 brothers, 2699. The allocation to societies is alluded to in the ancient 
 saying concerning those who died, that they were gathered to their 
 fathers, or their people ; by this was signified that they were come 
 to those who were in similar good and truth in the other life, 3255, 
 
 4619. 
 
 4. Societies of Spirits and Angels associated with Man in the Re- 
 generation. Regeneration is efi^ected by societies of spirits and angels, 
 who influence to good and evil respectively ; also, the changes by which 
 man is led in the regenerate life are changes of spirits, ill. 4067, cited 
 4073 ; see below (9). As to his interiors, man is in the midst of 
 societies of spirits whom he invites to himself, and of angels who are 
 from the Lord, 4067, 4073, 4077. When the man is in evil he invites 
 to himself the societies with which he is associated; but when in good, 
 they are such as the Lord adjoins to him, 4073. From the societies 
 associated to a man the angels can see, as from causes, the quality of his 
 state, 4073 end. The Lord also had societies of spirits and angels 
 attending him, which he adjoined to himself and changed according to 
 his good pleasure ; it is, also, br. explained that he derived nothing of 
 good and truth from them, but only by them from the Divine, 4075. 
 In like manner good, imparted to man as a means to genuine good, is 
 not derived from the spirits associated with him, but is received by or 
 through them, 4077, further ill. 4099. The spirits who hold man in 
 good (described as middle good) believe it to be from themselves, and 
 are indignant when compelled to recede, which happens when the rege- 
 nerate man separates himself, or is transferred into other societies; 
 this, represented by Jacob and Laban, 4077, 4186; see below (9), 
 4088. An illustration is given of the manner in which three kinds of 
 spirits attendant on the regenerate are separated, and in each case with 
 regard to freedom; the coincidence of these separations with changes of 
 state, because spirits are conjoined as to affections, etc., 4110, 4111, 
 4129, 4136; see also 4151. Further particulars in Regeneration 
 
 (3). 
 
 5. The arrangement of Infernal Spirits in Societies. It is explained 
 
 that infernal spirits are also kept in order by arrangement in societies, 
 the bond of conjunction being that of similar lusts and phantasies, 
 695, 1322, 2996 end. The order of the infernal societies is such that 
 all in one society act together against good ; hence the ancient law of 
 punishing a whole family, or house, for the crime of one, 5764. See 
 Hell (1), 693, 695, 1322, 969, 3642, 6370. 
 
 6. Laws common to all Societies of Spirits. Every society, or 
 family of spirits, is distinguished by its speech, indeed every spirit in a 
 society, 1758. All the societies in heaven, and every angel in a society. 
 
1148 
 
 SOC 
 
 are most distinct from each other, yet they all make one by receiv- 
 ing the good of love from the Lord, 457, 6S7, 690, 3241, 3519, 3804, 
 3986, 4067, 4149, 4263, 7236, 7833, 7836. The operation of societies 
 is into that part of the body to which they correspond, but is only per- 
 ceived by those whose interiors are opened ; sweet and gentle if it be 
 the influx of a heavenly society, but sharp and painful if from an infernal 
 society, 5060, 5171. 
 
 7. Laws which hold Society together on Earth ; it is stated that 
 they are grounded in fear, because every one is in self-love, 5002. The 
 contrary character of laws derived from charity, how one is neighbour 
 to another, and society in a more eminent sense than any individual, 
 6819, 6820. See Government. 
 
 8. The Separation of Societies or Spirits. Novitiate spirits when 
 conveyed to societies which do not accord with their love, are not sepa- 
 rated by rejection, but voluntarily, 2131 cited above (3). Evil spirits, 
 in the world of spirits, sometimes associate together in crowds, and are 
 the occasion of temptations and phantasies prevailing ; these spirits or 
 phantasies are dispersed by other associated spirits, whose operation is 
 described as the east wind, 842 ; further ill. 2128. Another mode of 
 dissolving societies evilly composed, is by collisions of thought and 
 speech, the various effects of which are br. described, 2129. Adulterers 
 who insinuate themselves into societies by the alluring blandishments 
 and deceits to which they have accustomed themselves in the world, are 
 rejected by one society after another, till associated with their like in 
 hell, 2753. Those who are devastated, and finally cast into hell, are 
 separated gradually; in the other life nothing is done violently, but 
 freely, as if done by the spirits themselves, according to their own 
 delights, 7502. 
 
 9. That there are Societies of Spirits who serve as Mediums ; viz., 
 for communication between the societies of heaven ; their quality de- 
 scribed, 4047, 4088. These societies are of such a quality that they 
 suffer themselves to be led by others, thus, by angels to good, and by 
 evil spirits to evil; hence, they are associated with man during his 
 regeneration, 4088. 
 
 10. Consociation of Ideas and Affections, There are consociations 
 of internal and external ideas by the influx of the former into the latter; 
 also, by consociation with spirits, 2470. Where influx is treated of, it 
 is amply shewn that thoughts and affections extend themselves far into 
 societies of spirits, 6598—6612. The faculty of understanding and 
 perceiving is great in proportion to the extension of the thought to 
 societies of spirits and angels round about man, 6599, 6600. Affec- 
 tions of truth extend to societies of spiritual angels ; affections of good 
 to societies of celestial angels, 6600. The quality of a man's life is 
 altogether according to the quality of the societies to which his affection 
 and thought extend, 6601. The form of the extension of thought is 
 compared with the form of the brain, but it is much more wonderful, 
 6607; compare 4041—4043, 4054. The Author refers to his own ex- 
 perience concerning the extension of thought, and how the thought and 
 speech of the societies with which he was associated were represented 
 to him, 6606, 6609, 6614. So long as man lives, the ideas of his 
 thought are varied, multiplied, and divided, according as he is asso- 
 ciated with societies, ever new and ever various in the procedure of 
 
 SOD 
 
 1149 
 
 regeneration ; it is thus that his illumination, or perception of new 
 truths, continually increases, 6610. 
 
 11. Consociation in Good, Every society in heaven has its common 
 good, distinct from every other society; hence, the form of heaven and 
 the order of communication there, 8400, ill, 8469. Everyone in a 
 society has, also, his particular good, but he communicates it to all in 
 that society, and, reciprocally, he receives from the common good of 
 all, 8469, ilL 8470. There is communication, also, between the com- 
 mon good of one society and the common good of another; hence, 
 exists a more common or general good, and so on until the whole 
 universal heaven is as one body, ruled by the good of divine love, 8470. 
 The communication of divine good is to all in heaven universally, and 
 with every society particularly, according to the faculty of reception, 
 8472. Everyone has an extension into the spheres of angelic societies, 
 according to his quality and quantity of good ; and, on the other hand, 
 into the spheres of infernal societies, according to the quality and 
 quantity of evil, 8794, 8797. By the laws of order which preserve the 
 distinction of societies according to their particular good, it is not per- 
 mitted for those of an inferior heaven to ascend, presumptuously, into 
 a superior; if they do ascend, the good of love is like a consuming fire, 
 and they are affected with blindness, 8797. 
 
 SOCKETS [fundce']. Sockets or bases of gold denote existence 
 and subsistence from good, 9847, 9851. Sockets or bases of silver 
 denote truth sustaining, 9643. 
 
 SODOM. 1. Sodom denotes the cupidities ot evil; Gomorrah, 
 persuasions of the false, both originating in the loves of self and the 
 world, 1212, 1587, 1598, 1663, 1666, 1682, 2141, 2444, 7519, sh. 
 2220. Sodom denotes all evil whatsoever proceeding from the love of 
 self, the diversities of which are represented in the Word by various 
 kinds of adulteries; it also denotes all universally who are in such evils, 
 but especially those within the church, 2246, 2322, compare 7418. The 
 king of Sodom and the king of Gomorrah include in their signification 
 all the evils and falses denoted by the other kings who were confederate 
 with them in the battle with Chedorlaomer, 1689. See Devil. 
 
 2. Lot dwelling in Sodom, The plain of Sodom compared to the 
 garden of Jehovah before Jehovah destroyed Sodom and Gomorrah (in 
 the account of Abram and Lot, Gen. xiii. 10), denotes the quality of 
 the external man when conjoined to the internal, 1587. A further 
 comparison made with the land of Egypt, as thou comest unto Zoar 
 (Ibid.), denotes the state as to scientifics into which the affection of good 
 flows, 1589. Lot, when separated from Abram, pitching his tent 
 towards Sodom (ver. 12), denotes the external man dwelling separate 
 from the internal; the cities of the plain (Ibid.) his scientifics, 1598, 
 1597. The men of Sodom, called exceedingly wicked (ver. 13), denote 
 the cupidities to which scientifics extend themselves, 1 600. The com- 
 bats in which Bera the king of Sodom, and Birsha the king of Go- 
 morrah, were engaged with Chedorlaomer (chap. xiv. 2), denote the 
 Lord's temptations, 1651. The kings of Sodom and Gomorrah, and 
 those confederated with them, being subdued by Chedorlaomer and his 
 confederates (Ibid.), denotes victory over evils and falses in these com- 
 bats, obtained by apparent goods and truths, 1667, 1671, 1685, 1689. 
 
1150 
 
 SOD 
 
 SO J 
 
 1151 
 
 The vale of Siddim where the kings of Sodom and Gomorrah fell, said 
 to be full of pits of bitumen (translated slimepits, ver. 10), denotes 
 filthy and unclean states into which the evils and falses here repre- 
 sented flow down, 1666, 1684, 1688. Lot and all his substance taken 
 by the victors (ver. 12), denotes that apparent goods and truths (repre- 
 sented by Chedorlaomer and his confederates) which, in themselves are 
 not goods and truths, then occupied the Lord's external man, 1697, 
 1698. Abram the Hebrew rescuing Lot (ver. 14-- 16), denotes the 
 continuation of the combat by the interior man adjoined to the divine 
 itself, 1701, 1702. Mamre, Eshcol, and Aner, who were confederate 
 with Abram, especially mentioned (ver. 17), denote the angels who 
 were were with the Lord in these combats, 1705, or, strictly speaking, 
 goods and truths, 1754. See Hebron, Aner. The king of Sodom 
 going out to meet Abram after his victory (ver. 1 7), denotes evil of the 
 false now rendered submissive, 1721. The valley of Shaveh, called also 
 the king's valley, where they met (ver. 17), denotes the external man, 
 whose state is here signified as to goods and truths, 1723. His desiring 
 the souls that Abram had taken captive (ver. 21), denotes the desire of 
 the evil to retain their evil life, 1742. Abram solemnly refusing his 
 gifts (ver. 22, 23), denotes the impossibihty of the celestial and divine 
 partaking in what is evil and false, though the evil imagine they can 
 contribute somewhat to the dominion of the Lord, 1749. His directing 
 Aner, and Eshcol, and Mamre, to take their portion (ver. 24), denotes 
 the deliverance of evil spirits into the power of the angels, 1755. 
 
 3. The Destruction of Sodom. The visitation of Sodom (Gen. xviii., 
 xix.), denotes the perception of the Lord concerning the human race 
 immersed in so great evils and falses, 2141. The angels who had been 
 entertained by Abraham, looking to the faces of Sodom (xviii. 1 6), de- 
 notes the evil state of man's interiors discovered to his perception ; 
 immediately followed (ver. 21; chap. xix. 1) by exploration and judg- 
 ment, 2219, 2242, 2243, 2317—2323. The men of Sodom requiring 
 the guests of Lot to be delivered up to them (chap. xix. ver. 4, 5), de- 
 notes the denial of the divine human and the holy proceeding of the 
 Lord, 2350—2354. Their assault on Lot after his exhortation (ver. 9), 
 denotes the good of charity rejected, 2373—2376. Sulphur and fire 
 rained upon them (ver. 24), denotes the influx of damnation upon the 
 evil in this state, and the hells they make to themselves, 2443 — 2447. 
 See particulars in Lot (2). 
 
 4. Other Passages in the Word. Their vine is of the vine of 
 Sodom and of the fields of Gomorrah (Deut. xxxii. 32), denotes the 
 state of the Jewish church as to the intellectual part obsessed by falses 
 from infernal love, 5117. It shall be more tolerable for the land of 
 Sodom and Gomorrah, in the day of judgment (than for the city which 
 should reject the disciples. Matt. x. 15; Mark vi. 11 ; Luke ix. 5; 
 X. 10), denotes the state, relatively, of those who are in evils of life, 
 but who know nothing concerning the Lord and the Word, 7418; com- 
 pare 2220, 2322, cited above (1). The overthrow of Babylon, of 
 Samaria, of Moab, and of Jerusalem, in the prophecies, compared with 
 the overthrow of Sodom and Gomorrah (Jer. i. 40; Amos iv. 11 ; Zeph. 
 ii. 9; Ezek. xvi. 53—56), denotes the church thus represented, in each 
 case, as to the evils of self-love, and the falses of evil, 2220. The great 
 
 t 
 
 city, which is spiritually called Sodom and Egypt (Rev. xi. 8), denotes 
 all evil from the love of self (Sodom), and all the false of that evil 
 (Egypt in place of Gomorrah), 2220 end. 
 
 SOJOIJRSER, to SojovRK [peregrinus, peregrinari], 1. Sojourn- 
 ing denotes life and instruction, 1461, 1463, 1896, 2025, 2504, 2726, 
 3368, 4243; or, Hfe and doctrine, 2371. Sojourners denote those who 
 are instructed in the goods and truths of the church, and live according 
 to them, 1463, 1896, 3703, 5605, 7908; more particularly, 8007, 
 8013, 9196. Sojourners denote those who are not born within the 
 church, but who are instructed and accede thereto, 7908, 8650, 9281 ; 
 see below, 4444. To sojourn or travel about, and dwell in tents in the 
 manner of the ancients, denotes life and worship, ill. 1102. The 
 fatherless, the sojourner, and the widow, are frequently mentioned 
 together, and when this is the case the expressions fall into one sense 
 with the angels, who understand thereby the subjects of the reciprocal 
 conjunction of good and truth, 3703, 9200. They were called sojourners 
 who suffered themselves to be instructed, thus, who received the statutes 
 and laws of the Jews, and all such were put on an equality with those 
 born in the land, sh, 4444, 7908, 8007, sh. again, 8013. The ancients 
 distinguished those towards whom they exercised charity, into many 
 classes; by sojourners were meant those who were willing to be in- 
 structed in the truths of faith, 4844, 4956, 9281. 
 
 2. Harmony of Passages, Abram sojourning in Egypt (Gen. xii.), 
 denotes the first instruction of the Lord, namely, while he was a boy, 
 in knowledges from the Word, 1402, ill. and «A. 1461—1463, 1502, 
 2406, 3368. Foretold that the seed of Abram should be a sojourner 
 (or stranger. Gen. xv. 13), denotes the end of the church when charity 
 and faith become rare, 1843. The name of Hagar, derived from 
 sojourning (chap. xvi. 1), denotes the commencement of the spiritual 
 church from instruction, 1896. The land of Abram*s sojourning, 
 meaning the land of Canaan, promised to his seed (chap. xvii. 8), de- 
 notes the heavenly kingdom inherited by those who receive faith, 2024. 
 Lot sojourning with the men of Sodom (chap. xix. 9), denotes the state 
 of the church about the last times when the doctrine and life of charity 
 are rejected, ilL 2371. Abraham sojourning in Gerar, in the land of 
 the Philistines (chap, xx.), like his sojourn in Egypt, denotes the in- 
 struction of the Lord, but here in doctrinals of charity and faith, 2496, 
 ilL 2504, 2726, ill. again, 3368. Abraham calHng himself a sojourner 
 and inhabitant among the sons of Heth (chap, xxiii. 4), denotes the 
 first state of the church, in which the Lord is present, but as yet un- 
 known, 2915; compare 8002 cited below. Jacob to inherit the land of 
 his sojournings which God gave to Abraham (chap, xxviii. 4), denotes 
 the life of good from truth, which is the life of instructions, and is 
 further explained as life from the divine, 3672. Jacob sojourning with 
 Laban (chap, xxxii. 4), denotes instruction in good, or the natural man 
 imbued with good not genuine, as a means of access to genuine goods, 
 4243. The family of Jacob coming to sojourn in Egypt (chap, xlvii. 4), 
 denotes instruction in scientifics as a means of sustaining the truths of 
 the church, 6077, 6638, compare 9196, 9197. The years of Jacob's 
 sojournings (or his pilgrimage, meaning his age, chap, xlvii. 9), denote 
 the successive state of the regenerate hfe, 6095. Moses when in 
 Midian, calling himself a sojourner (translated stranger) in a strange 
 
 VOL. II. L L 
 
1152 
 
 SON 
 
 land (Ex. ii. 22), denotes instruction in truths in a church not his own, 
 6796. Thy sojourner (translated stranger) that is within thy gates, 
 mentioned in the decalogue (Ex. xx. 10), denotes those who are in the 
 entrance to the truths of the church, thus, who are in scientifics, 8890. 
 Note : To dwell with the Israelites as a stranger [inqmlinua], not a 
 sojourner [peregrinua], is to do good from natural disposition, not from 
 the good of the church; hence, it is predicated of those who are un- 
 willing to be instructed, 8002. As to the Israelites sojourning in Egypt, 
 in the land of bondage, which denotes the infestation of the spiritual by 
 infernal spirits, and their protection from evils and falses by the Lord, 
 see 9197; Egypt (5, 6), Moses (8), Miracle (7). 
 
 SOLE OF THE FOOT. See Foot. 
 
 SOLICITUDE. See Care. ^. . , • 
 
 SOLOMON. Solomon denotes the Lord; the gifts brought to him 
 by the Queen of Sheba (1 Kings x. 1, 2), denote his acquisitions of 
 wisdom and intelligence in the natural man, 3048. Judah and Israel 
 said to dwell in confidence, every one under his vine and under his fig- 
 tree, in the days of Solomon (1 Kings iv. 25), denotes good of the 
 natural or exterior man, and the intellectual part regenerated by the 
 good of truth, 5113. The throne of Solomon (1 Kings x. 18—20), 
 denotes the royalty of the Lord, which is divine truth from him; the 
 twelve lions all divine truths in one complex, combating and conquering, 
 5313 end. Note: Abimelech who was with David, and Uriah, of whose 
 wife Solomon was born, were Hittites, 2913. See Heth. 
 
 SON [filius], 1. Signification of Son and Daughter. Sons de- 
 note goods and truths of faith, sh, 264. Sons denote truths and 
 doctrinals of truth ; daughters, doctrinals of good, sh. 489, br. 533. 
 Sons denote truths; daughters, goods, 55, 489—491. Sons denote 
 truths, which are predicated of the understanding, and when there is no 
 understanding of truth, phantasies; in like manner, daughters denote 
 goods, which are predicated of the will, and when there is no will of the 
 good, cupidities, 568. Sons denote falses as well as truths, because 
 they denote doctrinals of churches, which are of both kinds, 1 147. 
 Abstractly, sons denote truths ; but in the sense applicable to man, all 
 who are in truths, 2231, br, 2232. A son denotes truth, and specifi- 
 cally the rational part of man of which truth is predicated, 2066, 2082, 
 2623, 2772. Sons, and again, the sons of sons, denote derivative 
 truths and goods, according to the representation of the parent from 
 whom they are descended, 5912, 6020, 6583, 6584, 7634, 10,623. 
 Passages are cited to show that sons denote truths, but, when called 
 sons of a wife, they also denote goods of truth, 8649. Generally, 
 father, mother, brethren, children, and other names of relationship, 
 denote goods and truths, and, in the opposite sense, evils and falses, 
 10,490. To " smite the mother upon the sons" (Gen. xxxii. 11) was 
 a common form of speech with the ancients, signifying the destruction 
 of the church and of all things belonging to it, 4257. See Mother, 
 
 T^ATTf HTER CtC 
 
 2 Son-in-Law [>«i<?r]. A son-in-law denotes truth, or knowledges 
 of truth, associated to the affection of good, 2389. When a son-in-law 
 is mentioned to represent truth, then the father-in-law denotes good of 
 a superior degree, because he is the father of the wife, 8643. 
 
 sT The SoM of Jacob. The ten sons of Jacob, bom of Leah and 
 
 SON 
 
 1153 
 
 ( 
 
 1 
 
 the handmaids, denote truths of the external church; the two born of 
 Rachel, truths of the internal church, 5409, 5651, 5680, 5707. In 
 general, the twelve sons of Jacob, and the twelve tribes, denote so many 
 cardinal goods and truths by which the regenerate man is initiated into 
 celestial and spiritual goods and truths ; thus, the all of love and faith 
 in one complex, 3858, 3913, 3926, 4688, 6335, br. 6339; passages 
 cited concerning each, 4503. The sons of Jacob denote truths of the 
 church in the natural man, 5641, and citations; 5882, 6070. The 
 sons of Jacob denote truths and goods of the church in the natural 
 man, 6339. The truths represented by the sons of Israel are those in 
 the interior of the natural mind ; otherwise called spiritual truths in 
 the natural, 5414, 5879, 5951. For particulars see Tribes. 
 
 4. Son of a Stranger, denotes the natural man (not of the church) 
 as to truth, 2049, 5081 : see also 489. 
 
 5. Sons of the Prophets (2 Kings iv. 38) denote those who teach 
 truths from the Word, 10,105. 
 
 6. Sons of the Age (transl. children of this world, Luke xvi. 8), are 
 the false prophets elsewhere mentioned (as Matt. vii. 15; xxiv. 24), 
 understand, those who teach falses, 3900. 
 
 7. Sons of Man (or of Adam, Deut. xxxii. 8), denote those in the 
 ancient churches who were in faith to the Lord, 477 ; in the opposite 
 sense (Isa. li. 12; Ps. cxlvi. 3) a son of man denotes the false, 
 9807 end. 
 
 8. Sons of God, Truths of the church, or doctrinals of faith, are 
 denoted by the sons of God, when considered in opposition to cupidities, 
 which are called the daughters of men, 555, 570. They are called sons 
 of God who follow the Lord and are conjoined to him by the life of 
 faith, and this because they become images of him, and are the heirs of 
 his kingdom, 1226, 1737 end, 1799, 2658, 9807. All infants are born 
 sons of the Lord, and so far as they afterwards conjoin the innocence of 
 infancy with wisdom, they are adopted as sons, 3494 end. The sons 
 of the kingdom are meant by seed, because seed denotes good and truth, 
 and hence all who received good and truth, 3373; cited 3380. See 
 Seed. 
 
 9. The Lord called Son of God, Son of Man. The Lord, as to the 
 divine human, or divine good specifically, is called the Son of God ; as 
 to truth specifically, the Son of Man, 2159. By the Son is to be un- 
 derstood divine truth, by the Father, divine good; the union of the 
 divine with the human, and of the human with the divine, being the 
 divine marriage of good and truth, sh. 2803, 2813, sh. again 3704. 
 When the Lord is called the Son of Man, understand truth divine 
 which could be tempted, sh. 2813: for further particulars, see Lord 
 
 (19). 
 
 SONG [canticum]. The songs of the Word are from the rhythmical 
 speech of spirits, and such especially are the Psalms of David; from 
 experience, 1648. Songs are predicated of truth, 4137. Songs ad- 
 dressed to Jehovah, in particular the song of Moses, called the song of 
 Moses the servant of God and the song of the Lamb (Ex. xv. ; Rev. 
 XV. 3), is a glorification of the Lord, because of redemption by him ; 
 this glorification, also, was contained in the songs of the ancient 
 church, because of their exceeding joy that the Lord would come and 
 8a?e our race by assuming the human, sh. 826 1 . See Singing, Music. 
 
 LL 2 
 
#)• 
 
 1154 
 
 SOU 
 
 SONG OP SONGS, the, is written in imitation of the books of the 
 ancient church, 1756, compare 2179 end. The Song of Songs has not 
 the internal sense, Uke the books of Moses and the Prophets, but is 
 written in the ancient style, full of significatives derived from the books 
 of the ancient church ; passages cited concerning the dudatm as sig- 
 nifying conjugial love, 3942. The Song of Songs is not one of the 
 holy books, for it does not contain celestial and divine truths in series, 
 like the books of the Word, 9942. See Word. 
 
 SORCERESS, Sorceries [prcestiffiatrix, priE9ttgtas\. see 
 
 Magic. 
 
 SORE. See Disease. 
 
 SORROW [^m^iVtfl]. See Grief. , .^ r^ ^ . •, r 
 
 SOUL [anima], 1. That this expression xn the Word admits of 
 several distinct acceptations. In general, soul, in the Word, denotes 
 all life whether of the external or internal man; and as to quality, 
 such as the man is of whom it is predicated, 1000, 1040. It is re- 
 peated, that the soul denotes all life, and in the opposite sense, evil hie 
 0005 1742); also, a passage is cited where it occurs in three distinct 
 senses (Lev. xvii. 10, 11, 14), but here no explanation is given, 1005 
 end The soul denotes all life, not only as predicated of man, but ot 
 animals, because they all signify somewhat of man; in its proper, or 
 strict sense, it denotes life from the Lord, as received by the regenerate. 
 1040- the latter ill. 1050, 1056. By the soul is meant that which 
 essentially lives in man or beast; but the only essential life m a manis 
 the good of celestial love, and this alone is meant by the soul in the 
 internal sense, 1436; compare 1050, 1056 cited above. By soul and 
 heart are meant the new understanding and the new will formed by re- 
 generation, ill. and sh. 2930 cited below. Soul denotes the affection or 
 desire for truth, or the life of that affection, sh. 2930. Soul denotes the 
 life of spiritual good, 6354. Soul denotes the life of faith; heart, the 
 life of love, sh. 9050 ; further ill. and passages cited, 9398. By the soul 
 is meant all life; here a passage is cited where it means the natural life, 
 2967 ; hr. cited again, 5835. By the soul, or life (Matt. xn. 25), is meant 
 the proprium of man, 6138. The soul, in its common acceptation, de- 
 notes the man himself; specifically, the man of the spiritual church ; in 
 the internal sense, it denotes truth and good from which a man is man, 
 6641. It is stated, in a summary, that soul, in the Word, denotes all 
 that really lives in sentient beings [pmne vivurn], and is, therefore, pre- 
 dicated of animals as well as men; properly, however, it denotes the 
 soul of man, and when predicated of man is used in vanous senses ; 
 thus, it denotes the whole man, because all life in common, but m par- 
 ticular it denotes his understanding, or intellectual hfe, his will or 
 voluntary life, and spiritually, the life of truth in the understanding 
 and of good in the will, 7021. For a fuller statement, supported by 
 collections of passages from the Word, in which the meaning of this 
 expression is explained in seven distinct acceptations; see the Author s 
 Tiosth\xmo\x^^ox)R. ApocalypsisExplicata,7bO. rru a *i, 
 
 2 The state of the Soul, or Spirit, after Death. The Author 
 explains, from his own experience, the first state into which the soul 
 comes in the other life, and the manner of resuscitation, 168, 181, 
 182—189, 314—319, 320—322; recapitulated in a summary, 2119. 
 After all the changes of state which he describes, the soul returns to a 
 
 SOU 
 
 1155 
 
 life similar to that which it enjoyed in the body, this being the life of 
 its own love, 316. As to the life of heaven, some enter in more 
 slowly, some more quickly; two examples are given of spirits who were 
 conveyed to heaven immediately after death, 317, 319. The recent 
 spirit, or soul, enjoys such a life after death, that it appears to itself to 
 be still living in the body as a man; its sensitive faculties are even 
 more excellent than it enjoyed in the body, 320—322, 447. Spirits 
 have sight, hearing, smell, and touch, in greater perfection than in the 
 body; also, lusts, affections, and thoughts; in a word, every faculty 
 with the exception of taste, 321, 322, 1880, 1881. Spirits discourse 
 with each other as men (321, 322), and enjoy all their faculties in a 
 more lucid and perfect state, without the cares of the body, food and 
 clothing, etc., 1389. As to the memory that remains to the soul, not 
 the least part is wanting of all that belonged to the man, interiorly or 
 exteriorly; in a word, the soul is perfectly man, only the flesh and 
 bones which had derived all their apparent life from the spirit, being 
 left behind, 2475; compare 2476. It is shown again, that the spirit 
 is the real man which lives in the body, and that it is resuscitated im- 
 mediately after death, when the body has become cold, and that soon it 
 enjoys every sense it formerly possessed, 4622. It is shown, also, that 
 the affections and ends of the life cannot be hidden after death, but 
 everything is laid open, 4633. 
 
 3. Opinions concerning the Soul. See Spirit (1). 
 
 4. Soul and Spirit distinguished. The soul, in a universal sense, 
 is that from which anything Is and Lives; thus, the soul of the body is 
 its spirit, for the body Hves from the spirit; but the soul of the spirit 
 is its still more interior life, from which it understands and acts in 
 wisdom [ex qua sapit et intelligit], 2930 end. The spirit is the man 
 himself in the body; it is in the whole body and in every part, as its 
 purer substance, and after death it enjoys a similar active and sensitive 
 life in human form, 4659. The soul is the man himself, that lives in 
 the body, and is called the interior man ; when freed from the body it 
 is called the spirit, and is in human form, 6054. Illustrated a little, 
 that, to respire denotes a state of the life of faith, and hence, that soul 
 denotes the life of faith; it is also remarked that spirit, in the original 
 tongue, is so called from wind, 9281. Summary of the various senses 
 in which the term soul is to be understood, and that in a general way 
 it denotes the spirit which lives after death; a few passages cited to this 
 effect, 7021; cited above (1). 
 
 5. The Soul relative to the Body, The soul and the body make 
 a one, for that is the soul of the body and this is the body of the soul; 
 hence, they are inseparable, 2005. The soul of a man is in him, not 
 vaguely speaking, but in the veriest particulars of his thoughts and 
 actions, 2025; see also 4659 cited above (4). The soul, or spirit, is 
 in the midst, or in the interiors, and the body which invests it, in the 
 extremes; hence, with those who are in celestial and spiritual love, good 
 from the Lord flows into the body by or through the soul, 2973. The 
 soul commences [inchoet] in the ovum of the mother, and is further 
 perfected in her womb, and is there surrounded with a tender body, 
 which it fashions to its own uses in the world wherein it is afterwards 
 bom, 3570, 4727, see below 10,125. It is a fallacy to suppose that 
 the soul resides in any one part of the body (as in the heart or the 
 
1156 
 
 SOU 
 
 brain), and thence governs it as a machine; the truth being that the 
 soul is in every part of the body, 5084. The soul is the man himself 
 in the body, and after death it appears as a man with a similar face 
 and form, 5511. Unless the soul were in every part of the body, that 
 is, equally in universals and singulars, the order of the organisation 
 could not be preserved, 6338. A correct idea of the difference between 
 the spirit and the body, and of the reason why the spirit is immortal, 
 cannot be had without a knowledge of degrees; it is here 6r. explained 
 that such degrees are successive, or discrete; thus, that there is no con- 
 tinuous connexion of spirit and body, as of purer and grosser ; also, 
 that the correct knowledge of the ancients concerning the spirit was 
 owing to their acquaintance with successive degrees, 10,099. The 
 body without the soul has no life, and the whole body is produced from 
 the soul, according to its likeness, that it may be in a state adequate to 
 its functions in the ultimates of order which are in the world, 10,125. 
 Every man derives from his father the esse of life, which is called his 
 soul, and the existere of life produced therefrom is what we call the 
 body; hence, the body is in the likeness of the soul, 10,823. 
 
 6. The Influx and Commerce of the Soul and Body ; ill. from expe- 
 rience, in seriatim passages, 6053—6058, 6189—6215, 6307—6326, 
 6466—6495, 6598—6626. Nothing can be known concerning the 
 influx and commerce of the soul with the body, unless it be known 
 what the soul is, 6053. The learned are more ignorant than the simple 
 concerning the soul, not knowing that it is the man himself which lives 
 after death, and that death is a continuation of life, 6053, 6054. So 
 many hypotheses and conjectures have been hazarded concerning the 
 soul, that it is better not to use the term, but to speak of the interior 
 man or spirit, 6054. The face of the soul or spirit being in human 
 form may be concluded from the angels whose appearance is recorded 
 in the Word; the human form, indeed, is derived from the Lord, and 
 all heaven conspires to that form, 6054. He who knows nothing of 
 the interior man, as distinct from the external, and that the former is 
 in the light of heaven, the latter in the light of the world, can know 
 nothing whatever concerning the commerce of the soul with the body, 
 6055. The interior man being the prior and superior can exist inde- 
 pendently of the exterior, because all things exist and subsist by influx 
 from internals to externals, 6056. The internal man is formed to the 
 image of heaven, the external to the image of the world; hence, the 
 commerce of the soul with the body is the same thing, in other words, 
 as the communication of heaven with the world, and is effected by 
 influx; for this reason, it is treated of by the Author in series with the 
 representation of spiritual things in natural, and the correspondence of 
 the body with the Grand Man, 6057, 6058, 6063. Farther particulars 
 in Influx, (9), Life (3, 4), Internal (2). 
 
 7. Blood relative to the Soul. Blood is spoken of in the Word as 
 the soul, or celestial life, because the life of the body is in it, and this 
 being the case it may properly be called the ultimate or corporeal soul, 
 1001 end, cited in Sacrifice (16). 
 
 8. The vegetative Life or Soul ; that it is from the influx of heaven 
 into nature, where it appears representatively, 1632. See Influx 
 (13). 
 
 9. Good considered as the Soul. Good from the Lord is the soul 
 
 w? 
 
 k 
 
 SPH 
 
 1157 
 
 in man's apparent good, and without this no good or truth with him is 
 genuine, 3186. Good and truth received in the natural are conceived 
 together from good of the rational as a father, and from truth as a 
 mother; also, each is called soul, but good is principally so, 3299. 
 The new soul in the regeneration is the end of good, which commences 
 in the rational part, as the soul of the body in the ovum of the mother, 
 ill. 3570. The end regarded in the rational is the soul of a series, and 
 those things of the series which are in the natural are as the body of 
 that soul, 3570. Whatever a man confirms in himself by life and doc- 
 trine forms his soul, and therefore remains as his permanent state after 
 death, 4747. 
 
 10. The Soul of the Lord; that it was the life itself, or the verimost 
 esse, which is Jehovah, 2025. The very essence of life in the Lord, 
 which in man is called soul, was the Lord himself, or the divine called 
 the Father, 4235. The soul of the Lord was divine good itself, conse- 
 quently it was the very inmost of his life, invested externally by what 
 he derived from the mother, 4641. As the soul of man forms the 
 body to its own image, so the soul of the Lord formed his glorified 
 body to the image of the Father, ill. 4727; further ill. 10,125, 10,823. 
 
 11. That the Soul is from the Father. The soul, or life itself, 
 called the spirit, or interior man, is from the father; the body, or ex- 
 ternal man, from the mother, ill. 1815; further ill. especially in refer- 
 ence to the Lord, as conceived from Jehovah, 1921, 2005. 
 
 SOUND. The sound or voice of a trumpet (Ps. xlvii. 6), denotes 
 the truth of celestial good ; a shout (clangor. Ibid.), the truth of spi- 
 ritual good, 8815. See Shout, Noise, Cry. 
 
 SOUTH, the [austrum']. See Quarters. 
 
 SOW, to [serere]. See Seed (22). 
 
 SPACE Ispatium]. See Place. 
 
 SPEAK, to [loqui]. See Language (7). 
 
 SPECIAL, applied to falses, 4720. 
 
 SPECKLED, SPOTTED [punctatum, maculosum']. The speckled 
 sheep of Jacob's flock, denote good sprinkled and mixed with evils ; 
 the spotted sheep, truth sprinkled and mixed with the false; the 
 variegated, truth sprinkled and mixed with evils, 3993, 3995, 4005, 
 4006, 4020; compare 865, and see Jacob (6). 
 
 SPECULUM. See Mirror. 
 
 SPEECH [loquela]. See Language (7). 
 
 SPELT [ssea, spelta]. See Fitches. 
 
 SPERMATIC VESSELS. Office of the Renal Capsules described 
 as a check upon the action of the spermatic vessels, 5391. 
 
 SPHERE. 1. The Spheres of Spirits. The spheres of angels and 
 good spirits are the same, analogically, as the spheres perceived in the 
 world as odours, 925. The particular quality of a spirit is perceived 
 immediately on his entrance into the other life, from his sphere, 1048, 
 1053, 1316, 1504. The sphere of a spirit is sometimes rendered 
 visible, and appears in colours hke a rainbow, but only when the Lord 
 concedes, 1048, 1050, 1505. Spheres are also rendered sensible by 
 odours, but it must be understood that they are not continually mani- 
 fested to the senses of spirits, 1514, 1520; see below, 4626. The 
 Author illustrates how the sphere is procured, by reference to the 
 acnuired habit and nature of the spirit, especially of one who is im- 
 
1158 
 
 SPH 
 
 7 
 
 pressed with a notion of his own importance; the sphere, therefore, is 
 the image of the spirit extended beyond him ; indeed, it is the image 
 of all that is in him, 1505; see below (2). The sphere of self-love (or 
 intuition of self) is illustrated in the case of a spirit known to the 
 Author, who filled the whole sphere, to the exclusion of others, and 
 thus brought himself into a state of torture, 1506. Spheres of authority 
 over others exist about those who were born in dignity, but they are of 
 diverse character, and are wonderfully tempered with good in the case 
 of those who are in faith and charity, 1507, 1508. The sphere of 
 luxurious idlers and gossips [assentatorea] is described as exceedingly 
 irksome to all who are in the love of use ; what a torpor and disincli- 
 nation for all serious thought and action it causes, 1509. The sphere 
 of received principles and persuasions is common to every spirit, and 
 still more to societies of spirits; its effect upon others is to make truths 
 appear as falses, and excite confirmations of the false, 1510, 1511. See 
 Principle (7). Evil genii are distinguished by a sphere of cupidities 
 (1510), which flows into the will with the effect of making evil appear 
 as good, 1511. Spheres of phantasy appear like clouds of mist, accord- 
 ing to the quality of the phantasy; in this passage, also, the poisonous 
 spheres of revenge and hatred are briefly described, 1512. The spheres 
 of the lukewarm are such as to cause vomiting, 1513. The spheres of 
 hypocrites, of the sordid, of the lovers of pleasure, of adulterers, of 
 filthy syrens, and others, are described, 1514 — 1517; particulars in 
 Odour (4). Evil spirits are prevented from approaching a recently 
 deceased person, before his resuscitation, by the presence of celestial 
 angels, whose sphere produces a remarkable effect, which is described 
 briefly, 1518. Spheres of charity and faith are perceived as delightful 
 odours, like the smell of flowers and aromatics, with indefinite variety, 
 1519. Evil spirits cannot make assault upon man until he has 
 acquired to himself a sphere of cupidities and falses ; hence, they can- 
 not effect anything against children, 1667. Evil spirits dare not make 
 assault on the regenerate, because they instantly perceive a resistance 
 from their sphere, 1695. The spheres of spirits especially manifest 
 their thoughts concerning the Lord; some are mentioned whose sphere is 
 filled with scandals against liim, though they had pretended piety in the 
 world, 2034; further ill. 2401, 4629, 7097 end. The spheres of mist 
 which exhale from the evils and falses of infernal spirits, appear like 
 mountains or rocks, beneath which they seek to hide themselves from the 
 presence of the Lord, 4299. When the Lord permits the quality of a 
 spirit to be manifested by his sphere, it is perceived from a great 
 distance; it is here stated that the sphere is made sensible by odour, 
 because odour or smell corresponds to perception; passages cited, 4626. 
 The Author mentions a sphere, of which he became sensible, from evil 
 spirits, but a company of spirits appeared who were enemies of the 
 evil, and of whom he gives a remarkable description, 5189. He de- 
 cribes an evil sphere of a peculiar character, caused by the presence of 
 a spirit who had been very famous in the world, whose phantasy is also 
 illustrated by other circumstances mentioned, 5567. He describes a 
 crowd of spirits who became invisible in a spiritual sphere, but visible 
 in a natural one, 5573. When the evil are devastated as to all truth 
 and good, the falses of their evils exhale like dense clouds, or waters, 
 and shut them out from all communicatiou with heaven, 8210, 10,187. 
 
 SPH 
 
 1159 
 
 i 
 
 2. The Spheres of Angeh, Spheres which proceed from the angels 
 are spheres of the truth of faith and good of love from the Lord; pas- 
 sages cited, 9407. It is the same thing whether we say spheres from 
 truth and good or from angels and angelic societies, for spheres are from 
 the affections of truths and good which make the angels such as they 
 are, 9606. The conjunctive quality of the spheres is from the Lord 
 alone, and so far as it partakes of the proprium of the angel it is dis- 
 junctive, 9606 end. The spheres of angels, compared with the Divine, 
 have but a slight extension, but the divine sphere proceeds from the 
 inmost, and is all in all throughout the universe, 10,188. 
 
 3. The Cause of the Sphere around Spirits. Referring to the pas- 
 sage cited above (1505), the author states, in other words, that it is the 
 activity of things in the interior memory which produces the sphere, 
 2489. The sphere manifested by the spirit is the same which the man 
 had acquired by his life in the world, 4464. The sphere is produced by 
 the ruling love, and hence it manifests the very life of the spirit, 5130, 
 6206. Spheres continually exhale from every society of spirits, and are 
 the effects of affection and thought in activity; passages cited, 8630. 
 The origin of the sphere around every one and the phenomena resulting 
 from it, are explained in a summary where communication by touch is 
 treated of, 10,130; passages cited, 10,188 end. 
 
 4. The Sphere of Man in the World, its Perception hy Spirits, ^c. 
 Good spirits cannot be present with those who are in worldly and cor- 
 poreal loves, however pious exteriorly, because they instantly perceive 
 the sphere of evil as something filthy, 4311. A spiritual sphere encom- 
 passes everyone, which is cadaverous or filthy with those who are in 
 mere externals, but grateful with those who are internal and in good, 
 4464. The sphere is from the very life, because from the loves and 
 their affections; accordingly the intentions and ends of the life are per- 
 ceived in heaven with exquisite sensibility from the sphere, 4464 ; an 
 example given, 4802. The sphere of every one manifests his faith and 
 love, however differently he thinks and speaks, 5130. By the sphere 
 about him man communicates with spirits whose ruling affection is 
 similar to his own, 5179. The spiritual spheres around men are the 
 causes of many things which men ascribe to some occult influence in 
 nature, or perhaps deny ; for example, those who ascribe things to for- 
 tune as an occult force, which are really from a spiritual sphere as the 
 ultimate of Providence, 5179; further as to fortune, 6493. Every one 
 is held in equilibrium by a common sphere of influx from the Lord on 
 the one hand, and from hell on the other; the author mentions his 
 sensible experience of this for many years, 6477, 6657, 8209. Besides 
 the common sphere around every man and spirit there is also a parti- 
 cular sphere, 6657. By the sphere which exhales from the spirit of 
 man, even while he lives in the body, every deed, however secret, 
 becomes manifest in clear light, 7454. The spiritual sphere of every 
 one is extended into the spheres of angelic societies according to the 
 quality and quantity of good; or, contrariwise, its extension is into the 
 spheres of infernal societies, according to the quality and quantity of 
 evil, 8794. Wonderful things are related concerning the communica- 
 tion by means of spheres and the perception of quality, &c., 10,130. 
 Passages cited concerning spheres in general, 10,188 end. See 
 Effluvium. 
 
1160 
 
 SPH 
 
 5. Grosser and Purer Spheres; the former predicated of the exte- 
 rior, the latter of the interior; also that the purer sphere receives thou- 
 sands of truths distinctly, where the grosser receives but one, 5707. 
 Those accustomed to a lower sphere cannot ascend to a higher without 
 pain and blindness, and this is true even of a lower heaven relative ^o 
 a higher, 8797. 
 
 6. The Sphere of Perception ; briefly explained that it is formed 
 from relatives and opposites, 2694. The universal heaven is a sphere 
 of the love and acknowledgment of the Lord, as hell, on the contrary, 
 is a sphere of hatred and denial, 7097 end. 
 
 7. The Sphere of MaiCe Apperception; how far it is below the 
 spiritual causes of things, 4256 end. See Perception, Idea. 
 
 8. The External Sensual Sphere ; how strong it is, because it re- 
 ceives influx from infernal spirits of a malign character at the back, thus 
 by the involuntary part, 6312. See Sense (13). 
 
 9. Sphere of the False. When but little good flows in, the sphere 
 of the false applies itself closely to truths, and when more good flows in 
 it removes itself; when it is near, truths appear to be exterminated, 
 but really they are reserved in the interiors and filled full with good, 
 5207. 
 
 10. The Sphere of Truth. All truth from good has its extension 
 and limits, and the sphere of the extension of truth is according to the 
 quality and quantity of good, 8063. 
 
 1 1 . Sphere of Divine Truth and Divine Good. Angels are in the 
 Lord, because in the sphere of divine truth proceeding from him, 5316. 
 By the sphere of divine truth is to be understood the divine proceeding 
 that fills the universal heaven, as light and heat from the sun fill the 
 world, 9407; further ill. 9498. The Lord is above the heavens as a 
 sun, and the sphere of divine good from him encompasses all heaven in 
 general, also every society of heaven in particular, and each angel of a 
 society, 9489—9492, 9499, 9534, 9874. All in heaven are guarded 
 by the sphere of good from the Lord, and preserved from the assaults 
 of infernal spirits, 9492. Divine truth conjoined to divine good is like 
 the atmosphere of the world which flows around all ; thus, it is the ulti- 
 mate, the containing boundary, the limit of heaven, 9499. Heaven is 
 created and sustained in existence by the divine sphere perpetually flow- 
 ing in, 9502. The divine sphere which guards heaven also extends to 
 hell, but with this difiierence, that in hell the sphere of divine truth 
 alone reigns in externals, because divine good is rejected ; in internals, 
 however, the sphere of divine truth and divine good remain conjoined, 
 9534, 10,188. See Light (3), Lord (17). 
 
 12. The Divine Sphere of Ends and Uses; briefly stated that it 
 constitutes the Lord's kingdom, and only so far as man is in the 
 thought and love of use can he be in that kingdom, 3645 — 3646. See 
 End. 
 
 13. That Conjunction is by Spheres. Thought is manifested in the 
 other life by a spiritual sphere which proceeds from every one, and 
 shews his quality; hence, conjunction and disjunction take place accord- 
 ing to spheres, 4126. The spiritual sphere about a man or spirit is 
 exhaled by the life of his loves, and all in the other life, individuals or 
 societies, are conjoined and disjoined according to spheres, 6206. A 
 sphere of faith and life encompasses every spirit, and more so a society 
 
 r. 
 
 11 
 
 SPI 
 
 1161 
 
 - 
 
 of spirits, br. ill, 7454; see also, 1510 cited abdve (1). Spheres of 
 thought and affection extend themselves to societies and effect conjunc- 
 tions, as treated of in series, 6598 — 6612, but particularly 6602; cited 
 in Society (10). All thoughts and affections enter into the general 
 spheres of the societies with which they agree, but without affecting 
 those in the society, 6603 ; further ill. 8794. On the other hand, 
 every one enjoys intelligence, and wisdom, and happiness in proportion 
 as his sphere of truth extends to the heavenly societies, 6599, 6600, 
 especially 8063. Consociations in the other life are all according to 
 spheres ; those which agree conjoining in the measure of their agree- 
 ment, and the contrary with those which disagree, 8630, 10,312. Each 
 province in the Grand Man has its sphere distinct from every other, 
 hence the conjunction of all who pertain to that province, 8630. 
 Spheres from angels and angelic societies derive their power of conjunc- 
 tion from the Lord, and they exhale from the life of the affection of 
 good and truth; passages cited concerning spheres, 9606. The sphere 
 of good and truth from the Lord conjoins, but the sphere from the pro- 
 prium of the angels disjoins, 9606 end. The conjunction of one sphere 
 with another is reciprocal, and is effected by the celestial love of truth, 
 9607. See Communication, Conjunction, Connection. 
 
 14. Opposite Spheres. See below (15). 
 
 15. The Collision of Spheres. Spheres of opposite loves mutually 
 repel each other ; hence, all in hell are in spheres of evil loves, but all 
 in heaven are in spheres of good loves, 6206 end. Conjunction and 
 disjunction, according to spheres, is aflirmed above (13), but there are 
 spheres in collision also, as those of interior and exterior imagining which 
 characterize the spirits of Jupiter and of our earth respectively, 8630.* 
 Another example is given of the collision and anxiety caused by oppo- 
 site spheres, from the difficulty that existed in communicating with the 
 spirits of an earth situated in the starry heavens, 10,312. 
 
 16. The Sphere of those in Temptations and Vastation ; how mise- 
 rable it appears, until the temptation ceases, when all is changed again, 
 5246. 
 
 SPHINCTER. Description of spirits who correspond to the mus- 
 cular ligaments connected with the sphincter, 5389. 
 
 SPICES. See Aromatics, Incense. 
 
 SPIES [exploratores\ denote those who learn the truths of the 
 church only to secure gain and honour, making merchandise of its 
 doctrines, 5432—5438, 5447, 5454, 5512. 
 
 SPIKES OF CORN. See Ear of Corn. 
 
 SPINAL MARROW. See Brain, 5717. 
 
 SPINE. See Thorn. 
 
 SPIRIT. 1 . Opinions concerning the Spirit and Spiritual Life ; 
 especially the notions that certain spirits had entertained while they lived 
 in the body, 443 — 448. The folly of those who reason about the 
 spiritual life from sensual, scientific, and philosophical persuasions ; that 
 such in the most ancient times were called serpents, 196. Few at the 
 present day believe at all in the existence of spirits, still less that any 
 one can have intercourse with them, 448, 1594. Few believe in a life 
 after death, the learned especially, who stick in words and terms, 946, 
 
 * Imaginatitmm CogitaiioniSf the imaginative flowing of thought. 
 
1162 
 
 SPI 
 
 1594. Among particular instances, the author mentions a spirit, not 
 long deceased, who believed the life of the spirit without the body to be 
 very obscure and shadowy ; how astonished he was at the clear light 
 and the high intelligence in which angels and spirits live, 443. He 
 mentions one who had believed that spirits were not extended, but were 
 mere thought, without organization ; here also he argues from the 
 capacity of the brain, how necessary organization must be to the action 
 of the mind, 444, 445. They who deny that spirit is extended den^ 
 also that it is any substance, and, as a necessary consequence, that it 
 can be in any place, 446. After remarking upon the unbelief of the 
 learned, because they cannot see the soul or demonstrate it by their 
 sciences, the author speaks of his conversation with simple spirits about 
 such opinions, and relates how absurd they thought them, 446. He 
 mentions a spirit, recently deceased, who thought that he still lived in 
 the body, and repudiated the idea of any soul existing ; when convinced 
 that he was himself a soul, this spirit fled in terror, crying out, " I am 
 a spirit, I am a spirit," 447. He mentions a Jew who also thought he 
 was still living in the body, and many others with whom he conversed 
 as with his friends tn the world ; how earnestly they desired him to in- 
 form their friends, &c., 448 ; see also 4527. He speaks of the learned, 
 again, who hardly know or believe in the di£ference between the internal 
 and external man ; the simple, on the contrary, know that the soul of 
 a man is his spirit which lives after death, 3747. Several classes of 
 spirits are mentioned with whom the author discoursed concerning their 
 opinions of the soul ; some believed it to be mere thought, some that 
 they became like phantoms after death, some that they would rise again 
 with a body at the last judgment, &c., 4527. With some, the author 
 discoursed on this subject the very day their bodies were being interred, 
 and one of them through Swedenborg's eyes saw his own body under- 
 going interment, 4527, 6022. He records a discourse with Aristotle 
 on several subjects, and finally concerning the spirit (pneutna), which 
 Aristotle had believed would live after the death of the body, 4658 end. 
 He cites some reasons why the generality of persons, especially the 
 learned, do not believe in a life after death, 4622. He remarks that 
 the ancients understood by spirit the interior man who was to live after 
 the death of the body, but at this day, mere affection and thought in an 
 abstract sense are understood, 5222. 
 
 2. That Man is a Spirit Clothed with a Body, hr. 69. The spirit 
 is the man himself that lives in the body, and to which, therefore, all 
 the senses, apparently of the body, really belong, 4622, cited in Soul 
 (2). The spirit of a man is the man himself living in the body, as its 
 purer substance, in the whole and in every part, br, ill, 4659. The 
 spirit is the interior man in the body, who lives after death, and then 
 possesses all that pertained to the external, except the bones and flesh, 
 3993, 5622. The soul is the man himself who lives after death, in the 
 full enjoyment of his sensitive life as a man ; in consequence of the 
 vague meaning attached to the word soul, it is better to call it the spirit 
 or interior man, 6054. The spirit is the internal of man as accommo- 
 dated to uses in the other life ; the body is the external of man as ac- 
 commodated to uses in this life, 10,593. See Heaven (7)> Man (14), 
 Influx (7), Life (2, 3). 
 
 3. That all Spirits and. Angels have been Men j that is to say, they 
 
 SPI 
 
 1163 
 
 " 
 
 are the souls of men living afler the death of the body, 1880, 6054. 
 See Angel, Soul. 
 
 4. That Spirits and Angels appear in Form as Men ; this, because 
 the universal heaven tends to such a form, also the soul in its inmost, 
 3633, 4051, 6054. The spirit in the other life appears as a man, and 
 enjoys all that belongs to a man, insomuch that to all appearance it 
 still lives in the body, 5078, 6054. Every man, spirit, and angel is 
 really his own love in form, and the form of heavenly love is the human, 
 ill. 10,177 ; further ill,, where it is shown that every man is his own 
 good and truth, his own will and understanding, &c., 10,298. Parti- 
 culars concerning the human form in Man (32). 
 
 5. That Spirits and Angels are Organical Substances ; very difi^e- 
 rent from what the phantasies of the learned would lead one to suppose, 
 1533. Spirits are organically formed like men, and composed of sub- 
 stance more real, though not visible to the eye of the body ; thus, the 
 good may be said to exist in that very body, purified, which many be- 
 lieve they shall have at the last judgment, 3726. 
 
 6. As to the Attendance of Spirits and Angels on Man. The Lord 
 governs man by means of spirits and angels, and with every man there 
 are at least two spirits and two angels, 50, 69 7^ 986 ; see also the 
 seriatim passages, 5846 — 5866, 5976 — 5993; cited in Man (12). 
 Two spirits from hell are attendant on man, because there are spirits 
 and genii, the difierence between which is ill. 5977 ; see also below 
 (16), 5032, 5035; (17), 1820. Those who are in the doctrine of faith 
 do not believe that two spirits from hell are attendant on them, yet this 
 is strictly consistent with the confession of faith in the Christian 
 Church, ill. 5979. Unless man had communication by means of spirits 
 with hell, by means of the angels with heaven, and by heaven with the 
 Lord, he could not live, 50, 5993. So long as a man is unregenerate 
 the evil spirits attendant upon him have the dominion, and the angels 
 can efiect but little ; when regenerate, angels have the dominion, and 
 inspire him with good and truth, 50 ; further concerning the influence 
 of evil spirits, 59. The filthy appearances caused by the presence of 
 evil spirits are turned into milder forms in the apperception of the 
 angels, otherwise they could not remain, 5981 ; compare 3607 cited 
 below (2). Spirits in general are in the perception of men's thoughts, 
 but angels perceive the very causes and ends from which his thoughts 
 proceed, 1931; see below, 4073; and that spirits perceive the 
 thoughts of man, not the objects seen by him, 6319, cited below 
 (12). The wisdom of angels is such that they perceive most minutely 
 the changes of state as to thought and affection ; the Lord also rules 
 every change, whether as to will or understanding, by means of spirits 
 and angels with man, 2796 ; see below, 4073. No one, man, spirit, or 
 angel, can think or will from himself, but from others associated with 
 him, and these again from others, till it results that all will and think 
 from the Lord ; hence, it is repeated that angels and spirits are atten- 
 dant on every man, and if withdrawn all thought would perish, 2886, 
 2887. It is shown that man is in the midst of spirits and angels of a 
 quality agreeable to his own ; also that they who are in evil invite 
 societies of spirits to themselves, but those who are in good have 
 societies adjoined by the Lord, 4067, 4073, 4077. Changes of state 
 in the regenerate life are really changes of the societies of spirits and 
 
1164 
 
 SPI 
 
 angels attendant on man; hence, from societies, as from causes, the 
 attendant angels discern the quality of the man, 4073 ; further parti- 
 culars in Society (4, 9), Regeneration (3). Note: further parti- 
 culars concerning the attendance of angels and spirits on man may be 
 gathered from the passages cited below concerning Subject Spirits, 
 especially 5983. See also Man (12). 
 
 7. Communication with Spirits, It is shown that man could not 
 live unless spirits and angels were constantly associated with him ; 
 also, that he communicates with heaven by means of the angels, and 
 with hell by means of infernal spirits, 2886, 2887, 3812. Good that 
 flows down from heaven is turned into evil when it reaches those who 
 are in evil ; and, conversely, evil and the false are turned into good and 
 truth by intermediate spirits [spiritus in pia], and cannot present itself 
 to the good, 3607. Spirits and angels of a particular character are 
 described who serve as means of communication, 4047, 4048, 4088. 
 Communications are ever opening and changing in the course of rege- 
 neration, and an illustration is given of the manner in which three 
 kinds of spirits, attendant on the regenerate, are separated, in each case 
 with due regard to their freedom, and also according to change of state 
 in man, 4110, 4111. All communication and conjunction is according 
 to aifection, and spirits pass into various societies according to changes 
 of affections, which occur within certain limits, and always return to the 
 ruling love, 4111, 5851. In the other life there is a real community, or 
 communication, of affections, insomuch that spirits believe the affec- 
 tions received from angelic societies to be their own ; it is similar with 
 man when spirits come to him and flow in with their affections, which 
 he receives as his own, 4186; further e7Z. 4249. Though man is a 
 spirit and an angel as to his interiors, he is not permitted to speak with 
 spirits and angels unless he is such as to be consociated with them in 
 faith and love; thus, unless he is conjoined to the Lord by faith and 
 love, 9438. Particulars concerning the influx received by man through 
 the medium of spirits and angels, in Influx (8), Man (12); further 
 as to consociation with spirits, in Society (4, 8, 10). 
 
 8. Open Intercourse with Spirits. Man was so created as to be 
 capable of conversing with spirits and angels, and this was really the 
 case in the most ancient times, 69, 1880. This open intercourse 
 between men and spirits was closed, when, in course of time, men im- 
 mersed themselves in worldly and corporeal things ; hence, it is by 
 withdrawing from corporeals that the way is opened again, 69, 784, 
 805, 1880. See Respiration (1). The middle state is described in 
 which a man is withdrawn from the body, and knows not whether he 
 is in the body or out of the body ; in this state he converses with 
 spirits, touches them, and in all respects enjoys the most exquisite 
 senses, 1883. The state in which man is led by the spirit into another 
 place is also described, especially the Author's experience of it, 1884. 
 To speak with spirits is hurtful, unless the man be in genuine faith and 
 be led of the Lord, 9438. Few, at this day, are able to converse with 
 spirits and angels, because so few are conjoined to the Lord by faith 
 and love, and without such conjunction the interiors cannot be opened, 
 9438. Particulars concerning the speech of angels and spirits with 
 men, in Language (4); see also Sight (9). 
 
 9. The Author's experience concerning Spirits ; he commences here 
 
 SPI 
 
 1165 
 
 with the general declaration, that he had for some years conversed with 
 spirits and angels, 5, 67, 68. He conversed with many concerning the 
 opinions they had entertained, while living in the body, concerning the 
 life after death, 443 — 448; and concerning heaven, 449 — 459, 548. 
 He mentions a particular instance of communication with a spirit who 
 was usually attendant on a man in the world, famous for his learning, 
 3749. He describes certain spirits of a gross body, especially one who 
 had been celebrated in the world for his great learning, but had per- 
 suaded himself against the divine, and thus closed his interiors; this 
 spirit ascended from a depth below the right foot, 5991, 6318. In a 
 paragraph where he speaks of Subject Spirits (see below, 14), the 
 Author remarks, that he knew their quality, and to what province of 
 the body they pertained, from the plane in which they appeared, and 
 their distance in that plane, 4403. In a passage where he speaks of 
 the exquisite senses of spirits, he avers that the things seen in the 
 other life by him, were seen with the eyes of his spirit, not of his body, 
 which is somewhat fully ill., 4622. He explains, from experience, the 
 manner in which the prophets were possessed by spirits, 6212. He 
 illustrates the extension of thought to communication with spirits, by 
 his own experience, also his elevation a little above sensuals, while he still 
 thought in sensuals, 6200 — 6201. He describes, in a vast number of 
 passages, the appearance, the characteristic quality, and the operation 
 by influx, of the spirits he was accustomed to see, singly and in 
 societies; the passages cited below (21) abound in examples of this 
 kind; see likewise Hell (3), Egypt (7), Magic (7), Sight (8), 
 Society (2, 4—9), Sleep (4—7).* 
 
 10. The World of Spirits \mundus »pirituum\ briefly described as a 
 place which is intermediate between heaven and hell, into which all 
 come after death, and in which, therefore, are the spirits attendant on 
 man, 5852. It is in the world of spirits that the hells are closed and 
 opened, thus, where they are terminated above; there, also, heaven is 
 terminated below, 5852. When spirits from hell are in the world of 
 spirits (because attendant on man), they are not in torment, but in the 
 same delight of evil as the man himself, 5852. The prevalence of evil 
 in the world of spirits, not only in its external sphere, but in its inte- 
 rior, is described ; how instantly goods and truths are turned into evils 
 and falses, 2121 — 2124. Note: the interior sphere of the world of 
 spirits is where those are who were interiorly evil, that is, evil as to 
 intentions and ends, 2121. Further particulars in Earth (p. 138). 
 
 11. Certain Phenomena in the Life of Spirits. The idea of place 
 and distance is not real with spirits, but is varied according to their 
 state of thought and affection, 1376, 1377, 1379, 1380, 3356. All 
 souls and spirits keep the same place eternally, though places and dis- 
 tances change according to state, 1377. Spirits, as to the organical 
 substance of their bodies, are not really where they appear to be, 1378. 
 The sensitive life of spirits is twofold, real and not real; all that flows 
 from the Lord, thus, all in heaven is real, but all that proceeds from the 
 proprium of the spirits, thus, all in hell, is unreal, 4623. The state of 
 evening and night with spirits is when they are in compulsion as to 
 
 ♦ In a future edition every particular may be cited under this head. At present 
 the subject is simply indicated. 
 
1166 
 
 SPI 
 
 thought; the state of morning and noon when they are in freedom, 
 7218. See further in Place, State, Society (6, 11). 
 
 12. The Faculties of Spirits, The recent spirit, or soul, enjoys 
 such a life after death that it appears to itself to be still living in the 
 body, 320, 447. Spirits enjoy all the senses, all the affections and 
 thoughts, in greater perfection than in the body; it is remarked, also, 
 how indignant they are when told that they do not enjoy the senses, 
 321, 322, 1389, 1630, 1880, 1883. It is explained, that spmts do 
 not enjoy the sense of taste, but somewhat analogous, which they 
 describe by comparison with smell, 1516, 1880, 4622. Spirits and 
 angels have the faculty of illustrating their discourse by ineffable repre- 
 sentations, 1391, 1764, 1977, and other passages cited in Represen- 
 tation (17). Evil spirits have the art to exhibit various illusions 
 before those who have recently come into the worid of spirits, with the 
 view of persuading them that all things are ideal, even in heaven, 4623. 
 See Phantasy. Angels and spirits cannot see into the world except 
 by some one as a medium, whose interior senses are opened to perceive 
 the things of the spiritual worid, which was the case with the Author, 
 1880, 4622. Spirits of all kinds perceive the very thoughts of men; 
 angelic spirits, the interiors of thought; angels, the causes and ends, 
 which are still more interior, 1931. The spirits attendant on man do 
 not perceive the objects presented to his sight, or the words he hears, 
 but as he thinks, 6319. The difference between ideas of thought 
 proper to the spirit and the body, is described; also, between thought 
 natural, spiritual, and celestial, in general, 10.604. See Idea, Me- 
 mory, (1, 3, 5.) As to the speech of spirits and angels, see full parti- 
 culars in Language (3, 4, 5), and see Sense (2), Perception (32). 
 
 13. The Power of Spirits. Infernal spirits are so elate with pnde 
 that they think themselves capable of contributing to the power and 
 dominion of the Lord; it is shewn, however, that the Lord (when m 
 the world) derived no power from them, but all from Good, thus, from 
 Himself, 1749, further ill. 1752. See Power (4, 6), Magic (6). 
 
 14. Mediate, or middle Spirits, After stating that the angels of a 
 superior heaven enjoy insight into the inferior, the Author mentions 
 that those in the inferior heaven, or in the worid of spirits, can have 
 no communication with the superior except by a medium; and that, in 
 fact, there are mediate spirits who communicate with both, 4047, 5427, 
 643*5. As to intermediates generally, see Medium. 
 
 15. Subject or Emissary Spirits [subjecta]. Whole societies of 
 spirits are accustomed to send forth subject, or emissary spirits, by 
 whom they communicate with other societies, 4403, 5856. The spirits 
 near the Author were, for the most part, emissary spirits from entire 
 societies, 4403. He was not able to perceive the presence of societies 
 of spirits with him till a subject spirit was sent, and then immediately 
 the communication was opened, 5856. Subject spirits with man are 
 the cause of his communication, either with heaven or with hell, 5856 
 end. There can be no communication of one society with another, or 
 with an individual, except by subject spirits, 5983. With every man 
 there are two such spirits, by whom he communicates with hell, and 
 two angels, by whom he communicates with heaven, 5983. Thousands 
 of subject spirits were sent to the Author, 5983. Evil spirits send 
 forth their emissaries round about, and in such a manner that the 
 
 SPI 
 
 1167 
 
 society, by whom they are sent forth, is in the midst of them, as a 
 spider in his web, 5984. The Author remarks, that they do this by a 
 kind of instinct, for spirits who knew nothing of such things in the life 
 of the body, can do it immediately when they come into the other life, 
 5984. The subject-spirit is one in whom are concentrated the speech 
 and the thoughts of many, and who thinks and speaks nothing from 
 himself; they who flow-in also regard their emissary as nothing, but 
 the subject, on the contrary, supposes that he thinks and speaks solely 
 from himself, 5985. By conversation with subject-spirits, the Author 
 convinced them that they spoke from others, and, on one occasion, he 
 who had called a subject-spirit nothing, was himself made a subject, 
 etc., 5985. By a continuation of this experience it was demonstrated 
 that no one, in fact, thinks from himself, but from others, and these 
 again from others, in perpetual series; finally, all thought and will, 
 every faculty of life is from the Lord, who flows-in by a wonderful 
 form, which is the celestial; thus, that subjects exist in perpetual suc- 
 cession, 5986. The greater the number is of those who have intuition 
 into one subject, the greater is the power of the subject to think and 
 speak; proved by experience, 5987. The Author perceived subject- 
 spirits near his head, who spake as in sleep from good spirits, though 
 at other times, when awake, they were the subjects of evil spirits, 5988. 
 Evil spirits not only send forth subjects from themselves, but at other 
 ' times they make subjects of simple and obedient spirits not belonging 
 to them, by infusing their persuasions and thoughts; sometimes this is 
 done with spirits who are near man in the world, 5989; compare 7137 
 cited below. The deceitful spirits who appear above the head attempted 
 thus to make subjects of some more cunning than themselves, who 
 rejected the influx in the manner described, 5989. Much of the above 
 is repeated in a summary, where it is shown that the taskmasters set 
 over the Israelites in Egypt, represent the spirits from hell who infest 
 man with evils and falses, and the moderators those who proximately 
 receive such infestation; it is added, that the subject-spirits of hell 
 appear in their allotted places, as br. described, 7111. Observe here, 
 that subject-spirits of two distinct classes are alluded to, viz., subjects 
 on the part of the hells which infest, represented by the taskmasters, 
 and subjects taken from upright simple spirits, who first receive the 
 infestation, and are to be considered as on the part of those infested, 
 represented by the moderators, 7137. See Moderators. 
 
 16. The Spirits of other Earths. Spirits appear about their own 
 earth, in which they formerly dwelt, as men, because they are of a 
 similar genius with the inhabitants, and also because it is necessary 
 they should be present with them, ill. 7358, 9968 end. When the 
 Author states that he was led to other earths, it must be understood 
 that he was led as to the spirit, and the spirit is led, not through space, 
 but through variations in the state of the interiors, 9579. The changes 
 of state when man is led in the spirit to other earths, are effected by 
 the Lord alone, the whole progression from first to last, going and^ 
 returning, requiring to be foreseen and provided, 9580. Progressions 
 of this nature cannot be comprehended by those who think from the 
 sensuals of the body, wherefore the Author addresses his revelations 
 concerning other worlds to those who are capable of thinking from in- 
 terior sensuals, 9581. Concerning the speech of the spirits and inha- 
 
 M M 
 
1168 
 
 SPI 
 
 bitants of other worlds, many particulars may be referred to in 
 Language (5); in the planet Jupiter it is common for spirits and 
 angels to discourse with the inhabitants, 7802, 7809. When the inha- 
 bitants of Saturn come to age, they, also, discourse with spirits and 
 receive instructions from them, 8949. The inhabitants of an earth in 
 the starry heavens are mentioned as having discourse with spirits ; and 
 the Author observes, that this is common in other earths as a means of 
 revelation, 10,384. In another earth of the universe, spirits appear to 
 the inhabitants, and are supposed to be men, till they suddenly dis- 
 appear; the Author explains briefly how this appearance is effected, 
 10,751, 10,752. These appearances are due to the fact, that the spirit 
 is really the man, and, in the other life appears, in all respects, as a 
 man; remarks on the vague opinions entertained in our world on this 
 subject, 10,758; similar in 5078 cited above (4). Particulars concerning 
 the manner of speech with the spirits and inhabitants of other worlds, 
 in Language (5). 
 
 17. Evil Spirits and Genii; Evils and Falses excited by them. 
 There are two kinds of evil spirits, those that act into the reasoning of 
 man, and those that act into his cupidities, 653. The constant endea- 
 vour of evil spirits is to destroy man by the influx of phantasies and 
 cupidities, and such influx is meant by the flood, 660. In general 
 terms, it is said that Temptations are from evil spirits, and that they 
 act by exciting evils and falses, 741, 751, 761. Temptations (in ac- 
 cordance with the above passages) are of two kinds, namely, those of 
 evil spirits, and those of genii ; it is explained, also, that evil spirits 
 make assault upon the affections of truth, but genii upon the affections 
 of good, 751, 1820, 2363, 5035. Infernal spirits are permitted to act 
 their evils, but not to speak falses; also, to excite evils in the unrege- 
 nerate, but not falses, ill. 986. More explicitly stated — Infernal spirits 
 are not permitted to think and speak the false, except the false of their 
 own evilf which is their life, 1695. They have no power to excite evils 
 and falses in infants or in right-minded boys [pueros probos'], or in those 
 of adult age who are simple in heart, 1667. They are deprived of all 
 power over the regenerate, and from the sphere of such they instantly 
 perceive a reply and resistance, 986, 1695, 1717, 1740. The life of 
 evil spirits is the life of the cupidities which belong to the loves of self 
 and the world ; the quality of this life ill. by appearances in the world 
 of spirits, 1742. Evil spirits (here called unclean spirits. Matt, xii.43), 
 dwell in the uncleannesses of man's life; and, in the internal sense, it 
 is such uncleanness that is signified, 4744. Evil spirits and genii are 
 in the very delight of their life when they can enter into any cupidity 
 and allure man to evil; here, also, it is added, how easily they take 
 those captive who are only in natural good, 5032. Evil spirits, in the 
 other life, present themselves visibly, and also manifest themselves by 
 speech, but genii keep themselves invisible, and manifest themselves 
 by influx into the desires and cupidities ; their different situation in the 
 other life is also described, 5035; see also 6914 cited below. Evil 
 spirits act into intellectuals and infuse falses, but genii act into the 
 affections of the will and infuse evils, ill. from experience, 5977; see 
 below 8622. Evil spirits are permitted to falsify truths, because if they 
 received the truths of faith they would have communication with 
 heaven, ill. 7332. Infernal spirits beheve their evils and falses to be 
 
 SPI 
 
 1169 
 
 goods and truths until they draw near heaven, and then the influx of 
 the truth of faith causes them to perceive their falses, and the influx of 
 the good of love to perceive their evils, 7519, 7520. Such is the sub- 
 tlety of infernal genii that often no trace of evil can be discerned in 
 their countenance, discourse, and actions ; this, because they are in- 
 teriorly in evil, and flow-in by the cerebellum and the involuntary 
 fibres, 8593. They never assault man openly, nor when he is in the 
 full vigour of resistance, but when he is on the point of succumbing 
 they are suddenly present, and impel him to fall ; ill. by the Amalek- 
 ites, 8593, 8622, 8625. They are not permitted to flow into the 
 man of the spiritual church, for such being their subtlety, they would 
 utterly pervert the affections of good and truth; here, their removal 
 is ill., and hence, the state of the spiritual, as provided by the separa- 
 tion of the voluntary part from the involuntary, 8622. Hence, it is 
 stated also, that infernal spirits cannot assault good, but only truth ; 
 consequently, when man comes into good he enjoys peace, 8722. 
 Note: before the advent of the Lord evil spirits and genii occupied the 
 inferior heaven, but were prevented from doing evil by the intuition of 
 of the superior angels ; after the Lord's advent they were expelled, 
 6914. See Influx (4, 8). 
 
 18. That Temptations are from Evil Spirits ; see above (17), 741, 
 751, 761, 1820, etc. 
 
 19. That Angels Fight against Evil Spirits ; thus, that they turn 
 aside the evils which infernals intend against man, cited, 1752. An- 
 gels hold man in goods and truths, but infernal spirits hold him in 
 evils and falses, 4249. Good spirits and angels do not excite evils and 
 falses, but they are excited by evil spirits who are therefore the causes 
 that temptations exist ; it is explained also that evil spirits are meant 
 where the wrestling of Jacob is treated of, 4307, 431 1. The miserable 
 state of man when evil spirits make assault upon him, described by 
 appearances, 5246. See Regeneration, Temptation, but espe- 
 cially Influx (8). 
 
 20. The Punishment of Evil Spirits, The law by which evil spirits 
 incur punishment, when they exceed their accustomed limit, illustrated; 
 also, how evil spirits and genii are tormented if they only approach 
 heaven, 5798. See Evil (4). 
 
 21. Subjects treated of in connection with the Life of Spirits. 
 (Note : Full particulars will be found in each Article, indicated by 
 the nature of the subject). Three heavens are described, the first com- 
 posed of societies of good spirits; the second, of angehc spirits; the 
 third, of angels, 684. The hells, and places of vastation adjoining hell 
 are described, 692—700, 814—823, 824—831, 938—946, 947—969, 
 1106 — 1113. The hells of the Antediluvians who perished are also 
 described, 1265 — 1272. The situation of heaven and the world of 
 spirits is illustrated; also, how situation and place, in the other life, 
 are to be understood, 1273—1277, 1376—1382. The quality of per- 
 ception predicated of spirits and angels, and the nature of spheres is illus- 
 trated, 1383—1399, 1504—1520. The light in which the angels live 
 is described, also their paradises and habitations, 1521 — 1534, 1619 — 
 1633. The speech of spirits and angels, its diversities, etc. ill, 
 1634 — 1650, 1757 — 1764. The Word as seen by spirits and angels, 
 and certain phenomena produced by it, described, 1767 — 1776, 1869 — 
 
 M M 2 
 
1170 
 
 SPI 
 
 1879. Some observations are made from experience on the communi- 
 cation of spirits and angels with men in the world, on visions, dreams, 
 etc., 1880—1885, 1966—1983. The state of infants in the other life, 
 their instruction, etc., is described from experience, 2289 — 2309. The 
 memory proper to spirits, and the remembrance of things done in the 
 body, is ill. 2469—2494. The condition, in the other life, of the 
 nations and peoples who are out of the pale of the church is described, 
 2589—2605. How conjugial love; and, on the other hand, adultery 
 is regarded in the other life ; the quality and state of adulterous spirits 
 described, 2727—2759. Observations are made on the freedom of 
 inan, the persuasions of spirits concerning good and evil, from expe- 
 rience, 2870—2893. Representations and correspondencies are treated 
 of (2987—3002), especially of such things existing among spirits and 
 angels, and thence derived in the Word, 3213 — 3226, 3337—3352, 
 3472—3485. The correspondence of all the members and organs of 
 man, with heaven or the Grand Man, is treated of seriatim ; ill, from 
 
 experience of the quality of the spirits in every instance, 3624 3648 
 
 3741—3750, 3883—3895, 4039-4054, 4652—4659, 4791—4805* 
 4931—4952, 5050-5061, 5171—5189, 53/7—5396, 5552, 5573! 
 The correspondence of diseases is treated in a similar manner, with 
 reference to the malign influx of evil spirits, 5719—5727. Then, a 
 series of passages concerning the attendance of angels and spirits on 
 man, subject-spirits, etc., as cited in other parts of this article, 
 5846 — 5866, 5976 — 5993. Similar concerning influx, and the com- 
 merce of the soul with the body, 6053—6058, 6189—6215, 6307— 
 6327, 6466—6496, 6598—6626. Similar concerning the spirits and 
 angels from other earths, the inhabitants there, etc., 6695—6702 
 
 mor—mxi, 6921—6932, 7069— 7079, 7170—7177, 7246—7254! 
 
 7358-7365, 7475—7487, 7620—7622, 7742—7751, 7799—7813. 
 8021—8032, 8111-8119, 8242—8251, 8371—8386, 8541-8547 
 8627—8634, 8733—8741, 8846—8852, 8947—8957, 9104—9111 
 9232—9238, 9438-9442, 9578-9584, 9693-9700, 9790-9795! 
 9967-9973, 10,159-10,166, 10,311—10,317, 10,377—10,385 
 10,513—10,518, 10,585—10,590, 10,708—10,713, 10,734—10,739. 
 10,751—10,7.59, 10,768-10,772, 10,783—10,788, 10,808—10,814, 
 10,833 — 10,837. Some particulars are given above (16). 
 
 22. The Distinction between Soul and Spirit. See Soul (4). 
 
 23. Signification of Soul and Spirit, To respire, or breathe, de- 
 notes a state of the life of faith; hence, soul denotes the life of faith, 
 and derives its name [atiima] from animation; while spirit, which has 
 a similar signification, is so called from wind, ill, and sh. 9281. Spirit, 
 when predicated of man, denotes good and truth received in the intel- 
 lectual part, thus, the understanding and life of truth ; when predicated 
 of the Lord, as the spirit of God and the holy spirit, it denotes divine 
 truth from him, fully sh, 9818. Spirit and flesh, opposed to each 
 other, denote life from the Lord, and the life or proprium of man re- 
 spectively, sk. 10,283. Spirit, in the well known passage which treats 
 of regeneration (John iii. 8), denotes the life of charity by faith, 10,049 
 end; further ill. and passages cited, 10,240. 
 
 24. The Spirit of God. The spirit of God (Gen. i. 2), denotes the 
 mercy of the Lord, the subject being man's regeneration, 19. The 
 spirit of God, predicated of Joseph (Gen. xli 38) denotes holy truth in 
 
 SPI 
 
 1171 
 
 which is good, proceeding from the Lord; in the same passage it is 
 stated that the celestial, so called, is good from the divine, and the 
 spiritual truth from that good, 5307. In a universal sense the spiritual 
 is the affection of good and truth for the sake of good and truth, not 
 for the sake of self, 5639. See Spiritual (12). 
 
 25. The Spirit of Jehovah (Gen. vi. 3) denotes inflowing truth and 
 good, 573. The spirit of Jehovah (Is. xi. 2) is called the spirit of 
 wisdom and understanding, etc., because it denotes divine truth, 9818, 
 10,196. 
 
 26. The Spirit of Truth (John xvi. 13). The Spirit of Truth is 
 holy truth from the Lord, as spoken by a spirit especially sent from 
 Him ; it is the same that the Author calls divine truth, or the divine 
 spiritual, as distinguished from the divine celestial, 3969 end, 4577, 
 8127. See Holy (2). To pour out the spirit (Joel ii. 28), denotes 
 to instruct concerning truths; to prophesy {Hid.) denotes to teach and 
 preach those truths; so likewise to dream dreams, 4682. To fill with 
 the spirit of God (Ex. xxxi. 1), denotes influx and illustration from 
 divine truth, 10,330. 
 
 27. The Holy Spirit^ called also the Comforter \jparacletu8], or 
 spirit of truth, is the holy proceeding from the Lord ; thus, it is the 
 same as divine truth from divine good, and is not to be understood as 
 a person existing from eternity, 4673 end, 6993, 8724, 9199, 9228. 
 See Holy (2). 
 
 28. The Seven Spirits (Rev. iv. 5), denote divine truths ; in this 
 passage the signification of spirit, in various senses, is fully ill. 9818. 
 
 29. The Spirit of Wisdom, predicated of those who are in celestial 
 good (Ex. xxviii. 3), denotes divine truth, fully sh, and ill. 9818. 
 
 30. To pour out the Spirit. See above (26), 4682. 
 
 31. To fill with the Spirit, See above (26), 10,330. 
 SPIRITUAL. 1. As to the general sense in which this term is 
 
 used by the Author, The universal heaven is distinguished into two 
 kingdoms, called celestial and spiritual, the angels of each kingdom 
 being distinct in quality, 459, 880 end, 3887, 4138, 10,068. Men 
 and angels are distinguished as celestial or spiritual; the former with 
 reference to good, or the will; the latter with reference to truth, or the 
 understanding, 123, 128, 875, 927, 978, 2048, 2069, 2718, 3166, 
 4585. The church is distinguished as celestial and spiritual; the former 
 with reference to its state in the most ancient times; the latter with 
 reference to the succeeding period, and the present times, 2069, 2669, 
 4448, 4489, 4493 ; compare 3240. In every man the celestial and 
 spiritual exist distinctly, and correspond to the angelic heaven ; the 
 rational, which ranges below them, corresponds to the heaven of angelic 
 spirits; the interior, sensual to the heaven of spirits, 978. It is the 
 internal man which corresponds, in form, to heaven, or to the celestial 
 and spiritual proceeding from the Lord; and the external is formed to 
 the image of the world, 6057. 
 
 2. Spiritual Life, briefly. In a general sense, to have spiritual life 
 is to be principled in truths from good; ill. by showing what the spi- 
 ritual is in its origin, 6685, cited below (12). See also Man (2, 43), 
 Regeneration (2), Remains (5), Life (7, 8, 15). 
 
 3. The two General States of Life, Spiritual and Natural, distin" 
 guished ; especially that the spiritual state is that of the internal man. 
 
1172 
 
 SPI 
 
 the natural state that of the external, 9383. See Begeneration 
 (14). 
 
 4. That the Spiritual and Natural are as Internal and External, 
 
 An internal and external are predicated of every man who is in divine 
 
 order; the internal is called the spiritual, or spiritual man; but the 
 
 external, the natural, or natural man, 978, 1015, 4459, 6309, 9701— 
 
 9709. The spiritual man is in the light of heaven; the natural man 
 
 m the light of the world, 5965. The natural man has no perception in 
 
 himself, but perceives all from the spiritual, 5286. The natural man is 
 
 like a face or mirror, in which the interiors see themselves imaged, and 
 
 this also is the cause that man thinks, 5165. The spiritual man thinks 
 
 in the natural, thus naturally, according to the correspondence of the 
 
 natural with the rational, 3679, 5165. The natural is the plane in 
 
 which the spiritual is terminated, 5651, 6275, 6284, 6299, 9216. The 
 
 spiritual sees nothing in the natural, except the natural corresponds, 
 
 3493, 3620, 3623. The spiritual or internal man can see what is done 
 
 in the natural or external, but not contrariwise, because influx is from 
 
 the spiritual into the natural, 32i9, 4667, 5119, 5259, 5427, 5428, 
 
 5477, 6322, 9110. Spiritual light when it flows into the natural part 
 
 of man is so obscured by evil loves, that it affords but little perception 
 
 of spiritual truth at this day, though it enlightens in natural things, 
 
 til 5937. The natural man from his light, which is called the lumen 
 
 of nature, can know nothing whatever of God, of heaven, or of the Hfe 
 
 after death, nor will he believe in these things when he hears of 
 
 them unless spiritual light, which is light from heaven, flow into that 
 
 lumen; in a word, such is the opposition between the spiritual and 
 
 natural man, that the latter nauseates all mention of heaven and of 
 
 spiritual things, 4096, 5006, 5022, 8944, 9109. See Internal (2), 
 
 Natural (4, 13, 16, 18), External (2, 3). 
 
 5. The Spiritual, so called, their specific Quality, etc. By the 
 spiritual are meant those who become rational from truth; the celestial, 
 on the other hand, are such as become rational from good, 2079; see 
 also 2069. The spiritual are principled in charity to the neighbour ; 
 the celestial are described in the same passages as those who are prin- 
 cipled in love to the Lord, 2048, 2069, 2088; passages collected, 2669; 
 cited 2708, 3969. By the spiritual must be understood those who are 
 in the good of faith, to which the truth of faith is but introductory, 
 2669 end. The spiritual have not perception like the celestial, but the 
 dictate of conscience derived from the truths of faith; the state of the 
 spiritual, therefore, is obscure respectivelv, 1043, 2708, 2715; see 
 below 4402, 6289. The obscurity of the spiritual receives illumination 
 from the Lord's divine human; it is here stated also, that he came into 
 the worid to save the spiritual, 2716; the latter statement anticipated, 
 2661. The celestial, from the good and truth in which they are, can 
 view indefinite things as in clear day, but the spiritual cannot come to 
 the first boundary of their light, for they dispute whether a thing be 
 or not; examples given, 2718, further ill. 3833. The truths of faith 
 with the spiritual are implicated in the scientifics of the natural man, 
 because the spiritual are without perception; ill. by the ram caught in 
 the thicket, 2831. The spiritual in this state owe their deliverance to 
 the divine human of the Lord; it is added, that the Lord assumed the 
 human that he might save the spiritual, who are sanctified and adopted 
 
 SPI 
 
 1173 
 
 by him, 2833—2834, 2836, 2841; see below 3187. The spiritual 
 thus saved by adoption are compared to the stars, because of the 
 obscurity of the knowledges in which they are, compared with percep- 
 tions of good and truth, in which the celestial are, 2849; see below 
 2935. It is only those within the church who can properly be called 
 spiritual, because they have the truths of faith from the Word, and the 
 spiritual are so called who unite the truths of faith to the good of life ; 
 the good, not of the church, are made spiritual by instruction in truth 
 when they come into the other life, 2861. The spiritual are those who 
 are initiated into good by truth, thus, who are initiated into charity by 
 faith, 2928, 2937; see below 3187- Because truth received by the 
 spiritual does not flow in from the Lord like good, their state, as re- 
 marked above, is obscure, relatively, 2935, 2937. The spiritual are 
 said to be redeemed by truth; nevertheless, the quality of their good 
 is not a birth from truth, but is derived by its own influx into truth, 
 2937; further ill. 2954. The spiritual kingdom of the Lord consists 
 of those who are denoted by Seed, because Seed denotes charity and 
 faith; it is here added, that their charity and faith are derived from the 
 marriage of good and truth in the Lord's divine human, and that hence 
 is their salvation; passages cited to this effect, 3187. Collection of 
 passages concerning the difference between the celestial and spiritual; 
 in addition to much that is stated above, it is added that the celestial 
 are those who receive good in the voluntary part, but the spiritual those 
 who receive good (by the formation of a new will) in the intellectual 
 part; how the Lord appears to the celestial and spiritual respectively, 
 etc., 3235. In the spiritual man, good is called the good of faith, and 
 truth adjoined to that good, is the truth of faith, 3236. Those called 
 celestial are principled in love, viz., in its good and truth; those 
 called spiritual in faith, that is, in its good and truth ; thus both 
 classes have good and truth, but with a difference, ill. 3240. As stated 
 above, the spiritual have not the perception of truth, but only know- 
 ledges acquired; hence, their disagreement upon essential truths, for 
 example, the divine human of the Lord, and much more upon lesser 
 points of doctrine, 3241. The quality of the celestial and spiritual is 
 again compared; the celestial speak from perception, according to the 
 Lord's words, yea, yea, and nay, nay; the spiritual reason about things; 
 the celestial derive their quality from the marriage of good and truth, 
 but the spiritual from a covenant less conjugial, 3246 cited below (7). 
 Life is given to the spiritual by the good of faith; thus, as cited above, 
 from the divine human of the Lord, who is the object of faith, 3248. 
 The spiritual are called the truly rational; passages cited, 3264 end; 
 see below (23). With the spiritual, in the beginning of regeneration, 
 truth has the dominion, but really the dominion belongs to good, and 
 it so appears in the succeeding state of regeneration, 3325; succinctly 
 stated, 3330; other passages in Regeneration (27). The distinction 
 between the celestial and spiritual is again alluded to; it is repeated 
 also, that the spiritual were saved by the coming of the Lord into the 
 worid, and for this end they were conjoined or made one with the 
 celestial; this, indeed, because the Lord, through the celestial, flows 
 into the spiritual, mediately and immediately, 3969. The distinction 
 between the celestial and spiritual is evident also in the procedure of 
 regeneration; here it is stated that the spiritual man is the interior 
 
1174 
 
 SPI 
 
 ine light of the world, so that they correspond together 440' THp 
 
 h " 1« tronTr^ 'T '"■" '^' "C""" •" '*'•' t-thTof Lh, bt 
 tne Illustration is general or common, because he has not Dercention • 
 
 passages cited to this effect, 4402. The celestial are in good for the 
 sake of good, and hence have an interior perception of Uuth he 
 spiritual learn truth, and are extprnnl d7Ha ^ri '^ • •! ■ ' ? 
 
 bv Israel «r» in .r! I! ^^^ernal, 4788. The spiritual represented 
 
 sented bv Tn ^nf '"7 '"'•"' ^^-nP^^d "ith Ihe celestial repre- 
 
 sSal nnnr .^ ' '" explanation of this, it is 6r. stated that the 
 Iruth . SI " regeneration, are in darkness concerning good and 
 church "628?'' ^r""«"°" A''"'' '.'"'^ '^ ''"* »»>« doctrLe' of theS 
 id fr'om truth ttr" f't T"'"?' "^""'^ '* characterized by 
 irC295-fi20fi Tl "" "^ '''%«'««'!«' church by truth from good, 
 rLJ uu ■ ^''* "'crease of good from truth, thus of the sni' 
 Is ial cTurch' T'^k"""" '^e increase of truth f^m good or of t?^ 
 Se p rSed 62Q^''' %r"''^' ^^""'"^ ?"' (»' "'" '° S'^'J) »>«' 
 
 ba^t-^i,- r^v^hrXA^^^^ 
 
 t?ni»i A ?"'' ,'* " "•" P"^«' •»"''• " here shown that the Lo7d cot 
 
 The man offho' "^""^u ''v^''^' ^'"'^'' '"■ 6500 cited bdownC). 
 /;«!= J 5 I " uP'".'""' •'•'"'■ch is infested in the other life bv scieu 
 
 ofbei^g'i^Sdt LS r// '"'sLS'^' ""•' -dered'^capaMe 
 
 St leirtb''' '.^•!^^''-' a!:r obSfasTTuuf a' d 
 Urd- t '>J "''^'="7 y '« '"•"ninated from the divine human of the 
 
 Unuailv nrnt7.ff fh' J'"i to assaults from the hells, but the Lord con! 
 tZ nU K ? *■" '• \ "'"y '»""'" •»« regenerated as to the volun- 
 
 In'ew^ w il 5 "^i!:"' 1° '^' 'T."''^'r' P"''' '" "'•iol' "•« I-o'd forms 
 a new will j they were saved by the Lord's advent into the world 
 
 fho.; J" ""' PT^S' '' '^ '''^'^"Ctly explained that the snirituri are 
 hose who cannot be regenerated as to the voluntary part anTthat for 
 
 are cal,:i '^ tet'Tfose S^t Sh:' Jrii"ec£'' bTth; 
 Sg'yttVo':r''7r^T^'^.«»'^ elevated X& b^ " 
 h^^Vdh^M dnZ f^l""' '^'"^o'^^d i° hi« descent to the 
 7932. 8099:8261. ' "^ °" "•''" '"''J''=**' 7"'"^> '6«6. 7828, 
 
 ♦»..»^j • 5"" "'"/* %>';<«<»; «y Regeneration. The difference of oualit v 
 that distinguishes a spiritual man from a celestial man and bo U? frnJ^ 
 the unregenerate, who are called dead ill «i -riT ■ •• ? °" 
 called a son of light, an i.age oftod, t^ reletSn ^ted 
 of to the first chapter of Genesis, the celestial man is called a son of 
 
 SPI 
 
 1175 
 
 God, a similitude or likeness of God, and his regeneration is treated of 
 in the second chapter, 51. When man becomes spiritual by regenera- 
 tion his dominion is described from external to internal, but contrariwise 
 if^^L*"'^^" *° external, if he becomes celestial, 52 ; see below 6647— 
 06-18. The spiritual man about to be made celestial, or becoming 
 celestia , is denoted in the first chapter by the sixth day, the evening of 
 the sabbath, 86. The nativity of the spiritual man is from the influx 
 ot the divine into the aflFection of sciences, the effect of which is the 
 birth of the rational, 3264. The regeneration of the spiritual man is 
 ettected m the intellectual part; but the regeneration of the celestial 
 (who lived m the most ancient times) in the voluntary part, ill. 5113 
 1 he man of the spiritual church is first led into good by truths, and 
 afterwards into truths by good; in the latter state his truths go on in- 
 creasing to eternity, 6647—6648. With the spiritual the voluntary part 
 has perished, but the intellectual part is preserved whole by the Lord ; 
 it is here that he implants a new will, or new voluntary part, by rege- 
 neration and this will is the conscience of truth, formed by receiving 
 the truths of faith, 10,296. See fuU particulars in Regeneration 
 (23, ^S, 39, 40), Man (43). 
 
 7. Varioua Classes of the Spiritual, Here it is shown how many 
 ^.o1^'*^%? .^^^^'■^"^ ^^»s*> because the spiritual are not in perception, 
 324 1 Various classes of the spiritual are denoted by the sons and 
 grandsons of Abraham, by his concubine Keturah; this because the 
 marriage of good and truth cannot be predicated of them, 3241; further 
 til, 3246, There are various classes of the spiritual, because their 
 truths are derived from the doctrinals of their churches, which are 
 various, 6427. See further particulars in Nations (10). 
 
 8. The Natural who are in Good, but not Spiritual; their lot in 
 the other life, compared with those who are in spiritual good, 5032 
 See Natural (12;. * o > 
 
 9. Natural Spiritual, and Natural not Spiritual, predicated of 
 Truth; examples given, 5008. As to good merely natural, see Good 
 (3), Natural (9). 
 
 10. The Spiritual-Natural, properly so called, is the natural in the 
 state It derives from the spiritual, and this state is that of the good of 
 faith, 9992 cited below (11). Further particulars in Natural (16). 
 
 11. The terms Celestial and Spiritual, or Celestial, Spiritual, and 
 Natural, defined together, their relative Quality, etc. Whatever is of 
 the knowledge of faith, or of the intellect, is called spiritual; whatever 
 IS of love to the Lord, and charity to the neighbour, celestial, 61, 2048 
 2088, 2507, 4515, 4585, 6057, 10,604. The celestial, spiritual, and 
 natural, succeed each other by derivation from internal to external, ac- 
 cording to the order of Influx, 775, 880, 1096 end, 1495, 1632, 1702, 
 1707, particularly 7270, 9915, 9992. The distinction between the 
 celestial and the spiritual is ill.-, the celestial has respect to goods, the 
 spiritual to truths, 1155, 1577. In the internal man, the celestial and 
 spiritual make one, but understand the spiritual by derivation from the 
 celestial, 1577; see below (13). As to celestial states there is a paral- 
 lelism and correspondence between the Lord and man, but not as to 
 spiritual (here understand the spiritual by elevation), 1 83 1 , 1 832. Celes- 
 tial good and truth, and spiritual good and truth, are ill. with respect 
 to reception from the Lord, and the distinct periods of the celestial and 
 
1176 
 
 SPI 
 
 spiritaal church, 2069. Celestial good is from the Lord, and is 
 characterised by love towards him aqd the neighbour; but spiritual 
 good is truth derived from genuine or celestial good, 2227; further 
 particulars in Good (16). Spiritual truths of faith are all truths 
 derived from good, thus, from a celestial origin ; the same is to be un- 
 derstood by the brief expression spirituale fidei, generally translated the 
 spiritual principle of faith, 2504 end. The celestial is predicated of 
 good which flows in from the Lord ; the spiritual, of truth thence de- 
 rived, 3166; further ill. 3741. The Author 6r. illustrates the difference 
 between the spiritual and natural, or, what is the same, the internal 
 and external; the spiritual man is wise from the light of heaven, the 
 natural man is wise from the light of the world, 3167, 3679; see below, 
 4402. Man was so created that the spiritual and natural might agree 
 and make one, but for this end the spiritual must flow into the natural, 
 and reduce it to order, the effect of which is man's regeneration,. 3167. 
 By the fall the natural part of man was separated, and lifted itself up 
 against the spiritual, which caused the inversion of order now necessary 
 to be restored by regeneration, 3167. The opposition in state between 
 the spiritual and natural is treated of, where it is shown, also, that 
 means are requisite for their conjunction, ill. 3913, 3928. Temp- 
 tation is described as a combat between the spiritual and the natural, 
 when they disagree, and as a means of reducing the natural to cor- 
 respondence with the spiritual, 3928; see also 4402 cited below (5). 
 When the spiritual and natural are conjoined, the heavenly marriage 
 has place, and from this time good is fructified, and truths are multi- 
 plied as from a marriage; passages cited 3971. The spiritual thus 
 conjoined becomes the interior of the natural ; as the celestial, in like 
 manner, becomes the interior of the rational, 4402 ; 4585 cited below. 
 The Author justifies the use of the terms celestial and spiritual, to ex- 
 press all that is of good and all that is of truth respectively; he then 
 explains the particular sense of the phrase, celestial-spiritual, 4585 ; see 
 below (13). The spiritual man is elevated from the natural, the 
 celestial from the rational, ill. 4585; compare 4980. Celestial things 
 are terminated in spiritual, and spiritual in natural, for in this order 
 they succeed and flow in; in further illustration of their relative 
 qudity, celestial things are as the head, spiritual as the body, natural 
 as the feet, 4938, 4939; see below 9574. Spiritual things relative to 
 natural are prior, interior, or superior {ilL 5013); nevertheless, what is 
 spiritual and what is natural agree in ultimate truth, 5008, 5028 cited 
 below (19). By the spiritual, understand whatever in the natural 
 is of the light of heaven, and by the natural, all that is of the light of 
 the world, 5328 end. The spiritual is in the light of heaven, because 
 it is one with the affection of good and truth ; but the natural is apart 
 from that affection, and is in the light of the world ; the former is the 
 internal of the church, the latter the external, 5965. Celestial good 
 must be contained in spiritual, and even in scientifics; here signified by 
 the candelabrum which was made throughout of pure solid gold, 9574. 
 In heaven the celestial, spiritual, and natural, succeed each other in 
 order, and distinguish the three heavens ; the same order also obtains 
 in the regenerate man, hr. ill. 9915. The recipient faculties of the 
 celestial, spiritual, and natural, are the voluntary, the intellectual, and 
 the scientific part of man, br, ill. 9915. The celestial in man is the 
 
 SPI 
 
 1177 
 
 good of love to the Lord; the spiritual is the good of charity; the 
 natural, thence derived, is the good of faith; it is here repeated that 
 the order of their succession is the same as the order of the three 
 heavens, 9992. The divine interiors of the Word, of the church, and 
 of worship, are called celestial and spiritual, because they are all things 
 of love and all things of faith, 10,604. See Natural (18). As to 
 the distinction between celestial and spiritual love, see Love (13). 
 
 12. Special Definition of the term Spiritual. The man of the 
 spiritual church is one born again, first by receiving the doctrinals of 
 faith, after which he is gifted with a conscience in which charity is the 
 ruling principle, 765; further tZ/. and passages cited, 2046, 2088, 2089, 
 2708. The man of the spiritual church knows nothing but what he 
 learns, and what he thus knows, he retains and believes to be true ; 
 those who have conscience, however, receive its dictate as to what is 
 true when they hear it stated, 895. The spiritual itself is intellectual 
 truth received from heaven in the internal man ; but flowing down from 
 the internal it meets with knowledges received from without, and effects 
 the birth of the rational, 1901 ; see below 5328. The rational is born 
 from the affection of sciences as a mother; but the spiritual from the 
 affection of the knowledge of truth, 2691, compare 3264 cited below 
 (23). In its genuine sense the spiritual is to be understood as the 
 light of truth from the Lord, and as this light flows into the rational 
 and natural, it is predicated of both; in like manner, the celestial is 
 the flame of good from the Lord, predicated of the rational and natural, 
 3374; their reception further e7^. 3741. The celestial is the good of 
 love and charity; the spiritual is the truth of faith and intelligence, 
 4286. It is repeated, that what is spiritual is predicated both of the 
 rational and natural, but here the divine spiritual is treated of, 4675, 
 4980, 5150. When divine truth is received by the internal or rational 
 man, it is called the spiritual in the rational; when received by the 
 external or natural man, the spiritual in the natural, 4980, further ill. 
 4988, 4992. By the celestial is meant good from the Divine ; by the 
 spiritual, truth from that good ; thus, it is the truth of good from the 
 divine human, 5307. All that is from the light of heaven in the 
 natural man, is called spiritual ; all that is from the light of the world, 
 natural, 5328 end. The interiors of the interior natural are called spi- 
 ritual, and all the spiritual is from the light of heaven, 5344, 5637 ; see 
 below (19). The spiritual in man, understood in its essence, is the affec- 
 tion of good and truth for the sake of good and truth, also of what is 
 just and equitable for the sake of what is just and equitable, and not 
 for self; why the Christian world is ignorant of this, 5639; further 
 ill. 5965. In a general sense, the spiritual is the affection both of 
 good and truth, and from this affection it is that heaven is called a 
 spiritual world, and the internal sense of the Word a spiritual sense ; 
 but, specially, the affection of good is called celestial, and the affection 
 of truth spiritual, 5639 end. The spiritual, in its first origin, is divine 
 truth proceeding from the Lord's divine human ; but it must be un- 
 derstood that divine truth contains within it divine good, and is in fact, 
 the'very life which fills heaven and the whole universe, 6685. All that 
 is properly called spiritual exists and subsists from the celestial, as all 
 truth exists and subsists from good; the spiritual is here signified by 
 the candelabrum, on account of illumination, and the celestial by the 
 
1178 
 
 SPI 
 
 gold of which it was made, 9550. The spiritual is divine truth from 
 the Lord, which bears along with it faith, intelligence, and wisdom ; 
 all which, and especially the holiness predicated of them, is here sig- 
 nified by the seven lamps of the candlestick, 9569. The term spiritual 
 [spirituale, used abstractly] is to be understood in the same sense as 
 the good of the Lord's spiritual kingdom, 9915. 
 
 13. The Celestial' Spiritual y the Spiritual from the Celestial, etc. 
 The celestial and spiritual make one in the internal man, as stated 
 above (2), or, what is the same, good and truth, will and understanding 
 make one, 15/7. In the external man all is natural, but when good 
 and truth flow-in from the internal and act as one, the external is said 
 to be united to the internal, in other words, it is made celestial-spiritual, 
 1577. The celestial-spiritual (called also the spiritual from the celes- 
 tial, 2184), is all the affection of truth in which is the affection of good, 
 whether interior or exterior, 1824; see below 9942. Those called 
 celestial-spiritual are celestial from mutual love, and spiritual from in- 
 telligence thence derived, 4286. The celestial-spiritual existing in the 
 natural is represented by Israel, the rational by Joseph, 4286. The 
 spiritual of the celestial is the intermediate between the internal of the 
 natural and external of the rational, and is represented by Benjamin ; 
 in the same passage it is explained that the celestial is all that pertains 
 to good, and the spiritual all that pertains to truth, 4585, further ///. 
 4592, 4594. The spiritual of the celestial, represented by Benjamin, 
 is spiritual truth from celestial good; the celestial of the spiritual, re- 
 presented by Joseph, is that good, not as represented by Judah, but 
 intermediate, 4592; see below 5411. The celestial-spiritual, repre- 
 sented by Joseph must be understood as the celestial-spiritual elevated 
 out of the natural, 5307. The spiritual of the celestial represented by 
 Benjamin, is the medium of communication between the internal 
 and the external, thus, between truth from the divine and the scientific 
 truths of the church, 541 1, 5586, 5639. The celestial of the spiritual, 
 represented by Joseph, disposes the scientifics and truths of the church 
 into order; hence, its rule in the natural mind is denoted by Joseph 
 in Egypt, 5510. The spiritual of the celestial is said to be in a new 
 state, when man is regenerated, so that the affection of truth proceeds 
 in order from good ; before regeneration, it is in the prior, or first state, 
 which leads to good, 6247. The spiritual of the celestial existed before 
 the coming of the Lord, but not the spiritual kingdom distinct from 
 the celestial, 6372. The good of love is celestial, the good of faith 
 spiritual; those in whom both are conjoined are called celestial-spiritual, 
 as represented by Joseph, or spiritual-celestial, as represented by 
 Benjamin; -passages cited, 96/1. The spiritual from the celestial is de- 
 scribed as truth from good ; in higher expressions, it is divine truth 
 spiritual which proceeds proximately from divine truth celestial; it is 
 the same as the internal truth of the Word, 9942. Note: where 
 these terms are ill. it is shown that the Lord alone was born a spiritual- 
 celestial man, 4592, 4594. See Tribes {Joseph, Benjamin), 
 
 14. The Divine Spiritual; first, it is described as Intellectual 
 Truth, which in man is the inmost, by which influx from the Lord 
 passes into the rational mind, 1904. The divine celestial and divine 
 spiritual are the same in the Lord as his internal man; the divine 
 rational the same as his interior man, 1950. The divine spiritual is 
 
 SPI 
 
 1179 
 
 the same as divine truth, not in the Lord, but from him, 2832, 3969, 
 4669, 4675, 4696, 4735, 5307, 6417, 8827. The divine spiritual is 
 predicated both of the divine rational and the divine natural, 4675, 
 4980, 5150. The divine celestial and divine spiritual are the same in 
 heaven as the atmosphere in the world, for they contain the angels in 
 their form and potency; thus, the divine spiritual is the very light of 
 heaven, and from its presence the Lord is called the Light, 9499, 9548, 
 9571, 9684, where a collection of seriatim passages may be referred to. 
 Briefly, the divine celestial is the proceeding divine truth received in 
 the voluntary part; the divine spiritual is the same received in the in- 
 tellectual part, 9810, ill. 9811—9815. The divine proceeding ill. and 
 sh. at large to be the spirit of truth, the holy spirit, etc., 9818. That 
 the Lord, as to the divine spiritual, was represented by Israel, 4402. 
 That the divine celestial is the divine in the inmost heaven; the divine 
 spiritual is the divine in the second heaven, 8827. See Lord (31). 
 
 15. The Two Universal Kingdoms, Celestial and Spiritual ; seethe 
 passages cited above (1), 459, etc. The quality of the celestial kingdom 
 is described as a priesthood from divine good ; the spiritual, as a king- 
 ship from divine truth, 1416, 1728, 3969. All in the celestial kingdom 
 belong to the province of the heart ; all in the spiritual kingdom to the 
 province of the lungs, 3887, 4931; further particulars in Heart. In 
 the celestial kingdom are those who correspond to the right part of the 
 brain ; in the spiritual kingdom, those who correspond to the left part, 
 4052. In the celestial kingdom everything has reference to good or 
 love; in the spiritual kingdom, to truth or faith, 4137, 4138, 4286, 
 5113. The celestial kingdom is described as inmost, or nearest to the 
 Lord ; it is by the celestial, therefore, that he flows into the spiritual, 
 but also immediately from himself, 6366. Before the coming of the 
 Lord there was no spiritual kingdom distinct from the celestial, as it 
 became after his advent; but the spiritual was the spiritual of the 
 celestial, or truth from good, 6372; further ill, 6854 cited below. The 
 distinction between the celestial kingdom and the spiritual is explained ; 
 in particular, that the external of the celestial is the good of mutual 
 love, and the internal of the spiritual the good of charity ; the conjunc- 
 tion of which is the medium called celestial-spiritual, ill. 5922, 6435, 
 cited in Charity (4). The spiritual kingdom (or the second heaven, 
 distinct from the celestial) was formed of those who were saved by the 
 Lord's advent, and who are signified by the bound in the pit; passages 
 cited, 6854; as to the respective quality of the two heavens, 7877. 
 The celestial kingdom consists of those who are in the good of love to 
 the Lord, and whose good is presented in its quality and form to the 
 understanding, and in that form is their truth ; the spiritual, on the 
 contrary, are those who understand and know truths intellectually; 
 passages cited, in which their diverse quality is treated of, 9818. The 
 celestial kingdom corresponds to the voluntary part of man, which is 
 its recipient faculty; the spiritual kingdom to the intellectual part 
 983.5, 9915, 9942. See Heaven (5), Kingdom (4). ' 
 
 16. The Church distinguished as Celestial and Spiritual ; see 2069 
 and other passages cited above (1). The most ancient or celestial 
 church, the ancient or representative church, and the Christian church, 
 agree as to internals, and are one ; but differ otherwise, as ill. 4489! 
 In the man of the most ancient church the voluntary part was whole. 
 
1180 
 
 SPI 
 
 SPO 
 
 1181 
 
 I 
 
 so that the Lord could flow in by the internal way ; but in the man of 
 
 the ancient church, and the Christian church the voluntary part has 
 
 perished, and his influx is by the intellectual, or external way, 4489. 
 
 particularly 4493. 5113. The man of the most ancient church wm 
 
 Altogether diff'erent in genius and disposi ion from the man of the 
 
 ancient church, and they see the Lord differently; passages cited. 
 
 4493 The good of the spiritual church is impure, because, in tact. 
 
 the truths of the spiritual are not truths, but variously formed doctrines 
 
 received as such ; nevertheless, such good is continually purified bv 
 
 Te Lord, and defended from evils andfalses, 6427. see also 0419. both 
 
 cited above (5). There must be influx from the celestial «°ternal into 
 
 the good of the spiritual church, otherwise its good is not good, 6499. 
 
 Bv influx through the celestial internal the Lord continually perfects 
 
 spiritual good; nevertheless, the man of the spiritual church cannot be 
 
 elevated even to the first degree of the good of the celestial church 
 
 6500 The good of the spiritual church is the good of charity, and 
 
 the spiritual church is signified by the vine ; the good of the celestial 
 
 church is the good of love, and the celestial church is signified by the 
 
 olive ; numerous passages cited concerning the diverse quality of celcs- 
 
 tial and spiritual good, 9277, 9670. See Church (5). Interna^ (5) 
 
 17 The Spirits attendant on Man ditttnguuhed as Celestial and 
 Spiritual; the former being such as act into the voluntary part, the 
 latter into the intellectual. 5978. See Spirit (6). 
 
 18 The Distinction of Spiritual and Celestial in the internal Sense 
 of the Word, br. ill. 2275, 10.604. See Internal (9). and full par- 
 
 ticulars in Word. . .«..•/? j 
 
 19 The Quality of Spiritual Truths relative to Scientific and 
 Sensual; how hardly they can be comprehended by those who desire 
 to enter into the mysteries of faith by scientifics, 233. Spiritual truths 
 are defined comprehensively as intellectual, rational, and scientific (un- 
 derstand, by derivation), 790, 1443. Spiritual truth is prior and 
 superior, or nearer to the divine ; natural truth posterior, or remote 
 from the divine, ilL 5013. What is spiritual and what is natura 
 agree in ultimate truth ; nevertheless, they are not m conjunction, but 
 affinity, and under the circumstances described are easily separated, lU. 
 5008. 5028. Spiritual truths in natural are called the interiors ot 
 scientifics, and are further described as scientifics illuminated by light 
 from heaven, 5637. Spiritual truths are in scientifics when the latter 
 are conjoined with faith and charity, 5637 end ; further til. o951, par- 
 ticulars in Truth. Spiritual truths cannot be apprehended scientiti- 
 
 cally, and hence the learned hold them j« c°^^^°'5'>V.^''.^i^\ •;; QO-^f; 
 
 20. The special Quality of Spiritual Good and Truth, br. til 3236. 
 Spiritual truths are objects of the internal sight, which is that of the 
 understanding, ilL 4301. Spiritual truths are disposed into order by 
 celestial good flowing in, 6366. Spiritual good, m its essence, is really 
 truth, ill. 10,296. See Good (16), Love (13). 
 
 21 The Distinction between Spiritual and Celestial Knowledges. 
 Knowledges of the spiritual class are those which regard faith, thus 
 doctrine; but knowledges of the celestial class, those which regard 
 love, thus, life, 1203 end. See Perception (4, 48), Knowledges 
 
 22. That all Perception is from the Influx of Spiritual Light, tU. 
 5937. See Perception (4). 
 
 23. The Spiritual predicated of the Rational Part, is the interior 
 rational which receives the influx of light from the Lord, 2701. The 
 spiritual and the rational are almost the same, but the spiritual is said 
 to be in the rational; here it is explained, that the nativity of the spi- 
 ritual man is from the influx of the divine into the afi^ection of sciences, 
 the effect of which is the birth of the rational; also, the spiritual differ 
 among themselves according to the quality of reason and of life there- 
 from, 3264. The verimost spiritual in the rational is the acknowledg- 
 ment and faith of truth, conjoined with the life of good, ilL 6971. 
 Note: the spiritual is predicated both of the rational and the natural, 
 3374, 4675, 4980, 5150; and by the rational and natural is to be un- 
 derstood the man himself formed to the reception of the celestial and 
 spiritual, 5150. The spiritual signified by Israel, the rational signified 
 by Assyria, and the scientific (or natural) signified by Egypt, ought to 
 succeed each other in order; passages cited where each is treated of 
 under the above historical names, 6047. See Reason. 
 
 24. Spiritual Things represented by Natural. All things in the 
 natural world are produced by the influx and presence of things of the 
 spiritual worid, which are not like them, but correspondent to them, 
 1632, 1881, 3349, 3483, 4004, seriatim passages, 2987—3002, 5173. 
 See Representation (20), Influx (13). 
 
 25. The Spiritual World ; br. explained that it means, in a general 
 sense, both heaven and hell, 5712. 
 
 26. World of Spirits. See Spirit (10), Representation (16). 
 
 27. The Lord's continual Advent to the Spiritual, ill. 6895. That 
 he also came into the world to save the spiritual, 6854, and other pas- 
 sages cited above (5). Full particulars in Lord (21). 
 
 SPLEEN [lien]. The region of the spirits who belong to the 
 pancreas is between the spleen and the liver, but more to the left; these 
 spirits appear above the head, 5184. The Author describes the spirits 
 and inhabitants of a certain earth among the stars, and remarks that 
 their influx was into the spleen while they discoursed with him, 9698. 
 
 SPOIL, PREY, RAPINE [spolium, prceda, rapina]. Prey, or 
 spoil in my house, (translated meat, Mai. iii. 10,) denotes remains in 
 the internal man; it is here called prey, because remains are insinuated 
 as if by theft among evils and falses, 576. Spoil taken from the 
 enemy (in various prophecies) denote celestial and spiritual good ac- 
 quired by temptations, 1851. The spoil of Midiau, taken by the 
 Israelites (Num. xxxi. 9), denotes truths which had been falsified, 3242. 
 The whelp of a lion is Judah, from the prey, my son, thou hast 
 ascended (Gen. xlix. 9), denotes innocence with its innate celestial 
 powers, and hence deliverance from hell, Q3QS. Benjamin, called a 
 wolf, said to ravin, to devour the spoil, to divide the prey (ver 27), 
 denotes the truth of good, and thereby deliverance from hell ; the par- 
 ticulars explained 6439 — 44; other passages (Matt. vii. 15; Luke x. 3; 
 John X. 12; Jer. v., vi., xxxix. 18; Ezek. xxii. 27; Zeph. iii. 3, 8; 
 Isa.v. 29; xxxi. 4; liii. 12; Num. xxiii. 23, 24) 6441, 6442. To rapine*, 
 to seize upon, plunder, spoil, are predicated of the Lord, because he 
 by the power of truth from good, delivers from hell those who have 
 become the prey of evil, 6441, 6442. To spoil [deprcedari, Ex. iii. 
 22] denotes to withdraw, or take away, here, the scientifics and truths 
 which the Egyptians had falsified, 6920; further explained 6914, 6917. 
 
1182 
 
 STA 
 
 k' 
 
 To spoil likewise denotes to receive and take into possession, to spoil he 
 sons of the east (Is. xi. 14) is to receive and take «;to possession the 
 interior goods of faith, 9340. Nineveh, said to be filled with lies and 
 rapine (Nahum iii. 1), denotes the false m principle, and evil from the 
 
 * ^SPONGE [spomia]. Those who are in evils and falses draw in 
 and retain whatever favours their cupidities and persuasions, as sponges 
 hold water, 2490. The external voluntary part before regeneration is 
 like a sponge which imbibes both clean and dirty water, 3563. 
 
 SPONTANEITY or FREEDOM, is predicated of the rational 
 part of man, though it compel the natural, 1947. Spontaneity or free- 
 dom is predicated of whatever is from the affection or love, 4029, 4031, 
 
 9460. See Liberty. 
 
 SPORT. See Play. 
 
 SPOTTED \macuIosum]. See Speckled. , , i 
 
 SPREAD- ABROAD [defundere]. To increase or spread abroad, 
 predicated of Jacob when serving with Laban (Gen. xxx. 43), denotes 
 the multiplication of good and truth, even to immensity, 4035. 
 
 SPREAD-OUT [dilatere]. See ^o Dilate, Expanse, Extension. 
 
 SPRINKLE, to, [asperfferel Blood sprinkled denotes the mercy 
 of the Lord in its proceeding, 1001 ; and the unition of divine truth 
 and divine good, 10,047. Blood sprinkled round about o«f|ie altar 
 of burnt-offerings denotes the umtion of divine truth with div ne 
 good, understand both in internals and externals; but blood sprinkled 
 at the foot of the altar for sin-offerings and t'-espass-offermgs, de- 
 notes similar unition predicated of the external only, 10,047. bee 
 
 ^APRTFICE (I6j 
 
 SQUARE OR FouR-SauARE [qnadratum-]. Truths are represented 
 
 in the other life as linear and triangular, but goods as round and 
 
 square ; the latter when good of the external man is signified because 
 
 good in externals is what is just, 9717. The altar of burnt-offering 
 
 ordered to be made square (Ex. xxvii. 1), denotes what is just, relative 
 
 to the Lord, and hence to worship, because the Lord alone is just, 
 
 9717. The altar of incense (Ex. xxx. 2), and the hreast-plate (Ex. 
 
 xxviii. 16), were ordered to be square, for the same reason, 9/ 1 7. 1 he 
 
 New Jerusalem is described as four-square (Rev. xxi. 16) because it 
 
 denotes the New Church of the Lord; its external good or justness 
 
 being thus signified, 9717. The breast-plate ordered to be a twofold 
 
 sauare (Ex. xxviii. 16), denotes what is just and perfect, because two 
 
 scares involve the all of good and the all of truth, 986 1 . The square- 
 
 ness of the altar of incense is more particularly described, and said to 
 
 denote what is just and perfect, with reference to the above passages, 
 
 'STACTE, denotes the affection of sensual truth, 10,292. See 
 
 Myrrh, Incense. , . , tt t j * ,.*««? 
 
 STAFF \baculu8']. The same word in the Hebrew denotes a staff, 
 a sceptre, and also a tribe, and because a staff denotes power it 
 has been received from antiquity as an emblem of authority, 38o8, 
 4013 A staff or rod denotes power; when predicated of the Lord, 
 his own power, ill. 4013, cited 4015. The hand or arm denotes power 
 as principal; the staff as instrumental; understand, the power of truth 
 from good, ill, and sA. 4876. The staff of strength and the staff of 
 
 STA 
 
 1183 
 
 beauty (Jer. xlvni. 17). denote power from good and power from truth 
 respectively, 4876. Staff of bread and staff of water (Is. iii. 1 ; Ezek. 
 
 11* * /• }V ^^^' '^* ^^- ^^' ^^)> ^^^^^^ sustenance and power from 
 the good of love, and the same from the truth of faith, 4876. A staff 
 
 9J o^iP^^*"^'^"' '""o^^^ "^""^'' ^^ ^Sypt [in viaJEgypti, Ps. x. 
 A ^^J' ^^"^^^^s power from ratiocination and science, 4876. The rod 
 and staff of Jehovah (Ps. xxiii. 4), denote power from divine truth 
 and good 48/6. A rod of iron (Ps. ii. 9; Rev. ii. 27; xii. 5; xix. 15). 
 denotes the power of spiritual truth in natural, 4876. A staff denotes 
 power, because it partakes in the signification of the arm and hand 
 which It supports ; hence the use of a staff or rod by magicians, etc. 
 VLwi" li?^ expenence and from representatives in the other life, 4936 
 7026. The hand and rod of Moses, denote power from the divine 
 human ; the hand interior power, because from the divine rational ; 
 the rod exterior power, because from the divine natural, 6947 The 
 staff denotes power predicated of the natural when it is in the hand 
 because the external or natural has no power in itself but from the 
 ^P^'o^^X J^' ^* ^^22- ^^® Hand (2), Magic (6), Moses (12). 
 
 STAMEN OF LIFE. The lineaments of the first stamina are 
 f-o/T ''S* ^ 1^^^ Author, by reason, he says, of correspondence, 
 07^0. He remarks what a wonderful providence rules in all things 
 even the most minute, from the first stamina of life to ultiraates ; so 
 rnany instances of providence concur in every moment of existence, 
 that their number could never be comprehended, 5894. The purest 
 stamina of the human form exist in series, or in forms receptive of 
 life, br. ill. 7408. ^ 
 
 ••.^'^«?^^* '^ [«^are]. Abraham yet standing before Jehovah (Gen. 
 xviii. 22), denotes the thought of the Lord from the human, 2247 
 Behold I stand at the fountain of waters, said by the servant of 
 Abraham (before Rebekah appeared, Gen. xxiv. 13), denotes a state of 
 conjunction predicated of divine truth in the human, 3065. The man 
 as Rebekah said, standing with the camels (ver. 30), denotes the 
 presence of truth in scientifics ; here it is added, that to stand with any 
 one denotes presence, 3136. The man invited in, and the words of 
 Laban Wherefore standest thou without (ver. 31), denote the presence 
 ot the divine truth in the natural as yet remote, 3140—3141. Jehovah, 
 m the dream of Jacob, standing over the ladder that reached to heaven 
 (chap. XXVIII. 13), denotes the Lord in the supreme, 3702. Pharaoh 
 m his dream standing by the river (chap. xli. 1), denotes prospection 
 in the natural from one extreme to the other, 5196. Joseph, a son of 
 thirty years, when standing before Pharaoh (chap. xli. 46), denotes 
 tulness of remains predicated of the celestial- spiritual in the natural- 
 standing, its presence in the natural, 5336. The brethren of Joseph, 
 when they came to Egypt, standing before him (chap, xliii. 15), denotes 
 the presence of the celestial-spiritual in the truths of the natural as 
 well as in scientifics; here it is repeated, that to stand before any one 
 denotes presence, 5638. Joseph unable to refrain himself any longer 
 before all that were standing with him (chap. xlv. 1), denotes the state 
 now prepared for conjunction; here, those standing with him being the 
 Egyptians who were sent out, denote such things as hitherto had im- 
 peded conjunction, 5869, 5872. Moses and Aaron standing in the waV 
 (Ex. V. 20), denotes the manifestation of divine law and doctrine, 7159. 
 
 VOL. II. 
 
 N N 
 
1184 
 
 STA 
 
 STA 
 
 1185 
 
 I 
 
 • ^^ 
 
 The magicians not able to stand before Moses because of the boils (Ex. 
 ix 1 1), denotes those who abuse divine order not able to be present, etc., 
 7530. Moses commanded to rise early in the mornmg and stand 
 before Pharaoh (chap. viii. 20; ix. 13), denotes the appearance of the 
 divine to those who are in evils, and the elevation of their attention by 
 the presence thus signified, 7436, 7538. For this cause I have made 
 thee to stand (raised thee up, ver. 16), said to Pharaoh, denotes the 
 state of the evil still preserved in communication with heaven, until 
 their state is completed according to order, 7548. The people said to 
 stand bv Moses, awaiting his decisions (chap. xviu. 13, 14), denotes 
 obedience in the first state of regeneration, and this from divine truth, 
 8686 8690. The people said to stand afar oflF from Smai (chap. xx. 18), 
 denotes a state remote from internals, 8918. The column of cloud 
 said to descend and stand at the door of the tent when Moses had 
 entered (chap, xxxiii. 9), denotes the dense obscurity which filled the 
 external mind of that nation, 10,551. Every man standing at the door 
 of his tent worshipping, when Moses entered (ver. 10), denotes the 
 holy esteem in which the Word and the church was held from exter- 
 nals, 10,553; compare 10,549. Briefly, to stand denotes presence, 
 manifestation, appearance, as shown in the above passages; to stand in 
 the breach (Ezek. xxii. 30; Ps. cvi. 23), is to defend against falses 
 
 breaking in, 4926. 
 
 STANDARD [vexillum]. See Sign (8624). 
 
 STAND ERECT, to, is predicated of those who are m truth, be- 
 cause good softens and produces humiliation, 7068. 
 
 STARS. 1. Signification of Stars in the Word, etc. Dust of the 
 earth, and sand of the sea, denote things celestial and spiritual, respec- 
 tively ; stars of the heavens, denote both the celestial and spiritual m 
 a superior degree, 1610. Stars denote goods and truths ; in the oppo- 
 site sense, evils and falses, 1808; as to falses, 940, 1128. 5566 cited 
 below (3). Sun denotes love and charity; moon, the faith of love and 
 charity; stars, the knowledges of faith, thus, knowledges of good and 
 truth; this, where the consummation of the age is treated of, 2120, 
 2495, 4060. Because stars denote knowledges of faith, they denote 
 especially the spiritual who have knowledges, not the celestial who have 
 perceptions, 2849, 4697. A woman clothed with the sun, and the 
 moon under her feet, denotes the church, with its love and faith ; 
 wearing a crown of twelve stars, denotes all things of faith, because 
 stars are knowledges of good and truth, 3272. The seed of Isaac 
 compared for multitude to the stars of the heavens, denotes truths and 
 the knowledges of faith, distinctively, 3378. Stars are called the hosts 
 or armies of heaven; cited here that they denote truths; in the oppo- 
 site sense, falses, 3448 end. It is repeated that stars denote know- 
 ledges of good and truth, and numerous passages are cited where the 
 dream of Joseph concerning the sun and moon and eleven stars is 
 treated of, 4697. Stars denote knowledges of internal good and truth, 
 understand, from the Lord, 9293. Good multiplies truths about itself, 
 and in every truth it is like a little star, luminous in its midst, 5912. 
 
 See Good (21). . , ^ . 
 
 2. The Star in the East. The wise men from the East, who came 
 to Jesus when they saw the star, were of those called in other parts of 
 the Word, the sons of the East ; these were acquainted with know- 
 
 ledges of good and truth, and especially with the knowledge that the 
 Lord would be born; passages cited, the prophecy of Balaam, etc., 
 3762, cited 9293. 
 
 3. Stars of the Morning (Job xxxviii. 7), denote knowledges of 
 good and truth, from good; sons of God (Ibid.) divine truths, 9643 
 end. 
 
 4. Stars in the other Life. A city called the filthy Jerusalem is 
 described ; a spirit appeared there with wandering stars about him, 
 especially about the left side ; such stars denote falses, 940. A spirit 
 appeared who represented the state of the posterity of the ancient 
 church; he was veiled as with a cloud, and wandering stars appeared 
 before his face, 1128. Good spirits, when the Lord pleases, appear 
 like shining stars, coruscating according to the quality of their charity 
 and faith, 1527. The wise, who are said to shine as the stars in the 
 other life, are the good, whatever their intelligence may have been in 
 the world, 3820. The state of military heroes who delight in war is 
 described; also, some of this class in whom there is still respect for 
 good, whose quality as to such good is represented by little stars, not 
 shining, but almost fiery, 5393. A magical spirit, like a black cloud, 
 with the appearance of wandering stars is described; here it is repeated 
 that wandering stars denote falses; fixed stars, truths, 5566; similar 
 spirits, 7803, 8112. A starry heaven is said to be visible to certain 
 angelic spirits in the other life, 1525, 1808. 
 
 5. The Visible Stars of this World, The sun of the world, like 
 all things in the universe, corresponds; the moon and stars also; the 
 stars, indeed, or constellations correspond to the heavenly abodes, 
 which are in similar order, 5377. The spirits from one of the earths 
 in the starry heavens, being interrogated, informed the Author, that 
 their sun appears flaming like ours, but less, and that they see a starry 
 firmament; it is mentioned also, that their sun is one of the lesser stars 
 known to us, 9697. See Universe. 
 
 STATE. 1. The General States of the Regeneration; here de- 
 scribed as six in number, signified by the six days of the creation, 
 6 — 13 ; particulars in Regeneration (39, 40), Man (43). More 
 universally, regeneration consists of two states which succeed each 
 other; the first, a state of labour or combat denoted, progressively, by 
 the six days of the week; the second, a state of peace, denoted by the 
 Sabbath, 9274, 10,057, 10,060, 10,360, 10,367, 10,729; particulars 
 in Regeneration (19). By temptation, combats endured in the 
 first state, a new will and a new understanding are formed, viz., by 
 truth and good received in the intellectual part, 5354, 8036, 8351, 
 9055, 9274, 9296, 9297, 10,057, 10,060, 10,360; -particulars in 
 Regeneration (22). All changes of state, whether as to the will or 
 understanding, are effected by spirits and angels from the Lord, 2796 ; 
 particulars in Regeneration (3), Society (4). 
 
 2. State and Change of State, of what Predicated, State and 
 change of state are predicated of the interiors of man, viz., his affec- 
 tions and thoughts ; and such changes are the same interiorly, as 
 changes of time and place exteriorly, 4850. Change of state is espe- 
 cially predicated of the affections; variation of state, of the thoughts 
 proceeding from such affections, 4850, 6326. 
 
 3. Fulness of State, is predicated with reference to regeneration 
 
 N N 2 
 
1186 
 
 STA 
 
 about to be accomplished, and to the state filled with good after rege- 
 neration; as to fulness of state when good is treated of, 7839; as to 
 fulness of preparation for good, see the passages cited in Regene- 
 ration (20), Remains (12). A full state is predicated of evil as well 
 as good, and it has reference to every one's capacity or measure, which 
 cannot be exceeded, 7984. See Full. 
 
 4. That States return in the other life. Whatever a man has 
 thought or done in the life of the body returns in the other life with 
 the utmost distinctness; even persons concerned in such thoughts or 
 deeds are instantly present, 823. All states of evil and good remain 
 after death, and return, but not as they existed in the world, because 
 evil is distinctly separated from good, 2116, 2256. Evils are separated 
 from goods in the case of those who are elevated into heaven ; goods 
 from evils, in the case of those who take up their abode in hell, 2256. 
 As to the state of the life after death in general, see particulars in Soul 
 and Spirit. 
 
 5. That changes of Place in the other life are really changes of 
 State, 1273— \277, 1376—1381 ; further particulars in Place (1). 
 
 6. That the varieties of State (viz., of good and truth), in the 
 other life are as the variations of heat and light in the world, 10,200. 
 
 STATION. See Port. 
 
 STATUES [*/a^M€c]. 1. Signifcation of Statues, or Stones placed, 
 A statue of stone set up denotes a holy boundary, thus the ultimate of 
 order, truth, br. 3726, sh. 3727. Stones were set up in the most 
 ancient times to mark the boundary of possessions; hence, their accepta- 
 tion as signs, or testimonies, 3727. Stones placed for boundaries were 
 esteemed holy by the ancients, because they were signs to them of holy 
 truth in the ultimate of order, 3727. Similar stones or statues were 
 set up in groves in which the ancients worshipped, and afterwards in 
 their temples; in this case they were anointed with oil, 3727. Stones, 
 therefore were erected for a sign and testimony, and for worship; like 
 the altar, they denote worship, but from holy truth ; in the opposite 
 sense, worship from the false, «A. 3727 ; the former cited 4190. Oil 
 poured on the head of a statue denotes good as the source of truth, 
 ill, 3728 cited 4090. To anoint a statue, by pouring oil on it, is to 
 make truth good, which is then called the good of truth, 4090. The 
 stones heaped up between Jacob and Laban were to testify of conjunc- 
 tion ; the same, called a statue, denotes the confirmation of good by 
 truth ; called a heap, the confirmation of truth by good, 4204 ; further 
 ill., especially as to the limitation of influx, 4205. All that is cited 
 above concerning the statues set up in ancient times is repeated ; espe- 
 cially their signification in respect to worship; the reason of the oil 
 pouredjupon them ; the drink-offering at the inauguration ; generally, 
 that the glorification of the Lord was represented, and the corresponding 
 regeneration of man, proceeding from truth to good, 4580 — 4582. A 
 statue placed upon the sepulchre of Rachel, even to this day, denotes 
 the holy principle of spiritual truth, the resurrection and perpetuity of 
 which is treated of, 4595 — 4596. A statue is representative of the 
 Lord as to divine truth ; an altar, as to divine good ; thus, twelve 
 statues, or stones for the twelve tribes of Israel, denote divine truth 
 from the Lord in its whole complex, 9388, 9389. It is repeated that 
 statues were in use amongst the ancients as representatives of worship 
 
 STA 
 
 1187 
 
 from truths; from the perversion of which, partly to idolatry and partly 
 to magic, they also represent, in the opposite sense, worship from falses, 
 ill. and sh. 10,643. They represent worship from truths, because they 
 were stones, and stones signify truths, 10,643. See Altar, Stone, 
 Representation. 
 
 2. The Statue of Nebuchadnezzar, which he saw in vision, denotes 
 the state of the church in this earth, as to the reception of divine 
 truth, in successive periods, 3021, 9406, 10,030. 
 
 3. The Statue of Salt into which Lofs wife was turned, denotes 
 truth vastated ; it is here remarked that the Hebrew word is not the 
 same as we read for statue where it represents a witness, worship, etc., 
 as above, 2454 and 2455, 9207. 
 
 4. Two monstrous Statues mentioned, partly flesh, partly stone, 
 in the boundary of the created universe, 8325 end. 
 
 STATUTES [statuta']. Statutes, or ordinances of heaven and 
 earth, (Jer. xxxiii. 25), statutes, or ordinances of the sun and moon 
 {Ibid. xxxi. 35), denote states of life relative to celestial and spiritual 
 things, the same as luminaries, 37. The use of lights, images, anoint- 
 ings, and other appointments, called statutes, were instituted in the 
 second ancient church, by Eber, and hence were not new in the Israel- 
 itish church, 1241, 4835. The statues, so called, were part of the 
 covenant, because they were interiorly derived from the law of love to 
 God and the neighbour ; in other words, they were affluxes from the 
 order of heaven, 1038, 7884. Statutes are the externals of the Word, 
 such as the rituals ; precepts, as distinguished from statutes, its inter- 
 nals, 3382, 8363; see below, 7995, 8357. An appointed or stated 
 part {pars statuta ; Gen. xlvii. 22), denotes that in the natural man 
 which exists in order and series under the internal, 6149, 6150. Put 
 for a statute (or made a law. Gen. xlvii. 26), denotes what is concluded 
 from consent, 6164 ; see below 8357. To finish an appointed or stated 
 task {statutum, Ex. v. 14), denotes to do what is enjoined, viz., by 
 spirits who infest with falses, 7138. An eternal statute, or ordinance 
 forever (Ex. xii. 16, 24), denotes the order of heaven; here it is re- 
 peated that all the statutes of the Israelitish church were such things as 
 flowed from the order of heaven, 7884, 7931. The statute or ordinance 
 of the passover, in particular (Ex. xii. 43), denotes the laws of order 
 with reference to those who are delivered from damnation and infesta- 
 tions, 7995. All the statutes commanded to the sons of Israel were 
 laws of order in the external form; but the things represented and 
 signified by them are laws of order in the internal form ; it is here ex- 
 plained also that laws of order are truths derived from good, 7995, 
 8357. The expression, to set a statute and judgment, (or statute and 
 ordinance, Ex. xv. 25,) denotes the truth of order revealed for the 
 occasion, thus, arrangement according to truths, 8357. A distinction 
 is made between precepts, which are commands relative to life; judg- 
 ments, which relate to affairs civil; and statutes which relate to wor- 
 ship; the latter, it is shown, ceased to be binding when the Lord came 
 into the world and opened the interiors of worship and of the Word, 
 8972, 9211, 10,637. See Law, Precepts, Judgments. 
 
 STAVES OR BARS [vectes], denote the power of truth from good, 
 ill. and sh. 9496. See Bars. 
 
 STAY, to. See to Remain. 
 
1188 
 
 STO 
 
 STEAL, to. See Theft. 
 
 STENCH [putor]. See Excrement, Odour. 
 
 STEPS. See Degree. 
 
 STEWARD [procurator]. The steward or administrator of a 
 house (Gen. xv. 2), denotes the external church, 1795. See Abraham 
 (iw Supplement), 
 
 STINK, to [puterey fcetere]. See Excrement, Odour. 
 
 STOMACH [yentriculus]. The preparation of food in the stomach 
 for the service of the body, corresponds to inaugurations into use, 
 which is effected in the other life by castigations and purifications, 
 seriatim, 5173 — 5179. The vexations which the food undergoes in 
 order to elicit its interior virtue, first in the stomach, and ultimately in 
 the intestines, is analogically similar to the first vexations of spirits, 
 in order that evils may be separated, etc., 5174. The reception of 
 spirits in the other life is similar to that of food, which is first gently 
 taken by the lips, and tasted by the tongue; to this succeeds harder 
 and still harder treatment, according to the difficulty there is in making 
 the food yield its use, 5175. So long as spirits are in a similar state 
 to aliments or foods in the stomach they are not in the Grand Man ; 
 but they come into the Grand Man when they are representatively in 
 the blood, 5176. The Author mentions a large number of spirits who 
 were in the region of the stomach, and whose sphere was like the smell of 
 vomit, or the rheum of indigestion ; these spirits were such as indulge 
 in anxiety about the future, and especially such as indulge in avaricious- 
 ness on that account, 5177. Spirits of this quality induce anxieties, 
 which therefore affect the stomach beyond all the other viscera, and 
 even appear as if they were caused by the stomach ; other particulars of 
 this nature mentioned, 5178, 5179. Spirits of this quality are further 
 described, and their influx illustrated, which causes anxiety aud melan- 
 choly, as just stated. The avaricious, or covetous, are again especially 
 mentioned, as appearing in that region, but a little above, 6202. Some 
 remarks on the exquisitely formed structure of the stomach, and the 
 signification of retiform textures, 9726. 
 
 STONE [lapis]. In general, stones denote truths, ill. 3720 ; in 
 the opposite sense, falses, 9011. Stones denote lowest truths, here 
 called things spiritual ; wood, lowest good, which is corporeal, derived 
 from celestial, sh. 643. Stones that are hewn denote falses, because falses 
 are devised; in this respect their signification is similar to that of bricks, 
 1296, ill. and sh. 8941. A tool to cut stones denotes what is of man's 
 own intelligence, or proprium, 8942, cited in Axe. Stones in ancient 
 times were set up as termini, or boundaries, because they denote truths, 
 1298, 3727, 4197. See Statues. Stones denote inferior truths, which 
 are those of the natural man, 3694, 4489, 4580, 5135; or truths in the 
 ultimate of order, 4580 ; further ill. 8609. Common stones denote in- 
 ferior truths ; precious stones superior, 8609, but particularly, 9407 ; 
 see below, 9846. Stones in general denote truths of faith ; the Lord's 
 spiritual kingdom ; divine truth ; in the supreme sense, the Lord Him- 
 self, 5313, sh. 6426, 7328, 8581. A stone on the mouth of a well 
 denotes the Word closed; viz., when it is understood according to the 
 letter only, 3769, 3771, 3773, 3789, 3798; compare 7519 end. An 
 altar of stone denotes, as a representative, worship in general, under- 
 stood as grounded in truths, 8940, cited in Altar. The tables of stone 
 
 STR 
 
 1189 
 
 f 
 
 on which the Law was written denote truth in ultimates, also the sense 
 of the letter which contains the internal sense of the Word, 10,376; 
 how the tables were written, and other particulars, explained, 9416. 
 A workman in stones (precious stones being meant), denotes the good 
 of love, or the voluntary part in those who become regenerate, 9846; 
 compare 10,333, 10,334 ; for particulars concerning the onyx, the 
 beryl, the jasper, etc., see Precious Stones; for Millstone, see 
 
 Mill. 
 
 STONING [lapidatio]. Stoning denotes punishment on account 
 of the violation of truth, 5 156, 7456. Stoning was on account of what 
 is false; hanging on wood, on account of what is evil, 5156. To stone 
 is to destroy falses ; in the opposite sense, it is to do violence to 
 divine truth, 8575. To be stoned (having reference to divine truths), 
 denotes the deprivation of all intelligence, 8799; compare 9067. See 
 
 to Hang. 
 
 STOP-UP, to [obturare]. The Philistines said to stop up the 
 wells of Abraham, denotes the unwillingness of those who are in the 
 mere science of knowledges to know truths ; indeed, the denial and 
 obliteration of truth, by such, 3412, 3420. See Water. 
 
 STORAX, or Aromatic Wax, denotes the truth of good, 5621. 
 
 See Aromatics. 
 
 STORE. Food treasured up as store in the land of Egypt, denotes 
 the good of truth as provided for every use of the natural mind, 5299; 
 compare 5334 — 5346, and see Remains. 
 
 STORE-HOUSES [promptuaria]. Treasure cities or store-houses 
 built in Egypt, by the enslaved Israelites, denote, in the opposite 
 sense, doctrines from falsified truths, 6661; compare 5342—5343. 
 
 STORM [procella], A stormy wind, or spirit of storms (Ezek. 
 xiii. 1 1), denotes desolation of the 'false, 739. A wind, and a storm or 
 whirlwind, named together (Isa. xli. 16), denote respectively the dis- 
 persion of falses and evils, 842. They have sown the wind, they shall 
 reap the storm or whirlwind (Hosea viii. 7), denotes inanities in place 
 of truth, and hence disturbances in the church, 9146. 
 
 STOUTNESS [slrenuitas]. Men of stoutness among the brethren 
 of Joseph, denote what is more excellent, or what prevails by reason of 
 strength in doctrine, 6086. Men of stoutness. God-fearing men, to 
 aid Moses, denote powers from truths, such truths being from good, 
 
 8710. 
 
 STRAIGHT. See Right. 
 
 STRANGERS [alienigence]. Priests and ministers denote those 
 who are of the internal church, distinguished as celestial and spiritual ; 
 strangers, or sons of strangers, called servants, denote those who are of 
 the external church only, sh. 1097, cited 2049. The Gentile nations 
 were called strangers, and servants, and denote generally those who are 
 without the church; but when the church only is treated of they denote 
 such as are in the church, but in its externals only, 2049; cited 2115, 
 4544, 7996. Sons of strangers denote those who are rational, but 
 without the church, 2115. Strangers denote those who are out of the 
 church, and thence (it is here inferred) who are in falses and evils, 4544; 
 see below 9926, 10,287. The son of the stranger and the eunuch 
 (Isa. Ivi. 3), denote those who are of the external church, that is, who 
 are natural men only; the eunuch, those who are natural but in good ; 
 
1190 
 
 STR 
 
 son of the stranger, those who are natural and in truth, 5081. Son 
 of the stranger (where it is commanded that no stranger should eat of 
 the Passover), denotes those out of the church, who do not acknow- 
 ledge anythmg of the truth and good of the church, 7996; in other 
 words, who do not acknowledge the Lord, 10,112. Strangers denote 
 those who do good, not for the love of good and truth, but for recom- 
 pense; hence It was permitted to take usury from them, 9210. The 
 voice of the Lord and the voice of a stranger, respectively, in the 
 parable of the good shepherd (John x. 3, 5), denote divine truth and 
 the false, 9926. A stranger denotes one who does not acknowledge 
 the Lord, who is out of the church, who is in evil and the falses of 
 evil, 10,112, sh. 10,287. Strangers denote those who are in essential 
 iaises; a remark will be found here on the word in the original, 10.287 
 STRANGE FIRE, denotes infernal love, 10,287. ° ' ' '' 
 STRANGE GODS, denote falses, 4544. 
 
 STRANGE LAND, denotes where the church is not, or where 
 there is no genuine truth, 8650. See Sojourner. 
 
 STRAW [stramen]. Where straw for camels is spoken of, it 
 denotes scientific truths predicated of the natural man, 3114, 4156. 
 By provender, m the same passages, is to be understood goods of the 
 natural man, and by giving provender, instruction in good, 3114, 5670. 
 Chaff or straw denotes lowest scientifics, understand the most common 
 or general of all, 7112. See Stubble, Chaff, Grass. 
 STRAY, to. See Error, to Wander. 
 STREAM. See River. 
 
 STREET [platea]. A street, or the street of a city, denotes 
 truth; understand the truth of faith; the description of the New 
 Jerusalem cited; its street of gold, because truth pellucid from good is 
 treated of, 2336. Streets denote truths ; in the opposite sense, falses: 
 cited from the preceding passage, 3727. See Way. 
 
 STRENGTH Irobur], Strength is predicated of good, might, or 
 power, of truth from good, ill, and sh. 6343. Strength is predicated 
 ot truth, and m the opposite sense, of the false, 3727 end. Heart 
 and soul and strength (Matt. xxii. 37; Mark xii. 30; Luke x. 27), 
 denote the life of love, the life of faith, and all that proceeds from 
 the hfe of love, 9050. They shall renew their strength, they shall 
 mount on the wing as an eagle (Isa. xl. 31), denotes growth in the will 
 to good, and m the rational understanding of truth, 3901. See full 
 particulars in Power. 
 
 STRETCH OUT, to [extendere]. See Expanse, Extension, 
 to Dilate. 
 
 STRIFE [n>fl]. See Dispute. 
 
 STRIKE, to [/erire]. To push or strike the people (Deut. xxxiii. 
 17], denotes to destroy falses by truths, 9081. 
 
 STRINGED INSTRUMENTS. See Music. 
 
 STRIP, to [exuere]. By the stripping off of garments is signified 
 the annihilation of such appearances of truth as the garments repre- 
 *^" q't^Vot i^^ *^ ^^® change of clothing, etc., see Garment. 
 
 feTRIPE [plaffo], A stripe or gash is predicated of hurt done to 
 truth; a bruise, of hurt done to good, 9056, ill. 9057. A stripe denotes 
 (PrS?/^^"^^"* ^^ ^^^*' '^^' 10,219. See Bruise, Hurt. 
 STRUGGLE, to [coUidere], To struggle or be in collision, pre- 
 
 SUB 
 
 1191 
 
 f\ 
 
 dicated of Esau and Jacob in the womh, denotes combat for priority 
 between truth and good, 3289. ^ 
 
 STRUGGLING OR WRESTLING \luctatio-]. In the strugglings 
 of God, I have struggled with my sister and have prevailed, said by 
 Itechel denotes, in the supreme sense, the Lord's own power ; in the 
 internal sense, temptation in which there is victory ; in the external 
 sense, resistance from the natural man, 3927, 3928. Generally, that 
 struggling or wresthng denotes temptation, especially as to truth; ill, 
 by the wresthng of Jacob, etc., 4248, 4274, 4283, 4307, 6412. See to 
 Wrestle. 
 
 STUBBLE [stipula-]. Stubble, being the grain-bearing stalk, de- 
 notes scientific truth, 7131. To be consumed as stubble denotes full 
 ^*^^2^^T?;/J?^'^^ ^^"^^ devastation, 8285. See Straw, Chaff. 
 
 blUMBLE, to [impingere]. To stumble, denotes to be scan- 
 dahzed or offended, and to fall in consequence from truths into falses. 
 9163. To stumble backward (Isa. xxviii. 13), denotes to avert one- 
 self from truth and good; to be broken {Ibid.), denotes the dissipation 
 ot truth and good; to be snared and taken (Ibid.), denotes to be allured 
 by the evils of self-love and the love of the world, 9348 
 
 STYLE OF THE WORD. The Author describes four different 
 
 styles in which the Word is written, Q^, 1139, 1140; full particulars 
 m Word. *^ 
 
 SUBJECTS, or SUBJECT-SPIRITS [subjectd]. See Spirit 
 (15). 
 
 SUBMISSION. Man ought to compel himself to submit to divine 
 good and divine truth, 1937, 1947, cited in Compel, Compulsion. 
 The connection and order of all things is preserved by the application 
 and submission of one to the other, 3091, cited in Subordination. 
 1 he potency of truth is what keeps the inferior in subjection to the 
 superior, 3091. The spiritual state can never be formed, unless the 
 natural man is thus submitted to the spiritual, 6567. The rational 
 must also submit itself to divine truth, in order that celestial love may 
 be multiplied by it, 1 940. The scientifics of the natural man cannot be 
 disposed into order without submission to the dictate flowing in through 
 the rational, 3057, 3068. There can be no conjunction with truth except 
 by submission, 309 1 . Further, there can be no conjunction of truth with 
 good without the submission of truth, and generally of all that has been 
 received externally, 4341—4347. Man comes into a state of total 
 submission by regeneration, so that his proprium is no longer the 
 ground of any freedom to him, sh, 6138. The submission of the 
 natural man is procured by his reception of truth, 5624. See Humi- 
 liation. 
 
 SUBORDINATION. All subordination, application, and sub- 
 mission must be m succession from the first source of life, that there 
 may be conjunction, 3091. The order of succession and subordination 
 is celestial spiritual, rational, scientific and sensual, 1486, 2541 2781 
 Subordination, in general terms, is predicated of the external man,* 
 which ought to be subservient to the internal or spiritual 3913 5077* 
 5125-5128, 5168, 5786, 5947, 9708, 10,272. The exterior natural 
 or sensual part ought to be subordinate to the interior natural and 
 thus serve to it as a plane for the reflection of interior goods and truths, 
 5168. Truth ought to be subordinate to good, and this is really the 
 
f 
 
 1192 
 
 SUM 
 
 case when man becomes regenerate; otherwise there can be no conjunc- 
 tion of truth with good, 4245, 4249, 4341—4347. The combats of 
 temptation are caused by the opposition between the natural and the 
 spiritual, and the endeavour to reduce the natural into subordination to 
 the spiritual, 5650. The subordination of various affections under one 
 spiritual truth is treated of; here represented by handmaids who were 
 taken as concubines, 9002. Subordination is indispensable where there 
 is any government, otherwise society could not hold together; hence, 
 subordination is a law of heaven, but it is the subordination of one good 
 to another ; in hell, the law of subordination is the very reverse, 7773. 
 
 SUBSISTENCE. See Existence. 
 
 SUBSTANCE. Substance is predicated of the voluntary part of 
 man, from which all arises or exists and subsists in him, 808. Forms 
 corresponding to life, received from the Lord, are called substances, 
 3484, 4223 — 4224. Angels are substances formed to the reception of 
 divine influx from the Lord; the material forms of men are grosser, or 
 more composite, 3741. Acquisition is predicated of truth ; substance 
 of good, 4105. It is a mere fallacy of the senses to suppose there are 
 simple substances [such as the monads in the philosophy of Wolfe], 
 5084. Divine truth, or the Word, is the verimost essential, and only 
 substantial, by which all things exist, 7004, 8861, 9410. See Form. 
 
 SUCCESSIVE. Influx is according to successive order, from the 
 Lord to the celestial, from the celestial to the spiritual, the spiritual to 
 the natural, etc., ill. 7270, 9866, 10,099. See Order (19); Influx 
 (1); Centre (3633, 4225, 5128); Degree (5146, 6326, 6465, 8603, 
 9489, 9825, 10,099). 
 
 SUCCOTH, denotes the state of truth, holy by derivation from 
 good, 4392. See to Journey (p. 457.) 
 
 SUCKLING [lactens]. A suckling and also one that gives suck 
 denotes innocence, sh. 3183, 6745. Sucklings are the recently born 
 who have not yet gained divine life, 4378. Sucklings, infants, and 
 boys, denote those who are in innocence and charity, also such principles 
 in the abstract, 9390, «A., 5236. The sucking child shall play on the 
 hole of the asp (Isa. xi. 8), denotes that no evil shall accrue to those 
 who are in innocence, 5608. See Innocence, Nurse. 
 
 SUGAR-CANE [calamus aromaticus]. See Cane. 
 
 SULPHUR, denotes hell, also devastation by the evils of self-love, 
 2446, 9141. Fire, and smoke, and sulphur, denote falses and evils of 
 every kind, 2446. Where sulphur denotes evil, fire denotes the false 
 principle kindling in it ; when fire denotes evil, the falses ascending 
 therefrom are denoted by smoke, 2446. Pitch and sulphur denote the 
 falses and evils of lust, 1299. Sulphur denotes the vastation of good; 
 salt, the vastation of truth, ill. and sh. 1666. See Salt. The ark is 
 said to have been built of gopher wood on account of the sulphur con- 
 tained in it, ill, 640 — 643. Bitumen is said to have been used in ad 
 of clay, at the tower of Babel, on account of fire and sulphur, 
 1299.' The fire and sulphur rained upon the cities of the plain denote 
 the damnation and the hell of those who are in the evils of the love 
 of self and the falses derived therefrom, ill. and sh. 2443 — 2446. 
 Fire and sulphur denote the love of self and the cupidities thence de- 
 rived, 7324. 
 
 SUM [summa]. The sum of the sons of Israel, denotes all things 
 
 SUN 
 
 1193 
 
 t 
 
 of the church ; the order and arrangement of which is here treated of, 
 10,216. See Tribes. 
 
 SUMMER [(sstas'\. The changing states of the regenerate as to 
 the will, are like summer and winter succeeding each other; as to the 
 understanding, like day and night, ill. and sh. 935, 936. See Cold, 
 Fire, Flame, Light (3, .5), Morning. 
 
 SUN. 1. The Lord as a sun. The Lord himself in the other life 
 is a sun to the celestial, and a moon to the spiritual, 1053, 1521, 1529 
 —1.531, 1837, 1861, 3636, 3969, 4493, 4696, 7083, 7173, 7270, 8812, 
 9684, 10,130— -10,809. All light in heaven is from the Lord as a sun 
 or moon according to reception, 3636, 3643; passages cited concerning 
 the Lord as a sun and concerning light and heat in the other life, 
 1 0, 1 06. The proceeding light of the Lord is intelligence ; the proceeding 
 heat, love; it is from this correspondence of light and heat that all other 
 correspondences are derived, 3339, 3636, 3643, 3969. From the appear- 
 ance of the Lord as a sun and moon, the sun denotes love, or the 
 celestial principle; the moon, charity and faith, or the spiritual principle, 
 30—37, 1529, 1530, sh. 2441, sh, 2495 ; passages cited, 4060. Love 
 and faith really proceed from the Lord as the sun of heaven, as heat 
 and light proceed from the sun of the world, 7083, 10,134. Spiritual 
 light and spiritual heat from the Lord, as the sun of heaven, make the 
 very life of man ; the one forming his will, the other his understanding, 
 ill. 6032. The Lord as the sun of heaven appears at a middle altitude, 
 a little above the plane of the right eye ; as a moon, before the left 
 eye, 1531, 4321 end, 7078, 9684, 9755. The Lord as the sun of 
 heaven does not rise and set, but appears constantly ; there is, however, 
 an appearance that he sets to those who do not receive, resembling in 
 this respect the sun of the world, 3708, 5097, 8812, 10,135, 10,146. 
 The Lord as the sun of heaven is the centre to which all in the created 
 universe has reference ; hence he is called the Most High, 9489. Where 
 the Lord appears as a sun is the east of heaven ; where he appears as a 
 moon, the south, 9684. The first proceeding of the Lord*s love, or the 
 immediate proceeding of the divine, does not enter heaven ; neither 
 does the second proceeding sphere ; but they appear as radiant belts 
 around the sun, 7270. The pure love of the Lord exceeds in its ardour 
 the fire of the sun, and is too intense to be received by any angel, spirit, 
 or man; hence, the angels are veiled with a thin cloud, etc., 6849, 8644. 
 Note : celestial love appears to those who are in self-love as thick dark- 
 ness, hence the obscuration of the sun and moon, the expressions con- 
 cerning the Lord as a consuming fire, etc., 1838, 1839, 2441, 6832, 
 9434. Further particulars concerning the Lord as a sun, and con- 
 cerning light and heat from him, in Lord (16, 17) ; Light, (3) ; Love 
 (14); Life (2) ; Influx (2); see also Cold, Fire, Flame. 
 
 2. The Lord seen in the Sun. The Author mentions as a memorable 
 circumstance that the Lord was seen in the sun of heaven by the spirits 
 of Mercury ; also by the spirits of Jupiter, who acknowledged him for 
 the God of the universe who had manifested himself to them in their 
 world ; he was also seen by spirits from our earth who had seen him 
 when he was in the world, 7173. The Author being questioned by the 
 inhabitants of a certain earth situated among the stars concerning the 
 appearance of the Lord to the angels of our earth, informed them that he 
 appears in the sun of heaven as a man, surrounded with the fire of that 
 
 ■ 
 
1194 
 
 SUN 
 
 sun from which all light and heat in the heavens are derived; he tells 
 them also that spirits out of heaven cannot behold that sun, their 
 reception of love and faith being inadequate, 10,809. 
 
 3. The Sun of Justice. The Lord is alone justice, and they are called 
 the just, from him, who are in the good of love ; to these also he appears 
 as a sun, and hence he is called the sun of justice, 9263. 
 
 4. Signification of the Sun. The sun, as stated above, denotes love, 
 or the celestial principle itself; the moon, faith, sh. 2441, 2495; pas- 
 sages cited, 4060. The Lord himself is nothing but divine good or 
 love, and divine truth proceeds from him ; this divine love is represented 
 by the fire of the sun and divine truth by its light ; passages cited, 
 5704 end; further ill. 6834, 6849, 8644. The sun denotes celestial 
 love, and in the natural, good; the moon, spiritual love, and in the 
 natural truth, 4696. In the opposite sense, the sun denotes self- 
 love; hence the adoration of the sun is really the worship of self and 
 the world, 2441, particularly 10,584. The sunrise or morning de- 
 notes love and peace from the Lord by conjunction with him ; in a 
 general sense, the approach of the Lord's kingdom, 920, 2405, 3458, 
 4275, 4283—4289, 4300, 6829, 8455, 8812. The setting of the 
 sun, or evening, denotes the last time of the church, when there is no 
 longer any love or charity; hence the signification of the sun, moon, 
 and stars, the sea, etc., where the Lord speaks of the consummation 
 of the age, by which is meant the end of the church, 1837, 1859, 
 2120, 2495. Sunset denotes obscurity of intelligence, or of the 
 understanding, as to truth; and of wisdom, or of the will, as to 
 good, sh. 3693. Sunrise denotes the conjunction of goods, after a 
 state of temptation, ill. by the wrestling of the angel with Jacob, till 
 the break of day, 4300. In the internal historical sense, the sun arising 
 to Jacob, in the same passage, denotes the entrance of his posterity 
 into representations, 4312. In the law concerning the restoration of a 
 garment before sunset, the sun denotes the good of love, or the good of 
 life derived from love, and lest such good should perish, truths must be 
 restored, 3540. The face of the Lord shining as the sun, in the trans- 
 figuration, denotes the divine love then manifested in the divine human, 
 5585. The sun growing warm, in the account of the manna, denotes, 
 in the opposite sense, the increasing heat of concupiscences, 8487. The 
 sun arising, in the law concerning theft, denotes what is clearly seen 
 from interior light, 9128. The setting of the sun, when Joshua con- 
 quered the Amalekites, denotes the cessation of that state of combat, 
 viz., with the false from interior evil, 86 1 5. The light of the sun seven- 
 fold, denotes a full state of intelligence and wisdom from the Lord, 
 9228. See Life (18). 
 
 5. The Sun of the World. The sun of the world does not rise and 
 set, but its rising and setting are expressed according to the appear- 
 ance; in this, and other respects, it corresponds to the sun of heaven, 
 5084, 5097, particularly 88 1 2, 10,135, 10,146, 10,197. The sun of the 
 world appears to spirits, when they think about it, as behind them; 
 this because it is in obscurity and darkness to those who are in the 
 other life, 7078. No spirit can see the sun of the world, or any light 
 from it; but it comes to their perception from having seen it in the 
 world, and then as somewhat dark [caliginosum^ at a considerable dis- 
 tance behind^ and in altitude a*little above the plane of the headj 
 
 SUP 
 
 1195 
 
 7171. Where the sun of this world appears in the ideas of angels is 
 at the back, or western part of heaven, opposite to the place of the 
 Lord, which is the east ; in this situation it appears as somewhat dark 
 when thought of, 9755, 10,584 end, cited again, 10,809. To the inha- 
 bitants of the planet Mercury the sun appears larger than to others; 
 the spirits of Mercury were able to communicate this fact, by a com- 
 parison with the ideas of other spirits, 7177. The ancients attributed 
 horses to the sun, who ate ambrosial foods and drank nectar, because 
 the sun denotes celestial love; horses, intellectuals derived from love; 
 and such food and drink, celestial and spiritual nourishment, 4966. 
 The sun, moon, and stars are in correspondence with celestial and 
 spiritual things, because there is nothing self-existent, but everything 
 in the created universe depends from some prior thing, and ultimately 
 from the Lord, 5377. Note: in his work entitled "The True Chris- 
 tian Religion," no. 472, the Author states that the sun of this world 
 consists of created substances, the activity of which produces fire; but 
 see his treatise entitled "The Wisdom of Angels concerning the Divine 
 Love and Divine Wisdom." 
 
 SUPPER, HOLY \sacra coena, sancta coena]. 1. Concerning its 
 Institution. The holy supper succeeded in place of the representative 
 altars, or burnt-offerings and sacrifices, which included the feasts on 
 sacred things in the Israelitish church, 2811,4211. This external 
 symbolic command was given because the greater part of mankind are 
 in external worship, and therefore little that is holy could otherwise 
 abide with them, 2165, 4700. In the primitive Christian church the 
 holy supper was observed as a feast or convivial meeting among those 
 who were united in one by charity; in this respect it resembled the 
 sacred feasts of the Jewish church, which represented the cohabitation 
 of the Lord with man, in love, 2341. See Feasts (convivia) : see also 
 
 the Author's work entitled " The True Christian Religion," 433 434, 
 
 727. The holy supper was instituted as a memorial of the Lord, and of 
 his love to the whole human race, and of man's reciprocation of that love, 
 4904, 5120, 6789. The Lord instituted the holy supper after he had 
 delivered the doctrine of his flesh and blood, but the reason of its insti- 
 tution cannot be discovered without the internal sense, 8682, 9003, and 
 passages cited at the end. 
 
 2. Bread and Wine in the Holy Supper. The signification of all 
 the offerings and sacrifices of the Israelitish church, viz., as to celestial 
 and spiritual love, are involved in the bread and wine of the holy 
 supper, 2165, 4211. Partaking of bread and wine in the holy supper 
 denotes communication, appropriation, and conjunction, 2187, 2343, 
 3513; the same as in the suppers and feasts of the ancients, 3596*. 
 Bread in the holy supper signifies the Lord himself, his love, the re- 
 ciprocal love of man, all good and truth, in general, all love and charity, 
 4211. The bread denotes celestial good, the same as a meat-offering \ 
 the wine spiritual good, the same as a drink-offering, 4581 . See Sacri- 
 fice, especially (7, 15, 26--53) ; Bread, Wine, to Eat, to Drink. 
 
 3. The Body and Blood of the Lord in the Holy Supper ; that they 
 denote respectively the divine human of the Lord, and the holy pro- 
 ceeding therefrom; thus, love itself as the all of salvation, 2343, 2359. 
 The flesh and blood of the Lord denote his human proprium; flesh or 
 bread, divine celestial love; blood or wine, divine spiritual love, 4735; 
 
1196 
 
 SUP 
 
 SWE 
 
 1197 
 
 
 the former sh. 3813. Body denotes the good of love, ill. and »A. 613o. 
 Flesh denotes the divine good of the Lord's divine human, and good 
 reciprocated in the reception by man ; blood, divme truth as the pro- 
 ceeding of such divine good, 7850, sh. 9127. See Lord (39). 
 
 4. The Sanctity of the Holy Supper. This festival is so holy that 
 it effects the conjunction of human and celestial minds, when those who 
 partake of it think from internal affection of what it represents, viz., ot 
 love from the Lord to man, and of reciprocal love on the part of man 
 to the Lord, 2177, 3316. Bread in the holy supper, as in the Lord s 
 prayer, serves, to the angels associated with man, as the object ot their 
 thoughts concerning the good of love; hence, the influx of heavenly 
 thought and affection, and the presence of the Lord in this rite, 673d, 
 4217. 4735, 9393. The holy supper is a medium by which man is 
 united to the Lord, hence its holiness, 4211, 4217, 4735. With those 
 who partake of this sacrament holily there is an influx of the good ot 
 love and charity, which conjoins them with heaven and the Lord, even 
 though they know not its signification, 6789. 
 
 5 The Time and Manner of its Celebration; see Indigence (5305, 
 10 300); Evening (5576—5579, 6110, 7193, etc.); Morning (2780, 
 3171, 3197, 3833, 3838, 5270, 5576, etc.); Passover (2342, 3994, 
 7836,7849,7997,8001). ^ ^ ., 
 
 6. Its Celebration by the Roman Catholics. From the providence 
 of the Lord it has come to pass that the common people in the Roman 
 Catholic church receive only the bread, and the priest drinks the wine, 
 because they worship external things, 10,040. Further observations 
 on such worship, that it is little better than the worship of gods of 
 wood and stone, 10,149. See Religion (2). 
 
 7 The Doctrine of the Holy Supper resumed in a Summary, seriatim 
 passages, 10,519—10,522. The holy supper was instituted by the 
 Lord • by it the church is conjoined with heaven and with the Lord 
 himsdf, therefore it is most holy, 10,519. To understand how that 
 conjunction is effected, it must be known what is signified by body and 
 blood, by bread and wine, and by partaking of these, in the internal 
 sense 10 520. The signification of each is briefly explained, as in the 
 severll passages cited above; it is added, that the angels can only per- 
 ceive these things spiritually, and hence it is that there is an influx 
 of all that is holy in faith and love, and by such influx conjunction with 
 man 10,521. When the bread is taken there is conjunction by the 
 good of love, and when the wine is taken there is conjunction by the 
 good of faith, but with those only who are in the good of love and faith, 
 10,522. The holy supper is the seal of that conjunction, 10,522 end. 
 
 'SUNDAY. See Sabbath. ^ ^ , t j *k 
 
 SUNRISE, denotes in general, the coming of the Lord, or the 
 beginning of a celestial state, passages cited in Sun (4): see also 
 
 Morning, Day-Dawn. . . o/.,e r ^u 
 
 SUNSET, denotes in general, the end of a state, 8615 ; further par- 
 ticulars in Sun (4), and in Evening, Twilight. , • i , . 
 SUP OR SIP, to [sorbere], denotes the same thing as to drink, but 
 in a diminished sense; for example, truth that is explored rather than 
 perceived, 3089. Cause or make me to sup [fae miht sorbere quaso], 
 denotes desire towards what is to be communicated and conjoined, 3089, 
 3320, compare 3316. To sup or snuff up the wind, predicated of wild- 
 
 asses (Jer. xiv. 6), denotes the taking of inane fantasies for truths, 
 1949. See to Drink. 
 
 SUPH. See Red Sea. 
 
 SUPERIOR. See Internal (2 end), and further particulars in 
 Degree, Elevation. 
 
 SUPPLICATE, to. See Worship. 
 
 SUPREME. See Inmost (10,011). 
 
 SUPREME SENSE. See Word. 
 
 SURETY, to be \spondere']. To be surety for any one (here pre- 
 dicated of Judah and Benjamin), denotes, in the spiritual sense, to be 
 adjoined to him, 5609, 5839. 
 
 SURFACE [superficies'] . The surface, or face, of the whole earth 
 covered by the locusts, denotes the extremes and ultimates of the natural 
 mind, 7643, br, 7644, 7687. 
 
 SUSIMS. See Nephilim. 
 
 SUSPEND, to. See to Hang. 
 
 SUSTAIN, OR NOURISH, to [sustentare]. To sustain with food, is 
 predicated of the influx of spiritual life, or of the goods and truths of 
 the church, by means of the celestial internal, 5915, 6106, 6576. 
 Spiritual life is sustained by the scientifics and truths of the church, 
 the acquisition of which is signified by the procuring of pasturage and 
 the buying of corn, 6078, 6114. Bread to sustain life denotes all food 
 in general, and hence the food of love and charity, which is spiritual 
 life in general, 6118. All spiritual life in the natural must be sustained 
 by influx from the internal, and by the internal from the Lord ; this 
 sustenance is the influx of good, and is represented by the provision 
 made in Egypt under the foresight and providential care of Joseph, 
 6128. Goods and truths, or knowledges of good and truth, are the 
 only food by which the life of good spirits and angels is sustained ; but 
 the sustenance of evil spirits is from the contrary of these; as to the 
 former, 1460; the latter, 1695. 
 
 SUSTAIN, OR BEAR [sustinere — in the sense of endurance]. They 
 who are in the externals only of the Word, of the church, and of worship, 
 cannot sustain the internals ; represented by the people fearing to ap- 
 proach Moses when his face coruscated, for which reason his face was 
 afterwards veiled, 10,694, 10,701—10,707. 
 
 SUSTAIN, OR HOLD UP, to \sustentare\. Sustenance afforded 
 to truth combating, was represented by Aaron and Hur supporting the 
 hands of Moses in the combat with the Amalekites, 8612. The sus- 
 taining power [sustentaculum] of good, is truth, 3812; especially 9643. 
 In heaven, it is the good of love from the Lord that sustains, includes, 
 and limits all things, 9490. 
 
 SWALLOW, OR DEVOUR, to [absorbere], denotes to exterminate, 
 here predicated of good scientifics exterminated by useless ones, 5217. 
 
 SWEAR, to [jurare]. To swear, and an oath named from swear- 
 ing [juramentum], denote affirmation and conjunction, here predicated 
 of certain spiritual states represented by Abraham and Abimelech, 2720, 
 2723. An oath predicated of Jehovah denotes irrevocable confirmation 
 from the divine, and consequently, an eternal truth, ill. and sh., 2842. 
 An oath variously expressed, in the name of Jehovah, the right hand of 
 Jehovah, etc., denotes confirmation by the divine human of the Lord, 2842, 
 4208. The irrevocable truth is expressed by an oath in accommodation 
 
1198 
 
 SWE 
 
 SWE 
 
 1199 
 
 to those who can only receive it if thus confirmed, not that it can be 
 rendered more true, or being true, more irrevocable, 2842. It was per- 
 mitted to swear by Jehovah, because an oath thus taken was repre- 
 sentative of the confirmation of the internal man; oaths, however, were 
 amon* the representatives that the Lord abolished, 2842 near the end. 
 The internal man who acts and speaks freely from conscience, does not 
 swear, still less he who has perception, for swearing involves the idea of 
 compulsion, 2842 near the end; further ill. 9166. To swear denotes 
 confirmation from the divine, also conjunction, and is predicated of 
 truths, 3037, 3375; cited 3459, 4208. To swear denotes irrevocable 
 confirmation, cited 6186, 6187, 8055 ; see below, 10,443, 10,527. To 
 adjure, or charge [adjurare, different from to swear, ^wrarc], denotes to 
 have at heart, 6514. To swear concerning the land of Canaan, pro- 
 mised to Abraham, Isaac, and Jacob, denotes the confirmed truth, that 
 those who are represented by the Israelites should enjoy the same state 
 of the church in which the ancients were, 6589, 8055. The oath ot 
 Jehovah denotes the confirmation of truths from the Word, that they 
 are divine ; here the Lord's words are explained when he forbade 
 swearing by heaven, by earth, by Jerusalem, by one's own head, 9166 ; 
 the same text cited and br. explained, 9942. To swear, predicated of 
 Jehovah, denotes irrevocable confirmation from the divine; understand 
 the confirmation of the truths and goods of faith in the internal man, 
 
 10,443, 10,527. 
 
 SWEAT [sudor]. Bread eaten in the sweat of the countenance 
 (Gen. iii. 19), denotes all celestial and spiritual good received in a state 
 of aversion, 276. The priests forbidden to wear anything that might 
 cause them to sweat (Ezek. xliv. 18), denotes that holy worship is not 
 to commingle with the proprium of man ; for sweat denotes the pro- 
 prium, which is nothing but evil and the false, 9959. An allusion to 
 sweat and other obsolete matters of the body, 5386. 
 
 SWEDENBORG. He states that he had been continually asso- 
 ciated in company with spirits and angels for many years, and had held 
 discourse with them, etc., 5, 5978 end. Speaking of the watchful pro- 
 vidence of the Lord, he avers that he had been surrounded by evil 
 spirits of the worst kind, even to the number of thousands, who infested 
 him in every way, but without the power to injure him, 59, 968. In 
 the description of man's resuscitation from death and his entrance into 
 the other life, he describes his own experience of the transition from one 
 state of life to the other, 168—181 . He remarks upon the strangeness 
 of his disclosures, and the objections hkely to be made to them, but 
 solemnly affirms the truth of all, 68, 448, 9439. He discoursed with 
 many persons known to him after their death, various instances given, 
 70, 1636, 4527, 4622, 5006, 8939. On one occasion he was let down 
 into hell surrounded by an angelic column as a guard, which was like a 
 wall around him, 699; compare 4940. The spiritual objects seen by 
 him, were perceived in light from the Lord, which is the light by which 
 angels and spirits see, compare 1521, 1972. He states that he saw 
 and discoursed with the spirits of those who lived in the world, even 
 before the flood, and at different periods afterwards in very remote times, 
 1114. He perceived manifestly that evils and falses are from the influx 
 of spirits ; also how the Lord removes evil by the mediation of angels, 
 1511. Where he describes, in seriatim passages, the speech of spirits 
 
 and angels, he repeats that he had been in consort with them, and able 
 to discourse with them for some years, 1634 sqq. When discoursing 
 with spirits, he had a perception at the same time of their locality, their 
 relative situation in the Grand Man, and, generally, of their quality, 
 1640, 6 19 1 . He describes briefly a conspiracy of evil spirits to destroy 
 him, and how he was protected, 1879. In several passages he states 
 that spirits in association with him were capable of seeing by him, as a 
 medium, the objects of this world, and of hearing its spoken language, 
 1880, 1954, 4527, 4622, 5862, 9439, 9791, 10,813. For many months 
 together he was associated with those societies which exhibit representa- 
 tives of spiritual and celestial things, that he might become acquainted 
 with their signification, etc., 3213 — 3214. He spoke with angels of the 
 first heaven in their own language, and sometimes with angels of the 
 second heaven, but the speech of the angels of the third heaven only ap- 
 peared to him as a radiation of light, etc., 3346. Speaking of the spiritual 
 sense of the Word, he says it was permitted that he should be in heaven 
 as a spirit, at the same time that he was on earth as a man, in order 
 that he might open the interiors of the Word; and that he had enjoyed 
 this privilege for many years, 4923. Being elevated into heaven, it 
 appeared to him that he was in heaven as to his head, but not so 
 elevated as to his body, and still less so as to his feet, etc., 4939. He 
 mentions a number of spirits who breathed a pernicious sphere against 
 him, and he was told that they were some who had hated him while 
 they lived in the body, though he had given them no cause, 5061. He 
 not only saw and discoursed with spirits, but touched them, 5078. It 
 was not sufficient for his interiors to be opened in order to perceive the 
 influx, of spirits, but he was also gifted with sensitive reflection, per- 
 ception at the same time being adjoined, 5171 ; compare 7055. He has 
 walked from place to place in the other life with spirits, through many 
 of their mansions, while his body remained in the same place; here he 
 explains therefore that progressions in the spirit are really changes of 
 state, 5605. Spirits thus discoursing with the Author, regarded all 
 his knowledge as their own, even to his mother tongue; he explains 
 here that it is a general law for spirits who come to man to speak from 
 his memory and knowledge as if these were their own, 5858, 6811. 
 He states that his interiors were opened by the Lord, so that he was 
 able to see the things of the other life; spirits, also, knowing that he 
 was a man in the body, 5862, 9439. For many years he perceived that 
 his every affection and thought was from the influx of spirits and 
 angels ; also from what spirits they flowed in each case, their quality, 
 etc. 6191. He has sometimes been in conversation without reflecting 
 that what he said was excited by spirits, after which the spirits have 
 told him of the state in which they were at the time, how the nearest 
 were identified with him in thought, etc., 6194. On one remarkable 
 occasion, his body was possessed by spirits, as were the prophets in 
 ancient times; such spirits at the time believing themselves to be alive 
 in the body, 6212. He describes his perception of an inspiration from 
 the Lord, which gently, yet strongly, governed the direction of his 
 thoughts for hours at a time, 6474; further as to illustration and in- 
 spiration, 9382, 9424. Always when he read the Lord's Prayer, he 
 perceived manifestly an elevation, or attraction, towards the Lord, and 
 thus a communication with heaven ; he perceived also the presence of 
 
 VOL. II. 
 
 O O 
 
1200 
 
 SWI 
 
 SWO 
 
 1201 
 
 the Lord in the prayer by an ineffable influx varying each time, 6476. 
 He relates a dream in which his father appeared to him, 6492. Speak- 
 ing of the influx from the spiritual world ruling all things which are 
 commonly ascribed to fortune, he alludes to an occasion when he 
 was playing with dice and at the same time conversing with spirits on 
 this subject, 6494. He states that the spiritual sense of the Word was 
 dictated to him from heaven, 6597; compare 6474. When speaking of 
 the spirits of Mercury, their thirst for knowledge, and insatiable curio- 
 sity, he alludes to something that he was writing concerning the future 
 which they desired to know, 6811. On one occasion when he was 
 writing the explication of the Word, in the internal sense, spirits of 
 Mercury were with him, who regarded the ideas as very material, 6929. 
 When elevated into the light of heaven, he understood all things as an 
 angel, but when he returned to natural light he could with difiiculty 
 express anything, or even comprehend it in idea, 9094; compare 9382. 
 Where he speaks of the Lord appearing as a sun to the celestial and as 
 a moon to the spiritual, he adds that he himself was permitted to see 
 the Lord as a moon, which appeared with lesser moons around it; also 
 that the light of that moon was equal to the solar light of this world, 
 according to the words of Isaiah, xxx. 26, 1531. Subsequently he 
 records a remarkable occasion, when he saw the sun of heaven, the Lord 
 himself appearing in its midst, 7173. See Spirit (9). 
 
 SWEEP, to [yerrere]. To sweep the house, and to sweep the way, 
 was a formula of speech in ancient times ; it denotes the rejection of 
 cupidities and persuasions; in general, the preparation of the mind that 
 good may flow in from the Lord, sh. 3142. The words of Rebekah, I 
 have swept the house, &c., when she invited the servant of Abraham to 
 enter in, denotes a state prepared and filled with goods, 3142. To 
 sweep the way of the Lord, and similar expressions in the prophecies 
 (Is. xl. 3; Ivii. 14; Ixii. 10; Mai. iii. I; translated, prepare the way) 
 denotes preparation to receive truth flowing in, 3142. In the opposite 
 sense, to sweep the house denotes to deprive oneself of all truths and 
 goods, which involves the being filled full with evils and falses (Matt. xii. 
 44; Luke xi. 25 cited), 3142 end. 
 
 SWEET [dulce]. The speech of spirits who are of an intermediate 
 quality between celestial and spiritual, is described as very sweet and 
 soft, it is here observed that all harmonic sweetness in the other life 
 is derived from goodness and charity, 1759. The state when truth pre- 
 dominates is represented in immature fruits, which are not agreeable to 
 the taste; but when good predominates by ripe sweet fruits; for example, 
 by the sweetness of the ripe grape, 5117. All sweetness in the natural 
 world corresponds to what is delightful and pleasant in the spiritual, 
 especially truth derived from good; here honey is treated of, 5620. 
 Sweetness (in material things) denotes, in the spiritual sense, sweetness 
 of life, which is the same thing as delight ; here, the signification of the 
 waters made sweet in the desert is explained, 8356. Sweet wines, well 
 refined (Is. xxv. 6), denote truths of good, 2341. See Cane, Honey, 
 Manna. 
 
 SWEET CANE. See Cane. 
 
 SWELLING OF JORDAN, the, denotes the insurgent state of the 
 natural or external man, his reasonings, &c., opposed to internal, 1585. 
 
 SWINE. See Hog. 
 
 I 
 
 ^P» 
 
 1- 
 
 SWORD [gladiua], 1. Signification of Swords, Daggers, etc. 
 Knives or swords used for circumcision were made of stone, because 
 stones denote truths, and it is by truths that the defiled loves are re- 
 moved, 2039 end, 2046 end, 2799, 7044, 7918. A knife, whether used 
 for sacrifice or for circumcision, denotes the truth of faith ; but instead 
 of knives, swords or daggers, (gladioli, little swords,) are mentioned, 
 on account of evil spirits, 2799; see below (2). A sacrificial knife de- 
 notes the truth of faith; a sword, truth combating, 2799. The signifi- 
 cation of sword is ill. in four distinct senses. 1 . The truth of faith 
 combating. 2. The vastation of truth. 3. The false combating. 4. 
 Punishment of the false : passages cited in each sense, 2799. A 
 sword predicated of the Levites, who represented charity, denotes, 
 in the opposite sense, evil combating by the false, 4499. To be slain 
 with the sword, denotes the perversion, destruction, and profanation of 
 the truth of the church; hence the laws concerning those found slain 
 (Num. xix. 16; Deut. xxi. 1 — 8), 4503. Swords \_gladii], denote 
 truths of faith ; daggers ImachcercB] doctrinals, 6353. A sword denotes 
 the vastation of truth and punishment of the false ; a famine the vasta- 
 tion of good, and the punishment of evil; an evil beast the punishment 
 of evil from the false; a plague or pestilence, the punishment of evil not 
 originated by what is false, but from evil itself, 7102. A sword denotes 
 truth combating aud destroying the false ; in the opposite sense, the 
 false combating and destroying truth, cited 7456, 8653, 8813, 9666. 
 A sword unsheathed, denotes continual combat, in both senses, sh. 8294, 
 but particularly 8595, both cited below (3). The glitter of a sword (as 
 in Deut. xxxii. 4 1 ; Nahum iii. 3), denotes the splendour of divine truth, 
 the penetration of which, and the loss of the faculty of seeing truth are 
 treated of, 8813 end. A sword upon the thigh, denotes, in general, 
 truth fighting from good, 10,488, cited below (3). Note: the author 
 remarks upon the signification of three distinct words for sword in his 
 Apocalypse Explained, 1 248 and other passages. 
 
 2. Short Swords or Knives in the Hand [machtBra], called instru- 
 ments of violence or cruelty (Gen. xlix. 5), denote doctrinals destroy- 
 ing truth and good, predicated of those who are in faith without charity, 
 6353, cited above (1). See Knife. 
 
 3. Swords in a variety of Passages. The flame of a sword turning 
 itself (Gen. iii. 24), denotes self-love with its cupidities and persuasions, 
 309. Esau to live upon his sword, and at first serve Jacob (Gen. xxvii. 
 40), denotes the state of the regenerate while truth is combating and 
 good is apparently subordinate, 3601. The brothers of Dinah, every 
 one taking his sword (Gen. xxxiv. 25), denotes, in the opposite sense, 
 the false and evil in combat against the truths of the ancient church, 
 4499. Those thrust through or slain with the sword (Gen. xxxiv. 27; 
 Is. xiv. 19, xxii. 2, xxxiv. 3 ; Ezek. vi. 7, ix. 7, xi. 6, 7, xxviii. 8, xxxi. 17, 
 xxxii. 20, 21; Ps. Ixxxviii. 5), denote the state of spiritual death when 
 truths and goods are utterly extinguished, 4503. Pestilence and the 
 sword (Ex. V. 3), denote damnation, predicated of evil and the false 
 respectively, 7102. I will unsheath the sword, (understvnd against 
 Israel, Ex. xv. 9) ; the sword drawn or unsheathed, in othre passages 
 (Lev. xxvi. 33; Ezek. xii. 14; xxi, 4, 5), denotes truth perpetually 
 combating against false and evil, and in the opposite sense, the false 
 continually combating against truth aud good, 8294. An angel with a 
 
 o o 2 
 
1202 
 
 SYR 
 
 drawn sword in his hand (Josh. v. 13), denotes divine truth combating, 
 in its power, 8595. Delivered from the sword of Pharoah (Ex. xviii. 4), 
 denotes from infesting falses, 8653. Put ye every man his sword upon 
 his thigh, said to the Levites (Ex. xxxii. 27), denotes truth in power 
 from good, predicated of those who are in spiritual love, 10,488. Gird 
 thy sword upon thy thigh, O most mighty (Ps. xlv. 3), denotes, in like 
 manner, divine truth combating, but from the good of divine love, 2799, 
 particularly 3021, 10,488 end. A sword, a sword is sharpened, etc. 
 (Ezek. xxi. 9), denotes the desolation of man to such a degree that he 
 sees nothing of good and truth, 309. Sennacherib king of Assyria, 
 slain by his sons with the sword (Is. xxxvii. 37 — 8), denotes the state 
 of those who are in idolatrous worship, exposed by falses to the punish- 
 ment of the false, 1 1 88. Sword and famine ( Jer. v. 1 2 ; Ezek. v. 1 6, 1 7 ; 
 Is. li. 1 9), denote negatively, privation of the knowledge of good and 
 truth respectively; or positively, the existence of evil and the false, 1460. 
 A sword of sharpness in their hand (Ps. cxlix. 6) ; My mouth like a 
 sharp sword (Is. xlix. 2) ; the sword of the Lord's mouth (Rev. ii. 12, 
 16) ; he that hath no sword, etc. (Luke xxii. 36), and the frequent 
 mention of a sword in similar passages, denotes the truth of faith com- 
 bating against evil and the false, 2799. The sword of Jehovah devour- 
 ing (Jer. xii. 12), denotes the vastation of truth, 2799, 3941, 9666. 
 Sword, and famine, and pestilence (Jer. xxiv. 10, xiv. 12, xxxii. 24), 
 denote the vastation of truth, the vastation of good, and the state ren- 
 dered utterly desolate by the consumption of good, 2799 ; other passa- 
 ges, 7102. I am come, not to send peace, but a sword (Matt. x. 34), 
 denotes the state of temptation because of truth combating, 4843. See 
 a collection of passages in the article to Slay. 
 
 SYCAMORE. The vine and sycamore (Ps. Ixxviii. 47), denote 
 truths of the internal and external church respectively, 7553. 
 
 SYCHAR. See Shechem. 
 
 SYMBOLS. Bread and wine were made symbols in the holy sup- 
 per, because they represent celestial and spiritual things, 1727, 4217. 
 This symbolic observance was commanded because the greater part of 
 mankind are in externals only, 2165. The Christian observances are 
 called symbolic also, 1083. See Representation. 
 
 SYRENS. See Magic (5). 
 
 SYRIA. The second ancient church, named from Eber, existed in 
 Syria ; its internal is denoted by Peleg, its external by Joktan, and its 
 various derived rituals by the nations here named (Gen. xi. 25—30), 
 1137. Aram or Syria, from the quality of the church which existed 
 there, denotes, in general, knowledge of good ; in the opposite sense, 
 the same perverted, sh. 1232—1234 ; cited 3762. The Hebrew church 
 that commenced in Syria, was a new church different in quality, more 
 external, than the first ancient church signified by Noah; this second 
 church was instituted by Eber, 1238. They who dwelt in Syria are 
 called Sons of the East, passages are cited here concerning the mountain 
 of the East, etc., 1250. The knowledges which anciently existed in 
 Syria, still remained with some in the time of Abraham, and in the time 
 of Balaam ; but Abraham was more apt than others to receive the seed 
 of truth, 1366; further as to Balaam in connection with Syria, 1675, 
 1992, 3249, 4112; and as to Abraham, 3031. Aram, or Syria, is dis- 
 tinguished from Aram-Naharaim, or Syria of Rivers ; the former de- 
 
 I 
 
 -4 
 
 TAB 
 
 1203 
 
 notes knowledges of good, the latter of truth, 3051 ; cited 3249. The 
 land of the Sons of the East was Aram or Syria ; and the Syrians, 
 called Sons of the East, were acquainted with the knowledges of the 
 good of faith, 3249. The Syrians pr Sons of the East denote those who 
 possess the knowledges of good and truth, and those beyond others were 
 called wise, 3249. In Syria were the last remains of the ancient church, 
 hence the remaining knowledges of good and truth that were extant in 
 that country, 3249. Padan-Aram, situated in Aram-Naharaim, or Syria 
 of Rivers, denotes knowledges of truth; it was here Nahor, Bethuel, and 
 Laban dwelt, 3664; see also 3283. Padan-Aram signifies knowledges 
 of good; because, really, all truths are knowledges of good and lead to 
 good, 3680. Padan-Aram, in a general sense, denotes knowledges of 
 good and truth in the natural man, cited 4107, 4395, 4567, 4610, 6025, 
 6242. Syria, in general, denotes knowledges of good ; but Aram-Na- 
 haraim, or Syria of Rivers, denotes in particular knowledges of truth ; 
 when called the land of the Sons of the East, it denotes the truths of 
 love, 3762. The remains of the ancient church continued in Syria a 
 long time, but it became idolatrous, and Syria put on the representation 
 of a country out of the church, or separate from the church ; it is added 
 that Syria, notwithstanding this change, continued to signify the know- 
 ledges of good and truth, 4112. The Philistines from Caphtor, and 
 the Syrians from Kir, are named together (Amos ix. 7); and the former 
 signify those who are initiated into interior truths by exterior, but who 
 pervert them ; the latter those who possess the knowledges of good and 
 truth but pervert them, 9340, cited in Philistines (9). The mer- 
 chandise of Syria (Ezek. xxvii. 16), denotes the knowledges of good and 
 truth regarded as the scientifics of the church, 9688. The blindness of 
 those sent by the King of Syria to take Elisha, being cured by him at 
 Samaria, denotes the removal of falses by doctrine from the Word, 4720. 
 It is remarked that the Syrians, Greeks, and Arabians were accustomed 
 to write by significatives, 9942. As to the Sons of the East, see further 
 in Keturah. 
 
 SYSTOLE AND DIASTOLE. See Heart. 
 
 T 
 
 TABERNACLE. See Tent. 
 
 TABLE [mensa]. The signification of eating and drinking, or of 
 food and drink, is illustrated in a clear statement, 8352. In agreement 
 with this explanation, the words of the Psalmist, " Thou preparest a 
 table before me," etc. (Ps. xxiii 5), denotes the good of love and charity 
 given, 5120. From the signification of food and drink, a table denotes 
 the heavenly receptivity in man, or heaven itself as to the reception of 
 love and charity from the Lord; here also passages are cited concerning 
 the signification of foods, 9527, 9545. According to a general rule in 
 correspondences, the container shares in the signification of the thing 
 contained ; hence a table shares in the signification of bread, which 
 denotes celestial good, 10,177. Further particulars, in connection with 
 the table of shew-bread, in Tent (8). 
 
 TABLES OR TABLETS [tabula]. The ten commandments were 
 written on tables of stone, because stones denote truths, br. 8940; 
 
mm 
 
 1204 
 
 TAI 
 
 see below, 9416. The tables on which the commandments were written 
 are called tables of the covenant, because a covenant denotes conjunc- 
 tion with the Lord, and conjunction is effected by divine truth from 
 him, 9396. The first tables were broken by Moses, because the Jewish 
 people were against the acknowledgment of any doctrinal from the in- 
 ternal sense of the Word, being themselves in externals separate from 
 internals, 9414; further ill. 10,453 10,461, 10,603, cited below. By 
 the tables is to be understood the book of the law, or the Word, in its 
 whole complex, because the ten words written on them involve all that 
 relates to heavenly life and doctrine, ill. 9416, cited 10,375. The tables 
 were of stone because stone denotes truth in ultimates, and divine truth 
 in ultimates is the Word in the sense of the letter, as we have it in this 
 world, 9416, cited 10,376. There were two tables, in order that the 
 conjunction of the Lord, by means of the Word with man, might be 
 represented; hence they were called tables of the covenant, because a 
 covenant also denotes conjunction; passages cited, 9416; cited again, 
 10,452. Conjunction was further represented by the manner in which 
 the two tables were written upon, viz., in a line continued from one 
 table to the other, as if they were but one; ill. by the division of 
 animals sacrificed when covenants were entered into, 9416. Further to 
 illustrate the signification of the tables, it is shown that engravings and 
 writings in the Word denote what is impressed on the memory and life, 
 9416 end. The preceding passages are all resumed in a summary, and 
 passages cited; it is added, that the tables being written by the finger 
 of God denotes divine truth from the Lord himself; being given to 
 Moses when Jehovah ceased to speak with him, denotes that conjunc- 
 tion comes into effect when the church is instituted, 10,375, 10,376. 
 It is stated again that the two tables denote the Word in its whole com- 
 plex; but here it is added that the Word in its whole complex means the 
 Word in particular and in general, 10,451. It is stated again that the two 
 tables denote conjunction by means of the Word, and here the nature 
 of that conjunction is ill. 10,452. It is stated again that the tables 
 denote the external sense of the Word, but here it is added that the 
 writing on the tables denotes its internal sense ; in other cases, when 
 the tables are not distinguished from the writing, they denote the Word 
 in its whole complex, internal and external together, 10,453, cited 
 10,461. The first tables of the law being broken by Moses, and other 
 tables hewn or cut, denotes that the genuine external sense of the Word 
 was destroyed, and another given for the sake of the Israelitish nation, 
 10,461, particularly 10,603, br. 10,393, 10,613. Moses with the two 
 tables of the covenant in his hand, was a representative of the Word ; 
 decending from the mountain, he represented the influx of the Word ; 
 his face shining, represented the internal appearing in the external; 
 the veil with which he covered it, the concealment of the internal of 
 the Word from that people, who were immersed in externals, 10,687, 
 10,689—10,691, 10,701, 10,705—10,707. See Moses (24, 25). 
 
 TACHES OR CLASPS. See Handles. 
 
 TACIT PROVIDENCE. See Providence (4364). 
 
 TAIL [cauda]. The tail in general denotes the separated sensual 
 part, which can only look downwards to the earth, sh. 6952. The tail 
 of the serpent denotes the ultimate of the sensual; to take hold of its 
 tail, denotes the power of elevating the sensual, 6952. Tails like 
 
 TAS 
 
 1205 
 
 1 
 
 \ 
 
 i 
 
 scorpions, and stings in their tails (Rev. ix. 10), denote reasonings 
 subtle from falses, 6952, 10,071. Tails of horses described Hke ser- 
 pents {Ibid. ver. 19), denote reasonings which are primarily from the 
 intellectual, but here opposed to truths, 6952. The tail of the dragon 
 said to draw down a third part of the stars of heaven (Rev. xii. 4), 
 denotes reasoning from falses which destroy the knowledges of good 
 and truth, 6952. In the genuine sense, the tail denotes^ truth in ulti- 
 mates; in the opposite sense, the false, ill. and sk. 10,071. 
 
 TAKE-TO, to [adducere]. To take or bring to another denotes 
 application, 3943; and conjunction, 4772, 5523, 5543. To take to 
 one's house, denotes conjunction, 3809, 4772; and introduction which 
 precedes conjunction, 5641, 5645. Joseph taken into Egypt denotes the 
 consultation of scientifics concerning divine truth, 4760. To take is also 
 to adjoin, 6744; and to enter, 8988; with which compare 9300. See 
 
 to Bring. 
 
 TAKEN, to be [capi]. See Captive. 
 
 TALENTS, in the parable, denote good and truth from the Lord 
 received as Remains, or otherwise, according to the signification of the 
 
 numbers, 5291. 
 
 TAPESTRY [tapetes]. See Curtains. 
 
 TAR [bitumen]. See Pitch. 
 
 TARES [zizania]. Tares are briefly mentioned as destructive of 
 the good seed, which they extinguished in the antediluvians who 
 perished, 408, 731 . Tares in the field denote falses in the church, 757 1. 
 
 TARRY OR ABIDE, to [commorari], denotes nearly the same as 
 to dwell, but to tarry is predicated of the life of truth with good, 
 and to dwell of the life of good with truth, 3613. See to Dwell, 
 
 Sojourner. /„ \ 
 
 TARSHISH, the precious stone. See Precious Stones (Beryl). 
 
 TARSHISH, the name of an ancient nation, signifies the doctrinals 
 and the ritual which that nation held, 1156—1158. Tarshish denotes 
 external worship corresponding to internal worship, denoted by Sheba 
 and Dedan, 3240. By the ships of Tarshish are to be understood 
 doctrinals of truth and good, 9295. By Tarshish are to be understood 
 doctrinals of love and faith, 9293. By gold and silver from Tarshish 
 are signified scientific good and truth, 9881. See Elisha. 
 
 TASKMASTERS. See Moderators, Spirit (15). 
 
 TASTE [gustus]. Seriatim passages concerning the correspondence 
 of the taste and tongue, 4791 — 4805. The taste corresponds to the 
 affection and perception of knowing and growing wise, 4793. Spirits 
 are not allowed to flow-in into the taste, because the very life of man is 
 in his perception and aff'ection of knowing, to which his taste corresponds, 
 4793. The female spirits called syrens, attempt to enter into the taste 
 that they may obsess the interiors of man, 4793. Spirits have all the 
 senses except taste; it is here stated also that if they had the sense of 
 taste they would be able to obsess men, 4794. It is further explained 
 that they have an intermediate sense analagous to taste, 1516, 1880, 
 4622, 4794. See Tongue, Sense (2), Spirit (12). 
 
 The relish of food when mentioned in the word, denotes the de- 
 lights of good and the pleasantnesses of truth; savoury meats [cupedia] 
 have the same signification, 3502. Knowledges and truths, which are 
 the food of the soul, can only be appropriated, like food for the body. 
 
 I 
 
1206 
 
 TEM 
 
 by delights, which accommodate them to reception, 3502. Savoury 
 meats denote the delights predicated of the reception of truth, here 
 called delectable [delectabUid] but not desirable \desiderabilid], 3536, 
 3589. See Delight, Good. 
 
 TEACH, to [docere], denotes to flow-in; when predicated of the 
 Lord, to provide, 7007. See Instruction, Education, Illumina- 
 tion, Inspiration. 
 
 TEAR [lachryma]. See ^o Weep. 
 
 TEBA [Thebach], See Nahor. 
 
 TEETH. See Tooth. 
 
 TEGUMENT. See Veil. 
 
 TELL OR RELATE, to [narrare]. See to Narrate. 
 
 TEMA. See Thema. 
 
 TEMAN [Theman]. Teman denotes celestial love; Paran, or 
 Mount Paran, spiritual love, 2714. See Paran, Seir, Edom. 
 
 TEMPLE. 1. The temple, and its predecessor the tabernacle, 
 were built after the tent worship of ancient times had become profane ; 
 and as the substitutes for tent worship, they have the same significa- 
 tion, 414, br. 1102. A holy man is called a tent, a tabernacle, and a 
 temple; in the supreme sense, the Lord himself is to be understood as 
 to his human essence, 414 end, 9303. When man is called a temple, 
 his state as to the truth of faith is especially signified; when a house, 
 as to the celestial principle of faith, which is the good of love, 2048. 
 When the temple is mentioned in the Word, they who read it wisely do 
 not think of the temple of Jerusalem but of the temple of the Lord; 
 in like manner, when Mount Zion is mentioned, they do not think of 
 the mountain so called at Jerusalem, but of the kingdom of the Lord, 
 2534 end. The altar of burnt-offerings, and the temple, were especial 
 representatives of the Lord; it is here stated that the temple was built 
 where Abraham had prepared to ofi^er up his son Isaac, 2777. The altar 
 was a representative of the Lord as to his divine good; the temple as 
 to his divine truth, 9714; see 10,123 cited below (2). The holy of 
 holies in the tabernacle and in the temple represented the divine 
 human in the Lord; the things contained in it, its quality, 3210. 
 By a temple is to be understood the church, and, generally, the Lord*s 
 kingdom as to truth; by the house of God, the same things are sig- 
 nified with especial reference to good; in the supreme sense they denote 
 the Lord himself, ill. 3720. The house of God derives its signification 
 from the most ancient times when it was constructed of wood, because 
 wood denotes good; but the temple was erected at a later period, of 
 stones, because stones denote truths, 3720. A stone is sometimes 
 mentioned in place of the temple, and with the same signification; it 
 denotes the divine human of the Lord, or divine truth from him in his 
 spiritual kingdom, 6426. Wood of the olive tree used in building the 
 temple of Solomon, denotes the good of truth, which is the good of 
 the spiritual church, 7847 end. The posts and lintels of the temple 
 denote natural goods and truths, 7847. The custom of erecting tem- 
 ples with an eastern aspect derived its origin from the signification of 
 the East, which denotes the good of love in its rising, 9642 end. The 
 two courts of the temple represented the external of the celestial king- 
 dom, and the external of the spiritual kingdom respectively, ill. 974 1 . 
 For some additional particulars see Numbers (19). 
 
 «i» 
 
 II 
 
 TEM 
 
 1207 
 
 ^ 
 
 2. The temples of the Philistines into which the silver and gold 
 of Jerusalem had been carried Joel iii. 5), denote worship from faith 
 alone, with the spiritual and celestial things of faith imported into it, 
 1197. The new temple described by Ezekiel, denotes the church of 
 the spiritual, the Lord also as to the divine human, 7847. Jehovah 
 whom ye seek shall suddenly come to his temple (Mai. iii. 1), and the 
 temple in the words of Jesus (Matt. xxvi. 61; John ii. 19 — 22), denote 
 the human of the Lord, 9303. The temple and the altar (Rev. xi. 1, 2), 
 denote heaven and the church ; distinguished as spiritual and celestial, 
 9741, 10,123. The inner court of the temple (xliii. 5), denotes the 
 state of those who are in the good of mutual love, 9741. 
 
 TEMPTATION. 1. Concerning Temptation Combats in general; 
 treated as a combat between goods and truths on the one hand, and 
 evils and falses on the other; and accordingly, between the angels and 
 infernal spirits who accompany with man, 8, 10, 50, 55 end, 59, 63, 
 227, 270, 653, 741, 761, 847; see 4299 cited below. Temptation and 
 anxiety are first spoken of as incident to the second state of the rege- 
 neration, when a distinction commences between what is of the Lord in 
 man, and what pertain to man's proprium, 8, 10, ill. 848. Temptation 
 must of necessity be endured by those who become regenerate, 59 end, 
 848; see below (7). Temptation is the combat of evil spirits against 
 the angels who endeavour to avert evils and falses; and this combat is 
 sensated [sentitur'] by perception, dictate, and conscience, 227, ill. 751, 
 ill. 761; see also 847, 4299 cited below. Man never produces anything 
 evil and false from himself, but the evil spirits who are with him, and 
 who cause him to believe at the same instant that it is from himself ; 
 this is known to the angels who defend him in temptations, 761. 
 Temptation is straitness and anxiety by reason of opposition to the 
 loves of man's life; thus, whatever conflicts with the love of the neigh- 
 bour, or charity, is temptation to the spiritual, which they perceive as 
 anguish of the conscience, 847 cited below (8). Temptation is endured 
 by those who have conscience, but more acutely by those who have 
 perception, 1668. Temptation involves alternating states of indigna- 
 tion and other affections (1917); this, because it is an intestine com- 
 bat for power and rule between good on the one part and evil on the 
 other, 1923. Temptation is a combat between the evil spirits attendant 
 on man and the angels, 270, 3927, 3928, 4572, 5280, cited below (3). 
 Temptation is a combat, on account of disagreement between the internal 
 and external man, as to which shall have the dominion; thus, between 
 the delights of each, 3928 ; 8351 cited below. Temptation (thus un- 
 derstood) cannot exist without the previous affirmation and acknow- 
 ledgment of good and truth, ill. 3928. Temptations first occur when 
 the inversion of state commences in order that good may have the 
 dominion, 4248; passages cited 4256. Temptations do not take place 
 until knowledges have been imbued by which a man defends himself, 
 and to which he recurs for solace; therefore, they do not occur until he 
 is of adult age, 4248. When temptations begin the angels hold man 
 in goods and truths, while evil spirits hold him in evils and falses 
 (4249); in other words, when good assumes the dominion, the natural 
 man is in falses, which are then perceived, and which cannot be re- 
 moved except by divine means; this (the Author adds) is the most 
 secret reason why a man who is regenerated must needs undergo spiri- 
 
1208 
 
 TEM 
 
 tual temptations, 4256; see below 4341, 6097. There are two states 
 of temptation, first as to truth, afterwards as to good; for a man can 
 only be tempted as to what he loves, and the love of truth precedes 
 that of good, 4274, 5035. He who is not in the good of faith cannot be 
 admitted into spiritual temptations, because he would instantly succumb; 
 such are only let into natural anxieties, 4274. None can be tempted but 
 those who are in the affection of good and truth, and with such temp- 
 tation commences when the Lord is more nearly present, 4299. Temp- 
 tations are from the excitement of evils and falses by infernal spirits; and 
 because the Lord is then more present with man they appear as if they 
 were from the divine, 4299. Temptations exist when good is conjoining 
 itself to truths, because fallacies and falses adhere to truths in the 
 natural or external man, 4341. Temptation is for the sake of the con- 
 junction of good and truth in the natural man ; here it is again de- 
 scribed as a combat between good and evil spirits attendant on man, 
 4572. As the state of temptation exists for the sake of the conjunc- 
 tion of good and truth, it is succeeded by a state of joy or solace on 
 account of such conjunction effected, 4572; see also 5246, 8367, 8370. 
 Temptation, as previously described, is a combat of the internal and 
 external man ; this combat is against evils and falses which flow into 
 the external man from the hells, and it is permitted in order that 
 charity and faith from the Lord may be firmly implanted, 8351. 
 
 2. Passages cited by the Author concerning Temptations, 2819. 
 1. Concerning temptations in general, 59, 63, 227, 847. 2. Tempta- 
 tion is a combat concerning power, whether good or evil, the true or 
 false shall rule, 1923. 3. In temptations there occur indignations and 
 many other affections, 1917. 4. Temptations are of three general 
 kinds, celestial, spiritual, and natural, 847. 5. In tempUtions, evil 
 spirits make assault upon whatsoever is of man*s love, and thus of his 
 very life, 847, 1820, 6. As to what temptations effect, especially that 
 they subdue things merely corporeal, 857, 1692, 1717,1740. 7. That 
 evils and falses are only subjugated, not abolished by temptations, 868. 
 
 8. That truth is the first essential, or active means of combat, 1685. 
 
 9. A man must fight from goods and truths imbued by knowledges, 
 although, in themselves, they are not goods and truths, 1661. 10. It 
 is evil genii and spirits who excite evils and falses in man, and thus are 
 the cause of temptations, 741, 751, 761. 11. Man, in temptations, 
 thinks the Lord absent, yet he is then more present than at other 
 times, 840. 12. Man of himself could not sustain the combats of 
 temptation, because they are against all the hells, 1692 end. 13. It is 
 the Lord alone who fights in man, 1661, 1692. 14. One effect of 
 temptations is to deprive evil genii and spirits of the power of doing 
 evil, and inspiring the false in man, 1695, 1717. 15. Temptations are 
 suffered by those who have conscience, and more acutely by those who 
 have perception, 1668. 16. Temptations, at the present day, are rare, 
 but anxieties are endured, which are of a different nature and origin, 
 762. 17. Men who are spiritually dead cannot sustain the combats of 
 temptation, 270. 18. All temptations are characterized by despair as 
 to the end, 1787, 1820. 19. After temptations, there succeeds a state 
 of fluctuation, 848, 857. 20. The good learn by temptation that they 
 are nothing but evil, and that all they have besides is of mercy, 2334. 
 21. It is an effect of temptations to conjoin goods and truths more 
 
 W/# 
 
 \/ 
 
 
 TEM 
 
 1209 
 
 strongly, 2272. 22. None are saved by temptations if they succumb, 
 nor yet if they deem they have merited by them, 2273. 23. In all 
 temptation there is freedom, much greater than without temptations, 
 1937 end. 
 
 3. Evil Spirits the cause of Temptations, Stated generally, that 
 temptations are caused by evil spirits, and that they act by exciting 
 evils and falses, 59, 227, 270, 653, 741, 751, 761. Temptations are 
 of two kinds, those of infernal spirits and those of genii; the assaults 
 of the former being against affections of good; the assaults of the 
 latter against affections of truth, 653, 751, 1820, 2363, 5035. The 
 assaults of evil spirits and genii are upon the loves which are of man's 
 very life, 847 ; particularly 1820. Temptation is a combat between 
 the evil spirits attendant on man and the angels ; thus between the ex- 
 ternal man and his delights to which evil spirits are adjoined; and the 
 internal man and his delights to which angels are adjoined, 270, 3927, 
 3928, 4572. Temptations arise because the angels hold man in goods 
 and truths, and infernal spirits hold him in evils and falses; the goods 
 and truths, evils and falses, appearing as his own, ill. 4249, further ill, 
 4572, 5036. Temptation is the struggle occasioned by evil spirits 
 fighting against truth, which is defended by the angels associated with 
 man ; the apperception of that combat in man is his temptation, 4274, 
 5280. Temptations do not proceed from good spirits, but from evil 
 spirits, because temptation is the excitement of what is evil and false 
 in man, 4307 ; the latter ill. 4299. It is the influx of evil spirits, 
 exciting evils and falses, that causes temptations, ill. 5036. When evil 
 spirits are associated with man, and in combat against the angels, they 
 are not in hell, but in the world of spirits, 5852, cited 6657. Temp- 
 tation is caused when the man of the church is let into his own evil, 
 for then a combat takes place between infernals from hell and angels 
 from heaven, 6657. The craft and malice of evil spirits when man is 
 in temptations are incredibly great, so strong is the endeavour and in- 
 tention to subjugate those who are in good and truth, 6666, Repeated, 
 that temptations are combats, between spirits and angels with those who 
 are regenerating, and that the assault is from evil spirits, while the 
 good only defend, 8959, 8960. See Regeneration (3). 
 
 4. The most secret Cause of Temptations, ill, 4256 cited above (1), 
 
 5. Temptations treated of specifically in series with the Doctrine of 
 Charity, 8958 — 8969. Temptations are spiritual combats between evil 
 from hell and good from the Lord in those who are regenerating, 8958, 
 8959. They are induced by evil spirits who dwell with man, in his 
 evils and falses; against whom the angels defend man by the truths of 
 faith, 8960. The strife in temptations concerns the dominion of evil 
 over good, or of good over evil ; in other words, of the natural man 
 over the spiritual, or the spiritual over the natural, 8961. The com- 
 bats of temptation can only be sustained by the truths of faith from 
 the Lord, because it is only thus the Lord can be present with man, 
 8962. As the combats of temptation are sustained by the truths of 
 faith, no one is led into them until he has reached adult age ; nor even 
 then, unless he has the truths of faith, 8963, 8964. If any were ad- 
 mitted into spiritual temptations without the truths of faith they would 
 succumb, and their state afterwards would be worse than before, be- 
 cause then, evil would have acquired power over good, and the false 
 
1210 
 
 TEM 
 
 over the true, 8964. Few at this day are admitted into temptations, or 
 know what temptations are, and to what they conduce, 8965. By temp- 
 tations when endured, the truths of faith are confirmed, and concupis- 
 cences are subdued; thus, the spiritual or internal man rules the 
 natural or external, a perception of truth and good is enjoyed, and 
 hence man has intelligence and wisdom, 8966, 8967. Temptations are 
 endured when man is introduced into good by truths, but not when he 
 is in good, for then he is in heaven, 8968. In temptations, man ought 
 to fight against evils and falses as from himself, still believing that it is 
 from the Lord, if not while the temptation is felt, at least afterwards, 
 8969. If a man, after temptation, does not believe that the Lord alone 
 fought^ for him, and conquered for him, it proves the temptation was 
 but external, and that it has not implanted anything of faith and 
 charity in him, 8969 end. They who consider their works meritorious 
 cannot fight against evils infused by the hells, but for those who do not, 
 the Lord fights and conquers, 9978. 
 
 6. The end or utility of Temptations. Temptations are endured 
 that the external man may be brought under the dominion of the in- 
 ternal ; in other words, that the cupidities and falses of the external 
 man may be subjugated, 857; further ill. 892, 1717. Evils and 
 falses cannot be abolished, but they are so subdued that they can 
 be bent to goods and truths; this, after enduring temptation com- 
 bats, by which a new faculty is given to receive goods and truths, 
 868; compare 1740, 1868. Temptations are the means by which 
 evils and falses are broken up [discutiuntur], and by which a con- 
 science is given and strengthened, 1692. The effect of temptations 
 in which the evil and false are overcome is to deprive infernal spirits 
 of any further power of doing evil, 1694 end; particularly 1695, 1717, 
 1740. Temptations are permitted, not only that man may be con- 
 firmed in truths, but also that his truths may be more strongly con- 
 joined with good, br. ill, 2272, cited 2819, 3667 end. None are saved 
 by the mere fact of having endured temptations, if they yield in them, 
 or suppose that merit belongs to them ; in the latter case, it is a proof 
 that the thoughts received by temptations are lost, and as a consequence 
 heavier temptations may be endured, 2273. Those who overcome ia 
 temptations learn from them that they are nothing but evil, and that 
 all they receive otherwise is from the mercy of the Lord, 2334. The 
 vessels recipient of truth (rational, and natural) are softened by tenip- 
 tations, and rendered receptive of good, ill. 3318. The rational or in- 
 ternal man receives truth before the natural or external, and hence 
 again are temptation combats, which endure until the natural man is 
 also receptive, 3321, further ill. 4341.* The end regarded in temptation 
 combats is the state of peace in which they cease, ill. 3696. The end 
 of temptations is that good may have the dominion, or be united to 
 truths, 4248. Temptations are the means by which goods are con- 
 joined to truths; hence it is that they commence when good begins to 
 act, 4341. Temptations, endured even to despair, are the means by 
 which evils are removed, after which celestial good flows in from the 
 
 * There is no interior reception of truth at the end of the church, when incre- 
 dulity universally reigns, 3399. There can be no temptation without the affirmation 
 and acknowledgment of truth, 3928. Hence, the rare occurrence of spiritual tempta- 
 tions, as shown 751, 762, cited above (30). See further in the article Truth. 
 
 i I 
 
 4 
 
 4^ 
 
 TEM 
 
 1211 
 
 Lord, and a new will is born in the natural, 5353, further ill. 5354. 
 Fructification, or the multiplication of truth from good is effected by 
 temptations, because they remove the loves of self and the world, 5356. 
 The apperception of good and truth is secured by temptations, because 
 from opposites, infused by evil spirits, they give relatives, and hence 
 the apperception of quality; they also confirm goods and truths ; evils 
 and falses at the same time being so subdued that they dare not rise 
 again, 5356; further ill. where the persistence of temptation even to 
 desolation and despair is treated of, 6144. The Lord permits infernal 
 spirits to lead the good into temptations by the infusion of evils and 
 falses, in order that truth and good may be more interiorly implanted 
 and strongly confirmed ; thus, all the evil induced by them is turned 
 into good according to laws of eternal order, 6574. It is an effect of 
 temptations also to lead man into more interior societies, and thus to 
 confer upon him a more extensive and elevated faculty of perception, 
 6611. Truths are multiplied and confirmed by infestations, 6663, 6664. 
 An internal, called the internal ilian, is opened, and given to man by 
 temptations ; this is effected by influx from the Lord, fighting against 
 evils and falses from the interior, ill, 10,685. Goods and truths thus 
 given to man do not come to his apperception in temptations, but after- 
 wards, if he overcomes, 10,685, 10,686; compare 8370 as to the 
 arrangement of truths after temptation combats, cited below (19). 
 
 7. That Temptations are the essential means of Regeneration, 4317 
 end, 5036. Temptations are necessary to purify from the loves of self 
 and the world, and though they are rarely experienced in the world at 
 the present day, they are well known [probe'] in the other life, 7090; 
 further ill. 7122. Temptations are permitted that man may be rege- 
 nerated, which is done by the implantation of faith and charity, thus, 
 by the formation of a new will and a new understanding; temptations 
 are necessary to this end, because the false and evil must be overcome 
 which are opposed to faith and charity, 8351. Not only is it necessary 
 for man to undergo temptation in order to be regenerated, but he must 
 endure many temptations, which follow each other in successive order, 
 8403. 
 
 8. Temptations of three kinds. Celestial, Spiritual, and Natural ; 
 celestial, when endured by those who are principled in love to the 
 Lord; spiritual, with those who are principled in charity to the neigh- 
 bour; natural, with those who are not in celestial or spiritual love, in 
 which case there is not really temptation, but anxieties from disappoint- 
 ment of the natural desires, ill. 847. There are spiritual temptations 
 and natural temptations; spiritual temptations sometimes exist without 
 natural temptations, sometimes with them, ill, 8164. Spiritual temp- 
 tations affect the internal man, and the very life; natural temptations 
 are only troubles of mind, or of the natural affections, 8164; com- 
 pare 847. A third kind of temptations, so to call them, are physical, 
 or from a melancholy habit, associated with which there may, or may 
 not, be somewhat of spiritual temptation, 8164 end; compare 847. 
 
 9. That the Spiritual State is a State of Combat or Temptation ; 
 both when man is becoming spiritual by regeneration, and when he has 
 become spiritual, 55 end, ill. 59; 63, cited below (18); see also 4317, 
 5036, cited above (7). 
 
 10. Two Forces that act in Temptations. In temptation two forces 
 
1212 
 
 TEM 
 
 act, viz., the force and power of falses injected by infernal spirits, and the 
 force and power of truths from the Lord; the power which acts by 
 truths is internal, because from the divine, and by its action it draws 
 man back, or withholds him from the attraction of infernal power, 8168. 
 
 1 1 . Temptations felt in the Natural. The natural suffers temptations 
 when it receives the spiritual, because in the natural mind reside evils 
 of life and falses of doctrine which oppose, 6097. 
 
 12. That Temptation is endured on account of the Defect of 
 Truth ; because truths are the very nutriment of the spiritual life, ill, 
 
 8352. 
 
 13. That Temptations appear Evils, hr, 6097. 
 
 14. The Arrangement of State to undergo Temptations. When any 
 are to undergo temptations, truths and goods are arranged by the Lord 
 in a state to undergo them, that is to say, in a state receptive of influx 
 from him ; on the other hand, the situation of man thus prepared, is 
 near hell, especially the hell here signified by the Red Sea, 8130—8131. 
 Thus arranged, the hells fight against man, and the Lord for him; that 
 is to say, influx from the hells in the natural man opposes the influx of 
 the Lord through the spiritual, 8 1 59. In this connection, it is explained 
 that the Lord alone fights, and man not at all, variously ill 8172, 8175, 
 8176. It is explained also that the spiritual, who were kept in the 
 Lower Earth till the coming of the Lord could not endure temptations 
 until the Lord was glorified, because they conquered by his power, 8099. 
 
 15. Various States of Tetnptation. In temptations there occur vasta- 
 tions and desolations; there are states of desperation and indignation; 
 these alternating and varying according to the state of evil and the false, 
 1917; further ill. 1923. They who pass through the experience of re- 
 generation are first in a state of external peace or tranquility ; to this 
 succeeds the turbulence of temptations; afterwards they return into a 
 state of tranquility, this being the end regarded in the combats of 
 temptation, 3696 ; 8370 end, cited below. The state of temptation is 
 unclean and squalid, because falses and evils are excited ; but the state 
 afterwards is serene and joyous; ill. by comparison with the state of a 
 man fallen among theives, who at length is delivered from them, and 
 cleanses himself, changes his garments, etc., 5246; further ill. 6829. 
 The state of deliverance after temptations is at first obscure, because 
 falses and evils are only gradually dissipated, 8199. A state of illus- 
 tration and afi^ection is predicated after temptation; of illustration from 
 truth, and of delight from the affection of good, 8367, 8370 end. 
 
 16. A total Inversion of State effected by Temptations. Two distinct 
 states are predicated of those who become regenerate ; first, when they 
 are led by the truths of faith to the good of charity ; secondly, when 
 they are in the good of charity, and truth is subordinate to good; for 
 numerous passages to this effect, and the change of state effected by 
 temptations, see Regeneration (18, 19, 27). 
 
 17. Despair that attends Temptations. It is no temptation really 
 when a certainty of victory is felt, but all temptation is accompanied with 
 despair concerning the end; this was the case even with the temptations 
 of the Lord, sh. 1787; further ill. 1820, 2334, 2338. The spiritual 
 who are reformed are reduced to a state of utter desperation of ever 
 perceiving good and truth ; this is permitted in order that their persua- 
 sive light may be extinguished, which otherwise illuminates falses as 
 
 TEM 
 
 1213 
 
 ni 
 
 well as truths, 2682; further ill. 2694. A state of desperation is called 
 the ultimate of desolation and temptation ; ill. how much good is secured 
 by the procedure of temptations thus far, 6 144; cited above (6). In the 
 state of utter despair, which is the ultimate state of temptation, man is 
 in the very act of falling into hell, but he is snatched as it were from 
 the brink and delivered from despair by the Lord, 8165. In the state 
 of despair bitt#r things are spoken, which the angels do not attend to, 
 because temptation then is at the very limit of man's power to endure, 
 8165. Temptations proceed thus far to the end that goods and truths 
 may be confirmed and conjoined ; but should man succumb, truths and 
 goods are rejected, and evils and falses confirmed; and this state is a 
 state of damnation, 8165 end; the latter point further ill. 8169. 
 Temptations are continual desperations, at first light, but becoming more 
 and more grievous, until doubt almost resolves into a negation of the 
 divine; in this extreme, despair is dissipated by solace from the Lord, 
 and, as it were, a new beginning of life ; passages cited, 8567. 
 
 18. That Man is confirmed in Good and Truth by Temptation Com- 
 bats, 63. Temptation is defined as the vastation of what is false, and the 
 confirmation of truth, 5038. It is shewn that truths remain firmly 
 existent in the mind and also are multiplied in the measure that the 
 infestation of evils and falses in temptations has been endured, 6663, 
 6664. Generally, truths and goods are implanted and confirmed by 
 temptations, 8567, ill. 8924. 
 
 1 9. The arrangement of Truths after Temptation. Goods and truths 
 are implanted by temptations, but their arrangement takes place after- 
 wards, because it can only be done in a state of tranquility, 8370 end. 
 
 20. That Truths appear to be exterminated in Temptations ; it is 
 here explained, however, how goods and truths, called Remains, are 
 really preserved, and are the means of regeneration, 5280. 
 
 21. Truth ruling in a state of Temptation. There is an influx of 
 truth from the Lord with all who undergo temptations, and this in- 
 flowing or interior truth rules and governs the thoughts, though at the 
 time man is in ignorance of it, ill. 5044. 
 
 22. The state of Freedom into which man is brought by Temptations, 
 ill. 892. In all temptation there is freedom stronger than out of temp- 
 tations, ill. 1937, ill. 1947. 
 
 23. Fluctuation after Temptations. The first state after temptations 
 is one of fluctuation ; such fluctuation with the celestial is between good 
 and evil ; with the spiritual it is between the true and false, 847, 848. 
 857. 
 
 24. Joy or Solace after Temptations; that this is experienced from 
 the conjunction of good and truth, which is the very end for which 
 temptations are permitted, 4572. 
 
 25. The state of those who Conquer in Temptations. He who once 
 conquers the hells conquers them perpetually, because he appropriates 
 to himself the good of love and truth of faith, which infernal spirits dare 
 not assault ; it is here shewn that the Lord when in the world overcame 
 all the hells, and that man can only overcome by his power, 8273. 
 
 26. The state of those who yield in Temptations ; that they come 
 into grievous damnation, 8165 end, 8169; cited above (17). 
 
 27. The part of Man in Temptation Combats. No one can fight 
 against evils and falses before he is instructed concerning them, 1661, 
 
1214 
 
 TEM 
 
 1 685. Every man must first combat from goods and truths vihkh he has 
 received by knowledges, though really they are not goods and truths so 
 long as he attributes them to himself, 1661. Truth is the first essential 
 for sustaining temptation combats, 1685. They who are regenerating, 
 for the most part, do not combat from genuine truth, but from what 
 they hold to be true, thus, every one from the truth of his own church ; 
 by this apparent truth the Lord combats with them agnmst the false, 
 if only there be innocence in it, which is the medium of conjunction 
 with good, 6765, They who believe that they can resist in temptations 
 by their own power exclude influx from the divine and finally yield; 
 hence, faith in the Lord, that he alone saves, is essential in order to 
 overcome, 8172. Nevertheless, man ought not to hang down his hands, 
 and expect immediate influx from the Lord, but he must fight in 
 temptation combats as from himself, only acknowledging and believing 
 that it is the Lord alone who fights for him, 8176, 8179. Neither is 
 he to resort to supplications, but (it is here repeated), he is to fight as 
 by his own power, against evils and falses ; otherwise, prayers are little 
 attended to, because they are against the very end for which temptations 
 are permitted, and the Lord regards ends only, 8179. 
 
 28. That it is the Lord himself who fights for man in Temptation 
 Combats ; the time of combat being the time of his operation in man, 63, 
 227, 653,741, 1717 end; see below 857. While he is enduring tempta- 
 tions man supposes the Lord to be absent, yet the truth is, he is then 
 more immediately present; yea, so present that it is incredible, 840, 2334, 
 2338; see below 1692. By temptation combat, therefore, it is further 
 shewn, that the Lord arranges and reduces all into order in man, 841 — 
 
 •842, 848 near the end. The Lord operates to this efiFect in proportion as 
 the state of fluctuation between what is true and false ceases, 857. 
 Though the Lord fights for man, it appears to man that he combats 
 from his own goods and truths ; it is here shewn that he must first 
 sustain the combat under this appearance, 1661. If the Lord did not 
 fight for man in temptation combats, it would be utterly impossible for 
 him to sustain them, because he is opposing all the hells, 1692. The 
 Lord sustains man in temptation combats by means of the angels with 
 
 him, 6097. 
 
 29. That Dead Men (understand, those who receive nothing cetes- 
 
 Hal or spiritual,) cannot endure Temptation Combats, ill. 270. 
 
 30. Temptations at the Present Day, Few at the present day un- 
 dergo such temptations as those described by the flood; and those few do 
 not know them as combats, ill. 75 1 . Spiritual temptations are rare at the 
 present day, for if they were permitted man would succumb, not being 
 m the truth of faith ; in place of temptations are anxieties, misfortunes, 
 etc., 762 ; read also the preceding number 761; also 270, 4274, 5280 
 end, 7090. The men of the church at the present day rarely endure 
 temptations in the world, but they endure them in the other life before 
 they can be elevated to heaven, ill. 7090 ; see 847, cited above (8.) 
 
 31. Temptations of the Jews. The Jews succumbed in all their 
 temptations in the desert, yet they were but light, for they were not 
 internal or spiritual temptations, 4317 end. 
 
 32. Temptations comparatively light. Temptations of the intellectual 
 part are light; temptations of the voluntary part are grievous, 734 end. 
 Temptations as to falses or intellectuals are light, because from the fal- 
 
 TEM 
 
 1215 
 
 lacies of the senses into which men are born, and which can easily be 
 corrected [discutiuntur], 735. Temptations from infernal spirits are 
 light compared with temptations from genii, ill. 75 1 . They who are in 
 external worship endure a certain degree of temptation, by which they 
 are reformed, and which is light comparatively, br. ill. 2334. 
 
 33. Temptations called grievous. Temptations as to the voluntary 
 part are heavy or grievous comparatively, because they touch the life, 
 734 end; 760; cited above (32). 
 
 34. Temptations called most grievous. Temptations are most griev- 
 ous, being perceived as interior grief, and torment as of fire, when evil 
 genii excite the cupidities and the filthy loves, ill. 751. 
 
 35. Temptations as to Falses, or the Intellectual Part, here de- 
 scribed as comparatively light, 735, 751; cited above (32); see further 
 844, 845. 
 
 36. Temptations distinguished as those of the Intellectual Part, and 
 those of the Voluntary part, 734, 735, 751, 760, 844, 845: cited above 
 (32, 33, 35). 
 
 37. Temptations and Infestations not the same, 7474 ; cited below 
 (40). 
 
 38. Temptations and Desolations. Temptations are predicated of 
 those who become regenerate; desolations of those who, having endured 
 temptations, do not become regenerate; both comprehended in the 
 signification of the flood, 705, 790. 
 
 39. Temptation and Fastation. Vastation is predicated of those who 
 are in falses; temptation of those who, in the course of regeneration, 
 sufl'er from the assault of falses, 5037, 5038; cited 5039, 5043, 5044. 
 
 40. Concerning Temptations in the other Life ; namely, such as are 
 necessarily endured by the well disposed, before they can be elevated 
 into heaven, 7090, 7122. The upright are infested by falses in the 
 other life, in order that such falses may be removed and truths insinu- 
 ated, 7 1 22. But observe here that there is a difilerence between temp- 
 tations and infestations ; the former being attended with anguish of 
 conscience, and with a sense of damnation, 7474. 
 
 41. Temptation of Jnfants in the other Life; its quality briefly 
 described, how tenderly they are led to resist all that is evil and false, 
 2294. 
 
 42. Temptation of Interior Truth ; briefly explained that it is hard 
 to endure, 4586. 
 
 43. The Temptation of Spiritual Good, viz., in the natural man, as 
 represented by the imprisonment of Joseph, 5035. 
 
 44. Temptations of the Lord. The Lord, when in the world, sus- 
 tained the most grievous temptations, insomuch that he fought alone, and 
 in his own power, against all the hells, 1444. It is evil in man that 
 tempts and by which he is tempted; the Lord also derived hereditary 
 evil from the mother in his external man, and was more grievously 
 tempted than any man could endure, 1573. The Lord fought against 
 the evils of the love of self and the love of the world with which the 
 hells were replete, and this from pure love for the human race, 1690, 
 1691, 1778, 1789, 1812, 1813, 1820. The Lord in temptation com- 
 bats fought from his ^owo power, that is to say, he sustained these 
 combats in his own strength, 1661, 1692, 1707, 2025. The Lord 
 alone fought from divine love (this in fact being meant essentially by 
 
 VOL. II. 
 
 P P 
 
1216 
 
 TEM 
 
 his own power); all others, while they fight for themselves, fight from 
 the loves of self and the world, 1789, 1812, 1813; sh. 8273. All temp- 
 tation is against some love, and is according to its quality and degree ; 
 but the love of the Lord was for the salvation of the whole human race, 
 and he sustained the most grievous temptations because the hells fought 
 against this exceeding great love in him, 1663, 1668, 1690, 1737, 1787, 
 1820. By temptation combats admitted into himself, and by victories 
 in his own power, the Lord was made Justice (or Righteousness), as 
 predicted by the prophets ; this because he overcame in temptation 
 combats not for himself but for the love of our race, 1813, 2025. The 
 union of the human with the divine was effected gradually in the Lord, 
 by his temptations and victories, by which he expelled all evil, and ad- 
 joined to himself celestial love, 1603, 1607 end, 1659, 1708, 1737, 1738 
 end, 1793. The passion and most grievous temptations of the Lord 
 are treated of, where an explanation is given of the intention of Abraham 
 to offer up his son Isaac ; here it is shown that the sanctification of the 
 human, as represented by a burnt-offering, consisted in its union to the 
 divine ; also, that by that union the spiritual were saved, 2764, 2776, 
 2786. In the same series it is shown that the Lord as to the divine, 
 could not be tempted; first, it is explained, that the divine itself and 
 the divine human could not be tempted, 2795 ; ill. and passages cited 
 7193. Next, that good in the Lord could not be tempted because it 
 exceeds the comprehension of all but celestial angels, 2813. Farther, 
 that divine truth in him could not be tempted, because it transcends all 
 appearances, and is only known in heaven as light from the Lord, 2814. 
 Finally, that the Lord was tempted as to truth divine in his human 
 divine, which is here especially distinguished from divine truth, 2814 ; 
 ill. 7270. In the same series, it is further explained that the Lord 
 admitted temptations into himself, to the end that the merely human 
 might be utterly expelled from the human divine, 2816, 2818 ; hence, 
 that the rational mind as to truth, and at length the whole human, was 
 made divine by temptation combats, 3280, 3318 end, 3927. Where 
 passages which treat of this subject are cited in a summary, we read 
 that the Lord, in sustaining these temptations, admitted all the hells 
 into himself and reduced them to order ; farther, that he admitted 
 temptations from the angels, which were the inmost of all ; and in con- 
 nection with this, that he made his human divine by transflux from the 
 divine through heaven, 4287, 4295, 4307 end ; as to the latter point, 
 6720; cited in general 8273, 9528 end; the same subject treated 
 generally and ill, 9937. See Lord (47, 48, 60). Some passages are 
 cited seriatim, 2819. 
 
 45. Temptation named in the LorcTs Prayer, etc. The Author 
 perceived how the idea of temptation and evil was rejected by good 
 spirits, and purely angelic ideas received instead; hence, how " lead us 
 not into temptation, but deliver us from evil," is to be understood in 
 the internal sense, 1875. It is explained that God does not tempt, as 
 expressed in the sense of the letter, but delivers from temptations, and 
 leads man into good, 2768. It is also explained that his permission of 
 temptations does not involve his willing concurrence in them according 
 to the ordinary idea of permission; the fact being, that it is evil which 
 induces temptation, br. ill. 2768. As to the appearance that tempta- 
 tions are from the divine, see 4299, cited above (1). 
 
 " 
 
 " 
 
 ^ ^ 
 
 TEN 
 
 1217 
 
 46 Signification of Tempting or Proving. To tempt or try denotes 
 to explore, br. 8419. To tempt Jehovah denotes complaint against the 
 divine, 8567. 
 
 47. Temptations variously represented in the Word; first, the series 
 of passages in which this state is denoted by the flood, 705, 740, 741, 
 751, 759, 840—842, 844, 845, 847, 848, 857, 892; see also what is 
 recorded from experience concerning the inundation of evils and falses, 
 5725, Secondly, it is important to observe that the whole state and 
 duration of temptations is denoted by the number forty ; passages cited 
 concerning forty days that the flood lasted; forty days in which Moses 
 ate no bread and drank no water; forty years that the Israelites were 
 in the wilderness j forty days that the Lord was in the desert, etc., 
 730, 760, 786, 862, 8098, 10,686. Thirdly, the state of temptations 
 is represented in the history of Chedorlaomer and the kings who warred 
 with him, connected with'the history of Sodom, 1651--1658, 1659, 
 1661, and the exposition of that entire chapter; particulars in Sodom, 
 (2). ' Fourthly, in the history of Ishmael ; passages cited in Ishmael. 
 Fifthly, in the history of Jacob, especially where called Israel, 4248, 
 4249, 4274, 4341, and other passages cited in Jacob (8). Note : in 
 the history of Jacob, the state of teraptatation is denoted where the 
 Lord is called God Schaddai, 3667, 4572. 
 
 TEN, Tenths. See Numbers. 
 
 TENACITIES of OPINION, to which certain mucous glands cor- 
 respond, 5386. 
 
 TENDENCY \conaiu8]. The tendency or endeavour to good in 
 the regenerate is from the Lord, even to its least manifestation, 1937, 
 In good itself, with the regenerate, there is a continual tendency to re- 
 store the state, that truth may be subordinate, ill. 3610. Life from 
 the Lord has in it a tendency to impart itself to others as their own ; 
 this is the reason that it can be appropriated so that angels and men 
 appear to live of themselves, 3742. Influx is a continual tendency to 
 acts and motions, as the affections of the mind move the countenance, 
 as the will moves the muscles, etc., 3748. Conatus or tendency is 
 itself internal act,, which becomes external as soon as the faculty is 
 given, ill. by thought and will, 4247, 8911; 9473, 10,738 cited below. 
 There is a conatus or tendency in the fibres derived from the cerebrum 
 to form the countenance as it is willed to appear, 4326 end. Influx 
 into nature carries with it an endeavour to represent all things of the 
 Lord's kingdom, thus the external and infinite, as shown by the per- 
 petual propagation and multiplication of things ; such a tendency could 
 never exist unless the divine continually flowed in, 5116. There is no 
 such thing as an acting force existing in nature from the beginning, but 
 it is a present conatus or tendency from influx and from the spiritual 
 world, and this ceasing, all action and effect would cease, ill. 5173. The 
 Author describes his perception of a common sphere of influxes being 
 a perpetual tendency to evil from the hells, and to good from the Lord, 
 to which he says all men are subject and are hence preserved in equi- 
 librium, 6477, 8209. The tendencies of the hells to emerge appear like 
 ebullitions, which are repressed by the Lord, 8273 end. Hell is in a 
 perpetual tendency or endeavour to destroy heaven, not by a hostile 
 invasion as on earth, but by the destruction of the truth of faith and 
 good of love, 8295, 9278. ' In all pride of heart there is a tendency and 
 
 p p 2 
 
1218 
 
 TEN 
 
 force to dominate over others, because pride is from the love of self, 
 which aspires even to the throne of God, 86/8. Conatus or tendency 
 is defined as the internal moving force, which ceasing, all external 
 motion and existence must cease; as will ceasing, action ceases; and 
 generally, as the cause ceasing, the effect ceases, 9473. In farther 
 illustration of this, conatus and action make a one in the effect, as 
 principal and instrumental, or as soul and body, 10,738. 
 
 TENDER [tener]. Remarks on the teaching of infants in the other 
 life; how their tender ideas are led to wisdom by the angels who instruct 
 them, exemplified by the Lord's Prayer, 2290 — 2291. Farther obser- 
 Tations on the care of infants in the other life ; especially that they are 
 confided to angels of the female sex who had tenderly loved children in 
 the world, 2302. Those who had tenderly loved infants are in the 
 province of the womb, etc., where they live a most sweet life, affected 
 with celestial joy beyond others, 5054. 
 
 TENDER OF AGE. Jacob calling the children or sons tender, 
 denotes the state of truths newly received not yet genuine, in th^ su- 
 preme sense, not divine, 4377. 
 
 TENDER AND GOOD. The son of an ox, called tender and good, 
 denotes the celestial natural, 2180. 
 
 TENT OR TABERNACLE [tentorium'], 1. Signification, Tents 
 in the Word (generally translated tabernacles, meaning habitations)^ 
 denote all that is holy, predicated of celestial love ; thus, the celestial 
 man, the Lord himself, sh. 414, cited 1102, 1566, 2145, 2152, 4128. 
 Tents have this signification hecause, in ancient times, holy worship was 
 held in tents; afterwards, when such worship became profane, the 
 tabernacle and the temple were successively built, and hence they have 
 the same signification, 414, 3312. Tents are more holy in signification 
 than the temple, because the families of the most ancient church dwelt 
 separately in their tents and worshipped in them, 414 end; especially 
 10,160, 10,545. Tents denote worship, stated thus absolutely; but 
 understand worship from charity, and hence charity itself, 1063, 1074. 
 In the genuine sense, tents denote worship that is holy (because from 
 charity); in the opposite sense, worship not holy, 1566. As a tent 
 denotes the holy principle of love, it denotes also the holy principle of 
 faith from love, 1452; also the holy principle of union, because union is 
 by love, 8666. As a tent denotes what is holy, it involves in its signi- 
 fication whatever may be called a sanctuary, or receptacle of holiness; 
 especially the holy of holies in the tabernacle and in the temple, by 
 which was represented the divine human in the Lord, 3210. A tent 
 being regarded in the same sense as a house, denotes a society viewed 
 as to good, 8470. Where the signification of the Tent of Assembly is 
 resumed, it is stated generally, that tents in the genuine sense denote 
 the goods of the church and of worship ; in the opposite sense, the 
 evils of worship and of the church, sh, by passages in both senses, 
 10,545. 
 
 2. Distinction between Tents and Tabernacles. Booths or tents 
 properly rendered from the Hebrew Succoth, denote especially what is 
 holy predicated of truth ; but tabernacles, properly rendered from 
 Ohalitn, what is holy predicated of good, sh, 4391. Booths, commonly 
 called tents, were used as shepherds' lodges or cottages, but houses or 
 tabernacles were for the family ; the former of these differ from the 
 
 TEN 
 
 1219 
 
 latter, as what is more common or exterior, from what is less common or 
 interior, 4391. 
 
 3. To Pitch or Stretch a Tent, To pitch or fix a tent after travel- 
 ling, denotes to be conjoined, because a tent denotes holy worship by 
 which the external man is conjoined to the internal ; in the opposite 
 sense, when evil is treated of, it denotes disjunction, 1616, 1598. To 
 fix a tent denotes a state of love according to the circumstances predi- 
 cated, 4128. To stretch or spread a tent denotes progression predi- 
 cated of what is holy, 4599. To pitch or stretch the tent, predicated 
 when Moses set up the tent of assembly, denotes to provide, arrange, 
 and dispose all that relates to the church and worship, 10,546. See 
 Expanse, Extension, to Dilate. 
 
 4. To dwell in Tents, In the articles to dwell and to inhabit, pas- 
 sages are cited which show that they denote life or livinff understood 
 spiritually; this signification derives its origin from the ancient custom 
 of dwelling in tents and exercising holy worship therein; thus, from the 
 association of the celestial life with the home, 1293. From the custom 
 of dwelling and worshipping in tents, forms of expression became com- 
 mon in ancient times, which denote holy worship, sh, 1102. From 
 the signification of tents, the ancient custom of dwelling in them, and 
 the practice of holy worship, it came to pass that the Jews had their 
 representative tent, and their great festival, when they dwelt for awhile 
 in tents and passed the time joyfully in remembrance of the golden age, 
 3312, 4391 end, 10,160; 9296, cited above (I). Observe here that 
 tents or tabernacles were used in the representative church previous to 
 the time of the Israelites, with a knowledge of their signification, 
 4288. See Representation (6). 
 
 5. Passages in which Tents are mentioned be/ore the erection of the 
 Tabernacle. Jabal, called the father of such as dwell in tents, and 
 of cattle (Gen. iv. 20), denotes doctrine concerning holy celestial love 
 (de Sanctis amoris), and its derivative goods, 414. The midst of the 
 tent in which Noah lay uncovered (Gen. ix. 21), denotes the very 
 principle of faith and worship, which is farther described as charity, 
 1074. The promise made to Japhet, that he should dwell in the tents 
 of Shem (Ibid., ver. 27), denotes the state of external worship in which 
 there is internal worship by which the Lord can operate, 1 102. Abram 
 said to pitch his tent (journeying from the East, Gen. xii. 8), denotes a 
 state of faith holy by derivation from love, 1452. The tents of Lot, 
 mentioned with his flocks and herds when he was about to be separated 
 from Abram (Gen. xiii. 5), denotes the worship of the external man 
 separated from the internal, together with his goods, neither genuine, 
 1566. Lot said to dwell in the cities of the plain and pitch his tent 
 towards Sodom (Gen. xiii. 12), denotes the state of the external man in 
 scientifics, and extension therefrom to cupidities, 1597, 1598. Abram 
 said to pitch tent and dwell in the oak-groves of Mamre {Ibid., 
 ver. 18), denotes holy worship from a state of interior perception when 
 the external man is conjoined to the internal, 1616. Abram sitting in 
 the door of his tent when the angels came to him (Gen. xviii. 1), de- 
 notes in the introduction to a holy state of love, 2145, 2152. The tent 
 of Sarah into which Isaac brought Rebecca (Gen. xxiv. 67), denotes 
 the sanctuary of truth in the divine human, 3210. Jacob called a whole 
 or plain man [vir integer. Gen. xxv. 17], denotes natural truth as to 
 
 ta»*>.«>-iMta^ 
 
1220 
 
 TEN 
 
 doctrine ; said to be a dweller in tents (Ibid.) denotes worship there- 
 from, 3312. Jacob said to fix his tent after coming to Mount Gilead 
 (Gen. xxxi. 25), denotes a state of love after the first conjunction of 
 good, 4128. Laban entering into the several tents mentioned, in search 
 of the Teraphim (ver. 33, 34), denotes exploration concerning truths in 
 those states of holiness, 4153, 4154, 4158. Jacob (here called Israel), 
 said to stretch or spread his tent from beyond the tower of Edar (Gen. 
 XXXV. 21), denotes the quality of that state of progression, viz., of 
 what is holy towards interiors, 4599. Every one commanded to take 
 manna according to the number in his tent (Ex. xvi. 16), denotes 
 communication, by which good becomes common to all in a society, 
 8470. 
 
 6. The Tent of Moses mentioned before the erection of the Taber- 
 nacle. We read that Moses and his father-in-law Jethro came together 
 into the tent (Ex. xviii. 7), by which is signified union from love; 
 understand the union of divine good with divine truth there treated of, 
 8666. For further remarks on the same tent possibly, see below (22); 
 as to Moses and Jethro, see Moses (19). 
 
 7. The erection of the Tabernacle commanded. The tabernacle and 
 all things contained in it, were so ordered as to exhibit a representation 
 of the three heavens and the state of man in correspondence therewith; 
 more especially as to the representation of the Lord's presence and of 
 worship, 9457, 9481, 9485, 9576, 9577, sh. 9784, 9963. Where full 
 particulars concerning the tabernacle are revealed (Ex. xxv. xxvi. xxvii), 
 it is explained that the ark in the tabernacle represented the inmost 
 heaven, and especially the Lord's presence therein ; the habitation, or 
 tent, outside the vail, the middle heaven ; and the court, the ultimate 
 heaven, 9455,9592, 9680, 9711, 9741, cited again 10,00.5, 10,195, 
 10,268. Where other subjects are illustrated in earlier passages, we 
 find incidental notices of the tabernacle; the Author is treating, for ex- 
 ample, of the vailing of interior things with exterior, and of the indwell- 
 ing of one heaven within another ; here he observes that the ark, which 
 was the inmost, represented the Lord himself; the tent that surrounded 
 it, the Lord's kingdom, the vails and coverings of the tent, the celestial 
 and spiritual exteriors of that kingdom, 2576. Where illustrating the 
 three distinct senses of the Word, he compares them with the three 
 parts of the tent; the inmost within the vail, containing the ark with 
 the testimony, was the holy of holies; the internal containing the golden 
 table and candlestick was holy; but the external, or court, though still 
 holy, was accessible to all, and for this reason was called the tent of 
 assembly {tentorium conventus), 3439 end. Where representations in 
 the other life are described, the Author mentions that a tabernacle with 
 all its furniture was shown to some who had loved the Word ; by this 
 was represented the three heavens, the testimony in the ark represent- 
 ing the Lord Himself, the show-bread celestial love, etc., 3478; further 
 ill. 9457. Where the signification of skins is treated of, it is re- 
 peated that the tent was a representative of the three heavens, thus of 
 the celestial and spiritual things of the Lord's kingdom ; its curtains 
 round about, of the externals of these, external or natural things being 
 denoted also by skins, 3540. Where colours are treated of, it is 
 repeated that the tent together with the ark represented heaven, and 
 the colours of the hangings celestial and spiritual goods and truths 
 
 TEN 
 
 1221 
 
 T 
 
 4 
 
 ■« 
 
 in order, 4922. As to the setting up of the tabernale, see Moses 
 (26). 
 
 8. Gifts for the Tabernacle. Gifts for the work of the tent denote 
 the requisites for worship, viz., the interior things which are represented, 
 9459, 9461; see below 10,230. The gifts brought, to be spontaneous, 
 (Ex. xxv. 2), denotes that whatever pertains to worship must be from 
 love, 9460. Gold and silver among the gifts denote internal good and 
 truth; brass, external good, 9464, 9465. Hyacinth denotes the celestial 
 love of truth; purple, the celestial love of good, 9466, 9467. Scarlet, 
 double-dyed, denotes celestial truth, or the good of mutual love ; fine 
 linen, truth from that good, 9468, 9469. The wool of goats (expressed 
 in the original by ffoats only), denotes the good of innocence in the 
 natural man derived from the preceding, 9470. The skins of rams and 
 badgers also, denote external truths and goods in which the internal 
 are contained, 9471. Shittim wood, denotes the good of merit which 
 proceeds from the divine human of the Lord, and is called spiritual good 
 in man, 9472. Oil for the light denotes internal good that is in mutual 
 love and charity, 9473. Aromatics for the oil of anointing denote 
 internal truths, which are predicated of inaugurating good, 9474. 
 Onyx stones and stones of filling (for the Ephod), denote spiritual goods 
 and truths in general, 9476. These gifts to be brought to make a 
 sanctuary, denotes what is representative of the Lord and of heaven, 
 9479, 9481, 9482. The promise of Jehovah to dwell in their midst, 
 denotes the presence of the Lord in the representative church, 9480. 
 Finally, to give for the work of the tent denotes conjunction with 
 heaven by the acknowledgement that truths and goods are all from the 
 Lord, 10,230 
 
 9. The Holy of Holies in the Tabernacle; the Ark, etc. The holy 
 of holies represented the divine human in the Lord, which existed from 
 the union of divine good and divine truth; its quality at the same time 
 being represented by the things contained in the holy of holies, 3210. 
 In the introduction to Exodus xxv., where the offerings for the taber- 
 nacle are commanded to be brought, we read briefly, that the tent in 
 general and all belonging to it represented the heavens universally, 
 where the Lord is; that is to say, the habitation itself represented 
 heaven; the ark therein, the inmost heaven; and the testimony, or 
 law, in the ark, the Lord, 9455; farther, where its signification is ill. 
 9457, 9481, but particularly, 9485, sh. 9784. In the following pas- 
 sages, the particulars concerning the ark (ver. 10 — 22), are explained 
 seriatim; for example, that the wood of which it was made denotes the 
 good of the Lord's merit; the gold that covered it, good that proceeds 
 from the Lord as the sun of heaven; the border of gold, protection 
 afforded by good against evil; staves to bear it, the power of truth from 
 good; the mercy seat, worship from the good of love; the cherubs, 
 providence, etc., 9484 — 9525. 
 
 1 0. The Holy Place which formed the second part of the Tabernacle, 
 or Habitation. As stated above, the habitation or tent outside the vail re- 
 presented the middle heaven, 9455, 9492, but particularly 9594. The 
 habitation, including both divisions, represented heaven; the tent over the 
 habitation, the external of heaven, 9615. The habitation (meaning the 
 second division only, 9684) represented the middle or second heaven, 
 or heaven from the reception of divine truth; its ten curtains, all the 
 
1222 
 
 TEN 
 
 truths of faith which form the new intellectual part, 9595. The entire 
 habitation, with its curtains made as described, is called one whole, 
 because heaven as viewed by the Lord is one, though consisting of 
 myriads of societies of angels, 9613. The habitation ordered to be 
 made according to the pattern shown in the mount, denotes according 
 to the state of good, and of truth from good, in heaven thus represented, 
 9668. Note: the middle heaven represented by the habitation outside 
 the vail consists of those who are principled in the good of charity, ill. 
 
 1 1 . The Table of Show-bread in the second part of the Tabernacle. 
 The signification of the table, and especially of the bread upon it (called 
 the breads of faces), is relative to celestial love, 9468. The table re- 
 presented celestial love as to reception, or its receptacle, 9527. The 
 table with the bread on it, represented the Lord as to celestial good; 
 bemg called the breads of faces denotes that such good is from the 
 divine love, 9545. The table with the breads of faces was placed on 
 the north side in the habitation, because good in the Lord's spiritual 
 kmgdom is in obscurity respectively ; its situation relative to the vail, 
 denotes influx into the middle heaven by the good of love from the 
 inmost, 9684, 9685. In a summary, the table and all its vessels de- 
 notes spiritual good derived from celestial, in the middle heaven, ill. 
 10,270. 
 
 12. The Candelabrum in the second part of the Tabernacle. The 
 candelabrum denotes the divine spiritual, which, in other words, is 
 divme truth from divine good. ill. and sh. 9548. The candlestick in 
 the tabernacle represented the illumination of the spiritual by divine 
 truth, proceeding from the divine human of the Lord to those'who are 
 in good, 9684. See Light, Illumination, Influx. 
 
 13. The Curtains, Vails, and Hangings of the Tabernacle. The 
 vails and coverings of the tent, as briefly stated above, denote the 
 celestial and spiritual exteriors of the Lord's kingdom, namely, as they 
 exist m the three heavens, 2576. There were three vails, which are 
 here briefly described, but not so the coverings, 2576. The first vail, 
 which hung before the ark, and divided between the holy place and the 
 holy of holies (Gen. xxvi. 31) represented the inmost appearances of good 
 and truth, as received by the angels of the third heaven, 2576 ; the 
 second vail or hanging for the door of the tent {Ibid., ver. 36) denotes 
 appearances of good and truth as received by the angels of the second 
 heaven, 2576. The third vail, or hanging for the gate of the court 
 (chap. xxvn. 16), denotes appearances of good and truth still inferior 
 as received by the angels of the first heaven, 2576. The Author briefly 
 alludes to the signification of the colours and numbers, which accord in 
 each case with the degree of the appearances of good and truth represented 
 by the vails; the most important remark is, that the vail of the temple 
 was rent at the crucifixion, to denote that the Lord had entered into 
 the divine itself, and dispersed appearances, at the same time opening a 
 way of approach by his divine human, 2576. Hyacinth and purple in 
 the colour of the vails, etc., he also remarks, denote celestial goods 
 and truths ; scarlet double dyed, and fine linen, spiritual goods and 
 truths, 4922, 9671. Where the vail which concealed the ark is speci- 
 fically treated of, he states that it represented the intermediate between 
 the inmost and the middle heaven, thus, between celestial and spiritual 
 
 TEN 
 
 1223 
 
 \- 
 
 good; the angels of this degree are called celestial-spiritual, and spiri- 
 tual-celestial respectively, as represented by Joseph and Beniamin 
 9670 9671, 9680, 10,005, 10,195. See particulars in Numbers (15)'. 
 
 14. The Boards with their Sockets and Bars. See Numbers (15) 
 
 15. The Door and its Curtain. The door of the tent of assembly 
 denotes entrance, introduction, communication; the hanging for the 
 door, the medium which unites and communicates between the first or 
 ultimate heaven and the second, 9686, 10,108. See Door. 
 
 16. The Court of the Tabernacle, its hangings, pillars, sockets, etc. 
 The court around the tent represented the ultimate heaven ; passages 
 cited above 9455, 9592, 9711, 9740. The ultimate heaven repre- 
 sented by the court consists of those who are in the good of faith, but 
 not yet m the good of charity, ill. 9741; full particulars 9740—9771. 
 
 17. I he Gate of the Court, together with its hangings, denotes in- 
 troduction into the first or ultimate heaven, and guardianship, lest any 
 should enter not duly prepared, 9763. r / 
 
 18. The Altar of Burnt-offerings, and the Altar of Incense. In 
 a general sense, the altar represents the celestial kingdom where the 
 Lord is present in the good of love; the tent of assembly, his spiritual 
 kingdom, where he is present in the good of charity, ill. 10,129 The 
 altar of incense represents the hearing and grateful reception of worship, 
 when grounded m love and charity, e7^. and *A. 10,177; further parti- 
 culars in Incense, SACR^FICE (1, 20). 
 
 19. The Brazen Laver, in which Aaron and his sons were to wash, 
 
 7n°o^!f Sood of the natural man by which purification is effected, 
 10,235. See Layer. 
 
 20. The Call of Bezaleel and Aholiab to do the Work. See each 
 
 name, and passages cited in the articles on Illustration, Inspira- 
 tion, etc. 
 
 21. The Inauguration of the Tent by Anointing. To anoint the 
 tent ot assembly denotes to represent the divine of the Lord in the 
 heavens ; in other words, to induce such a representation, br. ill. 10,268 
 See Oil (3, 5). 
 
 22. To Enter into the Tent (meaning Aaron), denotes worship re- 
 presentative of all things of heaven and the church, but specifically as 
 to divine truth; to come to the altar represents, in like manner, 
 worship as to divine good ; but to come to the door of the tent of 
 assembly, has reference to the conjunction of both, or the marriage of 
 divme truth and divine good, 9963, 9964, 10,001, 10,022, 10,025. 
 To enter into the tent of assembly denotes worship from spiritual good, 
 which is the good of faith; to come to the altar, worship from celestial 
 good; or the representation of either, 10,242, 10,245. 
 
 23. The Removal of the Tent outside the Camp. Where the tent 
 of Moses is spoken of, before it was removed out of the camp, and 
 called the tent of assembly (Ex. xxxiii. 7), its signification is summed 
 up concisely as follows : in the supreme sense it denotes the Lord • 
 next, heaven and the church ; next, all that is holy predicated of 
 heaven and the church; finally, all that is holy predicated of wor- 
 ship and of the Word, ill. and sh. 10,545. In the internal sense of 
 tnis chapter it is shown that the Israelitish nation were only capable of 
 being m the externals of the church and of worship, not in these holy 
 internal and divine things, 10,523. The tent removed away from the 
 
 ■^^— ^>^^»^ 
 
1224 
 
 TEN 
 
 camp and pitched by itself, after the worship of the golden calf, denotes 
 the remoteness of those holy internals from the state of infernal order 
 now denoted by the camp of the Israelites, 10,54.5, particularly 10,546. 
 The tent (hitherto supposed to be the tent of Moses), now called the 
 tent of assembly, denotes the external of worship of the church and of 
 the Word, in which are all internal things, 10,547, 10,548. See Moses 
 (25). 
 
 24. Pollution of the Altar and Tent. It is explained in what 
 manner the altar and tent were polluted by the sins of the people, so 
 that daily expiations were necessary, 10,208. See Representation 
 (8), Sacrifice (44). 
 
 25. The Regenerate State represented by the Tent. It is observed 
 that the Lord by his presence excites man to will and to do good; hence 
 the good of the new will is the habitation, or very dwelling of the Lord 
 in man, and the truth of the new understanding thence derived, is as a 
 tabernacle, ill. 9296, 9297. It is stated also that the ^tate of good 
 implanted by truth from the Lord is heaven in man, and this heavenly 
 state was represented by the feast of tabernacles, 9296 ; farther parti- 
 culars in Feasts (/est a). 
 
 26. The Human Economy represented by its three-fold division. 
 From the passages cited above (7, 9, 10, 16), it will be understood that 
 the tabernacle represented the three heavens; but it also represents the 
 corresponding parts in man, celestial, spiritual, and natural; com- 
 parison is here made also with the head, the breast, and the limbs, be- 
 cause all representatives have reference, finally, to the human form, 
 10,005. 
 
 27. Passages in the Psalms and Prophets. A tent put for the sun 
 (Ps. xix. 5); a tent to dwell in for ever (Ps. Ixi. 4); the tent of David 
 (Isa. xvi. 5, Amos ix. 11); and similar passages denote the holy state 
 of celestial love, 414. Who shall abide in thy tent, who shall dwell in 
 thjr holy hill (Ps. xv. 2), denotes the holy state of love, 414, 10,545. 
 The tent of my house (Ps. cxxxii. 3) denotes the holy principle of love, 
 6188 end. He made darkness tents (translated pavilions) round about 
 him (2 Sam. xxii. 12); a tent for shadow (Is. iv. 6) ; and similar ex- 
 pressions denote the holy principle of truth within the literal sense of 
 the Word, 4391. Amplify the place of thy tent (Isa. liv. 2), has re- 
 ference to the things of the church and worship ; stretch forth the 
 curtains of thy habitation (Ibid.), denotes the multiplication of truths, 
 10,545. The tent of David fallen and the promise it should be raised 
 again (Amos ix. 11), denote the holy principle of truth, or the good 
 of love and charity, the restoration of which is treated of, 4391, 4926, 
 10,545. The tents of Cushan (Hab. iii. 7) ; tents pitched against Zion 
 (Jer. vi. 3); the tents of impiety (Ps. Ixxxiv. 11), denote, in the oppo- 
 site sense, worship not holy, 1566. The tents of Cushan, and the cur- 
 tains of Midian (Hab. iii. 7), denote a religious persuasion from evil 
 and from the false respectively, 3242 end. The tents of Ham, or of 
 Egypt (Ps. Ixxviii. 51; Hos. ix. 6), denote worship from faith without 
 charity, thus not holy, 1063, 1566, 10,545. 
 
 TENTHS. A tenth part, like ten, denotes remains, sh. 576. One- 
 tenth denotes celestial good, two-tenths celestial and spiritual good 
 together, 2180, 2276, particularly 2280 end : further particulars, and 
 copious citations, in Numbers (ten). 
 
 A 
 
 THA 
 
 1225 
 
 TERAH. See Nahor. 
 
 TERAPIIIM. The Teraphim were idols by which questions were 
 addressed to God; and because the responses were received as divine 
 truths by those who obtained them, Teraphim in a good sense signify 
 truths, sh. 4111, 4153. Teraphim denote interior natural truths from 
 the divine, 4152, 4155, 4162; the quality of which is described, 4154. 
 In accordance with the customary mode of speech among the ancients, 
 they called divine truths, given by way of response, Teraphim; and as 
 the more simple fashioned images for themselves, in accordance with the 
 names thus given to divine things in ultimates, the Teraphim at length 
 came to be worshipped, 4162. Repeated, that Teraphim signify divine 
 responses, because responses were given by means of them in ancient 
 times, 9824. 
 
 TERROR \_pavor, terror, formido"]. Fear is predicated of evils ; 
 terror of falses, ill. 986. The more horror a man has of evils and 
 falses, the less evil spirits dare approach him, on account of the terror 
 they experience, 1740. Terror of great darkness, said to fall upon 
 Abram, denotes the horror of those who are in celestial love at the 
 sight of vastation, 1839. Terror is caused in the evil by divine truth, 
 not divine good ; hence, the terror (or dread) of Isaac is a phrase 
 applied to the Lord's divine human, from which proceeds divine truth, 
 4180, 4208. The terror of God, in a general sense, denotes protection, 
 because it prevents evil spirits from approaching to the heavenly 
 societies, 4555. Terror of the night, denotes the falses of evil arising 
 from hell, 6000. Terror or trembling, taking hold of the mighty 
 men of Moab, denotes that they who are in the falses of evil no longer 
 dare anything, 8316. Fear and dread falling upon them, denotes that 
 they lose all hope of dominion, 8318. The terror of the Lord going 
 before the Israelites signifies the terror of those who are in the falses 
 of evil 'on account of those that are in spiritual good, ill. and sh. 9327, 
 9328, 9330. See Fear, Horror, Consternation. ^ 
 
 TERROR OF GOD. See Terror (4555). 
 
 TERTIAN LEADERS [tertiani duces]. Chiefs of three, trans- 
 lated captains, over the chariots of Pharoah, denote general or common 
 falses, under which all others are arranged in series, 8150, 8276. See 
 Numbers (12). 
 
 TEST [characteristicon'] . A test or characteristic mark is given, by 
 which every one may ascertain his real quality, viz., whether he intends 
 evil or good, 1680; see also 5128, 9449 cited in Sign. 
 
 TESTICLES. See Genitals. 
 
 TESTIMONY. See Witness. 
 
 TESTIMONY in the ARK. See Tent (9). 
 
 TEXT. See Word. 
 
 THAHASH. See Nahor. 
 
 THAMAR, who was taken by Judah to be the woman of Er, his 
 first-born, denotes the internal of the church representative of spiritual 
 and celestial things, br. 4829, ill. 4831, cited 4843, 4856. Judah 
 himself using her as a harlot, denotes that the internal of the church 
 was reputed as false by his posterity, 4865, 4888. Two sons born of 
 her, Pharez and Zarah (or Serah), denotes the church as to truth and 
 good respectively, 3325, 4927 — 4930. For particulars, see Tribes 
 (Judah) . 
 
 Vk 
 
1226 
 
 THE 
 
 THARSHISH. See Tarshish. 
 
 THEATRE of the Universe. Universal nature is described 
 as a theatre representative of the celestial and spiritual things of the 
 Lord's kingdom, because all things subsist and exist by influx from the 
 Lord through heaven, 1807, 2758, 3000, 3483, 3484, 5116,9280, 
 10,728. See Representation (20), Influx (13),Life (2), Heaven 
 
 THEFT [/urtum]. Stealing or theft, in the internal sense, has a 
 milder signification than in the letter, because it refers to the state in 
 which all are at the beginning of regeneration, when they attribute to 
 themselves what is the Lord's, 4002 ; ill. 4174. To come as a thief, 
 predicated of the Lord (Rev. iii. 3; xvi. 15) is to come unlooked for 
 and unexpectedly, 4002, 9125 end. To steal, predicated of Rachel 
 and Jacob when they departed secretly from Laban (Gen. xxxi. 19, 20) 
 denotes the withdrawal of what is dear and holy, thus, change of state ; 
 to steal the Teraphim of Laban, mutation of state as to truth ; to steal 
 the heart, as to good, 4111, 4112, 4113, cited 4133, 4136,4151. 
 Theft, in allusion to the flock of Laban, theft by day and theft by 
 night, denotes the evil of merit, ill. 4174. To steal denotes to claim 
 to oneself, or to attribute to ones own justice or merit what is the 
 Lord's; the command not to steal is here ill. 2609; see below 8906. 
 Where Joseph speaks of himself as one stolen away (Gen. xl. 15) it is 
 explained that theft denotes the alienation of good and truth by evil, 
 thieving being the alienation, and the thief evil that alienates, 5135* 
 compare 5886, 8906 end. Theft is especially predicated relative to 
 the seat occupied by evil, from which it has cast out goods and truths, 
 but more particularly if it has claimed such goods and truths for its 
 own, and applied them to evils and falses, for thus Remains are de- 
 stroyed, ill. and sk. 5135; see also 5897. It is explained again, that 
 before regeneration man claims to himself truth and good, and is thus 
 guilty of spiritual theft, but not so after regeneration when the truth 
 of faith is implanted in the good of charity ; this, where Joseph's cup 
 is treated of, as signifying interior truth received from the celestial, 
 5747. The entire chapter concerning the money and the cup of Joseph 
 put in the sacks of his brethren has relation, in the internal sense, to 
 spiritual theft, or the ascription to oneself of good and truth from the 
 Lord; and this is of such moment that it excludes from heaven, 5758. 
 It is repeated that spiritual theft excludes from heaven, and to be ex- 
 cluded from heaven is to be damned. Still they who do it in ignorance 
 and simplicity are not damned, but are delivered in the other life by a 
 process of vastation, 5759. Where the command not to steal is ex- 
 plained in order, it is ill. and sh. that to steal is to take away from 
 another his spiritual goods, and to attribute to oneself what is the 
 Lord's; passages cited to this effect where the Lord speaks of those 
 who come as thieves and robbers, etc., 8906. Where the text speaks 
 of stealing a man and selling him (Ex. xxi. 16) it denotes, in the 
 spiritual sense, the apphcation of the truth of faith to evil, which is 
 the profanation of truth, and as a consequence, damnation, 9018, 9020. 
 Where the text speaks of stealing an ox or a sheep (Ex. xxii. 1) it de- 
 notes, in the spiritual sense, the deprivation of good, exterior and in- 
 terior, 9099, 9103. The digging through of a thief (understand, 
 housebreaking, Ex. xxii. 2) denotes, not only the depriving another of 
 
 THI 
 
 1227 
 
 
 his good, but its being done in secret, or guilefully, by the false of 
 evil, so as not to appear, 9125, 9126. By a thief is signified the same 
 as by theft, namely, the taking away, or the loss of truth and good, 
 9126 end, cited 9169. Theft denotes the alienation of whatever per- 
 tains to the spiritual life of man, and when vessels of gold and silver 
 are mentioned as stolen, truths and scientifics are to be understood; 
 the thief of such things being caught denotes remembrance, 9149— 
 9153. 
 
 Priests and kings are charged with spiritual theft when they attribute 
 to themselves the holiness and dignity that only pertain to their office, 
 because all that is holy and good is from the Lord, 3670. How wisely 
 the angels ascribe all to the Lord, 4295. See Merit. 
 
 THEMA, one of the sons of Ishmael, denotes those who are in 
 simple good, classed with the spiritual of the Lord's church, especially 
 among the Gentiles, 3268. See Ishmael, Nations. 
 
 THEMAN OR TEMAN. See Teman, Paran. 
 
 THEOLOGY. See Doctrine, Faith, Learned. 
 
 THICKET [perplexum]. A thicket denotes the scientific natural, 
 which consists in the memory; to be caught in a thicket is to stick in 
 scientifics, sh. 2831. See Entwisting. 
 
 THIEF. See Theft. 
 
 THIGH [femur], 1. Signification. The thighs, like the loins, 
 denote conjugial love; also, all celestial and spiritual love in the com- 
 plex, because these are derived from conjugial love; in the opposite 
 sense, the loves of self and the world, 3021. To come from out of the 
 womb and the loins, is predicated of good or love; to be separated from 
 the bowels, of truth ; to come out from the thigh, of truth and good 
 from the heavenly marriage, 3294, 6641. The knees or thighs denote 
 conjuojial love, and the conjunction of good and truth, which is the 
 conjugial principle of heaven, 3915. The hollow of the thigh [the 
 acetabulum] denotes where there is conjunction of celestial-spiritual 
 good, and of conjugial love from which they are derived, with natural 
 good, 4277, 4280. Briefly, the thigh denotes conjugial love, and 
 hence celestial-spiritual good', 4280, cited 4302, 6641. The loins de- 
 note what is of conjugial love, and of the marriage of good and truth, 
 called the heavenly marriage; in the supreme sense, the divine marriage, 
 4575 ; the same signification ascribed to the thigh, ill. 6179; see below 
 9961. Loins denote the interiors, because the marriage of good and 
 truth is predicated of the interiors of man, 7863. Nakedness of 
 the loins denotes, in general, the deprivation of the good of love ; a 
 covering for the thighs and loins [femoralia-breeches], the external' of 
 conjugial love, and protection from the hells, 9959 — 9962. Covering 
 from the loins to the thighs (in the description of the breeches) de- 
 notes the extension of conjugial love, which is predicated from interiors 
 to exteriors; in the same passage the loins are said to denote conjugial 
 love in the interiors; the thighs, in exteriors, ill. 9961. A sword upon 
 the thigh denotes truth combating from good, 3021, 10,485; cited 
 with other passages in Sword (3). Remarks on the signification of 
 the right and left thigh, and the corresponding parts of animals, 
 10,075. 
 
 2. The Correspondence of the Loins and Genitals of the Grand 
 Man, treated seriatim, 5050—5062. The loins and members con- 
 
1228 
 
 THO 
 
 nected with them correspond to eonjngial love, and to societies of such 
 as are in conjugial love, 5050. The Author descrihes a representation 
 of the sweet state of life of those who belong to the province of the 
 thighs, immediately above the knees; those who belong to the loins are 
 still more celestial, and are in the inmost heaven distinct from others, 
 5051 — 5053. Their specific quality, and the particular correspondences 
 of the parts, are not given, for reasons that are mentioned, 5055. As 
 to the infernals, who are in the opposite of conjugial love, or the love 
 of adulteries, their hell is under the posterior part of the loins [sub 
 natibus], where they delight in filth, 5059. 
 
 3. Passages in the Wordy cited and briefly explained, 3021. 
 THIMNATH. See Timnath. ^ 
 
 THIN AND SLENDER [tenue et gracile]. The kine in Pharaoh's 
 dream, described as thin or lean in flesh, denotes the want of charity, 
 5204, 5258. The seven ears of corn, described as thin or slender, de- 
 notes m like manner, of no use, because destitute of good, empty scien- 
 tifics being understood, 5214. 
 THINK, to. See Thought. 
 THIRD, Threefold. See Numbers (three). 
 THIRST, to [sitire]. Thirst is predicated of those who are in the 
 aff'ection of truth, sh. 2702. Thirst denotes the appetite and desire for 
 truth, because water to drink denotes truth; in like manner, hunger 
 denotes the affection for good, because bread denotes good, 4017. The 
 thirsty, denotes those who from affection desire truth ; the hungry, 
 those who from affection desire good, br. sh. 4956, citations 4958. 
 Thirst denotes the defect of truth, 5893, 6745 end, 9412, br. sh. 9960. 
 In a state of temptation man hungers for good and thirsts for truth, 
 and when he emerges from temptation he imbibes good and truth like 
 food and drink, ill. 6829. Briefly, to thirst, denotes to appetite and 
 desire, and is predicated of truths; to faint, or die of thirst, denotes the 
 being deprived of spiritual life by defect of truth, sh. 7668, sh. 8568, 
 8571. See Water, to Drink. 
 
 THIRTEEN, Thirty. See Numbers. 
 THISTLE [carduus, tribulus]. See Thorn. 
 THORN [spina]. Thorns and thistles (Gen. iii. 18), denote curse 
 and vastation, 273. Thorns, thistles, briers, brambles, nettles, de- 
 note, in general, the opposites of fruitfulness and blessing, 273. Nettles 
 and brambles (Ilosea ix. 6) are predicated of those who, from them- 
 selves only and their scientifics, imagine themselves wise in divine 
 things, 273. The thorn and thistle shall come up on their altars 
 (Hosea x. 8), denotes profanation, 273 ; or evil and the false vastatine 
 the good and truth of the church, 9144, 9714. Places full of briers 
 and thorns (senticetum et nepretum, Isa. ix. 15), denote falsity and 
 cupidity, 2831. Thorns which choke the good seed (Matt. xiii. 7, etc ) 
 denote evils, br. 3310. Thorns in all the passages cited (Ex. xxii. 6- 
 Isa. xxxii. 13; xxxiii. 12; Ezek. xxviii. 24; Hos. ii. 6; x. 8; Ps. cxviii'. 
 12; Matt. vn. 16; Mark iv. 7, 18, 19; Jer. xii. 13). denote falses of 
 the concupiscences, 9144. A crown of thorns put on the Lord 
 when he was mockingly saluted king of the Jews, represented the state 
 ot the church at that time ; viz., that divine truth itself, or the Word 
 was regarded in such an aspect, and so treated by the Jews, 9144 end' 
 See Briers, Nettles. 
 
 THO 
 
 1229 
 
 
 THOUGHT, to This k [cogitatio, cogitare]. 1. Ideas of Thought. 
 Ideas are composed of the innumerable things conceived and thought 
 concerning the person or thing represented by them; hence, they are 
 not simple, but composed of innumerable particulars, 1008 2473 
 4946, til. from experience, 6200, 6599 and sequel, especially 6613-^ 
 00 9, 6622, 6623. In every idea there is somewhat derived from the 
 will or love, as well as from the understanding or thought, 590; com- 
 pare 33 All thought, however continuous it appear in consequence of 
 the rapidity of succession, is made up of distinct ideas, which follow 
 one another like the words of language, and which are really the 
 words of spirits and angels, 6599, 6624, 6987. For further particu- 
 lars, see Idea, External, Internal. 
 
 2. How far Materiality may be attributed to Ideas of Thought. 
 The ideas of mans thought are founded upon, and terminate in, 
 worldly corporeal and terrestrial things, hence his thought is called 
 material, 10/2 The first ideas are taken from objects of the senses, 
 and are properly called material ; but there is also a more interior, or 
 rational sight by which these are regarded, while the rational itself is 
 scrutinised by light from the Lord, 1953. Exterior objects serve as a 
 plane for the contemplation of internal things, to which end the internal 
 
 I«n7 ''v/Tfil*' v'; 'n-'^oT' ?^«^ ^oors, by the organ of vision, 1806, 
 1807, III. 5165, III. 9723. It is the internal or rational man that 
 thinks, in the external or natural, but with a difference when a man is 
 m the world and when he becomes a spirit, ill. 3679. Things seen in 
 the world are extant in the memory in a kind of visual form, and 
 hence the imagination exists, the ideas of which philosophers call 
 rnaterial; these objects, when they appear still more interiorly, present 
 thought, under purer visual forms, the ideas of which are called im- 
 material; it is here explained, however, that such objects euterins: into 
 the memory are met and illuminated by interior light, 4408 It is 
 explained that the things impressed upon the exterior natural serve 
 to the interiors as a plane, in which the interiors are imaged as in a 
 glass ; unless interior or spiritual things were thus imaged, man could 
 not think of them; comparison is here made, also, with the interior 
 atlections and thoughts which are imaged in the face, 51 65. Spiritual 
 Ideas, which are without objects such as we have in the material world 
 and which pertain to the thought of the internal man, are of such a 
 quality that they flow down into natural ideas, and, indeed, really pro- 
 duce them according to the law of correspondence, 10,237; further ill. 
 ixJjODi enci. 
 
 3. That Thought is really Substantial. Thoughts at this day are 
 deemed mere abstractions, but the truth is, they are the forms of the 
 
 ITme'^^^'"''^^ ""^ ""^"' *°^ *'^ "^""'^ '^^^ ^^^'^ material^ substance, 
 
 4. That the Internal Man is not the Thought; for thought also 
 pertains to the external, 978. By the external man is not meant the 
 body, etc , but the man himself in the state in which he thinks from 
 sensual things ; as the internal man is not the thought, but the man 
 himself m his state as to celestial and spiritual things, 978. It is the 
 internal man indeed which thinks, but during the life of the body its 
 thought IS in the external, hence, if there be not correspondence be- 
 tween the rational and the natural, man cannot think spiritually, 978 
 
 f 
 
1230 
 
 THO 
 
 ill. 3679, fully i//. 5422, 5423, 5427, 5428, 5477, 5511, 10,240. Some 
 imagine the interior man or spirit to be mere thought, and thought 
 itself to be something abstract from any subject in which it inheres ; 
 the folly of thus thinking shown by the Author's experience among 
 spirits, 4527. The sensual man imagines that to think and to will is 
 interior, and to speak and to act exterior, but even thinking and willing, 
 when from sensuals, are meant by the exterior, ill. 5127. Seriatim 
 passages concerning the internal and external man relative to thought, 
 9701—9709. See Internal (3). 
 
 5. That all Thought and Will flow in, consequently all Life, 2886 — 
 2888. All men, the evil as well as the good, derive the power to think 
 by influx from the Lord, 1707, 2004; see below 6564. They who have 
 conscience have interior thought from the Lord, which is received by 
 way of the internal man into the interior rational ; they who have not 
 conscience receive good and truth from the Lord, but they do not apper- 
 ceive it, and hence, (in the Author's language), they have not thought 
 from the Lord, 1935. All good, predicated of the will, and all truth 
 predicated of the understanding, flow in from the Lord, and all that is 
 evil and false from hell; how necessary it is to come into the perception 
 and acknowledgement of this, 4249, 6324—6325, 10,219. All the 
 affections of love or of good are variations of heat from the Lord as 
 the sun of heaven, and all thoughts, predicated of truth or of faith, 
 are modifications of light from the Lord, 3862. It is explained that 
 good flows in from the Lord by the mediation of angels associated with 
 man, and is formed in those truths, or knowledges of truth, in which 
 the man can be held, 4096 ; furthenVZ. 5278, 5288, cited below (24). 
 It is explained how the evil receive the influx of good and truth from 
 the Lord, and though they derive from it the faculty of thinking they 
 become merely sensual, 6564. Influx from the Lord is by way of the 
 interior thought, by intellectual or immaterial ideas (so called) which 
 flow down and present themselves in the natural as material ideas, 
 10,551 end. See Influx, Life, Freedom. 
 
 6. That Thought flows from the Love of a Man^s Life, and this so 
 absolutely that if only the cupidities of man's love were removed his 
 thought would immediately cease, and he would appear as one dead, 
 33. It is the love that reigns universally in the thought, by whatever 
 particulars it may be occupied, and at times when a man may not be 
 conscious of it, because otherwise occupied, ill. 5130. The love or 
 affection flows from the will into the intellectual ideas, and vivifies by a 
 kind of inspiration, ill. 8885. See Love (23). 
 
 7. Thought and Will distinguished ; illustrated by the distinction 
 between good and truth, the difficulty of distinguishing between which 
 is much the same, because what a man thinks he wills, and what he 
 wills he thinks, 9995. 
 
 8. Thought and Imagination distinguished, 3337, 4408, 6814. See 
 Imagination. 
 
 9. The Derivation of Thought from Perception, is explained 1919, 
 2515, 5228, and other passages cited below (12). Where the same 
 passages are cited by the Author, it is briefly repeated that all thought, 
 and all reflection thence derived, are from perception, 2770. It appears 
 to man that he thinks from himself, from the natural or exterior, be- 
 cause it is in the exterior that the interior thinks; the fallacy herein is 
 
 THO 
 
 1231 
 
 like that presented by an image in a mirror, when to one ignorant of 
 the fact the thing itself would seem to be there, 5259. For particulars 
 see Perception. ' 
 
 10. Thoughts distinguished as Exterior and Interior. The rational 
 man is the middle part between the internal and external; bv commu- 
 nication with the internal a man looks upwards and thinks of celestial 
 and spiritual things ; by communication with the external he looks 
 downwards and thinks concerning worldly and corporeal things 1702 
 further ill. 1707. Man thinks rationally, or spiritually, when his 
 o .a^P * /?. ^^r''^^''^ ^'^^^ sensuals, and elevated to an interior state, 
 349.S, ^141, further ill. 5128. The difference between interior and 
 exterior thought is ill. chiefly to show that interior thought is from 
 truth, 5217. It IS explained that thought is sometimes from the 
 rational, sometimes from the interior natural, and sometimes from the 
 sensual, according to state, 5141 cited. The exterior natural serves as 
 a plane m which the interiors image themselves (5165); and, hence, 
 man cannot think interiorly unless the natural be in order, as with the 
 regenerate, neither can he have faith, 5168. Where the Author ex- 
 plains how truths are filled into scientifics, he adds, that man is then 
 elevated to interiors and his scientifics, serve for a plane to interior 
 thought, so that at length he may come to think as a spirit, and even 
 as an angel; interior thought, also, is more perfect, because nearer to 
 the influx of truth and good from the Lord, 6007. When a man who 
 IS in good thinks of the things pertaining to faith and love, he is 
 elevated above sensuals, or the externals of the natural, to interior 
 thought; this, because sensuals cannot receive the divine, and to think 
 from sensuals is to think against the divine, 6844; further ill. 10,229. 
 All those think from sensuals who defend falses against truths, and 
 evils against good, 6949. They who think from sensuals cannot com- 
 prehend progressions without spaces, but those who think interiorly by 
 elevation above sensuals can receive such ideas, and for these* the 
 Author writes his account of communication with spirits and inhabitants 
 of other earths, 9581. The difference of man's state when in externals 
 and when in internals, illustrated; the difference of thought and will in 
 each case 10, 134, 1 0,229. For further particulars concerning the ele- 
 vation of thought above sensuals, see Sense (18). 
 T.. .i^'l ^"^""^ ^hought is interior Speech; hence,* when a man thinks 
 
 II w ^/P.^.^n '"^''^ ^".'"''^^' ^"^ ^^^"*^^"g is denoted by speaking in 
 
 he Word, 5000 ; see also 5259, 6943. Thought is active and passive" 
 
 active when a man speaks, passive when he does not speak ; it is the 
 
 Ylf^ roQ-' "^u '^' *^^ universal language into which man comes after 
 aeatli, 098/; other passages cited below (19). 
 
 12. Thought of various Degrees. The Author describes thought 
 from perception, thought from conscience, and thought from no con- 
 science 2515 2552. The celestial who are principfed inTove to the 
 Lord think from perception ; the spiritual from conscience ; and the 
 evil from no conscience 2515, 25.52. Perception is not the same thini. 
 
 nllnr^ I • ""^ i^°"^^' ^°^l ^'^"^ ^'' ^°"^^^^y t^ the appearance! 
 ?997 ?? ^^»"g from good, thought from truth, 1919, 2552, 2619, 
 f»i • fl '/ f plained that thought is from perception, because from 
 the influx of the discourse and thoughts of angels, 5228. It is ex- 
 plained that angels think from the interior of the rational, as did the 
 
1232 
 
 THO 
 
 fathers of the most ancient church, and that they who think from the 
 interior of the rational have perception, 1914. In the same passage, it 
 is explained that the good who have not perception, think from con- 
 science as the fathers of the ancient church, and to think from 
 conscience is from the exterior rational or natural, 1914. They who 
 have not conscience do not think from the rational, for it does not exist 
 in them, but from the merely natural, sensual, and corporeal, 1914. 
 Thoucrht is not the conscience, but flows from it, because all who have 
 conscfence think and speak according thereto, 1919. Thought is called 
 interior with those who have conscience, and it flows-in from the Lord, 
 not so with those who have not conscience, 1935. Thought is dis- 
 tinguished into three degrees, viz., apperception from the sensual, when 
 man is occupied with pleasures and worldly delight; apperception from 
 the interior natural, when in exterior thought which does not exclude 
 influx from the rational ; and apperception from the rational, when in 
 interior thought from affection, the mind being separated from sensuals 
 and from the body, 5141. . 
 
 13. Internal Thought. The thought of the internal man coincides 
 with the thought of angels and spirits, even while man lives in the 
 world, and though he is ignorant of it, 4104. See Internal (18), 
 
 Memory (3). 
 
 14. Anpelic Thought. Angels think from the interior and the 
 rational, not from intellectual truth, ill, 1914. 
 
 15. The Thought of the Lord. It is explained, that the Lord 
 thought from intellectual truth, that is to say, from the divine itself as 
 his own ; all others think from rational and scientific truth, as from 
 themselves, but not from intellectual truth, 1904, ilL 1914. More 
 explicitly stated, the perception of the Lord was from the divine itself; 
 his thought from the intellectual itself, 2552. For full particulars see 
 
 Lord (43). , . i. 
 
 16. Spiritual Thought. The essential of spiritual thought is the 
 acknowledgment of, and faith in, the divine human of the Lord, 10,3/0. 
 See Spiritual (1, 5, 11, 12, 19, 23). 
 
 17. Thought above Sensuals. See above (10). 
 
 18. Thought in the Spirit, from the Author's experience; viz., that 
 his material ideas appeared as in the midst of a kind of wave, when he 
 was a little elevated from sensuals; the reason explained, 6200—6201, 
 6606. See Illumination, Perception, etc. 
 
 19. Thought in the other Life. Spirits enjoy all the senses, all the 
 affections and thoughts, in greater perfection than in the life of the 
 body, with an exception regarding the taste, 321, 322, 1389, 1630, 
 1880, 1883 ; particulars in Spirit (12). The thoughts of all in the 
 other life are manifestly perceived (318); indeed, the whole quality of 
 a man is perceived from a single idea of his thought, because every 
 idea is an image of the man, 301, 803, ill. 1008, ill. 10,298. Spirits 
 think and speak more perspicuously than men in the body, insomuch 
 that a single idea of thought involves more than a thousand in this 
 world, 321, 322. The thoughts and opinions that had been held by 
 spirits while they lived in the body, can be manifestly perceived ; the 
 Author records his experience of this, and mentions some who had 
 believed the soul or spirit to be abstract thought, 443—445; see below 
 1769. The speech of spirits really consists in ideas of the thought. 
 
 THO 
 
 1233 
 
 and it is more copious and universal than speech by the tongue; indeed, 
 by the language of ideas they can express more in a moment than a 
 man could utter in half an hour, 322, 1639, 1641—1645, 4609, 6987, 
 7089; see 6599 cited above (1). Angels speak from intellectual or 
 immaterial ideas, but spirits from ideas of the imagination or material 
 ideas, 6987, compare 8733, 8734. Angels and spirits perceive the in- 
 terior of man's thoughts ; even common spirits know the thoughts of 
 man better than he himself, and the angels know the very ends of his 
 life, 1931, 2488, 6192, 6193, 6198, 6199, 6214. Thoughts flow from 
 the two memories (internal and external), and all thought and memory 
 remain to man in the other life, and are distinctly perceived by spirits 
 m all their minute particulars, 2469—2494; particulars cited in Me- 
 mory. The Author mentions a recently deceased spirit who was 
 suddenly elevated amongst angelic spirits, and confessed the wonder 
 with which he perceived the Word ; from that situation also (says 
 Swedenborg), " he saw the interiors of my thoughts and affections, and 
 perceived inexpressible things as to causes, influxes, the composition of 
 ideas," etc., 1769. Societies of spirits are sometimes dissolved by 
 collisions of thought and speech, ill. by the Author's experience, 2129 
 cited in Society (8). The thought of spirits exists from the ideas of 
 the interior memory, 2471. Certain spirits are described who think 
 m common, and who correspond to the common voluntary sense, their 
 quality ill. 4329. The Author remarks, that when he was in commu- 
 nication with the spirits of Mercury, he found them averse to the 
 language of words, and could only speak to them by a kind of active 
 thought, 6814. He describes his communication 'with the spirits 
 belonging to a certain earth among the stars, whose language is one of 
 ideas, or of thought-speaking, 10,587. When he began to speak with 
 spirits he could not believe it possible that his thoughts could be known 
 to any but God, and how astounded he was to find it otherwise ; he 
 adds, how difficult it is for a man to believe that spirits know his 
 thoughts, yet they know them most minutely, 5855, 6214. This law 
 is so universal that the very causes and ends of every man's thoughts 
 and affections, and indeed of his actions, are manifestly perceived 
 in heaven, 4633. 
 
 20. Changes of Thought and Affection. All changes of state, 
 both as to things voluntary and things intellectual, are ruled by 
 spirits and angels from the Lord, 2796. See Regeneration (7). 
 Spirit (6). ^ ^ 
 
 21. Man said to think in Good, or from Good. Isaac meditating in 
 the field represents the rational mind thinking in good, thus, its 
 state in good, 3196. That it is the internal or rational man which 
 thinks, 3679 cited above (2). 
 
 22. Thought from Evil. Illustrated, that they who are in evils 
 think from evils to falses, because the love rules in all that is thought, 
 7437 compare 5512 end. Man from himself thinks nothing but evil; 
 hence, in order to think good he must suffer his mind to be elevated by 
 truths, and thus think from heaven, 10,229. 
 
 23. Evil that enters the Thought. It is briefly explained that evil 
 flowing into the thought does not hurt, but man makes it his own by 
 detention in thought, and consent, for it thus passes into the will, 
 6204. If man only knew and believed that all good and truth flow-in 
 
 qq2 
 
1234 
 
 THO 
 
 from the Lord, and all that is evil and false from hell, the evil would 
 not be imputed to him ; but he appropriates evil by believing it to be 
 from himself, 6324, further ilL 6325. 
 
 24. The Wonderful Form or Composition of Thought, The arcana 
 of science and analytic art in the thought of man are so innumerable 
 that they cannot be exhausted to eternity, this, because they flow in by 
 the internal man from the Lord, 2004. The marvellous order that pre- 
 vails in the regenerate is briefly described ; how all things whatsoever 
 of affection, perception, and thought are arranged according to consan- 
 guinity and affinity, and this by influx from the Lord, 2556. The order 
 of the mind truly rational is so wonderful, that it excels all human 
 science and analysis; this order it derives from heaven, as the medium 
 of influx from the Lord, 2556. The order before regeneration is the 
 inverse of that which prevails after regeneration, when the natural man 
 is receptive of truth flowiug-in from the rational, thus, from the light 
 of heaven, ill, 4612. The arrangement of things in the memory or 
 thought is around the good received, according to affinity, some being 
 immediately under the internal sight, and others passing off' into 
 obscurity; but things contrary or opposite to the good obey another 
 tendency, and are separated, 5278; see below 8885. The order of all 
 things in the mind is from good flowing in, which causes thought to 
 circulate in a celestial form, ///. 5288. The truths of faith apparently 
 lead and introduce man to good, but really it is good that adopts truths 
 and forms itself in them according to divine order, 8516, 8834. The 
 quality of the heavenly form of thought is further ill., the midst being 
 occupied by that which is in clearest light, because of the love, the 
 sides by such things as verge to obscurity, and the remoter distance by 
 opposites which verge downwards in another plane, 8885. 
 
 25. Passages concerning Thought, in series with an account of 
 
 Influx, and of the Commerce between the Soul and the Body, 6598 
 
 6626. They who think from external sensuals have but little percep- 
 tiou of what is honest in moral life, just in civil life, or good in spiritual 
 hfe; because the faculty of thinking and perceiving this is owing to 
 the elevation of thought above sensuals, and according to the decree of 
 intuition from interiors, 6598, 6612, 6622, 6624. The Author pro- 
 ceeds, therefore, to describe the diff'erent quality of influx with those 
 who think from sensuals, and those who think above sensuals, 6599. 
 Thought, he says, is really distinguished into ideas, comparatively like the 
 words of speech, although to appearance it is continuous, 6599, 6624; 
 further ill. 6987, all cited above (1). As to the faculty of understand- 
 ing and perceiving, it is explained that the thoughts and aff'ections 
 diff'use themselves by extension to the societies of spirits and angels 
 round about, and that the measure of the faculty is according to such 
 
 extension, thus, according to influx from such societies, 6599, 6600 
 
 6603, 6605. In accordance with these statements, a thought which 
 appears single is really composed of innumerable ideas, 6599, 6613-— 
 6619, 6622, 6623, cited above (I). The Author cites his own expe- 
 rience by which the extension of his thought to certain societies, and 
 influx from those societies was demonstrated to him, 6600. The ap- 
 pearance is that thoughts and aff'ections extend themselves to societies, 
 but in reality the extension or influx is from the societies, not to them* 
 6600 end. The extension of thought is illustrated by comparison with 
 
 THO 
 
 1235 
 
 ^r 
 
 : 
 
 the spheres of luminous rays proceeding from objects seen by man in 
 the world C601 6003. The extension of thought and affections is Z 
 societies of angels m the case of the good, but to societies of infernal 
 spints in the case of the evil, and this according to the degree of good 
 or of evil respectively. C600. The quality of man's life is strictly 
 according to that of the societies to which his affections and thoughts 
 extend themselves. 600 1 end. Thought enters into the common sphere 
 of he society to which it extends, and does not move the society speci- 
 
 S, fc'^^ °'n-)!'" '■•'^ "" """"■ 'P*"'' °^ ""gel ^^^ " « «"»>»«- 
 nication, 660.3 The extension of affections and thoughts has its limits. 
 
 within which there may be perpetual variations, but beyond those limits 
 It passes away like sight luto boundless space, 6604. Every spirit and 
 angel appears m a form according to the extension of his affection and 
 thought to societies, beautiful in the degree that he communicates with 
 societies in the order of heaven, 660.5. The Author observed that affec- 
 tions and thoughts presented in their extension the appearance of a river. 
 9r.r r'",m" t^!V^ *^"?ht being in the midst of it. 6606; see also 
 200-6201 cited above (18). Hedescribes also the form in ;hich the 
 thoughts together with the affections circulate, by comparison with the 
 cineritious substance of the brain; the superior forms in which the 
 
 S f'l rrn? ' fl^'/^'^.i'"' f"™' of angelic societies are still more 
 wonderful. 6007. He describes his own experience of intellectual light 
 given to him when thinking, speaking, and writing; its being tafen 
 away, dimimshed. or moderated; all such variations being according to 
 communication with heavenly societies. 6608. Spheres of thought 
 from the societies with which he communicated were sometimes repre- 
 sented to him byclouds ever various in form, colour, and density, from 
 
 0609; see below b6U. So long as man lives the ideas of his thought 
 are varied, multiplied, and divided, according as he is associated with 
 societies, ever new and ever various in the procedure of regeneration; 
 r« 1!; '"lA""'"'"a"»n »■• perception of new truths continually increases 
 0010. With the unregcnerate such mutations are alternately upwards 
 and downwards towards heaven and towards hell; but those who suffer 
 themselves to be regenerated continually tend upwards and to more in- 
 terior societies; the extension of a man's sphere, or his insinuation into 
 Tfin 'u^'-o'"- '**.'"S li"^ ™'"" "^ te-^Ptwions in which he overcomes. 
 ^l: i T "' Gemmation (25). It is explained also that the 
 more externally a man thinks the less extension can be predicated of 
 Ins thoughts, because he communicates only with spirits whose ideas 
 are comparatively gross. 66 1 2. So great is the difference, that the ideas 
 o angels open like clouds over the spirits that are below them, because 
 the influx of myriads of ideas appear but as one and simple to those 
 who are in grosser thought, 66 14. As to the various quality of ideas. 
 VIZ.. of the superior angels, of inferior spirits, of mere critics, of the 
 evil, etc.. 6615, 6621, 6625, 6626, cited in Idea. 
 
 26. TAouffht of and from the Word. The conjunction of the in- 
 terior sense and exterior expressions of the Word is illustrated, and it 
 IS shown that the ideas of the internal sense are in marvellous agree- 
 ment with the thought of the internal man and of angels, 4104 It 
 is explained in this passage also that the thought of man when prin- 
 cipled lu good IS spiritual, in conformity with the internal sense of the 
 
 ^1 
 
 11 
 
1236 
 
 THR 
 
 Word, ill. 5614. Treating of those who are illustrated when they read 
 the Word, the Author explains that it is really the light of heaven 
 which flows in into the knowledges of the memory, which are in natural 
 light, but the influx does not come to man's apperception because he 
 thinks from those knowledges as from himself, 10,551. 
 
 27. That Wisdom^ Intelligence, and Science are predicated of the 
 Intellectual Part, which thinks ; and that the intellectual is denoted by 
 the workman in cunning work, the scientific by the workman in needle- 
 work, 9598, 9788. 
 
 28. Punishment as to the Thoughts, The Author briefly describes 
 a punishment in the other life, which is felt like a tearing to pieces 
 (discerption), of the thoughts, being a combat of interior thoughts 
 with exterior, 962. 
 
 THOUSAND. See Numbers. 
 
 THREE, Thirteen, Thirty, Three Hundred. See Num- 
 bers. 
 
 THRESHING-FLOOR [area]. A threshing-floor denotes the good 
 of love, because of the corn there ; a wine-press, the good of faith, on 
 account of the wine, 6377- A threshing-floor denotes the good of 
 truth, and where the good of truth is ; also, where the truth of good is, 
 sh. 6537. For its connection with the feast of tabernacles, see 9296. 
 As to the threshing-floor of Atad, 4786, 6537. 
 
 THRONE. 1 . Signification. A throne denotes whatever is predicable 
 of the Lord's royalty, and to sit upon a throne is predicated of the Lord 
 himself; thus, a throne denotes divine truth that proceeds from the Lord, 
 and for this reason heaven is called a throne, sh. 5313, cited 9166. A 
 throne is often mentioned in the Word when divine truth, and judgment 
 from divine truth are treated of; but the signification of a throne, as of 
 other significatives, is to be understood relatively; for example, when 
 the divine itself and the divine human of the Lord is denoted by one 
 sitting on a throne, then divine truth proceeding from him is meant by 
 the throne; when divine truth is denoted by one sitting on a throne, 
 then the universal heaven, which is filled by the proceeding divine 
 truth, is meant by the throne; when divine truth in the superior heaven 
 is denoted by one sitting on a throne, then divine truth in the lower 
 heaven and in the church is meant by the throne, 5313. In the history 
 of Joseph the celestial-spiritual in the natural is denoted by one sitting 
 on a throne, because the celestial is from the Lord; in this case the 
 natural which contains the celestial-spiritual is meant by the throne, 
 5313. In the opposite sense a throne denotes the kingdom of the 
 false, hr, sh, 5313 end; the throne of Pharaoh in this sense, 7779. 
 The throne of Jah denotes the Lord's spiritual kingdom, because it 
 involves his royalty, or the dominion of divine truth; the priesthood, 
 in like manner, denotes his celestial kingdom, because it involves divine 
 good, 8625. The above passages are cited where it is said that a 
 throne denotes the Lord's spiritual kingdom, but here it is said to 
 denote the middle heaven, because the middle heaven is eminently 
 spiritual, 9408. Note : A throne is representative of divine truth and 
 judgment from truth, because thrones appear in the lower heaven when 
 the angels in the superior discourse of truth and judgment, 5313. 
 Heaven is called the throne of the Lord, and earth his footstool (Is. 
 Ixvi. 1), because celestial and spiritual principles are denoted by heaven. 
 
 THU 
 
 1237 
 
 
 ■u 
 
 .k. 
 
 and their natural correspondences by earth, 2162; compare 9166, cited 
 below (2). 
 
 2. Harmony of passages. Kings and princes sitting upon the throne 
 of David (Jer. xvii. 25), denote truths and the primary doctrinals or pre- 
 cepts of truth, which form the kingdom of heaven, 5044. The likeness of 
 a throne, and above it the hkeness of a man (Ezek. i. 26; x. 1), denotes 
 divine truth manifested from divine good, 9407. Thrones cast down 
 (Dan. vii. 9), denotes complete vastation as to the truths of faith, 9473. 
 Not to swear by heaven because it is the Lord's throne, nor by the earth 
 because it is his footstool (Matt. v. 34—35), denotes that divine truth 
 in heaven and the church cannot be confirmed by man, but depends 
 solely on the Lord in man, 9166; cited also 5313. The twelve 
 apostles sitting on twelve thrones (Matt. xix. 28; Luke xxii. 30), denote 
 all truths in the complex from which judgment proceeds, 6397; see 
 also 2129, 5313, 9039. The Son of man on the throne of his glory 
 (Matt. XXV. 31), denotes judgment from divine truth; here it is briefly 
 stated that a throne denotes the Lord's kingdom, and that his kingdom 
 is divine truth, 4809, 53 1 3, 5922. The throne of David promised to the 
 son born of Mary, (in the annunciation, Lukei. 32), denotes divine truth, 
 the proceeding of which is predicated of the Lord's government as 
 king, 5313. A throne placed in heaven, and one sitting upon it, and a 
 rainbow round about the throne, etc. (Rev. iv. 2, 3), denotes divine 
 truth in heaven, and the Lord, and truth resplendent from good ; light- 
 nings and thunders and voices going out from the throne (ver. 5), the 
 terrors manifested by divine truth to those who are not in good, 5313. 
 Thrones upon which four and twenty elders were sitting (Rev. iv. 4), 
 denote truths of intelligence from \he good of wisdom, 6524, cited 
 6397; or, all who are in good from truths, 9930; or the all of faith or 
 truth in one complex, 5313. 
 
 3. I'he Throne of Solomon especially (1 Kings x. 1 — 20), denotes 
 the royalty of the Lord, which is divine truth from him ; its twelve 
 lions, all divine truths in one complex, combating and conquering, 5313 
 end. 
 
 THRUST THROUGH, or Slain [confossus\ is predicated of 
 truth and good extinguished, sh, 4503. This signification applied to 
 the particulars of the law in Deuteronomy (xxi. 1 — 10), concerning one 
 found slain in a field, 9262. For other passages, and a more minute 
 explanation, see to Slay. 
 
 THUMB, the [pollex], denotes truth in its power, and also intel- 
 lectual truth; the thumb of the foot has the same signification, but in 
 a lower degree, 10,062, 10,063; particulars in Hand, Foot. 
 
 THUMMIM. See Urim, Breastplate. 
 
 THUNDER [tonitni]. Lightnings and thunderings, and voices 
 from the throne (R^v. iv. 5), denote terrors from divine truth to those 
 who are not in good, 5313. Voices (where voices of thunders are un- 
 derstood, Ex. ix. 23), denote truth divine; here it is explained that 
 truth divine is manifested by thunderings, mild in heaven, compara- 
 tively like thunder heard by those upon high mountains, but terrible 
 in hell, like thunder heard upon the level earth ; passages cited 7573, 
 cited 7592, 8813; compare 8823. Specifically, voices or thunders 
 denote truths divine; but the brightness of lightning, truths from the 
 divine, which penetrate the internal sight of man, and give him illumi- 
 
1238 
 
 TIM. 
 
 nation, *A. 8813, cited 8914. See Lightnings. Description of the 
 lunar spirits, whose discourse, when many are together, is hke a 
 thundering, 1 763, 9232. 
 
 THYMUS. See Gland. 
 
 TIDAL. [Thideal]. Tidal and other kings named together, denote 
 so many kinds of apparent goods and truths predicated of the external 
 man of the Lord, ICGl. More particularly, Chedorlaomer denotes 
 truth ; Tidal, good; and the other kings, goods and trnths derived 
 from these, 1685. 
 
 TIGERS. Description of some who are internally like tigers, 
 though it does not appear in the outward character, 8622. 
 
 TILL, to. See to Cultivate. 
 
 TILLER OF THE GROUND, a [coleus]. See to Cultivate. 
 
 TIMBREL [ti/mpanum]. See Music. 
 
 TIME [tem/ms]. 1. Time and Space in the other Life. The 
 wonderful difference of circumstances in the other life is illustrated by 
 examples ; among other things, it is mentioned that angels have no 
 idea of time, 1274, 1376. Thousands of years do not appear to angels 
 as time, yea, hardly, as if they had lived a minute, 1382; compare 
 3356 cited below. Though spaces and times do not exist in the other 
 life, it appears otherwise to spirits recently from the body ; neverthe- 
 less, they at length perceive that states as to esse are instead of place, 
 and states as to existere instead of time, 2625. In the other life, all 
 things appear, indeed, as in space, and succeed as in time, but in 
 themselves they are changes of state, and this is well known to spirits, 
 even to evil ones, who make an evil use of their knowledge; of which a 
 brief description is given, 3356. Even man is so far not in time as he 
 is in his internal state ; hence, time cannot be predicated of the affec- 
 tion of genuine love, but it becomes manifest from reflection upon 
 things not of that affection, thus, when any impatience or solicitude is 
 felt, 3927. When men leave the world they leave also the notion of 
 space and time, and come into the notion of state, for which reason all 
 times in the Word denote, in the internal sense, states, 4814. Times 
 and spaces in the spiritual world are states of life, and the all of life 
 is from the Lord ; shown by the Author's experience, 4882. Ideas of 
 time cannot exist in the other life, because there is no apparent pro- 
 gress of the sun there to make time ; the sun, in the other life, never 
 sets, for it is the Lord, 4901; ilL 7381; further i7/, 10,605. There 
 are changes in the other life corresponding to the changes of the day, 
 from morning to noon, and evening, and (in hell onlv) to the darkness 
 of night, but these changes are from the proprium of angels and spirits, 
 ill. 6110; see also 7218; passages cited, in which it is shown that 
 spaces and times do not exist in the other life, 8918, 10,133. Angels 
 are eminently wise beyond men, because their thoughts are not° so 
 United by space and time, 10,133: as to the existence of light, and 
 other appearances dependent on it, in the other life, see Heaven (10), 
 Light (3), Place (1, 3, 4), Spirit (11). As to the expression, 
 " Time, and times, and half a time," see the Author's work, Amc, 
 
 2. That no ratio exists between Time and Eternitij, 1382. Where 
 this subject is again stated it is shown that man can never think ade- 
 quately of the Infinite and Eternal, because he thinks from space and 
 
 TOO 
 
 1239 
 
 
 time, but it is otherwise with angels, 3404. Where the signification 
 of time and space are treated of, it is shown that they do not even 
 denote state in the supreme sense which treats of the Lord, but for 
 time, what is eternal must be understood, and for space, what is in- 
 finite, 6983. 
 
 3. Signification of Time in the Word, Time in general denotes 
 state ; hence, I will return to thee at the stated time, said by Jehovah, 
 denotes in the state treated of, 2212, ill, 2213; compare 2625; signifi- 
 cation of time cited, 3786; signification of stated time, 7508, 8070. 
 Times denotes states as to existere; but spaces or places, states as to 
 esse, ill, 2625; further ill, 3938; see above (2), 6983. As times in 
 j5eneral denote states, so all portions of time, as hours, days, months, 
 years, etc., but with a difference; here the signification of the third day 
 is explained, 278«, 10,133. Times and spaces pertain to nature only ; 
 hence, when the sense of the word passes into heaven, all idea of space 
 and time perishes, 2837. Spaces and times denote states, because the 
 angels have no idea of space and time, nor, consequently, has the in- 
 ternal man; also, it is here explained that as no idea of time can be 
 entertained in the internal sense of the Word, so there can be no idea 
 derived from time, as of age, whether of infancy, youth, or manhood, 
 or old age ; but in place of all these things, differences of state, 3254, 
 3356 end. As shown in the preceding passages, time denotes state ; 
 hence, it came to pass, or was done, at this time, denotes the parti- 
 cular state of what follows in the series, ill, 4814, cited 4916. See 
 Place (II). 
 
 TIMIDITY. See Fear. 
 
 TIMNATH [Thimnath'\y where Judah went previous to the occur- 
 rence with Thamar (Gen. xxxviii. 12), denotes the state there treated 
 of, namely, one of consultation as to the good of the church, 4855. 
 See Tribes {Judah), 
 
 TIRAS [Thiras]. See Japhet (1151). 
 
 TO-DAY [hodie). See Day. 
 
 TOE. See Foot. 
 
 TOGARMAH. [Thogarmath'], See Gomer. 
 
 TOKEN OF A COVENANT. See Sign. 
 
 TO-MORROW [eras, crastinum]. See Morrow. 
 
 TON [tonna]. Description of an infernal ton, 820, 947--948. 
 See Hell (3). 
 
 TONE OR SOUND. Angels and spirits distinguish sounds ac- 
 cording to differences of good and truth, not only in the case of sing- 
 ing and of instruments, but also of the voice, 420 end. See Music, 
 Sound, Thunder, Language. 
 
 TONGS AND SNUFFERS, denote purificatory and evacuatory 
 media in the natural, 9572. 
 
 TONGUE. See Language (1). 
 
 TOOL, A Graver's Icoetum]. A chisel, or sculptor's tool, de- 
 notes the faculty of self-intelligence; to form an idol with such a tool, 
 denotes from the intellectual proprium, 8942, 10,406. 
 
 TOOTH [dens]. 1. Correspondence of the Teeth.— Teeth, in the 
 Word, denote lowest natural truths ; in the opposite sense, falses ; 
 gnashing of teeth, the collision of falses with truths, 4424. The cor- 
 respondence of the teeth is treated of seriatim ; the appearance of 
 
1240 
 
 TOO 
 
 certain infernal spirits being described, 5565 — 68; particulars cited 
 below (3). In a good sense, those who correspond to the teeth are 
 classed with such as correspond with the bones generally ; they are 
 those who have undergone vastation, and have but little spiritual life, 
 5561. The teeth, like other parts of the body, correspond to the 
 natural ; specifically, the lowest natural, 6380. Teeth denote the 
 exterior of the intellectual part, and hence natural truth, ilL and ah. 
 9052, cited 9062. Teeth denote the corporeal proprium or lowest part 
 of man, 10,283. 
 
 2. Passages in the Word, where Teeth are mentioned. Teeth white 
 with milk, predicated of Judah (Gen. xlix. 12), denote the good of 
 truth, predicated of the divine natural, 2184, 6380, 9052. An eye for 
 an eye and a tooth for a tooth, in the law of Moses, and afterwards in 
 the Lord's words (Lev. xxiv. 20 ; Matt, v, 38), denote the truth of 
 faith interior and exterior respectively, 9048; particularly as to tooth, 
 9052. The tooth of a man or maid-servant knocked out (Ex. xxi. 27), 
 denotes truth, or the aifection of truth, destroyed in the sensual part, 
 9062. The people smitten with a plague while the flesh of the quails 
 was yet between their teeth (Numb. xi. 33), denotes voluntary evil, or 
 concupiscence and its consequences, 10,283. There shall be weeping 
 and gnashing of teeth (Matt. viii. 12), denotes the collision of falses 
 with the truths of faith in the case of those who conclude from the 
 fallacies of the senses, and the falses derived from such fallacies, 4424 
 end, 9052. Teeth like the teeth of lions (Rev. ix. 8) denote the ex- 
 ternals of the natural which are mere fallacies from scnsuals, destroy- 
 ing truths, 7643, 9052 ; the similar signification of other passages, 
 9052. 
 
 3. Spirits whose State is represented hy Teeth, Spirits are described 
 who were robbers and pirates in the life of the body; they seemed to 
 gnash their teeth audibly, at which the Author expresses his surprise, 
 because they had no teeth, 820, 5387. The state of some who had 
 been very rich in the life of the body, but had not been principled in 
 any love of use, is described ; their sphere is like the stench of rotten 
 teeth, 1631. In general, evil spirits do not appear unhandsome in 
 their own light, but they are hideous when seen in the light of heaven; 
 instead of a face, some appear with a mere grate of teeth, or mere hair, 
 4533, 5565. Some who were invisible in a spiritual sphere, but visible 
 in a natural one; their sphere is like the stench of teeth, and like that 
 of burnt bone or horn, 4630, 5573. A spirit who had been a robber 
 described ; his horrible character, and endeavour to exercise magical 
 arts against the Author; instead of a face, he had like the ravenous 
 maw of a dog with frightful teeth, 5566. One of similar character is 
 described, who was a scorner of the truth, though of an ingenious under- 
 standing (in this passage it is John Conrad Dippel to whom the Author 
 alludes), 5567. Spirits were sometimes with the Author who gnashed 
 with their teeth ; they are such as had confirmed themselves against 
 the divine, and traced all to nature, 5568. Where he treats of pains 
 and diseases caused by infernal spirits, the Author mentions one in 
 particular, who had been an adulterer, even in his old age; he caused 
 pain in the teeth, etc., 5714. In the same series, he describes hypo- 
 critical spirits; one especially, who caused pain in the teeth and the 
 left jaw, extending to the bone of the left temple, 5720. Note: the 
 
 TRE 
 
 1241 
 
 J 
 
 1 
 
 intense cold felt by infernal spirits on approaching heaven is indicated 
 by the gnashing of teeth, 4175. 
 
 TOPAZ [^topazius^. See Precious Stones. 
 
 TORCH [fax]. A torch of fire denotes the heat of the lusts ; the 
 state here represented (Gen. xv. 17) being the time of the Church's 
 consummation, 1861. See Abraham (in Supplement). 
 
 TORN [di8cerptum\ The torn of the flocks, in Jacob's words to 
 Laban (Gen. xxxi. 39), denotes evil without guilt, mixed with good, 
 because death occasioned by another is indicated, 4171. Joseph sup- 
 posed to be torn to pieces (idiomatically, in tearing he is torn. Gen. 
 xliv. 28), denotes apperception that internal good had perished by evils 
 and falses, 5828. 
 
 TORPOR. The Author describes certain spirits who have only 
 cared to live in luxurious indolence; they induce torpor, 1509. A 
 class of very subtle spirits described who infest the nerves and fibres 
 with a deadly torpor, 4227. 
 
 TOUCH; Touch, to [tactvs, tangere]. See to Feel. 
 
 TOWER, a [turris]. Where the Tower of Babel is treated of, it is 
 br, ill. and sh. that a tower denotes the worship of self, 1306. Where 
 the Chaldsean towers, or look-out towers, are mentioned (Is. xxiii. 13), 
 they denote phantasies of this nature, 1368: compare 2572. Where 
 mountains are treated of, it is hr. stated that mountains and towers 
 denote the love of self and the world; or their opposites; passage cited 
 concerning the Lord being taken up into a high mountain, and on to 
 the pinnacle of the temple, 1691 end. Where it is related that Israel 
 pitched his tent from beyond the tower Edar (Gen. xxxv. 21), it is 
 explained that towers, on account of their height, denote interiors, of 
 which either truths or falses may be predicated according to the subject ; 
 hence also the towers of Zion (Ps. xlviii. 12) denote interior truths by 
 which states of love and charity are defended, 4599. The Gammadims 
 in the towers (predicated of Tyre, Ezek. xxvii. 11) denote knowledges 
 of interior truth, 4599. 
 
 TRADING [negotiatio']. See Merchant. 
 
 TRAMPLE ; or Tread [calcare]. See Foot. 
 
 TRANQUILITY See Peace (3). 
 
 TRANSFIGURATION. See Lord (54). 
 
 TRANSFLUX, is a term by which the flowing-in of the divine 
 through heaven is sometimes alluded to; see especially, 6720, 8899 ; 
 particulars in Influx. 
 
 TRANSGRESSION [prcevaricatio]. See Evil (1), 9156, 6563. 
 
 TRAVEL, to. See to Journey. 
 
 TREAD-DOWN, to [procalcare]. See Foot. 
 
 TREASURE [thesaurus]. In general, treasures denote knowledges 
 of good and truth, 3048 ; particulars in Riches. 
 
 TREASURIES [thesauraria]. Treasuries, from the riches stored 
 in them, denote knowledges of good and truth; in the opposite sense, 
 knowledges of evil and the false, 6660. See Store-Houses. 
 
 TREE [arbor], 1. Signification, The regeneration of man is re- 
 presented principally in the growth of trees, the flowers which precede 
 the fruit representing his state when near regeneration, ill. 5116. 
 When man is prepared to receive celestial seed from the Lord, and pro- 
 duce good and truth in some measure, that seed is caused to germinate. 
 
1242 
 
 THE 
 
 at first as the tender herb, and finally as the tree bearing fruit, 29. 
 When the subject treated of is the spiritual man, his food is signified 
 by the tree yielding seed, 56. When the celestial man is the subject, 
 trees denote perceptions; when predicated of the spiritual man, know- 
 ledges, 103, 1443, 1616, 2163, 2722, 29/2, 4013, 7584; compare the 
 citation where the spiritual man is treated of, 2682; and see below, 
 8891. The trees of Eden generally denote perceptions; every tree 
 pleasant to sight, the perception of truth ; every tree good for food, 
 the perception of good, 102; and in the opposite sense, 207, 209. The 
 tree of lives in the midst of the garden, denotes love and faith in the 
 will of the internal man ; it is called the tree of lives when predi- 
 cated of the celestial church, but otherwise the tree of life, 102, 105, 
 312. The tree of life is celestial love, thus the Lord himself, and to 
 eat of this tree is to be gifted with love and charity, 2187. The tree 
 of the knowledge of good and evil denotes faith from sensual things, 
 102; its being in the midst of the garden, where the tree of lives was 
 first said to be, indicates that such faith was now in the place of celestial 
 love, 198— 201; compare 125; see below, 8891. The celestial man as 
 to his intellectual state is called a garden ; in which his rational per- 
 ceptions are as the cedars, and the similar stately trees of Lebanon; his 
 scientifics or exterior perceptions as oaks, 1443.' An oak -grove, named 
 in the singular, denotes first or exterior perception; oak groves in the 
 plural, increased or interior perception, 1016. When man is compared 
 to a tree his intelligence is signified by leaves, wisdom by flowers, and 
 the good of life by fruits ; thus also, abstractly, leaves denote truths, 
 885, 3427, 9337, ill. 10,185. The fruit of a tree denotes all that is 
 sensitive of good ; its green leaves, all that is sensitive of truth, 7690 
 — 7692; see below (5), 7966. See Leaves. Trees denote goods and 
 truths according to their species; olives and vines, for example, those of 
 the spiritual man; the poplar, the hazel, and the plane-tree, those of 
 the natural man, 4013, 4552. A shrub or twig denotes a little of the 
 perception of truth ; hence, to be cast under a shrub is to be desolated 
 as to truth, 2682. Various species of trees denote goods and truths, 
 interior and exterior, because goods and truths are the subjects of per- 
 ceptions and knowledges, 4013. Paradise denotes the wisdom of the 
 regenerate man ; the tree of life, his will of the good ; the tree of know- 
 ledge, his understanding of the truth ; eating of the latter, his decline 
 from good to mere knowledge, ill. 889 1 . 
 
 2. That to planty in the spiritucil sense, is to Regenerate, ill. 8326. 
 
 S. Trees in Idolatrous Worship. The ancients celebrated holy 
 worship on mountains and in groves, but it was forbidden when that 
 worship became idolatrous, sh. 2722. Worship in groves and gardens 
 was according to the species of trees under which it was celebrated, 
 thus according to their signification, 2772, 4013, 4552. See Grove, 
 Worship. 
 
 4. Passages in the Word. Eating of the tree of science denotes 
 the scrutiny of faith from self-intelligence, and the consequent denial of 
 revealed truth, 204—209. The persuasion to eat coming from the 
 serpent denotes the seduction by man's sensual nature, 194. The 
 woman eating first denotes that the proprium or cupidity, phantasy, 
 and pleasure are thus ministered to, 194, 207. The man persuaded to 
 eat denotes that the rational mind is next allured to consent, 207, 265. 
 
 TRI 
 
 1243 
 
 The man and his wife hearing the voice of Jehovah, denotes the dictate 
 remaining after the decline from good, 219. Their hiding themselves 
 in the midst of the trees denotes a further aversion from the celestial 
 state, and perception from natural good only, 222, 225. Their ex- 
 pulsion from Eden, denotes the loss of all celestial wisdom and intelli- 
 gence, 305, 306. The tree of life now said to be guarded by cherubim, 
 denotes the Providence of the Lord lest man should profane holy things 
 and perish to eternity, 306, 308. The flame of a sword turning itself 
 every way, denotes the insane lusts and persuasions of man which 
 always turn him from the way of the tree of life to the way of death, 
 306, 309. See Man (43). The angels under a tree with Abraham, 
 denotes the celestial man in a state of perception, 2163, 2186. The 
 boy Ishmael cast under a shrub, denotes the despair of the spiritual on 
 account of lost perception, 2682. The trees of Egypt broken by hail 
 and devoured by locusts, denotes all the knowledges of good and truth 
 in the natural mind destroyed by falses, 7583, 7647; and the sensitive 
 perceptions of good and truth utterly lost, 7690—7692. The trees of 
 Eden, where Pharaoh is treated of, denote scientifics and knowledges 
 from the Word, understood to be profaned, 130, 2049. Cedar trees, 
 called the glory of Lebanon, denote the celestial-spiritual state ; the fir 
 tree, the pine, and the box, celestial-natural, 2162, 9406. The gar- 
 ments of the people, and branches of trees strewn in the way of Jesus, 
 represented all truths whatsoever as the substratum upon which the 
 Lord proceeds to judgment, 9212. 
 
 5. Trees seen in the other Life. Gardens and trees derive their 
 signification from representatives which appear in the other life, 1069, 
 9841, 10,644; from experience, 3220. The immense extension of the 
 paradisiacal gardens, the beauty and variety of the trees thus repre- 
 sented are ineff*able; from experience, 1622. A representation of con- 
 jugial love by trees, br. described, 5051. The men of the church at 
 this day, thus the state of Europe, represented by a tree (understand 
 the tree of science) with a viper ascending into it, 2125. The 
 regeneration of the spiritual man is represented as a tree, the leaves 
 of which denote truths, the fruits goods of truth, and the seeds goods 
 themselves, 7966, 8326. 
 
 6. The Spiritual Life of Trees, Plants, etc. There is an influx 
 from the Lord, through heaven, into the subjects of the vegetable 
 kingdom as well as into animals (previously treated of) ; and it is in 
 virtue of the perpetuity of this influx that they live, 3648, 4322, 5116. 
 See Influx (13), Life (2). 
 
 TREMOR. The Author mentions the tremor that he felt in the 
 nerves and bones when invaded by evil spirits on a particular occasion, 
 3219. As to tremor generally, see Terror, Consternation. Fear. 
 
 TRESPASSES. See Evil (1). 
 
 TRIBES. 1. General Signification of the Twelve Tribes, or Twelve 
 Sons of Jacob. The twelve tribes denote so many universal divisions 
 [pariitiones] of love and faith, sh. 3858, br. 3926 ; cited 4060. Every 
 tribe denotes one of these universals, as explained hereafter, where the 
 separate names are treated of, 3858. In general, the twelve tribes 
 denote all the forms which the afl^ections of love or charity assume, and 
 all the thoughts of faith or truth; thus, all together, when the Jewish 
 Church was instituted, represented the Lord's kingdom, 3858. The 
 
1244 
 
 TRI 
 
 signification of the tribes is shown by their number being twelve; by 
 the division of the land of Canaan ; by the twelve gates of the New 
 Jerusalem ; by the order of encampment; by the stones in the breast- 
 plate, and the two stones of the Ephod, which bore their names ; by 
 the sealing of the tribes ; by the twelve stones set up in Jordan ; and 
 finally, by the similar number of the Lord's apostles ; passages cited 
 under all these heads, 3858 ; as to the encampments, see below, 9642. 
 The same word translated tribes, denotes in the original Hebrew a 
 sceptre and a staff, which denote power ; it is here briefly stated, there- 
 fore that all the power of the Lord resides in goods and truths, and 
 angels are called powers from their reception of goods and truths, 3858. 
 The order in which the tribes are named under various circumstances 
 indicates a change in the signification in accordance with the quality of 
 the state represented; in general, the order begins either from love, 
 which rules the signification of the series, or from faith ; some exam- 
 ples given, 3862, 3939. When the name of any one of the tribes 
 occurs in the Word, it indicates the quality of the state treated of; that 
 is to say, the quality of those who are in the state there described, 
 3939, 6337, cited below. Where Simeon and Levi are treated of, it is 
 repeated that every one of Jacob's sons, and the tribes descended from 
 them, represented some common principle of faith and charity; passages 
 cited, also, concerning Reuben, Judah, Dan, Naphtali, Gad, Asher, 
 Issachar, and Zebulon, 4503. Six names occur more frequently than 
 others in the prophetic books where the church is treated of : these are 
 Judah, Joseph, Benjamin, Ephraim, Israel, and Jacob; here, how- 
 ever, only the signification of Joseph and Benjamin is considered, 
 4592. When Jacob is named, he denotes the natural man as to the 
 truth of faith and good of love in a general sense ; his twelve sons, or 
 the twelve tribes named from them, truths and goods in particular ; 
 here the arrangement of such truths and goods is treated of, 6335. 
 The truths and goods represented by Jacob and his sons constitute the 
 church, therefore Jacob alone, or the sons of Jacob, represent the 
 church, 6337 ; further ill. and passages cited, 6637. The goods and 
 truths of the church are variously represented according to the order in 
 which the tribes are named ; hence, they denote the quality of goods 
 and truths in infinite variety, 6337; passages cited to this effect, 6640. 
 Judgment is predicated of Dan as one of the tribes of Israel, and of 
 the apostles, because it is the especial office of truth, and tribes denote 
 truths, ill. 6397. Heaven itself, with all its component societies, is 
 represented by the tribes, families, and houses of the sons of Israel ; 
 and this, in accordance with the correspondence of the grand man, 
 7836, 7891, 7996, 7997. The encampment of the tribes represented 
 the arrangement of all things in heaven according to the truths of 
 faith and goods of love, ill. and passages cited, 9642. Note : to num- 
 ber the sons of Israel is to arrange the goods of love and truths of 
 faith, and this is not in the power of any man ; hence the sin of David, 
 ill. 10,219. Further particulars in Numbers {Twelve), Order (26). 
 
 Tribes of the earth who shall mourn (Matt. xxiv. 30), denotes the 
 grief of all who are in the good of love and the truth of faith, ilL 
 4060. 
 
 2. The Conception and Nativity of Jacob's Sons, denotes the con- 
 ception and birth of so many states of love and faith, commencing 
 
 TRI 
 
 1245 
 
 Inn k' // ^"^ P'«cee^»ng to mtemals; hence, Reuben, the first 
 son, bom of Leah, denotes the truth of faith, predicated of an external 
 affection for truth, 3860. The names by which the twelve sons were 
 called mvolve the quality of the state represented by each, every name 
 ome universal of faith or love, 3861, ill. 3862. The first three soTs! 
 Weuben, feimeon, and Levi, denote in order the truth of faith in the 
 
 rllfr "^; '"^ ^^ u^"' ^"/* ^" *^" '^^^ ' **^"^ th^ successive state of 
 JuaT T . r/"'^^ *^ ^^^"^y* ^^^^' ^^77' Where the birth of 
 Judah IS treated of as the completion of the ascent to the Lord, the 
 
 tTfm^rH K^' %V\'' ^'''^' '' '^P^^^^^' and it is added that 
 the fourth son born of Leah represents the state of good in which the 
 
 Lord ,s present, .3882. In the introduction to the succeeding cWer 
 
 hi . 1^ V/''u '^'? '^' ^°"^ ^^°^ ^^ ^'^^ ^'^ote the ascent Lm 
 the truth of faith to the good of love; and the succeeding births, the 
 conjunction of natural truth, by means provided, with s^ritual good! 
 3902 In general, the first four births (Reuben, Simeon, Levifand 
 
 tinn of T' 1 r'?^^ ''P'T"' ^° ^^^^^ '^' P^°S^^«« 0^ the regenera- 
 tion of the celestial man ; the seven following, to Joseph, the progress 
 
 of the regeneration of the spiritual man, cited 3921 end.' The^sons of 
 the handmaids denote, m general, common truths, which are means 
 oX"fH«M ^°"J""^tion of the internal man with the external, in 
 Zzlfi I ''• ^5'^ may exist m man, 3939. By the nativity of the 
 TtLl . \^l''l!^'^ >" order the regeneration of man, or the 
 states through which he passes before he becomes a church; thus, all 
 thmgs of faith and love m one complex which make the church; in the 
 supreme sense, the order in which the Lord made his human divine! 
 
 fnd .VK T ^'J^^' '^^^^' ^y '^' ^^" ^^°^ °^ J^^-b, born of Leah 
 t^t A ^'^"^"^f 'd^' /I represented the common truths which must be 
 received and acknowledged before the external and internal man can be 
 
 peated, 3971. Where the divme natural of the Lord is treated of, and 
 Its conjunction with the divme rational, it is br. explained that the sons 
 of Jacob represent all goods and truths collated in the natural prior to 
 hat conjunction; here, therefore, they are not named in the order of 
 their birth, but the sons of the concubines are placed last, 4603. The 
 sons of Leah thus named distinctly, viz., K^uben, Simeon, Levi, Judah, 
 or^r 4fini TK^"^'"' denote external divine goods and truths in thei 
 order, 4604 The sons of Rachel, viz., Joseph, and Benjamin, mentioned 
 next denote interior goods and truths, 4607. The sons of Bilhah, 
 Rachel s handmaid viz Dan and Napthali, denote goods and truths 
 ministering to the interior, and essentially necessary as means of con! 
 junction 4608. The sons of Zilpah, LeaVs handLd, vfz?Gad and 
 Asher, denote more exterior, but still ministering goods and truths 
 serving as mediums to the affection of exterior truth, 4609. All the 
 r/jn nf iMi '"' • ^' ^^' ^^? *^ ^^" ^^ Padan- Aram, denotes the 
 7J f^lf A^ft^r^'l'^^'r ^^ ^T ^°^ ^^^^^' fr^'" knowledges of good 
 Nt^I 'no ^\t^''^^^.^"(^'^>' ^^^^ (25), Marriage (33), 
 RrcHEi!' ^ ^' ^^^^' Nativity, Laban, Syria, Leah, 
 
 A.rll/rii^''^'''' ^'f'*'^"^*'^^ ^/ ^«^^ Son-^first, Reuben. Reuben 
 denotes faith considered apart from charity, which has always been 
 destructive of the church; hence, the import of his transgression. 
 
1246 
 
 TRI 
 
 
 TRI 
 
 2435. They who separate faith from charity cast themselves into 
 falses and evils, as represented by Cain and Abel, by Ilam and Canaan, 
 by Reuben, and by the Egyptians, when their first-born were slain, 
 3325 near the end, 4601 cited below. Reuben was named from seeing, 
 and he represents, in the internal sense, what is involved in seeing 
 (3861); thus, in the supreme sense, Prsevidence; in the internal sense, 
 faith; in the interior, understanding ; 3863; passages cited 7231. In 
 general, it is correct to say that Reuben denotes faith in the under- 
 standing, or doctrine, which is the first thing received by those who 
 become regenerate; understand, the truth of doctrine, by which man may 
 be led to the good of life, 3863, br, 3866. In the opposite sense, Reuben 
 denotes faith without charity, and then Simeon and Levi named together 
 denote the affection of evil contrary to charity, 38/0. Where the trans- 
 gression of Reuben is treated of, it is shown that Reuben denotes faith 
 separate from charity, and also prophaned, 4601. Where the sons of 
 Jacob are enumerated on his return to Isaac, it is explained that Reuben 
 denotes the good of faith, because the state represented is that in which 
 the truth of faith has become good, 4605. Where the sealing of the 
 tribes is treated of (Rev. vii. 4, 5), Judah is named first for those in 
 the Lord's kingdom who are in celestial good; Reuben second, for 
 those who are in spiritual good, or the second heaven ; and Gad, in the 
 third place, for those who are in natural good, or the quality of good 
 in the first heaven, 4605. Reuben denotes confession of faith, predi- 
 cated of the church in general, because faith in the understanding is 
 the beginning of regeneration, and faith is also the beginning of the 
 church, ill, 4731, cited 4734; cited again, 4761 ; particularly 6342, 
 cited below. Reuben denotes faith in doctrine and understanding ; 
 Simeon, faith in the life and in the will, 5472, 5541 ; cited 6238. Tlie 
 two sons of Reuben denote respectively the doctrine of truth and the 
 doctrine of good, 5542. Where Reuben is called his first-born by 
 Jacob, it is explained that he denotes faith apparently in the first 
 place ; the remaining words of Jacob, and the profane state here repre- 
 sented, explained, 6342—6348 ; compare 6238, cited below (14) ; see 
 Marriage (35). The sons of Reuben and Simeon are recited in order 
 where the genealogy of Levi was alone requisite for the history, because 
 the spiritual church is treated of in the internal sense, and the spiritual 
 church cannot be represented as beginning from charity, but from 
 faith, first received in the understanding, 7231. As to Reuben and 
 Joseph, see to Smite (2). As to Reuben, Simeon, and Levi, the cor- 
 relatives of Peter, James, and John, see John. 
 
 4. Simeon. Simeon, the second son of Leah, denotes faith in the 
 will, which succeeds faith in the understanding, in the course of rege- 
 neration, or in the procedure from exteriors to interiors, br, ill. 3868, 
 passages cited 7231. Simeon was named from hearing ^ and he repre- 
 sents, in the supreme sense. Providence ; in the internal sense, faith in 
 the will ; in the interior, obedience ; in the complex, the will to do 
 that which was first understood to be true, and in which, therefore, 
 charity can be implanted as represented by the next birth, 3869, 3872; 
 cited 4606; see Hearing. In the opposite sense, Simeon and Levi, 
 named together, denote the affection of evil contrary to charity; this, 
 when Reuben represents faith without charity, sh. 3870, 4497, 4502, 
 4503,^ 4515, 6352; cited below." Notwithstanding what is said of 
 
 1247 
 
 i 
 
 " 
 
 + 
 
 Simeon and Levi, they were not cursed, for the tribe of Simeon dwelt 
 in Israel with the others, and the priesthood was assumed by the tribe 
 of Levi ; It IS here explained, therefore, that the things predicated are 
 to be understood representatively, 4502 end. Simeon denotes faith 
 in the will and in the life, otherwise called the good of faith and the 
 goodof truth, 5461 5472, 5482, 5538,5626, 5630, 6238. Simeon 
 and Levi called brothers, denote evil in act, and the false in faith con- 
 joined; the remaining words of Jacob explained, "Instruments of vio- 
 lence are in their hands," etc., 6352-6361. As to the sons of Reuben 
 and Simeon mentioned with the sons of Levi, see above (3) ; as to 
 feimeon and the Canaanitish woman, see Marriage (41). 
 
 5. Levi. In the supreme sense, Levi denotes the Lord, thus, love 
 and charity; the same thing is signified by the priesthood, which the 
 name of Levi indicates, 1038, 2826. Levi was named from adhering 
 and he represents, m the supreme sense, love and mercy; in the in- 
 ternal sense, charity, or spiritual love; in the external, or proximate 
 interior sense conjunction, sh. 3875, 3877 cited, 4606, 6716, passages 
 cited /231. In the genuine sense, Levi denotes the good of charity • 
 in the opposite sense, evil opposed to charity, 4497, 4515; 6352 cited 
 above (4). A man said to be of the house of Levi, denotes the origin 
 of truth from good 6716. A Levite (from Levi), denotes the doctrine 
 of good and truth which is predicated of the church, and which 
 niinisters and serves to the priesJiood, 6998. The genealogy of Levi 
 IS given to show the nativity of Moses and Aaron, but it is preceded by 
 the genealogy of Reuben and Simeon for reasons which can only appear 
 from the internal sense, viz., because the nativity of the spiritual church 
 IS reated of, which does not begin from charity, represented by Levi, 
 but from faith in the understanding, represented by Reuben, which 
 next passes from the understanding into the will, represented by 
 Simeon, «nd,^nally is the receptacle of charity, or the spiritual prin- 
 ciple Itself, /231. The tribe of Levi was accepted in place of all the 
 lirst-born of Israel, because Levi denotes the good of faith or charity 
 and the first-born is the truth of faith which cannot be attributed to 
 the Lord; passages cited, 8080. The priesthood of Aaron, of his sons, 
 and of the Levites, represents the work of salvation in successive order • 
 that of Aaron, the salvation of those who are in celestial good; that of 
 Jus sons, the salvation of those who are in spiritual good; that of the 
 Levites, the salvation of those who are in natural good derived from 
 spiritual, 10,017. The Levites, in particular, represent truths minis- 
 tering to good, and the priesthood of Aaron the good to which thev 
 minister, 10,083; further ill. 10,093. The sons of Levi who answered 
 the summons of Moses, after the worship of the golden calf, and slew 
 the people m the camp, denote those who are in truths from good, and 
 therefore in externals, 10,484-10,485. Note: the covenant of Jehovah 
 with Levi (Mai. n. 5), denotes the Lord's conjunction with man by 
 love or charity, 1038, 2826. As to the Levites in the priesthood, see 
 Priest (o) ; as to the connexion of Moses with the house of Levi 
 see Moses (6 1 1), Marriage (39, 42); as to the birth of Levi, third 
 in order, see Love (25). 
 
 6. Judah By Judah, so often named in the prophets, is to be 
 understood the celestial church, and all good in general that can be re- 
 terred to it, /6S. Judah denotes the celestial church, in distinction 
 
 v 
 
 VOL. II. 
 
 R R 
 
M 
 
 \n 
 
 1248 
 
 TRI 
 
 from Israel, which denotes the spiritual, 8h. 3654. A man of Judah 
 [vir Jehuda] denotes truth from the good of love to the Lord, which is 
 called truth celestial, 3654. The name of Judah was derived from 
 confession, and he represents in the supreme sense, the Lord and his 
 divine love ; in the internal sense, the Word and the Lord's celestial 
 kingdom ; in the exterior, the doctrine of the celestial church from the 
 Wo'rd, 3880, 3881. Jndah represents the celestial man, and for this 
 reason Jehovah is named, cited 3921 end. Judah and Israel denote, 
 respectively, the celestial and spiritual church; hence, the division of the 
 kingdom, ill. 4292, 4/50. In the genuine sense, Judah denotes the 
 good of celestial love ; in the opposite sense, evil opposed to that good, 
 4750, cited 4814, 4815, 4842, 4852, 4864. Judah denotes the good of 
 the church, cited 5583, 5603, 5775. Judah denotes the good of celestial 
 love, as stated above ; but when associated with those who represent 
 truths, or the goods of truth in the natural man, he then denotes the 
 good of love predicated of the church in the natural, 5782, cited 5794. 
 Judah represents the good of the external church ; Israel, the good of 
 the internal church; the one corresponding to the other, 5833. Judah, 
 in the blessing pronounced by Jacob, denotes the celestial church, 
 which infernals and devils cannot assault ; called a lion's whelp, denotes 
 innocence and its inborn powers ; particular explication of the blessing 
 given, 6362—6381. By the curse of Reuben, Simeon, and Levi, the 
 tribe of Judah became the first ; the signification of this circumstance, 
 and of Bezaleel, chosen from the tribe of Judah, to do the work for the 
 tabernacle, in conjunction with Aholiab of the tribe of Dan, ill. 10,335, 
 cited below (7). Passages cited from the prophecies concerning Judah, 
 the waters of Judah, etc., 3654. As to the birth of Judah, and his 
 part in the abduction of Joseph, see Love (25) ; as to Judah and 
 Tamar, see Marriage (36); as to Judah and Joseph, see Servant 
 (17), and see Jew, Representation. 
 
 7. Dan, The part of Canaan called Dan was one of its last boun- 
 daries ; it must be understood that Dan was within the border, sh. 
 1710. The first son of Bilhah, Rachel's handmaid, was called Dan, 
 from judging ; and he represents in the supreme sense, justice and 
 mercy ; in the internal sense, the holy principle of faith ; in the ex- 
 ternal, the good of life, 3920, ill. 3923, cited 4608. That which Dan 
 represents is the indispensable and common need of the church in 
 order that it may exist, for it involves the affirmation and first acknow- 
 ledgment of truth, together with the good of life ; it is here explained, 
 that affirmation and acknowledgment are first in order with one about 
 to be regenerated, but the last with one who is regenerated, 3923. 
 The signification of Dan is repeated where the blessing of Jacob is 
 treated of; here, he denotes those who are in some measure of good, 
 but only from truth, not from good, as when regenerate, ill. 6396 ; 
 particular explanation of the words of Jacob, 6397—6402. In general, 
 Dan represents those who are in the ultimate of the Lord's kingdom, 
 because they do good from truth only, ill. and sh. 6396. Dan is the 
 last of the tribes, and Aholiab of this tribe was chosen for the associate 
 of Bezaleel in the works of the tabernacle, because the last thing 
 in order is the truth of faith, the office of which is to minister to 
 the good of love, 10,335. See Gold (p. 253), Tent (7, 20), Ser- 
 pent (8). 
 
 'n 
 
 TRI 
 
 1249 
 
 n«n, '^ ^""P^^f- The second son of Bilhah, Rachel's handmaid, was 
 named from struggling and prevailing (in the sense of wrestling); he 
 represents, in the supreme sense, own power [propriam potentiaml 
 predicated of the Lord; in the internal sense, tempt^ions of the strug- 
 gling of the internal man with the external ; in the external sense, re- 
 sistance from the external or natural man, 3927, cited 4608. Napthali 
 denotes the quality of temptations in which man overcomes; and by 
 which, therefore, the internal man is united to the external, 3928, 
 
 ,^Tit\t° i'^'T *^' '^'L'.°^ '^^ ""*"^^^ '"^^ ^^''' temptations 
 " nJ Tk ^^''u'°". ^/ ^'^^^ '' ^" ^'•^^^^'"> «« d^^oted by the words! 
 Napthah is a hmd let loose," 3928 ; particular explanation of the 
 same words, where the blessing of Jacob is treated of, 6411-6414 
 I-or a brief explanation see Deer. 
 
 9. Gad. Gad, the first son of Zilpah, Leah's handmaid, was so 
 named from a troop, and he represents, in the supreme sense, Omni- 
 potence and Omniscience; in the internal sense, the good of faith; in 
 
 arluf^'TL '''''^^' f; "P^ '^' ^^•^^' ^^^^^ ^^^9- ^^d denotes the 
 quality of the good of faith, and the quality of works; it is here ex- 
 
 plained that the good of the internal man, and the good of works of 
 
 the external, form the third medium, which must be acknowledged in 
 
 taith and act before the Church can exist, 3935. The signification of 
 
 Gad 18 repeated where the blessing of Jacob is treated of; here, it is 
 
 explained, that he denotes those who are in external works from truth. 
 
 but not from judgment concerning truths ; hence, a want of order in 
 
 the natural ; the particulars explained, 6403—6406. See Troop 
 
 10. Asher. The second son of Zilpah, Leah's handmaid, was 
 named Asher, from blessedness, and he represents, in the supreme 
 sense, eternity ; in the internal sense, the happiness of eternal life • 
 v/ onon^^''"*\' the delight of the affections, br. 3936, ill. 3938, further 
 tl. 3939, Cited 4609. The signification of Asher is repeated where the 
 blessing of Jacob is treated of; here, the particular signification of the 
 words of Jacob is given, 6407—6410. 
 
 11. Issachar. The fifth son, born of Leah herself, was named 
 issachar, from reward {wages, or recompense), and he represents, in 
 the supreme sense, the divine good of truth, and the divine truth of 
 good; in the internal sense, celestial conjugial love; in the external, 
 mutual love, til. 3956-3957, cited 4606. The signification of Issachar 
 is repeated where the blessing of Jacob is treated of; here, he denotes 
 recompense for works, because they who are in a certain kind of 
 mutual love are represented, who expect some reward for their good 
 deeds ; the particular words of the blessing explained, 6388—6394 
 See Reward (2), Love (25). 
 
 12. Zebulon, the sixth son of Leah, named from cohabiting, repre- 
 sents, m the supreme sense, the divine itself, and the divine human in 
 the Lord ; m the internal sense, the celestial marriage; in the external 
 conjugial love, br. 3958, ill. 3960, br. 3961; cited 4606. The signifi' 
 cation of Zebulon is repeated where the blessing of Jacob is treated of; 
 here, also, it is explained, that he denotes those who form conclusions 
 concerning spmtual truths from scientifics, and thus confirm them in 
 themselves; the words of the blessing explained, 6382—6386; the sig- 
 nification cited 9755. See Love (25). 
 
 13. Dinah, the daughter of Leah, born after her six sons, was so 
 
 R R 2 
 
1250 
 
 TRI 
 
 named from judgment (in the feminine rrn) ; she represents the affec- 
 tion of all things of faith or of truth, thus the spiritual church, 3962 
 —3964. See Dinah, Jew (6), Sheckhem (3), Marriage (34). 
 
 14. Joseph. By the four sons born of Leah (Reuben, Simeon, 
 Levi, and Judah), the procedure of the regeneration of the celestial 
 man is represented; by the seven born afterwards (the last of whom 
 was Joseph) the regeneration of the spiritual man, 3902, 3921 end. 
 Joseph represents the spiritual man, cited 3921 end. Joseph represented 
 the spiritual kingdom of the Lord, thus, the heavenly marriage, 3952 
 end. Joseph the first-born of Rachel, was named from collecting or 
 gathering-together and adding ; he represents, in the supreme sense, 
 the Lord as to the divine spiritual; in the internal sense, the spiritual 
 kingdom or good of faith; in the external, salvation, together with 
 fructification and multiplication, hr. 3965, ilL 3969, cited 4607. Joseph 
 and Benjamin together represent the two essentials of the spiritual man, 
 or the Lord's spiritual kingdom, namely, good from which truth pro- 
 ceeds (Joseph), and truth in which is good (Benjamin), 3969. Joseph 
 denotes the spiritual man, or the spiritual kingdom, cited 3971. In 
 the external sense, Joseph denotes fructification and multiplication, 
 fructification being predicated of good, multiplication of truth, cited, 
 3971 end. Joseph denotes the celestial-spiritual of the rational; Israel 
 the celestial-spiritual from the natural, 4286. Joseph denotes the 
 exterior of the rational, called specifically, the celestial-spiritual from 
 the rational, 4585 end. Joseph denotes celestial good, called the 
 celestial of the spiritual ; Benjamin, truth from that good, called the 
 spiritual of the celestial, ill. 4592. Joseph and Benjamin both repre- 
 sent the intermediate between the celestial and spiritual man, but with 
 a difference which is here explained, 4585, 4592, 4594. Joseph in the 
 supreme sense, denotes the divine human spiritual; in other words, the 
 divine spiritual that proceeds from the divine human; and which is 
 really divine truth from the Lord in heaven and the church, 4669, 
 further ill. 4724. The divine spiritual represented by Joseph is the 
 divine spiritual of the rational; in other words, divine truth from the 
 Lord when it shines in the rational or internal man, 4675, 4963. 
 Joseph represents the Lord as to divine truth ; in other words, divine truth 
 concerning the Lord's divine human, br. ill. 4723, further ill. 4724, 
 4766. Joseph denotes divine truth, cited, 4762. Where the history 
 of Joseph in Egypt is explained, it is shown that he denotes the celestial 
 spiritual from the rational initiated into the natural, 4963, 4969, 4973, 
 4974, 4975, 4980. In the course of this history, therefore, Joseph 
 denotes natural spiritual good, 4989, 5031, 5035; or the celestial of the 
 natural, 5086, 5087, cited 5106; or again, the celestial in the natural, 
 5121, 5142. Where the existence of the new natural is treated of 
 after temptations, signified by the deliverance of Joseph from prison, 
 etc., Joseph in company with Pharaoh denotes the celestial-spiritual 
 in the natural; briefly, Joseph denotes the Lord as to the celestial- 
 spiritual, 5249, 5251. Raised to the highest position in Egypt, and 
 made the counsellor of Pharaoh, Joseph denotes the celestial of the 
 spiritual now elevated from the natural (ill. 5307,) thus, apparently from 
 the natural, 5313; see also 5315—5318, 5321, 5325—5329, 5331— 
 5333. In that part of the history where he supplies the corn of Egypt 
 to those who were famishing, Joseph denotes truth from the divine. 
 
 TRI 
 
 1251 
 
 .. 
 
 thus from the Word (5402 end); it is explained also, that the celestial 
 
 LI .h-P'"'"" " '^* '.■"»' "''°6 «« ''""^ fro-n he d v ne and he 
 same thing again, as the internal human of the Lord whTh ^f Ix. 
 
 and ex 'erT,i thei t'en""h;T ""'^k' P'^'l^'^^S' between the interna! 
 ui.u external, their ten brethren the truths of the external 'i4fiQ 
 
 thTlS"" etsSf ''^°' *^ spiri,ual^ which isTitrnafof 
 again we have an exemplar of man's reeeneration Tfiss iSni tTu* 
 
 .':;:^^ht'-;''i;fr' rr '"^*' '^ Joseph^rtrfrfm' ^hfSiie"^;: 
 ^i^th^rv^r?^^^^ ii^g:^d fiiTh ^z 
 
 truth' illkl! \Jr^\ f '"'''' •°'''"'"'' S°°'J' Benjamin, interna 
 the cde tiaM^eril r''Pt'^u"'''''ri"'''''S°°''' ^' denotes likewise 
 c ted 5877 •io .9 ^- "h^ f^^ ^""" '»'« Lord proceeds, 5869. 
 
 .n all these passages the natural man brought under the 'ovSen of 
 
 lt\ ; I . '. ■^^^• ^•^"- ^ distinction is made betwe;n the ntemal 
 and celestial internal, represented bv Josenh- rpIfliivB *r .i ' , ^™" 
 
 gin.; s? .- -iv it;i7=:(^ iB 
 
 spiritual church and in the supreme sense, the divin^e slitual ore 
 
 eM t°d' S^'^tiaf '■m'"'?r°;'^? i ''"' blessing^Sula^'J 
 explained, Ml 7— 6438. When the whole house of Joseph in Ea-vnt 
 
 s mentioned It is repeated that he denotes the celestial 7the spS 
 
 (see the signification of We), or celestial and spiritual thfnts elm 
 
 bned; his brothers in ths passage, truths from the celes Se^S 
 
 VZ\ " •f^pP''' ^? 'P'"'""' S°°''' ''hich is Israel, 6526-6527 
 Joseph and Benjamin are not to be understood abst actlv but the 
 celestial-spiritual. or spiritual-celestial, are really angelic sockliesJho 
 constitute tlmt uniting medium which was aho fepre sented by t£ 
 vail; t« and passages cited, 9671. As to the expSr^wL/ 
 Vtntual and spiritual-cele.tial, seeSP.R.TUAi, (13) T lotbe XnTfi- 
 cation of Joseph when sent to his brethren, see Sheckhem (4) ^ew 
 
1252 
 
 TRI 
 
 (6). As to the particulars of Joseph's sojourn in Egypt, see Egypt 
 (5), Pharaoh (3), Numbers (11), Servant (15—21), Silver (2), 
 King (p. 472). As to the marriage, etc., of Joseph, see Marriage 
 (37, 38), Servant (15). As to the bones of Joseph, see Moses (14). 
 The sons of Joseph, Ephraim and Manasseh, represent the church as 
 to the intellectual part and the voluntary part respectively; comparison 
 is here made with Reuben and Simeon, who lost the primogeniture, 
 6238. Ephraim denotes truth predicated of the intellectual part, and 
 Manasseh good predicated of the voluntary part, both from the in- 
 ternal represented by Joseph, 6275. Ephraim and Manasseh are 
 meant by Joseph (in the account of Jacob's blessing), because good 
 and truth in the natural are really the internal itself in the natural, 
 6275; further «7Z. 6295; compare 6342. See Primogeniture. 
 
 15. Benjamin. The distinction between Joseph and Benjamin is 
 the same as between charity from which is faith, and faith in which is 
 charity; the one is celestial-spiritual, the other spiritual-celestial, ill. 
 where Joseph, the celestial-spiritual man, is especially treated of, 3969. 
 The spiritual of the celestial represented by Benjamin is the intermediate 
 between the internal of the natural and the external of the rational ; 
 the same is signified by Ephratah and Bethlehem here treated of, 4585. 
 Benjamin called Benoni (the son of my sorrow) by his mother Kacnel, 
 denotes the quaUty of that state, which is one of temptation, 4591. 
 The name of Benjamin, signifying a son of the right hand, given to him 
 by his father, denotes spiritual truth from celestial good, and hence 
 power; here the specific distinction between Joseph and Benjamin is 
 further ill. 4592. Where the signification of Bethlehem, in which 
 Benjamin was born, is especially treated of, it is explained that the 
 Lord alone was born a spiritual-celestial man, as represented by Ben- 
 jamin, 4594. Benjamin denotes the spiritual of the celestial, cited 
 4607. Benjamin denotes a medium, because the spiritual of the 
 celestial is intermediate, viz., between the internal and external man, 
 and partakes of both, 5411; further ill. 5413, cited 5443, 5539, 5583, 
 end, 5685; further i7/. 5469. The medium represented by Benjamin 
 (between the internal and external man, or between the spiritual and 
 natural man) is the truth of good which proceeds from truth from the 
 divine (represented by Joseph), 5586; anticipated, 5469. Benjamin 
 denotes the truth of good (cited 5596); in other words, interior truth, 
 which is the medium between truth from the divine and truth in the 
 natural, 5600, 5631. Benjamin is called a spiritual medium, and this 
 is illustrated by showing that truth from the divine (represented by 
 Joseph) could only be conjoined with truths of the natural (repre- 
 sented by the ten brethren), when Benjamin was present, 5639. Ben- 
 jamin as a medium derives from the celestial- spiritual as a father, and 
 from the natural as a mother; in other words, he is the internal elevated 
 from the natural, 5685—5686. Benjamin was the younger brother, 
 born after all the others, and this is the case also with the medium 
 which he represents ; for the rational or internal is regenerated first ; 
 the natural afterwards; and the medium between them must derive from 
 the regenerate natural as well as from the rational, ill. 5688, 5822. 
 Middle good represented by Benjamin is interior, and above the goods 
 of truth in the natural, for which reason also it abounds more ; hence 
 the portion of Benjamin, when Joseph entertained his brethren, was 
 
 
 TRU 
 
 1253 
 
 i 
 
 greater than the portion of the others, 5707. By Benjamin as a 
 medium, conjunction is effected between the truths of the church in the 
 natural with spiritual good; and because truth is then received from 
 the Lord, and this is a new state in man. Benjamin also denotes New 
 1 ruth, 5801, ill, 5804; the quality of the new truth, and what it effects, 
 further ill, 5806, 5809, 5812, 5816, 5822, 5830, 5835, particulari; 
 ^843 ; especially as to clearer perception, 5920. The signification of 
 iienjamin is resumed where the blessing of Jacob is treated of; here, it 
 IS explained that he denotes the truth of spiritual good, or of the 
 spiritual church (signified by Joseph); called a wolf, etc., denotes the 
 avidity of delivering the good from hell ; the other particulars of 
 the blessing explained, 6439-6443. Joseph and Benjamin together 
 torm the uniting medium represented by the vail; ill, and passages 
 cited, 9671, cited above (14). f b 
 
 16. The order in which the Twelve Sons of Jacob, or the Twelve 
 iribes, are named. See above, (1) 3939; (2) 3921, 3939, 4603, 4604, 
 4607, 4608, 4609; particulars below (17). ^ ' ' ' "^' 
 
 1 7. The States of Good and Truth represented by the Twelve Sons of 
 Jacob and the Twelve Tribes, in the historical order of the circumstances. 
 Note: On account of the length to which this article would necessarily 
 
 ^k^^u 'j^"^ ^^® *^"^^ ^^^^^ ^^® present volume has already attained, 
 the heading only is here given for future guidance ; in the meanwhile, 
 tor some portions of the history, see Jacob (11, 12), Esau (3), Pha- 
 raoh (3), Moses (1, 4, 11, 13, 17, 25), Man (44) from p. 668 to 
 G74, Natural (25), Numbers (11, 12), Sheckhem (3), to Slay (3), 
 Manna (p. 675), Miracles (6, 7), Jew (6), Order (26), Repre- 
 sentation (8, 9), Servant (14—17, 21, 25), Sight (10), Silver 
 (2) Hand (pp. 300-303), Egypt (5, 6, 7), to Journey (p. 457), 
 and other articles suggested by the various subiects. 
 TRINITY. See Lord (3). 
 
 TROOP [turma]. A troop or multitude from which Gad was named 
 denotes, in the supreme sense, omnipotence and omniscence; in the 
 internal sense, the good of faith; in the external works, ill, 3934— 
 3936. In the opposite sense, those are represented by Gad, who are in 
 hallucinations concerning truths, and yet do works, which are conse- 
 quently without righteousness, 6405. See Tribes (Gad), Multi- 
 tude, Crowd. 
 
 TROUGH [canalis]. See Water-pot. 
 TRUE [veruml. See Truth. 
 TRUMPET [tuba, buccina]. See Music. 
 TRUST [fducia]. See Confidence. 
 
 TRUTH. 1. That Truths are Laws of Order. Divine truth is 
 the order itself of the Lord's kingdom; and divine good the essential 
 of order, 1728. All the laws of order in the Lord's kingdom are 
 truths, or external verities, 1728. There is nothing in heaven, or in 
 man, or indeed in the whole universe, providing it is in order, but what 
 has reference to good and trnth ; hence divine good and divine truth are 
 predicated of the Lord, from whom, as the sun of heaven, they really 
 proceed, as heat and light from the sun of the world, 2173, 2184, 2508, 
 3166, 3704, 4390, 4409, 4696, 4839, 5232, br. 7256, 9667, 10,122. 
 Good IS the first essential of order, truth the last, and all effect or pro- 
 duction is from the marriage of good and truth, 3726, 3793. It is 
 
1254 
 
 TRU 
 
 "ii 
 
 good that acts in all things, truth that reacts, and even that reaction is 
 from the power of good, to which truth is adjoined, 4380, j7d7, 5928. 
 Though truth has no power in itself, its power from good is incredibly 
 great, 6344, 6423, 8200. All that is effected by the divine is effected 
 by divine truth proceeding from him, of which omnipotence, or power 
 itself, is predicated, 7795, 8200. See Power (2), Hand. 
 
 2. The Substantiality of Truth. Divine truth, which proceeds 
 from the divine human of the Lord, is the veriest reality in the universe, 
 the cause of the existence and subsistence of all things, 6880, 7004, ' 
 8200, 8861 end. See Substance, Form, Influx (1), Life (2). 
 
 3. Good and Truth not to be understood abstractly. When good 
 and truth are predicated, their subjects are to be understood, viz., those 
 who are in good and truth, 3305, 4380. They are spoken of in the 
 abstract by the angels, because they are not willing to attribute good 
 and truth to themselves, and because all heaven is filled therewith, 4380. 
 
 4. That Truth atid Good really make Man. Every man is his own 
 truth and good in form, and this is very manifest in the other life, ill. 
 10,298. See Man, Marriage, Love. 
 
 5. That all Truth and Good are from the Lord, 1614, 201 1, 2016, 
 2882—2892, 2904, 2946, 2974. The Lord is good itself and truth 
 itself, and the union in him of the human essence with the divine is 
 like the union of truth with good, and the union of the divine with the 
 human like that of good with truth ; thus, it is a reciprocal union, 
 2011. The Lord as to each essence, the divine and the human, is the 
 divine good of divine love, and the proceeding of that divine good is 
 divine truth, 3704, 3712, 4180, 45/7, 6371—6373. Divine truth 
 proceeds from the Lord, but in the Lord is only divine good, 4180. 
 Divine truth before the coming of the Lord existed by the influx of the 
 divine itself into heaven, but since his coming by influx of the divine 
 human, 4180. See Lord (4), Heaven (6), Influx (3). 
 
 6. The Lord as the Word or Divine Truth. For full particulars 
 under this head, also, as to the distinction betueen truth divine and 
 divine truth, and in what sense truth was tempted in the Lord, see 
 
 Lord (59, 60). 
 
 7. Truth Divine distinguished from Divine Truth. See Lord (60). 
 
 8. Divine Truth in the Heavens. Divine truth from the Lord makes 
 heaven, but divine good is contained in it, 8309, 9408, further ill. 9995. 
 Divine good in the heavens is called divine truth, ill. 10,196: full par- 
 ticulars in Heaven (6). 
 
 9. That although Good and Truth are not of man, the means are 
 provided, and he is free to make them his own. Man of himself can 
 think nothing true, and do nothing good, 874, ^7^, 876. Notwith- 
 standing the fact that all good and truth are from the Lord, man ought 
 to compel himself to think and speak what is true and do what is good, 
 ill. 1937, further ill. 1947. The heavenly freedom of man consists in 
 his affection for good and truth, and infernal freedom in the affection of 
 what is evil and false, 2873. The affection of truth is really the 
 recipient vessel in which the truth of doctrine or of faith is received, 
 and the reception is of a quality corresponding to the affection, 2875. 
 Man is introduced by the Lord into good and truth, by his affection 
 for them, and his affection in acquiring truth takes its quality from 
 various causes, br. ill. 2878. It is only by the freedom of the affections 
 
 TRU 
 
 1255 
 
 il 
 
 and thoughts of man that good and truth can take root in him, 2879. 
 Nothing can appear to man as his own that does not flow from his 
 freedom ; hence, though good and truth flow in from the Lord, man 
 ought to do good and think truth as from himself, that he may receive 
 a heavenly proprium, and come into heavenly freedom, 2880 — 2883, 
 289 1 . The doctrine of faith teaches that the all of faith, or all of truth, 
 is from the Lord; and so far as any angel, spirit, or man receives from 
 him, and believes it is from him, so far he is in the Lord's kingdom, 
 2904. In their first state, they who become regenerate believe truth 
 and good to be from themselves, and they are left in that opinion for 
 reasons here stated ; but in their second state, when regenerate, they 
 believe that good and truth are from the Lord, and at length they per- 
 ceive it to be so, 2946, 2960, 2974. No good and truth witl^ any one is 
 his own except apparently, for it all flows in from the Lord, both imme- 
 diately and through the medium of angelic societies, ill. 4151. To 
 claim to oneself good and truth is theft, spiritually understood, ill, 
 5747, 5759. See Theft. When man bends to himself the goods 
 and truths which are from the Lord, he perverts them to the loves of 
 self and the world; hence, they are properly said to be from the Lord 
 with him when he applies them to good uses, either to the welfare of 
 his neighbour, his country, or the Lord's kingdom, 7564. All good 
 that a man receives from the Lord is imparted by truths, for which 
 reason it is necessary that he learn truths from the Word, ill. 10,661. 
 As to the Reception of Truth, see below (56). 
 
 10. Scientifcs and Knowledges distinguished from Truths. Scienti- 
 fics are not truths, but the vessels of truth, 1469. The order of pro- 
 gression is from scientifics to rational truths; from rational to intellec- 
 tual truths; and from intellectual to celestial truth, 1495. Scientifics, 
 and also rational and intellectual truths, are but vessels, each in their 
 degree receptive of the higher, and finally of celestial truth, which is 
 one with good, 1495, 1496, 3068. By a 'miraculous adaptation, appa- 
 rent truths are made the vessels of genuine truths, ill. 1832. No one 
 can be in scientific truth (that is, in its affection and faith) unless he be 
 in rational truth, into which the Lord flows by the medium of intel- 
 lectual truth, 1904 end. Doctrinals are founded on scientific truths, 
 and these again on sensual truths ; hence, without sensuals and scienti- 
 fics, no doctrinal idea can exist, 3310 end. Knowledges are defined as 
 the truths of the natural man, 5276. The knowledges of good are 
 truths, but they do not become truths until they are acknowledged 
 both in understanding and will, 5276. Truths are distinguished from 
 the scientifics of the church, into which they ought to be insinuated, 
 and unless truths are insinuated into scientifics, the conjunction of the 
 internal man with the external cannot be effected, ill. 6004, 6023, 
 6052, 6071, 6077. There is a nisus or endeavour in all things, from 
 inmost to outmost, to act the part of a cause in its effect, or to 
 produce itself in something ulterior as a body ; thus, good seeks to live 
 in truths, truths in scientifics, scientifics in sensuals, and the latter in 
 the world, 6077. Scientifics regard truths as their end, and truths 
 regard good ; all truths, therefore, lead to good, ill. 6044. Scientifics 
 are merely the vessels of truth and good; it is the affection of truth 
 and good within scientifics that constitutes them the truths of faith, 
 7770. See Scientifics, Knowledges. 
 
1256 
 
 TRU 
 
 11 . To know, to acknowledge, and to have faith in Truths ; the dis- 
 tinction ill. 896. The knowledge of truths and goods is not wisdom, 
 but to be true and good; the knowledge of truths, however, is a means 
 to wisdom, and regeneration is really effected by them, ill. 1555. Doc- 
 trinals, and what are called truths of faith, are only vessels (formed by 
 instruction) recipient of truth, and they may even be falses ; yet these 
 the Lord miraculously adapts to the 'reception of charity, ill. 1832. 
 There are some who can be brought into the knowledge of faith and 
 truths, some who cannot; the former are the spiritual, who become re- 
 generate, 2689. The quality of those who are in faith or in the know- 
 ledge of truth, but not in the good of truth, is described, 3459, 3463. 
 Few know what the good and the true really arc, and none can know 
 but the regenerate, ill. 3603. At this day there are no knowledges 
 concerning good and truth, and the laws of representation ; and hence it 
 IS with difficulty such things can be comprehended, 4136, 9186, 9995; 
 particulars in Representation. 
 
 12. Truths of Faith; the Truth of Peace ; Truths of the Church. 
 Truths of faith are the interior truths or laws of charity, ill. and sh. 
 1038, 2049. Truths of faith are the interior truths of the Word, br. 
 1879. Truths of faith are not really divine truth, or pure intellectual 
 truth, but they are appearances of truth, to which fallacies of the 
 senses are adjoined, 2053. Truths of faith are not saving unless good 
 be in them, ///. 2261. All who are in the truths of faith are saved if 
 they shun evil, because then their truths become receptive of good, ill. 
 2388. Truth [veritas] is faith, and in the internal sense this truth and 
 faith are the same as charity ; hence all truth is from good, and all 
 faith from charity, 3121. By mercy and truth [veritas] the celestial 
 understand love and charity, which flow in from the Lord; the spiritual, 
 by the same expressions, understand charity and faith, sh. 3122. 
 Truths of faith without charity are dead, ill.' 3849. The quality of 
 some IS described from experience who had understood the truths of 
 faith, but lived in evil ; these in the other life abuse the truths of 
 faith, to obtain dominion, 4802. To set up truth or faith as the essen- 
 tial of the Church is attended with many errors, and produces infatua- 
 tion, til. 4925. The Word ought to be searched, to know whether 
 the received doctrinals of faith are true, 5432, 6047. Truths of faith 
 are only truths in the human understanding (the Author's words are, 
 JFhen applied to their subject, viz., to any man, spirit, or angel), and 
 they are then truths, with a difference according to state, 5951. When 
 first learned, the truths of faith are scientifics; when revered as holy, 
 they are called truths of the Church; but when the man is really 
 affected by them, and lives according to them, they are spiritual truths, 
 because imbued with charity, 5951. Truth, to be genuine, must 
 derive its essence and life from charity, and from innocence in charity, 
 6013. The truth of faith has its rise from the truth of peace; and the 
 truth of peace is compared with the morning light, for it is divine 
 truth m heaven, where it affects all with internal felicity, ill. 8455—56. 
 It IS truth from the divine which flows into the truths of faith with 
 every one that causes them really to be truths, 8595. Truths of faith, 
 truths of the church, truths of heaven, are not really such without 
 good, because they are then without life, 9603. Truths of faith are 
 the light of hfe, but the good of love is the fire of that light; in this 
 
 l» 
 
 TRU 
 
 1257 
 
 passage it is expressly said that every particular good has its truth, and 
 every truth its good,*9637. Truths of faith, properly so called, are of 
 man's very life; but there are secondary truths of faith, not of the 
 life's love, but more or less confirmatory, 9841. See Faith. 
 
 13. That the Lord adapts and conjoins himself to man by Apparent 
 Truths. The Lord miraculously adapts the apparent truths with which 
 man is imbued by instruction to the reception of celestial truths, or the 
 dictates of charity, from himself, 1832, further, ill. 2715. Between 
 the apparent truths appertaining to man and the Lord, there is no 
 l)arallelism and correspondence, but only with good, 1832. Truths, 
 according to man's understanding, are appearances imbued with fal- 
 lacies, and even with falses ; still, the Lord conjoins himself with man 
 in virtue of what he esteems truth, and thus forms his conscience, 
 2053. Truth divine from good divine flows into the rational mind, 
 even though it be occupied with apparent truths and with fallacies, 
 but it conjoins itself more closely with genuine truths, 2531, 2554. 
 Conjunction on the part of the Lord is by influx into the rational part 
 of man, and by means of the rational into the natural, which it adapts 
 to the reception of life; on the part of man, reciprocal conjunction is 
 predicated by the acquisition of scientifics and knowledges receptive of 
 life, 2004. Man cannot receive divine truth, but only apparent truths, 
 to which are adjoined fallacies derived from the senses, 2053 ; compare 
 2069 end, 2719. No angel or man can be said to have pure truth, 
 but appearances of truth are accepted, if they are receptive of good ; 
 • some examples of apparent truths given, 3207. The spiritual (not 
 having perception) are permitted to believe and acknowledge for truth, 
 what they apprehend ; otherwise there would be no reception, 3385. As 
 to the conjunction and influx of the Lord by goods and truths called 
 remains, see Remains (1, 3). 
 
 14. Truth in the procedure of Regeneration. Truths (scientific and 
 rational) can only be regenerated by and from good, and the delights of 
 good, 671. The order in which man is regenerated by intellectual 
 truths, by which the necessary planes are formed, ill. 1555. Truth, 
 thus received, is the beginning of temptation combats, 1685. In the 
 process of regeneration by truths, the Lord miraculously adapts appa- 
 rent truths and even falses to the reception of the good of charity, ill. 
 1832. Truth is implanted, and also the affection of truth from good, 
 in order that man may become regenerate; but when regenerated, he 
 acts from the affection of good, 1904. Truth is spoken of that tends 
 to good, and is united to good; but this is not meant by truth that 
 proceeds altogether from good (as when man is regenerated), 2063. 
 During regeneration the Lord insinuates good into truths ; hence, 
 truths become the vessels of good, 2063. It is explained that man is 
 regenerated by the truths of faith, which are continually implanted in 
 good or charity, so that truths become as the vestments of good, ill. 
 2189. In further explanation, it is shewn that regeneration is not 
 really effected by truth, but by the good of truth; in fact, that it is 
 good which manifests itself even as affection for truth, 2675, 2697. 
 Before regeneration, truth and good are not genuine, but apparent 
 goods and truths form what is called the first rational; after regenera- 
 tion, there is a genuine affection for good and truth, or a new rational 
 part given by the Lord, 2657. With those who become regenerate. 
 
1258 
 
 TRU 
 
 TRU 
 
 1259 
 
 fallacies, etc., denved from the senses, are bent to goods and truths 
 which flow m from the Lord, 24, 25, 1832, 2657, 4364. They who 
 become regenerate are such as can be held in the aifection for truth and 
 good; their quality described, and also the quality of those who cannot 
 be held m such affection, 2689. Redemption, or the reformation and 
 regeneration of the man of the spiritual church, is effected by truth, by 
 which, at length, man is led to will good, 2954. The reception of truth 
 by the regenerate is treated of in two states, which succeed each other: 
 the first, when they believe truth and good to be of themselves; the 
 second, when they believe that all is from the Lord, 2946, 2960, 2974. 
 According to the appearance and the procedure of regeneration with 
 the spiritual man, truth is held to be prior and superior to good, or 
 faith to charity; but this is only the case while he is regenerating, or 
 while his inverted order endures; when regenerated, his state is 
 changed, and it is good that assumes the first place; this law of man's 
 regeneration variously ill. 3324, 3325, 3330, 3336, 3494, 3539. 
 A^fr^^^r' ^o^^' ^^'^^^ ^^^^> ^^^^> ^^03, 3610, 3701, 3863, 3995 
 
 toV-.' ^o?^ inF'i^^'^' ^^2^' ^^2^' ^^^^' ^^^^> 5351, 5354, 5747 
 6247, 6256, 6269, 62/2, 6273, 6396, 8516. 10,1 10. The priority of 
 truth before regeneration, both as to time and degree, is a fallacy, owing 
 to the deficiency of the spiritual in the perception of good, and to the 
 tact that their affection for truth is imbued, more or less, with delights 
 of; the love of self and the world, 3325, 3330, 3336. In accordance 
 with the law of regeneration by truth, the spiritual man proceeds from 
 doctrinals to the good of doctrinals, from this to the good of truth, and 
 from the latter to the good of life; when regenerated, this order is in- 
 verted, and he proceeds from good to truth, 3332. It is explained how 
 good 18 adjoined to truths in the natural during man's regeneration— 
 viz., that afl-ection always adjoins itself to that which agrees with it in 
 the memory ; and this being the case, the affection and the idea are 
 reproduced together ; in a similar manner, the affection of good is 
 adjoined to doctrinals of truth (by the Lord in man), and thit being 
 done, the affection of good and the truth are reproduced together, and 
 thus falses and evils are removed, 3336, 5893. During man's regene- 
 ration, he IS led by the Lord first as an infant, next as a boy, afterwards 
 as a youth, and at length as an adult ; when he is led as an infant boy. 
 he has knowledges of external or corporeal truth, which are such as the 
 QHQo olo? of historical things and of rituals in the world, 3665, 3690, 
 J9HJ, 3986. Knowledges of truth here spoken of are such as admit 
 successively spiritual and celestial truths, for which reason they are 
 said to contain inmostly the divine, ilL 3665, 3701. In reference to 
 the same law, explained in the numerous passages cited above, good is 
 called the first essential of order, truth the last, ill. 8726. In reference 
 to the same general law again, regeneration is described in two courses 
 of ascent and descent; ascent from truth to good, or from externals to 
 internals; descent from good to truth, or from internals to externals, 
 as represented by angels ascending and descending in the dream of 
 Jacob, and by the successive birth of his sons, 3882. In the procedure 
 of regeneration good and truth not genuine serve to introduce genuine 
 truths and goods; the latter remain, but the former are relinquished 
 3972-3974, 3982, 3986, 4063, 4145; see also 3665, 369o!^r)S 
 regeneration there is an influx from the Lord into the good of the 
 
 spiritual or internal man, and further, through truths of that degree 
 into the natural man; to this influx of truth power is attributed, to 
 which is due the arrangement or regeneration of the natural, 4015. 
 In the man who is regenerating falses are mixed with truths, which are 
 arranged into order when he is regenerated and acts from good ; in 
 this order, truths occupy the midst and falses are rejected to the circum- 
 ference; with the evil, on the contrary, falses make the centre, and 
 truths are rejected, 4551, 4552; 3993, 4005. In the arrangement of 
 truths under good, by regeneration they assume the form of good, which 
 is the truly human or heavenly form, 5704, 5709, 8370; see below, 
 6028, 10,303 ; when a man has been led by truth to good, be not only 
 sees from that good the truths which he knew before, but new truths ; 
 thus good fructifies and forms itself in the natural man, and ever pro- 
 duces new truths, which are called truths from good, 5804, 5806, 5816. 
 All good is attributed to the will, and all truth to the understanding ; 
 it is here ill, also how close the conjunction is between good and truth, 
 5807, 5835. Without truths in the natural mind, good cannot operate; 
 but in order to their conjunction, truths must be introduced by affec- 
 tion ; it then follows, that where the truth of faith is reproduced, its 
 affection is also reproduced, and contrariwise, 5893. When good, by 
 regeneration, has obtained the dominion7it produces truths continually, 
 and every truth is like a star, luminous from good in the midst, 5912. 
 When goods and truths are arranged in a heavenly form by regenera- 
 tion, they are disposed according to the degree of goodness, the best in 
 the midst ; with the evil, on the contrary, the worst occupy the midst, 
 and the better are driven to the peripherics, br. 6028. They who combat 
 with falses, for the most part combat from truth not genuine, but from 
 what they hold to be true, every one according to his own church; 
 nevertheless, if there be innocence, by which such truths are conjoined 
 with good, they overcome falses, ^7'^^* Truth prevails over the false 
 with immense power, for the false is opposed to the divine, and divine 
 truth is the veriest reality in the universe, 6784, 6880, 7004. The 
 arrangement of truths in man, when regenerated, is in series cor- 
 responding to the arrangement of angelic societies in the heavens, 
 10,303. See Series, Heaven, Good. 
 
 15. The Regeneration of Truths. See above (14). 
 
 16. Affections of Good and Truth. There are two affections — one 
 of good, the other of truth ; and these two the ancients regarded as 
 one in a heavenly marriage, the affection of good being as the husband, 
 and the affection of truth as the wife, 1904. The affection of truth 
 takes precedence before regeneration, but the affection of good after- 
 wards, ill. 1904 ; see below, 5827. The affection of good and affection 
 of truth are briefly described ; the one is to do good for the sake of 
 good, the other to do good for the sake of truth ; the one is proper to 
 the will and to the celestial man, the other to the understanding and 
 to the spiritual man, 1997, cited 2422. The quality of those who are 
 in the affection of good and of truth respectively is described, br. 2422, 
 2430. With those who are in the affection of truth there is also the 
 affection of good, but it only comes to their perception obscurely, 2425. 
 There is an affection of rational truth, and an affection of scientific 
 truth — the one internal, the other external, 2503. They who are in 
 the affection of truth have but little truth compared with those who are 
 
1260 
 
 TRU 
 
 TRU 
 
 1261 
 
 in the affection of good, 2429. There are some who can be held in the 
 affection of good and truth, some who cannot, 2689. The affection of 
 truth is good which first manifests itself as affection, in order to acquire 
 and appropriate truths to itself, ill. 3316, further ill, 4247. Truths of 
 doctrine and scientifics are nothing without affections, ill. 3849. The 
 church consists of those who are in the affection of truth from good, or 
 the affection of good from truth; not of those who are in the affection 
 of truth without good, or in the affection of good from which no truth is 
 derived, 3963; see also 4301 cited below (1 7). A truth that enters with 
 any affection is reproduced whenever that affection recurs, and the good 
 or affection is reproduced when the truth recurs, for they cohere together, 
 4205, ilL 4301; 7967 cited below. The affection of'truth appears to 
 derive its origin from truth, but it is from good flowing into truth, 
 4368, ill. 4373. It is by affection or desire that truth is conjoined to 
 good, 4301, 536.5. They who are in the affection of truth do not 
 remain in doctrinals, but search the Word whether they be true, 5432, 
 6047. In several passages cited above, it is shewn that the affection of 
 truth takes the precedence before regeneration is effected; here it is 
 explained that truths are first manifested because they are nearer the 
 sensuals of the body, but good is more in the spirit and in the light of 
 heaven, ill. 5827, compare 8648. The delights of the affections must 
 adhere to truths that they may be alive; for truths are excited by the 
 angels, by influx into the affections, 7967- The affection of truth is 
 from good, and the one is conjoined with the other, 8349, 8352. 
 When there is no good, the affection of truth is undelightful ; and 
 where there is good, there is delight in truth, for good and truth mutu- 
 ally affect one another, and proceed from one another, 8349, 8352, 
 8356. An illustration is given of the affection of truth when genuine 
 and when not genuine ; the former when truth is loved for any selfish 
 end, the latter when it is loved for the sake of Hfe and good use, 8993. 
 Truths ought to be such as can subsist together under one common 
 affection, otherwise they conflict with each other, and perish, ill. 9094 ; 
 for which reason, truths in series under their affections, are as families 
 which correspond to angelic societies, 9079. Further particulars in 
 Good (16); see also Handmaid, Affection, Affinity, Family. 
 
 17. The Marriage of Good and Truth. Truth of itself does not 
 enter into a marriage with good, but good with truth, 725. Truths 
 are vessels recipient of good (but observe that the recipiency of good in 
 externals does not constitute the marriage of good and truth), 1900, 
 2063, 2261, 2269. The marriage between good and truth is first treated 
 of where intellectual truth adjoined to good is represented, 1895, 1901, 
 1904, 2173. The marriage of good and truth is continually represented 
 in the historical parts of the Word, because it prevails everywhere in 
 the Lord's kingdom, both in heaven and earth; all nature likewise sub- 
 sists from this marriage, 2173, 2184, 2508, 3166, 3704, 4390. 5232, 
 7256, 10,122. The marriage of good and truth is so universal, that 
 every particular good is united to its corresponding truth in the regene- 
 rate man, and from this law are derived consanguinities and affinities 
 like those of families, 917, 2556, 2739, 3665. The marriage of good 
 and truth is the real origin of every human love, and above all, of con- 
 jugial love, ill. 2728 —2739. The heavenly marriage of good and truth, 
 in its essence, exists in the Lord alone, and in others so far as they 
 
 ' 
 
 derive from him, who, from this marriage, are called his sons and 
 daughters, and are related to each other as brothers and sisters, 2508, 
 fully ill, 2588. The heavenly marriage of good and truth is derived 
 from the divine marriage of divine good and truth, ill. 2803. Good 
 and truth are so united, that although interior truths may be known, 
 they can never be received except by those who are in good, 253 1 . 
 Truth can only be conjoined to good by its affection, because in the 
 affection is the life by which conjunction takes place, 3024, 3066, cited 
 3095. As the affections of good and truth constitute a marriage, so the 
 affections of evil and the false ; hence, the false cannot be conjoined 
 with good, nor truth with evil, 3033; see below, 3110, 3116. The 
 marriage of good and truth is effected by influx, by which truths from 
 the natural man are continually called forth, elevated, and implanted in 
 good, which is in the rational, 3()85, 3086. The first affection of truth, 
 which is to be initiated into good, is impure, but it is successively puri- 
 fied, 3089. There is a reciprocality, called the consent, of truth, when 
 it is to be conjoined to good, as in marriage, 3090. Power is also pre- 
 dicated of truth, about to be conjoined, as denoted by hands, arms, 
 shoulders, 3091. The illustration of truth about to be conjoined is 
 from good, and such illustration by truth penetrates even farther, and 
 produces the lower affection for truth, 3094. Good flows in by an in- 
 ternal way, and truth by an external way, in the natural principle, but 
 they are conjoined in the rational, 3098. To recite the preceding in a 
 summary, the conjunction of good and truth can take place when the 
 natural man is illustrated by the influx of good from the rational, for 
 then good sees and acknowledges its own truth, and truth its own 
 good ; thus there is mutual acknowledgment and consent, 3101, 3102, 
 3141, 3166, 3167, 3179, 3180, 4358, 9079, 9495, 10,555. When 
 truth is thus conjoined with good in the rational, it is appropriated to 
 man, and vanishes out of the external memory, 3108. In effecting 
 this conjunction, a most exquisite exploration and precaution is exercised 
 to prevent truth being conjoined with evil, and the false with good, 
 31 10, 31 1 6.* In order that truth may be received in this conjunction, 
 there must be innocence and charity in it, 3110, 3111. Truth is really 
 formed first in the natural man by the influx of good through the 
 rational, 3128. It is further explained that truths are formed if there 
 be correspondence, if not, falses are formed instead of truths, 3128, 
 3138. First truths, however, are appearances of truth, afterwards 
 appearances are put off, and they become truths in essence, examples 
 given, 3131. The influx of good is so regulated, that truth is initiated 
 and conjoined in the rational according to degrees of instruction, ill. 
 3141. The truth of faith, unless conjoined with the good of love in 
 the manner here described, can neither receive life nor produce fruit, as 
 light without heat can produce nothing, 3146. To the intent that 
 truth may be conjoined with good, there must be consent on the part 
 of the understanding and the will ; when there is consent on the part 
 of the will, then there is conjunction, 3157, 3158. Consent being 
 essential, truth cannot be conjoined with good except in freedom, 3158. 
 In further explanation of this conjunction, the affection of good and the 
 
 * That truth cannot be conjoined to evil, but to good only, was ill. from expe- 
 rience in the other life, by representative lights appearing, 4416. 
 
!t 
 
 1262 
 
 TRU 
 
 affection of truth in the natural man are as brother and sister; but the 
 affection of truth called forth from the natural man into the rational is 
 as a married woman, 3160. The same thing is illustrated thus: good 
 from the rational does not flow in immediately into natural truth, 
 but first into good; were it otherwise, man would be born rational, 
 which is not the case ; here it is shewn also that the rational as to truth 
 is formed by knowledges, 3 1 60, 3 1 6 1 . Knowledges and scientific truths 
 are predicated of the memory only ; to be appropriated they must 
 be conjoined with good, in which case they are of the will, and re- 
 garded for the sake of life, 3161. By adoption for the sake of life, 
 good makes to itself truth, to which it may be conjoined, because it 
 acknowledges nothing else for truth but what is in agreement with it, 
 3161. It is with difficulty that truth can be elevated out of the natural 
 into the rational, on account of the lusts of evil and the persuasions of 
 what is false, and the fallacies thence derived, thus on account of rea- 
 sonings and doubts whether it be so; it is added, that truth is elevated 
 into the rational principle when man begins to be averse to reasonings 
 against truth, and to reject doubts as ridiculous, 3175. Where the 
 adoption of truth is again illustrated, it is repeated that good acknow- 
 ledges its own truth, and truth its own good; also that truth perceives 
 in itself an image of good, and from good the very effigy of itself in 
 which it originates, 31/9, 3180. An illustration is given of what is 
 practically meant by truth being elevated out of the natural into the 
 rational ; it is shewn also that it then passes from the light of the 
 world into the light of heaven, thus from wliat is obscure into what is 
 clear, whereby man comes into wisdom, 3182, 3190. Divine truth 
 natural and divine good natural, as two wings, elevate the truth which 
 is to be initiated into good in the rational, 3192. Truth is not initiated 
 and conjoined with good at once, but initiation and conjunction goes on 
 continually through the whole life, and even in the other life, 3200. 
 The separation of truth from scientifics, its elevation thence, and con- 
 junction to good, is briefly explained ; especially, that it now comes to 
 the perception of rational good, 3203. The acquisition of truth, and 
 its procedure till it becomes of the life by regeneration, is compared to 
 the growth of knowledge in a child, who first learns to walk, to speak, 
 etc., but afterwards all this knowledge becon»es habitual, and flows 
 spontaneously from the life, 3203. Pure truths are not given either 
 with men or angels, but exist in the Lord alone ; but appearances of 
 truth appertaining to an angel and to a man who is in good, are received 
 by the Lord as truths, 3207 ;' some examples of such appearances, 
 3207 end. Between the good of the Lord's rational and truth from 
 the natural, there is not a marriage, but a covenant resembling that of 
 marriage, for which reason Rebekah is called the woman, and not the 
 wife of Isaac; the real marriage is the union of the divine essence with 
 the human and of the human with the divine, 3211. Where the con- 
 junction of good and truth is again treated of (as ill. in several passages 
 cited above), it is remarked that the means provided for such conjunc- 
 tion, by influx from the rational part of man into the natural, are innu- 
 merable, and are discovered in the internal sense of the Word, 3.573. 
 Truths are conjoined with good when they are learned and acknowledged 
 for the sake of uses of life, 3824. Truths are conjoined so far as the 
 man is in the aff*ection of good, not so far as they are known, because 
 
 TRU 
 
 1263 
 
 in reality truths are the vessels of good, 3834. The conjunction of 
 good and truth, or thejheavenly marriage, is not effected between good 
 and truth in one and the same degree, but between a superior and 
 inferior, being ruled by influx, 3952, 8516 ; see above, 3098. Goods 
 and truths in man correspond to angelic societies, and the influx of 
 good from the Lord is by the medium of angels ; here it is also ill. how 
 good conjoins truths by influx into knowledges, 4067, 4096, 4097, 
 4099; see below, 9079. Before good and truth are conjoined the 
 former is as lord and master, and the latter as a servant ; after con- 
 junction they are as brethren, 4267, 5510. Truths are insinuated and 
 conjoined to good by affection or delight, and they are necessary to 
 make it good, ill. 4301, 5365. Truths cannot be conjoined to good 
 until they are arranged in the order of heaven; in other words, when 
 truths are conjoined to good, this order prevails among them, 4302, 
 further ill. 5704. The conjunction of good and truth takes place 
 when good, flowing in from the Lord, meets with the good of truth, 
 which is truth in the will and act, 4337, 4353, 4904, 4984; compare 
 7056. The conjunction of truth commences with the more general 
 or common affections, and makes progress to the less common or more 
 and more particular affections, ill. 4345; compare 4353. In this con- 
 junction, all truths have respect to love and charity as the beginning 
 and end for which they are given, and are implanted therein, 4353; see 
 above, 3101, etc. (including 4358). Truths cannot be accepted, and 
 therefore cannot be conjoined with good, except with those who are in 
 the good of charity and love, ill. 4368, 5340 end, 5342. Before truths 
 can be implanted and conjoined to good, they must be freely received 
 and confirmed, for there is no influx from heaven beyond the means 
 which exist with man, and no conjunction of good and truth except in 
 liberty, ill. 4364 and citations. When good conjoins truth, it is good 
 that acts, and truth that suffers itself to be acted upon; the apparent 
 reaction of truth is also from good conjoined thereto, 4380, 4757; fur- 
 ther ill. 5928. Truths are adjoined to good when the man finds his 
 delight in doing good to others for the sake of good and truth; and 
 when so adjoined they are preserved in the interiors, to be produced as 
 spiritual nourishment, especially in times of temptation, 5340, 5342, 
 5733, 5820. When good is willed, it is insinuated into the under- 
 standing, and assumes a quality and form there which is called truth; 
 between good and truth, the conjunction is then close and strong, like 
 that of a father and son, 5807 ill. 5835. The conjunction of good 
 and truth, or of charity and faith, is briefly treated of in series with the 
 doctrine of charity; these few passages contain in a summary the doc- 
 trine of good and truth, 7623—7627. It is explained that good adopts 
 truth when they are conjoined, because truth is subjacent, and, influx 
 is always from what is superior to what is beneath, not from what is 
 inferior to what is above, ill. 8516; compare 8778. An illustration is 
 given of the quality of truths to which good can be conjoined, or the 
 quality that truths must be to become goods, 8725 ; the same described 
 as pure truths, 87 11. In further explanation of their conjunction it is 
 shewn that truths received into the exterior memory are subject to the 
 intuition of the internal man, who elects therefrom such as concord 
 with good flowing in from the Lord; such elected truths are called spi- 
 ritual, and the good to which they are conjoined is called spiritual, be- 
 
 VOL. II. ® ^ 
 
1264 
 
 TRU 
 
 cause it is formed by them, 9034; compare 3161, 35/0. The election 
 of truth and its association with good in the heavenly marriage is from 
 their mutual love for one another, which is derived from the angels of 
 the corresponding societies in heaven, 9079. Goods and truths which 
 subsist together are compared above (4067) to angelic societies; here 
 it is further shewn that interior good and truth are really as parents, 
 from which goods and truths are born in the exterior as offspring; 
 hence, that truths mutually acknowledge each other, and that this is 
 derived from the societies of angels, who mutually know and love each 
 other, 9079. Truth ever desires good, that is, to be good and to do 
 good; thus good and truth are in the perpetual endeavour to conjoin 
 themselves, 9206, 9207; HI. by comparison with the heart and lungs, 
 9495. The desire to conjunction is in truth, because its esse is really 
 good, from which it is derived, and to which it serves as the body to 
 life; wherefore of one without the other nothing can be predicated, 
 for they are nothing, ill, 10,555. The mutuality of good and truth 
 is br. ill. 10,555 end, and is further explained by action and reaction, 
 10,729. Further particulars concerning the connection of good with 
 truths, in Good (21), Marriage (13, 20). 
 
 19. Distinction between the Celestial Man and Spiritual Man as to 
 Good and Truth. Good and truth are predicated of both classes (or 
 churches) celestial and spiritual, but with this difference, that with the 
 celestial it is the good and truth of love; with the spiritual, the good 
 and truth of faith, ill. 3240. The celestial have the perception of truth, 
 the spiritual knowledges of truth, from which they reason, etc., 3241, 
 3246, 3969. The reception of truth by the spiritual is obscure, because 
 it is learnt, not perceived; vet in truth thus acquired the Lord implants 
 good, 2715, cited 2718, further ill. 2935,3833, 10,661. By truth when 
 the spiritual man is treated of, is to be understood what he believes to 
 be truth, though it may be a fallacy, 2718, 2719. The truths of faith 
 with the spiritual are implicated in the scientifics of the natural man, 
 because the spiritual have not perception like the celestial; for this 
 reason the Lord assumed the human, by which they are delivered, 2831, 
 2833—34, 2836, 2841; read also 2716. In each kingdom, or class, 
 the celestial and spiritual, good and truth are implanted but in a differ- 
 ent manner; with the celestial they are implanted in the voluntary 
 part; with the spiritual in the intellectual part, 2831, 10,124. See 
 Spiritual (5, 11, 13, 15). 
 
 20. That specifically i Truth is called Spiritual ; Good Celestial, ill, 
 880. Intellectual truth is the spiritual principle itself, ill. \ 90 1 . The 
 celestial and spiritual are distinguished as good and truth, br. ill 2069, 
 end. See Spiritual (12, 14). 
 
 2 1 . That Truth itself is nevertheless distinguished as Celestial and 
 Spiritual. Truth from a celestial origin thus, from good is perceived 
 by the angels simply as happiness and dehght : it is happiness in the 
 internal man, and delight in the external, 1470. Celestial truth is 
 happiness itself, and beauty itself; here it is represented by Sarai, 
 the wife of Abram, 1470. Celestial truth is distinguished from truth 
 celestial, br. ill. 1545, end. Celestial truths flow in from the divine 
 good of the Lord; spiritual truths from his divine truth, 2069 end. 
 Celestial truth is influx from the Lord received by the celestial man; 
 spiritual truth is his influx received by the spiritual man, 2069 end. 
 
 TRU 
 
 1265 
 
 The celestial is predicated of good, or of love to the Lord ; the spiritual 
 of truth, or of the faith of love, 2507. Whether we say spiritual truth 
 and celestial good, or the Lord, it is the same thing, because he is good 
 itself and truth itself, 25a8. Spiritual truths are defined as truths of 
 faith, when derived from charity, 5951. 
 
 22. That Spiritual Good is Truth. It is really truth that is called 
 the good of the spiritual church, 5733, 7957, 8042, 8458, 8521, 9404, 
 particularly sh. 10,336. See Good (16). 
 
 23. That all Truth is predicated of the intellectual part ; all Good 
 of the voluntary part, 2781. Both good and truth, when the spiritual 
 man is treated of, are predicated of the intellectual part, and implanted 
 therein; but when the celestial man is treated of, they are to be under- 
 stood as implanted in the voluntary part, ill. 2831, 10,124; see also 
 4493, cited in Good (20). The influx of good from the Lord is re- 
 ceived in the voluntary part, and the influx of truth in the intellectual 
 part, but the one cannot be received without the other, 5147. Truth 
 without good cannot be given, because truth is variation of form, and 
 good is the harmony and delight of such variations, 5147, 5807; fur- 
 ther ill. 9206, 9207. Good and truth have a definite relation to all 
 things in the universe, and in man this relation is to the will and un- 
 derstanding, to the will as the receptacle of good, and to the understand- 
 ing as the receptacle of truth, 3166, ill. 3704, 4390, 5232, 7256, 
 10,122. There is the same difficulty in distinguishing between good 
 and truth as between willing and thinking, because good belongs to the 
 will, and truth to the understanding, 9995. 
 
 24. That Goods are qualified and matured by Truths. Goods are 
 born and brought to maturity by the truths of faith, and consequently, 
 they derive their quality from the quantity and quality of such truths, 
 2190. Good continually differs everywhere and in all, according to 
 the truths implanted in it, and from which it receives its quality ill. 
 3804. Good considered in itself is one, but it is made various by 
 truths; comparatively as life flowing in from the soul is varied in the 
 body by the variously composed fibres, 4149. The truth of one cannot 
 subsist in the good of another — if transferred therefore it passes into 
 the form of him who receives it, and puts on another appearance, 4149. 
 Truth is confirmative of good, but one truth is not sufficient, there must 
 be several, 4197. Truths make the quality of good, because they be- 
 come goods when they are lived, 6917. The good of every one is en- 
 riched and qualified by the affections of good and truth that are in 
 affinity with it, 6917, HI. 7236. The varieties of good, which are 
 perpetual, (for no one good similar to another can be given to eternity) 
 are from the truths adjoined to it, ill. 7236. He who knows what the 
 formation of good from truths is, knows the veriest arcana of heaven, 
 for he knows the secrets of man's creation anew, and the formation of 
 heaven within him, 8772. It is with good and truth as with blood, and 
 the vessels which contain it, or with spirit, and the fibre which carries 
 it; for as the spirit assumes a form according to the fibres, so good is 
 qualified by truths, 9154. It is with good as with all delight, and 
 sweetness, and consent, and harmony, which are not such from them- 
 selves, but from what is contained in them ; thus good is made good by 
 truths, and he is not in good who does not desire truths, ill. and sh. 
 9206, 9207. See Good (21). 
 
 s s 2 
 
12C6 
 
 TRU 
 
 TRU 
 
 1267 
 
 
 25. That Truth proceeds and derives its vitality from Good. At 
 this day few understand what truth is in its genuine essence, because it 
 is not known what good is, when yet all truth is born from good, and 
 all good exists by truth, 3603, 4136, 9186, 9995. No truth can ger- 
 mintte or be produced except from good, 668. Truth is the form of 
 good, 668. Truth is actually formed according to the quality of every 
 man's good, 668, 226 1 . Goods and their delights constitute the lite ot 
 man, and they communicate their life to his truths, 6/8. There is no 
 truth but what is produced from good, 725. If good be abstracted 
 from truth, there remain but words, 725. The truth of faith is 
 nothing without the good of charity, and can only take root in virtue 
 of good, ilL 880. Truth is but a vessel receptive of goo^J «nd it is 
 called celestial, when good is received, 1496; particularly, 1900, 2063, 
 2261, 2269. The arrangement of truths derived from good by which 
 the life of the good of love is within truth is according to affinities in 
 heaven, ill. 1900, 1928. Good and truth considered in themselves 
 have no life, but are instrumental to life, which they derive from the 
 affection of love; hence the quality of good and truth is according to 
 the quality of the love or life, 1904. Truth without good is morose 
 and combative, but when derived from good mild and clement, and yet 
 it overcomes all, 1950. Truth is esteemed more genuine and pure in 
 the det-ree that it is adapted to receive good, ill. 2269; see below, 
 *?429 '^ Truth introduces and leads to good, 2385. Good cannot flow 
 Tnto truth so long as man is in evil, 2388. Truth, not conjoined, is 
 yet said to be in affinity with good, 2428. Truth really proceeds pan 
 passu with good, or exists in every one in the same ratio and degree 
 that good does, ill. 2429. The fact that good is in truth, and that 
 there is really no truth but what is from good, is ill. by examples; it is 
 here remarked also that man is more blessed in the degree that there is 
 more of good in his truth, 2434. The same truths with one are really 
 truths, with another are less true, and with some are falses; this 
 according to the affection of charity, or good, 2439. Truths that are 
 such in appearance only, and even fallacies, are receptive of good from 
 the Lord; but when such truths are conjoined they obscure good, J/ 15; 
 further, ill. 2718, 2719. Good so formed as to be intellectually per- 
 ceived is called truth; hence truth is the form of good, and in its real 
 essence is good, 3049, 3121 ; see also 3316, 4247 cited above (16) Truth 
 derives all its order from good, viz., when good is received in the 
 natural mind by the regenerate, ill. 3316. It is repeated that truths 
 are vessels recipient of good; in other words, they are perceptions of 
 the variations of form as determined by state, 331 8. Spiritual good is 
 formed by truths, and truths are as fibres which form good but which 
 are led and applied into form by interior good, ill. 3470, 3o79, 4149. 
 In the production of good and truth, good is the first bom or elder son, 
 truth the younger; the prior existence of good is beje illustrated by 
 what is generally regarded as natural to the state of infancy, 3494. 
 The true life of man consists in good and truth, for it is only m good 
 and truth that there can be life from the Lord, 3623. Where the life 
 of good and truth in conjunction is treated of, lives, in the plural, is 
 often expressed; this, because there are two faculties of life, the will ot 
 which good is predicated, and the understanding of which truth is pre- 
 dicated; these make one life when the understanding is the procedure 
 
 
 of the will, or truth the procedure of good, 3623 : see above (23). 
 By the living force in good (because the Lord himself is in it) it ar- 
 ranges truths into the order of heaven; as evil, on the contrary, ar- 
 ranges falses in the form of hell, 5704. The application of truths is 
 made by good, and is in subjection to good, 5704, br. 5709; further, 
 ill. 8370. The reciprocality and reaction of truth is from good, for 
 truths with good in them are like blood vessels containing blood, and 
 without good they are empty and lifeless, 5928; ill. again by this and 
 other comparisons, 8530, 9154, 10,555; and by the conjunction of the 
 heart with the lungs, 9495. Truths are not truths without good, be- 
 cause they are without life, 9603. Truth without good cannot exist, 
 and good without truth cannot appear, the one is the form, the other 
 the esse of life, 9637. See Good (21), and some passages in Form. 
 
 26. Truths that are called living and not living. Scientific and ra- 
 tional truths are not living truths, unless good be received in them, 671 
 Truths have no life except from good and the delights of good, 678. 
 There is no parallelism and correspondence between the Lord and man 
 as to truths, but as to goods; thus, not as to things spiritual, but as to 
 celestial, 1832. Truths received by instruction, which in themselves 
 are not truths, serve as vessels for the reception of truths which flow in 
 from the Lord, and which are the dictates of charity, 1832. Truths 
 derived from scientifics are without life, until they receive truth flowing 
 in by the internal way, which is infilled with the good of love, 1928. 
 Neither good nor truth have life in themselves, but they derive life from 
 love or affection, 1904. The apparent life of truth is spoken of, the 
 deprivation of which appears at first like the extinction of truth; it is 
 shewn, however, that when truth is deprived of the life derived from 
 self, it is then conjoined with good and receives essential life, 3607, 
 3610. Truth is said to have life from self, so long as those who 
 are in the affection of truth do not live according to the truth they 
 know, because so long as this is the case some pleasure of the love of 
 self or of the world is adjoined to the affection of truth, 3610. This 
 description applies to the quality of the state when truth is held prior 
 and superior to good; the quality of that state, and of the succeeding 
 one is briefly described, and it is further explained that there is a con- 
 tinual endeavour in good to restore the state of order, that truth may be 
 subordinate, 3610. The quality of truth with and without good is de- 
 scribed ; without good it is like hard, fragile, threads, but with good it 
 is like the soft living fibres from the brain, filled with spirit, 5951, 6350, 
 7068, 7601. They who are in truth without good are in fallacies, 
 6400. Truth derives its life from the affection associated with it, 4205, 
 4301, 7967. There are truths (so called) not from the Lord, but from 
 the proprium, and these are truths only in the external form; genuine 
 truths, which are such in the internal form, have life from the Lord in 
 them, 8868; further as to truths genuine and not genuine, 8993. 
 
 27. Truth called the Good of Truth. In its essence or first existence 
 the good of truth is really truth itself; thus, it is truth appearing as 
 good, 3295. The good of truth and the truth of good are inverse in 
 respect to each other, the former is good from truth such as exists with 
 those who become regenerate before their regeneration; the latter is 
 good from which truth proceeds, such as exists with the regenerate, 
 3669; ill. by an example, 3688. The good of truth is described as 
 
1268 
 
 TRU 
 
 truth that has passed into the will and act, 4337, 4353, 4390, ill, 
 5526, 7835. The good of truth is br. defined as use, 4984; as to which 
 see 4973, cited below (37). Truth that has been adopted in the will and 
 life, and which for that reason is called the good of truth, is also meant 
 in general by good, and by truth that has become good, 5595, 7835. 
 The good of truth is properly called spiritual, 5733, etc., cited below 
 (28): particulars in Good (11). 
 
 28. Truth from Good called the Truth of Good, Truth derived 
 from good in the genuine sense, is spiritual good, which is love to- 
 wards the neighbour, 2227. Good flowing in by the internal man 
 brings along with it truths, which, for this reason, are called the truths 
 of good, 4385. Power is predicated of truth from good, 4757. Truths 
 derived from good are called the forms of good, because they are goods 
 formed, ill. 4574, ill. 4926. Truths derived from good are predicated 
 of the intellectual mind, which sees in the light of heaven; but truth 
 does not become the truth of intelligence until it is conjoined to good, 
 {ducitur per bonum] when it passes from the will into act, ill, 4884. 
 The truth of good is that truth that is from good, or that faith which 
 is from charity, 4925. The truth of good is properly celestial, because 
 the celestial have their perception of truth from good; on the other 
 hand, the good of truth is properly spiritual, because it is by truth the 
 spiritual are led to good, 5733, 7957, 8458, 8521, 9404. An illustra- 
 tion is given of the two states, viz., that in which man looks from truth 
 to good, and that in which he looks from good to truth ; it is in the 
 latter state that he is in the order of heaven, 8505, 8506, 8510. 
 
 29. The multiplication of Truth : the connection and affinity of 
 Truths. The multiplication of truth from good, with those who are in 
 the good of charity, thus who are in the heavenly marriage is so immense 
 as to be inexpressible, 1941, 1997. When truths are thus multiplied 
 they also assume an order, in which order every truth may be regarded 
 in connection and affinity with all others, 2863. The Author, accord- 
 ingly, speaks of the genera and species of good and truth ; and these 
 are innumerable, even when they appear and are expressed as one, 
 3519, 3677, 4005. Every truth has its own good, and every good its 
 own truth, from every conjunction of which proceed goods and truths 
 in series, 3540, 3599, 4005, 5355, 5365. Truths are multiplied when, 
 and so far, as heavenly influences predominate over worldly ones; and, 
 they are diminished so far as worldly influences predominate, 4099. 
 If truths be multiplied by their association with anything but good, they 
 are not truths, and instead of the heavenly marriage there is adultery, 
 ill, 5345, 6090. The multiplication of truths and their connection in a 
 brotherhood cannot take place without good; first, because there is no 
 end to which they all alike tend, and no origin from which they all alike 
 come; secondly, because if good be not present among truths the falses 
 of evil enter and separate them, 5440; see also 40. There is no limit 
 to the multiplication of truths from good after the heavenly marriage, 
 because the infinite is in them, 5355. The multiplication of truth 
 precedes and the fructification of good follows; hence, there are states 
 of spiritual indigence or hunger, and hence the conjunction of truth 
 and good is according to affection or desire, ill. 5365. By the fruc- 
 tification of truth from good with those who become regenerate is meant 
 their continually increasing power of perceiving truths, and they enjoy 
 
 TRU 
 
 1269 
 
 > 
 
 this faculty because the influx of good brings along with it the wisdom 
 of the angelic society with which it communicates, 5527. The multi- 
 plication of truth goes on in both parts of the natural mind, interior 
 and exterior, 5276. Good when it rules continually multiples truths 
 about itself, and every truth becomes like a little star lucent from good, 
 5912. Good implanted from the Lord by truths is like the prolific 
 principle secreted iu the interior of fruits by their fibres ; when good is 
 thus formed it produces itself by truths with a continual conatus to a 
 new good, comparatively as the fibres afterwards carry juice from the 
 seed, and as the seed produces a new tree, which again bears fruit, 9258. 
 Further, as to the production of goods and truths, their aflinity, etc., 
 see 4067, 9079, and other passages cited above (17). 
 
 30. Truths and Goods distinguished into Degrees, Goods and 
 truths exist in three distinct degrees, and in each degree they are in- 
 ternal and external, corresponding to the three heavens, 4154, 9891; 
 their correspondence more particularly described, 9670, 9673, 9680, 
 9682, 9741, 9812, 9873, 10,270; compare 9473, 9683. There are 
 six degrees of divine truth, two of which are above angelic intelligence, 
 8443, 8603; compare 9435. See Degree. 
 
 31. Truths Distinguished as Intellectual Rational, and Scientific; 
 the same ill. as internal, middle, and external, 1904. See Reason 
 (8). 
 
 32. Intellectual Truth defined, viz., that it is conjoined with inter- 
 nal perception, and is in order above rational truth, 1496 end. Intel- 
 lectual truth is truth adjoined to good in the internal man; but rational 
 truth is from the scientifics and knowledges of the external, 1895, 
 1904. Intellectual truth cannot flow into the external without rational 
 truth as a medium, 1901; compare 1902. Truths called intellectual, 
 rational, and scientific, are related as internal, middle, and external, 
 ill, 1904. Pure intellectual truth, or divine truth, cannot be predicated 
 of man, 2053. 
 
 33. Rational Truth, By rational truth is to be understood that 
 which appears as truth to the understanding, because the spiritual man 
 cannot receive pure truths, 3386 ; compare 3385, 3387, and other pas- 
 sages cited below (56.) Rational truths are not knowledges, but they are 
 contained in knowledges ; the same thing is meant whether called ra- 
 tional truths, appearances of truth, or spiritual truths, 3391. 
 
 34. The Rational Mind as to Truth, The rational part exists from 
 the influx of intellectual truth, but it is not genuine rationality unless 
 goods and truths be conjoined, 1901, 2072, 2180, 2189, 3030. The 
 rational is the medium between intellectual truth and scientific truth, 
 ill, 1904. Intellectual truth brings the discernment that all good and 
 truth are from the Lord; but the rational when first-formed cannot re- 
 ceive this and makes light of intellectual truth, 1911, 1936,2654. 
 Truth only in the rational, even though it be the truth of faith, is 
 morose, impatient, unmerciful, and unyielding; but otherwise when it 
 proceeds from good, ill. 1949—1951, 1964. The true rational con- 
 sists of good and truth, good being its soul or life, and truth accepting 
 its life from good, and being actually formed by good, 1950, 2189. 
 Rational truth, or the human rational, which is such as to truth only, 
 cannot apprehend divine truth, 2196, 2203, 2209, 2520. Rational 
 good to which truth is adjoined has much in it derived from woridly 
 
1270 
 
 TRU 
 
 delights, because it is not formed from truths alone, but also from sen- 
 sual and other delights into which spiritual good is insinuated by the 
 Lord, 2204. Rational good is formed by reflection on good and truth, 
 2280. All that is really good and true in the rational is from the 
 divine; but of the rational itself there can only be predicated appear- 
 ances of truth, 2519, 2520, 2554. Rational truths are as the veilings 
 aud clothings of spiritual truths, or they may be compared to the body, 
 while spiritual truths are as the soul, ill. 2576. Even the first rational 
 of the Lord was in appearances of truth, because it was born from sci- 
 ences and knowledges as in other men ; the rational, therefore, was 
 made divine in him by the dispersion of appearances, ill. 2654. A 
 first and second rational is also predicated of every man who becomes 
 regenerate ; the first formed by the experiences of the senses, and by 
 reflection thereon; the second, or new rational, given by the Lord, 
 2657. The first rational, which exists before regeneration, is formed 
 only of apparent goods and truths, 2657. From the first rational or 
 proprium man imagines that the truth he thinks, and the good he does 
 are his own, 2657. Good flows into the rational by an internal way ; 
 truth by the way of sciences and knowledges in the external, ill. and pas- 
 sages cited, 3030, 3098. Rational good in the internal is the ground 
 itself; truth is the seed inseminated in this ground, 3030. The con- 
 junction between good and truth is not where their first confluence 
 takes place in the natural mind, but in the rational, to which truth must 
 be first elevated, 3098; further ill. 3952. Only those truths are re- 
 ceived when they are elevated into the rational sphere, which agree 
 with rational good, and by insertion and insemination therein can act 
 as one with it, 3101. It is good that elects to itself, and forms the 
 truth to which it may be conjoined; for it acknowledges nothing for 
 truth but what agrees with itself, 3161, 3570, 9034, 9079. Good and 
 truth conjoined in the rational are as husband and wife, but in the 
 natural they are as brother and sister, 3 1 60. The marriage of good and 
 truth in the natural is barren, as regards the production of truth, ex- 
 cept in so far as it can flow in and regenerate the natural, 3286. Good 
 of the rational flows into the good of the natural immediately, but into 
 the truth of the natural mediately ; this was signified by Isaac loving 
 Esau, and Rebecca loving Jacob, 3314, 3513, ill, 3563, ill. 3570, ill. 
 3573, 4563 end, hr. 3616. The rational receives truth before the 
 natural, for it is the medium by which the natural man is reduced to 
 order by the Lord, 3321. Divine truths flow into rational truths, and 
 by rational into natural ; here it is explained that rational truths are 
 appearances of truth, 3391. See Reason (5, 12, 29). 
 
 35. Truth and Good predicated of the Natural. Good predicated 
 of the natural man is the delight that is perceived from charity, or the 
 friendship of charity; truth predicated of the natural is the scientific 
 that favours that delight, 2184 end ; further t7/. 3293, 3114. After 
 the illustration of the natural man by influx from the spiritual, his 
 good consists in the dehght and pleasure of serving his neighbour, still 
 more in promoting the public weal, and further still in serving the 
 Lord and his kingdom ; his truths consist of such doctrines and scien- 
 tifics as further these uses, and tend to wisdom, 3167. Man is not 
 born into natural truth, still less into spiritual truth, but he has every- 
 thing to learn^ and were not this the case he would be worse than a 
 
 1' 
 
 I 
 
 TRU 
 
 1271 
 
 1 
 
 brute, ill. 3175. The affection of truth in the natural man exists by 
 the influx of the affection of good out of the rational; at first, that af- 
 fection in the natural is not genuine, but the genuine affection of truth 
 gradually takes its place, 3040. In accordance with this fact, it is ex- 
 plained that good and truth in the natural are both interior and exte- 
 rior, ill. 3294. Good and truth (properly so called) in the natural are 
 conceived together, from rational good as a father, and from rational 
 truth as a mother, 3286, 3288, particularly 3299 ; further ill. 3314. 
 Good and truth, like offspring, are conceived, are carried in the womb, 
 are born, and grow up, etc. ; it is further explained that although they 
 are conceived together, it is good that imparts life as essential and by 
 truth as instrumental, and that each is called soul, 3298, 3299, 3308. 
 Good is connate with man, but not truth conjoined with good, on ac- 
 count of hereditary evil; nevertheless, truth adheres to good with some 
 potency, 3304. The truths of the natural man are sensual, scientific, 
 and doctrinal, which succeed in order; thus, doctrinals are founded on 
 scientific truths, and these again on sensual truths, without which 
 (sensuals and scientifics) no idea of doctrinals can be given, 3309, 3310. 
 The affection of good and the affection of truth are both produced in 
 the natural, from the influx of the rational, and are called sons, the af- 
 fection of good being the elder, the affection of truth the younger, 3494. 
 The natural man cannot accept life from the rational, except by doc- 
 trinals or knowledges of good and truth, and such knowledges can only 
 be communicated by suitable pleasantnesses and delights, 3502, 3512. 
 Influx from the rational, by which good and truth are produced in the 
 natural, is both immediate and mediate ; inimediate influx being that 
 of rational good into natural good ; mediate influx, that of the same 
 good by truth which is adjoined to it, 3314, 3573, 3575, 3616; see 
 also 4015, cited below. The media of influx by which the conjunction of 
 the rational with the natural is effected are innumerable, and are treated 
 of in the internal sense of the Word, 3573. When rational good flows 
 in, it exists in the inmost of the natural, and thus rules natural goods 
 and truths from inmost to outmost, 3576. Good from the rational 
 produces truths in the natural almost as life produces fibres in the body, 
 3579. Good from the rational presents itself in a common (or more 
 general) form in the natural, and produces truths there, which it dis- 
 poses in celestial order, and thus forms another good, from which truths 
 again proceed in series, and so on successively, 3579, 27Z. 4005. Goods 
 and truths thus existing in the natural man form a society, and even a 
 state [civitas]^ and this in correspondence with the form of heaven, and 
 influx thence, 3584, 3612, 4067, 4263. Interior good is like a seed 
 capable of producing itself in good ground, and the natural man (his 
 good and truthj is as the ground; thus, seeds are from the rational, 
 ground in the natural, 3671. Goods and truths in the natural man oc- 
 cupy the midst, evils and falses being in the circumference, 3993, 4005, 
 4551, 4552. Truth in the natural man flows in from truth in the in- 
 ternal adjoined to good, and primarily from the Lord, 4015. All tnith 
 is born from good, 4070. Scientific truths appropriated to good in the 
 natural man, are as water to bread, or drink to meat, in nourishment, 
 ill. 4976. Natural good and truth are each of two kinds, spiritual and 
 not spiritual; natural good not spiritual is hereditary, but natural- 
 spiritual good and truth are from doctrine, ill. 4988; br. ill. by ex- 
 
1272 
 
 TRU 
 
 TRU 
 
 1273 
 
 amples, 4992. Spiritual truth and natural truth agree in ultimates, 
 yet there is not conjunction but only affinity between them, ill. 5008, 
 ill. 5028. Abstract spiritual truths have nothing by which to defend 
 themselves against the merely natural man, and his truths, ill. 5008, 
 5009, 5028. See Natural (5). 
 
 36. Sensual Truth and Scientifics. Truth as first insinuated, or 
 apprehended in boyhood, is called sensual truth, br. ill. 1434. 
 
 37. Interior Truths. Interior natural truths are described as con- 
 clusions from exterior, 4748. Interior goods and truths predicated of 
 the natural man are those which correspond to the goods and truths of 
 the rational; in general, they are uses, and the means of application, 
 4973. Interior truths are those which are implanted in the life, as 
 distinguished from those which are only in the memory, ill. 10,199. 
 
 38. Mediate Goods and Truths. 'There are mediate goods and 
 truths, or goods and truths not genuine, which are nevertheless ser- 
 viceable as means for the introduction of genuine, and are afterwards 
 relinquished, 3665, 3690, 3974, 3982, 3986, 4145. 
 
 39. Internal and External Goods and Truths; the distinction 
 made, where it is also shewn that the internal and external ought to 
 correspond together and act as one, 1577, 1581. The difference be- 
 tween external and internal truths, and their affections is ill., it is 
 shewn that they who are only in external truths are weak, wavering, 
 and changeable, but they who are at the same time in internal truths 
 are firm, 3820. They who are in external truths, and at the same 
 time in simple good, easily receive internal truths in the other life, 
 3820, end. Interior truths are not received at first, because they are 
 contrary to appearances, but they succeed in order to the reception of 
 exterior truths, ill. 3857. Exterior natural truths (and goods) are easily 
 drawn down to evils and falses; hence the Author describes theHwo 
 states, in which truths and goods look upward, and in which they look 
 downward, 7604, 7607. 
 
 40. Goods and Truths in the Natural Man mixed loith Evils and 
 Falses. When genuine goods and truths are introduced into the 
 natural man they are in the midst of evils and falses, but so disposed 
 that absolute contraries are rejected ; goods and truths being in the 
 midst, and evils and falses according to their quality rejected more and 
 more remotely to the circumference, 3993. See Relatives. 
 
 41. Good and Truth perverted. With the evil, good and truth which 
 flow in from heaven are turned into evil and the false ; the contrary 
 also takes place, ideas of evil and the false being purified, and presented 
 as good and truth, 3607. 
 
 42. Truth Falsified. Truth is said to be extinguished by falsifica- 
 tion, ill. by examples of the manner in which it may be falsified, 7318. 
 There is no truth given that cannot be falsified, and the falsification of 
 which may not be confirmed by reasonings, 7318, end. Truth pro- 
 faned by falsification emits a stench, which is perceived in the other 
 life, and is signified by the rivers of Egypt that stank, 7319. The 
 Author explains why those who are in falses in the other life are allowed 
 to falsify truths ; briefly, it is to prevent them from holding communi- 
 cation both with heaven and hell, 7332. The means by which truths 
 and falses are applied and conjoined (though they are opposites) are the 
 fallacies of the external senses, and the appearances of truth in the letter 
 
 1 
 
 of the Word, ill. 7344 ; how easily such external truths are bent to evils 
 and falses, 7601, 7604, 7607. Truths are falsified by those who are 
 in evil, because they are brought down to evil; as falses, on the other 
 hand, are made true by their adjunction to good, 8149. There are 
 three ways in which truths are falsified, which are here specifically 
 described ; here also it is shown that the falsification of truth is signified 
 by whoredom, and the adulteration of good by adultery, 10,648. Fur- 
 ther particulars in False. 
 
 43. Truth Vastated. Truth is said to be vastated when there is no 
 longer any good in it, 2455. See Vastation. 
 
 44. Truths and Falses Opposed, As cited above (1), there is 
 nothing in the universe but what has reference to good and truth, or 
 to their opposites, evil and the false, 2173, 2184, 2508, 3166, 3704, 
 4390, 4409, 4696, 4839, 5232, 7256, 9667, 10,122. Such is the 
 opposition between truths and falses that they cannot subsist together ; 
 accordingly, either truths destroy falses, or if the latter remain, they 
 destroy truths, 5207, 5217. Truths cannot be conjoined and form a 
 brotherhood without good ; for if good be not present, the falses of 
 evil enter and separate them, 5440. Truth has power from good, 
 by which it opposes evil and the false, 6344, 6423, 8200, 8304. The 
 evil cannot assault good, because in good the Lord is present ; but they 
 are permitted to make assault on truth, which is in power from 
 good, 6677. So great is the power of truth over evils and falses, that 
 he who is in truths is safe even in the midst of the hells, 6769. Even 
 truth that is not genuine, has power to combat against falses, if there 
 be good in it ; that is to say, if it be conjoined with good by innocence, 
 6765. Scientific truth of the Church prevails with immense power 
 over the false of evil, because the false is weak from its opposition 
 to the divine, 6784. Divine truth from the Lord is not combative but 
 pacific, and it only becomes truth combative by influx into those who 
 are in fiery zeal, ill. 8595. In considering the opposition between falses 
 and truths, it must he remembered that there are falses which are not 
 such in internal form, and that angels regard truths and falses from 
 internals, not from externals, 10,648; it must also be remembered that 
 evils and falses have no power at all, because separate from the divine, 
 10,481. 
 
 45. Truth Purified from the False. Pure truth cannot be given 
 with any one, but it is said to be purified when man can be held in the 
 good of innocence by the Lord, ill. 7902. As to the special mean- 
 ing of the expression, truth of the good of innocence, see 7877. 
 
 46. That Purification is effected by Truths, namely, by the truths 
 of faith, 5954 near the end, 7044, 7918, ill. and passages cited, 9088, 
 9959, 10,028, 10,229, 10,237, 10,238. See Reformation, Regene- 
 ration. 
 
 47. The Confirmation of Truth is by illustration, and illustration is 
 from the Lord when the Word is studied for the sake of learning 
 truths, and is diverse according to state, 7012. In connection with the 
 subject of illustration and illumination is the Author's statement con- 
 cerning truth that proceeds immediately from the Lord, and truth that 
 is given mediately, which are conjoined with those who are in good, 
 ill. 7055, 7056, 7058. See Illustration. 
 
 48. The Deprivation of Truth. This is spoken of when goods and 
 
1274 
 
 TRU 
 
 truths are taken from the evil and given to the good sh. 7770. There 
 is also an apparent deprivation of truth, called a state of desolation, but 
 this occurs to those who are regenerating, ill. 2689. 
 
 49. Persuasive Truth. See 7298 cited below (56). 
 
 50. Judgment from Truth and from Good. Truths, which are laws 
 of order, condemn all to hell, but good elevates from hell to heaven, 
 1728, 2258, 2335, 2447. It is the pleasure of the Lord that man 
 should be ruled by genuine truth derived from good, not by truth alone, 
 which condemns, 2015 end. Truth is predicated when temptation 
 and damnation are treated of; good, when the subject is salvation or 
 deliverance, 2769. The laws of truth separate from good are laws of 
 order, to which man subjects himself when he is not ruled by good, 
 ill. 2447. Judgment from truth damns, because good is rejected; but 
 judgment from good saves, 2335. 
 
 51. Signification of Mercy and Truth, Doing Truth, etc. To do 
 mercy and truth, was a customary form of speaking in ancient times, and 
 was derived from the close conjunction of good and truth : passages cited 
 where mercy and truth denote the good of love and truth of faith, 6180, 
 10,577. Men of truth, where Moses is instructed to choose such from 
 amono- the people, denote pure truths ; that is, truths not de61ed by 
 the false from evil, 8711; further, ill. 8725. To do good and truth 
 for the sake of good and truth, is to love the Lord above all things, 
 and the neighbour as oneself, because good is from the Lord, 10,336. 
 Man is led by truths to good, and truth becomes good when it becomes 
 of the will or love, by a regenerate life; in the same passage it is 
 shewn that they who are in truth, and yet in their own evils instead of 
 good, cannot be regenerated, 10,367. They who are in the internal of 
 the word, of the church, and of worship, love to do truth, and to think 
 truth ; so do they who are in the external containing the internal, but 
 with a difference ; but they who are in the external without the internal 
 do truth for the sake of themselves and of gain, 10,683. 
 
 52. Goods and Truths called Foods, ill. and sh. 680. Truth is to 
 good as water to bread, or as drink to meat, by which it is resolved 
 and distributed to the body ; indeed, food in the other life is good, 
 and drink is truth, 4976. In the further illustration of this subject 
 it is shewn that good does not appropriate to itself truth, but the good 
 of truth, or use; passages cited concerning bread, etc., 4984. 
 
 53. The Correspondence of Truths with Sight, etc., seriatim 
 passages, 4403—4421, 4523—4533. The correspondence of sight and 
 of the eye is with the understanding and with truths, 4409 — 4526. 
 The sight of the left eye corresponds to the truths of faith ; the sight 
 of the right eye to the goods of faith, ill. 4410. The sight of the eye 
 corresponds to intellectual sight, and to the goods and truths of faith, 
 because the light of the world corresponds to the light of heaven, which 
 flows into it by the human understanding, 4526. For particulars see 
 Eye, Light (6), Sense (7, 8, 16, 18, 24), Sight. 
 
 54. The Correspondence of Truth with Light. Truths are described 
 as succenturiate lights, and in the other life their lucidity is apparent, 
 5219. See Light (5), Heaven (10), Influx (2). 
 
 55. Other Correspondences and Significatives of Truth. The truth 
 of faith is signified and also represented by precious stones, sh. 114. 
 Truth is compared to light proceeding from good as its flame, 668. 
 
 TRU 
 
 1275 
 
 Truths are denoted by sons ; goods, by daughters and by wives, 
 668, 1434. Truth is signified by a man, and a male; good, by a 
 wife and a female, 725. Truth implanted is described as seed, 880. 
 Truths of faith are compared to garments, because they invest the 
 good of charity, 1073. Truth is denoted by a son ; the truth of 
 faith by a brother, 1434. Sensual truth was represented by Lot, 
 1434. Celestial truth was represented by Sarah, as the wife of 
 Abraham; intellectual truth by Sarah, as his sister, 1470, 1495, 1496. 
 Truth adjoined to good, and the affection of truth, is denoted by 
 Sarai, 1904. The affection of rational truth is denoted by Kadesh; the 
 affection of scientific truth by Shur, 2503. Truths arranged in series 
 under good are signified by families, etc., 1900, 1928. Truths are 
 denoted by kings, 2015, 2069, 2826. Truth about to be conjoined to 
 divine good is represented by Sarai; truth conjoined, thus divine truth, 
 by Sarah, 2063, 2069. Truth is denoted by a door, because it intro- 
 duces to good, 2385. Truth is denoted by a city, 2428, 2439. Truth 
 vastated of good is denoted by a statue of salt, 2455. Intellectual truth 
 conjoined to divine good, or spiritual truth conjoined to celestial good, 
 is denoted by Sarah, as a wife ; rational truth bv Sarah, as a sister, 
 2507, 2508, 2554, 2558, 2588. Rational and natural truths, and their 
 affections, are denoted by men-servants and maid-servants, 2567. 
 Truth of the first rational is* denoted by a son, 2657, 3263. Divine truth 
 is denoted by Son ; divine good by Father, 2803. The truth of faith 
 is denoted by a knife; at the end of this article it is explained that 
 truth is represented by swords and other sharp instruments, because 
 truth combating appears pointed, etc., 2799. Natural truth is denoted 
 by an ass; rational truth by a mule, 2781. Truth by which man is re- 
 deemed is denoted by silver, 2954, 2966. Truth is denoted by seed ; 
 good which receives truth by ground, 297 1 . Scientific truths are denoted 
 by straw, 3114. The perversion and adulteration of truth is signified 
 by lying with a woman, 3399. Purifications effected by the truths of 
 faith are denoted by the washings of which mention is made in the 
 Word, 5954, end. Truth in the exterior natural is denoted by flax, and 
 hence by linen garments, 7601 . Truth, as containing good, is denoted by 
 urns and other vessels, 8530. Truth, and good in truth, are signified by 
 light and heat, 8530. Truths impressed on the memory are denoted by 
 engravings, as of seals, etc., 984 1 . Truth and goodxonjoined are denoted 
 by a man and his neighbour, a man and his companion, etc., 10,555. 
 The rational man, who is such as to truth only without good, is repre- 
 sented by Ishmael and his history ; but the rational from the marriage 
 of good and truth by Isaac ; passages cited in Good (16), at the end, 
 p. 269. 
 
 56. The Reception of Truth. No rational or scientific truth can be 
 communicated except by good, or by delight, which is predicated of 
 good, 678. Interior truths may be known, but they can never be 
 received except by those who are in good, 2531. Divine good, in its 
 proceeding, flows into every man, but its- reception is according to the 
 rational apprehension of truths ; on this account it is of the greatest 
 moment that truths be genuine, 2531, 7759 ; compare, by way of further 
 illustration, 7887, 7975 and citations. They who are in the good of 
 doctrine, which is love and charity, are in the truth of doctrine, which 
 is faith, ill. 2572 ; see below 3033. The spiritual, who have no per- 
 
1276 
 
 TRU 
 
 TUR 
 
 1277 
 
 ception of good, are brought to good by truth, ill. 2937. The reception 
 of truth (by the spiritual who become regenerate) is treated of in two 
 states, which succeed each other; the first when they believe good and 
 truth to be of themselves, the second when they acknowledge that they 
 are from the Lord, 2946, 2960, 2974. They who are in the affection 
 of good are receptive of all truth, according to the quantity and quality 
 of their good, 3033. The spiritual can only acknowledge for truth what 
 they apprehend; wherefore, unless apparent truths were accepted by the 
 Lord, there would be no reception, 3385. Unless truths are received 
 (or appearances accepted as truth) good cannot flow in so as to become 
 rational or human good, thus spiritual life cannot be imparted, because 
 truths are the recipient vessels of good, 3387. The spiritual who have 
 no perception of truth receive many things as true, if only they are 
 called divine by those who teach authoritatively; the utility of this 
 reception is allowed, but truths thus received need confirmation, 3388. 
 Truth cannot be interiorly received (or acknowledged) when incredulity 
 prevails as a ruhng principle, because incredulity limits and repels, 3399. 
 Truth merely known is not possessed, but to have truth is to be in 
 the knowledge and affection of it from the heart, 3402. It is of the 
 divine Providence that no one is admitted into such knowledge and 
 affection further than he can remain in them ; also that good and truth 
 are removed from man into the interior, so far as he comes into evil and 
 the false, 3402. It is according to order that exterior truths be first 
 received, but that they become as means by which interior truths may 
 be received afterwards, 3857. The reception of exterior truth is further 
 described as the ascent from truth to good, or from externals to inter- 
 nals, which is the first course in the regenerate life; next succeeds the 
 series from good to truth, or from internals to externals, as represented 
 in the dream of Jacob by descent, 3882. The evil can receive divine 
 truth, but not divine good, and their reception is external not internal; 
 this is ill. by the light of the sun received in various objects; it is also 
 explained that divine truth is lucent, not divine good, and that it pro- 
 ceeds from the divine human of the Lord as light in heaven, 4180. A 
 doctrine may be true in itself, yet it is not true with him who receives 
 it without good; and contrariwise, falses are accepted as truths if there 
 be good in them, more especially if it be the good of innocence, 4736.* 
 Truth ought not to be believed in a moment, for the quality of truth 
 thus received hardly admits of good ; ill. from experience in tiie other 
 life, 7298. See Doubt. 
 
 57. Men Classijied as to the Reception of Truth. The Author coui- 
 prebends all men as regards the reception or non-reception of truth in 
 four great classes. 1. Those who are in falses; some in falses from 
 evil, some not from evil. 2. Those who are in truths without good. 
 3. Those who are in truths, with a tendency to good. 4. Those who 
 are in truths from good. 
 
 Class 1. Those who are in falses. See False. 
 
 Class 2. Those who are in truths without good. See the numerous 
 passages cited above (11, 12, 25, 26, 50). 
 
 Class 3. Those who are in truths with a tendency to good. See the 
 passages cited above (14, 16, 25, 27). 
 
 * The author, in his Index, states this even more positively, " Quod verura non 
 sit verum nisi a bono, et quod falsum, cum a bono recipitur, sit verum." 
 
 Class 4. Those who are in truths from good. See the passages cited 
 above (17, 24, 28, 29). 
 
 A general digest of passages under each of the above heads may be 
 referred to in the author's treatise On the New Jerusalem and its 
 Heavenly Doc^nwe, subjoined to the article "On Good and Truth.'* 
 From this digest the following summary is cited (58). 
 
 58. Summary of Doctrine concerning Truth. Truths give existence 
 and birth to faith, 4353, 4997, 7178, 10,367. Truths prepare man to 
 receive charity, 4368, 7623, 7624, 8034. By truths man is prepared 
 to receive the influx of love to the Lord, from the Lord, 10,143, 10,153, 
 10,310, 10,578, 10,648. By truths he receives a conscience, 1077, 
 2053, 9113. By truths he receives innocence, 3183, 3495, 6013. By 
 truths he is purified from evils, 2799, 5954, 7044, 7918, 9089, 10,229, 
 10,237. By the medium of truths his regeneration is accomplished, 
 1555, 1904, 2046, 2189, 9088, 9959, 10,028. By truths the mind is 
 opened to the reception of intelligence and wisdom from the Lord, 3182, 
 3190, 3387, 10,064. Truths of faith (from love) give form to angelic 
 beauty, and to the interiors of men, 553, 3080, 4983, 5199. By truths 
 power is given against evils and falses, 3091, 4015, 10,485. By the 
 arrangement of truths the order of heaven is instituted, 3316, 3417, 
 3570, 4704, 5339, 5343, 6028, 10,303. By truths the Church exists, 
 1798, 1799, 3963, 4468, 4672. Bv truths heaven is opened in man, 
 1690, 9832, 9931, 10,303, By the reception of truths man really be- 
 comes a man, 3175, 3387, 8370, 10,298. All this is to be understood 
 as effected by truths from good, and not by truths without good, which 
 good is from the Lord, 2434, 4070, 4736, 5147. 
 
 TUBAL [Thubaf]. Tubal and Javan are called islands because they 
 denote those who are in external worship, 1158 end. See Japhet, 
 Tarshish, Pul, Lud. 
 
 TUBAL-CAIN [Thubal-Cain'] . See Lamech. 
 
 TUBERCLES, in the pleura and other membranes, the spirits who 
 correspond to them, 5188. 
 
 TUMULT. See Crowd. 
 
 TUN, Infernal [tonna infernalis']. See Hell (3), 947, 948. 
 
 TURBAN \tiara']. See Mitre. 
 
 TURN, to [yertere']. To turn truths into good is to will and do 
 them, 5820 end. To turn is predicated of the conversion of thought ; 
 viz., to the interior natural or to the exterior, according to the subject, 
 6226. Truths which flow down into the natural mind when occupied 
 by falses are turned into phantasies or into falses, ill. 7442. Falses, 
 on the other hand, with those who are in good, are easily turned into 
 truths, and therefore the Lord accepts them as truths, 10,302. Those 
 who are elevated to himself by the Lord continually turn their faces to 
 him, 9517, 9828, 9864 end. Whichever way the angels turn them- 
 selves, they have the Lord continually before them, whilst all in hell 
 have their backs continually turned to the Lord; this, because every 
 angel and spirit is his own love in form, and turns himself according to 
 his love, 10,189, ill. and sh. 10,420, 10,579 end. The interiors of all 
 who love the Lord are really turned to him, thus to heaven ; whilst the 
 interiors of those who love themselves are turned to hell, 10,702 end. 
 See Love (23). 
 
 TURN-ASIDE [deelinare']. The angels who came to Lot are said 
 
1278 
 
 UNC 
 
 UND 
 
 1279 
 
 to turn aside to go in (Gen. xix. 2, 3) ; here their dwelhng in the good 
 of charity is signified, 2330, 2339. The same word is "^ed by the 
 Author [but not in the original Hebrew], where the servant of Abra- 
 ham requires Rebecca to let doa>n her pitcher (Gen. xxiy. 14); here the 
 submission of scientifics of the external to the internal is represented. 
 3068. To turn aside, like to go down, denotes entrance into a perverse 
 condition; thus, it is predicated of a removal lelongatione] from good 
 to evil, and from truth to the false, 4816. To turn aside " F^d.cated 
 when the false is treated of, cited 4867. To turn aside (literally to 
 decline) after many, to pervert (Ex. xxiii. 2), denotes consociation with 
 those who turn goods and truths into evils and falses, 92.i2. lo turn 
 aside judgment (Ex. xxiii. 6) denotes to pervert, and even to destroy, 
 
 9260. See to Return. 
 
 TURPENTINE-NUT [terebinthina\. See ^ut. 
 
 TURTLE \turtur]. See Dove. 
 
 TWELVE. See Numbers. 
 
 TWENTY. See Numbers. 
 
 TWILIGHT [erepuieulum, diluculum]. The twilight of the morn- 
 ine [crepusculum matutini] is the state which succeeds temptation 
 when the truths of faith begin to «PPe«^ "k« V^* «"' ^«""1{1S »/ ''S^ ' 
 some obscurity of the night still remaining. 865. The twilight before 
 the morning [diluculum ante mane-], which is meant by evemng, signi- 
 fies that state of regeneration in which the go°d« '"d t'«t^%°<^ ^""•' 
 begin to appear, 883; concerning which states, 880, 10,134-a. ine 
 evening, by which is expressed both the evening and the mormng twi- 
 light signifies the beginning of charity with a new church, and also the 
 dfcline of the former to its night. 2323. The morning twilight, or 
 day-dawn, is when the good are separated from the evil and the Lord s 
 kingdom approaches like the morning redness, 2405, 821 1 ; the same 
 applied to the regenerate, 10,134-35. Concerning the state signified by 
 twilight in the spiritual world, 5579. 6110. See Morning, Evening, 
 
 "Oay-dawn 
 
 TWINS [gemini]. Twins in the womb denote good and truth con- 
 ceived together, 3299, 4918. See Isaac (2), Jacob (2), Pharez. 
 
 TWO. See Numbers. 
 
 TYRANT. The true king and the tyrant contrasted, in series, 
 with remarks on ecclesiastical and civil power, 10,805. 
 
 TYRE. See Philistines (3). 
 
 TYTHES. See Numbers (ten). 
 
 u 
 
 ULCER [ulcusl Ulcers and various kinds of sores which are 
 named, denote blasphemies and filthinesses from evil, ih, 75J4. aee 
 
 Bruise, Disease. 
 
 ULTIMATE \\dtimum\. See External, Extreme. 
 
 UNBOUND. See Dissolute. 
 
 UNCIRCUMCISED. See Circumcision (2049, 205b, lizo, 
 
 UNCLEAN [immundus]. An unclean spirit (Matt. xii. 43), 
 
 denotes the uncleanness of man's life, and also the spirit that dwells 
 in such uncleanness; dry place (Ibid.), denotes where no truths are, 
 4744. As to the spirits who correspond to unclean excretions, 5390. 
 
 UNCLOTHED. See Nakedness. 
 
 UNCONNECTED. There is no unconnected or independent thing 
 in existence, ill. 5377. See Connection, Order, Influx. 
 
 UNCOVERED. See Nakedness. 
 
 UNCTION. See Oil (3). 
 
 UNDER. That which is under [subter] is to be understood as with- 
 out, thus, as external relatively, 4564. See Inferior, Order, Sub- 
 mission, Subordination. 
 
 . UNDERSTANDING, INTELLIGENCE, etc. 1. That Man w 
 constituted by Will and Understanding ; and that these two parts, will 
 and understanding, are most distinct from each other, 35, 641, 644, 
 3623, 10,122, 10,283. The faculties of will and understanding make 
 the man himself, i7/. 10,044, 10,076, 10,110, 10,264. The quality of the 
 will and understanding determines the quality of the man ; for the will 
 is formed either by good or evil, and the understanding either by the 
 true or false, and that which rules universally in man rules in every 
 particular of his nature, from inmost to outmost, 6159, 6571, 6626, 
 6872, 7342, 8885, 9282, 10,264, 10,284. Will and understanding are 
 the faculties by which man is distinguished from brute animals ; because 
 it is by the understanding that he receives the capacity of seeing 
 divine truths and of being elevated to the Lord, and by the will he is 
 capable of receiving divine goods, thus of being conjoined to the Lord; 
 variously ill. 4525, 5114, 5302, 6323, 9231. The will and under- 
 standing from natural birth are receptive of what is evil and false only; 
 but when man is regenerated or born anew from the Lord he receives a 
 new will, receptive of good, and a new understanding receptive of truth; 
 the formation of which are ill. 863, 875, 897, 927, 928, 987, 1023, 
 1043. 1555, 5072, sqq., 9296, 9297, 10,122. The will and understand- 
 ing are common to each part of man, internal and external, 6125. The 
 formation of the whole man by the will and understanding is manifest in 
 the case of spirits, who are nothing but the truths and goods which they 
 had received in the world, and still are in human form, 8885 end, 891 1, 
 10,298. See Man (17, 18), Influx (5), Life (15). 
 
 2. That Good and Truth are referrible to the Will and Understand- 
 ing respectively. Just as all things in the universe have reference to good 
 and truth, so all things in man have reference to will and understanding; 
 to the will, as the receptacle of good, and to the understanding as the 
 receptacle of truth, 803, 3623, 6065, 9300, 9930, 10,122. See Good 
 (21), Truth (23), Marriage (13). 
 
 3. That the relation between Will and Understanding is repre- 
 sented in Marriage. Will and understanding which compose the 
 human mind ought not to be separated but act as one, br. 35, 111. In 
 the most ancient times, the understanding of the spiritual man was 
 called male, and the will female ; and their acting together as one was 
 called a marriage, 54. Whatever of good proceeded from the marriage 
 of the will and understanding was called fructification ; whatever of 
 truth, multiplication; also, by fructifications were understood daughters, 
 and by multipHcations sons, 55, 568. The marriage of man and wife 
 actually resembles the marriage of will and understanding, both in the 
 
 vol. II. r T 
 
1280 
 
 UND 
 
 UN D 
 
 1281 
 
 H 
 
 II 
 
 quality of mind, and in the organic parts of the body, ill. 568, 718, 
 ill. 917, 1432. See Marriage (16, 17). 
 
 4. On the Separation of the Understanding from the Will. When 
 the will of man became mere cupidity, it was miraculously separated 
 from the understanding, and the medium by which it is separated is 
 called conscience, 863; further ill. 87 o. Truths of faith received in 
 the intellectual part form the conscience, but in order that it might be so 
 the intellectual part was miraculously separated from the voluntary part; 
 passages cited, 2053. The will or voluntary part of man is separated by a 
 conscience from the Lord from the intellectual part, because it has utterly 
 perished, 2256. The depravity of the will and the miraculous separation 
 of the understanding in which the Lord forms a new will is briefly showti 
 in a summary, with reference to passages which treat of the separation of 
 the understanding from the will in ancient times; a representation of the 
 two states by colours and lights in the other life is also briefly described, 
 4328; further ill. and passages cited seriatim, 4493, 10,296, cited in 
 Spiritual (6). The separation of the will from the understanding is the 
 cause of the feeble perception of the spiritual, 6854 ; 7233, cited below 
 (7). See Spiritual (5, 6), Proprium (8), Influx (10). 
 
 5. The new Will and new Understanding formed by the Lord by 
 Regeneration. It is explained that no one can have any understanding 
 of truth or will of good as his own, though indeed it appears the con- 
 trary, 633 — 634. The understanding of truth and will of good are re- 
 ceived from the Lord by regeneration; by whose influx truths are 
 arranged in order and bent to good, etc., 634, 671, 675. In the 
 regenerate spiritual man, the intellectual part or understanding is 
 separated from the will, and this by means of conscience, which is 
 formed in the intellectual part, and is made to receive charity from the 
 Lord, 863, 875, and other passages cited below (7); particularly 4493, 
 5113, 6854, 7233. The formation of conscience in the intellectual 
 part is the formation of the new will, which is done by the Lord ; in 
 the same passages it is shown that the will-proprium of man must be 
 separated in order that the Lord may be present, because falses flow in 
 from the proprium, 1023, 1043, 1044, 1047. In general terms, it is 
 shown that the regenerate man is gifted by the Lord with a new under- 
 standing and a new will; and that it is really in virtue of a new under- 
 standing from the Lord that he thinks what is true, 928, 1023, 1043, 
 1044. Regeneration proceeds by the formation of a new understand- 
 ing, not at once, but by successive planes of intelligence and wisdom, 
 commencing from infancy, ill. 1555, 9103; cited below, where the 
 diff'erence between intelligence and wisdom is explained (9). It is 
 because the voluntary part of man is utterly lost \^prorsus deperdita'\ 
 that the Lord separates it from the intellectual part, and in this 
 implants the good of charity, by which, with those who become 
 regenerate, a new will is formed, 2256. In the spiritual regenerate 
 man the new will receives divine good from the Lord, and the new 
 understanding divine truth; thus, all good and truth flow in from the 
 Lord, 3394. In the procedure of regeneration goods and truths from 
 the prior state of the will and understanding conduce to the formation 
 of the new will and new understanding by the reception of interior 
 truths, m. 3701; see below, 4005. The arcana of man's regeneration 
 by the formation of a new will can never be known to those who merely 
 
 " 
 
 4 
 
 reason on the subject from the knowledge of the will being radically 
 depraved; those who reason and indulge in doubts cannot arrive even 
 at the first threshold of intelligence and wisdom, 3833. In the state 
 before regeneration truths mixed with evils are predicated of the under- 
 standing, and good mixed with evils of the will; the separation of these 
 is part of the work of regeneration, 4005. The cupidities derived from 
 the love of self and the world are conjoined to the rational mind as 
 formed before regeneration by external sensuals, and on this account 
 the state of man is opposed to heavenly order, 4612. Before regenera- 
 tion, that which proceeds from the will is called evil, and that which 
 proceeds from the understanding, false; after regeneration, that which 
 proceeds from the will is called good, and that which proceeds from 
 the understanding, true; it is added, that the understanding is the will 
 formed or thus presented to sense, 535 1 . The new will and new under- 
 standing (denoted by Manasseh and Ephraim), are the same, in other 
 words, as spiritual good and spiritual truth produced in the natural 
 man; and they are produced as evils are removed, 5351, 5354; their 
 quality further ill.y 6222. The regenerate do not attribute merit to 
 themselves on account of good works, knowing that they are the works 
 of the new will, which is really the will of the Lord in man, 6392. It 
 is the good of the will and 'truth of the understanding that become 
 good works when they pass into act, that is, into external form, 6406. 
 The Lord continually flows into the will with a conatus tending to give 
 the desire to desist from evils, and to do good, and hence every one is 
 able to abstain from evil; he also gives to every one the faculty of 
 understanding truth, and if any do not understand, it is because they 
 do not desire it, 8307, further 'ill. 8513. The beginning made of the 
 new will in infancy is treated of, the presence of the Lord in the re- 
 generate life, the reception of good and truth, and their successive 
 states, 9296, 9297. Where the difi'erence between the celestial and 
 spiritual is treated of, it is repeated that the new will of good with the 
 spiritual is implanted in the intellectual part, and that the intellectual 
 is first made new by the reception of the truths of faith, 9596 ; as to 
 the latter point, 9300. The new intellectual principle, containing in 
 itself the new will, forms the very heaven of the spiritual man in which 
 the Lord dwells with him, 9596. The new understanding and new 
 will (here called the understanding of truth and will of good) are 
 treated of in series with the doctrine of charity; the understanding of 
 truth is to see truths by illustration from the Lord, and the will of 
 good is from affection* to will those truths, 9799. Those are in the 
 understanding of truth and will of good who are principled in love to the 
 Lord and charity to the neighbour, 9800. Those who are in the Lord's 
 celestial kingdom are as the will in the man, and those who are in the 
 spiritual kingdom as the understanding; thus, there is a correspondence 
 between heaven and man, 9835, 9858, 9993. When the Lord re- 
 generates man he insinuates the truths of faith into the intellectual 
 part, and the good of love into the voluntary part, and therein con- 
 joins them ; but when conjoined, the truths of faith derive their life 
 from the good of love, and the good of love its quaUty from the truths 
 of faith; thus, they are reciprocally conjoined, and this conjunction is 
 the heavenly marriage, or heaven itself in man, 10,067. The under- 
 standing really does make one with the will, if not in the heavenly 
 
 T T 2 
 
1282 
 
 UND 
 
 
 mamage of good and truth, yet, in evil and the false; for what a man 
 wills he also thinks, when left to himself, ill. 10,367; compare 10,555. 
 To him who is illustrated bj the Lord (because regenerated) it is given 
 to uuderstand the truths that are to be believed; thus, to all who 
 admit the Lord into their life, ///. 10,659. See Regeneration. 
 
 6. On the Will and Understanding; on Good and Truth; on 
 Chanty and Faith, taken together. The will is the esse of man's 
 hfe, because it is the receptacle of good, and the understanding is the 
 existere of his life, because the receptacle of truth, 3619, 5002, 9282. 
 The life of the will is the principal or essential of man's life, and the 
 hfe of the understanding is its procedure; variously ill, especially by 
 the procedure of light from fire or flame, 585, 590, 2231, 3619, 6032, 
 6314, 7342, 8885, 9282, 10,076, 10,109, 10,110. That which comes 
 into the understanding, and also into the will, is appropriated to man; 
 not that which comes into the understanding alone, 9009, 9069 9071 
 9182 9386, 9393, 10,076, 10,109, 10,110. That also becomes of the 
 life of man which is received first in the will and accepted thence in 
 the understanding, but not that which comes into the will alone, 891 1, 
 9069, 9071, 10,076, 10,109, 10,110. It is from the uill that man is 
 called man, because it is from will that he has understanding, 585, and 
 other passages cited above. In every idea of man's thought there is 
 somewhat from the will as well as from the understanding; thus every 
 idea IS a composite of innumerable particulars, 590, 803. It is not 
 generally known what the understanding of truth and the will of good 
 are; here it is br. shown that the understanding and will, in this 
 sense, are quite distinct from the mere thoughts and lusts of which 
 every one is conscious; also, that the human mind is constituted in 
 three degrees corresponding to the three heavens, 634. The under- 
 standing of truth and the will of good can only be given to the 
 regenerate; the unregenerate have rational truths and scientifics which 
 are not living, and apparent goods which are not living, 671. The 
 difference between understanding and will is cited to illustrate the 
 difference between charity and faith; because charity is to will good, 
 and faith is to think good, etc., 2231. The union of will and under- 
 standing, and the union of good and truth, are equally illustrated by the 
 influx of the one into the other ; when one wills well, it flows into his 
 thought and causes him to think well, etc., 3033. The difference be- 
 tween will and understanding before regeneration and afterwards is 
 illustrated; before regeneration a man can apprehend goods and truths 
 with his understanding which he cannot do with his will ; but, after 
 regeneration will and understanding make one, 3539. The separation 
 ot the intellectual part from the voluntary part, before regeneration, is 
 only the separation of the external from the internal; interiorly it is 
 manifest that the understanding is from the will, and that the will 
 flows with It as its very life, 3619. In the Hebrew tongue. Uvea in the 
 plural occurs instead of life, because of the two faculties of understand- 
 ing and will, or of good and truth; it is added that these make one 
 life when the understanding is the flowing of the will, or truth the pro- 
 cedure of good. 3623. The state attained by regeneration, when the will 
 and understanding make one mind, or when the conjunction of truth 
 with good IS effected, is illustrated by comparisons ; truths, however, 
 are still referred distinctly to the understanding, and goods to the will 
 
 UND 
 
 1283 
 
 t 
 
 1 
 
 i 
 
 4301. It is repeated that truths are proper to the understanding and 
 goods to the will, but here it is shown that truths are the forms of 
 good, and hence again that the understanding is but the form of the 
 will, or the will formed, 4574. Good is said to be produced by truth, 
 and it is so produced when truth passes by the understanding into the 
 will, and from the will into act, 4904. The conjunction of truth and 
 good is continually represented in things spiritual and natural, and 
 especially by heat and light; the will, indeed, is formed to receive 
 spiritual heat, which is the good of charity; and the understanding to 
 receive spiritual light, which is the truth of faith, 5194, 5835. It is 
 necessary for man's salvation that the understanding and will make one 
 mind, and they are made one by regeneration, effected by the implanta- 
 tion of the truths of faith in the good of charity, ill. 5835. It is one 
 thing to act from truth, or from the understanding, and another to act 
 from good, or the will, and only that which becomes of the will is the 
 man's own, 8988. To do is predicated of the will; to know, to 
 understand, to acknowledge, and to believe, of the understanding, 9282. 
 Esse is predicated of the will ; existere, of the understanding, br. ill. 
 9282. The esse of thought is will, and the form of will is thought; 
 also, the esse of truth is good, and the form of good is truth ; hence 
 the understanding depends from the will, and truth from good, ill. 
 9995. The understanding derives its quality from the truths which 
 form it, or, contrariwise, from falses ; the will also derives its quality 
 from the goods which are predicable of the life's love, or, contrariwise, 
 from evils ; thus, the whole man is but the resemblance of his will and un- 
 derstanding, as ill. by end, cause, and effect, 10,064, 10,076, 10,298. 
 
 7. On the Will distinct from the Understanding. As cited above, 
 the will is most distinct from the understanding, and it is from the 
 will that man has the power of understanding ; the will therefore is 
 the real man, or the very essential of roan's life, 585, 590, 641. The 
 will is the very substance of man, from which all that belongs to him 
 takes its rise, 808. The will for good has utterly perished, and hence 
 all that appears such is given every moment from the Lord by means 
 of the intellectual part in which he forms the conscience and infuses 
 charity; hence, man is regenerated as to the intellectual part only, 
 not as to the will; and when a regenerate man does good it is from 
 the Lord by the new will, 863, 875, 895, 897, 928, 987, 1023, 1043, 
 1044,2124,2256,4328; passagescited 4493, 5113, 6854, 7233. Inthe 
 man of the most ancient church, truths and goods were implanted in the 
 will part; but in the man of the ancient church, and in the spiritual 
 generally, they are implanted in the intellectual part, 895, 927, espe- 
 cially 5113; see also below 9835. With the Antediluvians (the pos- 
 terity of the most ancient church) voluntary good perished ; at this 
 day intellectual good is perishing, 2124. See Spiritual (16). Not- 
 withstanding what is here said, it is not wise to reason from the radical 
 depravity of the will that man cannot be in good, because a new will is 
 formed by the Lord, etc., 3833. It is shown organically how the will, 
 or voluntary part of man, is really depraved or lost, and consequently 
 that the sensuals subject to the voluntary part are rejected and damned, 
 while the sensuals subject to the intellectual part are capable of being 
 regenerated, 5145. See Sense (16). Where the new will and new 
 understanding are treated of, it is explained, generally, that the will 
 
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 I 
 
 presents itself by the understanding ; in other words, the understanding 
 is the will formed to the sense, 5351, 5946 end ; further ill. 8885, 9915, 
 9996, the two latter numbers cited below. Life predicated of the will 
 takes precedence of life predicated of the understanding, because the un- 
 derstanding derives its hfe from the will, 5969. The separation of the 
 will causes the feeble perception of the spiritual, for the new will is only 
 so far affected with good as it is conjoined with the received truth of 
 the church, ill. 7233. It is the will that governs man, not the under- 
 standing, unless inclined by the will, for the understanding is nothing 
 but the form of the will, and the will is nothing but the affection of the 
 love, or the very life, 7342. It is the quality of the will that makes the 
 quaHty of the man, for the will is the love itself, or end of the life, and 
 according to this the man is judged and his quality remains after death, 
 8911. The will without the light of the understanding is blind, and 
 the light of the understanding is given to check the evil of the will, 
 9069, 9071. It is shown how the will communicates like a fire with 
 the understanding, where it breaks forth into flame or light ; the state 
 in this case, according as good or evil rules, br. ill. 9144. Truths that 
 are received in the will, and thence pass into act, are said to be im- 
 pressed on the life, and whatever is impressed on the life remains to 
 eternity ; hence, the interior memory on which whatever pertains to the 
 will or the life's love is inscribed, is called the book of life, 9386; fur- 
 ther ill. 9393. They who are in the Lord's celestial kingdom cor- 
 respond to the will principle in man, and they who are in his spiritual 
 kingdom to the intellectual principle; thus heaven is the same in its 
 constitution as man, 9835, 9858, ill. 9993. In further illustration of 
 the passages cited above (5351, etc.) it is shown that what the will or 
 voluntary part of man determines into form, appears to the sight in the 
 intellectual part, which sight is thought; here also, it is explained how 
 the voluntary, the intellectual, and the scientific succeed each other in 
 order, 9915, further ill. 9916. After passages which show that the 
 understanding is the procedure and form of the will, as truth is the 
 procedure and form of good (9942, 9995), it is shown that man can 
 hardly distinguish between truth and good, because it is hard to dis- 
 tinguish between thought and will, 9995. It is shown that the quality 
 and the very form of man is according to his will, or the affections of 
 his life's love, and to his understanding as derived from and ruled by 
 his will or life's love; this is philosophically ill. by end, cause, and 
 effect, 10,076. Where the implantation of good in the will is treated 
 of, it is explained that its appropriation is not hindered by hereditary 
 evil, and that it is not appropriated until it is really willed and done, 
 10,109, 10,110, 10,683. All things in the universe and in man have 
 reference to will and understanding, because to good and truth, or con- 
 trariwise, to evil and the false, and these two must eventually make 
 one, ill. 10,122, and other passages cited above (2). See Proprium 
 (1, 8, 15), Life (1, 3), Liberty. 
 
 8. On the Understanding distinct from the Will. The understand- 
 ing, or intellectual part, is distinguished into three degrees discrete 
 from each other: first, the scientific; secondly, the rational ; thirdly, 
 the intellectual part; it is here added, that the influx of life from the 
 Lord is first into the voluntary part, from the voluntary into the intel- 
 lectual, from the intellectual into the rational, and from the rational 
 
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 ( 
 
 into the scientifics of the memory, 657—658. Intellectual truths are 
 referred to the inmost; rational truths to the interiors, and scientifics 
 to the exteriors; all together when in order are called spiritual things, 
 as distinguished from celestial, 1443. Intellectual, rational, and 
 scientific truths are described in order as most distinct; intellectual 
 truth in the inmost makes one with good, and until the rational mind 
 is formed it has no medium by which it can flow into the natural, 
 1904. The existence of the rational is from the influx of intellectual 
 truth into the afi'ection of scientifics from the external, by which as it 
 were a body is given; in other words, intellectual truth continually 
 flows down into knowledges, in order that the rational may exist, 1901, 
 1910, 3030. It appears to man that he has a rational understanding 
 of his own and not from influx, but in this he is much deceived (2701); 
 the first conceived rational therefore makes light of intellectual truth, 
 for the interior comprehends the exterior, but not contrariwise, 1911, 
 1914, 1936. The intellectual part is predicated of the man of the 
 spiritual church, because it alone is regenerated and made a church ; 
 hence, where the spiritual church is in question, it is the intellectual 
 principle that is especially treated of, ilL and sh. 5113. The forma- 
 tion of the intellectual mind commences from sensuals, from which 
 reasons and truths are successively eliminated until immaterial or intel- 
 lectual ideas, as they are called, are elicited by a mode of extraction; 
 nevertheless, the understanding does not come into the light of heaven 
 until good is received from the Lord, 5497. Scientifics which enter by 
 the senses, open the way to interior truths; thus, the exterior sensuals 
 are first opened, then the interior, then intellectuals, which are conclu- 
 sions or extracts from sensuals ; all this is wrought by influx from the 
 Lord through heaven, 5580. The intellectual principle consists chiefly 
 in the intuition of things derived from experience and science, the in- 
 tuition of causes from eff'ects, and of consequences from the connection 
 of causes ; thus it consists in the comprehension of such things as 
 pertain to civil and moral life, 6125. Every one is capable of being 
 perfected as to the intellectual part, and this in order that he may be 
 regenerated, for it exists in virtue of influx from the light of heaven, 
 and is enjoyed by every one according to application and life, and 
 according to his genius, 6125. It is the intellectual part of man that 
 receives the spiritual, namely, spiritual truth and spiritual good ; hence 
 no one is regenerated until he attains adult age, 6125, The intellectual 
 principle of the church (which is Ephraim) is born from the internal, 
 and it consists in illustration of the intellectual part, which gives per- 
 ception of what is true and good from the Word, 6222, cited 6269.* 
 In the further treatment of this subject it is shown that man is not 
 truly rational without perception ; in the same passage it is explained 
 that the intellectual predicated of the internal man is called rational, 
 and predicated of the external man, natural, 6240. They whose un- 
 derstandings are illustrated, perceive the internal truths of the Word, 
 and discern between apparent and genuine truths, but the understand- 
 ing cannot be illustrated, except love to the Lord and chanty to the 
 
 • Perception is an illumination of the understanding from the light of heaven, as 
 shown by the Author's experience, 6608. See iLLUMiNAXiON, Illustration, but 
 especially Perception. 
 
I 
 
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 neighbour be accepted as essentials of the church, 7233 ; see below, 
 9128. The intellectual part is the receptacle of the truths of faith, for 
 the understanding is internal sight, which is illustrated by the light of 
 heaven, and so far as it is illustrated it apperceives and acknowledges 
 truths, 7503; see below 9930, 10,064. The form of the understanding 
 and of thought is clear in the midst, where the love flows in, verging to 
 obscurity in proportion to remoteness from the love, while opposites tend 
 downwards, or contrary, 8885. Those things in the thought which 
 reign there universally occupy the midst, and they are such as the will 
 itself insinuates ; here, also, it is explained that the understanding is 
 but the form of the will, and from the will flows love or afi^ection into the 
 intellectual ideas, and vivifies and moves them as by inspiration, 8885. 
 The understanding is described generally as internal sight ; but here it 
 IS explamed that to see from the interior is to see from the Lord, and 
 that it is the internal man which sees in the external, not contrariwise, 
 9128. See Light (5, 6), Sense, Sight. The understanding, here 
 called specifically the intellectual (principle), is the recipient subject of 
 truth divine, 9930. The understanding is br. described as the pro- 
 ceeding of the will, but it is especially the affection of truth in the 
 understanding that is meant, 9942; see below, 10,332. The under- 
 standing is of such a quality as are the truths that form it, and the 
 will of such a quality as are the goods of love ; so if falses form the 
 understanding, and evils the will, 10,064, 10,298. The understanding 
 IS formed by truths, and when united to the will, those truths derive 
 life from the good of love, and reciprocally give quality to that life, 
 10,067, 10,298. If the understanding be not the procedure of the 
 will it is not the understanding of the man himself, but of another in 
 him, for the will only is the man, 10,332 end. In addition to what is 
 said above (1443, 6222, 7503, 9930) it is specifically affirmed that the 
 term intellectual cannot be applied when falses derived from evil 
 form the understanding, but only to truths derived from good; thus, 
 no one can be said to have the intellectual faculty opened in virtue of 
 his ability to reason, etc., 10,675. See Sense (7, 24), Science (5). 
 9. On Intelligence predicated of the Understanding, and Wisdom pre- 
 dicated of the Will, which however ought to constitute one mind, 1 1 1, 
 1555. Briefly, all intelligence and wisdom are from the Lord, 1 09, 11 2, 
 121, 124, 9943. No intelligence can be given except from faith, thus 
 from the Lord, and no wisdom except from love, thus from the Lord, 
 112; compare546 end, cited below (II). Wisdom is received along with 
 chanty, when this is accepted from the Lord; thus, all genuine wisdom, 
 intelligence, and science are called sons of charity, 1226; see below 
 2500, 2572. In the other Hfe wisdom is predicated of love and charity, 
 and intelligence of faith; it is added that intelligence and wisdom are 
 there apparent as light, and this is the very light in which angels and 
 spints live, 1458, 1524, 3862; see below 4405. In the passage cited 
 above (1555) it is shown what intelligence and wisdom are, distinctly 
 understood; here it is further explained that holiness may also dwell 
 in ignorance, that is, if there be innocence in it, 1557. The quality of 
 good is ill. in three degrees, as the good of infancy, the good of ignorance, 
 and the good of intelligence; it is further explained that in all charity 
 or good there is wisdom in posse, 2280, 3033 end. In all love there is 
 intelligence and wisdom, according to the quality of the love ; in the 
 
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 Lord there was divine wisdom because from the direct influx of divine 
 love, 2500. Intelligence is briefly alluded to as the derivative procedure 
 of wisdom, and wisdom is predicated of the life itself, 2592; see below 
 9943. The angels have so great intelligence and wisdom, because they 
 are principled in love to the Lord, and in mutual love, 2572. In- 
 telligence and wisdom grow immensely in the other life with all who are 
 in charity; hence, the angels have science, intelligence and vrisdom to 
 a degree that was ineffable to their understandings when men, 1941. 
 As an exanriple of this fact, a wise Gentile is mentioned who lived at a 
 remote period, and with whom the Author discoursed concerning wis- 
 dom, intelligence, and order, and concerning the Word, etc., 2592. It 
 is briefly shown in what the wisdom of the ancient church consisted, 
 that by natural things they understood spiritual, which wisdom at this 
 day is lost, 3179 end. It is briefly shown also, that the angels appre- 
 hend innumerable things in the Word, of which man (having lost the 
 wisdom of ancient times) fails to perceive the most general principles; 
 some examples given, 3314, 3316. They who received the divine gifts 
 of love and charity from the Lord while they lived in the body, are 
 endowed with ineffable wisdom and happiness in the other life, for they 
 become angels ; they who do not receive, but cherish the loves of self 
 and the world, lose their intelligence and become grossly corporeal, so 
 that they are stupidity itself in effigy; from experience, 4220, 4221; 
 see below 5527, 5859, 10,133. The afl'ection of growing intelligent 
 and wise, in general terms the understanding, is represented in the 
 sense of sight, and the correspondence between them is manifest from 
 expressions in common discourse, 4405, 4406. Intelligence and wis- 
 dom are absolutely but a modification of celestial light from the Lord, 
 etc.; hence, the diff^erences of light in heaven are as manifold as the 
 difference of societies, thus of the receptivity of good and truth, 4414. 
 Progression towards interiors, thus towards heaven and the Lord, mani- 
 festly appears in the other life as a progress from mist into light, 
 4598. The understanding (here called the intellectual mind) comes 
 into the light of heaven when receptive of the truths of good, and 
 such truth is alone properly called the truth of intelligence, 4884. 
 Wisdom is defined as the reception of good from the Lord, and the 
 will to do good; and intelligence as the reception of truth from the 
 Lord, and belief in the true, 5070. The proceeding divine love is the 
 heat of heaven, and the proceeding divine intelligence its hght; it is 
 that heat which makes the vital heat and the voluntary part of man, 
 and that light which makes the intellectual part, 5097, 5194. In the 
 Word a distinction is always made between wisdom, intelligence, and 
 science ; by wisdom is meant that which is from good ; by intelligence, 
 that which is from truth; by science, that which is of both in the natural 
 man, 5287. A distinction is also made between magicians and wise 
 ones; magicians denote interior scientifics, wise ones exterior scientifics: 
 here it is explained in what the Egyptian wisdom consisted, 5223, cited 
 in Magic. In general, a man \vir'] described as a man intelligent 
 and wise, denotes abstractly from the person, intelligence, and wisdom, 
 and derivatively truth and good, 5287, cited 5288, 5310. They who 
 have lived in the good of charity come into all wisdom in the other 
 life, because wisdom is in that good, ill. 5527, 5859. The Egyptians 
 and Chaldeans called science wisdom, viz., the science of spiritual things 
 
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 and their correspondence with natural, though abused to evil ends, 
 7296. Intelligence and wisdom are given to man after temptation 
 combats, in which he overcomes, 8967. The growth of the mind in 
 intelligence and wisdom is ill. in the passage cited above (1555); here 
 the same subject is further ill., how, from the age of infancy up- 
 wards, intelligence is born and grows, 9103. Intelligence and 
 wisdom consist in understanding and wiUing the things of heaven, not 
 in those of the world, 9803; further ill. 10,201. The wise in heaven 
 denote those who are in the good of love from the Lord, because 
 wisdom is predicated of the life of heaven in man, 9817. Intelligence 
 and wisdom in heaven are from the illustration of the interiors by divine 
 truth proceeding from the Lord; and this holy illustration was repre- 
 sented by the plate of gold upon the forehead of Aaron, 9930. All 
 intelligence and wisdom take their origin from divine truth of the 
 Lord's divine good ; it is also br. stated that intelligence is to know and 
 understand divine truths, and afterwards to have faith in them, and 
 that wisdom is to will and to love those truths, thus, to live according 
 to them, 9943. Where the pure truths of the internal sense of the 
 Word are spoken of, it is observed how eminent are the angels in intelli- 
 gence and wisdom beyond men, whose ideas are limited by space and 
 time, 10,133. Where the signification of the gifts for the tabernacle 
 is explained, it is shown that all alike have the faculty of becoming in- 
 telligent and wise, and if some do not grow in wisdom like others, 
 it is because they do not attribute all intelligence and wisdom, all 
 truth and good, to the Lord, 10,227. Where the signification of 
 Bezaleel, who was chosen to perform the works of the tabernacle, is 
 explained, it is stated that with those who are principled in love to the 
 Lord, wisdom, intelligence, science, and work, succeed in order from 
 inmost to outermost, and are one; the special quality of each br. ex- 
 plained, 10,331. See Love (20), Light (5, 6). 
 
 10. That Man has an Interior as well as an Exterior Understanding. 
 In addition to what is stated above (8, 6240), observe that the under- 
 standing is discretely interior and exterior; the exterior understanding 
 is the subject of thought which comes to man's perception; the inte- 
 rior, of thought that does not come to his perception, but to the per- 
 ception of angels, 9051, cited 9052. 
 
 11. Self -Intelligence, as distinguished from Intelligence and Wisdom 
 from the Lord. The appearance which those present in heaven who 
 desire to be intelligent from themselves, not from faith in the Lord, 
 546. Man believes that he has understanding from himself, or en- 
 grafted in him, but he is much deceived by the appearance, as all under- 
 standing flows in from the Lord, 2701, 5288. To illustrate the fact that 
 man has not an innate understanding, read the passages which show 
 how the rational mind is conceived and born; for example, where it is 
 shown that intellectual or spiritual truths flow down to meet scientifics 
 and adapt them to themselves, 1495. The quality of intelligence from 
 the proprium, compared with intelligence from the divine, is shown by 
 the Author's experience of spirits and of spiritual light in the other 
 life; this in connection with the correspondence of the eye and of light, 
 4419. Truths which are from man's own intelligence have no life in 
 them, but truths from the Word have eternal life for their end, and are 
 vivified by life from the Lord, 8941, further ill. 8944 ; see below (1.2). 
 
 The spiritual state of those who are in the love of self and in the per- 
 suasion of their own intelligence and wisdom is one of cold and dark- 
 ness, 9802. See Sense, Science, Philosophy. 
 
 1 2. EviU of Self-Intelligence and of Self- Will. A distinction is made 
 between acting from truths or from the intellect, and from good or the 
 will; in Uke manner, between evils of the understanding and of the 
 will, 8988, 9009. Evils which proceed from the will and from fore- 
 sight, are much worse than those which proceed from the will only; 
 generally, evils of the will are confirmed and rooted in the mind when 
 seen to be evils and yet not put away as such, 9009, 9069, 9071, 9125. 
 An understanding, or interior sight, is given to man that he may know 
 and resist evil, hence he incurs guilt if in understanding as well as in his 
 depraved will he accepts evil, or if by the action of the understand- 
 ing he does not check the evil of the will, 9069, 9071, particularly, 
 9144,9175. See Proprium (1). 
 
 13. Will and Understanding with reference to the Organization, 
 The right hemisphere of the brain corresponds to the voluntary part of 
 man; the left, to the intellectual part, 644. The very substance of 
 man is the will, from which all that can be predicated of him really 
 exists and subsists, 808. Sense in common is distinguished into volun- 
 tary and involuntary; the voluntary is proper to the cerebrum, the in- 
 voluntary to the cerebellum; the fibres from which are conjoined in 
 the medulla oblongata and medulla spinalis, and are hence distributed 
 to the body, with a difference of function which is briefly explained, 
 4325. Where the correspondence of the eye and of light with the un- 
 derstanding and with truths is treated of/ it is observed that the eye 
 communicates more directly than any other of the senses with the 
 understanding; in the same passage the important remark is made 
 that in man the sight depends on the understanding, while in animals 
 the understanding depends on sight, 4407. Where the lost state of 
 the voluntary part of man is treated of, it is remarked that the head 
 denotes the interiors, especially of the will; and that in the head are all 
 substances and forms in their beginnings [in principiis] ; a little further 
 on it is added that the faculties of the mind are contained in the head, 
 and that they are those of the understanding and will, 5145; cited be- 
 low (14). See Influx (7), Life (4). 
 
 14. The Will and Understanding with reference to Sense. Where 
 the correspondence of the senses and the exquisite sensation enjoyed 
 by spirits are treated of, it is remarked that the intellectual faculty is 
 really an exquisite sense, conversant with interior things, and more in- 
 terioriy with spiritual things, 4622. Where the correspondence be- 
 tween external and internal sensuals is treated of, it is explained that 
 sensuals are of two kinds, those corresponding to the voluntary part 
 and those corresponding to the intellectual part, 5077, 5094. In 
 further explanation of this correspondence it is shown that the sensual 
 of sight is really derived from the intellectual; here the successive 
 derivations of the intellectual, or its composition in discrete degrees till 
 it extends into the sensual, are treated of; briefly stated, the intellec- 
 tual sees from the light of heaven and gives life to the sense of sight, 5114. 
 In the same series the successive derivations of the voluntary part are 
 treated of, or again, their extension to sensuals; but, unlike the deriva- 
 tions of the intellectual part, there is no termination in degrees, and 
 
1 
 
 1290 
 
 UND 
 
 hence the voluntary part is damned, 5144, 5145. See Influx (7, 9), 
 Life (4), Sense (10). 
 
 15. The Correspondence of the Will and Understanding with the 
 Heart and Lungs. The heart corresponds to the will, which is the 
 subject of good ; the respiration to the understanding, which is the 
 subject of truth ; 3888, 9050, 9818; seriatim passages on this subject, 
 3883 — 3896. The heart has reference to whatever proceeds from the 
 will, and hence to good ; the lungs, or the respiration, to the under- 
 standing and hence to truth or faith, 4112, 5887, 6578, 9818. The 
 heart denotes the will or the love, which makes the life itself, 6578, 
 ill. 7542. The reciprocal communication of truth and good, thus of 
 the understanding and will, is like the communication of the heart with 
 the lungs; here also, it is explained that the understanding is the recep- 
 tacle of truths of faith and the will of the good of charity, ill. 9300, 
 hr. ill. 9495. As to the relation between the motion of the heart and 
 the will, see 9683, cited with numerous other passages on this subject 
 in Heart; see also Life (4), Influx (7), Respiration (3). 
 
 16. The Correspondence of the Will and Understanding to the 
 Celestial and Spiritual Kingdom, respectively, ill. 9835, 9858, ill. 9993, 
 cited above (7). See Man (31, 32), Heaven (7), Influx (7). 
 
 17. Will and Understanding represented in the Word; the affec- 
 tions of the will denoted by the living soul ; those of the understanding 
 by reptiles produced from the waters, 44. The will and understanding 
 denoted by Eden and its rivers, 107—121, 658. The will denoted by 
 earth, 585. The will and understanding, respectively, denoted by the 
 two mansions of the ark, and the intellectual part by the window espe- 
 cially, 644, 655, 863. The three degrees of the understanding or 
 intellectual part, denoted by the windows of the several stories in the 
 temple, and by windows generally, 658, 339 1 . The affections of the 
 understanding and will respectively, denoted by birds and beasts of 
 all kinds, 675. The intellectual state of the celestial man is denoted 
 by gardens ; his rational mind by forests of cedars and similar trees ; 
 his scientifics by oak groves, 1443. Intelligence and wisdom are de- 
 noted by light, for they make the very light in which angels dwell, 
 1458, 1524, 4405 and following passages. Things of intelligence or 
 the understanding, and things voluntary, make up the life of man, and 
 both classes are denoted by beasts of various kinds ; the former by 
 horses, mules, camels, asses, etc., the latter by sheep, lambs, oxen, and 
 other animals of the flock or herd, 2781 ; as to horses in particular, 
 3217, 6125, 7503. The sight of the understanding is denoted by the 
 sight of the eye, because hght in the other life really contains in itself 
 intelligence and wisdom from the Lord ; passages cited, 3862, 3863 
 end, 9051 ; seriatim passages on this subject, 4403 — 4421, 4523 — 
 4533; particulars in Light (6), Sense (7, 8, 16, 18, 24), Sight (10). 
 Truths which make the understanding are denoted by garments, and 
 inteUigence which is predicated of understanding, by garments of widow- 
 hood, 4884. The intellectual part, predicated of the man of the 
 spiritual church, is denoted by the vine, because it is this part that is 
 regenerated, ill. and sh. 5113. The successive derivations of the in- 
 tellectual part are denoted by the three branches of the vine in the 
 dream of Pharaoh*s butler ; those of the voluntary part in the three 
 baskets (or perforated vessels) in the dream of the baker, 5114, 5145, 
 
 UNI 
 
 1291 
 
 " 
 
 ' 
 
 5 1 46. Intellectual truths are denoted by cups; goods, predicated of the 
 voluntary part, by baskets or similar vessels for food, 5120, 5 J 44, 
 9557, 9996. Thoughts, ideas, reasonings, truths, falses, etc., being all 
 predicated of the intellectual part, are denoted by birds, sh. 5149, 7441, 
 8764. The new will and new understanding produced in the natural 
 man are denoted by Manasseh and Ephraim (born to Joseph in Egvpt) 
 5348, 5351, 5354, 6222. Faith in the will, or the will to do the 
 truth of faith, is denoted by Simeon, 5665. The primary truths of 
 lutelligence are denoted by princes; the chief things of wisdom by 
 elders, 6524. Truths of intelligence derived from good are denoted by 
 thrones; goods of wisdom by crowns, 6524, 9930. The intellectual 
 proprium is denoted by a graven image ; the voluntary proprium by a 
 molten image, sh. 8869. That which reigns universally and perpetu- 
 ally in the thought (being insinuated by the will itself) is denoted by 
 remembrance, 8885. That which is from man's own intelligence is 
 denoted, in the directions concerning the altar, by hewn stones which 
 were not to be used, 8941. Those who are in the intelligence of truth 
 and the wisdom of good are denoted by the just who shall shine like 
 stars, 9263. The intellectual part or new understanding of the spi- 
 ritual man, is denoted by the fine twined linen \byssinum contextuni] 
 ordered for the curtains of the tabernacle, 9596. The contexture of 
 scientific truths which serve to intellectual truths as their objects, is 
 denoted by the needlework ordered for the tabernacle, 9688. Intelli- 
 gence, when man is treated of, and wisdom, when the Lord is treated 
 of, are denoted by the mitre of Aaron made of fine linen, 9943. The 
 faculty of the understanding is signified by such terms as to under- 
 stand, to see, and to believe; that of the will by the expression to 
 perceive, because all perception is predicable of good, 10,155. For 
 further particulars on this subject, generally, see Representation. 
 
 18. Will predicated of the Lord. Where the government of all 
 things by the Lord is spoken of, it is explained that some things are 
 ruled by his will, viz., such as flow from laws of order as to good, 
 2447, 9940. See Lord (4, 5,' 6, 9): see also Providence, Govern- 
 ment. 
 
 19. The Intellectual and Rational (principles) predicated of the 
 Lord. The divine rational or intellectual is represented by Isaac, and 
 to its influx all truth is referred, 5998, 6003. See Lord (35. 36. 44). 
 Spiritual (14). \ > > J> 
 
 20. The Intellectual (principle) of the Church. See above C6). 
 6222. • ^ ^' 
 
 UNION. There is an union of the divine essence with the human, 
 and of the human with the divine in the Lord ; but between the Lord 
 and man there is not properly union, but conjunction, 2021. Full par- 
 ticulars in Conjunction, and in Lord (29). 
 
 UNIVERSAL. 1 . That nothing Universal or General can he con- 
 ceived in which Particulars and Singulars do not enter ; hence, such as 
 man, in the general, such he is in the most singular forms of his affec- 
 tion and thought, 917, 1040, 1316; ill. 6159, 6483, 8865. To predicate 
 the universal, and separate singulars, would be like predicating the 
 whole, and denying the parts ; hence, no real idea can be formed of a 
 universal providence, without admitting a particular providence, which 
 extends to the veriest minutiee of things, 1919 end, 4329 end, 6482 — 
 
 tfjim^t/m.. 
 
1292 
 
 UNI 
 
 6483, 9407 end. A brief explanation is given of what is meant by a 
 principle that reigns universally in the mind, for example, to have the 
 Lord always before one, 5949 end ; see also 6483. It cannot be said 
 that anything universal flows in from God without singulars, til. 6338. 
 
 2. That a Universal Providence necessarily implies a Particular 
 Providence. Besides the passages cited above (1), see Providence. 
 
 3. That there are Two Universal kinds of Good ; viz., the good of 
 faith and the good of love, which are respectively spiritual and celes- 
 tial, ill. 4581. See Good (16). ^ i • u 
 
 4. Universal of the Church. There are two universals from which 
 all that constitutes the church depends. 1 . That the human of the 
 Lord is one with the divine, and that their union secures peace and 
 salvation to man. 2. That man must be conjoined to the Lord by 
 regeneration in order to obtain that peace and salvation, 10,730. Ihe 
 universals of faith and charity which form the church are represented 
 by the sons of Jacob; the universal of all, which is the good of truth, 
 by Jacob himself, when he returned to Canaan ; the latter briefly, 
 4346. See Tribes. 
 
 5. Universal Language and Thought; that it prevails in the other 
 life, especially in heaven, because they think abstractly, 5287, 5434, 
 6987. See Language. 
 
 6. Universal Incredulity. At the end of the church, when incre- 
 dulity prevails universally concerning the Lord, concerning the life 
 after death, and concerning the internal man, the truths of faith can- 
 not be received interiorly, 3399- 
 
 UNIVERSE. 1. Correspondence of the Natural Universe with the 
 Spiritual. See Representation (20), Influx (13), Life (2), 
 Light (2), Man (7), Natural (l). Note: the phantasy of certain 
 infernal spirits concerning the universe is briefly described, how they 
 imagine that they trample it underfoot, their situation in an infernal 
 
 ton, etc., 947. , 
 
 2. The Earth or World ; other Earths in the Universe. [Note: by 
 
 the earth, generally, is to be understood all the earths in our solar 
 system, and in the starry heavens, or the universe at large; the earths 
 Mercury, Venus, Mars, Jupiter, Saturn, and the Moon, also several 
 earths among the stars, are treated of separately below ; here, such 
 passages as relate generally to a plurality of earths and specifically to 
 our earth.] Where the correspondence of all the organs and members 
 of man with the Grand Man, or heaven, is treated of, it is briefly 
 remarked that heaven is so immense as to exceed all belief, and that 
 the inhabitants of our earth are but few respectively, 3631, 6698 end; 
 see below, 6807. The inhabitants of other earths are described from 
 the Author's experience in the other life; introductory remarks in 
 seriatim passages, 6695—6701. The Author particularly mentions 
 that he did not speak with the actual inhabitants of other earths, but 
 with spirits who had been their inhabitants, and that he was told from 
 heaven whence they came, 6695. He remarks that the spirits of Mer- 
 cury are permitted to pass beyond the limits of our solar system, and 
 to acquire a knowledge of things in the universe ; and that he was 
 assured by these spirits that the number of earths in the universe upon 
 which there are men is immense, 6696 ; some hundreds of thousands 
 they said, 6927. The same thing was often a subject of discourse 
 
 UNI 
 
 1293 
 
 '' 
 
 with spirits, and all agreed that even the rational mind may conclude 
 in favour of a plurality of earths; for it is inconceivable that such masses 
 as the planets should be created merely to revolve round the sun, but 
 rather that the human race, and thence a heaven, may exist ; we know 
 also that the planets in our system are material, similar to our earth, 
 with changes of seasons, days and years, etc., 6697. The same con- 
 clusion may be formed from the immensity of the starry heavens, 
 which (considered as means to an end), cannot have been created for an 
 end so limited as one inhabited earth; even myriads of earths, and all 
 filled with inhabitants, hardly amount to anything when an idea of the 
 Infinite is formed ; 6698; see below, 9237. The myriads of men that 
 pass daily into the other hfe afibrd a proof that there are other earths, 
 for so large a number do not pass from our earth ; the Author declares 
 from experience, that their number forms like a great river continually 
 flowing, 6699; see also 6807. The inhabitants of other planets (except 
 idolaters) worship the Lord as the only God ; only a few indeed know 
 that the human was assumed in our earth, but they regard the divine 
 as comprehensible in human form, not as incomprehensible, 6700- 
 read also 7396, 9361. The spirits and angels from various earths do 
 not appear m one place, but are associated according to the earths from 
 which they come ; the only exception to this is in the inmost or third 
 heaven, where spirits from all the earths are most intimately conjoined, 
 6701 ; see below, 9968. As reasoned above (3631) there must be a 
 plurality of earths to constitute the Grand Man; it is added here, that 
 the Lord provides against any deficiency in the quality or quantity of 
 correspondence, by instantly procuring from some earth those who can 
 supply the want [illico ex aliqua tellure arcessantur, qui impleant], 
 6807. Spirits and angels form an idea of the sun and the several 
 planets in our solar system as situated at certain distances and in cer- 
 tain places relative to each other, which are briefly described, 7171. 
 Spirits appear about their own earths because they are of a similar 
 genius to the inhabitants, and in order that they may be present with 
 them, because men can only live by the association of spirits with them, 
 9968. With reference to the view taken above (6698), viz., that the 
 existence of men and finally of a heaven from men, and not of desolate 
 worids, 18 the end of creation, it is here added that an earth without 
 the human race cannot subsist; consequently, that where there is an 
 earth there are also inhabitants, 9237. As to the signification of 
 earth in the Word, see Earth. 
 
 3. Our Earth : additional observations. Where the spirits of 
 Saturn are described it is explained that they are in collision with the 
 spirits of our earth, because these correspond to the natural and cor- 
 poreal sense, but those to the intermediate between spiritual and natural 
 sense, 9107. The inhabitants, spirits, and angels of our earth, in the 
 Grand Man, have reference to external and corporeal sense, in which 
 all the interiors of life close together and rest, as in their common 
 receptacle, cited 9360. For this reason it pleased the Lord to be born 
 on our earth rather than any other; especially, for the sake of the 
 Word, because here it could be written and published, etc., 9350— 
 9362: particulars in Word. 
 
 4. Our Sun. The sun of the world does not appear to any spirit, 
 neither any light from it, but is thought of as somewhat black, at a 
 
1294 
 
 UNI 
 
 considerable distance behind, and in altitude, above the plane of the 
 head, 71/1. For further particulars, see 5un (5). 
 
 5. Our Moon ; passages concerning its inhabitants, 5564, 9232 — 
 9238. The spirits from the moon are briefly described as of short stature ; 
 they correspond to the scutiform cartilage, 5564. Their chief pecu- 
 liarity consists in the sound of their voices, which is like thunderings ; 
 this is explained by the fact that the moon has not an atmosphere like 
 other earths, and that the inhabitants do not speak from the lungs, 
 but from air collected in the abdomen, 9232—9235. It is repeated 
 that they are little of stature, not taller than a boy of seven years, but 
 robust, 9233. There are not only inhabitants in our moon, but in the 
 moons of Jupiter, and in a word, wherever there is an earth there are 
 men, because all creation is for the sake of the human race, 9237, cited 
 above (1). 
 
 6. The Planet Mercury. The spirits from the planet Mercury are 
 briefly alluded to and their correspondence with the interior memory 
 stated, 2491, 6696. Seriatim passages concerning the spirits of Mer- 
 cury, 6807—6817, 6921—6932, 7069—7079, 7170—7)77. The 
 Author spoke with those spirits for several weeks, and it was discovered to 
 him that they correspond to the memory of abstract things, that is, ab- 
 stracted from merely material and terrestrial things, 6808, 7069. On 
 coming to the Author, they explored his memory, and he observed that 
 they cared nothing for the cities, temples, palaces, houses, etc., where 
 he had been, but only for things done in them, or for real things, 6809. 
 It is the same with the inhabitants of Mercury; they care nothing 
 about terrestrial and corporeal things, but for knowledges of spiritual 
 things, which they acquire from discourse with spirits, 6810. Their 
 desire and quickness to acquire knowledge is exemplified by the 
 Author's experience, whose memory they read hke a book; they were 
 very angry also because he concealed from them somewhat that he 
 wrote concerning the future, 6811. They are better acquainted than 
 other spirits with knowledges of things in the universe, not only in our 
 solar worid, but in the starry heavens ; the knowledge they acquire 
 they also perfectly retain, 6812. When they come to other societies 
 they explore what they know ; here it is explained that societies com- 
 municate all they know by influx to those who are accepted and loved, 
 6813. On account of their great knowledge the spirits of Mercury are 
 conceited; being reproved for this, they excused themselves in the 
 manner stated, 6813. They are not willing to use vocal discourse, but 
 usually speak by a kind of active thought, 6814. They take no plea- 
 sure in judgment, or in forming conclusions from thought, but are 
 dehghted with the naked knowledges, 6814. Being told that their 
 delight in knowledges is insufficient without regard to use, and that 
 they ought to do uses, they repHed that their knowledges are uses, 
 6815; see below, 9106. The diflference between them and the spirits 
 of our earth is very great, insomuch that they cannot endure being 
 together; the inhabitants of our earth being in the love of woridly and 
 material things, rather than abstract knowledges, 6816. This dif- 
 ference in their character gives to the spirits of Mercury greater 
 clearness and quickness in thought, so that they are more prompt, etc., 
 as proved to the Author by the exceeding quickness with which they 
 ran over his whole memory, 692 1 , 6922. On account of their surprising 
 
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 1295 
 
 " 
 
 
 quickness in communicating thought even when many joined in one 
 and the same communication, they discoursed with the Author by 
 intermediate spirits, and, what appeared wonderful, their speech fell 
 towards the left eye though they themselves were to the right, which 
 is explained by correspondence, 6923. An example is given of their 
 quickness in perceiving the affectation of elegance and erudition, and in 
 detecting whether the words really express things and add anything to 
 their previous knowledge, 6924. As stated above (6812) they do not 
 limit themselves to the sphere of the spirits of one world, but wander 
 [vagantur'] through the universe in troops and phalanxes, which form, 
 as it were, a globe; they do not know, in these wanderings, whither they 
 go, but are led by the divine auspices, 6925 — 6926. In their wander- 
 ings they shun spirits who love corporeal and terrestrial things; from 
 this also it appears that their minds are elevated above sensuals, and 
 that they are in interior lumen, 6925. The Author discoursed with 
 them concerning the knowledge acquired in their wanderings, and they 
 told him of hundreds of thousands of earths in the starry heavens, 
 which they still regarded as nothing compared with the Infinite, 6927. 
 The exceeding difference between them and the spirits of our earth is 
 again mentioned, and the fact is added that the latter require to be 
 vastated of their worldly desires in the lower earth before they can be 
 initiated into interiors, 6928. The Author mentions that they were 
 with him while he wrote in explication of the Word, and they called 
 his explication coarse, and his expressions material ; but he replied that 
 the men of our earth, on the contrary, would regard what he wrote as 
 too subtle and elevated ; the spirits of Mercury wondered that men of 
 this character could ever become angels, 6929. They showed their 
 knowledge of the fact that knowledges in this earthare printed, by 
 exhibiting sheets of paper apparently impressed by type ; it was also 
 detected that they undervalued us on this account [subsannabant apud 
 se'] as if our knowledges of things were not in the mind itself, but 
 outside of it, 6930. It is stated above (6812) that they perfectly retain 
 what they see and hear, and this is again repeated, with the additional 
 remark that they increase in knowledges to eternity but not in wisdom, 
 because they have no love for use, 693 1 . Because of their love for 
 abstract knowledges they are not willing to hear of things terrestrial 
 and material, and if such things are presented to them against their 
 will, they instantly change them into something else, and often into 
 the very contraries ; for example, when the Author presented to them 
 meadows, gardens, forests, rivers, etc., they instantly obscured and 
 blackened them, 707 1 . When birds were presented they at first wished to 
 transmute them also, but immediately were delighted with them because 
 birds signify knowledges ; also, with lamps and lights because these 
 denote truths from good ; sheep and lambs they were not willing to 
 hear of, and when told that a lamb denotes innocence they only received 
 it as a word, and this because they are not in the love of use, 7073. 
 In explanation of their reason for obscuring the forms of material 
 things, they explained that they do so when speaking with the men of 
 their own earth and that it is not for the sake of deceiving but to 
 inspire the desire of knowing, and to instruct by opposites, etc., 7074, 
 7075. Being conceited of their knowledge, as mentioned above (6813) 
 they were reproved by angelic spirits from our earth, who recited many 
 
 VOL. II. 
 
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1296 
 
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 UNI 
 
 1297 
 
 things which they did not know, on which account the whole body of 
 Mercurial spirits humbled themselves, and the appearance presented 
 by their humiliation is described ; afterwards, because they had doubted 
 whether the men of our earth could ever become angels (see above 6929) 
 they were told that the angelic spirits who rebuked them and the angel 
 speaking were from our earth, 70/7. It is remarked that they do 
 not tell to others what they know, but in their own society each spirit 
 has the knowledge of all freely communicated, and all of each, 7077. 
 Their situation is not fixed in any certain quarter, and at any particular 
 distance, relative to the spirits of our earth, because (as stated above) 
 they are permitted to wander through the universe, while other spirits 
 remain with the inhabitants of their own particular earth; their planet, 
 however, and also the sun appears to spirits at the back when thought 
 of, 7078, ill. 7171. The Author observed their progression, in a globe, 
 and afterwards in an extended volume, towards the planet Venus, first 
 to the side turned from the sun, which they declared evil, and then to 
 the side facing the sun which agreed with their own state; the Author 
 now felt their influence very powerful on his brain, producing a re- 
 markable change, 7170. On one occasion certain spirits from our 
 earth insisted on discoursing with the spirits of Mercury, and it came 
 to a question of their belief in God; the spirits of Mercury said that 
 they believe in God, but that many from our earth do not so, 7172. 
 A wonderful manifestation of the Lord is described, not only to the 
 spirits of Mercury, but to spirits from our earth who had seen him 
 when in the world, and to spirits from Jupiter who also acknowledged 
 him; the profound humiliation of the spirits of Mercury at this sight is 
 mentioned; afterwards some perceived a light clearer and purer than 
 ever before, 7173, 7174. The Author was shown a woman, and after- 
 wards a man, inhabitants of Mercury; and he gives a brief description 
 of their appearance and dress; he adds how little they care about the 
 body; insomuch that they do not care to appear as men when they 
 pass into the other life, but rather as crystalline globes, 7175. He 
 saw their oxen and cows, which, he says, were similar to those of our 
 earth, but smaller, and tending a little to the form of deer, 7176. On 
 speaking with the spirits of Mercury concerning the appearance of the 
 sun they represented it as large, compared with its appearance to the other 
 earths; they also described their temperature as neither hot nor cold, 
 because heat is not occasioned by nearness to the sun, but is propor- 
 tioned to the altitude and density of the atmosphere, and from the 
 right or oblique incidence of the sun's rays, 7177. The spirits of 
 Saturn speak of spirits who frequently come to them endeavouring by 
 all means, to elicit knowledges ; the Author adds that these spirits are 
 from Mercury, who love science and intelligence, but not use, unless in 
 the use itself there is science for them, 9106. 
 
 7. Venus, See what is stated above as to the correspondence of 
 state between the spirits on the other side of Venus and the spirits of 
 Mercury, and their joint influence felt by the Author on his brain, (6), 
 7170. In the planet Venus there are two kinds of men, evil and 
 good; the evil on this side of the planet, the good on the other, 7246. 
 When thought of by spirits, the planet Venus appears to the left, a 
 little backwards; it is here explained that the planets only appear thus 
 when thought of, and that the appearance is constantly the same, 7247. 
 
 
 The evil inhabitants of Venus take delight in rapine similar to the 
 Canaanites and Jews of old, but not with the same cruelty; they are 
 also giants in stature, and very stupid, only caring for their cattle, etc., 
 7248 — 7249. When they come into the other life they are greatly in- 
 fested by evils and falses, which are different from the evils and falses 
 of our earth, their hells also are quite separate, and near their own 
 planet, 7250. Those of the number who can be saved, are kept in 
 places of vastation, where they are tempted even to despair, but the 
 Lord moderates their despair and they are saved, though with diffi- 
 culty, 7250. They who are thus saved receive faith in the Lord as 
 alone God, Saviour, and Mediator; their belief in the world having been 
 in a Great Creator, without a Mediator; the Author mentions having 
 seen some of them elevated to heaven after extreme suffering, and 
 the tenderness of their delight brought tears into his eyes, 7251. The 
 good inhabitants and spirits of Venus, from the other side of the 
 planet were also seen by the Author; they told him that they know 
 and acknowledge the Lord, and had seen him while they were men on 
 their earth, walking among them, in a manner which they represented, 
 7252. These spirits refer, in the Grand Man, to the memory of 
 material things corresponding to the memory of immaterial things con- 
 stituted by the spirits of Mercury, 7253. 
 
 8. Mars, The spirits and inhabitants of the planet Mars are 
 treated of in seriatim passages, 7358—7365, 7475—7486, 7620-— 7622, 
 7743—7747. In the idea of spirits and angels Mars, like the other 
 planets, appears in one place constantly, namely, in the plane of the 
 breast, some distance forwards to the left, and without the sphere of 
 the spirits of our earth, 7358. The Author mentions that the spirits 
 of Mars came to him, and breathed very softly their speech, which was 
 internal, and penetrated by way of the Eustachian tube into the brain, 
 7359 — 7360. This kind of speech is fuller of ideas, and more perfect 
 than the speech of our earth, which, however, was of the same quality 
 in the most ancient times; with the spirits of Mars also, affection and 
 thought correspond with the expression of the face, and the eyes; thus, 
 they have no hypocrisy, 7360—7361. Like the men of the most 
 ancient church, they have internal respiration, and hence are of a 
 celestial genius; a brief account is here given of the quality of that 
 respiration and speech, 7361; from experience 7362. The inhabitants 
 of Mars being of this genius, are not the subjects of empires, but live 
 in societies greater or smaller, according to agreement of mind and 
 delight therefrom, 7363. All such in these societies as begin to think 
 and will evilly, are cast out, so that the lust of dominion and self- 
 aggrandisement cannot find place among them, 7364. The spirits from 
 Mars find little difference between their Hfe after death and before, but 
 appear to themselves and to each other Hke men; this, because they 
 accustom themselves to think of the spirit as man, etc., 7475; com- 
 pare 7175, cited above (6). The spirits from Mars are among the 
 very best of our solar system, being for the most part celestial men; 
 their quality is represented as with their face in heaven, and their body 
 in the world of spirits, 7476. They surpass other spirits in the 
 acknowledgment and adoration of our Lord, who (they said) often 
 appears to them in their earth, and leads them, 7477. Once when the 
 Lord was named, the Author observed their humihation, which was 
 
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1298 
 
 UNI 
 
 profound; and their love and joy were proportionately great 
 Lord elevated them, 7478. Some discoursed with the 
 
 innnost and 
 when the 
 
 Author concerning their faith, and acknowledged that of themselves 
 they are altogether vile and infernal, and that all good is of the Lord ; 
 they were surprised by the number of evil spirits who surrounded the 
 Author, 7479. Speaking of their interior character, he remarks that 
 they correspond to the medium between the intellectual and the voluntary 
 part, thus between thought derived from affection and the affection of 
 thought, 7480. With reference to organization, their correspondence 
 is with the medium between the cerebrum and cerebellum, and on this 
 account they cannot dissemble, for when the cerebrum and cerebellum 
 are conjoined in their operations the face and the thought also act in 
 conjunction, 7481. The spirits of our earth are of such a contrary 
 character that they become, as it were, insane in the sphere of the 
 spirits of Mars; the Author's experience, 7482. The inhabitants of 
 Mars have no beard, but the lower part of the face, extending under 
 the ears, is black; the upper part is not unlike those faces of our earth 
 which are not quite fair, viz. yellowish [Jlavescens] ; this from corre- 
 spondence, 7483. Their food consists of the fruits of trees, especially 
 a round kind of fruit that grows out of the earth, besides pulse, 7484. 
 They are clothed with garments made of fibres obtained from the bark 
 of a tree, and woven together, 7485. They also told the Author that 
 they are acquainted with the art of making fluid fires, from which they 
 have light at evening time and night, 7486.* 
 
 The state of the inhabitants of Mars as to celestial and spiritual 
 love, and its change in some of them, is treated of, seriatim, 7020 — 
 7622, 7742 — 7750. There was represented a kind of flame, beautiful 
 with various colours, which sparkled with brightness, and this flame 
 was shown adhering to a hand; the changes in the appearance of the 
 flame, and the hand are described; at length the flame was changed 
 into a beautiful bird of similar colours, which also changed until it be- 
 came of stone; by this was represented celestial and spiritual love 
 successively with such of the inhabitants of Mars as had receded from 
 love, 7620, 7622. When the bird was in its full vigor and beauty it 
 flew about the Author's head, and then a spirit was seen rising from be- 
 neath, who endeavoured to take away the bird, and professed to act 
 from the Lord; but at that instant there was an influx from heaven, 
 and he set it at liberty again; this circumstance was to represent the 
 state of the inhabitants who are in evil and yet believe they are in the 
 Lord, 7621, 7622. This representation is again alluded to, and its 
 signification repeated in a summary (7742 — 7743); then a subject 
 spirit, who communicated with the Author in a peculiar state of sleep, 
 is mentioned (7744); and other spirits from Mars who took his place 
 (7745); the latter were those whose state was represented by the bird 
 when it became stone; they are those who invented the art of speaking 
 by the lips, and hiding the affection, etc., 7745 end. These spirits 
 have reference to the internal membrane of the skull become bony ; 
 other observations concerning their quality, and generally of those 
 who are in knowledges and not in the life of love, 7748 — 7750. 
 
 9. Jupiter. Seriatim passages concerning the spirits and inhabi- 
 
 * The volume in which this fact is nieutioiied was written before a.d. 1 750. 
 
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 1299 
 
 tantsof this planet, 7799—7813,8021—8031, 8111—8118, 8242— 
 8250, 8371—8385, 8541—8546, 8627—8633, 8733—8740,8846— 
 8851. Where an especial manifestation of the Lord is described, the 
 spirits of Jupiter are mentioned among those who witnessed it, and who 
 knew him for the same that had appeared to them in their earth, 7173 
 end, cited above (6). Having been permitted to associate with the 
 spirits and angels of Jupiter much longer than with others, the Author, 
 is able to relate much more concerning their state and concerning the 
 inhabitants of the planet, 7799, They appear in one place and situation 
 constantly, like the other planets; the planet Jupiter in front towards 
 the left, at some distance, 7800. The spirits of Jupiter with whom 
 the Author discoursed were of three kinds, chastisers, instructors, and 
 holy angelic spirits who have bright faces, 7801. It is common for the 
 spirits of Jupiter to speak with the inhabitants of that planet, 7802. 
 The chastising spirits who come to the inhabitants of Jupiter strike 
 them with terror; they are described as to their quality, 7803. The 
 instructing spirits who also come to them are briefly described, 7804. 
 The angelic spirits are present at the head at the same time as the 
 former, and rule them, 7805. The spirits see two signs when they are 
 with men, an old man with a white face, for a sign that they should 
 say nothing but what is true, and a face in a window for a sign to de- 
 part, 7806. When the spirits are present the face of the man of that 
 earth is kept cheerful and smiling, with an open mouth, the region of 
 the lips being prominent ; from the Author's experience, 7807. If the 
 man who has been chastised and instructed, again commits evils, he is 
 again more severely punished, but his punishment is moderated by the 
 angels, according to the end sought in the evil, 7808. Although spirits 
 speak with men the latter do not speak in return, except a few words, and 
 no one is permitted to tell another that a spirit has spoken with him, 
 7809. The kinds of punishment inflicted by the chastising spirits are 
 briefly described ; it is added that the angels at the head exercise a species 
 of judication, but only to appearance, 7811. Spirits who come afterwards 
 are also described, who suggest persuasions contrary to the instruction 
 given, and grounded in evil, 7812. The chastising spirits of Jupiter came 
 to the Author, and applied themselves under the left elbow; they 
 spoke hoarsely; they are sent before the angels when they come to man, 
 8021. Afterwards the angels of that earth came to him, and he de- 
 scribes the quality of their speech, as at first comparatively gross, then 
 purer, and still purer, 8022 — 8026. After describing the quality of this 
 angelic influx and speech, the Author adds that the chastising spirits 
 would sometimes interrupt his discourse with them, and admonish him 
 to behave modestly, 8027. From these circumstances, the Author 
 concludes that it is according to the order of heaven that spirits should 
 be sent before the coming of angels, as John the Baptist before the Lord, 
 
 8028. It is according to order also that spirits should not at once be 
 elevated to heaven; so with the spirits of Jupiter, who, when they be- 
 come angels, seem to be conveyed by bright horses as of fire like Elias, 
 
 8029. Angels in the first or ultimate heaven of Jupiter appear clothed 
 in blue, and that colour is loved by them, 8030. The spirits of Jupiter 
 cannot have consort with the spirits of our earth but regard them as 
 prompt to evil, and astute in accompUshing their purposes, caring little 
 for good, 803 1 . The spirits of Jupiter are more upright than the spirits 
 
1300 
 
 UNI 
 
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 1301 
 
 of many other earths; their approach and influx are described as very 
 gentle and sweet, 8111. Visible signs appear when any disagreement 
 exists among them, perhaps a bright irradiation like lightning, or a 
 little swath in which there are sparkling stars, 8112. The Author was 
 not only made sensible of their presence, by the sweetness of their in- 
 flux, but they kept his face smiling and cheerful, and they enjoy great 
 tranquility and delight in so doing, 8113. They have interior felicity, 
 and are capable of receiving more, because their interiors are open to 
 the Lord; in this the spirits of our earth diff'er greatly from these, 
 81 14, 8115. They were greatly delighted by the angelic choirs which 
 came from the angels of our earth, and appeared as if they were rapt 
 into heaven, 8115. They stated that in their planet the multitude of 
 men is very great, because the planet is fertile, and no one desires more 
 than is sufiicient for the necessities of life, 8116. They related also 
 that they live distinctly, in nations, families, and houses, and have no 
 ambition to bear rule, or to possess the goods of others; the Author 
 adds that the case was the same in ancient times on our earth, con- 
 cerning which, 8118. The faces of the inhabitants of Jupiter are 
 beautiful, for although the Author did not see the inhabitants them- 
 selves he saw spirits with similar faces, 8242. They believe that after 
 their decease their faces will become larger, and that then the fire of 
 heaven will glow in their faces, etc., (8242, 8244;) on this account 
 they wash and wipe the face much, and are very careful to guard them- 
 selves from the heat of the sun; for the body they do not so much 
 care, 8245. The faces of the inhabitants of our earth did not please 
 them; they wondered much that any should be blotched, etc., 8246. 
 They love smiling and cheerful faces, like their own, devoid of anxiety 
 and care about worldly things, 8246, 8247. They love faces which are 
 prominent about the lips, because the greater part of them speak by 
 the face, not dissimulating or drawing in, but allowing the fibres to emit 
 themselves freely, 8246, 8247. Their manner of speech by the face 
 was shown; but they have also a language of expression; it is added 
 that the most ancient people of our earth discoursed in the former 
 manner, and its excellence above the language of words is ill. 8248 — 
 8249. The inhabitants of Jupiter do not walk erect, but as it were 
 hop, helping themselves along with their hands; and being always 
 careful to keep the face advanced, 8371, 8373. In sitting, they re- 
 semble the inhabitants of our earth, and take especial care not to be 
 seen from behind, in like manner as when they walk, 8373. From 
 these circumstances, the spirits of Jupiter do not appear to walk erect 
 like others, but almost as if they were swimming, 8374. In the hot 
 zone of Jupiter, the inhabitants are naked, and do not blush at it, be- 
 cause their minds are chaste, 8375. When they lie down, the inhabi- 
 tants of Jupiter turn their faces to the chamber, believing that they 
 face the Lord, 8376. They sit long at their meals for the sake of 
 discourse at the time, not on forms or seats, but on leaves like fig- 
 leaves, 8377. They do not prepare their food for the taste but for use; 
 remarks on this subject, 8378. Their habitations are of wood, lined 
 inside with a kind of blue bark, and dotted as with stars like the 
 heavens; they have tents also adorned in a similar manner, 8379. They 
 care for nothing beyond the necessities of life, and the education of 
 their children whom they tenderly love, 8380. They have large horses. 
 
 i 
 
 but in forests, and they have a natural dread of them, though they do 
 no hurt, 8381. The spirits of Jupiter (the emissary or subject spirits 
 that were with the Author) are infested by the spirits of our earth, 
 8382, 8383. The spirits of Jupiter discourse sweetly and prudently, 
 weighing well what they say, as was their habit in the world, 8384. 
 They perceived the Author's* intent to publish what he knew concerning 
 them, and would not have had it so ; but they were informed concerning 
 writing and printing, and that the Word and doctrinals are thus pub- 
 lished, 8385. As to worship they acknowledge our Lord, whom they 
 call the only Lord; they said also that he manifests himself in their 
 earth and instructs them, 8541. The doctrine of faith is there handed 
 down from parents to children, and the greatest care is taken to prevent 
 wrong thoughts concerning the Lord, 8541, 8542. They knew not and 
 did not care to know that he was born a man in our world ; but it is 
 briefly shown, that he is the same, 8543, 8544. They do not attend 
 to scandals against the Lord, injected by the spirits of our earth ; an 
 instance in point, 8545, In discourse with the Author they spoke of 
 good as done by themselves, but acknowledge that all good is from the 
 Lord, 8546. They were afl'ected with gladness when they heard that 
 the Lord is alone man, and that men are only so far men as they are 
 his images, 8547. Their wisdom consists in thinking well and justly 
 concerning whatever happens or is to be done in life, and this wisdom 
 is transferred from parents to children successively, 8627. They have 
 no concern about the sciences, because they say they are as clouds 
 before the sun, and cause blindness; their notion of sciences was 
 derived from what they observed in the spirits of our earth, with whom 
 they cannot abide, 8627, 8628, 8630. They are distinguished from 
 others (and this is the case with all spirits) by their spheres ; theirs be- 
 ing the imaginative flowing of thought [imaginativum cogitationis], 
 8630, 8733. An example is given of their clear perception and intel- 
 ligence, from a representation how the Lord turns evil into good, 8631. 
 They were instructed that the Lord does evil to no one, but they were 
 not willing to admit this until they were reminded that even their own 
 angels do no evil but always act to moderate their punishments, etc., 
 
 8632. As they have have no sciences, so they have no artificial wants, 
 
 8633. They have no festival days, but perform worship at sun-rising 
 and setting, in their tents, 8633. The spirits of Jupiter do not speak 
 much, and when they speak it is a kind of thought-speech, closing in a 
 soft murmur, 8733, 8734 ; particulars in Language (5). 
 
 Another class of the spirits and inhabitants of Jupiter call them- 
 selves saints, or holy ones, who are treated of, 8735 — 8740. These 
 call themselves mediatory lords, and they call the Lord the supreme, 
 not the only one, 8735. They say that the habitation of the supreme 
 Lord is in the sun, and therefore they adore the sun; the other in- 
 habitants of Jupiter (who are not their associates) shun them, and even 
 the instructing and chastising spirits do not come to them because they 
 cannot be amended by discipline, 8736, 8737. One singularity is that 
 they wear a towering cap, 8738. In the other Ufe they sit as idols, 
 and their faces shine as by the light of a fire, nevertheless they are cold, 
 8739. They appear to cut wood, because they attribute merit to 
 themselves, 8740. . 
 
 There are spirits from Jupiter likewise, who, because of their ap- 
 
1302 
 
 UNI 
 
 pearance and dress, are called chimney-sweepers ; they have reference 
 to the seminal vessels, and ardently desire to be admitted into heaven ; 
 they are consciencious even on occasion of slight evil, from experience, 
 8846—8849. 
 
 Reverting to the inhabitants of Jupiter generally, the Author ob- 
 serves that he saw a bony baldness, and that such a sight is presented 
 to them when they are about to die, 8850. He adds, that they are 
 not concerned about death, because they know that they are to live 
 afterwards, 8850 ; also that they do not live more than thirty years, be- 
 cause of the too great abundance of men on that earth, 885 1 ; and that 
 they enter into the married state in the first flower of youth, 8851. 
 
 10. Saturn. The planet Saturn, because so very far distant from 
 the sun [quia longissime a Sole distal] has a great 'lunar belt which 
 gives it much light, 6697 ; see also 9104 cited below. The spirits and 
 inhabitants of Saturn are treated of, seriatim, 8947—8957, 9104— 
 9110. The spirits of Saturn, and the planet itself, in the ideas of 
 spirits, appear in the plane of the lower part of the knee, at a con- 
 siderable distance in front; when the eye is opened in this plane a mul- 
 titude of spirits come into view who are all from that earth, 8947. 
 They are described as upright and modest in character, and because they 
 esteem themselves of small account, they appear of short stature, 8948. 
 They worship our Lord most humbly, and acknowledge him for the 
 God of the Universe; also, he occasionally appears to them, in form as 
 a man, 8949. When the inhabitants of Saturn come of age they speak 
 with spirits, by whom they are instructed concerning the Lord, and in 
 what manner he is to be worshipped, 8949. When any try to seduce them 
 from the worship of the Lord, or from the probity of their lives, they 
 appear with little knives in their hands, with which they would rather 
 kill themselves than be led astray; the spirits of our earth delight to 
 provoke them in this way, 8950, 9108. Some in that earth call their 
 nocturnal light the Lord, but they are not tolerated by the other in- 
 habitants; that light is from the great belt and the moons of Saturn, 
 8951. The Author states that he questioned them concerning the 
 belt, and they told him that it appears to them only as a snowy white- 
 ness [solum lit niveum] in the heavens, 8952. The inhabitants and 
 spirits of Saturn have reference to the medium between the spiritual 
 and natural sense, but they recede from the natural, and accede to the 
 spiritual; on this account those spirits often appear to be rapt into 
 heaven, and alternately let back again into the natural, 8953; 9107 
 cited below. They dwell together in families, not in cities, or in sub- 
 jection to kingdoms; the family consists only of the man and his wife, 
 with their children, who, when they marry leave their parental home and 
 no longer care for it; on this account the spirits of Saturn appear two and 
 two together, 8954. All in that earth know that they live after death, 
 and make light of their bodies, which they do not even bury, but cast 
 forth, and merely cover with the branches of trees, 8955. They are 
 little solicitous about food and clothing, but eat fruits and pulse of 
 various kinds; their clothing is slight, because their skins are so coarse 
 or thick [crass] as to repel cold, 8956. As mentioned above (8950), 
 certain spirits from our earth pass over to the spirits of Saturn, which is 
 accomplished in a moment by conjunction of state; it is here remarked 
 that the spirits of Saturn appear at the limit of our solar world, 9104. 
 
 URI 
 
 1303 
 
 r 
 
 
 After a visit of this kind, the spirits of Saturn once spoke with the 
 Author, by intermediate spirits, and expressed their surprise that the 
 spirits of our earth should so often come to them inquiring what God 
 they worship, which they deemed a mark of insanity, since they 
 acknowledge the Lord as the only God, 9105. They spoke also of 
 other spirits who come to them, inquiring out all they know, and this 
 they deemed another mark of insanity, so far as the knowledge was 
 sought without regard to use; these spirits, the Author adds, were 
 from Mercury, 9106. The Author was instructed by manifest expe- 
 rience in the difference between the spirits of our earth and those of 
 Saturn, and at the same time in the strife that exists between the spiri- 
 tual or internal man, and the natural or external when the latter is not 
 in faith and charity; remarks on this subject, 9107—9110. 
 
 11. Earths amonff the Stars. In addition to the passages cited 
 above (2), in reference to a plurality of worlds, see the Author's re- 
 marks introductory to his account of certain earths in the starry 
 heavens, their inhabitants, spirits, and angels, 9438—9441. For par- 
 ticulars of the earth first described, 9578—9583, 9693—9699, 9790 
 —9794. The second, 9967—9972, 10,159—10,165. The third, 
 10,311-10,316, 10,377-10,384, 10,513-10,517. The fourth, 
 10,585-10,589, 10,708—10,712. The fifth, 10,734-10,738, 10,751 
 —10,758, 10,768-10,771. The sixth, 10,808—10,814,10,833— 
 10,837. 
 
 12. The Speech of Men in other Earths. See Language (5), 
 UNLEAVENED. See Leaven (2177, 2342). 
 
 UPRIGHT OR WHOLE [inteffer]. To be just is predicated of 
 the good of charity ; to be whole or perfect, or upright [integer] of 
 truth from charity, 610; ill. and sh. 612, cited 712, 3311; compare 
 9568 cited in Integrity. 
 
 UPWARDS [sursurn], Man is enabled to look upwards, or heaven- 
 wards, when his interiors are elevated by the Lord, and this actually 
 takes place when he is in the good of faith and charity, 6952—6954. 
 Man is so created that he can look upwards or above himself, and 
 downwards, or below himself; to look above himself is to be elevated 
 by the Lord, thus, to regard charity as an end ; to look below himself 
 IS to regard the world as an end, 7814—7821; further ill. 8604, 9730. 
 See Elevation, Charity. 
 
 UR. Ur of the Chaldaeans denotes exterior worship in which are 
 falses; the death of Haran there, denotes that interior worship had be- 
 come obliterated, 1365, 1366, 1368. The family of Abram going from 
 Ur, into the land of Canaan, denotes instruction in good and truth 
 given to those who were in idolatrous worship; and hence, the first 
 state of the external man when becoming regenerate ; in respect to the 
 Lord, his hereditary state as derived from the mother, 1373, 1815. 
 See Haran, Chald^a, Babel, Nahor. 
 
 URIAH. See Heth. 
 
 URIM. By urim is meant light from divine truth, proceeding 
 from the Lord, 5922. The word urim denotes lucent fire, and thum- 
 min brightness thence, 9905. Note :— in the Hebrew language thum- 
 min denotes integrity; in the angelic language brightness, 9905. See 
 Breastplate, Priest (7), Numbers (16). 
 
 URINE. See Excrement. 
 
1304 
 
 VAI 
 
 USA. See Uzza. 
 USAL. See Uzal. 
 
 USE. Angelic life consists in uses from the good of charity, 454. 
 The Lord*s kingdom is a kingdom of ends and uses, 696, 997. All in 
 the other life are bound to perform uses, even the infernals, 696, 1097 ; 
 see below, 1103. All happiness is derived from use; all that is plea- 
 surable in charity derives its delight from use, 997. Uses in the 
 other life are compared to uses in the body, some of which (as the uses 
 of the intestines) are comparatively vile, 1103. Knowledges are for 
 the sake of use, and the internal man regards nothing but use ; such as 
 do not serve to use are destroyed, 1472, 1487. The rational mind can 
 only exist from scientifics and knowledges, but scientifics and know- 
 ledges have no use for their end, thus no life, for real life is the life of use, 
 1964. Every one in the other hfe is gifted with intelhgence and wis- 
 dom by the Lord, according to the use which he performs from affec- 
 tion of the will, 3887. See further particulars, 4224, 4372, 4406, 
 4926, 4973, 5293, 5947, 5949, 6073, 7038. 
 
 USURY [/anus]. An usurer denotes one who does good for the 
 sake of gain; a non-usurer, one who does good from charity, ill. and 
 «A. 9210. 
 
 UZ. By Uz, Hul, Gether, and Mash, sons of Aramy the son of 
 Shem, are denoted various knowledges concerning good ; or natural 
 verities and things done according to them, 1233, 1234. See Shem, 
 Haram. Uz, or Huz, and the other sons of Nahor^ denote religious 
 principles and worship therefrom, 2860, 2864. See Nahor. 
 
 UZAL, one of the sons of Joktan, denotes a ritual of the 
 Hebrew church, 1245 — 1247. See Eber. 
 
 UZZA, who died because he touched the ark (2 Sam. vi. 8), de- 
 notes truth, the apparent separation of which from good is here treated 
 of, for which reason the place was called Perez-Uzzah, 4926 end, 
 4927. 
 
 VACUITY. See Void. 
 
 VAGABOND. See Fugitive. 
 
 VAIL. 1. Punishment by the Fail, The super-injection of a vail 
 is among the punishments suffered by infernal spirits, and it causes 
 them much anxiety and terror, 963. Another form of punishment by 
 the vail is described like wrapping in a sheet, 964. The antediluvians 
 are thus wrapped in sheets; further particulars, 1270. 
 
 2. Signification of Vailing. Coverings or vails generally, denote 
 rational and scientific truths which are clothed over spiritual truths, ill, 
 and sh, 2576, further ill. 3084. A covering denotes generally, the 
 natural or exterior, which clothes the interior, 6377. A vailing or 
 covering also denotes the intellectual principle, a garment the natural, 
 6377 — 6378. A covering denotes what is external when it encompasses 
 about, 9630, 9632. See Garment. 
 
 3. The Bridal Vail (peplum). The vail with which brides covered 
 the face when they first saw the bridegroom denotes appearances of 
 truth, 3207, 4859. To remove the vail is to dissipate the obscurity of 
 such appearances, 4883. See Marriage. 
 
 VAL 
 
 1305 
 
 J 
 
 4. The Vail of Moses. To cover onesself with a vail denotes to 
 obscure truth, 4859. The Jews cover themselves with vails in their 
 synagogues, and Moses vailed his face on account of the shining of his 
 skin because that people cannot bear the light of internal truth, 4859, 
 particularly 10,701, 10,706. The removal of the vail when Moses 
 went in before Jehovah, denotes illustration in the internal, 10,703; 
 also, see above (3), 4883. 
 
 5. The Vails of the Tabernacle and Temple. The three vails or 
 hangings, denote appearances of good and truth in three degrees cor- 
 responding to the several heavens, each of which is br. described, 2576. 
 The vail between the holy place and the holy of holies, denotes the 
 medium uniting the middle, or second heaven, and the inmost, or third, 
 ill. 9670. The covering of the door of the tent denotes the uniting 
 medium of the middle and ultimate heaven, 9686. According to the 
 general law which refers all good and truth, and all appearances of 
 good and truth, to their living subjects, the vails denote angelic socie- 
 ties; and those denoted by the vail between the holy place and the holy 
 of holies, are the same as represented by Joseph and Benjamin, 9670, 
 9671. The vail of the temple being rent when the Lord was crucified, 
 represented the glorification of the human so far accomplished, for the 
 Lord then shook ofi^ appearances and entered into the divine itself, as 
 Aaron also^ representatively entered within the vail (Lev. xvi.), 9670; 
 see also 2576. For further particulars concerning the vails, see Tent 
 (13), Numbers (15), Ephod (10,005). 
 
 VAIN, VANITY. To take the name of God in vain denotes to 
 profane divine truths by blasphemies, and to apply divine statutes to 
 idolatrous worship, as the Jews did when they adored the calf, 8882. 
 In its stricter sense [proprie] to take the name of God in vain, is to 
 turn truth into evil, that is, to believe what is true and yet do what is 
 evil, 8882. Vanities and lies are thus distinguished; vanity denotes 
 falsity of doctrine, or of religion, and a lie false living, sh. 9248. 
 See False. 
 
 VALLEY. A mountain denotes love and charity, which are most 
 high, or what is the same, inmost in worship; a valley what is relatively 
 low or outermost; in the opposite sense, what is unclean and profane; 
 here the valley of Siddim in the land of Shinar is treated of, 1292, 
 1666, 1688. A valley denotes what is beneath or exterior, and ac- 
 cordingly the external man; hence, the valley of Shaveh (Gen. xiv. 17) 
 denotes the external man as to his goods; the same called the King's 
 Valley, denotes the external man as to truths, 1723. The valley 
 of vision (Isa. xxii. I) denotes phantasy (402); further described as 
 phantasies and reasonings whereby worship is falsified, and at length 
 profaned, 1292, 4715. The valley of Hinnom (Jer. vii. 31, 32) de- 
 notes hell and also the profanation of good and truth, 1292. The 
 valley of Gerar, where Isaac encamped, denotes inferior rational truths, 
 or exterior appearances of truth, 3417. Valleys denote generally 
 the exteriors of the church, and of worship, exterior states, ex- 
 terior truths, viz., such as are natural, sensual, or scientific ; this 
 from lowness, sh, 4715. The selection of valleys or choicest valleys 
 (Isa. xxii. 7) denote goods and truths in the natural or external man, 
 4715. A barren valley denotes the natural mind in its state without 
 goods and truths, 9262; as to the rough valley of Dent. xxi. 4, see 
 
Ij^f 
 
 rii 
 
 1306 
 
 VAS 
 
 VAS 
 
 1307 
 
 River (6), end. Note : there nre mountains, hills, rocks, and valleys 
 in the other life, all these appearances being representative, and in 
 the valleys are those not yet elevated to heaven, 10,438, 10,608. See 
 Heaven (10). 
 
 VARIEGATED. See Speckled. 
 
 VARIETY. In heaven all the societies and angels are distin- 
 guished from one another by differences of love and faith, yet are so 
 harmonised that it is one heaven, 684, 690. There are innumerable 
 varieties of good and truth in heaven, yet they all make one, like the 
 organs, members, and viscera of the body, 3241, 3744, ill. 3745. All 
 the varieties comprehended in this correspondence, refer, in general, to 
 the head, the breast, the abdomen, and the members of generation, 
 3746. The church of the Lord resembles heaven in this respect, that 
 it is everywhere various as to truths, and still is preserved in one whole 
 by charity, 3267. Good with every one is various, and it derives its 
 variety from the truths that are conjoined with it; nevertheless, all 
 these various goods are formed into one by the Lord, viz., by the good 
 of love from him, 3986, 7236. In one good also there are goods and 
 truths innumerable, which proceed with indefinite variety, viz., truths 
 from goods, and goods from truths, even to myriads of myriads, 4005. 
 As stated above (3986), good considered in itself is one, but it is made 
 various by truths, so that in no case is the good of one altogether like 
 the good of another, 4149, 7236. In heaven there are perpetual 
 varieties the arrangement of which in order to make one heaven, is here 
 ill. by family relations and the affinities which make up society, 5598, 
 7833, 7836, 8003. No one good ever can be like another, even to 
 eternity, and the perpetual varieties into which it separates is ill. by 
 the ever-varying quality of the truths conjoined to it, 7236. Goods in 
 the heavens are again described as all various, distinguished into genera, 
 species, and particulars; nevertheless, the universal heaven is governed 
 by the Lord as one man, 7833, 7836. Every one thing in like manner 
 exists from various things, which make one by harmony, 8003. What- 
 ever is in man, exists in infinite variety; and this is especially the case 
 with the affections of his love, 9002. The conjunction of the angelic 
 societies so as to form one heaven, is the result of a few general laws, 
 such as the general law by which one thing is always formed out of 
 many, and from the law of the influx of love including and containing 
 the whole, 9613. The varieties of state as to good and truth in the 
 other life are as the varieties of heat and light in the world, and hence 
 comes perfection, 10,200 The changes of the state of the church are 
 also compared to the times of the year and the day; the same variety 
 is denoted by the ages of gold, of silver, of iron, etc., 1837. See Good 
 (21), Harmony. 
 
 VASTATION. 1. The Fastation of the Church in General. A 
 description is given of the quality of those who are kept in ignorance 
 of the truths of faith until they are vastated, lest holy things should be 
 profaned; the Jews are of this class, 301, 302, 303. Churches gene- 
 rally tend to their own vastation, and they are said to be vastated when 
 the truths of faith have become utterly lost; examples given, br. 407. 
 When any church is vastated, a new church commences, not sooner, 
 408, 411. It is very rarely, if ever, that the church remains with those 
 who have been vastated, 409. There are two kinds of vastation, the 
 
 one of those who are within the church, the other of those who are 
 without, viz., the Gentiles, 410. Truth is said to be vastated when 
 there is no longer any good in it, sh. 2455. The vastation of the 
 church is described in four successive stages, hr. 4058. The infestation 
 by the false before the coming of the Lord was direful in the extreme 
 by reason of the Nephilim and Anakim, 7686. 
 
 2. Seriatim Passages concerning Vastations in the Other Life, 
 1106 — 1113. The Author had previously mentioned that he was let 
 down to those who were undergoing vastations, 699. Vastations which 
 take place in the other life are of many kinds, and their effect is the 
 dissipation of evils and falses, 698. They are vastated who have been 
 in falses, and yet not without a sort of conscience, 1106. Some are 
 willing to be vastated, 1107. Some are vastated by a middle state be- 
 tween waking and sleep, 1108. They who have confirmed themselves 
 in falses are reduced to utter ignorance, 1109. They who have placed 
 merit in works, appear to saw or cut wood, 1110. They who have led 
 a moral life, and have supposed thereby to merit heaven, acknowledg- 
 ing only the Creator of the universe, are mowers of grass, 1111. Some 
 without vastation are immediately conveyed into heaven, 1112. Young 
 girls who have been made harlots undergo severe discipline and instruc- 
 tion in order to their amendment, but adult bad women of this class 
 are in hell, 1113. Some are vastated by fears, br. shown from ex- 
 perience, 4942. Where the planet Mercury is treated of the Author 
 especially remarks that the spirits of our earth are vastated before they 
 can be elevated into heaven, 6928. In the lower earth the vastation 
 of what is false takes place at this day, 6928, 7090. Temptations, or 
 infestations of the well-disposed, take place in the other life, that evils 
 and falses may be removed, and it is only by enduring them that they 
 can be elevated into the heavens, 7122. The spiritual here treated of 
 are kept in a place of vastation, that the gross and impure things of the 
 loves of self and of the world may be put off, 7186. From the evil is 
 successively taken away the science of truth, 7465. The evil are vas- 
 tated as to truths, and the good as to falses, 7474. The evil are 
 successively and by degrees cast down into hell, and the good are suc- 
 cessively and by degrees elevated into heaven, because the vastation of 
 truth and good must precede with the evil, and the vastation of what is 
 false and evil with the good, 7541, 7542. When truths and goods are 
 taken away from the evil, the evil fall down like weights, and as birds 
 when their wings are cut off, 7545. It is worse with those who have 
 been of the church, and have lived a life of evil, than with those who 
 are out of the church, the reason of which, 7554. The evil are vas- 
 tated as to goods and truths in the exterior natural, which look down- 
 wards, and not as to truths and goods of the interior natural, which 
 verge inwards, 7601, 7604, 7607. The evil devastate themselves by 
 turning the good which flows in from the Lord into evil, and this is 
 done successively more and more, as the Lord arranges heaven, that it 
 may flow-in nearer, 7679, 7710. From those who are vastated are 
 taken away the truths and goods which they have known, and they are 
 transferred to the good, 7770. The evil are vastated by degrees, before 
 they are damned and sent into hell; this, in order that the evil may be 
 confirmed, and that the good may be illustrated concerning the state 
 of such, 7795. The devastation of the evil in the other life is not im- 
 
 Ir 
 
1308 
 
 VEG 
 
 mediately from the spirit who is in evil, but from the hells» 78/9. In 
 general terms it is said that the evil vastate themselves, but this ex- 
 pression is inclusive of all the hells as opposed to the Lord, ill, 7926. 
 In further illustration of this subject, it is shown how the evil by the 
 presence of the Lord are filled with evils, and the good with goods, 
 7989. Infestations have place when the Lord flows-in with good and 
 truth, and the hells with what is evil and false, the opposition between 
 which is the cause of spiritual combat and captivity, 7990. They who 
 come into the other life are vastated as to earthly and worldly things 
 before they are elevated into heaven, otherwise they could not remain, 
 9763. Desolation and vastation, however, in a stricter sense, are ap- 
 plied to the deprivation of truth and good, and the deprivation of 
 truth and good is also the closing up of the internal man, as the case 
 is with the Israelitish nation, 10,510. 
 
 3. Distinction between Vastation and Desolation, Vastation has 
 respect to the celestial things of faith, desolation to the spiritual, 411. 
 The desolation of truth, as distinct from vastation, treated of; it is a 
 state through which all the spiritual who are regenerate must pass, and 
 it is much treated of in the internal sense of the Word, 2682, 5360. 
 The desolation of truth proceeds even to despair, and yet those who 
 suffer it are all the while sustained and elevated solely by truth, 2694, 
 2698. The state after desolation is described as one of illustration and 
 joy, being in fact an elevation into heaven, and such a reception there 
 as the Author briefly describes, 2699. The next succeeding state with 
 those who come out of vastation or desolation is one of instruction, ill, 
 and sh. 2701, 2704. Those who come into desolation by reason of the 
 privation of truth are infested by evil spirits and genii, and by desola- 
 tion they are regenerated, 5376. In desolation there is the resemblance 
 of spiritual death, because spiritual life consists in uses done according 
 to truths, ill, 6119. The ultimate of desolation is despair, and it pro- 
 ceeds to despair for the sake of the use; for it is by desolations and 
 temptations even to despair, that states contrary to those of heavenly 
 life are perceived, 6144. See Temptation (38). 
 
 4. Temptations andlnfestations distinct jfrom Vastation, Vastation 
 is predicated of those who are in falses; temptations, of those who, in 
 the course of regeneration, suffer from the assault of falses, 5037, 5038 ; 
 cited 5039, 5043, 5044. There is a difference also between temptations 
 and infestations, which is here br. explained, 7474. They who are of 
 the external spiritual church, when they come into the other life, are in 
 a place of vastation, and are infested, 7474. They who are infested in 
 the other life, are those in the church who have confessed faith alone, 
 and have Hved a life of evil, ill 7317, 7502, 7545. They who infest 
 afterwards turn away from, and shun those whom they have infested, 
 the reason, 7768. See Faith. 
 
 5. Passages cited from the Word in which Vastation is represented, 
 2455, 2682, 2694 —2704, 7090. 
 
 VEGETARIANS. See Pulse. 
 
 VEGETATION. Where the influx of Hfe is illustrated, it is shown 
 that a general influx from the Lord passes into all the subjects of the 
 vegetable kingdom, and continually acts into the forms of their primi- 
 tives, 3648; further particulars in Influx (13). The correspondence 
 of trees, their leaves and fruits is briefly described with reference to the 
 
 VES 
 
 1309 
 
 production and derivation of truth and good in the spiritual man, 7966, 
 9552 — 9553; for particulars, see Tree. The reference of all things in 
 nature to the human form, and to representatives in the other life being 
 treated of, it is here especially t7/. by leaves, flowers, fruits, etc., 10,185, 
 See Representation. 
 
 VEIL OF A BRIDE [peplum']. See Vail (3207). 
 
 VENISON [venatio']. See to Hunt. 
 
 VENTRICLE. See Brain (4049). 
 
 VENUS. See Universe (7). 
 
 VESSELS, SEMINAL. See Seed. 
 
 VESSELS [yasa,~\, 1. In general, vessels denote things that serve 
 as receptacles, for example, scientifics and knowledges in respect to 
 truths, and truths in respect to good, 3079, 1469, 1496, 3068, ill, 9394. 
 Truths are recipient vessels which form the limit of the influx of good, 
 and good is in them as their active or living principle, 4205. Where 
 the crime of Achan is explained, it is shewn that vessels denote holy 
 truths, 5135. Domestic vessels, and moveables of all kinds, denote 
 instrumentals considered with relation to essentials; here it is explained 
 that the essential of one degree is the instrumental of another, until we 
 arrive at the supreme or only truly essential, which is God; thus, all 
 things in the created universe are to be regarded simply as instruments 
 and vessels, 5948; compare 2454, 4166. Scientifics are especially 
 called vessels, because they are the common principles capable of con- 
 taining innumerable truths and goods, which truths and goods flow into 
 them, 6917, 7770; and the definition of scientifics, 9394, 9996. Ves- 
 sels of silver are to be understood in a specific sense as scientifics, 
 because recipient of truth; but vessels of gold are specifically truths, 
 because recipient of good, 3164 ; see also 2466, 6917. Scientifics are 
 called vessels because they are recipients, viz., of inflowing truth and 
 good; but the natural principle itself is a vessel, because the common 
 receptacle of scientifics, 7920. Scientifics and knowledges without 
 truth are empty vessels; also, truths without good, 2429, 3068, 3079, 
 10,578. Scientifics denoted by vessels are all that the external memory 
 contains, 9274; compare 9394, 9996; — when predicated of things 
 sacred they are the knowledges of good and truth, 9724; — when predi- 
 cated of the Lord's divine human, divine goods and truths, 10,274. 
 Vessels of difierent kinds and materials have specific significations; ves- 
 sels of silver and gold, (as briefly explained above 3164), denote the 
 recipiency of internal truth and good; here, vessels of wood and brass 
 are mentioned, which denote natural good, 7920. A vessel of earth 
 denotes the false, which has no coherence with good ; a vessel of brass 
 the doctrinal in which is good, 10,105; or the exterior truth of faith 
 derived from good, 9050. Vessels in the house are truths derived from 
 good, 2454; and, according to the subject, own truths, 4166. The 
 vessels (of silver and gold, etc.) taken from the Egyptians denote know- 
 ledges which had been applied to evil uses, given to those who apply 
 them to good uses, 7770. All the articles that furnished the interior 
 of the tabernacle are called vessels, and are to be understood as goods 
 and truths ministering, 10,340. The vessels of the table, on which was 
 the showbread, for example, denote knowledges of celestial good and 
 truth, 9544. The vessels of the altar and the candlestick, together 
 with the tongs and snuffdishes, denote such scientifics of truth and good 
 
 
1310 
 
 VIN 
 
 as minister in the natural, specifically as purificatory and evacuatory 
 media, 95/2, 9723, 9724, 10,271, 10,274, 10,342, 10,344. Vessels of 
 basons denote holy celestial truths, or scientifics from a celestial stock; 
 vessels of flagons,* holy spiritual truths, or scientifics from a spiritual 
 stock, 3704, 9394. See Bason, Bowl, Cup, Waterpot, but par- 
 ticularly Science (9, 10, 14, 24, 39, 40, 41). 
 
 2. The organical vessels, or receptacles of the external man, are 
 opened by means of the senses ; that is, by scientifics and knowledges, 
 which are the sensuals of the understanding, and by pleasures and de- 
 lights, which are the sensuals of the will, and it is only as these vessels 
 are opened that the internal man can flow in, 1503, 1832. The Author 
 shows how the invisible and inmost of all the organical vessels are really 
 closed by evil, 5726 — how influx proceeds and carries on the circle of 
 life through them before and after regeneration, 4247 — how they vary 
 according to the various mutations of state, 3318, — and how exquisitely 
 subtle they are, 2487. Also, how the vessels both of the natural and 
 rational man are really softened by temptations, and so reduced to the 
 order in which they can receive the life of heaven, 3318. 
 
 VETCHES [zea]. See Fitches. 
 
 VEX, OR GALL ANOTHER, to [exacerbare] signifies resistance 
 by falses, 6420. When predicated of the Lord, it denotes aversion from 
 him by reason of the falses of evil, 9308. See Anger. As to the 
 vexations experienced in the other life as a means of purification, and the 
 spirits who delight in inflicting them, 5171—5189. 
 
 VIATICUM (provision /or a journey), denotes support from truth 
 and good, 5490, 5953, 7981. 
 
 VICISSITUDES OF STATE [vices]. Changes of state occur 
 both with those about to be regenerated and with those who are 
 regenerated, 933, 935. With those about to be regenerated, changes of 
 state are as cold and heat, 933 ; with the regenerate, they are as sum- 
 mer and winter with respect to the will, 935 ; and as day and night with 
 respect to the understanding, 935, 936, 6110. 
 
 VILLAGES [villee]. By villages (of the Ishmaelites) are de- 
 noted the externals of the church, which are rituals, 3270. See 
 Castle. 
 
 VINDICATION, meaning punishment or vengeance, in both senses, 
 hr. 1711, 1714. See Revenge, Punishment (2, 3). 
 
 VINE, VINEYARD [ritis, vinea]. A vine denotes spiritual good; 
 a fig-tree natural good, 217, 5113. A vineyard and a vine denote the 
 spiritual church; the fruit of the vine, works of charity, or the good of 
 that church, in which the Lord is present, sh. 1069. A vine especially 
 denotes the ancient church, because it was truly spiritual, 1069. Speci- 
 fically, a vineyard denotes the spiritual church; a vine, the man of the 
 church, 1069. A vineyard or a vine is the spiritual church, or the man of 
 that church; its grapes or clusters, charity, or the good works of charity; 
 wine from the grapes, faith which is the derivative of charity, 1071; as 
 to grapes especially, 5117. Where a vineyard and a noble vine are 
 named together, a vineyard denotes the spiritual church, and a noble 
 vine spiritual good, 4599. A vine denotes intellectual good, which is 
 
 * Vasa nablionim ; the Hebrew word being thus translated into the Latin adopted 
 by the Author, because it not only means a wineskin or flagon, but also a psaltery 
 {nablium) probably on account of the similar &hape of that instrument. 
 
 VIS 
 
 1311 
 
 another name for spiritual good, because that good is the good of charity 
 implanted in the intellectual part; and ittaketthis signification because 
 wine IS derived from it, 51 13. A noble vine, a luxuriant vine, a v"ne 
 of magnificence, are all applied to signify spiritual good, or good of the 
 intellectual part. 5113 In explanation of one passage here cited (Gen 
 xlix 1 1), It is stated that a vine denotes the intellectual principle of the 
 spiritual church ; a noble (or choice) vine the intellectual priiiciple of 
 the celestial church, 5113; see below, 6375-6376. In the supreme 
 sense a vine denotes the Lord himself, and deriratively the sp ritual 
 church, because from him, 51 13. The growth of the vine, till it pro- 
 duces grapes, represents the regeneration of the spiritual man. till he 
 produces the goods of charity, ill. 5113-5116. A vine and an excel! 
 lent (or choice) vine being named together, a vine denotes the external 
 spiritual church, a choice vine the internal, 6375-6376. The vine and 
 olive tree being named together, vine denotes good of the spiritual 
 church: olive, good of the celestial church, sh. 9277. A vineyaVd and 
 a field being named together, a vineyard denotes the church as to truth; 
 
 trutt^ :^nH i" H*^' V^t .A -ine in a field being named, denotes th; 
 truths and goods of faith m order, for a field denotes the church, and a 
 vine the truth and good of the church, 9325. A vine denotes the truth 
 of the church; grapes, its good; a wild vine, falses, 10,105. When the 
 angels discourse together concerning such things as relate to intellieence 
 and wisdom, thus, to truth derived from good, there are represfnted 
 paradises, gardens, vineyards, and forests (3220), the vineyards abound- 
 '"^ TTlr?«?"P®?' *"^ winepresses being therein, 9139. See Wine 
 
 \lhW,tolp>ospicerel To view or look denotes to think, 2684. 
 When viewing or looking is predicated of the natural mind, or eternal 
 man, it must be understood of the internal in the external, 6r. ill., 5286. 
 When predicated of the divine viewing or looking denotes hispr sence. 
 and (he extension of influx, 8212. See Sight f <"> 
 
 VIOLENCE. The earth filled with violence (Gen. vi. 11 ) denotes 
 
 fl'nf'ih 7 • '^'^''.T,'^^ fi"hy lusts, as distinguished from the 
 state of the understanding, dl. and sh. 621-623. Violence, in general 
 denotes the destruction of charity; instruments of violence (Gen. xlix 
 o), doctrines destructive of the works of charitv 6352 
 VIPER. See Serpent. 17.0.10.:. 
 
 VIRGIN. A virgin denotes the affection of good, and hence the 
 celestia church 2362; or the good of the celestial church! 6742 A 
 virgin denotes the Lord's kingdom; in its 'proper sense the celestial 
 church, but also the spiritual church, 3081. They who belong to the 
 Lord s church are called virgins, from conjugial love and innocence as 
 essential principles ofthe church, 3081. Throughout the Word vir- 
 gins denote those who are of the church (4638). in which sens^ the 
 
 4fist d°r4 'w,!"^"!t ^^""u "^^^ '-'3) '* explained, seriatim, 
 f. 7ii» V u'"'" '.''^ ^"'•""" *'"«^'« °f correspondence with the 
 Grand Man, he shows that the province of the renal capsules is occu- 
 pied by chaste virgins, 5391. *^ 
 
 VIRTUE [virtus]. Virtue denotes force and power; in the 
 supreme sense Omnipotence, 8266. 10,436. Virtues or powers of the 
 heavens denotes knowledges of good and truth, 1839, 1984: iU. 4060. 
 See Power. 
 
 VISCERA. Where the voluntary and involuntary sense is treated 
 
 vol.- II 
 
 X X 
 
1312 
 
 vol 
 
 of, it is briefly remarked that the viscera are ruled by fibres from the 
 cerebellum, and therefore are not under the voluntary control of man, 
 4325. Where the organisation of man is treated of as a heaven and a 
 world in the least form, it is remarked that the interior viscera are con- 
 tained in their connection and form, not by the grosser air, but by the 
 ether, 6057. In series with the correspondence of the organs and 
 members of the body with the grand man, the correspondence of the 
 interior viscera is explained in successive passages, 5171—5189, 5377 
 —5396 ; in a general summary, 10,030. To go out from the viscera 
 (understand, to be born) denotes to be born anew or regenerated, 1803. 
 VISCOUS. See Brain (5717, 5718); Disease (5717, 5718, 
 
 5719). 
 
 VISION. See Sight (9). 
 VISIONARIES. See Sight (9), 1967, 1968. 
 VISITATION. 1. To Visit in order to Judge. Visitation of the 
 church (prior to judgment) does not take place before evil is consum- 
 mated, that is, when there is no longer any good of charity and truth 
 of faith, 1857. Visitation is an exploration of the state, either of the 
 church in general or of the man of the church in particular, 2242; ill, 
 and*A. 6588; ilL 7273. Visitation is followed by judgment, that is, 
 either by vastation or by dehverance ; here signified by Jehovah de- 
 scending to see the iniquity of Sodom; other passages cited, 2242, 
 2318; ilL and sh. 6588. The time of visitation is called evening, 
 2323. Visitation denotes the advent of the Lord preceding the last 
 time of the church, cited, 6895. In the spiritual sense, visitation de- 
 notes dehverance from falses, and at the same time initiation into the 
 truths and goods of the church; thus, it is the coming of the Lord in love 
 and faith with those who will be of his new church, 6895 end. Visitation, 
 where Jehovah is said to visit the sons of Isratl, denotes his advent 
 into the world, and the deliverance and salvation of the spiritual, 7066. 
 The above passages are cited (2242, 6588), which show that the day of 
 visitation denotes the last time of the church in general, and the state 
 after death of every man in particular; here the words are br. explained, 
 «* In the day of my visitation I will visit upon them their iniquity," 
 10,509. Visitation takes place when the church altogether averts 
 itself from the Lord, so that it is no longer in any good, but in evil; 
 this is its consummation, and the time of its visitation, when the evil 
 are rejected and damned, and the good received, 10,622, 10,623. 
 Visitation is an event in the other life, where all are gathered together 
 who belonged to the church from its beginning to its end, 10,622. An 
 instance of visitation and judgment is recorded from experience, 10,810. 
 It is briefly remarked that the Hebrew word to number, means also to 
 visit, to order or arrange, to lustrate, etc., 10,217. 
 
 2. To Visit, in a general Sense, Jehovah said to visit Sarah, de- 
 notes the presence of the divine celestial in the divine spiritual, 2616. 
 
 VOICE. 1 . The voice of Jehovah, when mentioned in the Word, 
 denotes the Word itself, the doctrine of faith, the conscience, or internal 
 animadvertence, sh. 219, 220, 6971, 9307. The voice of Jehovah is 
 divine truth, 6832, 8766, 10,182. A voice in the Word, is also put for 
 whatever accuses, as the voice of bloods, etc., 374; cited below (2). A 
 voice crying and the voice of a cry, are customary forms of expression 
 io the Word, applied to every kind of tumult or noise, to whatever dis- 
 
 VOI 
 
 1313 
 
 turbs or infests, and also to rejoicinff- citations o-i'von q-k a • 
 ■s predicated of truth, 3563; dted fiff 1 ^d 876^"\ v'oL htaJd'^ 
 any distance, when influx i, predicated, denotes its fulness 5933 A 
 bTal^'n" "' P^P*' '""^^ '^"""'' '^hat is announced from the Word 
 
 if exh"ortX'n 709", ^h"'' ''^ ''''' ''''' ''''■ ^ -'- "«' 
 uuies exnortation, /09o. The voice or speech has reference to jHa 
 
 Srn"inr93irs^ r\''"'^ ''*"'"*^ oj^srz:: t 
 
 i^nZlt -^'P. ^°"°^ ""<! ^°'ce are attributed to diWne truth 
 hence the signification of the voice of many waters, the voice oTwints 
 the voice of wheels, the voice of Schaddai Ptr S7fid v • ^ ' 
 
 »y. 10) denotes accnsat on of euilt on acpoimt ^f Xi j ^ '^' 
 
 charity 374_^7fi tu^ ■ ^. ', °° account ot violence done to 
 
 is the bandTf P T . ^°'"' '.? ">* ^°""' °f Jacob, but the hand 
 
 erior h„t i "" ^f,''"?- ''""• 27). denotes truth apparently in- 
 
 S nf P ^T' "^''^ ^""" S°'"J' 3-^63. The voice heard by the 
 
 fined 5933 Vir^'.'."""." ^"^'"^ "'« "»'"«'' ■"'■«< is wholly 
 devastate those who are in hell. 7573 7592 7507 v^ 7"^ •"'' 
 
 ,h.f '^ ''• '^)> dc'iote divine truths now revealed, and the snlendour of 
 that revelation to the internal sight. ,A. 8813; th; sam (ExS 1 H) 
 
 thltJ^t 'TA " 'TP!' *' "^^ '^'"^ «■"« (ver. 16. 19) denote 
 881^ 8%3 th '"' n^ ""i ''* ''^^''"''»' ^y the angeli; heiven ll 
 of Moses (Exoixrt T^ ° '''^"'^ ""''^ ''"^ ^°''=« *" the words 
 
 e^'rand^^e Vorh:il'''!oT5':'aTtWl 'T' '^"'^^'' 
 theS r^'- ,^ I^« °" j'h°-h "Pon Ihe^r^^^^ 
 
 (Is xl 3 fi\ ^Lrfllu ^ ''^'''^ ""^ ^°^ ^^3^^«g in the desert 
 
 ii!* /u * < .^^^ ^^® announcement of the corninl of the Lord 
 
 when there is no longer any faith in the church; in general everv an 
 
 he w'lis w'd ve tTt- *^«PS« 'f ''on. ."^OeO- The spirit breathes where 
 tn,tT „!.• K -^ •"* ^.T^ (•'°'"' "'• 8) denotes the influx of divine 
 
 truth which imparts new hfe, and which comes to perception only iithe 
 
 X X 2 
 
11 
 
 1314 
 
 WAI 
 
 WAL 
 
 natural or external man, 10,240. The voice of a mill no longer heard 
 ia Babylon (Rev. xviii. 22) denotes no longer any truth, 433o. 
 
 VOID AND EMPTY [vacuum et inane]. Vacuity, inanity, and 
 darkness (Gen. i. 2) denote the state of man before regeneration, br, 7. 
 A void [vacuum'] denotes where there is nothing of good; emptiness or 
 inanity \ inane] where there is nothing of truth, br, sh. 17. The earth 
 void and inane, and the heavens without light (Jer. iv. 23) denotes the 
 state of man when nothing of the church remains m him, 1066. Ihe 
 pit into which they put Joseph, called empty, without water, denotes 
 the state of truth divine rejected among falses, there being no truth (on 
 the part of man) to receive it, because no good; here it is sh. by other 
 passages that vacuity denotes emptiness of truth, 4744. When the 
 state is empty of truth fallacies of the senses prevail, which are to be 
 understood a*s occupying the place of truth when a void is predicated, 
 5084. When the state is void, the defect of good and truth make 
 spiritual want or indigence, of which vastation and desolation are pre- 
 dicated as denoted by a famine, or by going empty, 5360, 6915. Ihe 
 Lord does not dwell with an empty man, that is to say, with a man who 
 does not know his truths and do them, 10,645. See Live. 
 
 VOLUNTARY and INVOLUNTARY. The Author abundantly 
 shows that man consists of two parts, which he calls the voluntary and 
 involuntary, or will and understanding; see 641, 644, 4325, 10,283. 
 The latent good or evil from which man acts until he deliberately 
 chooses the one or the other, is as an involuntary conatus in his vvill, 
 and has two origins, 3603. The true involuntary sense has perished 
 and a corresponding change been effected in the distribution of the 
 nervous fibres, 4326. The angels of the celestial heaven correspond 
 to what is involuntary and spontaneous, as the function of the heart 
 and cerebellum, 9670. The voluntary action of man continually tends 
 to disorder, and the involuntary to order, 9683. For additional par- 
 ticulars, see Man (17, 18), Understanding (7, 8, 13). 
 VOTIVE SACRIFICES. See Sacrifice (49). 
 VOW [votum]. To vow a vow, in the internal sense, is to will that 
 the Lord may provide ; here the vow of Jacob is ill., 3732, 4091. A 
 thing vowed or promised [votivum] denotes a sacred desire; in the pas- 
 sage explained it is a desire to conjunction and fructification, 6091, 
 6099. 
 
 w 
 
 WAFER [laganum]. See Meat-offering, Priest (7). 
 
 WAILING [planctus]. All the tribes of the earth, said to wail 
 at the time when the Son of Man should come, denotes the grief 
 of those who are in the good of love and truth of faith, 4060. Wail- 
 ing and gnashing of teeth denotes state in the other life ; wailing the 
 state as to evils, gnashing of teeth the state as to falses, from the col- 
 lision of falses with truths, 4424. Wailing and grief for the lost (as 
 when Joseph was sold by his brethren) or for the dead (as when Jacob 
 died) denotes interior grief [luctus], 4786 ; further ill, 6537, 6539. 
 See to Weep, Mourning, Grief. 
 
 1315 
 
 ances'of^n?fh . "^ /""""^ ""'""'s made for Joseph denotes appear! 
 ances of truth derived from good, 46/7. 4741, 4742, 4768. The coat 
 
 loSr''^rhr. l"^f'/i;"'''''*'''j/'°'" ">* celestial, 9826, ,A. 9942 
 10,004. fhecoat of the sons of Aaron denotes divine truth nroceed 
 .ng from the d.vine spiritual, thus, the truths of fai^h, 9947 10 ols 
 Ihe ephod and the robe together represented the spiritual kingdom ' 
 the coa the spiritual derived from the celestial, or the Sum' 
 tha '^? t ^P'"'."«' '^'th "'« celestial ; its signification is sSTo 
 S 10 005 tj"f ' K '""'"''" 'f™' ""^ """ °f t''^ ^«» i° the tent! 
 
 2. The coat or vesture of the Lord preserved whole while his 
 v okXtrulh r r •"It''.'^''""'^^ tha?internal truth cZot be 
 iStluS " If r '^"'irT '''^'' ^^^^' 99'12- His words 
 cloak abo-Qtm Pr^f"".!"'" *'•* r^y *''y '"''' '«' J'™ ho^c thy 
 
 .innT^.^'^w^'j f"'"*."/"''*]- To walk is a customary form of exores- 
 on m the Word signifying to live ; to walk with God (said of eS 
 
 hnt„J. /r*^ '■? ',T'"'^'"S to the doctrine of faith; to walk with Je- 
 hovah IS o hve the life of love, 519, 614, 1 993. To walk in the law 
 of Jehovah denotes to live the life of truth and good,T8420 To 
 walk and go, signifies to live, in common discourse, from the influx of the 
 
 :riifelio""'Trr" V *''%°''" ,"^^ '••^^^ "- -' iac^s b" it 
 
 of s a'.e mro ^ """''"S.""'' translations of spirits are really changes 
 Spitx ^ To ;L{ , ?'^ have walks and houses, 1629; se^ Px-aL 
 ^PiRiT. lo walk after another, and "thy seed after thee" are 
 forms of speech denoting the life of those who are in feith and 
 
 rZC^' "'' *^""r" "'■ '^^ Lord. 2019. The serpent condemned 
 to walk or go upon his belly denotes the sensual principle "lolZer 
 
 tlTearth .^ tf '"" 1°'*'^'","' '^'"^'' ^''- ^o aris'eand walk throu|h 
 a'kwtbo^^tlff?'^'°'■*/"^'*^ "'■''' l"'''"^ it is. 1612. 1613. To 
 r„i I °^'*P""S> 'Je"°tes the external without the internal 1794 
 
 n Kood 3 iTe TiO?""! '" ";f ^''\ 'r"''' '•"^ '»''"-' -"- thinking 
 n good, J196, 3205. To walk in the day, denotes to live in the truth^ 
 
 aid of rbraha'^'^'A 1° '"" J" '^' ^'^''' «"«"• ^o walk before God', 
 said of Abraham and Isaac, denotes the life of internal good and truth 
 
 from the d.v.ne 6276. The fire walking to the earth, laid of the hail 
 
 and fire mingled with hail which fell in Egypt, denotes the evils of 
 
 cupidities occupying the natural mind even to its bottom, 7575 7577 
 
 The law respecting an injury done to another who should recover again 
 
 addresStpelr"" Wb" f.^^' ''^'''''t'' 9025-903.. The w3s 
 Hkedst wbii^tr^K ^'•^'' thou wast a boy thou girdedst thyself, and 
 
 strS trth .hJh ;j """f'^' Y ''^"" '•'°" «halt be old thou shalt 
 stretch forth thy hands, and another shall gird thy loins, and lead thee 
 
 coat! e«Vuhrth:;s^n„t .re'cl"!*."' ~"'"""' "^* ** ^°™ °^ ^-^ p-'*- 
 
1316 
 
 WAR 
 
 WAS 
 
 whether thou wouldst not" (John xxi. 18) denotes the faith of the 
 church in its beginning and in its end ; ill. and passages cited, 9212, 
 10,087. See to Go, to Journey. 
 
 WA.LL. 1. Wall /or Defence [murut]. By a wall is meant the 
 truths of faith which defend; in the opposite sense, falses, sh. 6419. 
 The wall of the New Jerusalem denotes divine truth from the Lord, 
 and derivatively the faith of charity; its twelve foundations the funda- 
 mental truths of faith, 6419; further ill. 9863, 98/2 end. The waters 
 of the Red Sea are described as a wall on this side and on that of the 
 Israelites, to represent the protection of the spiritual from falses flowing 
 in, 8206, 8235. The walls of Jericho (being in the opposite sense) 
 denote falses which defend evils, 8815. 
 
 2. Wall of a HousCy etc. [pajnes]. The walls, or rather *iV/m, of the 
 altar of incense (Exod. xxx. 3) denote interior or middle principles be- 
 tween what is inmost and ultimate, 10, 185. A wall daubed unfitly (Ezek. 
 xiii. 14) denotes what is false or fictitious appearing as true, 739. 
 
 3. Wall of Brass \murva aheneus'}. The Author mentions his 
 descent amongst infernal spirits on a particular occasion, when he was 
 surrounded by an angelic column, which he was given to understand is 
 the wall of brass, sometimes named in the Word, 699. 
 
 4. Walls represented spiritually. The appearance of a wall is pre- 
 sented when the spirits of the large intestine seek to infest those who 
 are in the province of the peritonaeum, 5379; further on this subject, 
 5393. When in a chamber in company with certain spirits, the author 
 heard spirits at the other side of the wall, and it seemed as if they 
 would break in like robbers, etc., 49^2. 
 
 WALLET. See Sack. 
 
 WANDER, to [vaffari]. To be a wanderer and fugitive (Gen. it. 
 14), to wander blind in the streets (Lam. iv. 14), and to wander among 
 the nations (Hosea ix. 1 7), denote alike, not to know what is true and 
 good, sh. 382. To wander in search of water (Amos iv. 8), denotes 
 to seek truth, 382. To wander from sea to sea (Amos. viii. 12), 
 denotes to seek knowledges, 3708. 
 
 WANDERER. See To Wander. 
 
 WANDERING SPIRITS. See 4051, 4793, 5180 end, 5181— 
 5185, 5389. 
 
 WANT. See Famine. 
 
 WAR [5tf//Mw]. 1. Signification of War. By the wars here re- 
 corded (Gen. xiv.) were represented the temptations of the Lord, and 
 also spiritual combats predicated of the man of the church, 1 659 ; sh. 
 1664. Wars denote temptations; all the particular arms of war, some 
 speciality of temptation; the shield (here treated of) defence against 
 evils and falses, 1788; particularly 2686. Wars and rumours of wars 
 denotes strugglings concerning truth ; nation fighting against nation, 
 and kingdom against kingdom, denotes the combat of evil with evil, 
 and of the false with the false, 3354. The hells are in the continual 
 cupidity of destroying heaven, not by hostile invasion as on earth, but by 
 the destruction of truth and of good, and such are the combats and 
 wars treated of in the Word, 8295. War in the camp of Israel denotes 
 the combat of the false with truth and of evil with good, and represents 
 the state of the interiors of that people utterly opposed to the truths 
 and goods of the church, 10,455. See Moses (24). 
 
 1317 
 
 ^fn^.f^'"''* '^ '^f''^^^^' % the wars of Jehovah the ancients under 
 oooks ot the W ord possessed by the ancient church were called Thl 
 
 and ov;ercame tl.em. and still he continually fights for the human rl^' 
 (68) ' ^^^«'^°««^-«-8626. 10.019 end. 10.053; and rLoTo 
 
 ■ ,r. T*'^^^'^^ "^ ^-^^"^ t'"'"^]- Certain spirits who are in falses 
 
 Te/ " u re itVtt"°" r"]''' '"'"' o'^ers. Lt in vain. Uerefo 
 uify acquire it to themselves by cutting o-rass 1111 OfK**.. e^;,;^ 
 
 are meut.oned, who have been dehghted lith the Word', a2 Kale 
 warmth proportionate to their d°!i»ht 1771 In .h:. ""<» na»e 
 also mention'ed that the evil can pXe w'a mth J" tt^ a^r^fiTs 'bnt 
 . IS hke excrementitious heat. 1773. Warmth is Vrl love'^ spj' 
 
 AuthlT*' '! "" "'"■.™"^' 21«- Warmth was expe enced by The" 
 
 cxt n.;i hed t'he 7""°"^ "''"'' "?^ '''^'='^'''"^ -'=•'»'* ^^ hYd no 
 Lxunguisned the desire of procreatin"* childrpn 97^7 iw.,. r lx 
 
 ZZv 1 r , 7"""'" '" ""^ o"'" l'''*^ are loves and affections ■ and 
 
 Lrj-s'l^^Ss The""' f '^"^ '^1 »'" ^"'"' '"^ i"fl- of the 
 decree hal fhev arJ™ ^''' V°^ \^S^t H,^d warmth greater in the 
 ue„ree mat they are more in mtelligence and wisdom, because thev arp 
 thus far nearer to the Lord, 3339. The Lord is the sun of heaven 
 
 ih r lo™. C:."^'" '" ""!'='' '^ '"'^''-S-- and warm hi 
 Tr.o '?^^°^^» ^^nce the correspondence of lieht and heaf '\(\'\a 
 
 cold' 3g]3"7„ I \ li«\* ""'? T™"' ' h^" in thick darkn;ss 2 
 
 il'ean bath TUO r! "'"'' " "'''' "''™"'' ''"' '' '« "ke tbat of an 
 unclean bath, 33J0. There are two origins of warmth or heat or 
 fire V.Z.. the sun of the world and the sun of heaven it II iIIamZ 
 that ,s meant by fire in the Word, and is to be understood L ovein toth 
 
 f\^± trir'^^= " • H-£;^„rnoterfri'ttun° 
 
 ot the world, but all from the Lord; vital heat, therefore, is love 
 
 of heat ^T °'}^''^ " '?■"''"*** '" ">* ?•«"«' M"«"fy. the dS 
 of heat being according to the altitude and density of the aerial atmo 
 
 sphere, and to the right or oblique incidence of thJsun's rays and uo' 
 "ofa^ rt^^eJt'Tois'VoiT Th™e '""'''' ''' "'^°" ^^^'^ 
 
 wrfn ^r^^- ^** ^^^^ ™ Pass. 
 „ c \^ 'J° ['<«'«'•«]• Washing in the church formerly denoted 
 
 a'llSd '"o? nr "" ''"'.^ °' ^^)' 'P'"'-"-^ understo^dS is to s ^^ 
 all kinds of uncleanness derived from the loves of self and the world! 
 
1318 
 
 WAT 
 
 WAY 
 
 1319 
 
 sh. 3147. The purifications denoted by washings are effected in the 
 natural man, and unless the natural or external man is purified the in- 
 ternal cannot flow in, sh. 3147. Washing the feet was an especial 
 representation of the purification of the natural ; the words of the 
 Lord (John xiii.) cited and explained, 3147, 3148, 10,243. Washing 
 the feet of another was a manifestation of charity, understood as indi- 
 cating that the evils of another are not reflected upon ; it was also in 
 token of humiliation, and of a willingness to remove evil, 3147. It 
 was customary with travellers and sojourners to wash their feet when 
 they came into any house, because journeyings denote the successive 
 state of instruction, and thus of the life, etc., 3148. The change of 
 garments, the washing of garments, etc., denotes the purification of 
 truths when defiled by falses, br. sh. 5954 end. Where the daughters 
 of Pharaoh go to the river to wash, it denotes worship from the false, 
 because here the opposite sense is treated of, br. 6730. Washings 
 formerly, and baptism at the present day, denote regeneration by the 
 truths of faith, because waters denote the truths of faith, 9088. Wash- 
 ing denotes purification, but the washing of the whole body, which is 
 called baptizing, denotes regeneration, sh. 10,239. 
 
 WATCHING \viffiiia}. Being asleep and being awake, are con- 
 trasted as a state in the proprium, and out of it, 147. Watching, or 
 wakefulness, denotes a course of life according to the precepts of faith, 
 4638. See Awake. 
 
 WATCHMAN [custosl. Guard and custody are predicated of the 
 Lord ; also of the prophets and priests ; generally, of the Word, sh. 
 7989, 8211 end. A custodian, or watchman, denotes one who observes 
 the state of the church aud its changes, 10,134. 
 
 WATER [fl^ft/fl]. 1. Generally us to Waters and Seas. Waters 
 denote knowledges and scientifics; seas, their collection or gathering 
 together in the natural man, 27, sh. 28, cited 2702, 2850: see below, 
 9755. Waters denote things spiritual, thus things intellectual, 680, 739 ; 
 also falses, 739, 790, 7307. Water denotes truth, and for this reason 
 waters and rivers are described where gardens and plantations are men- 
 tioned as significatives of the man of the church, 108, 109, 2702. 
 To draw waters denotes to be instructed in the truths of faith and to be 
 illustrated, 3058. Drawers of water, such as the Gibeonites were, de- 
 note those who desire to know truths for no other end than to know 
 them, 3058. To dwell upon many waters denotes the being in know- 
 ledges concerning truth, 3384. To give waters denotes the common 
 influx of truth, 5668. To be light as water is predicated of faith 
 separate from charity, 6346. Falses derived from evils, with those who 
 are in faith separate from charity and in a life of evil, actually appear as 
 waters of the sea, being immersed in which they are ill hell, 8137, 
 8138. Waters denote the truths of faith, sh. 8568, 10,238. Gene- 
 rally, waters, rivers, and fountains denote truths; seas, scientifics, or col- 
 lected truths, 9755. See Sea. 
 
 2. Water and Bread named together. Truth is related to good 
 analogically the same as water to bread, or as drink to meat in nourish- 
 ment, 4976. Bread and water are spoken of when all the goods of 
 love and truths of faith are signified, 9323. See Food. 
 
 3. A Flood or Inundation of Waters. Inundations of waters de- 
 note temptation and desolation, because persuasions and falses actually 
 
 flow-in from evil spirits, 705, 751. A flood of waters (distinguished 
 from a flood) denotes the beginning of temptations, 739, 752. For 
 further particulars, see Flood. 
 
 4. Wells and Fountains of Water. A well and a fountain both 
 denote the Word, and doctrine from the Word, sh. 2702. A fountain 
 denotes pure truth; a well, truth less pure, 3096. 3424. The Word is 
 called a well when the natural mind is treated of, thus, relative to the 
 literal sense ; but a fountain when the rational mind is treated of, thus 
 relative to the internal sense, 3765, 6774. A well of living waters de- 
 notes the Word as to the external sense in which the internal sense is 
 perceived ; and in like manner, doctrine from the Word, 3424, 3765, 
 3774. To draw from a well denotes to be instructed in truths from the 
 Word, 3058, 6776. See Fountain. 
 
 5. Wells of unclean Water, denote falsities ; pits of bitumen, 
 cupidities, 1688. See Pitch. 
 
 6. Rivers and Streams of Water. See River. 
 
 7. Ponds or Pools of Water, See Lake. 
 
 8. Water-pot, or Pitcher \hydria, cadus']. A vessel of this kind 
 denotes the scientific in which is truth, 3068—3069, 3079, 9394 • and 
 truth in which is good, 3095. A little channel or trough [canalis, 
 aqualiculus] denotes the good of truth in the natural mind, because it 
 is made of wood and contains water, 3095, 4016—17. Hence it de- 
 notes the doctrine of charity, 6777. See Vessels. 
 
 WAVE, to. See to Shake. 
 
 WAX, Aromatic [cera aromatica]. See Aromatics. 
 
 WAY [via]. 1. Signification of a Way, a Street, a Passage. A 
 way denotes the understanding of truth, and truth itself, 627 ; cited 
 2333, 5490, 10,422, 10,565. A way denotes that which leads to 
 truth, and that which proceeds from truth, 1928, 2234. A way de- 
 notes doctrine by which instruction is given relative to good, 2231 — 
 2234, 2531. To be in the way is an expression when one is making 
 progress m what he intends ; in the passage explained it is progress in 
 the conjunction of truth and good, 3123. A way denotes truth in the 
 wil and m act, which is the good of truth, 4387. To be in the way 
 with any one, predicated of the divine, denotes providence, 4549. As 
 a way in the genuine sense denotes truth, in the opposite sense it de- 
 notes the false, 4861, 4867, 10,422. To make known the way denotes 
 the light of intelligence, and life predicated of the spiritual man, 8707; 
 see below (2) 9341, 10,565. Generally, a way [via], a path [semita], 
 a street [platea], a highway [vicus], a byway [trames], an orbit or 
 tract [orbita], denote truths, and in the opposite sense falses, sh. 
 10,422. 
 
 2. Passages Explained. The way of all flesh corrupted (Gen. vi. 
 12) denotes the state when the corporeal man has no longer any under- 
 standing of truth, 627. A fountain in the way to Schur (Gen. xvi. 7) 
 denotes truth that proceeds from scientifics, 1928. The way of 
 Jehovah (Gen. xviii. 19) denotes doctrine concerning charity and faith, 
 2231—34. "I being in the way, Jehovah led me to the house," etc., 
 (Gen. XXIV. 27) denotes the progressive state of the conjunction of 
 truth with good in the natural mind, 3123. The way to Seir (Gen. 
 xxxm. 16) denotes a state of the good of truth in the procedure of 
 
1320 
 
 WEA 
 
 WHE 
 
 conjunction between good and truth, 4387. The gate of the fountains 
 in the way to Timnath where Tamar sat (Gen. xxxviii. 14) denotes the 
 intermediate to the truths of the church and to falses, viz., the 
 Word in the letter, 4861. Judah said to turn aside by the way to go 
 to Tamar (ver. 10) regarding her as a harlot, denotes a decline to the 
 false, 4867. Provision by the way (Gen. xlii. 25) denotes sustenance 
 from truth and good, 5490. Moses in the way to the inn, when Je- 
 hovah met him (Ex. iv. 24), denotes the Jewish nation in their merely ex- 
 ternal or sensual state opposed to the divine, 7041. Thou shalt make 
 known to them the way in which they shall walk (Ex. xviii. 20) de- 
 notes the light of intelligence and life therefrom, 8707. Prepare ye 
 the way of Jehovah (Is. xl. 3); sweep the way (Mai. iii. 1), and simi- 
 lar passages, denote the preparation of oneself to receive truth, 3142. 
 To be led in the way by Jehovah (Jer. ii. 17); to be shown his way 
 (Ex. xxxiii. 13) denotes to be taught the truth, and divine truth lead- 
 ing, thus instruction, 9341, 10,.56o. The way of Egypt, and the way 
 of Assyria (ibid, ver. 18) denote falses induced by scientifics and 
 fulses induced by reasonings, 9341. The ways of the sons of men 
 (Jer. xxxii. 1 9) denote the life when regulated by the precepts and com- 
 mands of truth, 627. In the parable of the sower (Matt. xiii. 3—9 ; 
 Mark iv. 3 — 9; Luke viii. 5 — 8) a hard way denotes the false; a stony 
 way, truth without root in good, 3310. " I* am the way, the truth, and 
 the life '* (John xiv. 6) is cited, together with other passages, to show 
 that way denotes the doctrine of truth, 2333, 2531, 10,422. 
 
 3. Ways in the other Life, When the spirit is resuscitated after 
 death there appear ways of a gentle ascent, br. 189. The Author 
 mentions that there is a broad way, and a narrow way, which were seen 
 by him ; the broad way is pleasant to the sight with trees and flowers, 
 among which vipers and serpents lurk ; the narrow way is of sad as- 
 pect until the eyes are opened to see that angels walk in it, 3477. 
 The Author also observed the common way by which spirits enter 
 into the other life, 6699. Ways, and paths, and streets in cities, appear 
 in the other life, and it is from their origin that ways denote truths 
 in the Word, 10,422. 
 
 WEAK [debilis]. External affections are weak compared with in- 
 ternal ; hence Leah, who represents the external affection of truth, had 
 weak eyes, which denotes similar weakness of understanding, 3820. 
 The spiritual man in certain states of temptation appears weak and sick 
 in spirit to those who are merely natural, 7217. 
 
 WEALTH [opes-]. See Riches. 
 
 WEANED, to be [ablactart]. To be weaned denotes to be sepa- 
 rated; in the passage explained it denotes the separation of the human 
 rational predicated of the Lord, 2645, 2647, 2649. A weaned child 
 and a sucking child denote the good of innocence in different degrees, 
 10,132. See Suckling, Nurse, Innocence. 
 
 WEAPON [telum]. See Bow. 
 
 WEARINESS. To be weary [lasstts] denotes a state of tempta- 
 tion coml)at, 33 1 8, 332 1 . My misery and the fatigue of my hands [fati- 
 gationem volarum mearum. Gen. xxxi. 42] denotes temptations, 4182. 
 Thirst and weariness for want of water (Ps. Ixiii. 1) denotes the state 
 ill which the deficiency of truth is the cause of anxiety, 8568. A de- 
 
 1321 
 
 gree of pam by mere weariness [tadiurn] is induced by certain spirits 
 whose quality is described, 5721. Evil spirits themselves suffer by 
 weariness [tadium] when not permitted to do evil, 7392. 
 
 WEAVER [textor]. The work of a weaver denotes what is de- 
 rived from celestial good, thus from the will, 9826, ill. 9915, 9942. 
 See Garment, 
 
 WEED [alffa]. See Grass. 
 
 WEEK [septimand]. See Numbers (seven). 
 
 W^EEP, to [yiere]. The voice of weeping and the voice of a cry 
 to be heard no more in Jerusalem denotes the cessation of what is evil 
 and false, 2240. To lift up the voice and weep denotes the extremity 
 of grief on account of the desolation of truths, 2689. To mourn and 
 weep has reference to the church in its state of night ; to mourn, on 
 account of lost good ; to weep on account of lost truth, 2910. Weep- 
 ing is predicated of both sadness and love, and of each it denotes the 
 highest degree; in the passage here explained, to lift up the voice and 
 weep, denotes the ardor of love, 380 1 ; compare 4354. To weep denotes 
 a last farewell, as in weeping for the dead ; here the signification of the 
 oak of weeping [ailon baccuth] is explained, 4565. Weeping denotes 
 the jast extremity of grief, and hence interior mourning, 4786, cited 
 6507. Weeping predicated of Jehovah, or God, denotes mercy, espe- 
 cially sh. by the passage which records how the Lord wept over Jeru- 
 salem, 5480. Weeping is the effect of mercy from love (3801, 
 5480 cited), 5693. Weeping denotes mercy and joy, for it is the 
 effect of mercy, of sadness, of love, and also of joy, 5873, cited 5927 
 — 5928, 6034. Weeping is the effect of affection as well as of mercy, 
 and hence it denotes affection, 5930. Weeping in the passage which 
 relates how Joseph wept for the death of his father, denotes sorrow, 
 here, because spiritual good cannot be elevated above the natural, 
 6500; see also 6507. Joseph weeping when he received the submis- 
 sive message from his brethren, and while he spoke to them, denotes 
 reception from love, and influx from the celestial internal into the 
 truths of the natural, 6566. See Wailing, Mourning, Grief. 
 
 WEIGHT [pondus]. Weight denotes state as to good ; measure, 
 as to truth, sh, 3104, 3405, 5658. Weight and measure, or gravity 
 and extension in the other life, are only appearances originating in states 
 of good and truth, 5658. The sacred weights of the Hebrews are 
 not clearly understood, but a shekel was probably the standard of 
 weight both for gold and silver, though subsequently it gave its name to 
 a coin ; twenty gerahs, or oboli, contained in a shekel has reference to 
 remains both of good and truth, 2959 ; but particularly 10,221, 10,222. 
 See Measure. 
 
 WELL, to do [bene/acere]. To do well, in the internal sense, is 
 to will well, 363; further ill. 3816, 4776. To do well denotes to sain 
 life, 4258. ° 
 
 WELL OF WATER [puteus]. See Water. 
 
 WENT [ivit]. See to go, to go forth. 
 
 WEST. See Quarters. 
 
 WHALE [cetus]. See Fish (40, 42, 991, 6693, 7293). 
 
 WHEAT [triticum]. Wheat and barley denote the nobler species 
 of good ; beans, pulse, etc., the less noble ; all these articles of food 
 being involved in the general signification of bread, 3332. Wheat and 
 
1322 
 
 WID 
 
 WIL 
 
 1323 
 
 barley denote the goods of love and charity; wheat-harvest, the pro- 
 ceeding state of love, sh. 3941. Wheat denotes good of the hiterior 
 natural ; barley, good of the exterior natural, 7602. It is repeated 
 that wheat denotes good of the interior natural, but here it is added that 
 spelt [zea] denotes its corresponding truth, 7605. Wheat and barley 
 denote goods ; the spike or ear, truths adjoined to good ; the sheaves, 
 such truths in a series and collection, 9295; further ill. 10,303. 
 Wheat denotes good ; the flour of wheat, its truth, ill. 9781 ; further 
 ill. 10,303. Wheat and barley in the ear denote good receiving and 
 received, ill. 10,669. Fields of wheat and barley appear among spirits 
 when the good of love and charity are discoursed of, 9139. See Uar- 
 VEST, Feasts, Flour, Bread, Tent {for shewbready 11). 
 
 WHEEL [rota]. Wheels denote the doctrines of natural truth, 
 2686. Noise of wheels, denotes sensual things and their fallacies pro- 
 moting the spread of falses, 6015. Voice of wheels, denotes doctrinal 
 truths, 8764. Wheels denote the power of progressing, which pertains 
 to the intellectual part, and hence the intellectual part itself as the 
 vehicle of doctrine, 8215; also the power of perverting and destroying 
 truths, 8215. See Chariot. 
 
 WHIRLWIND. See Storm. 
 
 WHISPERERS [susorrones]. Certain spirits described whose evil 
 character was manifested by whispering into the left ear, 4657. 
 
 WHITE. See Colours. 
 
 WHORE, WHOREDOM. See Harlot, Adultery. 
 
 WICKED, OR UNRIGHTEOUS [improbus-]. One that does 
 wrong (Ex. ii. 13) denotes, in the passage here explained one who is 
 not in the truth of faith, (J7Q^. In a second passage explained (chap. 
 ix. 27) it denotes malice, 7590. In Ex. xxiii. 1, 7, it denotes malig- 
 nity, 9249, 9264. ^ 
 
 WIDOW [vidua]. The fatherless, the sojourner, and the widow 
 are frequently named in series, and their signification falls into one 
 sense with the angels who understand thereby the subjects of the con- 
 junction of good and truth, 3703, 9200. Widows denote those who 
 are in a state of good but not of truth, or a state of truth but not of 
 good, 3703. To remain a widow in the house of her father denotes 
 alienation, viz., of the internal representative church, from the Jewish 
 church here treated of, 4844. Widows denote those who are in truth 
 without good, and still desire to be in good, and to be led by it to truth; 
 orphans, those who are in good and not in truth, and by truth are led 
 into good, sh. 4844. In the opposite sense, orphans denote those who 
 are not in truth, because not in good and who are in the false, 4844. 
 In a good sense widows denote those who are led by good into the 
 truth of intelligence, 4844. Paupers, widows, and orphans denote such 
 as know and believe in their hearts that of themselves they possess 
 nothing good and true, but that all is the gratuitous gift of the Lord, 
 5008. The signification of widows in the two senses, the spiritual and 
 the celestial, is explained ; in the spiritual sense, they denote such as are 
 in good without truth and still desire truth ; in the celestial sense, those 
 who are in truth without good and desire good ; in this passage, an ex- 
 planation is given of the Lord's words concerning the widow of Sarepta, 
 9198. When sojourners, orphans, and widows, are named, they denote 
 variously, those who are within the church, and the reciprocal conjunc- 
 
 tion of good and truth of which they are the subjects, 9200. Briefly 
 orphans and widows denote the desire of truth towards good and of 
 good towards truth, 9206, 9207. ^ 
 
 WIFE [wj7or]. Woman and wife denote the church (from the nro- 
 pnum), 252, 253, 749, 770; also the perverse churchSo9. wCn 
 tluTy 'l^^f "b^d by man {vir) and wife, the former signifies the 
 intellectual, the latter the voluntary principle; when by man {homo) and 
 w fe, the former signifies the good of love, the latter the truth of faith. 
 I r lu ?^ T" ^^T'^^ ^^^ essential of the church is signified, and 
 by wife the church Itself, 915. In the opposite sense husband signifies 
 evil and wife the false principle, 1369. By wife in general is signified 
 truth conjoined to good, 1468. Husband and wife have the same 
 signification as man {homo) and wife, 2517. Sarai, as a wife, is spirit 
 tual truth, Abraham, as a husband, celestial good, 2517, 2554 Wife 
 IS spiritual truth, and man {vir) celestial truth, ill. 2533. Haear, the 
 handmaid of Sarai, was given to Abram for a woman, not for a 
 wi e, because a handmaid denotes the affection of truth in the exter- 
 nal or natural man, not in the internal, where alone truth and good are 
 ''°TTTi*"Ace%^'^'''"i^ marriage, 1907, 8995. See Marriage (28). 
 WILD ASS [onaffer]. A wild ass denotes rational truth, the quality 
 ot which, without good, is here described, 1949—1951 2702 See 
 
 ISHMAEL. 
 
 WILD BEAST [/era] Beasts and wild beasts denote affections 
 and lusts, evil with the e,a and good with the good, 45, 46, 142, 1 43. 
 246, / 1 9, 7/4, 7/6, 987. Wild beasts of the land denote cupidities and 
 pleasures, 4a; see below 1029. Wild beasts of the field denote the 
 affections of the external man, 194. He is called a wild beast, or said 
 to live as a wild beast, m whom the external is separated from the internal. 
 w?iT' ? f^''*' the external man has a similar nature, 272, 908. 
 \\ lid beasts denote living spiritual good ; beasts, natural good; creep- 
 ing reptiles, sensual and corporeal good ; the reason of the higher signi- 
 fication of wild beast explained, 774. 841. 908, cited 1006. Befsts 
 denote cupidities; wild beasts, pleasures, 803. When wild beast does 
 not signify what is Imng, it denotes the more or less vile affections, 
 such as resemble the ferine nature, but according to the subject predil 
 cated; when an individual man is treated of, it denotes his external 
 affection ; but when a whole society, it signifies those who are not of the 
 church, 1006. particularly 1030; see below 9335. An evil wild beast 
 
 .iTl^y}"""' f '"'\ ^^?.\ ^^^^ ^'"^'^ ^^ '^' ""^^ denote infernal 
 spirits. 4171. An evil wild beast denotes the life of lusts, 4729. 4776 
 
 Wild beast of the fields denotes evil in the church, 5113. An evil 
 wild beast denotes what is false from evil, 5536, 5828. Evil wild 
 beasts (sent as a scourge) denote the punishment of evil from the 
 talse; a plague, in the same connection, the punishment of evil from 
 evil ; and punishment involves damnation, sh. 7102. Beasts of the 
 flock denote affections of internal good and truth; beasts of the herd, 
 affections of external good and truth ; wild beasts of the field, the de- 
 lights ot external truth, or those who are in such delights, 9276 The 
 wild beasts of the field being multiplied, denotes the flowing-out of 
 fa ses from the delights of the love of self and the world ; passages 
 cited concerning the signification of beasts and wild beasts^ 9335. 
 Wild beasts (because they denote falses) denote the well-disposed Gen- 
 
 I 
 
1324 
 
 WIL 
 
 WIN 
 
 1325 
 
 tiles who are in falses, but not in falses from evil, 9335 end. As to ani- 
 mals in general, 9391. See Beast. 
 
 WILDERNESS [desertum]. 1 . A wilderness (a fountain of waters 
 there) denotes that truth which as yet has but little of life, 1927. The 
 signification of a wilderness is sh. and ill., where Islimael is treated 
 of; he, dweUing in a wilderness, denotes the obscure state of the spi- 
 ritual compared with the celestial, 2708. In general, a desert or wilder- 
 ness occurs in two senses : — I. It means a place but Httle cultivated 
 and with few inhabitants, in which case it denotes the state of those 
 who have but little of spiritual life and light. 2. It also means in the 
 original, a place altogether waste and uninhabited, in which case it de- 
 notes a state of vastation as to good, and desolation as to truth, both 
 gh, 2708. When a wilderness occurs in the latter sense, it is predi- 
 cated of two classes of persons, viz., of those who arc vastated and 
 afterwards reformed, and of those who cannot be reformed, sh. 2708. 
 The journeyings and wanderings of the children of Israel in the wilder- 
 ness denote the vastation and desolation which are sufl'ered before re- 
 formation, and hence temptations, 2708, 6828. The church is called a 
 desert when truth is vastated ; the words of the Lord explained (Matt, 
 xiv. 26) ** If therefore they shalt say unto you. Behold he is in the 
 desert, go not forth," 3900. * The desert of the sea (Is. xxi. 1) denotes 
 the vanity of those sciences which are of no use, 3048. A desert or 
 wilderness is of wide signification; where Joseph put into a pit in the 
 desert is treated of, it denotes the church destitute of good and truth, 
 or in which there is no truth because no good, and therefore falses, 
 4736. The twofold signification of a desert explained above (2708) 
 is repeated in a summary, and it is here added that it denotes a state 
 of temptation, or that state in which the influx of truth and good is 
 obscured by what is evil and false; passages cited concerning the Is- 
 raehtes in the desert, 6828. The desert first spoken of in reference to 
 the departure of the Israelites from Egypt, denotes an obscure state 
 of the life of truth, but still in the process of removal from falses, 
 briefly, the truth of faith in obscurity, 6904, 7313. A desert denotes 
 a state of ignorance as to good and truth; waters in the desert, know- 
 ledges of good and truth given, 6988. A desert denotes a state of 
 whfch little vitality can be predicated, (1927 cited) in which there is no 
 good and truth (4736 cited); here, in which there is no conjunction 
 of truth immediately from the Lord, with truth received mediately, 
 70.55; further «7/. 7058. The people being led about by God in the 
 wilderness for a period of forty years, denotes the state of temptations 
 undergone in order to confirm the truths and goods of faith, sh. 8098. 
 Manna given in the wilderness along with the dew denotes the good of 
 truth in its first formation, in the voluntary part, and therefore the new 
 will given by undergoing temptations, 8457. The wilderness of Sinai, 
 particularly, denotes the state of good in which the truths of faith are 
 not yet implanted, or the new will not yet formed by the truths of 
 faith, 8753. A wilderness denotes generally, the extreme or ultimate in 
 the man of the church, thus the sensual part and its delight, destitute 
 of truth and good, 934 1 . Cited, that a desert denotes a state with- 
 out the truth and good of the church, 10,402. For particulars concern- 
 ing the Israelites in the desert, see to Journey (p. 457), Manna (p. 
 675), Moses (17, 21). 
 
 2. Description of a Wilderness in the other Life, and of the Jewish 
 robbers who dwell there, 940, 941. 
 
 WILL. See Understanding. 
 
 WIND [yentus]. The spirit or life is likened to wind, because the 
 respiration of man corresponds to his life of love and faith, 97 Spirits 
 good and evil, are not only compared to winds, but they are called 
 winds; here the companies of evil spirits called the east wind are des- 
 cribed, 842; also how societies ill consociated are dissipated by winds 
 2128. A wind denotes phantasies; an east wind cupidities, sh. 5215! 
 The four winds (Matt. xxiv. 31) denote all possible states of good 
 and truth, 4060 end, 9642 end. The east wind which brought the 
 locusts, denotes destrnction by means of influx ; the west wind which 
 f " o tl P*"8"^^^, '?^"sts to cease, the end of that influx, 7679, 
 7^{)Z. Ihe east wind denotes destruction in both senses, here the de- 
 struction of what is false, 8201. The wind of the nostrils of Jehovah, 
 and the wind or breath of Jehovah, denote Hfe from the divine, the life 
 
 wlv^\?.w"r5:'"' *^-,^2^6- See Spirit, Influx, Quarters. 
 
 V^INUOW [fenestra]. A window denotes intellectual sight, and 
 derivatively the truth of faith, 652, 655, 863. Three ranges of win- 
 dows, as in the temple of Jerusalem, denote intellectual sight in three 
 degrees, 655, 658, 3392. To look out of a window denotes to perceive 
 or regard by internal sight ; in the opposite sense, it is by reasonings, 
 
 ^'' '"IfrtxTr. ^^^^^^* ^° ^^^^^"^y *''"^^'S' *^- 33^1 ; cited 5135. 
 
 WINE [yinurn]. Milk and wine denote celestial and spiritual 
 nourishment, 680. Bread and wine denote charity and faith, resnec- 
 tively. 1070 1071, 1798. Bread and wine in the Holy Suppe^ sjnlfv 
 the love of the Lord towards the whole human race, and reciprocal lov'e 
 on the part of nrian ; thus, they involve in their signification all that 
 
 7*o«T,'^''°*'^ \t^ f^'i:^^^ ^"^ '^""^^^^ °^ ^^^ Jewish church, 
 1/98 2l6o; sh. 4211, 4217, 4735. Partaking of bread and wine in 
 
 the Holy Supper denotes communication, appropriation, and coniunc 
 
 tion, VIZ of celestial and spiritual good, the same as in the suppers 
 
 and feasts of the ancients. 2187, 2343, 3513, 3596. An odour as of 
 
 wme IS sometimes perceived, in the other life, from the sphere of those 
 
 who are i" the good of charity, and in faith, 1517. When wine is 
 
 read of in the Word (by men in the world) the angels perceive spiritual 
 
 love, or love to the neighbour, which is signified by wine, 3316. Where 
 
 the signification of eating and drinking is treated of, it is dr. stated that 
 
 wine denotes truth from good, 3570. Corn and new wine being named 
 
 Q^'-lfn /; ?^''' ^^"""J^? "^^"'^^ Sood, and new wine natural truth, sh, 
 d.ibO, 5117. Bread in the Holy Supper denotes celestial love; wine, 
 spiritual love; and to eat and drink the appropriation of these, 4211 
 Wine has a specific meaning distinct from the blood of grapes, but bv 
 both are denoted holy truth from the Lord, which is called wine when 
 predicated of the spiritual church, and the blood of grapes when pre- 
 dicated of the celestial, 5117. By a simple conversion of the terms, 
 wine denotes spiritual good; blood of grapes celestial good, 5117. 
 Wine of their drink-off-erings (in the Jewish ritual) being mentioned, de- 
 notes the truth of faith derived from the good of love in worship, 
 3943; wh.ch is the same as spiritual good, 4581. In the suprem^e 
 sense, wine denotes divine truth from the divine good of the Lord ; in 
 the internal sense (relative to man) the good of neighbourly love and 
 
1326 
 
 WIT 
 
 WOO 
 
 1327 
 
 the good of faith, 6377- In the opposite sense, wine denotes what is 
 false, and new wine, or must^ evil produced by the false, 2465 — 24 CG. 
 In the same sense, wine of fornication or whoredom is mentioned to 
 denote what is false, originating in the perversion of truth, 8904. See 
 on this subject Drunkenness ; and for the further signification of 
 bread and wine, their use in the ritual, see Supper. 
 
 WINE, NEW \miistum]. See Wine (3580, 2465). 
 
 WINGS [o/<«]. Birds, according to their species, denote spiritual 
 truth; flying things, natural truth; winged things, sensual truth, 776, 
 777. Wings were attributed to the horse Pegasus, because wings de- 
 note spiritual truths, and a horse the understanding in man, 4966, 
 7729 end. Wings denote spiritual truths; an eagle, the rational mind 
 as to truth; to be borne on eagle's wings, therefore, denotes to be ele- 
 vated by truths to celestial light, 8764. Wings denote spiritual truths, 
 because birds in general denote thoughts, 8764. Wings also denote 
 powers, which are predicated of spiritual truth, and are derived from 
 its good, they are analogically the same as the hand or arm of a man, 
 8764,9514. Wings denote spiritual truths; truths of faith; truth 
 divine, sh, 8764. The wings of the cherubs (in Ezekiel) especially, 
 signify divine truth; their position, one touching the other, the consocia- 
 tion of all in the divine; their sound, like the sound of many waters, the 
 quality of divine truth in heaven, 8764; compare 9741. The wings of 
 the cherubs made for the. mercy seat denote truths of faith derived from 
 good ; their being expanded upwards denotes elevation to the Lord by 
 such truths, ///. 9514. The parable of two great eagles with great wings, 
 etc. (Ezek. xvii. 3 — 7), denotes the spiritual church, internal and ex- 
 ternal, described as to the truths of faith, 8764; compare 10,199, where 
 alee sunt vera interiora is probably a misprint. In the opposite sense 
 wings denote falses ; the wings of locusts (Rev) falses combating with 
 truths, 8764 end. 
 
 WINTER, denotes a life of no love, 34. See Cold. 
 
 WISDOM [sapieniia\ Intelligence is predicated of the under- 
 standing; wisdom of the will, or the reception of the good of love, 
 5070. For particulars, see Understanding (9). 
 
 WITCH [jjrcestiffiatrix]. See Magic. 
 
 WITH. Difference between in and with in the spiritual sense, 
 5041; see also 1009. 
 
 WITNESS, EVIDENCE, or TESTIMONY [testimonium]. Tes- 
 timony denotes good confirmed by truth and truth derived from good, 
 for which reason the decalogue is called a testimony, 4197; see also 
 1038, and other passages cited in Covenant. The decalogue laid up 
 in the ark called a testimony, denotes the divine presence in the Word, 
 thus, the Lord as to holy divine truth, br. sh. 8535; particularly 9503. 
 The witness or testimony of a lie, called also the testimony of vio- 
 lence, denotes the confirmation of the false, 8908. Thou shalt not 
 answer to thy neighbour with the testimony of a lie, denotes that good 
 may not be called evil, nor evil good, neither may truth be called false, 
 nor the false true, 8907, 8908. 
 
 WITNESS, a [testis]. The heap of stones raised up by Jacob and 
 Laban called a witness (Gen. xxxi. 47) denotes the confirmation of 
 good by truth, and of truth from good, sh. 4 1 97. The two witnesses 
 (Rev. xi.) denote good that produces truth, and truth that proceeds 
 
 from good, 4197. Two or three witnesses were necessary to establish 
 a fact m the representative church, because many truths (not one 
 merely) are essential to the confirmation of good, 4197. The Lord 
 himself is called a witness, because he is divine truth, 4197; see also 
 8535, 9503 cited in the preceding article. 
 WIZARD [prcestigiator]. See Magic. 
 
 WOLF [lupus]. There are spirits called wolves, from whom some, 
 who are admitted into heaven, appear to be snatched, 2130. A wolf 
 and a lamb, named together in the Word, denote those who are in in- 
 nocence and those who are against innocence, 3994, 10,132. A wolf 
 denotes the avidity or lust of rapine; but in a good sense (where Ben- 
 jamm is called a wolf) the avidity of snatching away and liberating the 
 good, ^r. ///. and «A. 6441. 
 
 WOMAN [mulier]. Woman and wife denote the church as ac- 
 cepted by the proprium, 252, 253, 749, 770 ; also the perverse church, 
 Tu T • ^^^^ °^ ^^*^ woman denotes the faith of the church, 255. 
 The Lord is called the seed of the worpan, not only because he alone 
 IS the source of faith, but because he was born of woman, 256. A 
 woman, named in the Word, denotes the affection of truth, 5946. A 
 woman denotes good, or the affection of charity, that is, when the spi- 
 ritual church is treated of, 6014, 8337. A woman of a servant (mean- 
 ing his wife) denotes delight predicated of the external man, 8979 
 8980: see Wife (1907, 8995). A handmaid and a female denote 
 the affection of truth with a difference as applied to those who are in 
 truths and not in affection, and those who are in the affection of truth, 
 8994. A woman denotes the good of faith, 9065. The Author men- 
 tions old women, who, being good affections, return to their spring-tide 
 beauty m the other life, and become angels, 553. Woman from her 
 very nature is affection, and is so physically constituted that the will 
 prevails over the understanding, ill. b^S. See Female. 
 
 WOMB [uterus]. To open the womb denotes to give the faculty 
 of receiving and acknowledging the goods of truth and the truths of 
 good, 3967, 4918, 8043. The womb itself denotes where good and 
 truth he conceived, 4918. Seed denotes the truth of faith; the con- 
 ception of seed, its reception; gestation in the womb, its production, 
 4904. Womb denotes the inmost of conjugial love, in which is inno- 
 cence, hence it corresponds to conjugial love, 4918, 6433. The womb 
 denotes the church in which the marriage of good and truth is con- 
 summated, 4918. To come forth from the womb is to be re-born 
 or regenerated, that is, to be made a church or internal man, 4904, 
 4918, 8043, 9042. To be in travail denotes the production of the o-ood 
 and truth of the church, 4919. On account of this signification the Lord 
 is called the maker and former from the womb, that is, he regenerates 
 man, sh. 8043. A woman said to be with child denotes the formation 
 of good from truth; said to carry in the womb, the initiation of truth 
 into good, 9042. By Jehovah shutting up the womb is signified 
 sterility in regard to the doctrine of faith, 2586, 2588. Qy an abortive 
 womb, the perversion of good and truth, 9325. See to Conceive, 
 Nativity, Generation, to Bring forth. 
 WONDER. See Miracle (5). 
 
 WOOD [lignum]. 1. Signification of Wood. Gold, brass, and 
 wood have reference to the voluntary part, or to celestial things; silver, 
 
 vol. II. • Y Y ' 
 
 Ij 
 
1328 
 
 WO R 
 
 iron, and stone to the intellectual part, or to spiritual things ; each in 
 three degrees, sh. 643. The several kinds of wood denote good in the 
 lowest degree, 643. Wood denotes good, and the house of God was 
 constructed of wood in the most ancient times; but stones denote truth 
 and the temple was constructed of stone, ill. 3720. Wood denotes 
 good; here the passage is explained where it is said Jehovah showed the 
 wood (or tree) to Moses, (Ex. xv. 25,) 8354. Wood and stone named 
 together denote the good of charity and truth of faith, 7328. 
 
 2. Gopher Wood. Gopher woods, of which the ark was made de- 
 note concupiscences, being of a sulphurous nature, 640 — 643. 
 
 3. Shittim Wood, or the wood of Shittah, denotes spiritual good, 
 9472; for further particulars see. Shitttm wood. 
 
 4. To Cut or Cleave Wood, to Arrange Wood. To cut or cleave 
 woods, denotes the merit of justice; different kinds of wood, varieties 
 of good predicated of works and of justice, 2784. Woods prepared for 
 the altar denote the merit of justice; the arrangement of the same upon 
 the altar denotes the adjunction of merit to the divine human, 2812. 
 To cut wood in the spiritual sense is to put merit in works, cited 901 1. 
 To cut wood in a forest denotes disputation in the church concerning 
 the good of merit and like subjects; passages cited, 901 1. 
 
 5. Spirits who appear to cut Wood. They who regard their works 
 as meritorious appear to cut wood; their quality, i//. 1110; further 
 particulars, 4943, 8740. 
 
 6. Whoredom with Stone and Wood (Jer. iii. 9), denotes the perver- 
 sion of the truths and goods of external worship, 2466. 
 
 WOOL [lana\ Hair like white or clean wool, denotes divine 
 truth, which is called white or clean because from good, 3301. The 
 wool of she-goats denotes the ultimate degree of innocence, associated 
 with ignorance, as with the Gentiles; otherwise called the good of in- 
 nocence in the external or natural man, 3519, 7840; particularly 9470. 
 A garment of mixed wool and Hnen was not permitted to be worn, be- 
 cause wool denotes truth of the good of love, which is celestial ; and 
 linen, truth of the good of faith, which is spiritual ; and the celestial and 
 spiritual are distinct, 9470 end. See Linen, Silk, Garment. 
 
 WORD. I. The Necessity of the Word, From the light of 
 nature alone, without a revelation, man could know nothing whatever 
 of the Lord, of heaven, of hell, of the life after death, and of the 
 divine truths by which he may be led to eternal life, 8944 ; also in 
 series with the doctrine of charity and faith, 10,318—10,320. This is 
 evident from the fact that many, even among the most learned, do not 
 believe in these truths, even though they were born and educated where 
 the Word is extant, 10,319. For the reason here stated a revelation 
 was necessary, as a common medium conjoining heaven and earth, be- 
 cause man was born for heaven, 1775; see below, 9212, 9216. Accord- 
 ingly, there has been a revelation of some kind in all ages; see below (35). 
 Note: as the Word treats in the internal sense of the Lord and his 
 kingdom, and the necessity of the Lord's birth into the world is inti- 
 mately connected with the necessity of the written Word, the reader is 
 referred on this subject to the passages cited in Lord (21). 
 
 2. The use of the Literal or External Sense of the Word. The 
 Word as written is susceptible of various interpretations, and even 
 heresies may be confirmed from it, nevertheless, the external sense 
 
 WOR 
 
 1329 
 
 serves for the initiation of the simple into the internal, 4783 The 
 external sense serves for the reception of the internal, and thus for the 
 conjunction of heaven and earth, when the Word is read with holv 
 reverence by the good, 6789. The literal sense is necessary in order to 
 express spiritual ideas, which could not otherwise be apprehended 
 by human understanding; by the two senses also there is communion 
 between angels and men, 6943. Without the Word in both senses, or 
 without revealed truth, there could be no conjunctionof heaven with earth 
 A ^*a?u"^ conjunction the human race would perish, 9212 end 9216 
 end. The word m the letter is not annihilated, but is confirmed by the 
 internal sense and as to every tittle is holy and divine, ill, and sh. 
 9349; and references to the same passage cited below (39). The 
 Word m the literal sense is the support or ultimate in which the in- 
 teriors close, or the foundation upon which they rest; thus, it is 
 Divme truth in the ultimate of order, and is of the same necessity as 
 a foundation to a house, 9430, 9433, 10,126. 
 . 3. The Inspiration of the Word. After briefly describing the 
 wonderful contents of the Word, and their manifestation in the other 
 life by the opening of ideas, it is added that every iota of the Word is 
 divinely inspired, 1870. The opinion commonly held concerning the 
 inspiration of the Word is alluded to; how inconsistently it is affirmed 
 that every iota of the Word is inspired, while no other sense than 
 the historical, and the application of that sense to doctrine, is educed 
 trom It, 1886. The inspiration of the Word involves a total difference 
 between the sense of the letter and the internal sense, ill. 1887 An 
 example is given of the wonderful fulness of meaning in the internal 
 sense the arcana of which are often inexplicable except by angelic ideas, 
 which do not fall into words but into the sense of the words, 1955 end 
 Ihe internal sense is briefly described as the inspiration of the Word-* 
 it is here added, that inspiration is not dictation but influx from the 
 JJivine, and that such influx passes through the heavens into the worid. 
 9094 end. The inspiration of the Word extends to every syllable 
 indeed to every tittle of its contents, 9198 end, 9280; compare 7933, 
 
 Ai w ''^^^^^•. ^"^ ''"^ ^* ^^'^ ^^y ^"°^s "^ ^h«t the inspiration 
 ot the Word consists, or wherein lies its Divine [authority! but it con- 
 sists m the spiritual and celestial sense to which every tittle of the 
 letter corresponds, ill. 9280. For further particulars, see Inspira- 
 
 TION. 
 
 4. The Internal Sense contained in the Word. In the Word there 
 is an internal sense, called the spiritual sense, which is now revealed 
 trom the Lord, which is adapted to interior states of perception, and is 
 represented to the life in the worid of spirits; variously, .A. and ill. 
 
 \7.i' ^V^^.n^';.!^'^' ^2^' ^^'^^ ^1^3' 1403-1406, 1408, 1409, 
 502 end, 1540, 1659, 1756, 1783, 1807; seriatim, 1767-1776 
 
 i^^T^i r^u '^^^ internal sense, is the life and soul of the Word, 
 c u ^I'j J internal sense is contained even in the historical books 
 ot the Old Testament every particular of which involve arcana respect- 
 ing the Lord and eternal life, and concerning the regeneration of man, 
 1-4, /55 end, 937, 1502. The internal sense is the Word of the 
 Lord in the heavens, 1887 end. The existence of the internal sense is 
 affirmed, and its quality shown, 1965, 1984, etc., cited below (18). 
 Ihe Jews and some Christians have entertained a vague idea of a sense 
 
 Y Y 2 
 
 11 
 
 pi 
 
 f 
 
1330 
 
 WOR 
 
 WOR 
 
 1331 
 
 in the Word which they call Mystical; hut the mystical sense is really 
 the spiritual and celestial sense which treats of the Lord, of his king- 
 dom, and of the church, ill. 4923. The historical sense is not divine, 
 as such, but from the fact that what is spiritual and divine is contained 
 in the historical narrative, and this spiritual and divine sense, treats 
 not of persons and circumstances, but of good and truth, thus, of the 
 Lord's kingdom, 4989. That there is an internal sense in the Word, 
 may appear from the prophecies of Israel concerning his sons, consider- 
 ing that nothing happened literally as he predicted; but first it is re- 
 marked (6306 end) that he spake from the prophetic spirit on account 
 of the internal sense, 6333, 6361, 6415, 6438, 6444. There are some 
 passages in the Word to which no sense can be assigned unless it be 
 the internal, sh. 8398 end. The Word is written by mere correspond- 
 ences, and all the miracles were done by correspondences, which have 
 force in heaven; such correspondence is the cause of conjunction be- 
 tween heaven and earth by means of the Word, 8615. All things in 
 the Word have an internal sense, because the Word as truth divine 
 descended from the divine through the heavens, and in this internal 
 fulness its inspiration consists, 8920, 9094 end. In the sense of the 
 letter there is a spiritual sense; in this again, a celestial sense; and in- 
 mostly, the divine itself, ill. 9407. 
 
 5. That the arcana of wisdom revealed by the Internal Sense are 
 innumerable, 167, 937, 1502. The wonderful contents of the Word 
 are perceived with ineffable variety and beauty by the angels, 167, 
 1767, 1768. The Word throughout is replete with celestial and spi- 
 ritual ideas, 639, 680. Even every expression of the Word opens to 
 interior ideas, the representation of which before spirits and angels is 
 attended with ineffable delight, 1869, 1870. The infinity of truths 
 contained in the interior senses of the Word is shown from experience, 
 and more especially ill. by the Lord's Prayer, 6617, 6719, 6720. See 
 Idea, Inspiration, Perception (25), Thought, Memory, to 
 
 Open (4). 
 
 6. That the Internal Sense is especially for Angels, but it is also 
 for men. This results from the whole tenor of the passages cited, see 
 especially those under numbers 2, 3, 7, 16, 17, 18, 26, 28, 29, 30, 39, 40. 
 
 7. The style of the Word and its External Sense. The Word as 
 to the sense of the letter is written by mere correspondences, thus, by 
 such things as represent and signify spiritual and celestial things; 
 briefly, all things in the letter of the Word are representative and sig- 
 nificative, 1403, 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 
 2179, 2763, 2899. Even all the historical of the Word are represen- 
 tative' and significative, that is to say, the historical circumstances are 
 representative, and the words themselves significative, 1540, 1659, 1709, 
 1783, 2310, 2333 end, 2607, The representatives of the Jewish 
 church and of the Word, derived their origin from the significatives of 
 the ancient church, and these again from the most ancient, 920, 1756, 
 2897, 2898, 3432. There are four styles in the Word: — .1 The most 
 ancient style in which things are described under types in the form of 
 history. 2. The ancient style, really historical, but still representative. 
 3. The prophetical, derived from the style of the most ancient church, 
 but externally unconnected in series. 4. The style of the Psalms, 
 which is intermediate between the prophetical style and common dis- 
 
 course, 66, 1139; further, as to the most ancient style, 605, 1756. 
 The literal sense of the Word, especially of its historical parts, serves 
 as a field of objects in which angelic ideas may be contemplated, br. 
 exemplified, 2143. The arcana of the spiritual sense, though contained 
 under the historical expressions, hardly appear in the letter; they are 
 also less evident in the historical parts than in the prophetical, 2161, 
 2176. The style of the Word is such, that the subject treated of in 
 the internal sense can be known from the expressions predicated, which 
 differ according as the sense is celestial or spiritual, 27 1 2, particularly 
 at the end; see below, 4502. The twofold manner of expression in 
 the style of the Word, has reference to the distinct series of the celes- 
 tial and spiritual, or to the marriage of good and truth, as shown in 
 the passages cited below (19, 20); but observe, that two expressions 
 sometimes occur with another object, viz., to distinguish between the 
 common or general state treated of, and somewhat more determinate 
 involved in the common state, 2212. There is sometimes a kind of 
 reciprocation of good and truth expressed in the Word, viz., where the 
 double expressions are used, and placed in opposition, examples, 2240 
 end. Sometimes two or three persons are named in the letter, or two 
 divine names are used, when only one is meant in the internal sense, 
 wherein the Lord is treated of, 2663, 3035. In general, words and 
 things have a signification according to the subject predicated, thus, 
 the meaning in the internal sense changes within certain limits, of 
 which an example is here given, 4502. For the most part the Word, 
 in form, is exceedingly natural, and were it otherwise it would not be 
 received; the learned much deceive themselves who fancy they could 
 accept spiritual truths if they were exposed nakedly, 8783. 
 
 8. Appearances and Fallacies in the Word. In the Word many 
 things are expressed according to appearances, 589, 626, 735, 926, 
 1838, 1874,2242, 2520, 6839. Fallacies and appearances of truth 
 derived from the Word, are miraculously adapted by the Lord to the 
 reception of celestial truths from himself, thus they are accepted as 
 truths, 1832, further ilL 2715. Unless the Word were written accord- 
 ing to appearances it would not be received and acknowledged, 2242, 
 2520. Unless the doctrines of the Word were expounded rationally, 
 and indeed sensually, they would not be understood, thus, unless ap- 
 pearances were allowed, 2553. Appearances of truth in the Word are 
 not from the divine, but from a human origin; hence is doctrine, 2719, 
 2720. Even the Lord when he was in the world, taught according to 
 the apprehension of the people, though he thought from a celestial and 
 spiritual ground; hence it is, there is an internal sense in his words, 
 and yet they often express but apparent truths, 2520, 2533. A dif- 
 ference is shown between those who simply believe what they find in 
 the Word, and those who use its apparent truths to confirm false prin- 
 ciples; hence it is shown, that it is not hurtful to be in fallacies, or even 
 in falses, if there be innocence in them, 589, 735. Further particulars 
 in Truth (13), Doctrine (6). 
 
 9. The opposite sense of expressions in the Word. Most of the 
 expressions of the Word have an opposite sense because, prior to the 
 possession of the land of Canaan by the posterity of Jacob, it was in- 
 habited by nations who represented falses and evils, 4816; compare 
 4502, cited above (7); and see Opposites 
 
 
1332 
 
 WOR 
 
 I; 
 
 10. Apparent Repetitions in the Word, As to expressions and 
 clauses being repeated, see below (19). Sometimes the narration of 
 circumstances is repeated, in which case another state is treated of, 
 734. 
 
 11. Names in the Word, The Author speaks of the ineffable 
 variety and beauty with which the Word opens, exhibiting celestial and 
 spiritual ideas in series, even when nothing is mentioned in the letter 
 but names, 1224, 1767, 1708. Mere catalogues of names denote 
 things in series in the internal sense, 1224, 1767, 1888, 2592, 8398. 
 Other writers besides those who wrote the Word acquired the art of re- 
 presenting things by names, of which some examples are here given ; 
 but there is this great difference between any writings of the ancients 
 and the books of the Word; that the latter represent the celestial and 
 spiritual things of the Lord's kingdom in continual series, even by 
 names, 4442. See Genealogy, and concerning the generations of the 
 Edomites, Esau (3), p. 164. 
 
 12. The Prophetical parts of the Word ; first, see above, where the 
 four styles of the Word are indicated (7), 66. The internal sense is 
 more apparent in the prophetical, than in the historical parts of the 
 Word, 2161, 2176. The prophetical parts of the Word would in very 
 many passages be of no use, unless they contained the internal sense, 
 examples, 2608. In the prophetical parts of the Word there are gene- 
 rally two expressions in the letter, one relative to good, the other to 
 truth, 2712, and other passages, cited below (19). For further parti- 
 culars see prophets and prophecy ^ in the article on Inspiration (3). 
 
 13. The Historical parts of the Word. The internal sense is seen 
 with greater difficulty from the historical parts of the Word, because 
 the difference between the two senses is so great, 6597. Angels under- 
 stand the historical relations of the Word spiritually, 6884. The his- 
 torical form in which the creation is related in the first chapters of 
 Genesis, is a made history, assumed for the expression of heavenly and 
 divine things, ill. by some particulars, 8891, 9942. This style of 
 writing is continued from the first chapter of Genesis to the account of 
 Eber, where actual history commences, that history being in like man- 
 ner representative, 1403, 1409. There is a sense' in the Word which 
 the author calls the Internal Historical, for an exemplification of which 
 see an important collection of passages under the head of Jew (6). 
 
 14. The Word described as the Law and the Prophets, By the 
 law and the prophets, or Moses and the prophets, are meant the his- 
 torical and prophetical books in the complex, which are enumerated, 
 2606. See Law, Moses. 
 
 15. The Representatives of the Word. The origin of the represen- 
 tatives in the Word and in rituals is explained ; briefly, they were first 
 derived from the representative visions and dreams of the men of the 
 most ancient church, 2179. The representatives and significatives of 
 the Word are derived from similar things seen in the other life, and 
 also from correspondences, ill. 2763. The Word is written throughout 
 by correspondences, and by representatives of celestial and spiritual 
 things, the diflerence ill. 2763. Because the letter of the Word con- 
 sists of the representatives of spiritual and celestial things, it is called 
 heaven in ultimates, 10,126. Further particulars in Representa- 
 tion (14). 
 
 \V O R 
 
 1333 
 
 16. 7'he difference between the External sense and the Internal. 
 The Word is so different in the internal sense, because it comes from 
 the Lord through heaven, and is designed in the internal sense for 
 angels, and in the external for men, thus it is the uniting medium be- 
 tween angels and men, 2310. The internal sense is designed for spirits 
 and angels, because their ideas are also spiritual, ill. by examples, 2333. 
 Many things in the internal sense of the Word are understood only by 
 angels, because they can only be manifested in the light of heaven, not 
 in the light of the world, 2618, 2619, 2629, end. The sense of the 
 letter does not come to the apprehension of angels, for whom the in- 
 ternal sense is given; thus they know nothing of persons and places, etc., 
 1929, 2015; see 1887, cited above (3). In its internal sense the Word is 
 a glory, in the external sense a cloud, Preface before 2135; 6343, end. 
 The internal sense is for angels, and they find ineffable wisdom where 
 man, reading the letter, sees only what is of trivial import, 2540, 2541, 
 2545, 2551, 2574 ; see 2157, 2275, cited below (29). Many things in 
 the literal sense appear not divine, for example, the civil laws, yet from 
 the internal sense it manifestly appears that even these passages are 
 divine, 8971. Things in the internal sense appear unconnected, but 
 in the internal sense they appear in connected order, and in beautiful 
 series, 9022. Things in the external sense are often inconsistent and 
 contradictory, the true consistent doctrine of the Church being in the 
 internal sense, 9025; see below (40), where the same passage is again 
 cited. The great difference between the external and the internal sense 
 is further illustrated by the difference between external and internal 
 thought, and the conjunction of the two senses by their correspond- 
 ence in every particular, 9396. See External, Internal. 
 
 17. The Internal Sense of the Word seen from the External; Illus- 
 tration from the Word. An explanation is given of Gen. xv. 5 ("look 
 towards heaven," etc.), as signifying from external things to see internal, 
 and from the literal sense of the Word those celestial goods and truths 
 which are in the internal sense, 1807. Where the different perception 
 of the Word, by men of diverse genius, is treated of, it is remarked, 
 by way of illustration, that if the man of the most ancient church had 
 read the Word (as we have it), he would have seen the internal and 
 celestial sense in clearness without previous instruction; whereas the 
 man of the ancient church would have perceived it from previous know- 
 ledge, and the man of the Jewish church would be incapable of seeing 
 it at all, 4493. Where the reception of truths is treated of, it is ex- 
 plained that the man who is in good, thinks spiritually, thus according 
 to the internal sense of the Word, even though ignorant of the fact, 
 5478. When those who are in good read the Word with holy reverence, 
 internal truth flows in, and is conjoined with external, man being igno- 
 rant of it, 6789. The influx of the Word with those who are in good, 
 or the affection of truth, is further described as the influx of light from 
 the Lord, neither manifest to the perception, nor altogether occult; its 
 effect is serenity of mind, and what is called Acknowledgment of Faith, 
 8694. Light from the Lord continually shines in the external sense of 
 the Word from the internal, but it can 'only be perceived by those who 
 are in the internal; those who are in externals alone cannot sustain it; 
 ill. by the case of Moses when his face shone, and the fear of the 
 people, 10,691, 10,694. 
 
1334 
 
 WOR 
 
 !! 
 
 18. Specijicalhj concerning the quality of the Internal Sense, \96ii, 
 1984, 2135, 2395. The internal sense, in the external, is compara- 
 tively like the soul in the body, 1984, particularly 4857, 8943. In the 
 internal sense nothing is treated of but the Lord and his kingdom, in 
 general and in particular; thus it treats of nothing but the goods of 
 love and truths of faith, 1965, 2135. The internal sense contains the 
 particulars which elucidate the common or general idea expressed in the 
 letter, 2395. In allusion to the immensity of such particulars, the 
 fulness or copiousness of the internal sense is spoken of, 1965. The 
 internal sense cannot always be explained in particulars, but consists of 
 universal ideas, which are removed from human apprehension, 2004. 
 The exceeding purity of the Word in the internal sense, is shown from 
 expressions in the letter, when understood according to their spiritual 
 signification, 2362, 2395. The internal sense describes the whole life 
 of the Lord when he was in the world, even as to thoughts and percep- 
 tions; this having been foreseen and provided by the divine, in order 
 tliat such things might be present to the angels who perceive only the 
 internal sense, 2523; see below (24). The internal sense is called truth 
 divine, and truth divine is also the Lord himself as the Word, 2813. 
 In the internal sense are contained things which exceed human compre- 
 hension, that sense being especially for the angels, for the sake of con- 
 junction between heaven and earth]! 3085, 3086. The arcana of the in- 
 ternal sense are such as appear manifestly in the light of heaven, not so 
 in the light of the world, 3086, end. In the internal sense there is no 
 respect to person, place, or time, which are proper to nature, not to the 
 spiritual world and the speech of angels, 5253 : see Place. The spe- 
 cific quality of the Word in the internal sense, or as it is received in 
 heaven, is shown from the precepts of the decalogue, 7089. 
 
 19. The distinction of Celestial and Spiritual in the Internal sense 
 of the Word. The same thing, apparently, is often denoted by two 
 expressions, especially in the prophetical Word ; in such cases one ex- 
 pression relates to good, and to the will, the other to truth and to the 
 understanding ; thus the celestial and spiritual are most distinctly ex- 
 pressed, 683, 707, 793, 801, 2712, 8314; and passages cited, 8339 end. 
 See below (20), and see Spiritual (11, 13, 14). 
 
 20. That there is a heavenly marriage in every particular of the 
 Word. The marriage of celestial and spiritual things, or of good and 
 truth in the internal sense of the Word, is indicated by the occurrence 
 of two expressions for what appears the same thing, irrespective of 
 which, it extends to all the minutiae of the Word, or to its most parti- 
 cular and singular expressions, 683, 793, 801, 2173, 2516, 2712, 8339 
 end. The expressions used in the Wurd answer with such exactness to 
 their respective goods and truths, that merely from a knowledge of the 
 predication of such expressions, it may be known what subject is in 
 general treated of in the internal sense,*27l2 end. Full particulars in 
 Marriage (13), Good (21), Truth (17). 
 
 21. The beauty and order of the Internal Sense. Where only 
 names occur in the literal sense, real things are denoted in the internal 
 sense, and they follow one another in beautiful series, 1221, 1767, sqq, 
 1888. The exposition of truths in the internal sense appears scattered 
 or disconnected [sparsa], and can hardly be represented otherwise to 
 human understanding; nevertheless the internal sense consists of essen- 
 
 WOR 
 
 1335 
 
 tial truths in beautiful coherence, which are manifest to the angels in 
 heami.* 7153, 9022. See Order, Connection, Series. ^ 
 
 ^J. Abstract Ideas of the Internal Sense. Abstract ideas are sie- 
 nihed in the internal sense, because they are universal, and present the 
 
 IIZZa [ .""'f/'"";: °"'i"^^' ^"^ ^"^^*^"^^ ^^"^» ^y people truths are 
 signified abstractly, though we are to understand those who are prin- 
 cipled m truths, 6653. See Perception, Memory. 
 
 23. Causes originating the Internal Sense. In allusion to apparent 
 truths spoken by the Lord, it is observed that he did not think from 
 apparent truths, but from a celestial-spiritual ground, the essential of 
 which was love tor the whole human race ; hence, therefore, is the in- 
 ernal sense, 2o20, 2533. Whatever the Lord spake was spoken from 
 the divme, and being from the divine, it must necessarily have an in- 
 ternal sense, 9049, 9057 end, cited 9086. See Heaven '(9), Repre- 
 sentation (14, 17). ^^' 
 
 ^ 24. Specifically concerning the Lord as the Word. So much is said 
 m the internal sense of the Word concerning the unition of the divine 
 essence of the Lord with his human essence, and concerning his 
 thought and perception in the process of unition, because these things 
 appear before the angels in representatives, etc., 2249. The whole 
 lite ot the Lord (when he was in the world) is contained in the internal 
 sense of the Word of the Old Testament, and this was foreseen and 
 provided that it mjght be present to angels in the internal sense, 2523. 
 Ihe Lord is the Word, thus also doctrine itself, because the Word is 
 from him, and he is in it, 2533, 2859, 3533. The Word said to be 
 with God, and called God, in the first chapter of John, denotes the 
 l.ord as to the divine human, and the marriage of divine good and 
 divine truth m him, ill. and sh. 2803, 2894. The Lord as the Word 
 or as truth divme which is expressed in the internal sense, is treated of'; 
 here it is explained that the resurrection of the Lord on the third day 
 denotes the resuscitation of the internal sense in the consummation of 
 the age 2813. All the states of the Lord's life in the world are 
 described throughout the Word in its internal sense ; thus the succes- 
 sive states by which he glorified his human, or made it divine, 7014 
 1 he words of the Lord, that the Scripture is fulfilled in him, are briefly 
 explained, as involving what is contained in the internal sense relative 
 to the salvation of the spiritual, and in the supreme sense to the Lord 
 himself, by whose assumption and glorification of the human they were 
 saved, 7933 ; see below (25). It is briefly shown in a series of pas- 
 sages why the Lord was willing to be born in this earth and not in 
 another; the principal reason being on account of the Word, 9350— 
 9362, til. 9352. It is said on account of the Word, because the Word 
 here could be written and afterwards published through the whole 
 earth ; the art of writing and printing having really been provided by 
 the Lord for the sake of the Word; in like manner communication 
 with all nations by commerce, 9351, 9353, 9354. Another reason is, 
 that being once written, the Word could be preserved to the remotest 
 posterity, and thus it could be made manifest to all in the other life, 
 from whatever earth in the universe they might come, that God was 
 made man, 9355, 9356, 9359. In further illustration of this, it is 
 
 * That the Word is accommodated both to angels and to men, see 7381. cited 
 below (28). 
 
1336 
 
 WOR 
 
 shown that the Word is the means of conjunction between heaven and 
 the world, and in its supreme sense treats of the Lord, 93.)7. m 
 other earths divine truth is manifested by spirits and angels i" ^commu- 
 nication with the inhabitants, and needs continual renewal, 9JaS. A 
 final reason is assigned why the Lord was born in our earth, and this 
 for the sake of the Word, in the fact that the inhabitants, spirits, and 
 angels of our earth correspond with the external and corporeal sense in 
 the Grand Man, and this is the ultimate in which the interiors of lite 
 come to their rest, 9.560. For further particulars concerning the Lord 
 and the Word, see Lord (58, 59, 07). , • c .w 
 
 25. The Fvlfilment of the Laiv or Word. The explanation ot this 
 text is referred to above (24) ; in the same passage it is added, that 
 not the least jot or tittle can fail in the scries of the internal sense, 
 because in that sense the Lord and his kingdom are treated of, and that 
 the literal sense is not meant, 7933; compare 9198 end, 9280. i*or 
 example, the statutes and laws concerning the passover are a mere 
 ritual without a celestial or divine meaning unless the internal sense be 
 known ; but from that sense it may be known why every particular was 
 ordained, 8020. A similar remark is applied to the institution of the 
 Holy Supper, the true reason for which, the signification of broad and 
 wine, and the reason for calling these the flesh and the blood of the 
 Lord, can only be known from the internal sense, 8G82 end. 
 
 26. Conjunction with Heaven and the Lord by the Word. Con- 
 junction with the Lord is by means of the interior truths of the \V ord 
 connected with the exterior, and not with the external alone, i([. 9380. 
 Conjunction by the Word in both senses is signified where the Word m 
 the hteral sense is called the book of the covenant, sh. 9390. Con- 
 junction with heaven and the Lord is effected by the Word, and with- 
 out it no conjunction could exist ; on this account the Word has an 
 internal sense adapted to angelic apprehension as well as a natural sense 
 adapted to men in the world; passages cited, 9396. Conjunction with 
 heaven by means of the Word would have ceased, and then the human 
 race must have perished, unless the Lord had come into the world, and 
 opened the interiors of the W^ord, 10,2/0. Conjunction with the Lord 
 is by the Word only ; passages cited, 10,375 end. The conjunction ot 
 heaven with man is bv means of the Word, because it is written bv 
 mere correspondences, 'the internal sense being perceived by angels and 
 the external bv men, 10,687. See Heaven (9). 
 
 27. That 'the Lord speaks with the man of the church by the Jf ord 
 onlyy br, ill. with references on the subject of illustration and percep- 
 tion, 10,290, 10,375 end. 
 
 28. That the Word is accommodated both to anyels and men, ill. 
 7381. All things in the Word are accommodated to angels and men, 
 and this is the case with the precepts of the decalogue as part of the 
 Word, ill. 8802, 8899. The Word as truth divine descended through 
 the heavens to man, and was accommodated in its descent first to 
 angelic and afterwards to human perception ; hence the form of the 
 Word in the heavens altogether differs from its form in the earth, and 
 also in the heavens themselves its form is various, 8920, 9094 end. 
 
 29. The Word as received by good spirits and anyels. The angels 
 do not comprehend even one expression (of the letter), much less 
 proper names, but the internal sense, 64, 65, 1434. Names do not 
 
 WOR 
 
 1337 
 
 penetrate into heaven; indeed, spirits by their speech cannot pronounce 
 a single word of human language, 1876. The sense of the letter is 
 exhibited in the world of spirits by beautiful representatives ; in the 
 second heaven, the interiors or more minute forms of these representa- 
 tives are opened; in the third heaven, they are perceived with inex- 
 pressible fulness and variety, 167. After numerous passages which 
 show that the angels receive only the internal sense of the Word 0929 
 2015. 2333, 2618, 2619, 2540, 2541, 2545, 2551, 2574, 2620 , it is 
 explained that the celestial angels form to themselves, not ideas strictly 
 speaking, but ights of affection and perception from the affections 
 which they find in series; but the spiritual angels form their ideas from 
 the thmgs treated of, 2157, 2275. The Word was read (in the world 
 ot spirits) to certain wise ancients known to the learned; how delighted 
 they were to perceive its representatives, 2592, 2593. When the Word 
 is read by man in the sense of the letter, it is perceived spiritually by 
 spirits and angels, thus the natural sense is instantly transmuted into 
 the spiritual sense by correspondence, 4480, 5648. Such is the conso- 
 ciation of angehc and human minds that the internal sense is under- 
 stood in heaven instantaneously, without a knowledge of what is under- 
 stood in the natural sense by men, 10,215. 
 
 30. Generally, concerning the Divine Interiors of the Word as 
 T^y'/^'^^^n ''' Me oM.r/(/e, br. 167; seriatim, 1767-1776, 1869- 
 1879. \\ hen the Word is read on earth by those who love it, and who 
 live m charity, it appears with ineffable beauty before good spirits and 
 angels, 1767; this from experience, 1768. The glory of the Word in 
 Its internal sense was shown to spirits recently deceased, of whose 
 amazement the Author was a witness, 65, 1769, 1770 1771 The 
 Author himself was permitted to see its glory, not as when explained 
 word by word, but in series, and in beauty hke a heavenly paradise, 
 17/2. He mentions those who had loved the Word in the life of the 
 body, whose sphere of blessedness was perceived by him as a vernal 
 warmth ; this warmth, he says, corresponds to the degree of their 
 delight in the Word, 1773. He observes, that they who love the in- 
 terior truths of the Word are represented by a virgin in the first flower 
 ot her youth, and beautifully clothed; they who reject its interior 
 truths, by an ugly old woman, 1774 end; see below, 1871, 1872 1877 
 1878. He records briefly, a discourse with certain spirits concerning 
 the necessity of the Word as a means of conjunction between heaven 
 and the human race, 1775. Angels, he says, perceive the internal 
 sense m more fulness when the Word is read by infant boys and girls 
 
 , rr*"^ ,o? '^^1^^ """^"^^^ ""^^ ^^^ °^* principled in the faith of charity 
 17/6, 18/1. The angels say that the (external) Word is a dead letter 
 but that when read it is vivified by the Lord according to the faculty 
 and life of every one, 1771 end; compare 1776 end. To illustrate the 
 wonderful nature of the interior and divine contents of the Word cer- 
 tain phenomena are mentioned which attend the opening of ideas in thp 
 other life, 1 869, 1 870. Another illustration is derived from the optical 
 cylinders known in the Author's time; the sense of the letter heins 
 compared to the rude shapes without, the internal sense to the beautiful 
 images projected from these shapes within the cylinder, 18/1 Con 
 tinning this illustration, it is shown that the external rudeness of the 
 W ord IS put off as it ascends, and that it gradually becomes more beau 
 
1 
 
 1338 
 
 WOR 
 
 tifal and delightful, and at length is F-"' f^ Jf" ,f ,J ^ 'Vurt 
 image of a man, «hich represents heaven ""^"'"P^^^l'/he Author 
 ther. to represent the qnal.ty °^ '^^7°' " nassedSly upwards and 
 a beautiful virgin clothed m "f.^'';"'l° PTrutTli-ht " her black 
 towards the right hastenmg with »? [™""/%'*2 The discourse of 
 clothing represented t''%W°rd.nJe letter 872^ I ^^ ^^^^^ 
 certain spirits concernmg the internal sense ot ine ^^ 
 
 to illustrate which, an ascending ^«°f ,'»»?^ *»;f "J °J^ ,^ ^ 
 faith or good works, which next became ^'^ ['J^i"::;" ,sion. and 
 and at length the Lord himself, as the inmost oi inni f discourse 
 the real soiree of love and •^I'^JYi^jSer of'the WoSaUo 
 with spirits concerning apparent truths »" "^^ '^^ °" the vessels 
 recorded; the conclusion being that «PP"«°'."^"'^Vff^*f .u" eenuine 
 Tf genuine truth, and that the "PP--^ 'Y^.^Alor dSrfbes l"s 
 
 -Sprntfan-elSfs^^^^^^^^^^^^ 
 
 men. of kingdoms, of cities, and in f«"""' *" "^heavenly ideas corre- 
 are thus rejecj^d -^ f Janged for spmt^^^^^^^^^ y^^^, „„,,i„g 
 
 r tlt'^r^JrTrutK tZXlrA ^-e received the lUeralexpres- 
 
 P'^Tf Sr^i Si 'ZT, i)% Corenan, .« and M. 9396. 
 "n?n;a,'>%SXr.A.c. ^a.e tke Internal Sense : see 
 
 '"'lA HoUne. of tke Ward . The extern^ -- onhe Word is 
 \.^U from the internal, not without it. til. 10,2/ b. feee uoly. 
 ''''''zrTtkX proceeding of the Word ..rf.«rt«^ as represented by 
 
 Moses, and ministering, as represented by Joshua. tU. 9'»1^ 
 
 MOses. an ^ historical facts concerning the Word, llie 
 
 nroohe'tsTn tie Jewish church; finally, it was written ma new form by 
 
 Sr;nde„t church w'hTch'^as spiritual in its genius) the Word assumed 
 f :ri«rform. derived from the representatives an s.gn.ficat.ves w.^ 
 I-' u ik^ tnpn af this church were acquainted, J»yo, ^oy/. *"«' 
 " ,"lntativerand enificatWes which formed the ancient Word were 
 Trterb7thosecafed Enoch when communication with angels began 
 to cease 2^896 end The Word written according to these represent.- 
 
 
 WOR 
 
 1339 
 
 tives and significatives consisted of two parts, the historical and pro- 
 phetical; the historical were called the Wars of Jehovah, the prophetical 
 Enunciations, cited from Moses, 2897 ; and from the prophecy of 
 Balaam, 2898. The Word thus written was divine, having an internal 
 sense, similar to the Word of the Jewish church written subsequently 
 by the prophets, sh. 2897. The Word afterwards given by Moses and 
 the prophets was also written by representatives and significatives, for 
 It could not be written in any other style so as to have an internal sense 
 by which there might be communication of heaven with earth, 2899. 
 The Word of the New Testament is also composed of representatives 
 and significatives of divine things, because the Lord spoke from the 
 divine itself, br. 2900, more particularly 4637, 4807. The things 
 which the Lord spake in parables are not mere similitudes, but they are 
 such as to fill the universal heaven, 4637. All that the Lord has 
 spoken in the Word, both of the Old and New Testament, is repre- 
 sentative and significative; and to speak by representatives and signi- 
 ficatkes is to speak at the same time before the world and before heaven, 
 4807. The church was in the land of Canaan from the most ancient 
 times, and it was continued there because all that land became repre- 
 sentative, and thus the Word could be written with representatives and 
 significatives in every particular, 6516. A brief description is given 
 of the various kinds of revelation that have existed in four successive 
 churches, and it is added that revelation in the fourth or Christian is 
 given by the Word, which is the medium of influx from heaven, 10,355; 
 compare 3432. 
 
 36. The Jews and the Word. Interior truths of faith were not 
 openly discovered to the Jews because they would only have profaned 
 them, 301—303, 308, 3398, 4289, 9259. Had the interior doctrines 
 of the Word been revealed to the Jews, they would have failed to un- 
 derstand and even have derided them; for this reason the Lord himself 
 spake in parables, or if he discovered the interior truths of the Word, 
 it was to the wise only, 2520. The Word is comparatively thick dark- 
 ness to men of the spiritual church, but especially to the Jews, 8928. 
 The Jews were in the external of the Word separate from the internal, 
 9414 and following passages. For further particulars, see Jew (4). 
 
 37. The Author's knowledge of the Persons and Things named in 
 the Word. Where the most ancient church is described, he mentions 
 having spoken with the spirits of distinguished persons named in the 
 Word, 1114. He spoke with those who formed the most ancient 
 church called Man or Adam, and testifies from the knowledge.of them 
 that churches are meant, not individual men, by the names in the first 
 chapters of Genesis, 1114. See Swedenborg. 
 
 38. The Author s knowledge of the Internal Sense. He briefly 
 mentions that the internal sense was communicated to him by dictate 
 from heaven \ille e ccelo mihi dictatus fuerit\ 6597. See Illumina- 
 tion (6608), Perception (2, 16). 
 
 39. Precepts of the Word. The precepts of life in the Word are 
 of use in each sense, internal and external, 2609 ; understand they 
 are binding in each sense, 921 1 end, cited below. The precepts of the 
 decalogue are perceived by angels otherwise than by men, for which 
 reason their promulgation was attended with a miracle, 2609. It is 
 shown that the precepts of the decalogue contain an internal sense, from 
 
1340 
 
 WOR 
 
 WOR 
 
 1341 
 
 the fact that they are the words of the Lord, and that they apply to the 
 inhabitants of both worlds, 8862, 8899. It is expressly affirmed that 
 the words of the decalogue were spoken by the living voice of the Lord 
 from Mount Sinai, because this event was the beginning of that revela- 
 tion of the Word which was to serve the human race for doctrine and 
 for life, 8931. Jewish laws and rituals prescribed in the Old Testa- 
 ment are not binding on Christians, yet are holy from the internal 
 sense contained in them ; here a caution is added that the laws of life 
 in the decalogue are not abrogated like the former, because in those 
 precepts the internal and external cannot be separated, 9211. Laws 
 were enacted for the Jews concerning things which were of rare occur- 
 rence, which nevertheless are of high importance on account of the 
 internal sense, 9259. Where the laws, judgments, and statutes are 
 specifically treated of, it is shown that the letter of the Word is not 
 invalidated but confirmed by the internal sense ; as to such precepts, it 
 is here explained that some are binding in each sense and are to be 
 absolutely observed; some are of use, if it be thought expedient [*t 
 libet], and some are abrogated; nevertheless all these precepts are 
 equally holy as a part of the divine Word, 9349. 
 
 40. Doctrine /rum the Word. There are two ways of acquiring the 
 truths of faith, viz., from doctrinals and from the Word; when acquired 
 from doctrinals, a man believes in what others have concluded, when 
 from the Word he knows they are from the divine, and believes in them 
 from that source, 5402. Every one who is within the church should 
 first receive the truths of faith from doctrinals (5402), but afterwards 
 they who are in the affection of truth do not remain in doctrinals, but 
 examine the Word to see whether they be true, ill. 5432 ; repeated and 
 further ill. 6047. Truths from which the Lord is to be worshipped 
 must be taken from the Word, otherwise they have no life in them ; it 
 is here affirmed generally, that truths from man's own intelligence have 
 no life in them, but truths from the Word are living, 8941 ; further 
 ill. 8943. In its literal sense the Word is contradictory, but not so in 
 its internal sense; here it is shown also that they who teach from the 
 literal sense of the Word only, address themselves to the natural man, 
 but they who teach from the internal sense to the spiritual man, 9025. 
 Further to illustrate this subject, it is shown that truths of faith (or 
 appearances of truth) derived from the literal sense of the Word ought 
 not to be extinguished, unless after full intuition, if otherwise the life 
 of faith is endangered, 9039. It is shown again that the true doc- 
 trinal is the internal sense of the Word, and that doctrinals from the 
 external without the internal effect no conjunction with the Lord, 9380. 
 The Word is called the doctrine of good, and hence to know what the 
 Word is, it must be known what good is ; understand the good of love 
 to the Lord, and love to the neighbour, ill. 9780. For further parti- 
 culars, see Doctrine. 
 
 41. Illustration and Information from the Word. Every one en- 
 joys illustration and information from the Word proportionate to his 
 affection and desire, and his faculty of reception, ill. 9382. The in- 
 ternal man is actually in the internal sense of the Word, but he can 
 only receive illustration in the external according to knowledges, 10,400, 
 10,402 end. They receive influx and illustration in reading the Word, 
 who love truth fo/the sake of life, thus for the sake of truth, not for 
 
 themselves and the world, 10,548, 10,549, 10,554. They see truths 
 in the Word who are led by the Lord, not those who are led by them- 
 selves, 10,638. They who desire to be illustrated from the Word, 
 must take especial care not to appropriate any doctrinal tenet that 
 favours evil, ill. 10,640. To those who are illustrated from the Word 
 the Lord gives to understand truth, and not believe contradictory things' 
 exemplified by the passion of the cross, 10,659. Passages are cited on the 
 subject of illustration and perception, 10,290; but see full particulars in 
 each article, particularly Illustration (1), Perception (3,4, 16). 
 
 42. The Life of the Word. Every expression of the Word in the 
 internal sense appears as possessed by life, and the Word is really vivi- 
 fied with every one according to his life of charity and faith, 1776 end 
 Particulars in Life (16). 
 
 43. The State of those in the other life who have seen and perceived 
 the interior truths of the Word; see above (30), 65, 1769, 1770, 1771— 
 1772, particularly 1773; and see Heaven. 
 
 44. 2'hose who despise the Word, who blaspheme the Word, etc. 
 The quality of those who reject the interior truths of the Word, and 
 put merit in their works, is represented by an old woman of ugly aspect, 
 1774. The same class are further described (where their acceptance of 
 the mere expressions of the Word, and their expectation of heaven, is 
 m^entioned) as noxious humours that flow in the blood, 1877 ; see below, 
 5719. Some are mentioned who have regarded the Word altogether 
 with contempt, and some, again, who have blasphemed and profaned 
 It; the miserable lot of these is briefly alluded to, 1878. The danger 
 of profaning the Word is illustrated, where an explanation is given^'of 
 the passage which treats of the sons of God and the daughters of men, 
 571, 582. The Author mentions a conspiracy to destroy him while he 
 slept, formed by evil spirits, who were haters of the Word; the action 
 of these spirits upon him is briefly described, and how they were de- 
 prived of rationality, and their association broken up, 1879. Some 
 resident in hell are briefly described, who had despised the Word; such 
 refer to impure humours in the blood \yitiosa sanguinis], 5719. They 
 who deny the Word in heart blaspheme it, such blasphemy being latent 
 in the negation of divine truth, as appears manifestly in the other life 
 where hearts speak, ill. 9222. 
 
 4b. Those who are averse to the Truths of the Word. They who 
 have no affection for truth, as such, nauseate the interior truths of the 
 Word; from experience, 5702. 
 
 46. Those who receive only the literal sense of the Word. Many 
 heresies or fallacious dogmas of faith are derived from the literal sense 
 of the Word, by those who are unacquainted with the law of interpre- 
 tation by the internal sense; hence the wrong explications given of the 
 Lord's words to Peter concerning the keys, JPreface before 2760. He- 
 resies may be confirmed from the sense of the letter, the quality of 
 which is like a vessel, which may be filled either with truths or falses; 
 for example, the dogma of faith alone is confirmed from the letter of 
 the Word, 4783; other passages cited below (49). They who are in 
 the externals of the Word separate from the internal, cannot endure 
 the light of internal truth, ill. 10,694. 
 
 47. Those who belong to the Church founded on the Word. The 
 church is said to exist where the Word is extant, by which the Lord is 
 
1342 
 
 WOR 
 
 WOR 
 
 known and divine truths are revealed, 3857, 10,761. Nevertheless it 
 does not follow that all belong to the church who are born where the 
 Word is received and the Lord known, but the church is composed ot 
 those who are regenerated bv truths from the Word, that is to say, 
 who live the life of love and faith which those truths dictate, bOJZ, 
 10,143; further ill. 10,153, 10,578. 10,045, 10,829. See Church (3). 
 48. A Summary of Doctrine concerning the Word, in seriatim pas- 
 sages, 10,318—10,325. 1. Man knows nothing concerning God, con- 
 cerning eternal life, concerning love and faith, except by revelation, 
 10,318. 2. The evils of the love of self and of the world induce igno- 
 rance, and such ignorance prevails with men, although they have reve- 
 lation, 10,319. 3. On this account God provided for the human race 
 by giving them the Word, 10,320. 4. The Word, being a revelatioa 
 from the divine, is divine in all and singular its contents, 10,321. 
 5. Being divine, it is accommodated to angels and men, and on this 
 account has a spiritual or internal sense, and a natural or external one, 
 10,322. 6. Such being its character, none comprehend the Word but 
 those who are illustrated, or who accept the doctrine of the Word from 
 one who is illustrated, 10,324. 7. The books of the Word, thus de- 
 monstrated, are those which have an internal sense, viz., the five l)ooks^ 
 of Moses, the book of Joshua, the book of Judges, the two books ot 
 Samuel, the two books ef Kings, the Psalms of David, the Prophets 
 Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, 
 Obadiah, Jonah, Micah, Nahum, llabakkuk, Zephaniah, Haggai, Zecha- 
 riah, Malachi, the four Evangelists, Matthew, Mark, Luke and John, 
 and the book of Revelations, 10,325. 
 
 49. .4 Summary of Doctrine concerning the Word in selected pas- 
 sages. 1. To worship the externals of the Word and of the church 
 separate from internal truth and good is idolatrous, ill. 10,399. 2. The 
 cause of heresies is stated, viz., that the heart of man is in things ex- 
 ternal without internal, and that he thinks of himself and of the world 
 whilst he is reading the Word, ill. 10,400. 3. The external sense is 
 believed to be divine truth, whereas doctrine from the Word is neces- 
 sary, such doctrine being as a lamp, 10,400. 4. The internal sense 
 teaches that doctrine; indeed, it is that very doctrine itself, 10,400. 
 5. The internal man is actually in the internal sense of the Word, but 
 he cannot be illustrated except according to the knowledges that he pos- 
 sesses, and when his internal is open, 10,400, 10,402 end. 6. From 
 the Word in the external sense, if it be not understood also as to the 
 internal sense, such arguments may be drawn as favor the external loves, 
 10,402. 7. From the external sense without doctrine as a guide, errors 
 of belief may be derived, because the Word is written according to ap- 
 pearances, ill. 10.431. 8. The sense of the letter of the Word is de- 
 scribed as a plane in which interior things close, and on which they 
 rest, 10,436. 9. By the Word as it exists there is conjunction of the 
 Lord with man, and of heaven with the world, and but for this the 
 human race would perish, ill. 10,452. 10. For the sake of such con- 
 junction the external sense of the Word was changed, and especially on 
 account of the Israelitish nation, which is treated of throughout, and 
 on this account the law is every where called Moses, ill. and sh., 10,453, 
 10,461, ill. by examples, 10,603. 11. Though the external of the 
 Word was changed, the internal sense still remained the same, 10,453, 
 
 1343 
 
 /hVl*' V^'^^i' u^: '^^ ^"^"''^^^ °^ ^^^ Wo^d is also the internal of 
 the church and the internal of worship, 10,460 l^ AMl^ltl^}' 
 
 concerning the truths and goods of the Church and of wothiplSn 
 
 by the external of the Word, but by those who are illust ft 0^548 
 
 14. They receive influx and illustration in reading the Word who W 
 
 t'^ tfo^\^^^^^^ "'f \i$'"^ ^ ^^^ ^^^^ '' ^-'^' and not the; who' 
 10 550 1. T ^^^^ 2j the^^selves and the world, 10,548, 10,549 
 
 pnH fv • K i° ^^^ ^^'^ *'^^^^ *»d gooJs are ineffably conioined 
 and this m both senses; the external and internal sense are a?so con 
 
 rt ^^A T'^^P^°^^«.^^> 10,554. 16. In all and every partfiar of 
 fZ. ^ '^''? '' conjunction of the Lord with man bVcoV™ 
 
 Sgrfo,6V2^^^^^ 
 
 50/5. Words called one (in the sense of one lang^e Gen xi de' 
 ?288 ' Wn^/ "^.'"ifr^ P'^'^^"^^^' ^^^«"^^ --^'d w^^h charit 
 
 'Xizt 5or 5272'TTf'^^ ^.^^^^r^ goora:7^'e"i:{ 
 
 IIL ^ r^ '°' "'^^^.l^. (*° '^' ^^'"^ ~-tioL Is the prfcedS 
 denotes a thing not possible, 8700. Where judgments andTords a?^ 
 named together, after the promulgation of the laTfrom Shrartr 
 
 s^t ('383? Indt ^' .t naturalLte; words, tru^thS ttpiSi 
 state (9383); and from the conjunction of such truths, the Word itJf 
 
 the ark 9396. By a word in its ordinary sense is meant discourse 
 and as discourse is from the action of the mind, word Tnotes hou X' 
 and the thing itself thought of, whence it finally siSes wha^^^^^^^^ 
 tWn." 9^987 ^ - a d^^ ^.^^ ^^^^ ^^^ ^^^^^^y^^ g ^hes whate e^^ 
 
 thing, 9987. In an eminent sense, a word denotes divine truth because 
 dmne truth ,s the substantial entity by which all things really eTt 
 
 IIS.'J.^.L^^^^^^ '''-' '-^'- ^- ^^^ -"^^er^j;:: 
 
 would properly come under this head; but to cite them wouW amount 
 to a recapitulation of the whole Index in another order; see frexamnle 
 
 t^::^z^j'^^ ''- -p~^- of^he^firJis 
 
 Tph^fi^? ^?"*^- '^u' '^'''^ ""^ *^' ^"-^^ «^ God, and the work of 
 l?r 1 7i -^^ ''n^''^'' '' regenerated, 63, 8329. The spiritual man 
 made celestial ,s called the work of God, sh. 88. Work, in the seTes 
 of the spiritual sense denotes use, 5 1 48. Work, in the opposite senTe 
 denotes labor and study having for their eod self and the Wd 7893 
 Work predicated of Jehovah, and that work called a sanctul™^^^ 
 
 vol'?, ^ ''''' ^^^' '^'''°''' ^°^^ established by the Jower of 
 
 z z 
 
1344 
 
 WOR 
 
 truth; thus, the heaven of those who are in the truth of faith, 8329 — 
 8330. No work to be done on the seventh day, denotes the state of 
 peace when man is made celestial after temptation combats, 8888, 8890. 
 Work is to be understood as the combined production of wisdom, in- 
 telhgence, and science, in which they all close together, 10,331. 
 
 WORKS [opera]. 1. The quality and state of those who consider 
 their works meritorious ; full particulars in Merit. 
 
 2. The quality of good worksj which are really such ; the sense in 
 lohich deeds and works are mentioned in the Word. Man of himself 
 alone can do no good, but in the beginning of regeneration it is per- 
 mitted to appear otherwise, 874—8/6, 2946, 2960, 2974, 3310. Good 
 works are called the fruit of faith, but they have no life unless they 
 proceed from charity, 1873, 3923. Works that appear good are really 
 evil so long as there is anything in them of the love of self and the 
 world ; but when those loves are removed, thus, so far as works respect 
 the neighbour they are good, 3147. Works, in order to be good, must 
 correspond to the good of faith, and without this correspondence 
 they are neither works of charity nor of faith; in illustration of this, 
 the good of faith is compared to the will and thought, and works to 
 the face which ought to be the representative image of what is willed 
 and thought, 3934. It is shown that works are often mentioned in 
 the Word, because, in fact, the very will or life of man, thus the man 
 himself, is present in his works, 3934. He who is about to be rege- 
 nerated begins from works which appear good, but he who is regene- 
 rated closes in works which are really good, 3934. Good works are 
 distinguished from the good of works ; the former may be done without 
 charity, but the latter has charity in it, 4189. It is briefly shown 
 that there is no truth without good, and no faith without works; truth, 
 therefore, is not the truth of intelligence unless it be conjoined to good, 
 and this can only be when it passes into the will and into act, 4884. 
 Works are goods because they are from the will (6048); they are the 
 oflSces and uses in which charity shows itself, and the all of charity and 
 faith is involved in them, ilL and sh. 6073. Good done from the 
 natural disposition alone is not good (8002) ; but good works or exer- 
 cises of charity consist in acting conscientiously and prudently in all 
 the relations of life for the sake of good as an end, 8120 — 8122. 
 Wisdom, intelligence, science, and work follow in order with the good, 
 one being contained within the other, and all in works as the ultimate, 
 10,331, cited below (3). For further particulars see Good (2), Love 
 (1), Charity (1), Faith (3, 4). 
 
 3. How Judgment according to Works is to he understood. By deeds 
 and works in the Word, according to which man will be recompensed, 
 are not meant deeds and works in the external form, but in the in- 
 ternal, since the evil do works in the external form, but only the good 
 in the internal, 3934, 6073. Works, like all other acts, proceed from 
 the interior principles of man, which are of the thought and will, and 
 thence derive their esse and quality, wherefore such as the interior 
 principles are, such are the works, 3994, 8911, 10,331; thus such as 
 the interior principles are with respect to faith and love, 3934, 6073, 
 10,331, 10,333. Works a^olutely include the principles of the real 
 or internal man, and are those principles in effect; thus, the whole man is 
 in them, 10,331. It is in this sense that men are said to be recom- 
 
 WOR 
 
 1345 
 
 i 
 
 ' 
 
 pensed and judged according to their works, 3147, 3944, 6073, 8911, 
 10,331, 10,333. It is so frequently said in the Word that men shall 
 be recompensed, and judged according to their works, because, without 
 works they are not really in charity and faith, sh. 3934. To be judged 
 accordmg to the deeds or works, denotes according to the intentions 
 that are m them, 8911. See Reward. 
 
 4. The Representation of Works or of the good of Charity. Peter, 
 James and John when named in the Word, denote faith, charity, and 
 the good of charity or works. Preface before 2135, Preface before 2760. 
 John lay on the Lord's breast, because he represented works of charity 
 3934 end, 10,087 end. See James, John, Peter. 
 
 WORKER OF STONE, WOOD, etc. See Stone, Engraving. 
 
 WORLD OF SPIRITS. See Spirit (10). 
 
 WORLD, OR UNIVERSE [mundus]. 1 . The Correspondence with 
 Man. The internal man is formed to the image of heaven, and the 
 external to the image of the world, thus man is a microcosm of the 
 whole universe, 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10,156. 
 The internals of man are receptive of the things of heaven, and his 
 externals of the things of the world; and by these, all things, intel- 
 lectual and voluntary, are successively opened in him, 9279, further ill. 
 10, 1 56. With a sincere person the internal man is formed to the image 
 of heaven, and the external to the image of the world subordinate to 
 heaven; but with the insincere and unjust the internal is formed to the 
 image of hell, and the external to the image of heaven subordinate to 
 hell, 9283, cited in Man (7). Before regeneration, the world reigns 
 in man, and he is in inverted order; after regeneration heaven reigns 
 in him, and he is in genuine or direct order; these distinct states vari- 
 ously ill. 977 y 3167, 8743, particularly 9278. See Regeneration (1, 2. 
 19, 27), Order (5, 6, 7, 23). 
 
 WORLDS, OR EARTHS. See Universe. 
 
 WORLDLY CARES. When the distinction between the internal 
 and external man is treated of, and the influx of the one into the other, 
 it is illustrated how worldly and corporeal cares disperse heavenly ideas, 
 6309. See Internal (7). 
 
 WORLDLY LOVES. See Love (6, 7, 8, 9). 
 
 WORM [vermis']. A worm denotes the false of evil that is in 
 good derived from the proprium; where we read of the worm that 
 dieth not, it denotes infernal torment predicated of the false, 8481. A 
 worm denotes the infernal putrescence, corrosion, or filth of evil, 8500. 
 Further, concerning the various falses signified by worms or grubs which 
 produce flying things, 9331. See Animals, Caterpillar, Creep- 
 ing Thing, Insect, Locust. 
 
 WORMS, TRANSFORMATION OF. The transformation of 
 worms into chrysalises and flying things is representative of conjugial 
 love, 2758; and of the Lord's kingdom, 3000. See Butterfly. 
 
 WORSHIP [cm//m«]. \ Internal Worship, In the ancient church 
 internal worship consisted of all that could be referred to charity and 
 faith, and external worship consisted of sacrifices and similar rituals; 
 in the Christian church, internal worship is the same as in the ancient 
 church, but the externals of worship are changed, 1083. Internal or 
 essential worship consists in profound adoration, and humiliation of 
 heart before the Lord, and in charity to the neighbor, 1153, 1175. It 
 
 z z 2 
 
1346 
 
 WOR 
 
 is internal worship that vivifies and renders holy the external, internal 
 worship heing the essential thing itself, 1102, 1175. Internal or 
 genuine worship is described as a kind of activity [activum quoddani] 
 existing from celestial love within, 1561. The very essential of wor- 
 ship is humiliation of heart, because so far as man is humbled, his evil 
 can be removed, and then good and truth flow in from the Lord, 2327; 
 see below (16), 7391. True worship is from good, not from truth 
 without good, 7724; see below (8). True worship, which is according 
 to the order of heaven, consists in the exercise of good according to 
 the precepts of faith, 7884, ill and sh. 10,143, 10,153. Acceptable 
 worship is from the Lord in man, not from man, because he of himself 
 cannot elevate his affections to heaven, 10,203, further ///. 10,283, 
 10,284, 10,298, 10,299. The Lord wills worship and glory from man 
 for the sake of man*s salvation, and this is his glory, i7/, 10,646. They 
 who are in the internal of the "Word of the Church and of worship, 
 love to do truth for the sake of truth; also, they who are in a corre- 
 sponding external, but with a difference; they who are in the external 
 without the internal do it for the sake of themselves and of gain, 
 10,683. See Internal (5), Church (3). 
 
 2. External Worship. External worshippers are of two classes, 
 viz.: such as have charity and conscience, whose external worship is 
 conjoined with internal, and such as make worship consist wholly in 
 externals; the latter are signified by Ham and Canaan, 1083, 1098, 
 1200. All external or ritual worship corresponds with internal if the 
 worshippers have charity, 1100, 1151, 1153. External worship with- 
 out internal is no worship, for it is inanimate, and may even be conjoined 
 with all that is diabolical, 1094, 1102, 1175. They are in external 
 worship, in its genuine sense, who live in charity, but are unacquainted 
 with truths concerning the internal man, and generally, with the truths 
 of charity and faith, 1 100. External worship is described as an effect 
 only, resulting from love and charity or internal worship, 1618. Ex- 
 ternal worship without internal, consists of observances religiously kept 
 by those who have no faith in eternal life, and even live in the indulg- 
 ence of their cupidities, 1200. Worship is supposed to consist in the 
 morning and evening services of the temple, but really it consists in a 
 life of use; the former is worship indeed, but not without the latter, 
 which is the worship of the heart, 7884 end. With every one who is 
 of the church, there will be both the internal and external; but those 
 who are of the external church, will be obscurely in internals, and they 
 who are of the internal church obscurely in externals, 8762. External 
 rites are holy when they are holily received, but not otherwise, because 
 unless they are holily received, the divine cannot flow into them, ill. 
 10,208. To be in externals only, is to worship them as holy without 
 the acknowledgment and love of God, 10,602. The external of the 
 Word, of the church and of worship separate from the internal, was 
 represented by the apostasy of Aaron and the sons of Israel when 
 Moses was absent, 10,397, 10,422, 10,683. See External (3). 
 
 3. The necessity of External Worship. There ought to be external 
 worship, because by it internal love and faith are excited, also because 
 the externals are thus held in a holy state, receptive of influx from the 
 internal, 1618. In further illustration of this subject, observe that the 
 interiors of the church, of the Word, and of worship, flow into ex- 
 
 « 
 
 WOR 
 
 1347 
 
 teriors, and rest in them, as on a plane or foundation, 10,567 See 
 Internal, External. 
 
 4. Conjunction of the External and Internal in Worship. Every 
 real church consists of the internal united to the external, for without 
 the internal it is not a church but an idolatry, 1242, 4899. The least 
 discrepancy between external and internal worship is perceived in 
 heaven, and the quality of the ends regarded is known from the wor- 
 ship, 1571; see also 2190 end. 
 
 5. Freedom in Worship. All divine worship ought to be in free- 
 dom, and man is free in the degree that he fights, as from himself, 
 against evils and falses, 1947. See Liberty. 
 
 6. Worship in the Internal Sense. By worship in the internal 
 sense IS meant all conjunction by love and charity, because man is con- 
 tinually in worship when he is in love and charity, 1618. 
 
 7 The Holy Internal predicated of Worship. After explaining 
 that all holiness is predicated of good, it is added that the holy prin- 
 ciple of worship in man is according to the measure in which the truths 
 of faith are implanted in good or in charity, 2190, 6789. The holy 
 state of love and worship therefrom was represented in ancient times 
 by dwelling in tents, hence originated the feast of tabernacles held by 
 the Israelites, and the signification of tents in the Word, sh. 414, 
 1102, 2145, 2152, 2190; and in the opposite sense, 1566. See Holy 
 
 8. Worship from Truth ; Worship from Good. Genuine worship 
 IS from good by truth, the Lord being present in good, 7724. Worship 
 from good is truly worship; from truth without good it is external 
 worship, 7724. Worship and doctrine from scientifics are without life, 
 but from the interiors of scientifics (that is, from truth and good con- 
 tained in scientifics, as their vessels) they have life from the Lord, 
 9922. All genuine worship is from truths applied to heavenly loves^ 
 10,oOo. 
 
 9. Worship called Celestial and Spiritual. The same difference of 
 quality and degree is predicated of worship as of the worshipper, thus, 
 it is celestial, spiritual, or natural, according to the degree of good, ill, 
 10,184, 10,242. Spiritual worship is formed by confessions, adora- 
 tions, and prayers, or by truths from the intellect; celestial worship, 
 by truths from the heart, which make one with the love in which the 
 worshipper is principled, 10,295. 
 
 10. Diferences in Worship. The church would be one if all had 
 charity, although they should differ as to worship and doctrinals, be- 
 cause it is charity that really constitutes the church, 809, 916 1285 
 1316, 1798, 1799, 1834, 1844. See Church, Charity. 
 
 11. Internal Worship made External. Internal worship is made 
 external, when the latter is regarded as essential in preference to the 
 former, which consists in love and charity, 1 175. 
 
 12. Artificial Worship (cultus fictus), is predicated of those who 
 explore spiritual and celestial things by reasonings, and thence fashion 
 for themselves rituals, 1195. See Incense, 10,309—10,310; Oil 
 (5), 10,284—10,288. 
 
 13. Jewish Worship. The Jews never were in internal worship, 
 and they would have profaned internal truths if they had known themi 
 yet they were of such a character that they could be held in the holy 
 externals of worship without interior holiness in themselves, 3147, 
 
 
1348 
 
 WRI 
 
 I 
 
 
 3398, 3479, 4281, 4288, sh. 4290, ill. 4293, 4311, 4429, 4459, 4825, 
 4831, 4844, 4865, 48/4, 4899, 4903, 4904, 5998, 6589, 6592, 6595, 
 7401, 8301, 8882, 9373, 9380, 10,396 and citations of seriatim pas- 
 sages, 10,460, 10,490, 10,492, 10,567, 10,575, 10,692, 10,694, 10,698, 
 10,701. See Jew (5), Representation (8). 
 
 14. Profane Worship. Worship, the exteriors of which are holy, 
 and the interiors profane, because of self-love, is signified by Babel, 
 1 182. External worship is more profane in the degree that the inte- 
 riors are profane, 1182, 1326. External worship was instituted lest 
 the holy internal should be profaned, 1327, 1328. Particulars in 
 Profanation. 
 
 15. Infernal Worship. Worship applied to man's own loves is 
 infernal, ill. 10,307—10,309. To imitate affections, as if they were 
 celestial, in worship, is infernal, ill. 10,309. The external worship of 
 the church without internal is infernal, in fact the same thing as hell, 
 10,546. If man be worshipped instead of God infernal spirits are 
 worshipped, ill. 10,642. 
 
 16. Prayer or Supplication. Praying, considered in itself, is speak- 
 ing with God, accompanied with intuition, to which corresponds some- 
 thing like influx into the perception or thought, 2535. Praying is a 
 kind of opening of the internal man towards God, with a difference 
 according to state, and according to the essence of the thing which is 
 the subject of prayer, 2535. For these reasons, to pray, in the internal 
 sense, denotes to be revealed; and the Lord's Prayer was discourse 
 with the divine and thereupon revelation, 2535. To pray, when predi- 
 cated of the Lord, denotes to be revealed, and then instead of two, 
 one is understood in the internal sense, cited, 2580. Prayer, and also 
 interrogation, denotes communication, here predicated of the divine in 
 the Lord, signified by the Father, with the divine rational, signified 
 by the Son, Isaac, 3285,3291. Various particulars are related, from 
 experience, concerning the Lord's Prayer, especially that the quality of 
 those praying could be discovered from it, and that all things in it 
 follow in series, 2290, 2291, 4047, 6619, 8864. Angels do not 
 attend to the subject of supplication (in prayer), but to the state of 
 humiliation, in which the man is; hence, to supplicate denotes humi- 
 liation, and when on behalf of another, intercession, 7391, 7396, cited 
 7462. In temptation there is no need of prayer or intercession, and 
 indeed prayers are not heard, because they are opposed to the end for 
 which temptations are permitted, and every one ought to fight against 
 evils and falses as from his own power, 8179. See Temptation (27). 
 
 WOUND [vulnus]. See Bruise. 
 
 WRATH. See Anger. 
 
 WRESTLE, to [luctari]. Wrestling denotes temptation as to truth 
 preceding conjunction with good, 4274. See Jacob (8). 
 
 WRITE, to [scribere^ 1. Signification of Writing. To write in a 
 book, denotes perpetual remembrance, specifically, of what is to be 
 done, 8620, 9418, 10,682. To write the words of Jehovah, denotes 
 to impress divine truths on the life, 9386. The words of Jehovah 
 being written upon tables of stone, denotes internal truths impressed in 
 externals, and thereby conjunction, 10,604, 10,687. To write, when 
 predicated of the Lord, denotes that such truths are from him, 10,505. 
 Tables of stone written by the finger of God, denote divine truth from 
 
 YEL 
 
 1349 
 
 
 the Lord himself, 10,376. To be inscribed or written in the book of 
 life, denotes in the very nature or genius, which remains after death 
 such as it had essentially become in the hfe of the body, 2256. As 
 to divine truth inscribed or implanted in the life, 9818. 
 
 2. Writings of the Ancients. The manner of writing in ancient 
 times was by mere representatives, or significatives of spiritual and 
 celestial things, 1664 end, 2179, 2593, 3179, 4442, 5224, 8891 ; called 
 most ancient, 9407, 9942; compare 605, 1756, 6516. Especially, as 
 to the art of writing, ab antiquissimo tempore, 9353. 
 
 3. Writings in the Spiritual World. The Author describes writ- 
 ings seen by him in the spiritual world, which he could read though he 
 could not understand them, 6516. 
 
 > 
 
 XIPHOID CARTILAGE. The spirits of the moon correspond 
 in the Grand Man to the xiphoid or ensiform cartilage, from which the 
 fascia alba descends, which is the fulcrum of the abdominal muscles, 
 9236. See Universe (5). 
 
 YEA. Let your discourse be. Yea, yea; and Nay, nay; denotes the 
 clear perception of truth, without reasoning, by those who are in good, 
 10,124. ^ 
 
 YEAR. Years, like days, denote states, br. ill. and sh. 482. Days 
 denote times and states in general; years, the quality of the state in 
 particular, 487, sh. 488. Days and years denote times and states, 
 without reference to the limit fixed by the number of days or years, 
 493, 2213. A day, a month, and a vear, denote a whole period consi- 
 dered abstractly, 1335, cited 2213, 6129, 6130, 7828. A year denotes 
 a whole period predicated of the church, namely, a period during which 
 truth endures, from its beginning to its end ; in the sense applicable to 
 the Lord's kingdom in the heavens, it denotes what is eternal, sh. 2906, 
 cited 6129, 6130; 7828, cited below. Years denote states, cited 3281. 
 A year, month, or day, without a number adjoined, denotes an entire 
 state, that is, the end of a former state and the beginning of another; 
 any number being adjoined denotes the particular quality of the state 
 signified, 3814. Years denote times as well as states, because those 
 who live in time cannot otherwise apprehend states, 5292. A year 
 (where the first month of the Jewish year is fixed, Ex. xii. 2), denotes 
 succession to eternity, 7828. In the same sense from year to year de- 
 notes continually (8070), and once in a year, perpetually, 10,209, 
 10,211. The son of a year (cattle being so designated) denotes a full 
 state predicated of good, to which truths are conjoined, sh. 7839. Three 
 years and six months, or twelve hundred and sixty days, denote to the 
 full, even to the end of vastation, 9198. In the spiritual world there 
 are not times but states; in general states succeed each other like the 
 times of the year, etc., 9213. See Day, Place, Time. 
 
 YELLOW [Jiavum]. See Colours. 
 
1350 
 
 ZIO 
 
 YESTERDAY [hen]. See Day. 
 
 YOUNGER, the [minor]. See Elder, Lesser. 
 
 YOUTH, OR YOUNG MAN [juvenis]. Young men denote truths 
 of faith, 5037, 7102, 7505; or-truths of the church, 10,458. Young 
 men and virgins named together denote affections of truth ai^d affections 
 of good, 3183, 8568. Young men denote the intelligent, and abstractly 
 intelligence; consequently, those who are in confirmed truths, and ab- 
 stractly confirmed truth, *A. 7668. See Man (41). 
 
 z 
 
 ZAPHNATH-PAANEAH, the name conferred on Joseph by Pha- 
 raoh (Gen. xli. 45), which means in the original tongue, the revealer of 
 the occult, and the opener of the future, denotes the quality of the 
 celestial-spiritual, as having the divine within it, 5330, 5331. See 
 Tribes (14), Pharaoh (3), Egypt (5). 
 ZEA. See Fitches. 
 
 ZEAL. The affection of indignation is from zeal, 6r. ill., 3839, 
 3909. Zeal and wrath are distinguished, the former as interior, the 
 latter as exterior and corporeal, ilL 3909. Zeal and wrath differ in this, 
 that in wrath is evil, but in zeal is good, yet externally they appear 
 similar, 4164, cited 4444. They who are in zeal fight from charity, 
 they who are in wrath from hatred, ill. 8598. The Lord's zeal is essen- 
 tial love and mercy, and it is from these attributes that he is called a 
 zealous God; hence zeal is predicated of good, and strength or virtue 
 of truth, 8875. Zeal is described as fire, but, understand, a fire that 
 breaks forth from the affection of good, 9143. See Indignation. 
 ZEBOIM. See Admah. 
 ZEBULON. See Tribes (12). 
 
 ZEMARITES [Zemari]. See Amorite, Hivite, Jebusite. 
 ZIDON. See Philistines (3). 
 
 ZIIM, and IIM. The Ziim and lim, and daughters of the owl, 
 (translated wild-beasts of the desert, etc., Jeremiah 1. 38, 39,) denote 
 evils and falses, 8869. The people Ziim (translated people of the wil- 
 derness, Ps. Ixxiv. 1 4), denote those who are in falses, and falses them- 
 selves, 9755. 
 
 ZILLAH. See Lamech. 
 ZILPAH. See Leah. 
 ZIMRAM [Simram]. See Keturah. 
 
 ZION. The spiritual church was represented by Jerusalem, the 
 celestial by Zion, 2909, 6435, 9055, 10,037. The places round about 
 Jerusalem denote the exteriors of the Church; Jerusalem the interiors; 
 Zion the inmost, 3084, 4539. Mount Zion denotes the Lord's celes- 
 tial kingdom, or the internal man as to celestial love; Jerusalem, the 
 spiritual kingdom and spiritual love, 1585. Mount Zion and the hill 
 of Zion denote the good of love to the Lord, and the good of mutual 
 love; Jehovah fighting on Mount Zion, denotes for those who are in 
 good, 6435 Daughter of Zion denotes the celestial church, from the 
 affection of good; daughter of Jerusalem, the spiritual church, from the 
 affection of truth, sh. 2362, cited 7729, 8313, 9055, 10,037. When 
 Zion and Jerusalem are conjoined in sense, they denote the celestial 
 
 'i 
 
 I 
 
 ^ 
 
 ZON 
 
 1351 
 
 church, Zion its internal and Jerusalem its external: but when Jeru- 
 salem is named separately, it denotes the spiritual church, 6745. Zion 
 called the throne of Jehovah's glory, denotes the Lord's celestial king- 
 dom; Jerusalem his spiritual kingdom, sh. 5313. Zion denotes the 
 church with those who are in the good of love; Jerusalem, the church 
 with those who are in truths from that good, 10,037. 
 
 ZIPPORAH. See Moses (7, 10). 
 
 ZOAN. The princes of Zoan and the wise councillors of Pharaoh 
 (Is. xix. 11 — 13), denote primary scientifics, 1482. The princes of 
 Zoan and the princes of Noph (ibid.), denote scientifics which pervert 
 the truths of the church, thus truths in the ultimate of order falsified, 
 5044. See Egypt, Pharaoh. 
 
 ZOAR, anciently called Bela, was a city in the neighbourhood of 
 Sodom; it signifies the affection of good, in the opposite sense the 
 affection of evil, 1589, 1663. The affection of good, when it flows 
 into the rational part, becomes the affection of truth (1589); hence, 
 Zoar denotes also the affection of truth, 2439, 2442, 2459, 2462. See 
 Lot, Sodom. 
 
 ZONE. See Sphere. 
 
 V. 
 
SUPPLEMENT. 
 
 AARON. 1. The representation of Aaron in conjunction with 
 Moses. Moses represented the divine law as to good; Aaron as to 
 truth; but this before the initiation of the latter into the priesthood, 
 br. 6940, 6998, 10,090. Aaron called the brother of Moses, denotes 
 the doctrine of good and truth ; which is defined as divine truth that 
 proceeds mediately from the Lord, and hence Aaron is called the mouth 
 of Moses, 6998. Moses represents truth proceeding immediately from 
 the Lord which is not heard or perceived by angels and men ; but 
 Aaron truth proceeding mediately which is heard and perceived, 7009, 
 cited 7053, 7063, 7270, 7381. As Aaron denotes the doctrine of good 
 and truth, he denotes the truth of doctrine, cited 7053; and the doctrine 
 of the church, 7231. Moses and Aaron named together denote the 
 Word ; first, Moses denotes the Word as the divine law, or as it is in 
 the internal sense ; Aaron, doctrine by which the Word is understood, 
 or the AVord as to the literal sense, 7089, cited 7381. Moses represents 
 the internal law accommodated to angels; Aaron, the external law 
 accommodated to man, ill. 7381, 7382. See Moses (1, 3). Generally, 
 as to Aaron and the people, see Moses (3, 4). 
 
 2. The association of Moses and Aaron for the deliverance of the 
 Israelites from bondage. See Moses (9). 
 
 3. Moses and Aaron going before Pharaoh. See Moses (II). 
 
 4. The Miracles done by Moses and Aaron, and the deliverance of 
 the people. See Moses (12, 13), Miracles (7). 
 
 5. Aaron and Hur assisting Moses in the battle with Amalek, By 
 Aaron and Hur are signified inferior truths in orderly subjection to 
 truth of a superior degree signified by Moses, 8603, 8611. Aaron 
 denotes the truth of doctrine, Hur the doctrine of truth, both sustain- 
 ing the internal sense of the Word, 9424. For other particulars, see 
 Moses (18). ^ 
 
 6. Aaron and the elders of Israel with Jethro. Aaron and the 
 elders of Israel being named together, denote the primary truths of the 
 church; Aaron especially, truth of doctrine ; the elders of Israel primarv 
 truths, 8681. See Moses (19). 
 
 7. Aaron on Mount Sinai with Moses, denotes truth divine internal 
 and external conjoined in heaven, 8841. For the context, with full 
 particulars, see Moses (21). 
 
 8. Aaron and his sons, together with the elders of Israel, in the 
 mountain with Moses. Moses and Aaron denote the Word, internal 
 and external; the sons of Aaron (Nadab and Abihu) doctrine from the 
 
 SUPPLEMENT. 
 
 1353 
 
 Word in both senses ; the seventy elders, primary truths in accordance 
 with good, 93/4 — 93/6. Moses alone to approach Jehovah, and those 
 not to come near, neither the people to ascend with him, denotes the 
 conjunction and presence of the Lord by the Word as an undivided 
 whole, not by its external sense, nor with those who are only in externals, 
 9378—9380. See Moses (23). 
 
 9. The priesthood of Aaron and his sons, and the Levites. Aaron 
 represented the Lord as to the priesthood, or as to divine love; and the 
 Levites were given to him in place of all the first-born, because Levi 
 represented the Lord as to love, 3325, 3875. All the appointments 
 connected with the priesthood illustrate that Aaron represented the 
 Lord as to divine good, and his holy garments as to divine truth, 6148, 
 cited, with details, in Priest (5). Aaron and his sons in the priesthood 
 represented the Lord as to the divine celestial or divine good in heaven, 
 9477, 9804, 9809. Aaron, especially, represented the Lord as to 
 divine good; his sons, as to divine truth proceeding from divine good, 
 9786, 9805—9813, 9946, 9950, 10,000, 10,095. Aaron was appointed 
 to the priestly office because he was the brother of Moses, and the 
 fraternal conjunction of divine truth with divine good in heaven could 
 thus be represented; understand, divine truth by Moses as lawgiver, 
 and divine good by Aaron as priest, 9806, cited 10,090. Aaron him- 
 self represented the Lord, and his office as priest the work of salvation 
 by the Lord, 9928. The priesthood of Aaron, of his sons, and of the 
 Levites represented the Lord as to the work of salvation, in successive 
 order, celestial, spiritual and natural, corresponding to the three heavens, 
 10,017, 10,152, 10,279. The inauguration of Aaron and his sons into 
 the priesthood represented the glorification of the Lord's human, in 
 which process Aaron represented good ; the Levites, truths which 
 minister to good, 10,076, 10,083. See Priest (5), Tribes (LeviJ. 
 
 10. The holy garments of Aaron. As Aaron represented the priest- 
 hood of the Lord, his clothing also represented divine celestial and 
 divine spiritual things ; the breastplate especially all things of faith and 
 love in one complex, 3858, 4677, 9804, 9809. The garments of Aaron 
 are representatives of the Lord's spiritual kingdom, adjoined to his 
 celestial kingdom, 9814, 9819, 9824; passages cited 9944, 9959 end. 
 Aaron and his garments represented the superior heavens, thus the 
 celestial kingdom; his sons and their garments, the inferior heavens, 
 thus, the spiritual kingdom, 10,068, 10,069. For particulars in full, 
 see Priest (7). 
 
 1 1 . The ministry of Aaron. By the ministry of Aaron is signified 
 the all of doctrine and worship, for which reason there were bells in 
 the border of his robe, 9921, 9924, 9925. See Bells. 
 
 12. The idolatry of Aaron. Where the character of the Jews is 
 briefly alluded to as a nation surrounded by evil spirits, it is added that 
 Aaron was of the same character; like them, prone to idolatry, as 
 proved by the golden calf which he made (Ex. xxxii. 2 — 5, 35), 4311. 
 Moses and Aaron, in the opposite sense, represented the religious 
 principle of the people whose chiefs and leaders they were, ill. by the 
 strife at Meribah, &c., 8588, 10,401. Moses being absent, Aaron re- 
 presented the external of the Word, of the church, and of worship, 
 separate from the internal, ill. 10,397, 10,401, 10,480, 10,512; pas- 
 sages cited 10,692. For particulars in full as to the character of Aaron 
 
1354 
 
 SUPPLEMENT. 
 
 and the posterity of Jacob, see Jew (5, 6). For particulars concerning 
 the idolatrous worship of the golden calf, see Moses (24). 
 
 13. The house of Aaron (Ps. cxv. 12), denotes those who worship 
 the Lord from the good of love ; the house of Israel (ibid.), those who 
 worship from the good of faith, 2826. 
 
 14. The seed of Aaron. By the seed of Aaron is signified the 
 goods of love and truths of faith by which man is regenerated, 10,249. 
 See Seed. 
 
 15. The death of Aaron. By the death of Aaron (penally, as 
 predicted should he neglect the exact performance of his office) is sig- 
 nified the cessation of the representation, and thereby of conjunction 
 with heaven, 9928. 
 
 ABDEEL OR ADBEEL. See Ishmael. 
 ABIDAH. See Midian. 
 ABIMELECH. See Philistines (4, 5, 6). 
 ABIRAM. See Korah. 
 
 ABRAM, AND ABRAHAM. 1. Abstractly, concerning the signifi- 
 cation of Abram, see Abram (Vol. I). 
 
 2. The preliminary history of Abram (Gen. xi. 27 — 32), Abram 
 and his family were idolaters who worshipped the god Schaddai and 
 other gods, the name of Jehovah having been forgotten, 1356, 1992, 
 2559, 3667, 7194. Abram, Nahor, and Haran, represent three universal 
 kiuds of idolatry into which the ancient church had at length declined, 
 namely, the love of self, the love of the world, and the love of pleasure, 
 1355 — 1358. In illustration of these idolatries it is shown that they 
 are interior to one another, and that they all close together in a fourth, 
 which is external idolatry, and is signified by Lot the son of Haran, 
 1363. Haran dying in this state denotes the obliteration of interior 
 worship ; and Abram and Nahor then taking to themselves wives, the 
 conjunction of what is evil and false in idolatrous worship, 1366, 1369, 
 — 1370. Sarai the wife of Abram being barren, denotes that such evils 
 and falses had now ceased to produce or multiply themselves [conse- 
 quently that the way was preparing for the institution of a new church, 
 which was the Jewish representative church], 1371, 1372. See Sarai. 
 
 3. The family of Abram made representative (verses 31, 32). On 
 account of the Jewish representative church beginning in Abraham, 
 and being instituted with his posterity, his father Terah, and his 
 brethren Nahor and Haran, became representative of churches, 3778. 
 Terah as the father, represented the common stock of churches, or the 
 common good out of which they rise; Abram the genuine church such 
 as it is with those who possess the Word; Nahor, the church among 
 the Geptiles, who do not possess the Word but live in charity, 3778, 
 4206, 4207 and citations; particulars in Nahor, Haran and Lot. 
 
 4. The commencement of the representation (chap. xii. 1). The 
 departure of the family of Abram from Ur of the Chaldees, and the 
 death of Terah denotes the end of the above named idolatry, and the 
 beginning of the representative church by instruction, 1373 — 1375. 
 Such representatives (being representation and true history combined) 
 begin with the twelfth chapter of Genesis ; the things preceding con- 
 cerning Terah, etc., treating of the state before his descendants became 
 representative, 1361. See Man (43), pp. 660 — 665. 
 
 5. The representation continued to the sojourn in Egypt, as applica- 
 
 supplement. 
 
 1355 
 
 ble to the Lord^s state in hijt boyhood (chap. xii). Abram in general 
 represents the Lord, in particular the celestial man ; Isaac represents 
 the Lord, and in particular the spiritual man ; Jacob represents the 
 Lord, and in particular the natural man ; thus the three patriarchs 
 represent the life-experience of the Lord, and the successive states of 
 his church and kingdom, but each in his degree, 1409, 1414. In the 
 sense which treats of the Lord, the call of Abram and his departure 
 from Haran (Gen. xii. 1), denote the first animadversion of the Lord 
 in early boyhood concerning the concordance of the internal and external 
 man^ and, as a result, his withdrawal from worldly and corporeal things, 
 1401, 1411 — 1414. The journeying of Abram after his call (ver. 4, 6), 
 denotes progression predicated of the human essence of the Lord 
 advancing to union with the divine, 1426; see the articles to Journey, 
 to Go. Lot, at this time, going with Abram (ver. 4), denotes the 
 adjunction hitherto of the sensual and corporeal man; or, the insinua- 
 tion of sensual truth in early boyhood, 1428, 1434. Abram's wife 
 likewise going with him (ver. 5), denotes that there was also genuine 
 truth with the Lord in his boyhood, 1431 — 1432; particulars in Sarai. 
 All the substance they had acquired, and all the souls they had gotten 
 going with them, (ver. 5), denote all the vessels of the understanding 
 and the will, and the living principles of love, 1435, 1436. The 
 arrival of Abram while he thus journeyed, at Sheckhem, at the oak- 
 grove of Moreh (ver. 6), denotes the Lord's first perception from 
 celestial love, or the first appearance to him of celestial verities, 1 439 — 
 1443; see Sheckhem. Jehovah said to appear to Abram at this time 
 (ver. 7), denotes that he appeared to the Lord while the Lord was in 
 his boyhood, 1446. Abram then removing to a mountain eastward of 
 Bethel (ver. 8), denotes the Lord's progression in celestial love while he 
 was yet a boy, 1450. Abram still said to journey southward (ver. 9), 
 denotes the beginning of the Lord's progression in knowledges, thus, 
 his entrance into a lucid state as regards interior things, 1457, 1458 
 especially at the end; compare 1462 — 1472; and see Quarters. 
 Abram then going into Egypt in consequence of a famine (ver. 10), 
 denotes the Lord's instruction in knowledges from the Word, and by 
 way of the external man, 1459 — 1464. The story of Abram's sojourn 
 in Egypt, and of his wife passing, in the court of Pharaoh, for his 
 sister (ver. 11 — 20), denotes the progress of the Lord according to 
 divine order from scientifics to celestial truth, and provision made that 
 the latter should not be violated, 1465 — 1500; especially, 1472, 1480, 
 1495, 1496. Further particulars in Egypt (4), Pharaoh (2), Sarai (2). 
 6. The representation involved in Abram* s departure from Egypt, 
 accompanied by his wife cmd by Lot (chap. xii. 20 ; xiii). The sojourn 
 of Abram in Egypt (chap, xii), denotes the progressive state of the 
 Lord from boyhood to adolescence, 1401, 1402, 1479, 1502. Abram's 
 departure from Egypt when Sarai was discovered to be his wife (chap, 
 xii. 20; xiii. 1), denotes emergence from scientifics, and from the state 
 in which truth was received intellectually, its celestial character being 
 now known, 1495, 1499—1502, 1542—1545. The wife of Abram, 
 and all that he had being taken with him when he left Egypt (ver. 1), 
 denotes celestial truth and all that pertains to the celestial state, now 
 enjoyed, inane scientifics having been relinquished, 1543 — 1546. Lot 
 also going with Abram (ver. 1), denotes that although the empty 
 
 « 
 
I 
 
 1356 
 
 SUPPLEMENT. 
 
 scientifics of the intellectual part were relinquished the pleasures of the 
 voluntary part still remained, 1547. The journey of Abram from the 
 south even to Bethel (ver. 3), denotes the state of interior or celestial 
 light into which the Lord returned, because in him the pleasures of the 
 will were either in agreement with celestial good, or they were as yet 
 latent, 1548, 1553—1557. See Sarai (2), and to Journey. 
 
 7. The representation continued to the separation of Abram Jrom 
 Lot (verses 5 — 1 1). The disagreement between the herdmen of Abram 
 and the herdmen of Lot, after their return from Egypt (ver. 8), denotes 
 the want of concordance between the cupidities of the will and the good 
 of celestial love now become apparent, 1563 — 1569, 1572, 1573. The 
 words of Abram tending to avert a quarrel between himself and Lot 
 (ver. 8, 9), denotes the process by which such cupidities are removed, 
 rendering the external fit for union with the internal man, 1577 — 1581. 
 The free choice of the land offered to Lot, who sees the fertility of the 
 plain of Jordan and makes choice of it (ver. 9, 10), denotes the state 
 of illumination enjoyed by the external man when in correspondence 
 with the internal, 1584, see Lot. The appearance of Jehovah to 
 Abram, and the land of Canaan promised to his posterity (ver. 14), 
 denotes the life of the Lord's internal man flowing-in with celestial 
 light and his perception in the external concerning the future of his 
 church and kingdom, 1601 — 1618, especially 1616. Abram afterwards 
 dwelling in the oak-grove of Mamre, which is in Hebron (ver. 18), 
 denotes the state of more interior perception now predicated of the 
 Lord; the same passage contains a summary statement of his whole 
 progress to this state, 1616. See Hebron. 
 
 8. Abram after his separation from Lot, in battle against the 
 confederate kings, representing the Lord's temptations (chap, xiv). 
 Hitherto (Gen. xii. and xiii.) the Lord's life in boyhood has been treated 
 of under the history of Abram ; in the following chapter, the patriarch 
 is called Abram the Hebrew and under this name he represents the 
 Lord as to the interior or rational man, called also the spiritual adjoined 
 to the internal, 1741. Lot, together with all his possessions, taken 
 captive by Chedorlaomer and the confederate kings (chap. xiv. 12), 
 denotes the state of the external man, occupied by apparent goods and 
 truths, 1697, 1698, 1701, 1707—1718. One that had escaped telling 
 Abram the Hebrew (verse 13), denotes the perception of this by the 
 Lord from his interior man, 1701, 1707. Abram then arming his 
 trained servants and smiting the enemy in the night (ver. 14, 15), 
 denotes the purification and Hberation of the external man by such 
 goods as were adjoined to the interior, 1706 — 1715, 1717. Abram 
 after his victory bringing back all the acquisition, and Lot (now called 
 Abram's brother) and all his acquisition, and the women and people 
 (ver. 16), denotes all things in the external reduced to subserviency by 
 the interior man, 1716 — 1719. Abram after his victory met by the 
 king of Sodom, (ver. 17), denotes the submission of evils and falses, 
 1721. Melchizedek king of Shalem coming with bread and wine for 
 Abram's refreshment (ver. 18), denotes the fruition of good in the 
 interior man, or the inflowing of celestial love, after temptation-victories, 
 1724, 1725. Abram in return offering him tithes, (ver. 20), denotes 
 the evocation of Remains after victory, 1738. His refusal of the gifts 
 offered by the king of Sodom (ver. 22 — 24), denotes that the Lord takes 
 
 SUPPLEMENT. 
 
 1357 
 
 
 DO aid from any; the gifts being transferred to the companions of 
 Abram (ver. 24), denotes that evil spirits are now to be held in subjec- 
 tion by the good, 1739 — 1755. Further particulars in Melchizedek, 
 Lot, Sodom; see note at the end of Lot (I), p. 621. 
 
 9. The representation involved in the promise of a son to Abram 
 after these events (chap. xv). The word of Jehovah that now came to 
 Abram in a vision (ver. 1), denotes consolation after temptations, 1779. 
 Abram* s discourse with Jehovah (ver. 2), denotes revelation made to 
 the Lord by interior perception, 1786, 1791. His anxiety for a son, 
 lest the son of his steward should be heir to his house (ver. 2, 3), 
 denotes the anxiety of the Lord concerning his church lest it should be 
 only external, 1795, 1798, 1799. He is led forth out of doors to 
 behold the stars, and a son is promised to him (ver. 5), denotes percep- 
 tion from externals, affording a full intuition of internal things, 1806 — 
 1808: see Sarai (3). Abram then believes in Jehovah (ver. 6), 
 denotes faith in his divine love and confidence of victory after intuition, 
 1812. The trust of Abram is accounted righteousness in him (ver. 6), 
 denotes that the Lord made himself righteousness when he overcame 
 in the faith of his love for the human race, 1813. The offerings made 
 by Abram and the vision granted to him, for a sign (ver. 8 — 17), 
 denote the state of the church tending to its vastation foreseen, and 
 the temptation and agony it caused, 1781—1782, 1821—1835, 1858— 
 1862, 1865. The promise that he should nevertheless be gathered to 
 his fathers in peace, and be buried in a good age (ver. 15), denotes the 
 protection of all that is good and true from hurt, and the fruition of all 
 good enjoyed by those who are the Lord's, 1852 — 1854. A covenant 
 made with Abram after the vision (ver. 18), denotes the conjunction of 
 the Lord's interior man with Jehovah, which is coincident with victory 
 in temptation, or with absolute certainty that the human race would be 
 saved, 1864. 
 
 1 0. The representation includes Hagar, who becomes the concubine 
 of Abram in consequence of SaraVs barrenness (chap. xvi.). For par- 
 ticulars, see Sarai (4); and for further particulars, Hagar and 
 Ishmael. 
 
 11.-^ new quality is represented by the change of name from Abram 
 to Abraham, and from Sarai to Sarah (chap. xvii.). See Sarai (5). 
 
 12. Circumcision is included in the representation (chap. xvii. 9 — 
 14, 23—27). See Ishmael (2). 
 
 13. Abraham entertains three angels; the part of Sarah in this 
 representation, and the promise renewed (chap, xviii.). See Sarai (6). 
 
 14. Abraham intercedes for Sodom (chap, xviii. 23 — 33). The 
 visitation of Sodom in this representation, (ver. 16, sq.) denotes the 
 perception of the Lord concerning the human race so deeply immersed 
 in evils and falses, 2141. The angels who had been entertained by 
 Abraham looking to the faces of Sodom (ver. 16), denotes the evil state 
 of man's interiors discovered to the perception of the Lord ; imme- 
 diately followed (ver. 21, and chap. xix. 1) by exploration and judg- 
 ment, 2219, 2242, 2243, 2317—2323. See Sodom. 
 
 15. The scene of the representation changes to Gerar, and includes 
 the character of Abimelech (chap. xx). For particulars, see Philis- 
 tines (5), Sarai (7). 
 
 16. The representation involved in the birth of Isaac, the son 
 
1358 
 
 SUPPLEMENT. 
 
 promised to Abraham and Sarah. For particulars, see Sarai (8), 
 
 Isaac (2). . ,. 
 
 17. Change in the representation by Hagar and Ishmael when dis- 
 missed by Abraham (chap. xxi. 9—21). See Sarai (9), and for further 
 particulars, see Hagar and Ishmael. 
 
 18. Meaning of the representation when Abraham prepares to offer 
 up Isaac (chap, xxii.) In the internal sense, this chapter treats of the 
 heaviest and most inward temptations endured hy the Lord (verses 1, 
 3_6 9—11); of the union thereby effected between the human and 
 divine, or the Lord's glorification (verses 2, 11, 12, 16); of the salva- 
 tion of the spiritual in virtue of the Lord's divine human (verses 2, 7, 
 g 13—19); and of the salvation of those not of the church, who are 
 in good (verses 20—24), 2764, 2765. God speaks to Abraham, and 
 Abraham replies (ver. 1), denotes perception from divme truth, excitmg 
 to thought and reflection, 2766, 2769, 2770. Commanded to take 
 his son Isaac, and go into the land of Moriah (ver. 2), denotes the ra- 
 tional divine about to undergo temptations, the state of which is indi- 
 cated 2772—2775. Commanded to ofTer him up for a burnt-off'ering 
 upon' a mountain which he would be told of (ver. 2), denotes the ra- 
 tional divine to be sanctified with the divine itself, in a state which is 
 further perceived to be one of divine love, 2776—2778. Abraham 
 then said to rise up early in the morning, and to saddle his ass (ver. 3), 
 denotes a state of peace and innocence, and the natural man now pre- 
 pared, 2780, 2781. Two boys taken with him by Abraham, as well as 
 his son Isaac (ver. 3), denotes the rational in its former state merely 
 human, together with the rational divine, 2782. Woods cleaved for 
 the burnt-offering (ver. 3), denotes the merit of righteousness, 2784. 
 Abraham then said to arise and go to the place of which God had jtold 
 him (ver. 3), denotes elevation to a state according to perception, 278o, 
 2786. The third day when Abraham lifted up his eyes and saw the 
 place afar off (ver. 4), denotes the completion of the state predicated, 
 and the commencement of sanctification, attended by thouglit and in- 
 tuition, 2787—2790. Abraham now taking Isaac with him and leaving 
 the boys (ver. 5), denotes separation from the rational merely human, 
 2792. Taking in his hand fire and a knife (ver. 6), denotes the good of 
 love, and truth of faith, 2799. Abraham and Isaac both going to- 
 gether (ver. 6), denotes unition of the divine and the human as far as 
 could be, 2800. Isaac's discourse with Abraham (ver. 7), denotes the 
 Lord's converse from the love of divine truth with divine good, 2802. 
 The subject of discourse. Where is the lamb [/>«cm*] for a burnt-offering 
 (ver. 7), denotes thought concerning those of the human race who 
 could be sanctified, 2805. The reply of Abraham, God will see for 
 himself a lamb, my son (ver. 8), denotes response to that thought, that 
 the divine human will provide those who shall be sanctified, 2807. 
 The repetition after this, that they went both together (ver. 8), denotes 
 unition still growing stronger, 2808. Their arrival at the place, and 
 Abraham there building an altar (ver. 9), denotes the state attained ac- 
 cording to perception from divine truth, and the preparation of the 
 divine human, 2810, 2811. Abraham then arranging the woods (ver. 
 9), denotes the merit of justice adjoined to the divine human, 2812. 
 Abraham then binding his son (ver. 9), denotes the state cf the rational 
 divine as to truth, suffering temptation to the utmost, 2813. Abraham 
 
 SUPPLEMENT. 
 
 1359 
 
 then stretching forth his hand, and taking the knife, to slay his son 
 (ver. 10), denotes temptation to the utmost degree of the Lord's power 
 to endure, as to truth, even to the death of all that was merely human, 
 2816—2818. The angel of Jehovah then crying to Abraham out of 
 heaven, (ver. 11), denotes consolation from the divine itself, 2821. 
 Abraham commanded not to slay Isaac (ver. 12), denotes deliverance 
 from a state of temptation which had been endured to the utmost, 
 2823—25. Abraham then said to hft up his eyes, and see (ver. 13), 
 denotes thought and intuition from the divine, 2829. Behold a ram, 
 behind him, caught in a thicket by his horns (ver. 13), denotes the 
 state of the spiritual among the human race, entangled as to the truths 
 of faith in natural scientifics, 2830—2832. Abraham taking the ram 
 and offering it for a burnt-offering in place of his son (ver. 13), denotes 
 the liberation of the spiritual in virtue of the Lord's divine human, 
 2833, 2834. The angel of Jehovah now crying a second time to 
 Abraham, and the words of Jehovah, by myself I have sworn, etc. 
 (ver. 15), denotes still greater consolation' from the divine, and irrevoc- 
 able confirmation, 2841, 2842. The reason alleged, Because Abraham 
 had not withheld his son (ver. 16), denotes because of the unition of 
 the human with the divine by the extreme temptation endured, 2844. 
 The promise given. In blessing I will bless thee, and in multiplying I 
 will multiply thy seed (ver. 1 7), denotes fructification from the affection 
 of truth, and derivations of truth thence, 2845—2847. The promise 
 that Abraham's seed should inherit the gate of his enemies (ver. 17), 
 denotes charity and faith which should succeed in place of evil and the 
 false, 2851. And in his seed all the nations of the earth should be 
 blessed (ver. 18), denotes the salvation of all who are in good, 2854. 
 The reason given to Abraham, Because thou hast hearkened to my 
 voice, (ver. 18), denotes because of the union of the humau essence 
 with the divine, 2854. The return of Abraham, after these things to the 
 boys (ver. 19), denotes conjunction resumed with the human rational 
 which had not been admitted into the direful temptations endured, 2856. 
 And they arose and went together, and dwelt at Beersheba (ver. 19), 
 denotes the greater elevation of the rational after temptations, and pro- 
 gression in the doctrine of charity and faith, 2857, 2859. 
 
 19. Reason of introducing the generation of Nahor, Abraham's 
 brother, and Rebekah, here (chap. xxii. 20—24). Briefly, it relates to 
 the perception which the Lord could now have concerning those with- 
 out the church who live in fraternity from good, and the rise of the 
 affection of truth from that good, signified by Rebekah, 2860—2869. 
 For particulars, see Nahor. 
 
 20. Representation of Sarah's death after these circumstances 
 (chap, xxiii). Briefly, the death of Sarah denotes the expiration of 
 divine truth in the church, and her burial its reception by those who 
 had previously been in an obscure state, 2901, 2902. See Sarai (10), 
 but especially Nations (10). ^ 
 
 21 . The representation continued in Abraham s old age (chap. xxiv). 
 Abraham said to be old and come into days (ver. 1), denotes the state 
 of the Lord's human made divine, 3016. Jehovah blessed Abraham 
 in all things (ver. 1), denotes that the Lord, from the divine itself, had 
 disposed all things in order in the divine human, 3017. Abraham 
 now represented as speaking to his servant (ver. 2), denotes influx into 
 
 VOL. II. AAA 
 
 I 
 
1360 
 
 SUPPLEMENT. 
 
 SUPPLEMENT. 
 
 1361 
 
 t: 
 
 the natural, and orderly arrangement therewith, 3018 — 3020. Abra- 
 ham swearing his servant (ver, 2, 3), denotes the holy obhgation under 
 which the natural man is then brought, 3021—3023. The subject of 
 the oath and of Abraham's anxiety being Isaac's marriage (ver. 3), 
 denotes the divine providence as to the conjunction of trutli with good 
 in the rational, 3012, 3024. The command of Abraham that his son 
 should not marry a daughter of the Canaanites (ver. 3), denotes that 
 no discordant truth must be admitted, 3024. The wife of Isaac to be 
 sought in the land of Abraham's nativity (ver. 4), denotes that the 
 affection of truth to be conjoined is of divine origin, 3026-27. The 
 hesitation and fear of Abraham's servant (ver. 5), denotes doubt in the 
 natural whether such an affection could be conjoined, 3030, 3031. 
 Abraham's assurance that an angel would go before him, etc. (ver. 7), 
 denotes the divine providence that such should be the event, 3039. 
 The journey of Abraham's servant and its results (verses 10, 11), 
 denote the whole process of the initiation and conjunction of truth 
 with good in the rational, 3013, 3047-- 3192; particulars in Isaac, 
 Laban, Nahor, and Rebecca. 
 
 22. The representation of Abraham and Ketvrah (chap. xxv. 1—4. 
 Briefly, Abraham and Sarah represented the Lord as to the divine 
 celestial; Abraham and Keturah, as to the divine spiritual; at this 
 point, therefore, the direct representation of the divine falls upon Isaac, 
 and the death of Abraham is immediately recorded, 3230, 3234 — 
 3243; particulars in Keturah; see also Nations (10). 
 
 23. The Death of Abraham (chap. xxv. 5—10). Abraham gave 
 all that he had to Isaac (ver. .5), denotes in the supreme sense, the 
 divine wholly in the divine rational, 3244, 3245. Gifts also to the 
 sons of his concubines (ver. G), denotes the lot of the spiritual adopted 
 by the divine human, 3244. The sons of his concubines sent away by 
 Abraham eastward (ver. 6), denotes the separation of the spiritual from 
 the celestial, and their life in the good of faith, 3244, 3247—3249. 
 Abraham now said to die (ver. 8), and Isaac and Ishmael burying him 
 (ver. 9), denotes the end of the representation by Abraham, and the 
 commencement of a new representation in his sons, 3253 — 325,6, 3259. 
 The blessing of God upon Isaac, and his dwelling in Beerlaha-roi (verse 
 11), denotes the first state of the representation by Isaac, the rational 
 mind living in divine light, 3260— 32G1. See Isaac (2). • . • 
 
 24. Concerning the representation of the Lord by Abraham ^ as 
 applied to man and the church. The history of Abraham not only 
 refers to the Lord, but to the instruction and regeneration of man, so 
 that he may become either celestial or spiritual; and not only to man 
 in particular, but to men in common, or the church; also to the in- 
 struction of infants in heaven, 1502. In the sense which respects the 
 church, the call of Abraham (as yet Abram) denotes its elevation from 
 the disturbing influences of the external man to the spiritual and celestial 
 state of the Lord's kingdom denoted by Canaan, 1411 — 1413, 1437. 
 The seed of Abraham, in this sense, denotes all who are principled in 
 love and charity from the Lord, thus, all who are in saving faith, 1025, 
 1416, 1447, 1608. The story of his journey into Egypt denotes in- 
 struction in general science, 1462. His return from Egypt, journeying 
 towards the south, denotes the order in which the regenerate afterwards 
 advance in the light of wisdom, 1553 and following passages, especially 
 
 , 
 
 
 1555, 1616. The fact that Abram was accompanied by Lot, denotes 
 the state of those regenerating, in the meanwhile, not yet delivered from 
 the external or sensual man, 1563, ilL 1568.* The promise given to 
 Abram that his seed should be multiphed, denotes the immense and 
 ineffable multiplication of charity and taith, and the felicity which the 
 regenerate thence derive; also, the immense increase of souls in the 
 Lord's kingdom, 1610. The battles that were fought in the valley of 
 Siddim, denote temptations caused by the assaults of evil spirits, 1659, 
 sh. 1664, 1668. Abram in these combats, called for a particular reason 
 "Abram the Hebrew," denotes the interior man in the state of ad- 
 junction to the internal or divine, and consequently serving the divine, 
 1700—1703, 1713; compare 1732, 1741; ill. by the order of influx 
 1707, 1725. Melchisedek after these combats refreshing Abram with 
 bread and wine, denotes peace and recreation flowing in from the in- 
 ternal man after victory achieved in temptations, 1724, 1725 — 1735. 
 Abram giving tithes to Melchisedek, denotes the reception of Remains 
 and thus of new life, 1738.— Note: these references may be extended 
 further through the whole history of Abraham, but the same informa- 
 tion is contained in other articles of the Index. 
 
 ACCEPT. See to Receive. 
 
 ADAH. See Mahalath. 
 
 ADORNMENT. See Ornament. 
 
 AHIMELECH. See Heth. 
 
 ALLON BACCUTH. See to Weep. 
 
 ALONE [solus]. To be alone, or to dwell alone, denotes to be led 
 by the Lord, so as not to be infested by evil spirits, 139. The ancients 
 dwelt alone, or distinguished only into houses, families, and nations, for 
 the sake of preserving distinct, from generation to generation, the dif- 
 ferences of love and faith and thus of perception, 471. Israel to dwell 
 in safety alone (Deut. xxiii. 28) denotes secure from infestation by evils 
 and falses, 3580. 
 
 ANOINT, to \ungere']. See Oil (3). 
 
 APPOINT, to. See Place (15). 
 
 ARRANGEMENT. See Disposition. 
 
 ASSA. See Azzah. 
 
 ASSHURIM. See Sheba. 
 
 AXE [malleus']. See Battle-axe. 
 
 AZAZEL, THE SCAPE-GOAT. See Hand (3). 
 
 BARAK. See Deborah. 
 
 BARED. See Bered. 
 
 BASHEMATH. See Mahalath. 
 
 BOARDS [asseres]. See Planks. 
 
 BRAMBLE. See Thorn. 
 
 BUGS. See Odour. 
 
 CAPHTOR. See Philistines (9). 
 
 CARVE, or sculpture, to. See Engraving. 
 
 CHARAN. See Uaran. 
 
 CHISEL. See Axe, Tool. 
 
 » In the joint narrative Abram represents, first, the internal man, but secondly, 
 the external man likewise, so far as they agree together and make a one ; Lot, so 
 much in the external man as disagrees with the internal, and needs to be separated, 
 1.576, 1577, particularly 1581, 1594, 1603. 
 
 A A A 2 
 
 f 
 
13G2 
 
 SUPPLEMENT. 
 
 COLUMN. See Pillar. 
 
 CONATUS. See Tendency. 
 
 CONSTIPATION. See Obstipation. 
 
 DECADES, like hundreds and thousands denote much, but each in 
 a different degree, 8715. See Numbers (ten). 
 
 DECORATION. See Ornament. 
 
 DICE, Game of. See G494. 
 
 DIVIDE, to. See Division. 
 
 ENDEAVOR [conatus]. See Tendency. 
 
 ENDURE. See Persevere. 
 
 EVIDENCE. See Witness. 
 
 FANTASY. See Phantasy. 
 
 FLY, to. See Wings. 
 
 GERAH. See Weight. 
 
 HEARKEN, to [auscultare]. See /o Hear (2542, 3684). Heark- 
 ening, predicated of the Lord, denotes the union of the divine and hu- 
 man by [obedience in] temptations, 3381. 
 
 JESSE. Add to Lord (68) the following passages where the texts 
 are cited in which the Lord is called the root of Jesse, and a rod from 
 the stem of Jesse, 2468, 4594. 
 
 KEEP or preserve [servare]. See Observances. 
 
 LEAVE, to. See to Relinquish. 
 
 LET GO, to [mitter-]. See 4282—4290. 
 
 PRINCE OF PEACE. Add to Lord (68) the following references 
 to passages concerning this divine name, 3780, 4681, 4712, 4713, 
 5662, 8722. 
 
 INDEX 
 
 TO 
 
 PASSAGES OF SCRIPTURE. 
 
 jV^o/e.— Where a single asterisk is annexed to the numher of a section, it is intended 
 to denote, that the passage or passages referred to in the Word are partially 
 explained ; but where a double asterisk occurs, it denotes that they are fully 
 explained ; and where there are none, that they are explained as to single ex- 
 pressions. 
 
 THE END. 
 
 
 
 GENESIS. 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 i. 1 
 
 lOGG,* 9408* 
 
 iv. 6, 9, 15 
 
 6,7 
 
 9340* 
 
 10, 11 
 
 6.7,8 
 
 9596* 
 
 15 
 
 6,7,9 
 
 3623* 
 
 AV 
 
 6—10 
 
 10238** 
 
 V. 1 
 
 13 18 
 
 4G97 
 
 1, 22, 24 
 
 14, 16 
 
 709 
 
 24 
 
 20, 21, 24 
 
 670 
 
 •*^ 
 
 26,27 
 
 476* 
 
 25 
 
 27,28 
 
 10155, 10217 
 
 vi. 3 
 
 29 
 
 904 
 
 4 
 
 it. ] 
 
 7988,* 9408* 
 
 10 
 
 1,4 
 
 1066 
 
 12 
 
 2 
 
 8495,8510' 
 
 12, 13, 17, 
 
 4 
 
 611,* 13.30* 
 
 13 
 
 7 
 
 f 8286,* 8935,* 
 ' 9229,* 9818* 
 
 15 
 
 17 
 
 7,9 
 
 3623 
 
 vu. 1 
 
 11, 12 
 
 9881* 
 
 2, 3, 15 
 
 13, 14 
 
 658* 
 
 4 
 
 19 
 
 670* 
 
 4, 12, 17 
 
 24 
 
 3875,* 10169* 
 
 15, 22 
 
 25 
 
 9960 
 
 viii. 8, 13 
 
 iii. 3 
 
 10130* 
 
 20 
 
 6—11 
 
 9960** 
 
 20, 21 
 
 13, 14,17 
 
 904* 
 
 21 
 
 14 
 
 7418* 
 
 22 
 
 9 K: 
 
 r 2034, 2661, 
 " 4577,* 4687* 
 
 ix. 11 
 
 15 
 
 22, 24, 25 
 
 19 
 
 8935* 
 
 X. 19 
 
 20,21 
 
 9942** 
 
 22 
 
 21 
 
 9960** 
 
 *«*« 
 
 24 
 
 3399,* 9509 
 
 23 
 
 iv. 1, 25 
 
 2643 
 
 xi. 2 
 
 6.7 
 
 6279* 
 
 21—23 
 
 Number. 
 904* 
 
 920, 3325* 
 r 609,* 904,» 
 1 920* 
 
 1330 
 
 611* 
 r 609,* 920, 
 12896 
 
 2643 
 
 8409* 
 
 1673,4454 
 
 10441* 
 
 10044 
 19 10283* 
 
 904* 
 
 5955* 
 
 3623 
 
 904* 
 
 917* 
 
 10570* 
 
 9437* 
 
 3623 
 
 10570* 
 
 1.343 
 
 4835 
 
 586* 
 
 3941 
 
 2842 
 
 3325* 
 
 2504 
 f 1667,* 1685, 
 tl715 
 
 2864 
 
 1183 
 
 9960** 
 

 
 364 
 
 GENESIS. 
 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 xi. 31, 32 
 
 1430* 
 
 XX. 
 
 1 
 
 1209* 
 
 xii. 6 
 
 7 
 
 4430 
 1025* 
 
 
 1 to the end 
 
 r 1197,* 1502, 
 I 9340** 
 
 7—9 
 
 3813 
 
 xxi. 
 
 3,6 
 
 2072 
 
 g% 
 
 r 440,* 796, 
 1921,2722* 
 
 
 4 
 
 9659** . 
 
 8 
 
 
 9—21 
 
 1949 
 
 10 
 
 3304* 
 
 
 13, 18 
 
 1416* 
 
 xiii. 3, 4 
 
 1453* 
 
 
 21 
 
 1676 
 
 4 
 
 440* 
 
 
 22 to the end 
 
 1197,* 9040 
 
 15, 16 
 
 1025 
 
 
 30—32 
 
 2723,* 3466* 
 
 16 
 
 10217* 
 
 
 32 
 
 3375* 
 
 18 
 
 2909,* 2970* 
 
 
 33 
 
 440* 
 
 xiv. 2, 8 
 
 1589 
 
 
 Chap, cited 
 
 3228 
 
 5,6 
 
 2714 
 
 xxii. 
 
 1,2,12,16,17 3381* 
 
 13 
 
 1616 
 
 
 2 
 
 796 
 
 14 
 
 3923,* 6148* 
 
 
 2,9 
 
 921 
 
 18 
 
 2015 
 
 
 7, 13 
 
 4835 
 
 18,19 
 
 6148* 
 
 
 17 
 
 10485* 
 
 21 
 
 842* 
 
 
 17,18 
 
 1025 
 
 21,27, 
 
 878 
 
 
 19 
 
 2723 
 
 XV. 5 
 
 1025,* 10217* 
 
 xxiii. 
 
 1 to the end 
 
 4447 
 
 6 
 
 10019* 
 
 
 3 to the end 
 
 3170* 
 
 6, 8—12 
 
 9416,* 10222* 
 
 
 4 
 
 8002* 
 
 8,9, 12, 17 
 
 10453 
 
 
 17—19 
 
 1616 
 
 9—12, 18 
 
 9391,** 9416* 
 
 
 17—20 
 
 6551** 
 
 13 
 
 2959* 
 
 xxiv 
 
 3 
 
 4818 
 
 16 
 
 1680,4516 
 
 
 3,4 
 
 4835 
 
 18 
 18, 19 
 
 f 120,* 4454, 
 (9341* 
 1444,6858 
 
 
 3,6 
 
 4316 
 
 
 10 
 
 r 1356, 1358, 
 \ 1992, 2943 
 
 20 
 
 2913 
 
 
 16 
 
 3859* 
 
 xvi. 3 
 
 3246* 
 
 
 22 
 
 2959,* 10222* 
 
 7,8 
 
 6132* 
 
 
 60 
 
 2851,* 10483* 
 
 10 
 
 10217* 
 
 
 65 
 
 4859* 
 
 11 
 
 340* 
 
 XXV 
 
 . 1—4 
 
 1358, 4292 
 
 13 
 
 1925* 
 
 
 6 
 
 9002* 
 
 15 
 
 3194** 
 
 
 7 
 
 4670 » 
 
 • • * 
 
 xvn. 1 
 
 (3667,4670, 
 1 5628,* 6003* 
 
 
 9, 10 
 
 6551** 
 
 
 16 
 
 8314* 
 
 5, 16 
 
 1416** 
 
 
 16, 21 
 
 4197 
 
 7, 8. 10 
 
 1025* 
 
 
 18 
 
 (•115,1928, ' 
 (1951** 
 
 10, 11 
 
 1038 
 
 
 11 
 
 6804* 
 
 
 20 
 
 3664 
 
 12 
 
 9659** 
 
 
 22 
 
 4197 
 
 13 
 
 5374* 
 
 
 23 
 
 1259 
 
 xviii. 1 
 
 1616 
 
 
 23, 24, 26 
 
 4923* 
 
 1, 13, 14, 1 
 
 33 1^315 
 
 
 25,26 
 
 2643 
 
 20, 26, 
 
 
 25,30 
 
 3527* 
 
 2 
 
 6846 
 
 
 26 
 
 259* 
 
 9 
 
 6132* 
 
 
 Chap, cited 
 
 4290 
 
 12, 13, 15 
 
 2702* 
 
 xxvi. 1, 6, 17 
 
 1209* 
 
 18 
 
 1420 
 
 
 1,6,17,20, 
 
 26 2504* 
 
 32 
 
 468 
 
 
 1—24, 26 
 
 *°}9340 
 
 Chap, citec 
 
 I 6832 
 
 
 the end 
 
 xix. 1 5 and follow- 1 go 1 1 
 ing verses J 
 
 
 1—34 
 3, 4, 24 
 
 1197* 
 1025 
 
 19 
 
 598* 
 
 
 4 
 
 1420 
 
 20, 22, 30 
 
 1589 
 
 
 6—13 
 
 1502 
 
 24 
 26 
 
 6000* 
 10300* 
 
 
 15, 18-22,1 ^j2* 
 25,32 ;^'"^ 
 
 28 
 
 7519* 
 
 
 22,33 
 
 2723 
 
 37,38 
 
 1364, 2838* 
 
 
 33 
 
 2723,* 2838* 
 
 GENESIS. 
 
 
 Chap. Verses, 
 
 xxvi. 34, 35 
 xxvii. 3, 4, 25 
 22,27 
 26, 27 
 27 
 36 
 39,40 
 
 40 
 
 r367,* 
 14242. 
 
 I 
 
 43 
 46 
 
 Chap, cited 
 xxviii. 1, 2 
 3 
 4 
 10 
 12 
 
 13, 14 
 14 
 16—18, 22 
 
 17, 19 
 
 18, 19, 22 
 19 
 
 19, 22 
 20,21 
 22 
 31 
 
 xxiz. 1 
 4 
 14 
 
 18, 20, 27, 28 
 27, 28 
 32, 33, 35 
 32, 33, 40 
 Chap, cited 
 
 XXX. 1 
 
 3 
 
 4,9 
 4—12 
 22 
 27 
 
 Chap, cited 
 xxxi. 13 
 
 18 
 
 19, 26, 32, 34 
 
 19,26,32,34 
 53 
 
 29 
 
 36 
 
 43 
 
 44,45,51,52 
 
 46, 47, 52 
 
 52 
 
 53 
 xxxii. 10 
 
 12 
 
 15. 16 
 
 25 to the end 
 
 25, 32 
 26 
 
 26, 32, 33 
 32 
 
 Numlier. 
 3686* 
 3309* 
 296 
 925* 
 
 296,* 2576* 
 3304* 
 3325* 
 
 * 3296, 
 4337 
 1430* 
 3686* 
 421J0 
 4835 
 1992 
 1463 
 
 1430,* 2723 
 8945* 
 1025 
 1420* 
 6426* 
 1453* 
 
 9954,** 10643* 
 4560* 
 1298* 
 10559* 
 1298 
 5998 
 3249 
 
 1430* 
 
 157* 
 
 728* 
 
 395,* 8987* 
 
 340,* 2643 
 
 342* 
 
 2089 
 
 9325* 
 
 6585* 
 
 324G* 
 
 2868* 
 
 3857* 
 
 2157 
 
 2089 
 
 3728 
 
 3664* 
 
 1992 
 
 Chap. Verses, 
 
 xxxiii. 1, 2, 6, 7 
 
 4 
 
 10 
 
 17—20 
 
 18 
 
 18, 19 
 
 Chap, cited 
 xxxiv. 1,27—29 
 
 3 
 
 28 
 
 30 
 
 Chap, cited 
 XXXV. 1, 6, 7 
 
 4 
 
 5 
 
 6,7 
 7 
 
 9, 10 
 
 10, 11 
 
 11 
 
 14 
 
 16—18 
 18 
 19 
 20 
 
 22 
 
 22—26 
 23—26 
 
 27 
 
 '} 
 
 1356 
 
 4402* 
 
 6563* 
 
 3974* 
 
 3727* 
 
 129S 
 
 4580* 
 
 1356, 5998 
 
 4013 
 
 1025 
 
 4364 
 
 4572* 
 
 3021 
 
 10130* 
 
 5051 
 
 2838* 
 
 28 
 29 
 XXX vi. 7 
 
 8,20 
 
 14 
 
 15 — 19, 21, 
 
 29, 30, 40 
 
 —43 
 Chap, cited 
 
 xxxvii. 1 
 
 1 to 3 
 2 
 
 1365 
 
 Number. 
 2868* 
 3616 
 2157 
 1441,* 4430* 
 
 2943 
 
 6306 
 4572* 
 4316 
 3875* 
 9416** 
 1574* 
 2943, 6306 
 1453* 
 3103 
 9327 
 921 
 4402* 
 4286 
 1416** 
 r 1992, 3021,* 
 \5628* 
 
 J 1298, 3728,*'» 
 16377* 
 3969 
 2643 
 9594 
 
 2838* 
 ( 2868,* 3246,* 
 { 3325,* 3435, 
 (3870,4316 
 
 46G7* 
 
 3862 
 
 1616,2909,* 
 
 2970 
 
 4670 
 
 3255 
 
 1463 
 
 1675* 
 
 296 
 
 18314* 
 
 { 
 
 
 3228 
 1463 
 4286 
 755* 
 
 3.23,31—33 9942* 
 
 9 10 6089* 
 
 14 1616, 2009* 
 
 18 to the end 4316 
 
 25, 28 
 
 28, 36 
 33 
 xxxviii. 1, 2, 11 
 7,10 
 12, 13 
 17, 20, 23 
 
 28, 29, 30 
 
 28,30 
 xxxix. 1 
 
 r 3263, *5620,* 
 1 10292* 
 
 3242* 
 
 5828* 
 
 4316 
 
 592* 
 
 4110* 
 
 3519* 
 r 367,* 2643, 
 X 3325,* 5354* 
 
 9468* 
 
 3263* 
 

 1366 
 
 EXODUS. 
 
 Chap. 
 
 
 Verses. 
 
 xxxix. 
 
 14 
 
 
 xl. 
 
 15 
 
 
 xli. 
 
 8 
 12 
 
 
 
 40, 
 
 41 
 
 
 40- 
 
 -43 
 
 
 51, 
 
 52 
 
 xlii. 
 
 1,5 
 
 * 
 
 
 2,3 
 
 
 4,5 
 
 
 20 
 
 
 
 26, 
 
 27 
 
 xliii. 
 
 4, 5, 15 
 
 
 11 
 
 
 
 14 
 
 
 
 16, 
 
 31 
 
 
 18, 
 
 24 
 
 
 22, 
 
 23 
 
 
 24 
 
 
 
 28 
 
 
 
 29, 
 
 30,34 
 
 
 32 
 
 
 { 
 
 xliv. 
 xlv. 
 
 xlvi. 
 
 { 
 
 xlvii. 
 
 xlviii. 
 
 24, 27,30,31 
 8 
 
 14,22 
 
 25, 27, 28 
 1.5 
 
 1,2, 5, 8 
 1,2,5,27,29, 
 
 30 
 2,3 
 9—19 
 11 
 12 
 26 
 34 
 9 
 
 26 
 
 27—29 
 29—31 
 2,3,8,10,11, 
 
 13, 14, 20, 
 
 21 
 2,3 
 4 
 
 5, 16 
 5, 13, 14, 17 
 
 —20 
 7 
 
 } 
 
 Number. 
 1703* 
 1343,4517, 
 5038 
 3762 
 1703* 
 5799 
 6145* 
 2643 
 4286* 
 4539* 
 5973 
 4592* 
 5939* 
 4539* 
 10292 
 1992 
 2165 
 5939* 
 440 
 3148* 
 6089* 
 4592* 
 1183,1195, 
 1343,5013* 
 5939* 
 6089* 
 6145* 
 4592* 
 4286* 
 2723 
 4286* 
 
 5973* 
 
 4402,* 7268* 
 
 3862 
 
 2959, 7985 
 
 4316,4818 
 
 3021* 
 
 1195,5702* 
 
 1463* 
 
 2838* 
 
 4286,* 5973* 
 
 2916 
 
 Chap. Verses, 
 
 xlviii. 13, 14 
 
 16 
 
 17—19 
 
 28 
 xlix. 1, 2, 7, 24 
 
 1, 2, 24, 33 
 
 3 
 
 3,4 
 
 3—7 
 
 3, 5, 6, 7 
 
 3—12 
 
 3—17 
 
 3—27 
 
 4,5 
 
 5—7 
 
 6 
 7 
 
 8—12 
 
 9 
 
 10,11 
 
 11 
 
 } 
 
 } 
 
 4286* 
 
 5973* 
 
 1025 
 
 3969* 
 
 3325* 
 
 9594 
 
 4601 
 
 11, 12 
 11, 14 
 
 11,12,17,19, 
 21 
 
 12 
 
 13 
 
 15 
 
 16—18 
 
 17 
 
 17, 18 
 
 21 
 
 22 
 
 22,23 
 
 22—26 
 
 23,24 
 
 Number. 
 367 
 1925* 
 4923* 
 6254* 
 5973* 
 4286 
 1063* 
 
 3870* 
 
 4316 
 
 10335 
 
 1756 
 
 3862 
 
 2433 
 f 4433, 4444, 
 \ 4502,** 6306 
 
 4439 
 
 9093** 
 
 3881 
 
 3654,* 6442* 
 
 1069* 
 r 1071,** 2576,* 
 \5113,*5117* 
 
 3300** 
 
 2781** 
 
 EXODUS. 
 
 1367 
 
 Chap, 
 iii. 
 
 IV. 
 
 } 
 
 1984 
 
 24 
 
 25 
 
 25,26 
 29, 30—32 
 29,33 
 30,31 
 1. 3—32 
 6—9 
 10, 11 
 13 
 24 
 25 
 
 T 2184.** 4007** 
 \ 9052** 
 
 9755* 
 
 9836* 
 
 3923** 
 
 259* 
 
 2761** 
 
 3928* 
 
 2702* 
 
 2709 
 
 3969* 
 
 2686* 
 r 1298*, 3305,* 
 14197* 
 
 1992,8278 
 
 10044 
 
 4447 
 
 3255 
 
 6551** 
 
 2916 
 
 4539 
 
 4786 
 
 4447 
 
 6895 
 
 2916 
 
 V. 
 
 Verses. 
 8,17 
 12—14 
 13, 14 
 13—15 
 13—16 
 14 
 15 
 16 
 18 
 
 22 
 
 2 
 
 11, 12 
 
 16 
 
 17,20 
 
 22,23 
 
 31 
 
 2,3 
 
 3 
 
 23—25 
 
 ▼i. 3 
 
 4 
 
 6 
 
 8 
 
 16—20 
 
 18,20 
 
 26 
 
 
 vu 1 
 
 vm. 
 
 4 
 
 7 
 
 11 
 
 15, 19 
 
 15—22 
 
 16 
 
 17, 18, 20, 21 
 
 19 
 
 1,2 
 
 1, 2, 12, 13 
 
 1—11,12—18 
 
 1—11,16—20 
 
 Number. 
 1444,2913 
 4289 
 
 10566 
 
 1343 
 
 7988 
 
 10579* 
 
 9789* 
 
 2242,* 6588* 
 
 1343,4495* 
 r 1551, 2576, 
 \2588* 
 
 6132* 
 
 1861 
 
 7268,* 9160* 
 4876,* 4936 
 
 3325* 
 
 2242,* 6588* 
 
 1343 
 
 2180,4495* 
 
 1861 
 r 1356, 1992 
 13667 
 
 1463 
 
 2959, 6281 
 
 2658* 
 
 2959 
 
 7985 
 
 3448* 
 r 300, 2534,* 
 \ 9160 
 
 3448* 
 
 2959, 7985 
 
 3762 
 
 4876* 
 
 4735** 
 
 1343 
 
 6693* 
 
 7673* 
 
 6693* 
 
 7673* 
 
 4936 
 
 4876* 
 
 Chap. Verses. 
 X. 25, 26 
 xL 1 
 
 2, 3 
 
 4 
 
 4,6 
 
 4—7 
 5 
 
 Number. 
 
 2180 
 
 6914 
 r 1851, 2588,* 
 t 9397* 
 
 1551 
 
 2353 
 
 8487* 
 
 3325* 
 
 4335** 
 
 xii. 1 and following "1 10132** 
 verses J 
 
 2 and following | ^0132* 
 
 7,11,18,19,22 5223 
 
 IX. 
 
 1 
 
 X. 
 
 22 
 
 25,26 
 
 26 
 
 1,13 
 
 2,3 
 
 11 
 
 22 
 
 22,23 
 
 23 
 
 23,24 
 
 3 
 
 3—21 
 
 1195 
 
 5702* 
 
 1343,5013 
 
 1343, 1703* 
 
 3048* 
 
 5223* 
 
 878 
 
 7673* 
 
 4876,* 4936 
 
 2445 
 
 1343, 1703* 
 
 4936 
 
 verses 
 5, 7, 13 
 6 
 
 7—9 
 7, 13, 22 
 7, 13, 22, 23 
 8—10 
 10 
 
 11 
 
 12 
 
 12—18 
 
 12, 29 
 
 12, 29, 30, 42 
 
 15, 18—20 
 
 17,41,51 
 
 29 
 
 32 
 
 33 
 
 34 
 
 EXODUS. 
 
 i. 5 
 11 
 
 15, 16, 19 
 15—21 
 
 3021* 
 6852 
 1703* 
 4588** 
 
 iii. 1, 2, 4, 6 
 2, 4 
 
 2,' 4, 14, 15 
 5 
 
 6280* 
 3088 
 1925* 
 1748* 
 
 ^'22' ^^*^^*}4876* 
 
 3_21 4936 
 
 12, 13 2177, 2187 
 
 13, 19 5215* 
 21, 22 878 
 21—23 2788,* 6649* 
 
 35,36 
 
 36 
 
 40 
 
 40,41 
 
 41 
 
 44 
 
 46 
 
 48,49 
 xiii. 2, 12 
 
 2, 12, 15 
 
 2, 12—15 
 
 4—16 
 
 5 
 
 6,7 
 
 19 
 
 21 
 
 26 
 
 29 
 xiv. 6,7,9,17,23 
 25,26 
 
 8 
 
 3519** 
 
 10135* 
 
 3813 
 
 4735 
 
 1001 
 
 2342 
 
 2405, 10114* 
 r 3021, 4013, 
 1 9828* 
 
 3325,** 7192 
 
 4936 
 
 592* 
 
 2352* 
 
 2342, 9992* 
 
 3448* 
 
 3325,* 7523* 
 
 8468 
 
 6914 
 
 9836* 
 r 1551, 2576, 
 I 2588* 
 
 1851 
 
 1847* 
 
 1502, 2959* 
 
 3859 
 
 2567 
 r 149, 3812,* 
 \9163** 
 
 1463, 4444 
 
 4925 
 
 352,* 4925 
 
 3325* 
 
 3859, 3862 
 
 2913 
 
 2342 
 
 2916 
 
 7989 
 
 1678 
 
 1679, 3325* 
 
 '1 5321* 
 2184 
 
 17,18,23,26,1 gj25* 
 
 19, 20 4236* 
 19, 20, 24 to 27 7989 
 21 5215* 
 21, 27 878 
 21, 26, 27 4876, 4963 
 
1368 
 
 Chap. Verses. 
 
 xiv. 21, 31 
 31 
 
 33,34 
 XV. 1—19 
 
 I, 10,21 
 1—21 
 
 3 
 
 4, 19 
 6 
 13 
 18 
 22 
 
 22—25 
 23—25 
 25 
 26 
 30 
 xvi. 2, 3 
 
 4, 19, 20, 23 
 8, 12, 13,21 
 10 
 
 12 
 
 13, 14 
 19, 20 
 20 
 31 
 36 
 xvii. 1 — 8 
 3 
 
 5, 6 
 
 5, 6, II, 12 
 
 9—13 
 
 10 
 
 II, 12 
 
 13 to the end 
 
 15 
 
 15,16 
 xviii. 3, 4 
 
 12 
 
 EXODUS. 
 
 { 
 
 { 
 
 18 
 xL\. 2 to 11 
 3,4 
 5 
 
 5,6 
 9 
 10, 11 
 
 10, 11, 15, 16 
 
 11, 12, 13 
 11, 15, 16, 18 
 12,21, 24 
 12,13,21,23,) 
 
 24 / 
 
 14 
 16 
 
 { 
 
 20 
 XX. 3—5, 7, 8, 12 \ 
 —14,20 J 
 
 Number. 
 842 
 878 
 9437* 
 842 
 6125* 
 1756 
 1664 
 5321* 
 10019 
 
 6281,9481* 
 10248 
 1928 
 2702* 
 7854* 
 643* 
 6502* 
 10416* 
 8351* 
 2838* 
 10134* 
 10574* 
 10283 
 3579** 
 10114* 
 10115* 
 5620* 
 10202* 
 2702 
 8351* 
 4876* 
 4936 
 878 
 9424 
 4876* 
 1679 
 
 340,* 2722, 
 2724* 
 5313* 
 
 2643, 3901* 
 2165,2180, 
 5943 
 1001* 
 5198* 
 3901** 
 6804 
 1416* 
 
 6752*, 8106 
 4545 
 
 901,2788* 
 4311 
 4495* 
 2332 
 
 18 
 
 10543* 
 
 5954* 
 
 7573* 
 
 1861,2842, 
 
 6832 
 
 9422* 
 
 9349 
 
 6239* 
 
 Chap. Verses. 
 
 Number. 
 
 XX. 5, 6 
 
 2575 
 
 6 
 
 8715* 
 
 7 
 
 2009,* 6674* 
 
 8 
 
 8495 
 
 10 
 
 9349* 
 
 12 
 
 3703** 
 
 12, 13, 24 
 
 8588 
 
 8 
 
 '7573,* 8106,* 
 
 10543 
 
 19 
 
 2332,4311 
 
 19, 20 
 
 2820 
 
 21 to 23 
 
 93^9* 
 
 23 
 
 1551,* 9960* 
 
 25 
 
 1298,* 10406* 
 
 xxi. 2 
 
 737* 
 
 2—11,16,21, 
 
 
 26—29,31, 
 
 ►9349* 
 
 32 
 
 
 2,4 
 
 3974,4113* 
 
 2—4, 6, 20," 
 
 
 21, 26,27, 
 
 ►2567* 
 
 32 
 
 
 \ 
 
 '3869,3901, 
 8753 
 
 7—11 
 
 4434 
 
 7—12 
 
 2507 
 
 12, 14, 15, 20 
 
 9349* 
 
 15, 17 
 
 3703* 
 
 16 
 
 5135,8900* 
 
 18, 19, 22— 
 25, 33—37 
 
 1 9349* 
 
 20, 21, 32 
 
 2276 
 
 23—25 
 
 8223* 
 
 28 
 
 7456* 
 
 33,34 
 
 2781 
 
 xxii. 1 
 
 5291,8906 
 
 1—4 
 
 5135,8906 
 
 1—13. 16, 20 
 
 —20, 30 
 
 1 9349* 
 
 1 to the end 
 
 9391* 
 
 12, 14 
 
 588 
 
 14, 28, 29 
 
 9349 
 
 15, 16 
 
 4444 
 
 16 
 
 4433 
 
 16, 17 
 
 r 4434, 4456 
 [4470 
 
 17—19,27 
 
 9349* 
 
 21—24 
 
 4844* 
 
 25, 26 
 
 3510** 
 
 26,27 
 
 3693* 
 
 28—30 
 
 3325** 
 
 31 
 
 4171,5828* 
 
 xxiii. 1 
 
 8908* 
 
 1—3, 8, 12, 
 14, 16, 29 
 
 jl992 
 
 1—7,16—18, 
 29,30 
 
 |921 
 
 1_3, 6—8, 
 24, 25, 32 
 
 •9349* 
 
 4, 5, 12 
 
 2781* 
 
 4, 5, 9, 12— 
 16, 33 
 
 '9349* 
 
 EXODUS. 
 
 1369 
 
 ' 
 
 Chap. Verses, 
 
 xxiii. 10—12 
 
 10, 11, 17— 
 19 
 
 10,23 
 
 14, 17 
 
 15 
 
 18 
 
 19 
 
 20 
 
 20,21 
 
 20, 21, 23 
 21 
 23 
 
 23,28 
 24 
 25 
 26 
 
 28—30 
 xxiv. 2, 18 
 4 
 
 4,5 
 4 to 6 
 6,8 
 
 7,8 
 
 9, 10 
 
 10 
 
 12 
 
 15, 16 
 15—18 
 
 16,17 
 
 18 
 
 28 to the end 
 XXV. 2 
 4 
 5 
 9 
 
 10, 17, 23 
 16,21 
 16,21,22 
 18 to 21 
 20 
 22 
 30 
 
 31 to 33, 37 
 31 to the end 
 32,33 
 40 
 
 xxvi. 1 
 
 1,31 
 
 
 Number. 
 37* 
 
 9349* 
 
 1, 31, 36 
 
 4,31 
 
 7 
 
 10, 17, 23 
 
 4286 
 2788 
 
 2342, 4262 
 ( 1001,* 2342, 
 •{ 2405, 7900,* 
 (9992,10114* 
 r 587,* 3519,** 
 t 9223* 
 10579 
 r 1925,* 6674,* 
 16887* 
 6280** 
 1730,* 1754* 
 2913 
 
 1444, 0858 
 3727** 
 8304* 
 3519* 
 3325** 
 6832* 
 
 3727,** 10643* 
 2180 
 921 
 
 660,* 1001 
 r 1038, 4735,* 
 \0804 
 
 2102,* 7091* 
 ri530, 1730, 
 19808,* 9873** 
 1298* 
 
 5922,* 8443* 
 8100,* 8427* 
 r 1801, 8819,* 
 \ 10574* . 
 6752 
 4859* 
 1947 
 
 3519,* 9467* 
 3300* 
 2576** 
 648* 
 
 4197,6752* 
 6804,* 8535* 
 308* 
 8764* 
 308,4197* 
 2105* 
 716* 
 6832* 
 2788* 
 1027* 
 5319* 
 308, 9509 
 r 4922,* 9468,* 
 19873 
 9466* 
 3519* 
 648* 
 
 Chap. 
 xxvi. 14 
 
 Verses. Number, 
 
 r 296, 3300,* 
 \ 3540,* 9471 
 15, 26, 37 9472 
 
 18, 20, 22, 27 3708* 
 
 30 
 
 30—37 
 31,36 
 33,34 
 35 
 xxvii. 1, 6 
 2 
 3 
 8 
 9, 12, 14 
 
 9, 18 
 
 10, 17, 23 
 
 16 
 
 13, 26, 27, 35 10189 
 
 16,17 
 19 
 20 
 
 20, 21, 31 
 21 
 36 
 xxviii. 2 to the end 
 5,6,8, 15,33 
 6, 15 
 
 6, 8, 15, 33 
 8 
 
 9—11 
 9—22 
 11 
 
 15—21 
 16 
 
 17—21 
 19 
 20 
 21 
 24 
 
 28—30 
 39 
 
 39, 40 
 42, 43 
 xxix. 1 and follow- 
 ing verses 
 1—35 
 1—36 
 2, 3, 32 
 2,3,23,24,41 
 4 
 5 
 
 5,8 
 6 
 
 11, 12 and fol- 
 lowing verses 
 12 
 
 12, 16, 20 
 12,20 
 
 13, 22 
 18, 25, 41 
 20 
 
 29 
 
 10276 
 2570** 
 9407* 
 
 9229,* 10129* 
 3708 
 9472* 
 
 2832,* 9494* 
 9394 
 10276 
 3708 
 5319* 
 048* 
 J 4922,* 9466,* 
 19467,9873 
 2576 
 8990* 
 880** 
 7844* 
 883, 2405* 
 3304 
 2570 
 4922* 
 
 9400,9407* 
 9408 
 
 10276 
 
 3859 
 
 114 
 
 115* 
 
 3862 
 
 9717* 
 
 3859* 
 
 2788 
 
 10133* 
 
 3272* 
 
 10043* 
 
 3802 
 
 5319* 
 
 4077* 
 
 213,* 8945 
 
 } 
 
 } 
 
 9229 
 
 2830* 
 
 9809 
 
 5144** 
 
 7978* 
 
 3147* 
 
 9824* 
 
 4677* 
 
 9827,* 9930* 
 
 9391 
 
 2832,* 7340* 
 
 4735 
 
 7430* 
 
 353, 5943 
 
 925 
 
 3869, 7430* 
 
 9954* 
 
1370 
 
 Chap. 
 xxix. 
 
 EXODUS. 
 
 XXX. 
 
 XXXI. 
 
 xxxu. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Nuinher. 
 
 30—34 
 
 3813 
 
 xxxii. 20 
 
 9995,* 10303* 
 
 30, 35, 37 
 
 9228* 
 
 28, 29 
 
 10076* 
 
 31 
 
 8496* 
 
 34 
 
 r 2242, 6588,* 
 " 10622* 
 
 31,32 
 
 7857* 
 
 32,33 
 
 2187 
 
 Chap, cited 
 
 7988 
 
 36 
 
 / 9954, 9956, 
 110210 
 
 xxxiii. 1 
 
 9414 
 
 1—3, 22, 23 
 
 10453 
 
 37 
 
 9714* 
 
 2 
 
 1444, 6858 
 
 38 
 
 7839* 
 
 11,20 
 
 4299 
 
 38—41 
 
 3994,4581* 
 
 12—14 
 
 4290 
 
 39, 40, 41 
 
 2177 
 
 12,17 
 
 6674* 
 
 40 
 
 r 1071, 6377, 
 \ 10262* 
 
 14,17 
 
 2788* 
 
 18 to the end 
 
 8427* 
 
 42—46 
 
 9784* 
 
 20,22 
 
 6849* 
 
 Chap.through- 12180 9954* 
 
 out cited i^isw.yy^'* 
 
 20—23 
 20, 22, 23 
 
 8535* 
 10554** 
 
 1—10 
 
 9475 
 
 xxxiv. 1 
 
 1298* 
 
 2 
 
 9717* 
 
 1, 4, 28 
 
 10453 
 
 2, 10 
 
 2832,* 4735 
 
 3 
 
 9414* 
 
 12, 13 
 
 2959* 
 
 & 
 
 6832,* 8106* 
 
 16 
 
 9506 
 
 6 
 
 6180,* 10577 
 
 18, 19, 21 
 
 3147* 
 
 7 
 
 2575 
 
 19,20 
 
 2162 
 
 11 
 
 1444,6858 
 
 23—31 
 
 9474 
 
 12 
 
 9348 
 
 24 
 
 886,* 2959 
 
 13 
 
 2722,3727* 
 
 25—29, 30- 
 
 "|9954* 
 
 14 
 
 8875 
 
 33,38 
 
 15, 16 
 
 2466 
 
 26—29 
 
 10130 
 
 16 
 
 4444,4818 
 
 26 and follow 
 ing verses 
 
 ■ J9229 
 
 18—23 
 18,25 
 
 9294 
 2342* 
 
 29,36 
 
 10129* 
 
 19 
 
 4925* 
 
 34—38 
 
 9475 
 
 19,20 
 
 3325* 
 
 35 
 
 2455, 2832* 
 
 25 
 
 f 1001,* 2342, 
 1 2405, 7906 
 
 35, 36 
 
 9781 
 
 2,3 
 
 5827 
 
 26 
 
 3519,* 9223* 
 
 2—5 
 
 9598* 
 
 27 
 
 6804 
 
 3 
 
 121 
 
 27,28 
 
 9416** 
 
 4, 13, 14 
 
 8495* 
 
 
 '1288,* 9396,* 
 
 7 
 
 4197 
 
 28 
 
 < 9416,* 9437** 
 
 16 
 
 r 666,* 6804, 
 I 8495* 
 
 
 9987 
 
 28 to the end 
 
 4859, 6752** 
 
 16,17 
 
 1038 
 
 30—35 
 
 10453 
 
 18 
 
 r 1298,* 4197, 
 
 ' 6804* 
 
 XXXV. 3 
 
 8495,* 8496* 
 
 5 
 
 1947 
 
 1 to the end 
 
 7290, 9391* 
 
 5,6 
 
 3519* 
 
 2,3 
 
 3103* 
 
 7, 23, 25 
 
 3300* 
 
 2—5, 35 
 
 4311 
 
 18 
 
 8990,* 9777* 
 
 2—5, 21, 35 
 
 9424* 
 
 22 
 
 10083* 
 
 3,4 
 
 r 2242, 6588, 
 ' 10622* 
 
 25, 26 
 
 9470* 
 
 30, 31 
 
 5287 
 
 4, 5, 25 
 
 9807* 
 
 30—33 
 
 9598* 
 
 4—6, 33, 34 
 
 8882* 
 
 31 
 
 121 
 
 5,6 
 
 2180 
 
 35 
 
 9915* 
 
 6, 19 
 
 8339* 
 
 Chap, cited 
 
 8496 
 
 7 
 
 9414* 
 
 XXX vi. 1, 2 
 
 121 
 
 8 
 
 7439 
 
 8 
 
 5319;^ 
 
 12 
 
 10570 
 
 14 
 
 296,3519* 
 
 12—14 
 
 4289 
 
 19 
 
 3300* 
 
 15 
 
 4197 
 
 35 
 
 9509 
 
 15, 16 
 
 9416* 
 
 35—38 
 
 2576** 
 
 15, 16, 19 
 
 6804* 
 
 xxxvii. 17—19, 23 
 
 716* 
 
 17,18 
 
 375. 
 
 17—24 
 
 6832* 
 
 
 
 LEVITICUS. 
 
 
 137 
 
 Chap. 
 
 Verses, 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 xxxvii. 
 
 25 
 
 6832* 
 
 xxxix. 
 
 30 
 
 9930* 
 
 
 25 to the end 
 
 9475 
 
 xl. 
 
 9—11 
 
 9954* 
 
 Kxxviii. 
 
 2 
 
 2832* 
 
 
 12 
 
 3147* 
 
 
 3 
 
 8408,* 9394 
 
 
 13 
 
 9956 
 
 
 9, 18 
 
 5319* 
 
 
 13—15 
 
 9954* 
 
 
 18 
 
 9688* 
 
 
 14 
 
 4677* 
 
 
 18, 19 
 
 2576* 
 
 
 20 
 
 r 4197, 6723,* 
 16804,* 8535* 
 
 
 24 
 
 2959,* 10222* 
 
 
 
 Chap, cited 
 
 2832, 3708 
 
 
 22 
 
 3708 
 
 xxxix. 
 
 1 to the end 
 
 2576 
 
 
 23 
 
 2165* 
 
 
 3 
 
 9824, 9832* 
 
 
 24,25 
 
 6832 
 
 
 6,7 
 
 3859 
 
 
 26,27 
 
 9475 
 
 
 7 
 
 9954* 
 
 
 27, 39 
 
 4677* 
 
 
 8—14 
 
 3862 
 
 
 29 
 
 10001 
 
 
 10—14 
 
 3859* 
 
 
 30,31 
 
 3147 
 
 
 27 
 
 r 4677,* 5319,* 
 ' 9826,* 9942* 
 
 
 31,32 
 
 2162 
 
 
 
 33 to the end 
 
 9784* 
 
 
 27,28 
 
 9959* 
 
 
 34 
 
 5922* 
 
 
 28 
 
 9827* 
 
 
 34,35 
 
 / 8427,* 8443,* 
 
 
 29 
 
 9688* 
 
 
 1 10574* 
 
 LEVITICUS. 
 
 i. 2—4 
 
 10023** 
 
 3, 9, 13, 17, 18 
 
 922* 
 
 5, 11 
 
 10047* 
 
 5, 11, 15 
 
 1001,4735 
 
 9, 13, 17 
 
 925, 10054 
 
 10 
 
 3519,* 3994 
 
 14, 17 
 
 1832 
 
 14 to the end 
 
 870 
 
 Chap, cited 
 
 2180,8680 
 
 ii. 1 to the end 
 
 9995* 
 
 1, 2, 15 
 
 10177* 
 
 2 
 
 8680. 9993 
 
 2 and follow- "1 7970* 
 ing verses j 
 
 2,9 
 
 925* 
 
 2, 9, 12 
 
 10054* 
 
 3 
 
 248 
 
 3,10 
 
 10129* 
 
 ^j3^/^^' ^^'1 10137** 
 
 4—7 
 
 7356** 
 
 11 
 
 r 2342, 5620* 
 9298, 9992* 
 
 13 
 
 ' 2455,* 9207,* 
 10300** 
 
 Chap, cited 
 
 2177,9993 
 
 iii. 1, 2, 8, 13 
 
 10023 
 
 2, 8, 13 
 
 4735, 10047* 
 
 3 
 
 8680 
 
 3, 4, 14 
 
 353* 
 
 4, 5, 9, 10, 14 1 
 -17 1 
 
 ^5943 
 
 5 
 
 10054* 
 
 7 3994 
 
 8 10047,* 10049* 
 
 9 10071* 
 
 11,16 925,* 2165 
 
 15—17 353 
 
 16 1001* 
 
 17 9393, 10033* 
 
 Chap, cited 2180 
 
 iv. 1, 3, 5, 6 716* 
 
 1-7,13-18,1 
 27 to the end J^"'^^" 
 
 3, 7, 22, 25,' 
 27, 30, 34 J 
 
 ► 2832* 
 
 3, 13 and fol- 
 lowing verses 
 
 -9391 
 
 3, 8, 14, 20,' 
 
 
 21, 24, 25, U0039* 
 29, 33, 34 
 
 Mm'' '''} 10208* 
 
 4, 15, 24, 29 10023* 
 
 5 10129* 
 
 6 7430* 
 
 25,V3i'''}l«01'^735 
 
 7,18,25,30,34 10047* 
 
 '31%5'' '''} 353. 5943 
 
 11, 12, 21 10040 
 
 12 4236 
 
 20, 26, 31, 35 
 
 10042 
 
1372 
 
 LEVITICUS. 
 
 Chap. Verses. 
 
 iv. 26, 31, 35 
 
 27 
 
 31 
 
 Chap, cited 
 V. 1—7 
 1—13 
 1,4,17 
 1,17 
 1—26 
 2 
 
 2,3 
 6 
 
 6, 10, 13, 16, 
 18 
 
 7,8 
 7—10 
 
 9 
 
 11 
 
 11—13 
 15 
 
 15, 18 
 16 
 
 17, 18 
 Chap, cited 
 vi. 2 
 6 
 
 6, 15 
 
 6—10, 14—16 
 7 
 
 8, 14 
 9—11 
 9—14 
 
 9, 10, 18 
 
 10, 11 
 12 
 
 12, 13 
 13 
 
 13, 14 
 13—15 
 13—16 
 14—16 
 17 
 
 18, 27 
 
 19 to the end 
 20 
 
 24—27 
 27, 30 
 
 28 
 
 vii. 1—10 
 
 3, 4, 30, 31 
 
 6 
 
 6, 15, 16, 18 
 
 6, 15—19 
 
 7 
 
 11, 12 
 
 11—13 
 
 11—14 
 
 Number. 
 J 9506, 9809, 
 \ 9937,* 9938 
 10044* 
 10054* 
 
 2180, 8680 
 
 10210 
 
 10132* 
 
 10044* 
 
 9937* 
 
 3400* 
 
 994 
 
 10130* 
 
 3519,* 3994 
 
 9506, 9809, 
 
 9937, 9938, 
 
 10042 
 
 18;V2 
 
 870 
 r 1100,4735, 
 
 t 10047 
 
 ; 8540, 10137** 
 
 \ 10177, 10262* 
 
 2177 
 
 2959* 
 
 10042** 
 
 649 
 
 9965** 
 
 8680 
 
 10044** 
 
 10042** 
 
 10054* 
 
 2177** 
 
 10042 
 
 925* 
 
 4545* 
 
 9723** 
 
 2187 
 
 9959* 
 
 2405 
 
 934,* 6832* 
 
 9714,* 10133* 
 
 7978* 
 
 10137 
 
 9993,* 9995* 
 
 2177 
 
 10129* 
 
 Chap. Verses, 
 
 vii. 15—21 
 
 16—18 
 
 { 
 
 vui. 
 
 7906,* 
 10130 
 10040 
 10136 
 2009 
 4735 
 r 10105** 
 \ 10054** 
 3400** 
 5943 
 10129* 
 2187 
 10040 
 10042 
 10137** 
 7906* 
 3880** 
 
 IX 
 
 18 
 
 18—21 
 
 19 
 
 19—21 
 
 21 
 
 23, 25 
 
 24 
 
 26 
 
 32, 34, 35 
 
 34,35 
 
 34 -.36 
 
 35, 36 
 
 37, 38 
 
 1 to the end 
 6 
 7 
 
 7,8 
 9 
 
 10, 11 
 10—12, 30 
 10,11,13,30,41 
 13, 30 
 
 15 
 
 15 and follow- 1 
 ing verses J 
 16, 25 
 17 
 
 21, 28 
 
 22 to the end 
 28 
 29 
 31 
 
 33, 34, 41 
 Chap, cited 
 2 
 
 2 and follow 
 ing verses 
 
 3 
 
 Number. 
 3813 
 
 2788,* 4495,* 
 10114,* 10115* 
 9937,* 9965* 
 10109* 
 10117* 
 2187 
 
 ,3813, 10130* 
 10033* 
 5828* 
 9393 
 10075** 
 10093* 
 9954* 
 9809 
 8753* 
 2830 
 3147* 
 982 1* 
 3862 
 9930* 
 716* 
 9954* 
 9229 
 9956 
 2832* 
 
 9391 
 
 353 
 
 4236 
 
 925 
 
 10019 
 
 10054 
 
 10090 
 
 2187,3813 
 
 9228* 
 
 4735 
 
 9391 
 
 9 
 
 23,24 
 24 
 
 Chap, cited 
 
 1 2830* 
 
 7839* 
 r 9506, 9809, 
 1 9937, 9938 
 
 7430* 
 
 8247* 
 
 934* 
 
 2180 
 
 934,* 9434,* 
 
 X. 1,2 
 
 1—3 
 1—5 
 1—6 
 3 
 6 
 
 8,9 
 12, 13 
 16, 17 
 17 
 xi. 22 
 
 22, 29, 30, 31 
 —33 
 
 } 
 
 94 7.5,* 9965,** 
 
 10244,* 10287* 
 
 9375** 
 
 9942* 
 
 9714* 
 
 9378* 
 
 9960** 
 
 1072 
 
 2177 
 
 9937 
 
 10042, 10129* 
 
 7643* 
 
 994 
 
 LEVITICUS. 
 
 1373 
 
 Chap, 
 xi. 
 
 Verses. 
 25, 40 
 
 31—36 
 
 32 
 
 37,38 
 
 xii. 6 
 
 xni. 
 
 7.8 
 
 1 to the end 
 
 Number. 
 5954* 
 10130* 
 
 3147,* 10296* 
 10130* 
 870,2906,* 
 3994,* 7839,* 
 10132** 
 10296* 
 3301,* 6963,* 
 7524* 
 
 6, 13, 17, 23, 
 
 28, 34, 37, 
 
 58 
 
 12—14 
 15, 16 
 46 
 xiv. 4, 6, 7 
 4, 6, 52 
 4—7, 49—51 
 4—7, 49—52 
 6,7,27,51 
 
 6,8,9.20,48,|j^,296* 
 
 8 4236 
 
 Q q r 3147,* 3301,* 
 
 "'^ \b9bi* 
 
 10 2906,* 7839* 
 
 13 10129* 
 
 14, 16, 17 7430* 
 
 14—18,25—28 10061* 
 
 14—19,25—30 4735 
 
 . 10296* 
 
 6963* 
 
 10038* 
 
 4236 
 
 643* 
 
 4922* 
 
 7918* 
 
 9468** 
 
 716* 
 
 18, 19 
 22, 23 
 28 
 
 48,53 
 Chap, cited 
 XV. 5—7, 10—12 
 
 13, 28 
 
 14, 29, 30 
 14, 28—31 
 
 15,30 
 
 19—31 
 30,31 
 31 
 xvi. 1 to the end 
 2,3 
 2.4 
 2—16 
 3 
 4 
 
 4, 24 
 4,32 
 6, 24 
 9, 25 
 12, 13 
 12—14 
 
 10042 
 
 870 
 
 3519* 
 
 10296* 
 
 10137 
 
 3147* 
 
 10296* 
 
 870 
 
 10210 
 r 9506, 9809, 
 I 9937,* 9938 
 
 4161* 
 
 10012 
 
 0119,* 10208* 
 
 9670,* 10130* 
 
 2830* 
 
 2576* 
 
 95116* 
 
 9391 
 
 7601,* 9827* 
 
 3147* 
 
 9471* 
 
 10042 
 
 10039* 
 
 9475* 
 
 934* 
 
 12—15, 18, 19 4735 
 
 13 4197 
 
 14, 19 716* 
 
 16 3480,* 4311 
 
 16,18,33 10208* 
 
 Chap. Verses. 
 
 xvi. 18, 19 
 21 
 
 21, 22 
 26 
 
 26, 28 
 29 
 30 
 33 
 
 Chap, cited 
 xvii. 1 to the end 
 1—9 
 3 
 
 3,4 
 
 3, 4, 8, 9 
 6 
 10 
 
 10, 11—14 
 10, 15 
 11 
 12—15, 18, 
 
 15,16 
 
 16 
 xviii. 3, 4 
 5 
 
 5,6 
 6—20 
 6—24 
 xix. 5, 6 
 6, 7, 11 
 6, 7, 23 
 
 7,8 
 
 8 
 9 
 
 11, 12 
 
 12,14,18,28 
 30, 32, 37 
 13 
 14 
 15 
 19 
 
 20—22 
 23,24 
 29 
 32 
 34 
 36 
 37 
 XX. 5, 6 
 5, 10 
 8 
 9 
 10 
 12 
 
 17, 19,20 
 21 
 22 
 
 Chap, cited 
 xxi. 1 
 
 5, 6, 10 
 6,8, 17,21 
 
 Number. 
 2832* 
 10023** 
 9937** 
 3147* 
 4236 
 1947 
 10296* 
 10129* 
 2180,9959* 
 9393 
 4735 
 3994 
 1010* 
 10025* 
 1001,* 5943 
 9306* 
 
 1005,* 10033* 
 10044* 
 10042 
 19 1001 
 
 r 3147,* 4171, 
 \ 9965* 
 
 9937* 
 
 9282 
 
 8972 
 
 7192 
 
 4434 
 
 6348 
 
 2187, 10040 
 
 4495, 10114* 
 
 2788* 
 r 9965, 10115,** 
 
 Liou; 
 
 9937* 
 5212* 
 8908* 
 
 •}^ 
 
 192 
 
 8002* 
 
 6989* 
 
 9857 
 
 2576, 9274** 
 
 3400* 
 
 2039 
 
 8904* 
 
 6523* 
 
 4444,8013* 
 
 8540 
 
 8972 
 
 2466* 
 
 8904 
 
 7192 
 
 3703* 
 
 8904* 
 
 4818 
 
 9937,* 9965* 
 
 8496* 
 
 8972 
 
 3703 
 
 6119* 
 
 5247* 
 
 2165* 
 
1374 
 
 LEVITICUS. 
 
 Chap. Verses. 
 
 xxi. 9 < 
 
 9—13, 17—20 
 
 { 
 
 10—12,17—21 
 12 
 
 13—15 
 
 { 
 
 17, 19 
 17—23 
 18 
 
 18, 21 
 
 19, 21 
 xxii. 1 — 16 
 
 2—9 
 
 2, 3, 8, 30—33 
 4 
 
 4—7 
 
 3, 6 
 6,7 
 
 6, 7, 25 
 
 7 
 
 8 
 
 { 
 
 9 
 
 10 
 11 
 
 12, 13 
 13 
 14 
 19 
 22 
 
 29, 30 
 xxiii. 1 to the end 
 6 
 
 9—15 
 10 
 
 10, 11 
 
 10, 12, 13, 17 
 10—13, 16, 17 
 
 10, 11, 20 
 10-21 
 
 11, 12 
 12 
 
 12, 13 
 12, 13, 18 
 12, 13,18, 19 
 
 12, 18, 19 
 13 
 
 13, 18 
 
 14, 22 
 15 
 
 15—22 
 16, 17 
 17—23 
 18 
 
 20 
 
 27,29 
 27,32 
 27, 36, 37 
 34, 41, 43 
 
 Number. 
 2466,3703** 
 8904* 
 6148* 
 
 3301,* 10044 
 10076* 
 9809* 
 7192 
 
 2362,* 4844,* 
 9809* 
 9163* 
 10109** 
 4302* 
 2383 
 2162* 
 10109* 
 9809 
 7192 
 10130* 
 2187* 
 994 
 
 3693** 
 2165 
 10296* 
 4171,* 5828,* 
 6119* 
 9937* 
 
 8002,* 10287 
 5374* 
 4844* 
 3703* 
 649, 5291 
 3994 
 
 2383, 9163* 
 2405 
 9294 
 2342* 
 
 10303 
 
 10287* 
 
 10083** 
 
 10137 
 
 2177 
 
 9223* 
 
 9295** 
 
 10132* 
 
 3994* 
 
 1071 
 
 925,* 4581* 
 
 6377 
 
 7839* 
 
 10262* 
 
 10054 
 
 5212* 
 
 2252* 
 
 9809 
 
 7906* 
 
 10109* 
 
 9391 
 
 6148* 
 
 1947 
 
 2075,** 9506 
 
 7891 
 
 4391* 
 
 Chap. Verses, 
 
 xxiii. 39 — 44 
 
 40 
 
 Chap, cited 
 xxiv. 4 
 
 5 
 
 5,6 
 
 5—9 
 
 6,7 
 6—9 
 7 
 8 
 
 11, 14, 16,23 
 14 
 
 14, 23 
 15 
 
 15, 16 
 18—22 
 19, 20 
 
 22 
 
 XXV. 3, 4 
 
 3,4,5, 11 
 
 4,8,9 
 
 4—6, 23, 44 
 —46 
 
 8, 10 
 
 18 
 
 34 
 
 36—38 
 
 39—43, 44— 
 47, and fol- 
 lowing verses 
 xxvi. 2, 45 
 
 3,4 
 
 3,6 
 
 3, 6, 15, 22 
 
 9 
 
 12 
 
 13 
 
 15 
 
 15, 16 
 
 15, 36 
 
 15, 36. 37 
 
 18, 21, 24, 28 
 
 22 
 
 25, 26 
 
 28, 29 
 
 31 
 
 33 
 
 33, 36, 37 
 
 39 
 
 41 
 
 41, 42, 45 
 xxYii. 1—9, 15, 19, 
 27,31 
 
 2—7 
 
 3 
 
 3, 5 
 
 3,25 
 
 Number. 
 
 414,9296* 
 
 7093,** 8369** 
 
 2180 
 
 6832 
 
 2280* 
 
 .3272* 
 r 2177,* 7978,* 
 1 9993* 
 
 9544* 
 
 2165* 
 
 10177* 
 
 6804,* 10360* 
 r 2187, 2342,* 
 \ 10129 
 
 7456* 
 
 10023,* 10038* 
 
 4236 
 
 9937* 
 
 9965* 
 
 9048 
 
 8223* 
 r 1463, 4444, 
 t8013* 
 
 737* 
 
 9274* 
 
 716* 
 
 1 8002* 
 
 2252* 
 8972 
 6148* 
 9210** 
 
 ► 2567 
 
 7192 
 
 9272* 
 
 3696** 
 
 9335* 
 
 983,** 6804** 
 
 519* 
 
 248* 
 
 8972 
 
 8364* 
 
 9327** 
 
 10481* 
 
 395,* 9228 
 
 5536** 
 
 7102** 
 
 3813* 
 
 9479* 
 
 8294* 
 
 390* 
 
 3703* 
 
 2039, 7225* 
 
 9849 
 
 } 
 
 5291 
 
 10225* 
 10222* 
 2280* 
 2959* 
 
 NUMBERS. 
 
 1375 
 
 Chap. Verses. 
 
 xxvii. 13, 15, 19,31 
 
 16 
 
 21 
 
 Number. 
 649 
 8468* 
 0148,* 9809 
 
 Chap. Verses. 
 
 xxvii. 26, 27 
 
 30,31 
 
 34 
 
 Number. 
 3325* 
 576* 
 8753* 
 
 NUMBERS. 
 
 i. 1 to the end 4236 
 M'.;!.*^'*i±l 10225*. 
 
 lowing verses 
 
 20, 24, 26, 28, 
 30,32,34,38, 
 40, 42, 45 
 
 22 
 
 47 
 
 50-54 
 
 51 
 
 52, 53 
 
 2280* 
 
 ii. 1 to the end < 
 
 3448* 
 
 9809 
 
 6148* 
 
 10287* 
 
 10038* 
 
 3448,* 3703, 
 
 3708,* 3859,* 
 
 3862,10038* 
 
 4236, 10038* 
 
 3703 
 
 2 
 
 2 34 
 
 4*6, 8, 11,13," 
 
 15,19,21,22, U859* 
 
 23,26,28,30 
 10—15 9642** 
 
 17 6148* 
 
 34 3708* 
 
 iii. 4 9475* 
 
 9 9809 
 
 9, 12, 13, 401 
 
 to the end J 
 10, 38 10287* 
 
 11—13,40,41 3325* 
 12 4925* 
 
 12, 13 10093* 
 
 12, 13, 40—45 9809 
 
 6148* 
 
 7192 
 3814* 
 
 3708,* 6148* 
 8990,* 9777* 
 352 
 5291 
 
 2959,* 10222 
 6148 
 
 13,41,45 
 15, 40 
 23—38 
 37 
 
 40—46 
 46 to the end 
 47, 50 
 iv. 1 to the end 
 2, 23, 30, 35, 
 39,43 
 
 O, 4, ££, Z6, I root* 
 
 29, 30 J '^'^'^^ 
 
 5, 6, 8, 10—12 3540* 
 
 6, 8, 10—12 296* 
 6,8,10—12,14 9471* 
 
 7 2165,* 10133* 
 
 VOL. II. 
 
 *'|2276* 
 
 ^'}5; 
 
 iv. 7, 8 
 8 
 
 23,25,39,43, 
 47 
 
 32 
 V. 1—8 
 
 2,3 
 
 2—6 
 
 3 
 
 5 
 
 6—8 
 
 6—11 
 
 7 
 
 12—31 
 
 13,18 
 
 15 
 
 15 and follow, 
 ing verses 
 
 21,27 
 vi. 3, 4 
 
 4 
 
 5, 13, 18 
 
 5, 18, 19 
 
 6—12 
 
 8—19 
 
 9—11 
 
 10, 11 
 
 12 
 
 13—15 
 
 13, 14, 16,17 
 
 13—15, 17 
 
 15—17, 19, 20 
 
 15, 17, 19 
 
 15, 19 
 
 9544* 
 4922,* 9468* 
 
 1 1664, 2252* 
 
 8990,* 9777* 
 
 3400* 
 
 10038* 
 
 4236 
 
 10038* 
 
 10137 
 
 5291 
 
 9809 
 
 649 
 
 2466 
 
 6437* 
 
 8540,10177* 
 
 2177 
 
 } 
 
 vu. 
 
 19 
 
 23—27 
 24—27 
 25 
 
 25,26 
 
 26 
 
 Chap, cited 
 
 1 to the end 
 
 1 
 
 2, 10, 18, 24, 
 
 30, 36, 42, 
 
 48, 54 
 3 
 
 3021* 
 
 5113* 
 
 2187* 
 
 6437* 
 
 3301* 
 
 6119* 
 
 5247* 
 
 10210* 
 
 870 
 
 2906,* 7839* 
 
 10132* 
 
 2830* 
 
 4581* 
 
 2177 
 
 5114* 
 
 7978* 
 
 2342* 
 
 6674* 
 
 2009* 
 
 3195* 
 r 222,* 5585,* 
 1 10579* 
 / 358,* 3780,* 
 \ 5662* 
 
 10044, 10137 
 
 3859,* 4262* 
 
 9954* 
 
 8314* 
 5945* 
 
 B B B 
 
I 
 
 1 
 
 I 
 
 376 
 
 NUMBERS. 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Nnmber. 
 
 vU. 8, 9 
 
 9506* 
 
 xi. 4, 33, 34 
 
 999* 
 
 9 
 
 9536* 
 
 5, 6, 31—34 
 
 8452* 
 
 13,19,25,31, 
 
 
 7,8 
 
 8464* 
 
 37,43,49,55, 
 
 ►2959* 
 
 8 
 
 10303** 
 
 61, 67, 73 
 
 
 9 
 
 3579** 
 
 13,19,25,31,' 
 
 
 16 
 
 6524 
 
 37, 49, 55, 
 
 ►10222* 
 
 31 
 
 8452* 
 
 61, 67, 73 
 
 
 31,82 
 
 4236 
 
 15,21,27,33,^ 
 
 
 31—35 
 
 5215 
 
 39, 45, 51, 
 57, 63, 69, 
 
 >2906* 
 
 32 
 32—34 
 
 8468* 
 574* 
 
 75, 81 
 
 
 xii. 3 
 
 10570* 
 
 15—17, 21—^ 
 
 
 14, 15 
 
 4236 
 
 23, 27—39, 
 
 ^10042* 
 
 16 
 
 1676 
 
 33 & follow- 
 
 xiii. 1—4, 26 
 
 2714* 
 
 ing verses 
 
 
 3,26 
 
 1676 
 
 15, 22, 27, 38 
 
 10132* 
 
 4—16 
 
 3859, 3862 
 
 15, 87, 88 
 
 7839* 
 
 21,22 
 
 2909* 
 
 19andfoUow.Ugg5* 
 mg verses — J 
 
 26 
 27 
 
 1678* 
 2184,5620 
 
 89 
 
 308 
 
 27—29 
 
 1444* 
 
 Chap, cited 
 
 2177,2180 
 
 29 
 
 1679,2913 
 
 viii. 2 
 
 6832 
 
 33 
 
 r 567, 581, 1673, 
 \4454 
 
 2,3 
 
 716 
 
 6,7 
 
 3147,* 5954* 
 
 xiv. 6 
 
 4763* 
 
 - r 2702, 3301,* 
 ^ 1 5247* 
 
 7,8 
 
 5620 
 
 8 
 
 2184 
 
 7—14 
 
 10023** 
 
 10—12 
 
 8427* 
 
 8 and follow- " 
 ing verses 
 
 |>9391 
 
 10,21 
 12 
 
 5922* 
 7043* 
 
 9, 10, 12 
 
 878 
 
 21 
 
 8427,* 9429* 
 
 11,13,15,21 
 
 10083** 
 
 22 
 
 10574* 
 
 14, 16—19 
 
 3325* 
 
 24 
 
 10076* 
 
 14—20 
 
 352 
 
 27, 29, 36 
 
 8351* 
 
 16-18 
 
 8080,* 10093 
 
 Chap, cited 
 
 4290 
 
 16—19 
 
 6148* 
 
 29 
 
 4759,* 10225* 
 
 24, 25 
 
 2252* 
 
 33 
 
 2466 
 
 Chap, cited 
 
 2180 
 
 33, 34 
 
 8904,* 9437* 
 
 ix. 5, 11 
 
 10135* 
 
 43, 44 
 
 8593* 
 
 10, 11 
 
 7900 
 
 44 
 
 9416* 
 
 12 
 
 2405,* 3812* 
 
 XV. 2—15 
 
 / 922, 1071, 
 ' 6377,9995* 
 
 13 
 
 8006,* 9965** 
 
 14 
 
 4444,* 8013* 
 
 3 
 
 1947 
 
 17 to the end 
 
 4236* 
 
 3, 6, 7—10 
 
 10262* 
 
 X. 1—11 
 
 8624* 
 
 3—5, 11 
 
 4581* 
 
 1—11,34 
 
 4236 
 
 3, 7, 13 
 
 925, 10054 
 
 1 to the end 
 
 10038* 
 
 4—6, 8, 9 
 
 2180 
 
 6 
 
 3708* 
 
 4—6,9 
 
 2276* 
 
 9 
 
 9849 , 
 
 4—12 
 
 10137** 
 
 11, 12 
 
 2714* 
 
 6 
 
 2280* 
 
 12 
 
 1676 
 
 6,7 
 
 2788,* 10262* 
 
 13 
 
 9937* 
 
 13—16, 26, 
 
 29 1463 
 
 33 
 
 85, 2788,* 9396 
 
 14-16 
 
 4444, 8013* 
 
 33—36 
 
 85, 9485 
 
 18—21 
 
 7978* 
 
 35 
 
 9416* 
 
 19—21 
 
 9223* 
 
 35, 36 
 
 85 
 
 20 
 
 2177* 
 
 36 
 xi. 4, 6 
 
 3186* 
 
 8487 
 
 24 and follow- 1^33 J 
 ing verses J 
 
 4, 6, 18, 20, 
 
 |8409* 
 
 27 
 
 7839* 
 
 33,34 
 
 32—37 
 
 8495 
 
 4, 18—20, 31 
 —33 
 
 1 10283** 
 
 35,36 
 38, 39 
 
 10038* 
 9468* 
 
 1 
 
 i 
 
 
 ^- 
 
 
 
 NUMBERS. 
 
 13: 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XV. 
 
 38—40 
 
 2576 
 
 xxi. 8,9 
 
 r 897,* 3863,* 
 L 8624* 
 
 
 39 
 
 2466 
 
 
 Chap, cited 
 
 2177,2180 
 
 9 
 
 425,* 4211* 
 
 xvi. 
 
 1 and follow- 
 
 ■ 
 
 14 
 
 1664 
 
 
 ing verses, 44 
 
 ►10177* 
 
 14—16 
 
 2686* 
 
 
 —49 
 
 
 14, 27 
 
 1756,8273* 
 
 
 11 
 
 8351* 
 
 14, 15, 27 
 
 2897 
 
 
 19 
 
 8427* 
 
 14, 15, 27—30 9942 
 
 
 22 
 
 r 4402, 7268, 
 \ 10044* 
 
 16—18 
 
 2702,* 7343* 
 
 
 mm 
 
 17 
 
 8340* 
 
 
 26 
 
 10130 
 
 17, 18 
 
 3424** 
 
 
 30—33 
 
 8306* 
 
 18 
 
 6372* 
 
 
 42 
 
 10574* 
 
 21—31 
 
 2468 
 
 xvii. 
 
 2—10 
 
 3859** 
 
 24 
 
 4270* 
 
 
 4 
 
 4197 
 
 27—30 
 
 2686, 2897 
 
 
 8—20 
 
 9954* 
 
 35 
 
 5897 
 
 
 16 
 23 
 
 2959* 
 5622* 
 
 xxii. 4, 7, and fol- 
 lowing verse: 
 
 ■|3242** 
 
 xviii. 
 
 1, 22, 23 
 
 9937* 
 
 8, 13, 18, 31 
 
 1992 
 
 
 7 
 
 10287* 
 
 8,18,19,35,38 3859 
 
 
 8—20, 25 to 
 
 19809 
 
 18, 39, 40 
 
 1343 
 
 
 the end 
 
 19, 22, 23 
 
 4402* 
 
 
 9 
 
 10129* 
 
 22, 31 
 
 2799* 
 
 
 9—11 
 
 2187 
 
 39,40 
 
 1343, 1992 
 
 
 12 
 
 353,* 5943 
 
 Chap, cited 
 
 4290, 7097 
 
 
 12, 13 
 
 9223* 
 
 xxiii. 1—3,7,14,29 1343 
 
 
 12,13,15,17 
 
 3325* 
 
 1—3,8,12,14 
 
 '|l992 
 
 
 15 
 
 4925,* 7523* 
 
 16,19 
 
 
 16 
 
 2959.* 10222* 
 
 1,2,14,15,29 4439 
 
 
 17 
 
 3994,* 5943* 
 
 1—7, 15—18 
 
 '|921 
 
 
 18 
 
 1001 
 
 29,30 
 
 
 26 
 
 6148,9809* 
 
 5, 12, 16, 26 
 
 3859 
 
 
 22 
 
 9937* 
 
 7 
 
 / 1343, 1992, 
 ' 3249,* 3762 
 
 
 22,23 
 
 9965** 
 
 
 Chap, cited 
 
 10093 
 
 7,18 
 
 8273* 
 
 xix. 
 
 2 
 
 3300* 
 
 7, 10, 21, 23 
 
 4281* 
 
 
 2—11 
 
 5198* 
 
 7—10,19—24 1756* 
 
 
 2—11, 17 
 
 9723 
 
 7,8,10,18—5 
 
 25 2897* 
 
 
 2—19 
 
 2702 
 
 9 
 
 139 
 
 
 4 
 
 716* 
 
 10 
 
 10217 
 
 
 6 
 
 4922,* 9468* 
 
 10, 23 
 
 4286 
 
 
 6,18 
 
 7918* 
 
 19 
 
 587,* 10441* 
 
 
 10 
 
 1463,5954* 
 
 19,20 
 
 9391 
 
 
 11, 12, 16, 19 
 
 901* 
 
 23,24 
 
 6367* 
 
 
 11,13,16,21,22 10130* 
 
 24 
 
 6442* 
 
 
 11 to the end 
 
 4495,6119* 
 
 Chap, cited 
 
 4290, 7097 
 
 
 12, 13, 19 
 
 2788* 
 
 xxiv. 2, 3, 5 
 
 10038* 
 
 
 15 
 
 4875,* 5145* 
 
 2,5,6 
 
 3703* 
 
 
 16 
 
 6767* 
 
 2, 3, 5, 6 
 
 / 3859, 4236,* 
 1 6335* 
 
 
 16,18 
 
 3812,4503* 
 
 
 16, 18, 19 
 
 2916* 
 
 2,13 
 
 3859 
 
 XX. 
 
 1,2, 11,13 
 
 1678** 
 
 3,4 
 
 212* 
 
 
 1—13 
 
 2702* 
 
 3,15 
 
 8273* 
 
 
 6 
 
 8427* 
 
 3—10, 15— 
 
 ►2897 
 
 
 7—10 
 
 4876* 
 
 25, 17, 20 
 
 
 10 
 
 8582* 
 
 5 
 
 2280* 
 
 
 12, 13, 24 
 
 8588* 
 
 5—9, 17—24 
 
 1756 
 
 
 14—22 
 
 3322* 
 
 5,17 
 
 4286* 
 
 
 24—26 
 
 3255* 
 
 5, 17, 19 
 
 4281* 
 
 xxi. 
 
 5 
 
 8487 
 
 6 
 
 108 
 
 
 5, 6 
 
 276 
 
 6, 7 
 
 2702, 3079* 
 
 
 7—9 
 
 4911 
 
 8 
 
 3812,* 4402* 
 
 B B B 2 
 
1378 
 
 DEUTERONOMY. 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Yenes. 
 
 Number. 
 
 xxiv. 8, 9 
 
 6367* 
 
 xxviii. 
 
 11-15. 18 tol,^,, 
 
 13 
 
 3249* 
 
 
 the end 
 
 - XV 1 M. 
 
 17 
 
 3762,9494** 
 
 
 11,19,27 
 
 3994 
 
 17.18 
 
 r 1675,* 4240, 
 ' 4384* 
 
 
 11,15,19,22,27 10042** 
 
 
 12, 20, 28 
 
 2280* 
 
 17—19 
 
 3322** 
 
 
 12,13,20,21,1 227fi* 
 
 18, 19 
 
 402 
 
 
 28, 29 J 
 
 [ 
 
 20 
 
 1679 
 
 
 16,17 
 
 2342 
 
 24 
 
 1156 
 
 
 16,19.26,27 
 
 10132* 
 
 Chap, cited 
 
 4290, 7097 
 
 
 26 
 
 7891 
 
 XXV. 1 — 4 
 1—9 
 
 5044* 
 8998* 
 
 xxix. 
 
 , , ,, , r 3994,* 4581,* 
 1 to the end -< 10132 
 
 1—3, 6, 9 
 
 10652** 
 
 
 1—7 
 
 6377 
 
 4 
 
 8286* 
 
 
 1, 7, 12 
 
 7891 
 
 6—8, 16, 17 
 
 3242** 
 
 
 2, 6, 13 
 
 10054 
 
 12, 13 
 
 1038* 
 
 
 2, 6, 8, 13, 36 
 
 925* 
 
 xxvi. 1 to the end 
 
 3703 
 
 
 3, 9, 14 
 
 2280* 
 
 2,3 
 
 10225* 
 
 
 3,4,9,10,14,15 2177,2276* 
 
 2 56 
 
 3859 
 
 
 3,4,9,10,14, 
 
 
 4 
 
 2280* 
 
 
 15,18,21.24, 
 
 ►10137** 
 
 20 
 
 4316,4818 
 
 
 27,30.33,37. 
 
 
 25, 26 
 
 9306* 
 
 
 7 to the end 
 
 1071 
 
 58—63 
 
 9809 
 
 
 12,13,14,17. 
 
 
 xxvii. 7 — 9 
 
 3703 
 
 
 18, 20—24, 
 
 .2830* 
 
 13 
 
 3255 
 
 
 26—36 
 
 
 14 
 
 1678, 8588* 
 
 
 Chapter 
 
 -2180 
 
 16 
 
 10044* 
 
 
 throughout 
 
 * fc» 1. Ov 
 
 16, 17 
 
 9927* 
 
 xxxi. 
 
 1 to the end 
 
 3242** 
 
 18—20 
 
 10023** 
 
 
 2 
 
 3255 
 
 18, 20, 21 
 
 3862 
 
 
 8 
 
 2799** 
 
 18,23 
 
 878* 
 
 
 19 
 
 901,2788* 
 
 22 
 
 9857* 
 
 
 19—24 
 
 5954* 
 
 aviii. 1 to the end 
 
 J 922, 8680,* 
 ' 10132* 
 
 
 19 25 r 2702,* 4236, 
 ^^ 2^ 14495* 
 
 2 
 
 2165* 
 
 xxxii. 
 
 1, 26—41 
 
 4117 
 
 3,23 
 
 2838 
 
 
 10, 11 
 
 2280,* 10225* 
 
 3, 4, 9—11 
 19,27 
 
 '|2994* 
 
 
 11 
 11, 12 
 
 4759* 
 10076* 
 
 5 
 
 8540 
 
 
 13 
 
 9437* 
 
 5, 7, 14 
 
 10262* 
 
 
 19—29 
 
 3862 
 
 5,7,9,12,13 
 
 ;|2177 
 
 
 51 
 
 8588* 
 
 20,21,28,25 
 
 xxxiii. 
 
 2 to the end 
 
 4236 
 
 6.7 
 
 4581* 
 
 
 3,4 
 
 8017* 
 
 6, 8, 13 
 
 925, 10054* 
 
 
 20 
 
 9777* 
 
 6;^7,18tothe|g37y 
 
 xxxiv. 
 
 54 
 2—12 
 
 3859 
 3708 
 
 9, 11 
 
 7839* 
 
 
 12 
 
 1585 
 
 10, 11, 18- 
 
 ■|2830* 
 
 
 19—29 
 
 3859 
 
 20, 26—28 
 
 XXXV. 
 
 12, 22, 23 
 
 9011** 
 
 10—12, 20, 
 21, 28, 29 
 
 1 10137** 
 
 XXX vi. 
 
 30 
 6 
 
 4197 
 4434 
 
 Jl—15 
 
 9995* 
 
 
 
 
 I 
 
 DEUTERONOMY. 
 
 !. 1 
 
 1676 
 
 11 
 
 2575* 
 
 13 
 
 5287 
 
 i. 13, 15 
 
 121 
 
 15 
 
 7111* 
 
 16, 17 
 
 9857 
 
 DEUTERONOMY. 
 
 ^ 
 
 Chap. 
 i. 
 
 11. 
 
 m. 
 
 Verses. 
 30 
 31 
 36 
 
 4—6 
 8 
 
 8,9, 17,18,91 
 —11,18,19, 
 21 
 
 9—12, 19—23' 
 
 10. 11 
 
 20—22 
 
 30 
 
 34 
 
 36, 37 
 
 3 
 
 8, 10—16 
 
 16, 17 
 
 Number. 
 1664 
 2708* 
 10076* 
 3322* 
 6756 
 
 2468** 
 
 Chap. Verses. 
 vi. 17, 20 
 
 ▼u. 1 
 
 IV. 
 
 v. 
 
 VI. 
 
 i 
 
 23 
 
 1, 8 
 
 3 
 
 9 
 
 10—12 
 
 11 
 
 ii.;i2 
 
 12, 13 
 
 13 
 
 16—18 
 
 19 
 
 21 
 
 23,24 
 
 24 
 
 34 
 
 35 
 
 45 
 
 1 
 
 9, 10 
 
 11 
 
 12 
 
 15 
 
 16 
 
 19 
 
 19—21 
 
 20—22 
 
 22 
 
 22, 23 
 
 22—25 
 
 22, 24, 26 
 
 23—25 
 
 28 
 
 1 
 
 4,5 
 
 4—6 
 
 4,5,8 
 
 4.8 
 
 5 
 
 5, 8 
 
 5,8, 9 
 
 13, 14 
 
 14, 15 
 15 
 
 1868 
 
 581,* 1673 
 
 1675* 
 
 9818** 
 
 5897 
 
 4270* 
 
 5897 
 
 4117 
 
 4270* 
 
 1197 
 
 8972 
 
 9251 
 
 1288 
 
 10543 
 
 6832 
 
 r 1861. 2842. 
 
 L 7573,* 8819 
 
 / 666,* 6804,* 
 
 19396,9416* 
 
 1288 
 
 8871 
 
 2441* 
 
 8286* 
 
 8875 
 
 9143 
 
 7205 
 
 7673 
 
 4197,9503 
 
 8972,* 9397 
 
 2575,8715* 
 
 2009* 
 
 8495 
 
 7205, 7673 
 
 488,* 3703** 
 
 5135* 
 
 2842 
 
 8819 
 
 1298* 
 
 6832 
 
 7573* 
 
 2826* 
 
 1861,9434* 
 
 8972 
 
 8972 
 
 2921* 
 
 2225 
 
 9936** 
 
 396* 
 
 2930,* 9050 
 
 1038* 
 
 7847* 
 2842* 
 8875 
 10570* 
 
 2, 24—26 
 3 
 
 3,4 
 
 6 
 
 7 
 
 8 
 
 9 
 
 9,12 
 
 11 
 
 11, 15 
 12—15 
 
 12, 14, 15 
 15 
 
 16 
 
 19 
 
 20 
 22 
 23 
 
 25,26 
 viii. 2, 3, 16 
 2, 16 
 2,3,15,16 
 
 3 
 
 5 
 7 
 
 7,8 
 
 8 
 
 9 
 15 
 
 15, 16 
 19 
 ix. 1, 2 
 4—6 
 9, 11, 15 
 9, 11, 18, 25 
 12, 16 
 15, 19 
 16 
 
 18,25 
 19.20 
 20 
 
 21 
 
 22,24 
 29 
 X. 1 
 
 1-4 
 4 
 
 8 
 9 
 
 1379 
 
 Number. 
 4197,9503 
 r 1444, 2913, 
 16858 
 9194* 
 3024,* 4818 
 r 4434, 4444,* 
 1 8998* 
 / 921, 3727,* 
 1 10643* 
 8768. 10570* 
 8286,* 10217* 
 2959 
 8715* 
 1038,* 6804 
 8972 
 8364* 
 9356* 
 9325* 
 10570* 
 9348* 
 r 4933,* 7205, 
 17673 
 9331* 
 9335* 
 9328* 
 
 1551,* 8932* 
 730* 
 
 1846,* 8098* 
 2708* 
 r 5576,* 5915,* 
 1 8487* 
 10155* 
 
 2702.** 8278** 
 5620** 
 r 3941,** 7602,* 
 \ 9552* 
 425** 
 8568* 
 7854* 
 9251 
 583 
 9320 
 
 9396, 9416* 
 730* 
 627* 
 9143* 
 9424* 
 9437 
 5798 
 
 9806, 10401 
 [7418,* 9391,** 
 < 9995,* 9781,* 
 L 10303,* 10465* 
 8588 
 
 7205, 7673 
 1298* 
 10453 
 r 576, 1288, 
 19416** 
 / 2009.* 6674, 
 1 9396, 9416* 
 6148,* 9809* 
 
1380 
 
 DEUTERONOMY. 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. VerscH. 
 
 Number. 
 
 X. 10 
 
 9437 
 
 xvi. 1 to the end 
 
 9394 
 
 11 
 
 730* 
 
 2 
 
 2360 
 
 12 
 
 2930,* 9050 
 
 2, 6, 11 
 
 2009* 
 
 12,13 
 
 2826* 
 
 3 
 
 r 1947, 7854,* 
 ' 8487* 
 
 15 
 
 6075* 
 
 15, 16 
 
 3703* 
 
 3,4 
 
 2342 
 
 16, 18 
 
 2039,* 4462 
 
 4 
 
 3813* 
 
 
 r2921, 4402, 
 
 4,6 
 
 7844* 
 
 « Mr 
 
 4973,* 7268,* 
 
 6,7 
 
 10135* 
 
 17 •< 
 
 8302, 9167,* 
 
 9—12 
 
 9295** 
 
 
 9293* 
 
 10, 11 
 
 1947, 7093* 
 
 18 
 
 4844,** 9200* 
 
 13 
 
 414,* 6537* 
 
 20 
 
 2842, 3875* 
 
 13, 15, 16 
 
 9296* 
 
 xi. 1 
 
 3382** . 
 
 13, 16 
 
 4391* 
 
 2 
 
 7205, 7673 
 
 14 
 
 3703 
 
 2,3 
 
 4933* 
 
 16 
 
 2788,* 7891 
 
 9,21 
 
 2842* 
 
 16, 17 
 
 4262 
 
 10 
 
 996* 
 
 18 
 
 7111* 
 
 11 
 
 2702,* 4715 
 
 19 
 
 9266* 
 
 13 
 
 2930,* 9050 
 
 21,22 
 
 r 2722, 3727,* 
 ' 10643* 
 
 13, 18 
 
 396,* 1038** 
 
 13, 18, 20 
 
 847,* 7847* 
 
 28 
 
 3605* 
 
 14 
 
 9780 
 
 xvii. 2 and follow 
 
 ■|666** 
 
 17 
 
 9272* 
 
 ing verses 
 
 21 
 
 9781* 
 
 3,5 
 
 2441,* 7456* 
 
 22 
 
 3875* 
 
 6,7 
 
 4197 
 
 29,30 
 
 1443* 
 
 14—18 
 
 2015* 
 
 xii. 2 
 
 796 
 
 15 
 
 6756* 
 
 3 
 
 r 2722, 3727,* 
 " 10643 
 
 15, 16 
 
 6125* 
 
 15,20 
 
 2360* 
 
 5 
 
 9481 
 
 18, 19 
 
 2826** 
 
 5, 11, 14 
 
 2009* 
 
 xviii. 1 
 
 6148* 
 
 5, 11,21 
 
 6674* 
 
 1,2—5 
 
 9809* 
 
 6 
 
 1947 
 
 4 
 
 9223* 
 
 7,17,18,23,27 10040* 
 
 9—19 
 
 9188* 
 
 17—26 
 
 9393 
 
 15,18 
 
 2360,* 2534* 
 
 23 
 
 10040 
 
 16 
 
 934* 
 
 23—25 
 
 10033* 
 
 22 
 
 3698* 
 
 23—25, 27 
 
 1001* 
 
 XIX. 4, 5 
 
 9011** 
 
 £\t^ 
 
 f 2187, 3813, 
 ' 4735,8680* 
 
 10 
 
 9262* 
 
 27 
 
 15 
 
 4197 
 
 30 
 
 9348* 
 
 16 
 
 6353 
 
 xiii. 1 — 3 
 
 3698* 
 
 16—20 
 
 8908* 
 
 1—3,5 
 
 4682* 
 
 18 
 
 4197 
 
 4 
 
 3875* 
 
 18,19 
 
 8223* 
 
 7,11 
 
 7456* 
 
 XX. 4 
 
 1664 
 
 13 to the end 
 
 2799* 
 
 5,6,9 
 
 7111* 
 
 14—18 
 
 9193** 
 
 10,11 
 
 6394* 
 
 xiv. 2 
 
 8768 
 
 11 
 
 1097 
 
 28,29 
 
 2788* 
 
 17 
 
 r 1444, 2913, 
 
 ' 6858 
 
 29 
 
 3703 
 
 XV. 3 
 
 6852 
 
 xxi. 1—8 
 
 4503, 8902** 
 
 5 
 
 1585 
 
 1—10 
 
 6667, 9262** 
 
 7,11 
 
 2360 
 
 11—13 
 
 3703,** 3814 
 
 12 
 
 737, 1703* 
 
 12, 13 
 
 3301* 
 
 12—17 
 
 2567* 
 
 14 
 
 5886* 
 
 15 
 
 2959 
 
 17 
 
 6344* 
 
 17 
 
 3869* 
 
 18—21 
 
 3703* 
 
 19 
 
 4110* 
 
 18 22 
 
 8899* 
 
 19—22 
 
 3325* 
 
 22, 23 
 
 5156* 
 
 21 
 
 2383, 4302* 
 
 xxii. 1—4,10, 11 
 
 I 2781* 
 
 23 
 
 9393 
 
 8— U 
 
 10184** 
 
 DEUTERONOMY. 
 
 1381 
 
 • 
 
 ,. 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses 
 
 
 Number. 
 
 xxii. 8—12 
 
 9274** 
 
 xxvi. 
 
 17,18 
 
 
 8768* 
 
 9—11 
 
 10669** 
 
 xxvii. 
 
 1—8 
 
 
 8940,* 8941* 
 
 10,11 
 
 5895,* 9470* 
 
 
 3 
 
 
 2184, 5620 
 
 11 
 
 2576 
 
 
 4—7 
 
 
 796 
 
 11,12 
 
 7601** 
 
 
 5 
 
 
 8942,* 10406* 
 
 13, 14, 20, 21 7456* 
 
 
 5—7 
 
 
 1298* 
 
 28,29 
 
 r 2252.* 4433, 
 ' 4444 
 
 
 6,7 
 
 7 
 
 
 10040 
 2187 
 
 30 
 
 2468** 
 
 
 12,13 
 
 
 3862 
 
 xxui. 1 — 7 
 
 2468** 
 
 
 15 
 
 
 8869, 10406* 
 
 2—8 
 
 6239* 
 
 
 16 
 
 
 3703* 
 
 2.18 
 
 8904* 
 
 
 18 
 
 
 10422* 
 
 3 
 
 576* 
 
 
 19 
 
 
 4844,* 9200* 
 
 7 
 
 3322* 
 
 
 24, 25 
 
 
 8902 
 
 10,11 
 
 3693** 
 
 
 25 
 
 
 9262 
 
 10—14 
 
 4236 
 
 xxviii. 
 
 12 
 
 
 9174* 
 
 10—15 
 
 10038* 
 
 
 13, 43, 44 
 
 
 6952* 
 
 13—15 
 
 10037* 
 
 
 15, 16, 24 
 
 
 7522* 
 
 14 
 
 10038* 
 
 
 15, 20 — 
 
 22,1 
 
 
 15,16 
 
 2567 
 
 
 27, 28, 
 
 34, 
 
 .8364* 
 
 18 
 
 2466, 9231* 
 
 
 35, 61, 
 
 65 
 
 
 19,20 
 
 9210** 
 
 
 27, 34—36 
 
 7524* 
 
 U 
 
 1947 
 
 
 32 
 
 
 4402* 
 
 24 
 
 5117** 
 
 
 38,39 
 
 
 7643* 
 
 Sft 
 
 5212* 
 
 
 39 
 
 j 
 
 r 886,* 8481,* 
 
 xxiv. 1 
 
 213* 
 
 
 1 9331* 
 
 6 
 
 f 4335,** 9050, 
 1 10303* 
 
 
 39,40 
 
 
 9277** 
 
 
 40 
 
 
 9945 
 
 6,17 
 
 9213** 
 
 
 49,50 
 
 
 3901* 
 
 7 
 
 5135, 8906* 
 
 
 52,53 
 
 * 
 
 2851** 
 
 10—13 
 
 9213** 
 
 
 54,56 
 
 
 6960* 
 
 12, 13 
 
 3693* 
 
 
 58—60 
 
 
 2826* 
 
 14, 15 
 
 8002* 
 
 
 58,61 
 
 
 6752* 
 
 16 
 
 r 1093, 5764, 
 18876,* 10623* 
 
 xxix. 
 
 2—4 
 
 
 4317 
 
 
 3 
 
 
 212* 
 
 17,19 
 
 3703 
 
 
 9, 11, 12, 
 
 14 
 
 2838* 
 
 18 
 
 2959 
 
 
 19—23 
 
 
 5798 
 
 19—22 
 
 4844, 9200* 
 
 
 20 
 
 
 8875 
 
 XXV. 1 
 
 9857 
 
 
 20, 21, 23 
 
 ,24 
 
 3614* 
 
 3 
 
 9437* 
 
 
 22 
 
 
 2455,* 10300* 
 
 5,6 
 
 4818 
 
 
 23 
 
 
 1666,** 9207* 
 
 5—10 
 
 / 1703,* 1748,* 
 \ 4835** 
 
 XXX. 
 
 6 
 
 r 1025,* 2039,* 
 '4462 
 
 7 
 
 5886 
 
 
 20 
 
 
 3623, 3875* 
 
 8—10 
 15 
 
 4839* 
 488* 
 
 xxxi. 
 
 9, 24—26 
 
 r 6723,* 6752,* 
 '6804* 
 
 17—19 
 
 1679, 8593 
 
 
 9, 25, 26 
 
 
 9396,* 9416* 
 
 xxvi. 1 
 
 8972 
 
 
 13 
 
 
 9780* 
 
 1—4 
 
 5144** 
 
 
 17,18 
 
 
 5585* 
 
 1—11 
 
 9223* 
 
 
 19,21 
 
 
 7051 
 
 5 
 
 1232 
 
 
 21 
 
 
 585,* 4317* 
 
 6,7 
 
 1846* 
 
 
 24—26 
 
 
 6723,* 6752* 
 
 8 
 
 r 4933,* 7205, 
 17673 
 
 
 28 
 
 
 7111,* 9397* 
 
 xxxii. 
 
 1 to the end 
 
 411 
 
 9, 15 
 
 2184, 5620 
 
 
 2 
 
 
 3186,* 3579** 
 
 12 
 
 r 901,* 2788,* 
 4844 
 
 
 3—15 
 
 
 10436 
 
 
 3,4,13,15,18,1 
 
 h8581 
 9857 
 
 12 and follow 
 ing verses 
 
 ' '576* 
 
 
 30, 31, 
 4 
 
 37 J 
 
 15 
 
 8309 
 
 
 5, 19, 20, 
 
 23, 
 
 
 16 
 
 2930,* 9050 
 
 
 24, 28, 
 
 32, 
 
 ►4832* 
 
 16,19 
 
 9229 
 
 
 33,35 
 
 
 1 
 

 1382 
 
 Chap. Verses. 
 
 xxxii. 7 
 
 7,8 I 
 
 7,8,15,17-1 
 44 J 
 
 8 
 9 
 
 9, 10 
 10,11 
 10—14 
 12, 13 
 12—14 
 13 
 
 13,14 
 
 14 
 
 14, 32 
 
 15, 16 
 15, 17, 22 
 
 15—43 
 
 JOSHUA. 
 
 { 
 
 { 
 
 16,21 
 16—22 
 
 20—28,32—34 
 20, 26—34 
 20,26—28,33) 
 —35 i 
 
 22 
 
 25 
 
 28, 32—34 
 
 30 
 
 32 
 
 33 
 
 36 
 
 37, 38 
 
 38 
 
 39 
 
 41 
 
 43 
 
 { 
 { 
 
 Number. 
 6293,** 10248* 
 477,** 1259,** 
 2906,* 3859 
 
 6075** 
 
 8153* 
 
 9854* 
 
 2708* 
 
 3901* 
 
 6269* 
 
 6534* 
 
 2184** 
 
 5620,* 9272* 
 
 2830,* 3941,* 
 
 3994,* 5943* 
 
 353, 6378* 
 
 5117** 
 
 10287** 
 
 9272* 
 
 4311,10429, 
 
 10603 
 
 8875 
 
 4815 
 
 10283* 
 
 4317 
 
 7051 
 
 1691,* 1861,* 
 
 2447 
 
 3183,* 5694,** 
 
 7353 
 
 9320** 
 
 5886,** 10481* 
 
 2240** 
 
 6377,* 9013* 
 
 10441* 
 
 5943* 
 
 4581** 
 
 8365 
 
 8813* 
 
 566,* 9506 
 
 Chap. VerscB. 
 
 xxxii. 44 
 
 47 
 
 50 
 
 51 
 
 xxxiii. 2 
 
 2,3 
 
 2 to the end 
 
 6 
 
 6—24 
 
 8 
 
 10 
 
 12 
 
 IS 
 
 13—16 
 
 13—17 
 
 13,28 
 
 14—16 
 
 15, 16 
 
 15—44 
 
 16 
 
 16,17 
 
 17 
 
 18, 19 
 
 19 
 
 21 
 22 
 
 23 
 24,25 
 
 29 
 
 xxxiv. 1 
 
 a 
 
 10 
 
 JOSHUA. 
 
 i. 4 
 10,11 
 
 11 
 
 ii. 18, 21 
 iii. 2 
 
 2,3 
 
 3, 6, 14 
 
 3,6,8,11,14, 
 
 17 
 
 10 
 
 3693,** 9341* 
 
 7111* 
 ("901,** 2788,* 
 \ 4495* 
 
 9468* 
 
 2788,* 4495* 
 
 7111* 
 
 6804* 
 
 19396,9416* 
 
 r 1444, 2913, 
 
 16858 
 
 { 
 
 Number. 
 
 9397 
 
 3623* 
 
 3255 
 
 1678,8588 
 
 3322,* 4240,* 
 
 8753,* 9420* 
 
 1675,* 2714,** 
 
 4384* 
 
 1756 
 
 4605* 
 
 3862 
 
 8588 
 
 921,** 4281,* 
 
 9475,** 
 
 10177** 
 
 4592* 
 (■6431,* 8278, 
 1 9408* 
 
 3166* 
 
 3969 
 
 3579** 
 
 10011* 
 
 6435,* 10438* 
 
 4815 
 
 10044* 
 
 2180 
 r 2832,* 9081** 
 1 10182* 
 
 6762** 
 r 6745,** 9409, 
 19755* 
 
 6373* 
 
 3923* 
 
 3928 
 
 1748,* 2162** 
 f 139, 2702,* 
 1 3580** 
 
 1788* 
 
 4117 
 
 1589 
 
 4299* 
 
 J 
 
 iii. 11—17 
 
 14 to the end 
 iv. 1—9 
 
 1 to the end 
 
 7 
 
 7, 9, 18 
 
 9 
 
 18 
 V. 2, 3, 9 
 
 2, 3, 13, 14 
 
 10—20 
 • 13 
 
 3859* 
 
 1585,4255 
 
 3859 
 
 1585,4255* 
 
 6804 
 
 9396,9416* 
 
 2838* 
 
 6983* 
 
 2039** 
 
 2799* 
 
 7?^* 
 
 81^94* 
 
 
 
 JUDGES. 
 
 lOOO 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number, 
 
 V. 13, 14 
 
 
 1664 
 
 xiv. 30, 31 
 
 9338 
 
 13—15 
 
 
 6846, 8595** 
 
 XV. 4 
 
 3708 
 
 15 
 
 
 1748* 
 
 5 
 
 1585 
 
 vi. 1—17 
 
 
 2973* 
 
 13, 14 
 
 2909* 
 
 4 
 
 
 5955* 
 
 13,54 
 
 1616 
 
 6,8 
 
 
 9396, 9416* 
 
 28 
 
 2723 
 
 21 
 
 
 2799 
 
 30, 31 
 
 9338* 
 
 25 
 
 
 2838* 
 
 35 
 
 4816* 
 
 Chapter cited 
 throughout 
 
 |8815* 
 
 54 
 63 
 
 2909* 
 6860* 
 
 vu. 2 
 
 
 1453* 
 
 xvi. 4 
 
 3708 
 
 2—4 
 
 
 4539* 
 
 30,31 
 
 9338 
 
 6 
 
 
 2327* 2576 
 
 Chap, cited 
 
 3858* 
 
 11, 21, 
 
 25 
 
 5135** 
 
 xvii. 4 
 
 3708 
 
 26 
 
 
 2838* 
 
 15 
 
 1574** 
 
 viii. 1—28 
 
 
 1453 
 
 30,31 
 
 9338* 
 
 6 
 
 
 2923 
 
 Chap, cited 
 
 3858* 
 
 18, 26 
 
 
 878 
 
 xviu. 4 
 
 3708 
 
 18, 19, 
 
 26 
 
 7673* 
 
 6 
 
 3923,* 6396* 
 
 24, 25 
 
 
 2799 
 
 12,25 
 
 4592* 
 
 29 
 
 
 5156* 
 
 13 
 
 4556* 
 
 80 
 
 
 796 
 
 28 
 
 4592,6860* 
 
 30,31 
 
 
 8942* 
 
 30,31 
 
 9338* 
 
 30—32 
 
 
 8940 
 
 Chap, cited 
 
 3858* 
 
 31 
 
 
 1298,'» 8941* 
 
 xix. 1, 2 
 
 2723 
 
 32 
 
 
 6752 
 
 4 
 
 3708 
 
 AM 
 
 
 / 7111, 9396,* 
 ' 9416* 
 
 30, 31 
 
 9338* 
 
 33 
 
 
 40 
 
 3923* 
 
 ix. 3, 7, 23 
 
 ,27 
 
 6860* 
 
 40—48 
 
 6396* 
 
 15 
 
 
 4431* 
 
 43 
 
 4855* 
 
 18, 19 
 
 
 2842* 
 
 47 
 
 2799, 3923* 
 
 £%n f\t9 
 
 
 r 1097, 1110, 
 " 3058 
 
 Chap, cited 
 
 3858,* 3862 
 
 23, 27 
 
 
 XX. 7 
 
 1441,* 1616 
 
 X. 6 
 
 
 4431* 
 
 7, 10, 11 
 
 2909* 
 
 11 
 
 
 7553** 
 
 xxi. 10—13 
 
 2909* 
 
 17 
 
 
 8301 
 
 11, 13 
 
 1616 
 
 26 
 
 
 5156* 
 
 21 
 
 1441 
 
 28, 30, 
 
 37,39 2799 
 
 xxii. 5 
 
 3875 
 
 36,37 
 
 
 2909* 
 
 10, 28, 34 
 
 1298 
 
 36, 39 
 
 
 1616 
 
 10—34 
 
 1298, 8623* 
 
 xi. 3 
 
 
 2913 
 
 22 
 
 8301* 
 
 10—12, 
 
 14 
 
 2799 
 
 28, 34 
 
 4192,* 4197** 
 
 16, 17 
 
 
 4240 
 
 xxiii. 3, 5 
 
 1664 
 
 17 
 
 
 3527* 
 
 10 
 
 2575* 
 
 19 
 
 
 4431,* 6860* 
 
 xxiv. 1, 25 
 
 1441 
 
 21 
 
 
 2909* 
 
 2, 14, 15 
 
 1356, 1992 
 
 xii. 2 
 
 
 4270* 
 
 11 
 
 r 1444, 2913, 
 
 ' 6858 
 
 7 
 
 
 3527* 
 
 8 
 
 
 2913 
 
 14 
 
 2826,* 9904* 
 
 xiii. 22 
 
 
 2799 
 
 22—27 
 
 4197* 
 
 24 31 
 
 
 4117* 
 
 26,27 
 
 6426* 
 
 Chap, cited 
 
 3858,* 3862 
 
 32 
 
 ("2916,4430,* 
 .14447,6306 
 
 xiv. 13—15 
 
 
 1616,2909* 
 
 
 
 JUDGES. 
 
 
 i. 1—4 
 
 
 1574** 
 
 i. 10 
 
 2909* 
 
 6,7 
 
 
 10062 
 
 10,20 
 
 1616 
 
 8,25 
 
 
 2799 
 
 21 
 
 4592 
 
1384 
 
 I. SAMUEL. 
 
 Chap. Verses. 
 
 i. 21, 26 
 
 22,23 
 iL 1 
 
 2 
 
 10 
 
 10—13, 17, 19 
 
 14 
 
 5 
 
 5-7 
 
 7 
 
 15, 16 
 y. 2 to the end 
 
 3,4 
 
 m. 
 
 IV. 
 
 4,5 
 
 4—7 
 
 5 
 
 6 
 
 6—8 
 
 8 
 
 9, 10 
 
 10, 11 
 13,14 
 14 
 
 15, 16 
 
 17 
 18 
 28 
 30 
 vi 2 
 3 
 ft 
 11 
 
 11, 12, 14 
 12,13,16,22 
 
 23 
 12, 14, 16, 22 
 
 —24 
 19 
 
 20, 21 
 21 and Chap. 
 
 throughout 
 
 dted 
 
 22,23 
 
 24 
 
 25—29 
 vii. 3 
 4—7 
 
 6—8, 16, 22 
 12 
 13 
 
 Number. 
 
 2838* 
 
 4556* 
 1925, 4539* 
 
 921 
 
 3255* 
 
 8301 
 
 8286* 
 
 1444,6858 
 
 8301 
 
 2722 
 
 2799 
 
 1756 
 
 9420* 
 
 4241,9408* 
 r 1675, 3322,* 
 L 4240, 4384* 
 
 8753* 
 
 10422* 
 
 627, 10422* 
 
 2851* 
 
 9437* 
 
 2781,* 9212* 
 
 2709 
 
 1679, 4592* 
 
 6584* 
 
 r 4605,* 5390,** 
 \ 6390** 
 
 41 17*, 4255** 
 
 3929* 
 
 3391* 
 
 9688* 
 
 2463* 
 
 3762** 
 
 7643* 
 
 6846 
 
 3088 
 
 } 
 
 z. 
 
 xi. 
 
 • • 
 
 zu. 
 ziii. 
 
 '1 1925 
 I9315 
 
 3519,* 5144* 
 
 8581* 
 
 ^3242 
 
 2332, 4299,* 
 
 6849* 
 2724* 
 9391 
 9397* 
 8815** 
 5955* 
 7643* 
 7602** 
 
 Chap. Verses. 
 
 y'u. 21 and Chap, 
 throughout 
 Tiii. 18, 19, 26 
 21 and Chap, 
 throughout 
 24 
 
 27,33 
 30 
 31 
 iz. 1—3 
 7—16 
 
 16, 19 
 28,45 
 
 45 
 
 3,4 
 
 6, 10, 13 
 
 13,22 
 
 35 
 
 14 
 
 3 
 
 3,5 
 
 14 
 
 15,16 
 
 15, 16, 19 
 
 19,20 
 
 22 
 
 22, 23 
 
 1—4, 7 
 
 Chap, cited 
 
 1 
 
 Chap, cited 
 
 1 to the end 
 
 17, 19, 22 
 5 
 10 
 1 
 
 14, 18, 24 
 14,17,18,20,) 
 
 25, 31 j" 
 
 19 
 27 
 29 
 
 Chap, cited 
 14 
 21 
 1 
 
 18, 26, 27 
 26 
 
 Number. 
 3242 
 7673* 
 
 XIT. 
 XV. 
 
 zvi. 
 
 zvii. 
 
 zviii. 
 
 1 3242 
 
 3263* 
 8301 
 3021* 
 3246^ 
 157 
 
 9277** 
 9905* 
 4430* 
 
 r 1666, 2455,* 
 19207,* 10300* 
 2781,9212* 
 8301 
 4270* 
 2576 
 
 2781,* 9212 
 6846 
 
 3301,* 6437* 
 5113* 
 2165* 
 3519* 
 8581* 
 
 4299 » 6849* 
 2.332,3519 
 4855* 
 9836** 
 3519,* 4871* 
 9836»* 
 3301,* 6437* 
 5247* 
 4111* 
 3704* 
 3923* 
 4111* 
 
 8301 
 
 zix. 
 
 XX. 
 
 IZl. 
 
 27 
 
 37 
 2 
 
 3704* 
 
 2799 
 
 3923 
 
 6396* 
 
 4592* 
 
 3148* 
 
 2723* 
 
 1453 
 
 9422* 
 r 6804, 9396, 
 \9416 
 
 2799 
 
 9422* 
 
 I. SAMUEL. 
 
 L 1 
 
 11, 19 
 25 
 
 7836, 9391 
 
 9849* 
 
 9391 
 
 ii. 1, 10 
 2—10 
 5 
 
 2832* 
 1756* 
 9228,* 9325* 
 
 II. SAMUEL. 
 
 1385 
 
 Chap. 
 
 • • 
 
 11. 
 
 m. 
 
 IV. 
 
 VI. 
 
 vu. 
 viii. 
 
 IX. 
 
 Verses. 
 5,6 
 10 
 
 13—15 
 18 
 
 18, 28 
 35 
 
 1—8 
 8 
 
 10,20 
 3—5 
 6,8,9 
 9 
 
 11, 12 
 12 
 7 
 
 3,4 
 16 
 2 
 7 
 
 7 to the end 
 8 
 
 11,13.16— 
 11—18 
 1 
 7,8 
 
 12—14, 19 
 
 25, 26 
 X. 1 
 
 3 
 
 ft 
 
 11 
 
 27 
 xi. 4 
 xu. 14 
 
 19,20 
 xiii. 4 
 
 6 
 xiv. 3 
 
 6 
 
 11, 12 
 
 14 
 
 27, 28 
 
 27, 29 
 XV. 1 
 
 Number. 
 2584 
 
 3008,* 10182* 
 7857,* 8496* 
 7601* 
 9824* 
 2930* 
 4495* 
 2788* 
 2723* 
 
 9396, 9416* 
 1343* 
 1703* 
 4763* 
 2576 
 5945* 
 8301 
 1453 
 2723 
 8770 
 
 1672,6148* 
 8301 
 18 2567** 
 2015* 
 7836 
 4262 
 r 2534, 9160,* 
 \ 9248** 
 796 
 
 10184* 
 9954 
 1453 
 796 
 6983* 
 4262 
 9397* 
 2826* 
 6148* 
 7161* 
 2463 
 9824* 
 1197,* 4462 
 4763** 
 7784* 
 2165* 
 212* 
 9954 
 
 Chap. Verses. 
 
 XV. 1 to the end 
 1,32 to the end 
 7 
 8 
 11, 3S 
 
 22 
 
 { 
 
 XVI. 
 
 XVIL 
 
 XVUl. 
 
 xix. 
 
 XX. 
 
 xxu. 
 xxiii. 
 xxiv. 
 
 XXV. 
 
 XX vi. 
 xxvii. 
 XX viii. 
 
 xxix. 
 
 XXX. 
 
 zzxi. 
 
 23 
 
 26—28 
 27,28 
 29 
 
 1, 13 
 1—14 
 2 
 
 3, 6, 12 
 12 
 13 
 
 26, 36 
 40, 43 
 3.4 
 14,16 
 
 5,12,19,20,41 
 5, 12, 19, 20 ) 
 35, 36, 41 j 
 15 
 
 24, 27 
 16 
 18 
 
 6—13 
 9—12 
 
 5, 6, 12, 20 
 
 6, 11 
 14 
 24 
 41 
 
 6 
 
 9, 11, 16 
 
 8 
 
 12 
 
 6 
 
 24 
 
 6 
 
 7,8 
 
 16 
 
 4 
 
 Number. 
 1679 
 8593** 
 1928* 
 2799 
 10441* 
 922, 2180, 
 2830,* 9409, 
 10143* 
 4111 
 4763* 
 9825** 
 587,* 10441* 
 2832,* 10182* 
 4594 
 9391 
 9954 
 4594 
 9251 
 
 1197,* 4462 
 4013 
 9825* 
 4111* 
 2788* 
 
 4495* 
 
 10570* 
 
 2165* 
 
 8286* 
 
 7601,9824* 
 
 9824* 
 
 4111* 
 
 9825* 
 
 9954 
 
 9231* 
 
 9397 
 
 3147 
 
 2913* 
 
 9954 
 
 1629, 1928* 
 
 7161* 
 
 3862 
 
 8469* 
 
 9927* 
 
 9824* 
 
 7248 
 
 1197,* 4402 
 
 II. SAMUEL. 
 
 i. 2, 11 2576* 
 2»10-12,18|4yg3,,* 
 
 10 3105* 
 
 16 9954 
 
 17 2686* 
 17, 24 4922** 
 17, 18, 24 9468** 
 18, 24 10540** 
 
 L 20 
 
 21 
 
 u. 1—11 
 1,17 
 4,7 
 5,6 
 
 111. 7 
 8 
 
 r 1197,* 3024,* 
 \4462 
 
 9954* 
 
 2909* 
 
 2686* 
 
 9954 
 
 6180* 
 
 3246* 
 
 9231* 
 
1386 
 
 Chap. Verses. 
 
 iii. 10 
 
 25 
 
 27, 29 
 31 
 S2 
 V. 1 
 2 
 3 
 4 
 5 
 
 6—10 
 13 
 vi. 2 
 3 
 
 6, 7 
 8 
 
 12, 16 
 14 
 vii. 23 
 viii. 5, 6 
 10—12 
 11, 12 
 ix. 7, 10 
 
 8 
 X. 4, 5 
 
 6 
 xi. 2 
 
 3, 6, 17, 21 
 8 
 xii. 3 
 8 
 24 
 
 31 
 
 xiii. 18 
 19 
 
 23, 24 
 28, 30, 31 
 
 I. KTNOS. 
 
 Number. 
 fl710, 2723, 
 1 3923,* 6396* 
 9927* 
 9014** 
 2576,* 4779* 
 4786 
 157 
 6983 
 9954 
 5335* 
 2909* 
 6860* 
 3246* 
 9485 
 5945* 
 878** 
 4926** 
 10416* 
 7601 
 2959* 
 1715 
 6917* 
 7770* 
 2165 
 
 7784,* 9231* 
 4763* 
 7161* 
 10184 
 2913* 
 3148* 
 10087* 
 6960* 
 2913* 
 f 4903, 5057, 
 L7248 
 4677,* 9942* 
 9656* 
 4110* 
 4763* 
 
 Chap. Verses, 
 
 xiii. 29 
 
 30, 31 
 xiv. 7 
 
 XV. 1 
 
 16 
 20 
 
 24 
 
 32 
 xvi. 9 
 21 
 
 xvii. 11 
 
 xix. 
 
 21 
 
 xxi. 
 
 1 
 
 
 16, 17 
 
 xxii. 
 
 1,2 
 
 
 10—12 
 
 
 16 
 
 
 29 
 
 
 31—33 
 
 • •• 
 
 xxm. 
 
 1 
 
 
 2 4 
 
 
 3,4 
 
 
 4 
 
 
 5 
 
 xxiv. 
 
 1—15 
 
 
 1 & following 
 
 
 verses 
 
 
 2,15 
 
 
 2, 7, 15 
 
 
 9 
 
 
 11 
 
 
 11—13 
 
 
 12, 13 
 
 
 13 
 
 
 15 
 
 
 16—25 
 
 
 24 
 
 Number. 
 
 2781,* 9212 
 
 2576* 
 
 10570* 
 
 2252* 
 
 3246* 
 
 6180* 
 / 6804, 9396, 
 L9416 
 
 2576*4763* 
 
 7784,* 9231* 
 
 716.1* 
 r 1710, 2723,* 
 \ 3923,* 6396* 
 
 9954 
 
 2788* 
 
 9548 
 
 2832* 
 
 4391** 
 
 8286* 
 
 9548* 
 
 4402* 
 
 3305* 
 
 22* 
 
 2405* 
 
 2333* 
 
 6804* 
 
 10217** 
 
 1 10218** 
 
 1710,3923* 
 
 2723* 
 
 7879 
 
 2534 
 
 4495* 
 
 2788* 
 
 7102,*= 10219** 
 
 6396* 
 
 2775 
 
 2252* 
 
 I. KINGS. 
 
 
 i. 5 
 6,8 
 33, 38, 44 
 
 33, 38, 44, 45 
 
 34, 35 
 39 
 
 ii. 3 
 
 4 
 
 5 
 
 6,7 
 
 10 
 
 11 
 
 28—32 
 
 36 to the end 
 iii. 2—4 
 
 15 
 
 2252* 
 
 6534* 
 
 9212 
 
 2781* 
 
 9954 
 
 2832,** 10182* 
 
 3382* 
 
 2930* 
 
 3021,9828* 
 
 6669* 
 
 2916 
 
 2909* 
 
 9014* 
 
 9954 
 
 796 
 
 9396,9416 
 
 iv. 22,23 
 2& 
 
 30 
 
 30 to the end 
 33 
 34 
 vi. 2,3 
 3,36 
 4,6,8 
 
 vi. 7 
 
 14 
 16 
 
 2165* 
 
 1710,* 2723,* 
 
 3923,* 5113,* 
 
 6396* 
 / 1462, 3249,* 
 13762** 
 
 5223* 
 
 7918* 
 
 5224 
 
 648* 
 
 9741* 
 
 655,* 658* 
 (1298,* 8941,* 
 (8942,* 10406 
 
 7601* 
 
 10129* 
 
 
 
 • 
 
 11. KINGS. 
 
 
 131 
 
 
 Chap. Verses. 
 
 • « Mm 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 
 n, 17 
 
 9437* 
 
 xii. 27, 28 
 
 
 4539* 
 
 
 19 
 
 9396,9416 
 
 32 
 
 
 1453 
 
 
 21,17 
 
 5291 
 
 xiii. 1—8 
 
 
 1453 
 
 
 22 
 
 8940* 
 
 4 6 
 
 
 878* 
 
 
 23 
 
 9510* 
 
 8,9,16- 
 
 -19, 
 
 24 9323* 
 
 ^ 
 
 23—33 
 
 9277** 
 
 xiv. 8 
 
 
 9251 
 
 
 ' 23, 31, 32 
 
 10261* 
 
 11 
 
 
 9231* 
 
 
 23—29,31- 
 
 -35 9509 
 
 15, 23 
 
 
 2722 
 
 
 23—29,32, 
 
 35 308* 
 
 18 
 
 
 7619* 
 
 
 29, 32 
 
 8369** 
 
 22, 23 
 
 
 3727 
 
 
 31, 33 
 
 7847* 
 
 23 
 
 
 r 796, 6435,* 
 \ 10643* 
 
 
 vii. 8 
 
 1462, 1488* 
 
 
 
 23, 38 
 
 2162* 
 
 23,24 
 
 
 8301 
 
 
 23—26, 39 
 
 10235** 
 
 31 
 
 
 2916 
 
 
 23—37, 38, 
 
 39 3147* 
 
 XV. 5 
 
 
 9548* 
 
 
 23, 39, 49 
 
 5291 
 
 8,24 
 
 
 2916 
 
 
 27—39 
 
 10236* 
 
 20 
 
 
 7619* 
 
 
 29, 36 
 
 6367* 
 
 xvi. 4 
 
 
 9231* 
 
 
 30—33 
 
 8215* 
 
 7, 12, 34 
 
 [ 
 
 7619* 
 
 
 39,49 
 
 5291 
 
 31—33 
 
 
 8301 
 
 
 48 
 
 2165,* 8940* 
 
 xvii. 1—13 
 
 
 4844** 
 
 
 49 
 51 
 
 9549* 
 7770* 
 
 8, 9, 16- 
 24 
 
 -19 
 
 ' |9323 
 
 
 viii. 1, 6 
 
 9396,9416* 
 
 9—15 
 
 
 9198** 
 
 
 6 
 
 10129* 
 
 12—15 
 
 
 9995** 
 
 
 7, 8 
 
 9502* 
 
 16 
 
 
 7619* 
 
 
 9 
 
 6723* 
 
 21 
 
 
 2788.* 4495* 
 
 
 10, 11 
 
 / 8427,* 8453,* 
 ' 10574* 
 
 xviii. 8,9,16- 
 
 -19,24 9323 
 
 
 
 20 & follow 
 
 "|8301 
 
 
 21 
 
 6804* 
 
 ing verses 
 
 
 42 
 
 7205, 7673 
 
 23—26, 
 
 33 
 
 9391 
 
 
 ix. 20 
 
 2913 
 
 28 
 
 
 2799* 
 
 
 21, 22 
 
 1097 
 
 31, 32 
 
 
 3859 
 
 
 X. 1^^°"°™8U22.^* 1 
 
 34 
 
 
 2788,* 4495* 
 
 
 verses 
 
 J 
 
 xix. 3 
 
 
 2723 
 
 
 1.2 
 
 3048,** 10199* 
 
 9,13 
 
 
 2463* 
 
 
 1—3 
 
 117,* 1171 
 
 11, 12 
 
 
 8823* 
 
 
 2, 24, 25 
 
 4262 
 
 15, 16 
 
 
 9954* 
 
 
 8 
 
 5224 
 
 28 
 
 
 3574* 
 
 
 -. 10 
 
 10254* 
 
 19,20 
 
 
 3703* 
 
 
 18—20 
 
 6367* 
 
 19—21 
 
 
 5895* 
 
 
 18—21 
 
 5313*» 
 
 21 
 
 
 7857* 
 
 
 xi. 1, 2 
 
 3875* 
 
 xxi. 23, 24 
 
 
 9231* 
 
 
 2 
 
 4818 
 
 26 
 
 
 8301 
 
 
 3 
 
 3246* 
 
 27 
 
 
 2576,* 47 79* 
 
 
 7,33 
 
 796, 2468* 
 
 27—29 
 
 
 4763,* 4779* 
 
 
 ' 29-21 
 
 36 
 
 4763* 
 9548* 
 
 xxii 19 
 
 
 r 3448,* 5313,* 
 1 7988* 
 
 
 43 
 
 2916 
 
 44 
 
 
 796 
 
 
 xii. 5, 12 
 
 4495* 
 
 50 
 
 
 2916 
 
 
 26 to the end 
 
 9391* 
 
 53 
 
 
 8301 
 
 
 
 II. KINGS. 
 
 
 
 
 
 r 3301,* 3540,* 
 
 i. 13 
 
 
 2788* 
 
 
 i. 8 
 
 < 5247,**9372,** 
 
 ii. 8, 14 
 
 
 4255* 
 
 
 
 [9828* 
 
 11,12 
 
 
 2762,* 5321* 
 
 
 9—16 
 
 2534 
 
 11—14 
 
 
 4763** 
 
388 
 
 II. KINGS. 
 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 ii. 19-21 
 
 9325** 
 
 xvii. 
 
 9 
 
 1306 
 
 19—22 
 
 9207,* 10300** 
 
 
 9,10 
 
 2722 
 
 23,24 
 
 3301,* 5247** 
 
 
 9—11 
 
 796 
 
 iii. 4 
 
 3995* 
 
 
 10 
 
 3727, 10643* 
 
 27 
 
 2468 
 
 
 li 
 
 4197 
 
 iv. 7, 9, 16, 21,^ 
 
 
 
 16 
 
 3448, 9391* 
 
 22, 25, 27, 
 
 ^2534 
 
 
 27,28 
 
 1453 
 
 40, 42 
 
 
 
 36 
 
 7205, 7673 
 
 38—41 
 
 3316** 
 
 
 4 
 
 5,6 
 
 f 2722, 3727, 
 ' 4911 
 3875* 
 
 (-8408,** 
 db 1^ -j 10105** 
 
 XVUl. 
 
 ▼. 1—14 
 
 4255* 
 
 
 8 
 
 1306 
 
 7,8 
 
 2576* 
 
 
 11 
 
 1189* 
 
 8, 14, 20 
 
 2534 
 
 
 12—15 
 
 7553* 
 
 10, 14 
 
 10239* 
 
 
 37 
 
 4763* 
 
 vi. 12 
 
 7353* 
 
 xix. 
 
 1 
 
 4763,* 4779** 
 
 13 
 
 4720** 
 
 
 21 
 
 2362* 
 
 1 T 
 
 r 2762,* 5321,* 
 
 
 2S 
 
 9680 
 
 ^^ 1 9457 
 
 
 27 
 
 9927* 
 
 21, 22 
 
 3704* 
 
 
 29 
 
 2788* 
 
 30 
 
 2576* 
 
 
 35 
 
 7879 
 
 viii. 19 
 
 9548* 
 
 XX. 
 
 5,8 
 
 4539* 
 
 24 
 
 2916* 
 
 xxi. 
 
 3,7 
 
 2722 
 
 ix. 3 
 
 9954 
 
 
 3—7,21 
 
 8301 
 
 10 
 
 2916* 
 
 
 5 
 
 r 796, 3448, 
 19741 
 
 10,36 
 
 9231* 
 
 
 17 
 
 1306 
 
 
 11 
 
 6306* 
 
 22 
 
 9188* 
 
 xxii. 
 
 5 
 
 4926 
 
 X. 25 
 
 2799 
 
 
 8 
 
 9396 
 
 xi. 12 
 
 9954 
 
 
 11 
 
 4763* 
 
 XII. 4 
 
 796 
 
 
 11,19 
 
 2576* 
 
 21 
 
 2916 
 
 xxiiL 
 
 2 
 
 9396 
 
 6—8, 12 
 
 4926* 
 
 
 2, 3, 21 
 
 6804 
 
 • •• • J 
 
 [2762*3704* 
 
 
 3 
 
 1038 
 
 ^^- 1^ 1 5321* 
 
 
 4 
 
 3448* 
 
 16—18 
 19 
 
 2709* 
 2534 
 
 
 4, 5, 7, 8. 
 —13 
 
 ^«}8301 
 
 20,21 
 
 2916* 
 
 
 4, 6, 7, 14, 
 
 15 2722 
 
 21 
 
 3812* 
 
 
 d, O, 9, iO, 
 
 15 796 
 
 xiv. 4 
 
 796 
 
 
 13 
 
 2368* 
 
 6 
 
 1093 
 
 
 14, 16, 20 
 
 3812 
 
 20 
 
 2916 
 
 
 15 
 
 1453 
 
 25 
 
 7619* 
 
 
 16, 17 
 
 2534 
 
 XV. 3, 4, 34, 35 
 
 796 
 
 
 16—18 
 
 2916* 
 
 7,38 
 
 2916 
 
 
 24 
 
 4111 
 
 xvi. 1, lO.andfol-' 
 
 8301 
 
 
 SO 
 
 9954 
 
 lowing verses j 
 
 
 35 
 
 6852 
 
 4 
 
 796, 6435* 
 
 xxiv. 
 
 15 
 
 8315* 
 
 20 
 
 2916 
 
 XXV. 
 
 1.3,4 
 
 2075** 
 
 xvii. 6 
 
 1189* 
 
 
 27,28 
 
 5124* 
 
 7, 15—17 
 
 8301 
 
 
 29 
 
 2165 
 
 7, 8,24—28,- 
 
 
 xxvii. 
 
 27, 28 
 
 1453 
 
 32,33,35— 
 
 ►2826* 
 
 xxxiii. 
 
 2 
 
 9397 
 
 37, 41 
 
 
 
 
 
 PSALMS. 
 
 1389 
 
 JOB. 
 
 Chap. Verses. 
 L 1 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 2864 
 
 xxi. 17 
 
 9548 
 
 ii. 8 
 
 7520* 
 
 20 
 
 1992 
 
 13 
 
 728, 9228* 
 
 xxii. 8,17,23,25,26 1992 
 
 IV. 9 
 
 9818* 
 
 24 
 
 9881* 
 
 V. 17 
 
 1992 
 
 xxiv. 15—17 
 
 9125* 
 
 19 
 
 737* 
 
 xxvii. 3 
 
 8286* 
 
 22, 23 
 
 46 
 
 XX viii. 16 
 
 9873,* 9881* 
 
 VI. 4, 14 
 
 1992 
 
 19 
 
 9865* 
 
 ix. 6 
 
 8106,* 9674* 
 
 xxix. 3 
 
 9548* 
 
 X. 9 
 
 6666* 
 
 XXX. 3, 4, 6, 7 
 
 2682* 
 
 xii. 12 
 
 6523 
 
 19 
 
 7520* 
 
 xiu. 3 
 
 1992 
 
 1 xxxii. 8 
 
 97. 9229* 
 
 21 
 
 9327 
 
 8,17,23,25,26 1992* 
 
 XT. 15 
 
 25 
 
 4295* 
 1992 
 
 xxxiii. 4 
 
 r 97, 1992, 
 8286,* 9229* 
 
 xvu. 1 
 
 9818* 
 
 6 
 
 6666* 
 
 xix. 9 
 
 9930** 
 
 xxxvii. 23 
 
 1992 
 
 25 
 
 6281* 
 
 xxxviii. 4 — 7 
 
 9643** 
 
 25,26 
 
 3540,** 5078 
 
 xxxix. 17 — 19 
 
 2762* 
 
 25—27 
 
 3813* 
 
 26,27 
 
 3901* 
 
 XX. 16 
 
 9013* 
 
 xli. 1 to the end 
 
 7293* 
 
 16,17 
 
 195* 
 
 T 
 
 
 
 PSALMS. 
 
 
 i. 2 
 3 
 
 6752* 
 885,* 2702 
 
 viii. 3 
 
 f 5236,* 7430,* 
 1 10062* 
 
 ii. 2 
 
 3008 
 
 4 
 
 9849 
 
 2,6 
 
 9954** 
 
 6.7 
 
 10609* 
 
 7 
 9 
 
 2838* 
 4876* 
 
 6—8 
 7—9 
 
 52, 776* 
 991* 
 
 10—12 
 
 2015* 
 
 ix. 2 
 
 8153* 
 
 12 
 
 r 3574,* 8286,* 
 9143,* 9309* 
 
 4, 7 
 
 5313 
 
 
 4.7,8 
 
 9857 
 
 iii. 1,2 
 
 10481* 
 
 13 
 
 6119* 
 
 5,6 
 
 3696* 
 
 14 
 
 2362* 
 
 7 
 
 9048,* 9052* 
 
 X. 9 
 
 9209* 
 
 iv. 6 
 
 r 222, 358,* 
 L 5585,* 10579* 
 
 11—13 
 
 4402* 
 
 
 15 
 
 4933* 
 
 8 
 
 3384,* 3696* 
 
 16 
 
 10248* 
 
 V. 6 
 
 9013* 
 
 xi. 2 
 
 2686,* 2709 
 
 10 
 
 3527,** 9156* 
 
 4 
 
 10569* 
 
 vi. 1 
 TiL 2 
 
 8286* 
 5828* 
 
 6 
 
 / 2446,* 2447, 
 ' 9348** 
 
 8,9 
 
 9857 
 
 xiL 2 
 
 9248* 
 
 9 
 
 5385,* 10033* 
 
 ^ 
 
 1286* 
 
 9,10 
 
 1788* 
 
 6 
 
 720* 1551* 
 
 11 
 
 8286* 
 
 xiii. 1 
 
 5585,* 10579* 
 
 12 
 
 2799* 
 
 3 
 
 212,** 6119* 
 
 17 
 
 3880,* 8153* 
 
 xiv. 1 
 
 622** 
 
 viii. 2 
 
 3183,* 5608* 
 
 5 
 
 6239* 
 
oyu 
 
 PSALMS. 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 xiv. 7 
 
 4281* 
 
 xxii. 9 
 
 4918* 
 
 XV. 1. 2 
 
 r 414,* 612,* 
 1 10545* 
 
 13 
 
 5828* 
 
 •" • • * J Ml 
 
 14, 17, 18 
 
 3812** 
 
 1,2,4 
 
 1947 
 
 16, 20 
 
 9231** 
 
 2 
 
 2235, 9263* 
 
 18 
 
 9093,** 9942** 
 
 2,5 
 
 9210* 
 
 21 
 
 2832,* 10182* 
 
 xvi. 4 
 
 4581* 
 
 23 
 
 1025,* 2826* 
 
 6 
 
 9854* 
 
 27,28 
 
 1261* 
 
 7 
 
 5385* 
 
 29 
 
 278 
 
 10, 11, 16, 
 
 18 2576* 
 
 30 
 
 10249* 
 
 xvii. 6 
 
 3869 
 
 xxiii. 1, 2 
 
 57,5201 
 
 7—9 
 
 10481* 
 
 1—3 
 
 6078* 
 
 8 
 
 8764* 
 
 2 
 
 7571* 
 
 12 
 
 5828* 
 
 2,3 
 
 3696* 
 
 15 
 
 5585* 
 
 a 
 
 4876* 
 
 xviii. 1, 2 
 
 2832* 
 
 4 
 
 4715* 
 
 1-4 
 
 8261* 
 
 4—6 
 
 9527* 
 
 2, 28, 29, 31 300 
 
 5 
 
 r 5120,** 9780,* 
 L9954 
 
 8, 30, 35 
 
 1788 
 
 3 
 
 4402* 
 
 6 
 
 650,* 3384* 
 
 5 
 
 6119* 
 
 xxiv. 1, 2 
 
 6297,** 9755** 
 
 7 
 
 3355* 
 
 6 
 
 4281* 
 
 7,15 
 
 9643** 
 
 7,9 
 
 8989*» 
 
 8 
 
 9144* 
 
 7—10 
 
 2851,* 5922,* 
 10053,* 10483* 
 
 8,9 
 
 1861 
 
 9 
 
 2162 
 
 8, 10 
 
 8273* 
 
 9,10 
 
 2447,2761* 
 
 XXV. 3 
 
 4876* 
 
 9, 11, 12 
 
 9406** 
 
 3,4 
 
 2333* 
 
 10 
 
 9509 
 
 4,5 
 
 627,* 10422* 
 
 10, 11 
 
 4391* 
 
 6.7 
 
 9155* 
 
 11 
 
 8764* 
 
 7 
 
 9849* 
 
 12—15 
 
 7553,* 7575 
 
 10 
 
 ("4197,6180,* 
 6804,9396 
 
 13 
 
 8153* 
 
 13, 14 
 
 7573* 
 
 12 
 
 2826* 
 
 15 
 
 8286,* 9818* 
 
 21 
 
 612,* 9905* 
 
 17 
 
 8153* 
 
 xxvi. 2 
 
 5385,* 100.32* 
 
 18, 19 
 
 9028** 
 
 3 
 
 6180, 10577* 
 
 25 
 
 612* 
 
 e 
 
 9262,* 9714 
 
 29 
 
 9548* 
 
 8 
 
 9481* 
 
 33 
 
 6413* 
 
 16 
 
 2576* 
 
 35 
 
 10019* 
 
 xxvii. 3 
 
 4236* 
 
 43 
 
 1259* 
 
 4 
 
 3384 
 
 48 
 
 6353 
 
 4—6 
 
 414* 
 
 XIX. 1 
 
 9408,* 9429 
 
 6 
 
 420* 
 
 4 
 
 414* 
 
 7 
 
 2577** 
 
 5, 6 
 
 3387* 
 
 R 
 
 5585,* 10579 
 
 6 
 
 9666* 
 
 9 
 
 5585* 
 
 7 
 
 4197 
 
 10 
 
 3703* 
 
 7—9 
 
 9503 
 
 12,13 
 
 10481* 
 
 8—10 
 9,10 
 
 3382 
 2826,** 5620* 
 
 13 
 
 r 290, 3623, 
 ' 5890* 
 
 14 
 
 7091 
 
 xxviii. 1 
 
 4728 
 
 XX. 1 
 
 3305* 
 
 6 
 
 1096, 1422 
 
 1,2 
 
 8330* 
 
 7,8 
 
 8261* 
 
 2,3 
 
 923 
 
 8 
 
 3008, 9954 
 
 a 
 
 5943* 
 
 xxix. 1 
 
 4402,* 7268* 
 
 6 
 
 r 3008, 8281,* 
 ' 9954 
 
 2 
 
 10182,* 10540* 
 
 * m 
 
 3 
 
 2702, 9926* 
 
 XXI. 5 
 
 650* 
 
 3—5, 7—9 
 
 219,* 6971* 
 
 6 
 
 1420 
 
 3—11 
 
 7573* 
 
 10 
 
 348 
 
 4—10 
 
 9926* 
 
 U, 12 
 
 9836* 
 
 6 
 
 9391 
 
 PSALMS. 
 
 . 
 
 » 
 
 Chap. Verses. 
 
 Number. 
 
 xxix. 7 
 
 6832* 
 
 9 
 
 2584, 6413* 
 
 10 
 
 739* 
 
 12 
 
 8002* 
 
 xxx. 2 
 
 8365 
 
 S 
 
 4728 
 
 4 
 
 6888* 
 
 ft 
 
 10134* 
 
 11 
 
 f 4779, 8339, 
 
 A* "^ 
 
 10416* 
 
 xxxi. 8 ^ 
 
 r 1613,* 4482,* 
 9487* 
 
 14 
 
 300 
 
 15,16 
 
 5585* 
 
 21 
 
 1096, 4391* 
 
 22 
 
 1422 
 
 xxxii. 1 
 
 6563* 
 
 2 
 
 996, 9013* 
 
 6,7 
 
 739* 
 
 xxxiii. 1 — 4 
 
 420** 
 
 1—7 
 
 8261* 
 
 2 
 
 9818* 
 
 
 '97, 3448,* 
 
 6 
 
 8286,* 9229, 
 
 9408,* 9818,* 
 
 
 J987** 
 
 6,7 
 
 2702 
 
 11 
 
 9789* 
 
 18 
 
 2826,* 10569* 
 
 xxxiv. 9, ]8 
 
 6367* 
 
 12 
 
 3623 
 
 16 
 
 9306* 
 
 18 
 
 9378 
 
 21 
 
 376* 
 
 21,22 
 
 3400* 
 
 XXXV. 9, 10 
 
 3812* 
 
 10 
 
 149, 9209** 
 
 13 
 
 6960* 
 
 15 
 
 4302* 
 
 18 
 
 3880* 
 
 19 
 
 6752 
 
 xxxvi, 5 
 
 10577* 
 
 5, 6 
 
 9263,* 9857* 
 
 6 
 
 6180, 7523* 
 
 6.7 
 
 2235* 
 
 7 
 
 8764* 
 
 8,9 
 
 353,** 5943* 
 
 9 
 
 290, 3623 
 
 xxxvii. 6 
 
 1458,9857* 
 
 16—34 
 
 9263* 
 
 21 
 
 9174* 
 
 { 
 
 612,3780,* 
 9905* 
 
 xxxviii. 4, 5 
 
 7524 
 
 4,5,7 
 
 8364* 
 
 5 
 
 9057 
 
 5,6 
 
 7161* 
 
 12 
 
 9348 
 
 xl. 2 
 
 4728,5376. 
 
 6669,* 8581* 
 
 2.3 
 
 8261* 
 
 6,8 1 
 
 2180,9293,* 
 9409 
 
 VOL. II. 
 
 
 Chap. Verses, 
 
 xl. 7, 9 
 11 
 17 
 xlL 3,4 
 
 13 
 xlii. 1 
 4 
 5 
 6 
 7 
 xliii. 3 
 
 3,4 
 
 xliv. 1 
 
 2,3 
 
 3 
 
 4.5 
 
 11. 12 
 
 18 
 
 24—26 
 
 25 
 xlv. 1—5 
 
 1,5 
 
 2, 13, 14, 16 
 
 3 
 
 3,4 
 
 4 
 
 6 
 
 7 
 
 8,9 
 
 9 
 
 10—17 
 10 and follow- 
 ing verses 
 12 
 13 
 
 13, 14 
 13, 14, 16 
 15, 16 
 
 xlvi. 4 
 
 7 
 
 8,9 
 xlvii. 5 
 
 1391 
 
 Number. 
 
 922 
 
 6180* 
 
 9209* 
 
 8365 
 
 1096, 7091 
 
 6413** 
 
 3880* 
 
 420 
 
 1585,* 4255* 
 
 756,* 8278* 
 
 9481* 
 r 420,* 921,* 
 \ 2777,* 9594,* 
 [9714* 
 
 6075* 
 
 8281* 
 
 10019** 
 
 9081,** 10481 
 
 489** 
 
 10420* 
 
 247* 
 
 7418* 
 
 1286* 
 
 2761** 
 
 3703** 
 
 3021,** 10488* 
 
 2799* 
 
 6534* 
 
 5313 
 
 9954 
 r 10252,** 
 t 10258** 
 9881 
 490* 
 
 } 
 
 9942* 
 
 10 
 
 xlviii. 1 
 
 1,2 
 4,6 
 
 4—7 
 
 11,12 
 xlix. 5 
 8 
 
 10 
 14 
 1. 9, 14 
 10. 11 
 14 
 
 14,23 
 17-19 
 
 3024,* 6729* 
 
 10227** 
 
 3081,* 9688* 
 
 5044** 
 
 5954** 
 r 402,* 2702,* 
 18153,* 9594* 
 
 3305* 
 
 1664. 2686* 
 
 8815** 
 
 1788* 
 
 9229 
 
 3708* 
 
 8313* 
 
 842* 
 f 1156,* 5215,* 
 (6385,* 7679* 
 
 4599* 
 
 259 
 
 9506 
 
 9140* 
 
 6119* 
 
 2180 
 
 908,* 9335* 
 
 8153* 
 
 3880* 
 
 5135* 
 
 c c c 
 
^\fz 
 
 PSALMS. 
 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 1. 18—20 
 
 8906* 
 
 Ixv. 
 
 9 
 
 2702 
 
 IL 2, 3 
 
 9155,** 9156** 
 
 
 9, 13 
 
 3580 
 
 2.7 
 
 3147* 
 
 
 11 
 
 5943* 
 
 4 
 
 10296* 
 
 
 12, 13 
 
 2708* 
 
 6 
 
 10032** 
 
 Ixvi. 
 
 9 
 
 290 
 
 7 
 
 r 4007,* 8459,* 
 ' 9506 
 
 
 15 
 
 2830,* 5943* 
 
 
 20 
 
 1096, 1422 < 
 
 8 
 
 3812,* 5385,* 
 ' 8339 
 
 Ixvii. 
 
 1 
 
 ("222,5585,* 
 1 9306,* 10579* 
 
 9 
 
 7918** 
 
 
 3,4 
 
 1259* 
 
 12—14, 19 
 
 9818** 
 
 
 5—7 
 
 9272 
 
 16,17 
 17—19 
 
 2180 
 9409 
 
 Ixviii. 
 
 4 
 
 f2761,*,6534,** 
 \ 8267* 
 
 lii. 4 
 
 1463,* 9013* 
 
 
 5 
 
 4844,** 9199* 
 
 liii. 5 
 
 4236 
 
 
 8—10 
 
 8753* 
 
 liv. 3 
 
 10287** 
 
 
 8,17 
 
 9420** 
 
 3,4 
 
 10481* 
 
 
 8,35 
 
 7091 
 
 6 
 
 1947 
 
 
 9,10 
 
 246* 
 
 Iv. 9—11 
 
 6353 
 
 
 10 
 
 908* 
 
 22 
 
 3527** 
 
 
 14 
 
 8764* 
 
 Ivi. 13 
 
 519, 3880* 
 
 
 15,16 
 
 6435,* 10438 
 
 hii. 1 
 
 8764* 
 
 
 17 
 
 (•2575,3186,* 
 " 5321,* 8715* 
 
 2 
 
 8153* 
 
 
 3,10 
 
 6180, 10577* 
 
 
 19,35 
 
 1096 
 
 4 
 
 2799,* 9052* 
 
 
 21 
 
 10011* 
 
 5 
 
 6367* 
 
 
 23 
 
 7784* 
 
 9, 10 
 
 3880** 
 
 
 iH A rkK 
 
 f 3081,* 6742,** 
 \ 8337* 
 
 Iviii. 2, 4 
 
 9013* 
 
 
 24, 25 
 
 2—5 
 
 6353 
 
 
 24, 35 
 
 8330* 
 
 3 
 
 4918** 
 
 
 26 
 
 1422 
 
 4—6 
 
 195 
 
 
 30 
 
 10407* 
 
 6 
 
 6367,* 9052* 
 
 
 31 
 
 1164,* 9391** 
 
 lix. 1—3 
 
 10481* 
 
 
 32 
 
 219** 
 
 5 
 
 7091 
 
 
 32,33 
 
 9926* 
 
 6, 7, 14 
 
 7784* 
 
 
 33 
 
 219,** 9408* 
 
 7 
 
 2799 
 
 
 34 
 
 6971* 
 
 13 
 
 4281* 
 
 Ixix. 
 
 1 
 
 9050 
 
 Ix. 2 
 
 9163* 
 
 
 1, 2, 14, 15 
 
 8279* 
 
 4 
 
 4400* 
 
 
 3, 14, 15 
 
 6669* 
 
 6,7 
 
 4392,* 5354* 
 
 
 6 
 
 7091 
 
 6—8 
 
 1441 
 
 
 9 
 
 8875* 
 
 7 
 
 4117,6372* 
 
 
 12 
 
 2851,* 10483* 
 
 7,8 
 
 2468* 
 
 
 15 
 
 4728 
 
 8 
 
 1748,9340* 
 
 
 18 
 
 9378 
 
 8—10 
 
 3322* 
 
 
 21, 22 
 
 9527* 
 
 Ixi. 2 
 
 8581* 
 
 
 27,28 
 
 8620* 
 
 4 
 
 r 414,** 8764,* 
 ' 10545* 
 
 
 28 
 
 290 
 
 ^ 
 
 
 29,30 
 
 8261* 
 
 6 
 
 488* 
 
 
 30 
 
 3880 
 
 6,7 
 
 2906* 
 
 
 31 
 
 420, 9391 
 
 7 
 
 3122,* 6180 
 
 
 33 
 
 5037* 
 
 Ixii. 3 
 
 10438* 
 
 
 33,34 
 
 28 
 
 5 
 
 9789* 
 
 
 35 
 
 994 
 
 Ixiii. 1 
 
 8568* 
 
 
 35,36 
 
 2658,** 2712* 
 
 1,2 
 
 3813 
 
 
 36,37 
 
 9338* 
 
 & 
 
 353,** 1286 
 
 Ixx. 
 
 5 
 
 9209* 
 
 6 
 
 5943* 
 
 
 10,11 
 
 1171** 
 
 7 
 
 8764* 
 
 Ixxi. 
 
 3 
 
 3869* 
 
 8 
 
 10019 
 
 
 5, 16 
 
 2921* 
 
 Ixiv. 4—6 
 
 2709 
 
 
 6 
 
 8043* 
 
 Ixv. 3 
 
 574* 
 
 
 15,16,18,19 
 
 '}9715 
 
 4 
 
 9378,* 9741* 
 
 
 24 
 
 5 
 
 9666* 
 
 
 20 . 
 
 8278 
 
 PSALMS. 
 
 1393 
 
 Chap. Verses. 
 
 Number. 
 
 Ixxi. 22 
 
 r 3305,* 3880,* 
 L 9229, 9680 
 
 
 22,23 
 
 420* 
 
 Ixxii. 1 — 3, 5, 7 
 
 337** 
 
 2—4 
 
 9209* 
 
 3 
 
 795,** 6435** 
 
 7,10 
 
 117 
 
 9 
 
 249* 
 
 10, 11 
 
 9293** 
 
 14 
 
 4735* 
 
 IS 
 
 r 113, 117, 
 
 19881* 
 
 17 
 
 1420 
 
 18 
 
 7091 
 
 18,19 
 
 1096, 1422 
 
 IxxiiL 12 
 
 10248* 
 
 13 
 
 9262,* 10296* 
 
 22 
 
 46, 9140* 
 
 Ixxiv. 7 
 
 9594* 
 
 13,14 
 
 7293* 
 
 13—15 
 
 9755** 
 
 14 
 
 7293 
 
 14, 15 
 
 8185* 
 
 16,17 
 
 935 
 
 19 
 
 870,** 908* 
 
 Ixxv. 1 
 
 3880* 
 
 2,3 
 
 9674* 
 
 3 
 
 8106* 
 
 4, 5, 10 
 
 2832** 
 
 8 
 
 5120,* 6377* 
 
 9 
 
 3305* 
 
 10 
 
 10182* 
 
 Ixxvi. 1, 2 
 
 1726* 
 
 1—3 
 
 2686,* 4393* 
 
 2,3 
 
 1664 
 
 6 
 
 3305* 
 
 7 
 
 8286* 
 
 Ixxvii. 5 
 
 r 488,** 2906,* 
 10248* 
 
 13,14 
 
 7401 
 
 16, 17, 19 
 
 2702 
 
 17, 18 
 
 r 7573,* 8813,** 
 ' 8816* 
 
 Ixxviii. 2^-4 
 
 66 
 
 A 
 
 4197,4281* 
 
 8 
 
 9818** 
 
 9 
 
 2709,* 5354* 
 
 10 
 
 9396* 
 
 15, 16 
 
 2702,* 8278 
 
 23 
 
 8989* 
 
 23,24 
 
 8464** 
 
 24,25 
 
 5490* 
 
 26,27 
 
 5215** 
 
 38 
 
 9506 
 
 39 
 
 574,* 10283* 
 
 41 
 
 9229, 9680 
 
 45 
 
 7441* 
 
 45,46 
 
 7643* 
 
 47—49 
 
 7553,* 7575 
 
 49 
 
 357, 592, 6997* 
 
 49,50 
 
 5798 
 
 50 
 
 7192* 
 
 Chap. 
 Ixxviii. 
 
 Verses. 
 
 51 
 
 Ixxix. 
 
 55 
 
 67 
 
 60 
 
 68,69 
 
 2 
 
 5 
 
 5,6 
 
 8 
 
 9 
 
 11 
 
 12 
 
 13 
 
 Ixxx. 1 
 
 1,2 
 
 Number. 
 
 1063,* 1566, 
 
 3325,* 6344, 
 
 10545* 
 
 9854* 
 
 3703, 8999* 
 
 1102* 
 
 3881 
 
 988 
 
 8286* 
 
 8875 
 
 9849 
 
 9506* 
 
 4933,* 5037* 
 
 395,* 6960* 
 
 3880* 
 f 343, 3384,* 
 19509 
 
 / 3969,* 4592,* 
 15354* 
 
 Ixxxi. 
 
 Ixxxii. 
 
 Ixxxiii. 
 
 Ixxxiv. 
 
 Ixxxy. 
 
 1,4 
 
 3305* 
 
 3,7,9 
 
 9306* 
 
 3, 7. 19 
 
 5585,* 10579 
 
 7,8 
 
 1462* 
 
 8,9 
 
 3142** 
 
 8, 11 
 
 9341** 
 
 8—11, 13 
 
 5113** 
 
 9, 12 
 
 120* 
 
 9 and follow- 
 ing verses 
 
 |ll65 
 
 13,14 
 
 9335* 
 
 17 
 
 8281* 
 
 17,18 
 
 10019 
 
 1,2 
 
 8337* 
 
 2—5 
 
 3969* 
 
 6 
 
 9836* 
 
 7 
 
 8588* 
 
 14,16 
 
 3941* 
 
 ,- r 5620,* 5943,* 
 18581* 
 
 1 
 
 300* 
 
 1,6 
 
 4295,* 8301* 
 
 5 
 
 9643* 
 
 
 [300,* 3417, 
 
 6 
 
 4402,* 7268, 
 
 
 8153* 
 
 3,4 
 
 1197 
 
 3—9 
 
 2468** 
 
 4—6 
 
 3322* 
 
 
 1679, 9340* 
 
 
 1178* 
 
 
 9594* 
 
 
 3183 
 
 
 3305* 
 
 
 9954 
 
 10 
 
 ■ 1566, 2574,* 
 
 8989,* 9741* 
 
 11 
 
 612,* 1788,* 
 
 9905* 
 
 
 8286* 
 
 
 290 
 
 I { 
 
 3122,* 3574,* 
 
 6180, 10577* 
 
 C C 
 
 c2 
 
 KHOBIi 
 
i<jy4 
 
 PSALMS. 
 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 K umber. 
 
 Ixxxv. 11, 12 
 
 2235,* 9263* 
 
 xcii. 
 
 10 
 
 2832* 
 
 13 
 
 6960 
 
 
 12 
 
 8369** 
 
 Ixxxvi. 8 
 
 8301* 
 
 
 14,15 
 
 5550* 
 
 15 
 
 3122,* 6180 
 
 • •• 
 
 XCUl. 
 
 1 
 
 8330 
 
 16,17 
 
 396* 
 
 
 3,4 
 
 6971* 
 
 IxxxTii. 2, 3 
 
 3305* 
 
 
 5 
 
 4197 
 
 3,4 
 
 9340** 
 
 idv. 
 
 6 
 
 3703 
 
 4 
 
 1164* 
 
 
 7 
 
 3305* 
 
 Ixxxyiii. 4, 6 
 
 4728* 
 
 
 21 
 
 9262* 
 
 5,6 
 
 4503* 
 
 xcv. 
 
 3 
 
 7401,8301* 
 
 5,6,11,12 
 
 2916* 
 
 
 3,4 
 
 4402* 
 
 10 
 
 581,* 1673* 
 
 
 8—11 
 
 8588* 
 
 14 
 
 5585* 
 
 xcvi. 
 
 1 to the end 
 
 8261* 
 
 16 
 
 8286* 
 
 
 2 
 
 1422 
 
 Ixxxix. 1, 2, 4 
 
 6180 
 
 
 4 
 
 7401 
 
 1, 2, 14 
 
 6180,* 10577* 
 
 
 7 
 
 1261* 
 
 3 
 
 6804 
 
 
 8 
 
 9741 
 
 3,4 
 
 10249** 
 
 
 12 
 
 368,9011* 
 
 3,4,34,35 
 
 2842** 
 
 xcvii. 
 
 1 
 
 1158,8330 
 
 4, 5, 29, 36 
 
 255** 
 
 
 2 
 
 5313 
 
 6 
 
 300, 4295* 
 
 
 4,5 
 
 8813,* 8816* 
 
 6—8 
 
 4402,* 7268* 
 
 
 9 
 
 8301* 
 
 11 
 
 6297* 
 
 
 12 
 
 6888* 
 
 11,12 
 
 3708,* 10061** 
 
 xcviii. 
 
 2,3 
 
 9849* 
 
 12 
 
 9228* 
 
 
 3 
 
 3122* 
 
 13 
 
 8281,* 10019 
 
 xcix. 
 
 1 
 
 8330, 9509 
 
 14 
 
 7518,* 9857* 
 
 
 4 
 
 4281 
 
 1ft 
 
 10579* 
 
 
 ft 
 
 2162,9166* 
 
 17,18,24,25 2832** 
 
 
 5—7 
 
 9406** 
 
 la 
 
 r 3305,* 9229, 
 ' . 9680 
 
 c. 
 
 1—5 
 
 3880* 
 
 
 3 
 
 5201,6078* 
 
 19, 20, 25— 
 29, 38, 51 
 
 "|9954** 
 
 d. 
 
 4 
 2 
 
 3880** 
 9905* 
 
 24 
 
 3122* 
 
 
 2,6 
 
 612* 
 
 24,33 
 
 6180 
 
 
 7 
 
 3384* 
 
 25,26 
 
 4402* 
 
 cii. 
 
 1,2 
 
 10579* 
 
 26,27 
 
 352 
 
 
 3 
 
 3869* 
 
 26—29 
 
 3325* 
 
 
 9 
 
 7520 
 
 28, 33, 34 
 
 9396** 
 
 
 15, 16 
 
 9429 
 
 30—32 
 
 8972 
 
 
 18 
 
 16,* 10373* 
 
 34,35 
 
 2842** 
 
 
 18—20 
 
 8330* 
 
 38,39 
 
 9930** 
 
 
 19,20 
 
 5073* 
 
 50 
 
 6960* 
 
 
 24,27,28,102 2906* 
 
 52 
 
 1096 
 
 
 27 
 
 893* 
 
 xc. 1 
 
 9481* 
 
 ••• 
 
 ClU. 
 
 4 
 
 6281* 
 
 2 
 
 10248** 
 
 
 4,5 
 
 5236 
 
 4 
 
 r 2575,* 6983,* 
 ' 8715* 
 
 
 1* 
 
 8 
 
 r 598, 8286,* 
 ' 10577* 
 
 6 
 
 7844* 
 
 
 14 
 
 585* 
 
 10 
 
 9954 
 
 
 17,18 
 
 9396 
 
 12 
 
 10217* 
 
 
 20,21 
 
 7988* 
 
 xci. 2, 4 
 
 1788* 
 
 
 21 
 
 3448* 
 
 4 
 
 8764* 
 
 dv. 
 
 1,2 
 
 9595** 
 
 4,5 
 
 2709 
 
 
 1—9 
 
 9433** 
 
 
 r 1458,* 6000,** 
 
 
 1, 2, 19, 20 
 
 3693** 
 
 5,6 
 
 J 7102,** 
 " 7505.** 
 
 
 2 
 
 r 5954,* 7673, 
 \ 9596* 
 
 
 ^9642** 
 
 
 2,3 
 
 5321* 
 
 7 
 
 2575,* 8715* 
 
 
 3 
 
 8764* 
 
 9 
 
 9481* 
 
 
 4 
 
 934, 9818* 
 
 13 
 
 6367* 
 
 
 10, n 
 
 1949** 
 
 xcii. 2 
 
 6180 
 
 - 
 
 10, U, 13 
 
 2702** 
 
 PSALMS. 
 
 1395 
 
 Chap. 
 
 Verses. 
 
 dv. 13 
 14 
 
 15 
 
 16.17 
 
 20 
 
 21,22 
 
 24—26 
 
 Number. 
 3694,* 5694* 
 58,7571* 
 9954 
 776* 
 9335* 
 6367* 
 6385** 
 
 24,25,27,28 994* 
 
 
 25,26 
 
 27,28 
 29 
 
 29,30 
 
 30 
 
 32 
 cv. 2 — 6 
 4 
 
 5, 6, 26, 42 
 8 
 
 8,9 
 8—10 
 11 
 
 16 
 
 17, 20—22 
 
 23,27 
 
 23,36 
 , 26 
 
 29,30 
 
 30, 31, 35 
 
 31 
 
 32,33 
 
 33 
 
 34 
 
 36 
 
 45 
 cvi. 1, 48 
 
 4 
 
 5 
 
 9—11 
 
 19,20 
 
 22 
 
 23 
 
 38,39 
 
 45 
 cviL 2 — 4 
 
 4 
 
 9 
 
 16 
 
 19,20 
 
 20 
 
 21,22 
 
 22 
 
 22—24 
 
 27 
 
 32 
 
 33, 34 
 
 33, 35 
 33—38 
 
 10416** 
 
 680,* 5147 
 
 278, 10579* 
 r 97, 8286,* 
 L 9229,* 9818* 
 r 16, 10373,* 
 1 10570** 
 
 8816* 
 
 8304* 
 
 5585* 
 
 3441* 
 
 8715* 
 
 2842* 
 
 3375* 
 
 9854* 
 r 1460,* 2165,* 
 14876* 
 
 4973* 
 
 1063* 
 
 3325** 
 
 9806** 
 
 7351** 
 
 9331 
 
 7441* 
 
 2445, 7553** 
 
 5113* 
 
 7643* 
 
 6344* 
 
 8267* 
 
 8267* 
 
 9849 
 
 1416* 
 
 756* 
 
 9391,** 10407* 
 
 1063* 
 
 4926* 
 
 1167** 
 
 9849 
 
 3708** 
 
 2708* 
 
 1460* 
 
 9496* 
 
 9987* 
 
 4728* 
 
 3880 
 
 2180 
 
 6385** 
 
 1072 
 
 6523** 
 r 1666, 2455,* 
 \ 9207* 
 r 2702, 2708,* 
 \7324 
 
 9272* 
 
 Chap, 
 cviii. 
 
 Cix. 
 
 Verses. 
 7,8 
 7—9 
 8 
 9 
 2 
 12 
 14 
 30 
 
 ex. 1 
 
 1 and follow- 
 ing verses 
 1—5 
 1.5 
 1,4,5 
 1. 2, 6, 7 
 1—7 
 3,8 
 
 Number. 
 
 4392 
 
 1441, 2468* 
 
 6372* 
 
 9340* 
 
 9013* 
 
 1096 
 
 3703* 
 
 .^880* 
 / 2135, 2162,* 
 t 4592,* 4973* 
 
 1 10019** 
 
 
 0X1. 
 
 1 
 
 4 
 
 4,5 
 
 9 
 cxii. 1 
 
 1,3 
 
 4 
 
 5,6 
 cxiii. 1, 9 
 
 5 
 
 7—9 
 cxiv. 1 to the end 
 
 1,2 
 
 2,3,5 
 
 4,6 
 
 7 
 
 7.8 
 cxv. 1 
 
 4 
 
 4,5 
 
 4—6 
 
 9—11 
 
 9, 10, 12 
 
 12 
 
 12, 13 
 
 17, 18 
 cxvi. 12, 13 
 
 17 
 
 17,18 
 
 19 
 cxviii. 2, 3 
 
 4 
 
 12 
 
 14—16 
 22 
 
 22,23 
 cxix. 1 
 
 1—27 
 
 2,24,59,79, 
 88,138,167 
 
 1725* 
 
 10061* 
 
 8281* 
 
 257 
 
 9809** 
 
 2405* 
 r 2842,* 3579,* 
 16148,* 6752^ 
 
 8267* 
 
 598 
 
 9849 
 
 666 
 
 8267* 
 
 1488* 
 
 598 
 
 9174* 
 
 8267* 
 
 7401 
 
 9325* 
 
 2830** 
 
 3654* 
 
 4255** 
 
 6435* 
 
 3305* 
 
 7324 
 
 3122* 
 
 10406* 
 
 8932* 
 
 9424* 
 
 1788* 
 
 9806* 
 
 9849* 
 
 2826 
 
 8267* 
 
 5120* 
 
 2180 
 
 3880* 
 
 8267* 
 
 9806* 
 
 8267 
 / 1613, 4482,* 
 \ 9487* 
 
 9144* 
 
 8281* 
 
 1298,* 9494* 
 
 6426* 
 
 612, 9905* 
 
 3382* 
 
 } 
 
 4197 
 
1396 
 
 P8ALM8. 
 
 Chap. 
 cxix. 
 
 cxx. 
 
 cxxi. 
 
 cxxii. 
 
 CXXIY. 
 
 cxxvi. 
 
 cxxvii. 
 
 cxxviii. 
 
 cxxix. 
 cxxxii. 
 
 CXXXIU. 
 
 GXXXV. 
 
 Verses. 
 
 2,14,31,46, 
 59,88,91, 
 111, 124, 
 138, 144, 
 168 
 
 6—17 
 
 12 
 
 25 
 
 26, 27, 29, 
 30, 32, 35 
 
 36 
 
 37 
 
 89—91 
 
 100 
 
 103 
 
 104, 105 
 
 134, 135 
 
 135 
 
 149 
 
 154 
 
 158 
 
 164 
 
 164, 172 
 
 2 
 
 5 
 
 3—6 
 
 7,8 
 
 3,4 
 4 
 5 
 S 
 
 6 
 
 5,6 
 
 6 
 
 3-5 
 
 4 
 
 5 
 
 1 
 
 3 
 
 7 
 
 2 
 
 2,3 
 
 2,3,5 
 
 2—7 
 
 3 
 
 4—7 
 
 6 
 
 6,7 
 
 6-8 
 
 6-10 
 
 7 
 
 11,12 
 
 12 
 
 17 
 
 17, 18 
 
 18 
 
 1,2 
 
 2 
 
 2,3 
 
 1,2 
 
 4 
 
 5 
 
 Number. 
 
 9503 
 
 } 
 
 1288* 
 1096, 1422 
 7418* 
 
 627* 
 
 8711 
 
 9248* 
 
 2838* 
 
 6523* 
 
 5620* 
 
 9548 
 
 5585* 
 
 9306* 
 
 9857* 
 
 9024* 
 
 8999* 
 
 395,* 9228* 
 
 2235, 9263 
 
 9013* 
 
 3268* 
 
 8211* 
 
 9927* 
 
 3859 
 
 4197 
 
 5313 
 
 2360* 
 
 1096 
 
 4686** 
 
 10303 
 
 2851* 
 
 2709* 
 
 10483* 
 
 2826* 
 
 886,* 10261* 
 
 10303 
 
 3305* 
 
 7401 
 
 6425* 
 
 4594 * 9594** 
 
 6188** 
 
 8309 
 
 9011* 
 
 9406** 
 
 9485* 
 
 9954 
 
 2162, 9166* 
 
 2842* 
 
 6804 
 
 9954, 10182* 
 
 2832,** 9954 
 
 9930** 
 
 9806** 
 
 10011* 
 
 3579* 
 
 9741 
 
 8768 
 
 8301* 
 
 Chap. 
 
 Verses. 
 
 cxxxv. 
 
 6.7 
 
 
 15 
 
 
 15,16 
 
 
 19 
 
 
 21 
 
 cxxxvi. 
 
 1—3 
 
 
 2,3 
 
 5—9 
 
 7—9 
 
 8 
 
 8,9 
 
 11, 12 
 
 12 
 
 23 
 cxxxvii. 8 
 cxxxviii. 1 
 cxxxix. 2 
 
 13 
 
 1« 
 
 14 
 cxl. 1—4, 11 
 
 2,3 
 
 4—6 
 
 5 
 
 11 
 
 cxli. 2 
 
 
 9, 10 
 
 cxiii. 
 
 5 
 
 cxliii. 
 
 1 
 
 
 7 
 
 
 7,8 
 
 
 8,9 
 
 cxliv. 
 
 1 
 
 
 1,2 
 
 
 5,6 
 
 
 7,8 
 
 
 7, 8, 11 
 
 
 13 
 
 
 13,14 
 
 
 13—15 
 
 cxlv. 
 
 2,3 
 
 
 8 
 
 IS 
 
 18 
 cxlvi. 3 
 5 
 
 7—9 
 
 9 
 10 
 
 cxIyu. 4 
 
 7 
 
 10,11 
 12, 13 
 14 
 
 16,17 
 18 
 
 Number. 
 
 8813* 
 
 10406 
 
 8932* 
 
 9806* 
 
 1096 
 
 2921,4973** 
 
 300, 4295,* 
 
 4402, 7268,* 
 
 8301* 
 
 31* 
 
 4697* 
 
 6729 
 
 709 
 
 7205 
 
 4933** 
 
 9849* 
 
 3024* 
 
 8301* 
 
 9422* 
 
 5385,* 10032* 
 
 8620* 
 
 10248* 
 
 6353** 
 
 9013* 
 
 195* 
 
 9854* 
 
 1178 
 (■9475,* 10137,* 
 L 10177* 
 
 9348 
 
 290 
 
 3869* 
 
 4728, 9818* 
 
 5585* 
 
 8211 
 r 1096, 1422, 
 L 7430,* 10062* 
 
 1788* 
 
 1311* 
 
 790,** 9248* 
 
 10287** 
 
 2575,* 8715* 
 
 4926«* 
 
 5147* 
 
 9789* 
 
 8286,* 10577* 
 r 4691,* 6239,* 
 i 10248* 
 
 9378* 
 
 9807** 
 
 3305* 
 r 3419,* 4844,* 
 I 5037,* 9200* 
 
 3703 
 
 8330 
 
 4697,* 10217* 
 
 420,* 3880* 
 
 2826** 
 
 2851,* 9496** 
 3941,* 5943* 
 
 7553* 
 8286* 
 
 X 
 
 ISAIAH. 
 
 1397 
 
 Chap. Verses. Number, 
 cxlviii. 2—4,7,9,10 46 
 
 
 2 
 
 2,3 
 3 
 3,4 
 
 4 
 
 6 
 
 7,10 
 
 9 
 
 9, 10, 13 
 
 10 
 
 3448* 
 
 7988** 
 
 4697* 
 
 31, 1808 
 f 9408,* 10217,* 
 t 10182* 
 
 10248* 
 
 9335* 
 
 6435,* 10438* 
 
 776** 
 
 994* 
 
 Chap. Verses. 
 
 exlviii. 12 
 
 14 
 cxlix. 1 
 
 1,3 
 
 2,3 
 
 3 
 
 5,6 
 cl. 1 
 
 3—5 
 
 4 
 
 5 
 
 Number. 
 5236* 
 10182 
 9229 
 8337* 
 10416 
 
 420,* 8339* 
 2799* 
 8330* 
 
 420,* 8337** 
 8339 
 10416 
 
 ISAIAH. 
 
 i. 4 
 
 5,6 
 
 6 
 
 7 
 16 
 
 18 
 
 29, 30 
 31 
 
 ii. 2 
 
 3 
 
 4 
 
 6 
 
 10 
 
 11, 12, 14, 
 
 11—18 
 
 11, 16 
 
 12, 13 
 12, 20 
 19 
 
 20, 21 
 22 
 
 IlL 1 
 
 1,6,7,17- 
 
 1,7 
 
 5 
 
 6,7 
 
 8 
 
 14 
 
 15 
 
 16,17,21, 
 
 18—23 
 
 254,* 622,** 
 
 3305,* 7091, 
 
 9229, 9680, 
 
 10249* 
 
 8364* 
 f 431,** 7524,* 
 (9056* 
 
 10287** 
 
 3147,* 10296* 
 
 {3300,** 4922,* 
 9333, 9468,* 
 9470 
 
 4552* 
 
 1861* 
 f 795,* 6435,* 
 \ 10438* 
 
 3305* 
 
 1664* 
 
 5215* 
 
 8265* 
 
 1691* 
 
 1396,* 4599* 
 
 6385* 
 
 4552* 
 
 9424** 
 
 2463* 
 
 8932,* 10582** 
 
 477,* 8286* 
 r 2702,* 3881, 
 \ 4876,**9028,** 
 [9323** 
 24 2576** 
 
 2165* 
 
 6524 
 
 3703** 
 
 3881* 
 
 9139,** 9141* 
 
 7192 
 
 3103** 
 
 10540* 
 
 15 
 
 22 
 
 iii. 24 
 
 iv. 2 
 2,3 
 3,4 
 
 5,6 
 
 6 
 V. 1 
 
 1 and follow- 
 ing verses 
 1,2 
 1,2,4 
 1—3,7 
 1—3, 6, 7 
 5—7 
 • 7 
 8,9 
 9, 10 
 10 
 
 11, 12 
 12,13 
 13 
 16 
 18 
 19 
 
 19,24 
 
 20 
 
 20, 30 
 
 21 
 
 21,22 
 
 24 
 
 25 
 
 26 
 
 f 3301, 9055,* 
 
 ^ 9828,*10199,** 
 
 L 10254* 
 348 
 
 5897,* 5899* 
 468,* 10037** 
 374,3147,* 
 4735,9127, 
 9857 
 10198* 
 
 (■4391,* 5922,* 
 
 (9433** 
 2445 
 4137 
 
 1 9139** 
 
 1306, 4599** 
 
 1071,* 5117** 
 
 1069* 
 
 3654* 
 
 5376* 
 
 2240,* 9857* 
 
 1488* 
 
 576,** 8468* 
 
 7854* 
 
 6377* 
 
 1460** 
 
 8568* 
 
 9857* 
 
 9248,* 9854* 
 
 7091 
 f 3305,* 9229, 
 "19680 
 
 7688* 
 
 1839* 
 
 215 
 
 1072* 
 
 9553* 
 
 7673* 
 
 8624* 
 
1398 
 
 ISAIAH. 
 
 Chap. Verses. 
 
 Number. 
 
 V. 27 
 
 3021* 
 
 28 
 
 J 2686,**7729,** 
 ' 8215** 
 
 
 29 
 
 6442* 
 
 vi. 1 
 
 9917** 
 
 1,2 
 
 8764* 
 
 1—3 
 
 9429 
 
 1, 3, 5, 8 
 
 2921* 
 
 3 
 
 5922* 
 
 3,5—7 
 
 1286* 
 
 7 
 
 10130 
 
 9 
 
 3869 
 
 
 '303,* 2383, 
 
 9.10 
 
 ^ 3863,** 5508,* 
 
 
 . 10498* 
 
 9, 11, 12 
 
 411 
 
 9—11 
 
 3769 
 
 9 to the enc 
 
 I 5376 
 
 10 
 
 f 212,* 897,* 
 1 2542,** 8365 
 
 JIV 
 
 11,12 
 
 303* 
 
 12 
 
 477* 
 
 12,13 
 
 (-468, 576,** 
 15897* 
 
 13 
 
 1025* 
 
 vii. Chap. 
 
 10154* 
 
 4 
 
 6952** 
 
 4—6 
 
 1232 
 
 8 
 
 1715 
 
 14 
 
 10154, 10819* 
 
 14, 15, 22 
 
 (680,** 2184,** 
 (5620** 
 
 16 
 
 566,* 2015* 
 
 18, 19 
 
 r 7441,* 9331,** 
 1 10582** 
 
 19 
 
 2082 
 
 
 "3301,* 5247,* 
 
 20 
 
 ^ 9806,* 9960,** 
 
 
 10044* 
 
 22 
 
 5897 
 
 23 
 
 5113* 
 
 ▼iii. 6, 7 
 
 790* 
 
 7.8 
 
 705,* 3881 
 
 A 
 
 r 1613,* 4482,* 
 19487* 
 
 o 
 
 13—15 
 
 6426 
 
 14, 15 
 
 9348 
 
 15 
 
 9163** 
 
 16 
 
 4197, 7463* 
 
 22 
 
 7711,* 7712* 
 
 ix. 1 
 
 / 519, 3195,* 
 ' 6854 
 
 1,2 
 
 9256 
 
 2 
 
 r 897,* 3384,* 
 3863* 
 
 Sd 
 
 2,3 
 
 1259,* 1416* 
 
 4 
 
 4937* 
 
 4,6 
 
 9836* 
 
 r430,* 1085, 
 J 1607,4402, 
 ] 5236, 10053,* 
 L 10154,* 10819* 
 
 Chap. Venes. 
 
 ix. 5, 6 
 
 6 
 
 6.7 
 
 7 
 
 7,8 
 8 
 
 8,9 
 9, 10 
 12 
 
 12, 17 
 
 13, 14 
 14 
 
 14, 15 
 14, 15, 17 
 17 
 17.18 
 
 18. 19 
 
 19, 20 
 19—21 
 
 20 
 
 21 
 z. 1,2 
 1,4-7 
 3 
 
 3.4 
 4 
 
 5. 7. 13 
 5, 7, 8, 12 
 
 13. 16 
 7.8 
 12, 13 
 12—14 
 17 
 
 17—19 
 18 
 
 20 
 
 20—22 
 
 21 
 
 21—23 
 24,26 
 24. 26—34 
 27 
 32 
 34 
 zi. 1,2 
 1—3 
 1. 10 
 4 
 & 
 
 6 
 
 6,7 
 
 6, 8—10 
 
 7 
 
 8 
 
 Number. 
 f 1736, 1754,* 
 «{ 5044.** 
 18875* 
 / 2005,* 2025, 
 13704.* 4937* 
 
 3780,* 6752 
 f5f235,*9263, 
 1 9857* 
 2921 
 1288* 
 8941* 
 1296* 
 1232 
 7673* 
 10071** 
 9656* 
 6952* 
 4844 
 2831** 
 8819,9144** 
 1801** 
 10283** 
 5354* 
 r 574,* 3813,* 
 \ 8409* 
 8286* 
 4844* 
 5798* 
 
 2242,* 6588* 
 5037,** 6767* 
 7673* 
 1186* 
 
 1 2588* 
 
 5044* 
 
 878* 
 10227* 
 
 3195 
 
 9011** 
 
 574* 
 r 3305.* 7091, 
 \ 9229, 9680 
 
 468, 5897,* 
 
 5899.* 7051 
 
 4402 
 
 4535, 5376 
 
 4876** 
 
 1888 
 
 9836 
 
 2362* 
 
 2831* 
 
 9818* 
 
 2826* 
 
 4594 
 
 1286.* 6119* 
 
 3021.** 9828* 
 
 430.* 3519,* 
 
 3994,* 9391 
 
 3696,* 5608** 
 
 10132** 
 
 5198* 
 
 9013* 
 
 { 
 
 Chap. Verses, 
 
 xi. 9 
 
 10 
 
 10, 13, 14 
 
 11, 12 
 
 12, 13 
 12, 14 
 
 12. 13, 15, 16 
 
 13. 14 
 15, 16 
 16 
 
 xu. 1 
 1,4 
 2 
 
 3,4 
 4 
 
 6 
 
 
 { 
 
 xm. 2 
 
 4 
 
 5 
 
 5, 9, 13 
 6 
 6—8 
 
 6. 9. 13. 22 
 
 8, 10, 21, 22 
 
 9, 10 
 
 9 7. and fol- 
 lowing verses 
 9, 11 
 
 9, 13 
 10 
 
 10, 11 
 12 
 
 12,13 
 
 13 
 20 
 
 20, 22 
 22 
 xiv. 1 
 1,2 
 
 1.2,9,12,16 
 20, 21, 25, 26 
 2—4 
 4, 9, 12—15 
 
 4, 13—15 
 5 
 
 5, 6 
 6 
 7 
 9 
 
 12—14 
 12—29 
 13 
 
 13, 14 
 13—15 
 13, 31 
 14 
 
 Number, 
 f "28,* 622,* 
 1 9755* 
 
 8624,* 9256 
 
 2468** 
 r 1196, 1259,** 
 17051 
 
 3881* 
 
 9340** 
 
 3654** 
 
 3762 
 
 842* 
 
 5897* 
 
 8286* 
 
 3880* 
 
 4402 
 
 2702,* 3058* 
 
 2009* 
 r 3305,* 9229, 
 19680 
 
 8624* 
 r 1260, 3448,* 
 110217* 
 
 8918,* 9666* 
 
 5798* 
 
 5376* 
 
 8313* 
 
 23* 
 
 1326** 
 ("31,* 2441,* 
 1 2495,* 4697 
 
 1 8902** 
 
 6588* 
 
 6997* 
 
 1808,** 2120 
 
 2242** 
 
 4287,* 9881* 
 / 82, 477,* 
 1 3355* 
 
 662* 
 
 3268,* 3384* 
 
 6343 
 
 7293* 
 
 3875** 
 
 2567** 
 
 ^}566* 
 
 6852* 
 
 10412* 
 
 1326* 
 
 4876* 
 
 5798 
 
 1260 
 
 1066* 
 581,* 1673 
 3387* 
 8678* 
 
 3708,* 5313* 
 4738* 
 
 !57,* 7375* 
 
 708 
 
 1489* 
 
 ISAIAH. 
 
 
 139S 
 
 j Chap. 
 
 Verses. 
 
 Number- 
 
 
 XIV. 15, 
 
 19 
 
 4728** 
 
 
 16, 
 
 17 
 
 3355* 
 
 
 17 
 
 
 2708* 
 
 
 19 
 
 
 2799,* 4503* 
 
 |c 
 
 19, 
 
 20 
 
 r 254,** 6767,* 
 1 8902** 
 
 
 19- 
 
 -21 
 
 2916* 
 
 
 20 
 
 
 10249* 
 
 
 21 
 
 
 3703 
 
 
 22, 
 
 23 
 
 7192, 7324* 
 
 
 24 
 
 
 2842* 
 
 
 27. 
 
 28 
 
 7673* 
 
 
 29 
 
 
 251,** 1197** 
 
 
 30 
 
 
 5897,** 10227* 
 
 
 30, 
 
 31 
 
 2851** 
 
 
 31 
 
 
 3708* 
 
 
 32 
 
 
 1259* 
 
 
 XV. 1 
 
 
 6000* 
 r 3301,* 9166,* 
 
 
 2 
 
 
 { 9656,* 9806, 
 |_9960** 
 
 
 2, 3 
 
 
 4779* 
 
 
 5 
 
 
 f 1589. 1825,* 
 ' 9391 
 
 
 5, 6 
 
 
 2240 
 
 
 A 
 
 
 f 996.* 7571,* 
 ' 7691* 
 
 
 V 
 
 
 
 9 
 
 
 4735 
 
 
 xvi. 1 
 
 
 r 2362.* 3994. 
 L 8581.* 10132* 
 
 
 2 
 
 
 3024* 
 
 
 '"[2;'l4'"'}24C8- 
 
 
 3 
 
 
 9642,* 9857* 
 
 
 4 
 
 
 5376 
 
 
 K 
 
 
 r 414,* 9263, 
 19857* 
 
 
 o 
 
 
 
 6 
 
 
 8908* 
 
 
 7—9 
 
 
 2608 
 
 
 9 
 
 
 5480* 
 
 
 10 
 
 
 1071** 
 
 
 14 
 
 
 482,* 2906* 
 
 
 xvii. 1. 3 
 
 
 1232* 
 "649,* 886,* 
 
 
 6 
 
 
 < 7091,7192, 
 
 
 
 10261** 
 
 
 6,7 
 
 
 5291 
 
 
 7 
 
 
 f 3305,* 7091, 
 9229,9680 
 
 
 
 « 
 
 7,8 
 
 
 921.* 2722 
 ' 9714* 
 
 
 8 
 
 
 7430** 
 
 
 10 
 
 
 8581* 
 
 
 10, 11 
 
 9272** 
 
 
 11. 14 
 
 8211 
 
 
 14 
 
 
 10134* 
 
 
 XVIU. 1 
 
 
 6723** 
 
 
 1,2 
 
 
 790* 
 
 
 2.7 
 
 
 1260 
 
 
 3 
 
 
 8624* 
 
 
 4 
 
 
 934,* 3579* 
 
 
 6 
 
 
 778 
 
4UU 
 
 JSAIAH. 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Mmnber. 
 
 xviii. 7 
 
 6674* 
 
 Txi. 19, 20 
 
 1228 
 
 9 
 
 988* 
 
 xxii. 1, 5 
 
 1292* 
 
 xix. 1 to the end 
 
 1165 
 
 1,5,7 
 
 4718* 
 
 
 "367,2360, 
 
 2 
 
 402* 
 
 2 
 
 < 2547,* 6756,* 
 
 2, 3 
 
 4503* 
 
 
 10490* 
 
 2—5 
 
 1201** 
 
 2,3,5—7,14 "2588** | 
 
 3 
 
 382* 
 
 4 
 
 2921 
 
 4 
 
 490, 3024* 
 
 5,6 
 
 28, 9755* 
 
 5—7 
 
 6419* 
 
 6 
 
 6726** 
 
 6—8 
 
 2851* 
 
 6—8 
 
 6693* 
 
 9 
 
 9163* 
 
 6, 8, 10 
 
 7324* 
 
 10 
 
 4926** 
 
 8,9 
 
 991* 
 
 11 
 
 897* 
 
 9 
 
 7601* 
 
 13 
 
 [2588,4137, 
 
 9,10 
 
 5145* 
 
 [8339 
 
 11 
 
 r 6015,* 7296,* 
 ' 9140* 
 
 14, 25 
 
 7192 
 
 21—24 
 
 3704 
 
 11, 12 
 
 5223* 
 
 22 
 
 r 1085,* 4937,* 
 
 11,13 
 
 r 1462, 1482,* 
 ' 5044* 
 
 L 9409,* 9836* 
 
 23 
 
 5922, 8990* 
 
 11, 12, 14 
 
 1072** 
 
 23,24 
 
 9394,** 9777* 
 
 15 
 
 r 6952,* 9656,* 
 1 10071** 
 
 xxiii. 1 — 3 
 
 9295** 
 
 1,14 
 
 1156,* 6385* 
 
 17,18 
 
 566* 
 
 2,3,8 
 
 2967* 
 
 
 [402,1286,* 
 
 4,5 
 
 264,* 2584* 
 
 18 
 
 ^ 2842,* 5291, 
 
 7,15 
 
 23 
 
 
 15297* 
 
 8 to the end 
 
 411 
 
 18—20 
 
 3727,** 4197* 
 
 10 
 
 490,* 6729 
 
 18—22 
 
 1462** 
 
 10,12 
 
 490 
 
 18—21,23— 
 18—25 
 
 25 2588** 
 6047** 
 
 12 
 
 r 490,* 1156,* 
 3024* 
 
 19 
 
 r 921,* 9714,* 
 ' 10643* 
 
 13 
 
 1186,* 1306,* 
 
 1368** 
 
 22 
 
 9031 
 
 15,17 
 
 2906,* 6508* 
 
 23—25 
 
 r 119,* 1186,* 
 ' 1462** 
 
 16 
 17 
 
 420* 
 2466** 
 
 zx. 1 to the end 
 
 1186* 
 
 17,18 
 
 r 2588,* 8904,* 
 
 2-A 
 
 3021 
 
 10570** 
 
 3 
 
 2788* 
 
 18 
 
 6917,* 7770** 
 
 4,5 
 
 1164** 
 
 iTiv. 1,3—6,18—21 
 
 1066* 
 
 23, 24 
 
 566 
 
 1,2 
 
 2567* 
 
 XJ\. 1 
 
 r 1228, 2708,* 
 ' 9642* 
 
 1 to the end 
 
 411,5376 
 
 6 
 
 477,* 4287* 
 
 1, 6, 7, 9 
 
 3048** 
 
 6,7 
 
 3580,* 5113* 
 
 2 
 
 8999* 
 
 6, 7, 9, 11 
 
 1071* 
 
 5 
 
 9954* 
 
 7 
 
 1259* 
 
 6—9 
 
 5321* 
 
 7,9 
 
 3069** 
 
 8 
 
 6367* 
 
 8 
 
 8337* 
 
 9 
 
 r 1326,* 8869,* 
 ' 10406* 
 
 8.9 
 
 8261 
 
 9 
 
 4137, 7854* 
 
 10,17 
 
 7091 
 
 9, 11 
 
 6377* 
 
 11 
 
 3268 
 
 10,11 
 
 402** 
 
 
 4240,* 4384,* 
 
 10—12 
 
 4744* 
 
 11,12 
 
 - 6000,* 8211** 
 
 10—13 
 
 2851** 
 
 
 10134* 
 
 11 
 
 2336,4137* 
 
 13, 14 
 
 3268** 
 
 13 
 
 10261* 
 
 13—15 
 
 3240*« 
 
 J. r 2009, 5922,** 
 *^ 1 7091 
 
 14 
 
 / 2702,* 3058,* 
 ' 8568* 
 
 16—20 
 
 390 
 
 14, 15 
 
 1664 
 
 17,18 
 
 9348* 
 
 16 
 
 482, 2906* 
 
 18 
 
 457,* 9643 
 
 17 
 
 1179* 
 
 18—20 
 
 3355* 
 
 ISAIAH. 
 
 1401 
 
 
 Chap. Verses. 
 
 xxiv. 20, 21 
 21 
 
 21,22 
 22 
 
 23 
 
 XXV, 1 — ^3 
 2,5 
 3 
 
 4 
 6 
 
 6,7 
 6,8 
 
 8 
 
 8, 9 
 10 
 11 
 12 
 15 
 xxvi. 1 
 1,2 
 2 
 
 5,6 
 7,9 
 8, 13 
 9 
 11 
 IS 
 
 14 
 
 14,19 
 19 
 
 20 
 
 21 
 24 
 
 xx?ii. 1 
 
 2,3 
 6 
 
 6. 7 
 7,8 
 8 
 
 10 
 
 12, 13 
 13 
 20 
 xxviii. 1 
 2 
 
 2,3 
 2,17 
 4,5 
 5 
 
 5, 6 
 6—7 
 7 
 
 7—9 
 15 
 
 Number. 
 
 566 
 
 3448* 
 
 5037* 
 
 4728, 6854* 
 r 2495, 5922,* 
 I 6524, 9429 
 
 402 
 
 10287* 
 
 2826* 
 
 739** 
 
 2341**, 10033* 
 
 795* 
 
 5943* 
 r 290, 2921,* 
 16119* 
 
 1736 
 
 2468* 
 
 678* 
 
 6419* 
 
 9229 
 
 4137,6419** 
 
 402, 2851** 
 
 1259* 
 
 258 
 
 9263 
 
 6674 
 
 2930,** 9818* 
 
 878* 
 
 2009* 
 r 290,* 581,* 
 11673 
 
 1673,6119* 
 581* 
 
 r 5694,* 7353,* 
 1 8989* 
 662,* 8992** 
 
 6588* 
 r 42,* 2799,** 
 1 7293* 
 
 9139* 
 r 3305,* 4286, 
 L9272,*»9553* 
 
 8902* 
 
 7679* 
 
 5215* 
 r 1298,* 8940,* 
 19714* 
 
 9391 
 
 6212* 
 
 1186* 
 
 10407 
 
 5354,* 9553* 
 
 739* 
 
 258 
 
 7553** 
 
 9857** 
 
 5897, 9930** 
 
 9818** 
 
 2851* 
 
 3863,* 6377* 
 
 1072, 9527* 
 
 290, 8908* 
 
 Chap. Verses, 
 
 xxviii. 15, 18 
 
 16 
 
 22 
 
 23,26 
 xxix. 6 
 8 
 
 9, 10 
 10 
 
 10, 11 
 13 
 
 16 
 
 18 
 
 19 
 
 20,21 
 22—24 
 23—26 
 End of 
 Chap. 
 XXX. 1 — 3 
 2,3 
 3 
 
 3,4 
 5 
 
 6.7 
 
 8 
 9 
 9, 10 
 
 11 
 
 11,21 
 16, 17 
 
 17 
 
 18 
 
 20, 21 
 20—26 
 
 22 
 
 23 
 
 25 
 25, 29 
 
 26 
 
 27 
 27,30 
 
 28 
 
 29 
 
 29—31 
 
 30 
 
 30,31 
 
 31 
 
 31, 32 
 
 { 
 
 Number. 
 
 6119* 
 r 1298,* 6426,* 
 L 9494* 
 
 1857, 4535 
 
 10669* 
 
 9434 
 
 9050* 
 
 1072 
 
 3863,** 9166* 
 
 2534* 
 
 2826* 
 
 585,* 6669* 
 r 212, 897,* 
 < 2383,* 3869, 
 .6989,* 7711* 
 ' 3305,* 9229, 
 
 9680,* 10227* 
 
 2851,* 6353 
 
 489, 3305* 
 
 10669** 
 
 *^^}7051 
 
 1165,2588** 
 
 6015* 
 
 3863 
 
 5044* 
 
 1306* 
 
 2781,**3048,** 
 
 10227** 
 
 8620,* 9416 
 
 7463, 8908* 
 
 3863 
 [1215,3305,* 
 -j 7091, 9229, 
 19680 
 
 10422* 
 
 390* 
 r649,»2575,* 
 15291** 
 
 598,* 10577* 
 
 3869 
 
 9272** 
 r 8869, 9424,* 
 I 10406** 
 f 343,* 415,* 
 < 2165,5201,** 
 I 5943,* 6049** 
 
 6435* 
 
 795** 
 
 337,395,*716,* 
 
 1530, 1531, 
 
 9163,* 9228** 
 
 6997* 
 
 5798 
 r 1260, 3542,** 
 1 9048** 
 
 4137, 7093* 
 
 7573* 
 
 9434* 
 
 219, 7553* 
 
 7575 
 
 9643* 
 
1402 
 
 ISAIAH. 
 
 ISAIAH. 
 
 Chap. Verses. 
 
 
 Number. 
 
 
 r 643,* 2446*, 
 
 xzx. 33 
 
 - 2447,8286,* 
 
 
 9141* 
 
 
 3305,*5321,« 
 
 xxxi. 1 
 
 ' 5376,* 9229, 
 
 
 9680 
 
 1,3 
 
 6125* 
 
 1—3 
 
 1165 
 
 1,3,8 
 
 2588** 
 
 
 '574,878,* 
 - 7673,* 8409,** 
 
 3 
 
 
 
 9818**10283** 
 
 
 
 '795,** 1311, 
 
 4 
 
 - 
 
 1664, 6367,** 
 6435,** 6442* 
 
 4, 5 
 
 1069* 
 
 7 
 
 f 1551,* 8932,* 
 "19424** 
 
 8 
 
 2799,* 8581* 
 
 8,9 
 
 5044** 
 
 9 
 
 934,* 7356** 
 
 xxzii. 3 
 
 3869 
 
 6 
 
 2930,** 8568* 
 
 10, 11 
 
 3021 
 
 12 
 
 6432** 
 
 12, 13 
 
 273 
 
 12—14 
 
 5113* 
 
 13 
 
 9144* 
 
 14 
 
 1949, 2463 
 
 15, 16 
 
 2708,* 9818* 
 
 17,18 
 
 3780* 
 
 20 
 
 J'2702,**2781,»* 
 \ 9272** 
 
 xxxiii. 1 
 
 5376, 8999* 
 
 2 
 
 4933,* 8211 
 
 3 
 
 ("2235,** 8153,* 
 
 19857** 
 
 3,15 
 
 9263 
 
 6 
 
 2826** 
 
 7,8 
 
 3780* 
 
 8 
 
 4287,* 10422* 
 
 8,9 
 
 477,* 5376* 
 
 9 
 
 10609* 
 
 11 
 
 9818** 
 
 11,12 
 
 1297,* 9144* 
 
 13 
 
 8918* 
 
 14 
 
 9143,9434 
 
 15 
 
 8711 
 
 15,16 
 
 2702,* 3869 
 
 16 
 
 2165* 
 
 17 
 
 3863** 
 
 20 
 
 414,8990* 
 
 20, 33 
 
 9854* 
 
 22 
 
 6372** 
 
 33 
 
 4302* 
 
 xxxiy. 1, 2 
 
 1260 
 
 2 
 
 f 3614,** 4744, 
 (5798 
 
 3 
 
 4503,* 7161* 
 
 4 
 
 885* 
 
 7 
 
 9391, 10407 
 
 8 
 
 2906 
 
 Chap. Verses. 
 
 xxxiv. 8,9 
 
 9 
 
 9, 10 
 10 
 
 10,17 
 11 
 
 11, 12 
 13 
 
 16, 17 
 XXXV. 1, 2, 6 
 
 1—3, 5—7 
 2 
 
 4,6,7 
 5 
 
 XXX VI. 
 
 5,6 
 
 6 
 
 6, 7 
 7 
 
 8 
 
 8,9 
 9, 10 
 
 10 
 
 6 
 22 
 
 XXX vii. 1, 2 
 
 16 
 17 
 22 
 
 23 
 
 24 
 
 26,27 
 
 27 
 
 28 
 
 31 
 
 31,32 
 
 32 
 
 35 
 
 36 
 
 37,38 
 
 10 
 
 11 
 
 23 
 
 8 
 
 xxxvm. 
 
 xxxix. 
 xL 
 
 Number, 
 f 1299,* 2446,* 
 ■(6724* 
 643** 
 1861,8819 
 4137,* 9789* 
 10248* 
 866* 
 5044** 
 7293* 
 6343 
 2708 
 2702* 
 
 5922,** 10609* 
 8568* 
 
 3869, 6989** 
 (2383,* 4302,* 
 I 6988* 
 6413* 
 7324* 
 
 6723,* 7293* 
 10422* 
 9335* 
 6367* 
 f 4137,* 8339, 
 (10011* 
 4876** 
 2576,* 4763* 
 Chap, thro'out 2588** 
 
 J" 2576,* 4763,* 
 (4779** 
 Chap, thro'out 2588** 
 
 (3384,9408,* 
 (9509 
 3869,* 10569* 
 490,* 2362,* 
 3081 
 
 3305,* 9229, 
 9680 
 
 5321,* 9011* 
 274* 
 
 878,* 996* 
 9927* 
 
 348,* 7690* 
 5897, 5899* 
 8875* 
 2159* 
 4236* 
 1188** 
 10217* 
 290 
 9163* 
 3069* 
 ("2708,3142,* 
 (4727 
 4715* 
 
 8427,* 9429* 
 220** 
 9926* 
 
 1691,* 6436* 
 10422* 
 / 1050, 5922,* 
 ( 10044,*10053* 
 
 
 3,4 
 
 3,5 
 
 3,6 
 
 3, 5, 6, 9, 10 
 
 4 
 
 3, li 
 
 Chap. Verses. 
 xl. 5,6 
 6—8 
 9 
 
 9—11 
 9,10 
 10 
 
 10,11 
 
 11 
 
 12 
 
 13, 14 
 14 
 
 18—20 
 19 
 
 19,20 
 
 21 
 
 22 
 24 
 
 26 
 
 27 
 29 
 31 
 xli. 1 
 1,5 
 2 
 3,4 
 
 4 
 
 6 
 
 7 
 
 8 
 
 8,9- 
 
 14 
 
 14, 16, 20 
 
 15 
 16 
 17 
 
 17,18 
 
 18 
 18—20 
 
 19 
 
 21 
 
 25 
 
 28 
 xlu. 1 
 1,4 
 1, 19 
 3—5 
 4, 10, 12 
 
 
 Number. 
 574,* 10283* 
 9553* 
 795* 
 2921* 
 3994* 
 
 2921,* 4933* 
 f 1736,**1793,** 
 10132,** 
 10087* 
 r 343, 3995,* 
 L 6960* 
 3104,** 9603* 
 9857** 
 627* 
 8869** 
 
 8932,** 9852** 
 424,* 8941,** 
 9424,** 
 10406** 
 662, 1066,* 
 9643* 
 7673, 9596* 
 8286* 
 r 145, 3448,* 
 L 10217* 
 4281* 
 6344 
 
 3901,** 8764* 
 9857 
 1158* 
 
 2686,* 9715* 
 683** 
 r 4901, 6044,* 
 X 6239, 10044* 
 2360,* 6756* 
 / 3527,* 8990,* 
 (9777* 
 1025* 
 3441* 
 r 1736, 6281,* 
 (7091 
 
 / 3305,* 9229, 
 (9680 
 6435* 
 842* 
 
 3058,** 7091* 
 2702,**8568,** 
 10227,** 
 10238* 
 1292,* 7324* 
 2708** 
 r 9472,* 9780, 
 L 10261** 
 
 3305* 
 / 2009,* 3708, 
 L 6669,* 6674 
 158,* 3134* 
 9818* 
 9857* 
 2159 
 25* 
 1150* 
 
 Chap. Verses. 
 
 xlii. 4, 21 
 
 6 
 
 6,7 
 
 6, 7, 16 
 
 6—8 
 
 7 
 
 7, 8, 22 
 8 
 
 10 
 
 10,11 
 10,12 
 11 
 
 13 
 
 14,15 
 
 15 
 
 15—18 
 16 
 17 
 18 
 
 18—20 
 24,25 
 25 
 xliiL 1 
 1,2 
 1,5 
 1,22 
 2 
 
 3,14 
 
 5 
 
 5,6 
 
 6 
 
 6,8 
 
 7 
 
 8 
 
 8,9 
 
 9 
 
 10 
 
 11, 12 
 12 
 
 12, 13 
 13 
 
 14 
 
 15 
 
 16,19 
 20 
 
 22,23 
 22,24 
 24 
 25 
 28 
 xliv. 1 — 5 
 
 1403 
 
 Number. 
 7463 
 r 7673, 9596,* 
 (9818** 
 666,** 6804* 
 6854* 
 
 2383,* 9256 
 '6887,* 8261,* 
 8869,** 9429,* 
 10053,* 
 10574** 
 '212,9422 
 5037** 
 7209, 8427* 
 4137, 9666** 
 2708* 
 3268* 
 795,* 8581* 
 r 1664,* 5323,* 
 ( 8273,* 8875 
 
 5376 
 r 1691,* 7324,* 
 (7571* 
 411 
 627* 
 
 10406,* 10420* 
 897 
 6989* 
 
 3614,** 5798 
 9143 
 145 
 
 10373* 
 2826* 
 4281 
 
 739,** 790* 
 r 1171,* 3305,* 
 < 7091,9229, 
 (9680 
 3708,** 10249* 
 3708,** 7051 
 / 1458,**9642,** 
 ( 9666** 
 489,** 8918** 
 16,* 88, 6674 
 2383* 
 6989* 
 1259* 
 2159 
 6281 
 7192 
 4402* 
 1368** 
 r 6385,* 7091, 
 (9496* 
 16* 
 
 10422* 
 46, 1030 
 440 
 10256* 
 5943** 
 9849 
 5044** 
 3305 
 
404 
 
 ISAIAH. 
 
 Chap. VerBes. 
 
 Namber. 
 
 Chap. Venea. 
 
 xliv. 1, 2, 5 
 
 4286,* 6425 
 
 xlvii. 1, 5 
 
 1. 2, 21 
 
 4281* 
 
 1,6 
 
 2,3 
 
 8043** 
 
 1,5,8 
 
 2,24 
 
 2586,* 4918* 
 
 1,10 
 
 o 
 
 255,9818,* 
 
 2 
 
 ^ 1 10249* 1 
 
 2,3 
 
 3, 26, 27 
 
 8185** 
 
 4 
 
 m 
 
 '4901,6044,* 
 
 * 16281,* 10044* 
 
 5,6,9 
 
 6,24 
 
 7091 
 
 6 
 
 8 
 
 2826* 
 
 8,9 
 
 9—14 
 
 10406* 
 
 8—14 
 
 9—11, 12—18 
 
 8869** 
 
 9,12 
 
 9—18 
 
 9424** 
 
 10,11 
 
 10—13 
 
 8941* 
 
 11 
 
 11,12 
 
 8942 
 
 14 
 
 12 
 
 4933* 
 
 xlviii. 1 
 
 14 
 
 4552* 
 
 1,2 
 
 15, 19 
 
 8496* 
 
 4 
 
 16, 19 
 
 7852** 
 
 ft 
 
 20 
 
 7520,* 9050 
 
 8 
 
 22 
 
 6563* 
 
 23 
 
 7090* 
 
 10 
 
 
 '50, 125,* 7673, 
 
 11 
 
 24 
 
 8043,** 9408, 
 
 11, 12 
 
 
 9596* 
 
 12 
 
 24,25 
 
 248 
 
 12,13 
 
 26 
 
 2712* 
 
 la 
 
 xlv. 1, 2 
 
 2851* 
 
 16 
 
 1—3 
 
 8989* 
 
 
 2 
 
 9496* 
 
 17 
 
 3 
 
 7091, 10227* 
 
 
 3,4 
 
 145, 3441* 
 
 17—19 
 
 6 
 
 3708* 
 
 20 
 
 8 
 8,19 
 
 348 
 9263* 
 
 20,21 
 
 9 
 
 878,* 6669* 
 
 21 
 
 11 
 
 r 3305,* 7091, 
 9229, 9680 
 
 
 xlix. 1 
 
 11, 12 
 
 878* 
 
 
 11—13 
 
 49 
 
 1.2 
 
 11, 12, 18, 21 
 
 88 
 
 1—3 
 
 12 
 
 r 3448,* 7673, 
 9596* 
 
 1.3 
 
 1,5 
 
 14 
 
 1164,**1171.** 
 2588,* 2967* 
 
 3,6 
 
 4,5 
 
 18 
 
 662,* 9408* 
 
 5 
 
 18, 21, 22 
 
 1736 
 
 5, 6 
 
 22 
 
 9666* 
 
 6 
 
 2S 
 
 2842* 
 
 6, 8 
 
 24 
 
 357* 
 
 6—26 
 
 25 
 
 10249* 
 
 7 
 
 xlvi. 3 
 
 4918,* 8043* 
 
 3,4 
 
 9737** 
 
 7,26 
 
 4 
 
 5550** 
 
 8 
 
 6,7 
 
 1085* 
 
 8, 9 
 
 t 
 
 9836* 
 
 9 
 
 1401, 10248* 
 
 8— 10, 13 a 
 
 11 
 
 40 
 
 following 
 
 13 
 
 9715,9815* 
 
 venet 
 
 xlvii. 1 
 
 7418* 
 
 9, 10 
 
 1.2 
 
 4335,** 10303* 
 
 10. 
 
 Namber. 
 
 3024* 
 
 6729* 
 
 9422* 
 
 1326* 
 
 9995** 
 
 9960** 
 r 3305, 7091, 
 t9229 
 
 1368* 
 
 3195 
 
 4844, 5536** 
 
 9188** 
 
 7297* 
 
 215 
 
 9506 
 
 6832* 
 
 2842* 
 
 3421,* 3654* 
 
 9936* 
 
 9424,* 10406* 
 r 3869, 4918,* 
 1 8999* 
 
 1846* 
 
 5922,* 9429 
 
 3305,* 4286 
 
 4281,* 6044* 
 
 10044** 
 
 878* 
 
 2921* 
 r 1736, 3305, 
 \ 6281,* 7091, 
 L9229 
 
 1803** 
 
 1368* 
 r 8568,* 8581,* 
 \ 10238* 
 
 2702,* 5376** 
 f 1158,* 2009,* 
 \ 6674,8918,* 
 L9849 
 
 2799** 
 
 2709* 
 
 3305* 
 
 2586* 
 
 3441* 
 
 300 
 
 4918* 
 
 2159 
 
 3195, 9666 
 
 666 
 
 7051 
 r 3305, 7091, 
 19229 
 
 6281* 
 
 6804* 
 r 5037,* 5201,* 
 1 6078,* 6854* 
 
 ^8261 
 
 10422* 
 8568** 
 
 ISAIAH. 
 
 Chap» Versea. 
 
 xlix. 11 
 
 12 
 13 
 
 15, 16 
 16 
 
 17, 18 
 17—19, 26 
 
 18, 20, 21 
 
 22 
 22,23 
 
 26 
 
 L 1 
 
 2 
 
 2,3 
 
 3 
 
 4,5 
 
 4, 5, 7, 9 
 
 5—7,9 
 
 10 
 
 li. 1 
 1—3 
 
 3, 11 
 
 4 
 
 ft 
 
 5,9 
 6 
 
 6, 8 
 7,8 
 
 8,9 
 
 9, 10* 
 9-11 
 
 10, 11 
 12 
 
 13, 16 
 14 
 
 17 
 
 17 to the end 
 
 19, 20 
 
 20 
 
 lii. 1 
 
 1,2 
 
 2 
 
 2,3 
 
 4 
 
 ft 
 
 8 
 11 
 
 12, 13 
 15 
 Uii. 2, 3, 10, 11 
 
 { 
 
 Namber. 
 795** 
 
 3708,** 8918* 
 
 9209* 
 
 9841* 
 
 6419* 
 
 10540* 
 
 5376* 
 
 5536* 
 r 1259,* 8624,* 
 L 9836** 
 
 2015,**3183,** 
 
 6740** 
 1050, 3813,* 
 * 6425,* 7091, 
 L 8409,* 10283** 
 r 289,** 5886,* 
 19156** 
 f 878,* 3134,* 
 185G8,*9755* 
 
 40, 2708* 
 
 9408* 
 
 3869 
 
 2921* 
 
 1793 
 / 2159,* 2826,** 
 L6674 
 
 8581,* 8976** 
 
 3703** 
 
 100,** 1588,* 
 
 3880,* 5376** 
 
 4137,8339 
 
 9857* 
 
 1158,9715* 
 
 4933* 
 
 9408* 
 
 10248* 
 9331** 
 r 6239,** 9789,* 
 L 10248* 
 8099** 
 18,* 8278* 
 8323* 
 9807* 
 82 
 
 4728 
 5120* 
 5376** 
 2799** 
 2336* 
 297, 2039,* 
 4545,* 5954* 
 2576** 
 2362,* 3542* 
 6281 
 
 1186,* 1463* 
 6674, 7192 
 r 795,* 3780,* 
 L8331 
 9926* 
 10130 
 2159* 
 2015* 
 2159 
 
 { 
 
 Chap. Versea. 
 Uii. 3, 4 
 3—5 
 5 
 
 8 
 
 9 
 
 10 
 
 12 
 
 liv. 1 
 
 1.2 
 1—3 
 
 1,11 
 
 1, 5, 6, 13 
 
 5, 6 
 7—9, 11 
 
 8 
 
 9 
 
 10 
 
 11 
 
 11,12 
 
 Iv. 1 
 
 1,2 
 
 1—5 
 
 2 
 
 2,3 
 
 3,4 
 
 4 
 
 4,5 
 
 5 
 
 7 
 
 12 
 
 Ivi. 1 
 
 2—7 
 
 3—5 
 
 3,6 
 
 4 
 
 6,7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 I 
 
 1405 
 
 Number. 
 1846** 
 8364* 
 8365, 9031 
 
 r 4169,* 9937,* 
 1 10132* 
 290 
 623** 
 
 3400,* 10249* 
 6442* 
 f 489,** 2584, 
 L 9325* 
 10545** 
 9595* 
 9407* 
 4434 
 
 1101,* 8990,* 
 9596,* 9777,* 
 9854 
 r 1259,* 2712,* 
 10249* 
 1736,3305, 
 < 6281,* 7091, 
 L9229 
 253* 
 705* 
 r 5585,* 5798, 
 L 6997,* 7091 
 
 1066,* 2842* 
 f 666, 1038,* 
 L 3780,* 6804 
 / 9407,* 9643,* 
 19873* 
 f 655,** 1298,* 
 12851* 
 680,* 1551,* 
 2702,* 3069,* 
 -{5147,* 5374, 
 5488,* 6377,* 
 L8568** 
 
 r 2184,* 2187,* 
 
 L 2967** 
 
 9412* 
 f 353,* 2165,* 
 1 594.3, 10033* 
 
 3869 
 
 666,** 6804* 
 
 4197 
 
 1259,** 9256 
 
 3305,* 9229 
 
 300 
 r 368, 795,** 
 \ 6435* 
 r 612, 2235,* 
 \ 9263** 
 
 8495* 
 
 6081*» 
 
 3875* 
 
 9396 
 
 923** 
 
 7051 
 
 9335* 
 
 2383,* 7784* 
 
 8711 
 
 n 
 
1406 
 
 Chap. Verses. 
 
 Ivi. 11, 12 
 12 
 15 
 Ivii. 1 
 3 
 
 3,4 
 3—5 
 4,5 
 5 
 
 5, 6 
 5—7 
 6,9 
 7 
 
 13 
 
 14 
 15 
 16 
 17 
 
 18, 19 
 19 
 20 
 Iviii. 2 
 4 . 
 5 
 
 5—7 
 6,7 
 7 
 
 7,8 
 8 
 
 10 
 
 10, 11 
 11 
 
 11, 12 
 12 
 
 13 
 
 13,14 
 
 14 
 
 lix. 2 
 
 3 
 
 3,7 
 
 4 
 
 5 
 
 6 
 
 6,7 
 
 8 
 
 9 
 
 9,10 
 
 14 
 
 14—16 
 14—17 
 16 
 
 16,17 
 
 16—20 
 16—21 
 
 19 
 
 19,20 
 
 ISAIAH. 
 
 JEREMIAH. 
 
 Number. 
 
 6377* 
 
 1072 
 
 9143 
 
 9263 
 
 7297* 
 
 254, 10249* 
 
 8904* 
 
 9156** 
 
 4402,* 10643* 
 
 3527,* 4581** 
 
 2722 
 
 10137** 
 
 7% 
 r 795,* 2658, 
 L 9338* 
 
 3142* 
 
 795*8153* 
 
 573,* 9024* 
 
 5798,8711 
 
 8365 
 
 1286* 
 
 6669* 
 
 2235, 9263 
 
 9025* 
 
 7520 
 
 4779 
 
 5405,* 9209* 
 
 2165,* 5433 
 
 3419,* 9960 
 
 9429, 10574* 
 
 ri458,»*7711,* 
 
 \ 9050,** 9642** 
 
 108 
 
 149,* 3812* 
 
 2708* 
 
 613,* 4926** 
 
 10362** 
 r 85, 8495,* 
 \ 10360** 
 
 2761,* 3305* 
 r 223, 5585,* 
 1 6997, 10579* 
 
 374 
 
 9127,* 9262* 
 
 9248 
 
 251,* 9013* 
 
 623,** 2576** 
 
 4735, 6353* 
 
 3780* 
 
 10422 
 r 2383, 7711,** 
 17712* 
 
 2336* 
 
 3134* 
 
 8273* 
 
 1803, 5005 
 r 2025, 9486*, 
 19715* 
 
 9937* 
 
 10019,10828* 
 f 3708,* 6674,* 
 \ 8624,* 9818* 
 
 9429* 
 
 Chap. 
 lix. 20 
 Ix. 1, 2 
 
 VeriM. 
 
 bdi. 
 
 I 
 
 1,3 
 
 1—3, 19, 20 
 
 2 
 
 2,3 
 
 3—5 
 
 4 
 5, 6 
 
 6 
 
 6,7 
 
 7 
 
 
 9,14 
 
 10 
 
 10, 14 
 10, 16 
 
 10, 11, 18 
 
 11, 13 
 13 
 
 14 
 15 
 
 15, 16 
 16 
 
 16, 17 
 17 
 
 18 
 
 19, 20 
 20 
 21 
 
 Chapter to the I g^29* 
 
 Number. 
 
 4281* 
 
 5922* 
 
 3195 
 
 31,10574** 
 
 1839, 1860 
 
 10053* 
 f 489,* 1259,* 
 \9256 
 
 6740,** 7015 
 
 3048** 
 13,117, 
 
 3242,** 9881,* 
 
 10177* 
 
 11 71,* 3268** 
 
 343,* 2830,** 
 
 5922,9714,* 
 
 10042** 
 
 1156,1551,* 
 
 6385,** 9881* 
 
 7091,9229, 
 
 9680 
 
 1097 
 
 402* 
 
 2015* 
 
 2851* 
 
 9406** 
 
 2162,** 9166* 
 
 3305* 
 
 9789* 
 
 6745** 
 
 7091 
 
 425,** 6432** 
 
 643,** 1551** 
 
 6353,* 6419* 
 
 3195* 
 
 3693** 
 
 93, 9263* 
 
 end 
 
 bd. 1 
 1, 
 
 a 
 
 s 
 
 3—10 
 
 4 
 
 & 
 
 6 
 
 9 
 
 10 
 
 1,3 
 1,4,5 
 
 2 
 
 3—10 
 4 
 &. 
 6 
 
 8- 
 
 r 2397, 2921,* 
 < 6854, 9818,* 
 I 9954* 
 
 5037* 
 r 488,* 893, 
 \ 2906* 
 
 9954* 
 
 7051 
 
 153,* 613* 
 
 1097* 
 
 9809** 
 
 10249* 
 r 2576,* 9182* 
 19715 
 
 9930** 
 
 4434* 
 r 145, 2009,* 
 1.6674 
 
 7051 
 
 55 
 
 9182* 
 
 8211,* 6419* 
 ("2842,* 7192, 
 18281,* 10019 
 
 ■ Chap. Verses. 
 
 Number, 
 
 ■ Ixii. 9 
 
 9741* 
 
 I ^^ 
 
 1298,* 3142 
 
 ■ 10, 11 
 
 10422* 
 
 ■ 10—12 
 
 2851* 
 
 1 
 
 2362,* 9666* 
 
 ■ 11,12 
 
 6281* 
 
 ■ Ixiii. 1, 2 
 
 3300** 
 
 ■ 1 — 3 
 
 2576* 
 
 1 
 
 r2025,**3322,** 
 
 ■ 1—3, 5 
 
 < 5005, 8273,* 
 
 ■ 
 
 1 9486* 
 
 ■ 1—8 
 
 9715** 
 
 I 1 — 9 
 
 9937* 
 
 ■ 1—10 
 
 10019 
 
 ■ 1—20 
 
 10828 
 
 ■ 2,3 
 
 10258* 
 
 1 3,:5 
 
 1813* 
 
 ■ 3,6 
 
 3614** 
 
 ■ 
 
 r 482,* 488,* 
 1 893,** 2906* 
 
 I 
 
 1 4,9 
 
 6281 
 
 1 ^ 
 
 4933* 
 
 1 ^ 
 
 5798 
 
 1 7 g 
 
 r 222,* 5585,* 
 17091,9306* 
 
 1 
 
 1 8,9 
 
 9937, 10579* 
 
 9 
 
 ' 1925,* 6280 * 
 .9303,* 10248* 
 
 w 
 
 9—11, 14 
 
 9818** 
 
 11 
 
 8099** 
 
 13, 14 
 
 8278* 
 
 
 1803,* 3960,* 
 
 
 5922, 8309, 
 
 15 
 
 8875,** 9229, 
 
 
 9408,* 9479, 
 
 
 9481,9815** 
 
 15,16 
 
 1736 
 
 15,18 
 
 9479* 
 
 
 ^1834,2005. 
 
 16 
 
 3704,6281,* 
 
 
 7091 
 
 Ixiv. 1, 2 
 
 1311* 
 
 7 
 
 6669* 
 
 7,8 
 
 1300* 
 
 8 
 
 10265 - 
 
 9 
 
 9849 
 
 Chap. Verses. 
 
 Ixiv. 10 
 
 Ixv. 2, 3 
 6,7 
 7 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 16 
 
 17 
 
 17,18 
 
 17, 21, 22 
 
 18, 19 
 19 
 
 20 
 
 23 
 2ft 
 
 Ixvi. 1 
 
 7—9 
 
 10 
 
 11,12 
 
 14 
 
 15 
 
 15,20 
 
 16 
 
 16, 23, 24 
 
 18 
 
 18,19 
 
 19 
 
 19,20 
 20 
 
 22 
 
 22—24 
 23 
 
 JEREMIAH. 
 
 {: 
 
 1407 
 
 Number, 
 r 1297,* 2708,* 
 1 5922, 6075* 
 1296* 
 6960* 
 3703 
 
 1071,* 5117* 
 795,* 1025,* 
 2567,** 2712,* 
 3305,* 3654* 
 10609** 
 r 4581,* 6405,* 
 1 9527* 
 2799* 
 2842* 
 r 1066, 3355,* 
 1 9408, 10373* 
 4535 
 1488* 
 3859 
 
 375, 2240* 
 2636* 
 
 '613,** 1025,* 
 6239 
 
 " 249,* 622,** 
 3994,* 7418,* 
 10132* 
 
 2162,** 5313,* 
 
 9406* 
 
 264,* 2584* 
 
 10574* 
 
 6745* . 
 
 149,3812* 
 
 5798 
 
 5321 
 
 674,** 2799* 
 
 10283* 
 9429 
 
 396,* 1151* 
 f 1156, 1158, 
 1 2686* 
 
 9293** 
 f 2360,**3079,** 
 15321,* 6756* 
 f 1066,* 3355,* 
 1 4535, 10373* 
 8481* 
 3814* 
 
 i 5, 10, 18 
 
 9 
 
 11 
 
 11—14 
 
 13, 14 
 
 13—15 
 VOL. II. 
 
 2838* 
 
 10130 
 
 5622** 
 
 8408** 
 
 10105** 
 
 3708* 
 
 L 16 
 
 18 
 ii. 2 
 2,31 
 6, 15 
 
 r 9475,* 10406,* 
 1 10177* 
 8106* 
 9182** 
 2708* 
 2712 
 D D D 
 
4U» 
 
 JEREMIAH. 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Yeraet. 
 
 Number. 
 
 iL 10 
 
 / 1156, 1158, 
 
 i 3268* 
 
 iv. 20 
 
 f 414, 1102,* 
 ' 9595,** 10545* 
 
 11,12,28 
 
 8301 
 
 22, 23, 25 
 
 17* 
 
 13 
 
 2702* 
 
 23 
 
 4744 
 
 13,14,17,18 
 31, 36 
 
 ' J2588** 
 
 23, 25 
 
 f 49,* 477.* 
 " 4287* 
 
 14,21 
 
 1069* 
 
 23, 27, 28 
 
 1066** 
 
 15 
 
 6367* 
 
 24, 25 
 
 6435* 
 
 17,18 
 
 9341** 
 
 25 
 
 r 40, 776,* 
 ' 5149** 
 
 18 
 
 120,* 790* 
 
 18,21 
 
 5113** 
 
 26 
 
 2708* 
 
 18.36 
 
 1165,1186* 
 
 27 
 
 4535 
 
 19 
 
 2826,* 10155* 
 
 27, 28 
 
 662* 
 
 20 
 
 6435* 
 
 29 
 
 2712,2686* 
 
 21 
 
 1025* 
 
 30 
 
 4922,** 9050,* 
 ' 9468,** 10540* 
 
 22 
 
 2921,* 7192 
 
 23 
 
 1292,* 4715* 
 
 31 
 
 2362,* 8902** 
 
 25 
 
 10287* 
 
 V. 1 
 
 r 158, 2336, 
 ' 3134,* 8902** 
 
 26 
 
 6148,* 9809** 
 
 26,27 
 
 3703 
 
 2 
 
 290, 8999* 
 
 27 
 
 643** 
 
 4,6 
 
 6367* 
 
 28 
 
 3881 
 
 5,6 
 
 4171 
 
 30,31 
 
 2799* 
 
 6 
 
 6441,* 10420* 
 
 33,34 
 
 374 
 
 9 
 
 6588* 
 
 34 
 
 r 4735, 9125,* 
 19127* 
 
 9.29 
 
 9050* 
 
 10 
 
 6419* 
 
 36,37 
 
 9656** 
 
 12, 13 
 
 1460,** 2799** 
 
 iii. 1,2,9 
 
 2466** 
 
 15 
 
 8918* 
 
 1—10 
 
 8904* 
 
 15, 17 
 
 5113* 
 
 1,10, 13,20 
 
 7192 
 
 26 
 
 9348 
 
 2 
 
 3268* 
 
 vi. 1 
 
 4592** 
 
 6 
 
 6435* 
 
 1, 22 
 
 3708* 
 
 7—11 
 
 3881,4815 
 
 2, 3 
 
 343, 10545* 
 
 9 
 
 643* 
 
 2, 23 
 
 2362* 
 
 12 
 
 358* 
 
 3 
 
 415,* 1566 
 
 12, 18 
 
 3708* 
 
 3-5 
 
 1664* 
 
 14—16 
 
 983** 
 
 4 
 
 23,7844,*9642* 
 
 14—17 
 
 9485* 
 
 4.5 
 
 10135* 
 
 14—19 
 
 7051 
 
 8 
 
 9050* 
 
 15 
 
 9263 
 
 10 
 
 r 2056,* 3869, 
 " 7225* 
 
 le 
 
 9146,* 9396 
 
 17 
 
 5313* 
 
 11 
 
 2348** 
 
 17, 18 
 
 3654* 
 
 12 
 
 710* 
 
 20 
 
 8999* 
 
 13 
 
 8711 
 
 22 
 
 8365, 9031 
 
 13, 14 
 
 9163* 
 
 24 
 
 489,* 10609** 
 
 14, 26 
 
 3024* 
 
 31 
 
 5124* 
 
 16 
 
 627,* 10422* 
 
 iv. 1, 2 
 
 2842* 
 
 19, 21 
 
 10490* 
 
 2 
 
 1420,* 9857 
 
 20 
 
 1171,* 10256* 
 
 3 
 
 9144* 
 
 21 
 
 3703 
 
 3,4 
 
 r 2039,* 4462,* 
 9272* 
 
 22, 23 
 
 2686* 
 
 22—24 
 
 8313** 
 
 5, 6 
 
 8624* 
 
 25 
 
 2799* 
 
 6 
 
 3708* 
 
 26 
 
 f 4779,* 7520,* 
 ' 9723* 
 
 6,7 
 
 2831** 
 
 7 
 
 6367 
 
 28—30 
 
 8298* 
 
 ,« 
 
 5789, 8286* 
 
 vii. 3 
 
 627 
 
 9 
 
 6148,* 9809** 
 
 3—5 
 
 10422* 
 
 10 
 
 2799* 
 
 6 
 
 3703, 9262* 
 
 la 
 
 3901* 
 
 8 
 
 2019 
 
 14 
 
 3147* 
 
 9 
 
 9251 
 
 U, 15 
 
 3923* 
 
 12. 
 
 2009,* 6674* 
 
 JEREMIAH. 
 
 Chap. Verses, 
 
 vii. 18 
 
 20 
 21—23 
 
 
 23, 
 
 24, 
 
 26 
 
 
 24 
 
 
 
 
 28 
 
 
 
 
 28, 
 
 29 
 
 
 
 29 
 
 
 
 
 31, 
 
 32 
 
 
 
 33 
 
 
 
 
 34 
 
 
 
 viii. 
 
 1. 
 
 
 
 1,2 
 
 2 
 
 4.5 
 
 7,8 
 10 
 
 12 
 
 12, 13 
 
 13 
 
 15 
 
 15, 16 
 
 15—17 
 
 19 
 
 19,21,22 
 
 21 
 
 28 
 
 ix. 1 
 3 
 3, 8 
 
 4 
 
 4—6 
 
 10 
 
 20 
 
 81 
 
 28 
 
 84 
 
 25, 26 
 
 26 
 
 z. 2 
 3 
 
 3,4 
 
 3,8, 9 
 
 4 
 
 8,9 
 
 9 
 
 Number. 
 3703,* 9993** 
 (■3614,5798, 
 1 7523* 
 r 922,* 2180, 
 19409,10143* 
 3869 
 10584* 
 4581* 
 5247* 
 6437* 
 1292 
 
 77S* 988 
 r 2336, 4137,* 
 14434,* 9182* 
 6148,* 9809** 
 r 2441,** 2916,* 
 < 3448,* 3812,* 
 t 10037** 
 / 519,** 2019, 
 12916* 
 10420* 
 9857* 
 8711 
 r 2242,* 6588,* 
 L7192 
 
 217,* 224 
 (885,** 1071,* 
 l5113,*5117** 
 6502* 
 6401* 
 3923** 
 8869,* 8918* 
 3024* 
 9163* 
 r 4117, 4748, 
 \ 6502* 
 3024* 
 2686* 
 2709 
 r 2360, 6756,* 
 \ 8908* 
 9013* 
 / 776,* 5149,* 
 \ 7293* 
 
 3869 
 f 655,* 2336,* 
 1 2348,** 7668* 
 
 10303 
 / 2235,* 9263, 
 110155* 
 
 2039, 4462* 
 f 3881, 7225,* 
 \ 9494* 
 10422* 
 8942* 
 r 8932,* 8941,* 
 \ 10406* 
 424** 
 
 8990,* 9777* 
 1551* 
 
 f 1156,9466, 
 19881* 
 
 Chap. Verses. 
 X. 10 
 12, 13 
 13 
 
 14 
 
 14, 15 
 16, 25 
 
 20 
 
 20, 21 
 
 22 
 
 40 
 xi. 2, 3, 5—7 
 5 
 
 9, 10, 12 
 15 
 
 16 
 20 
 22 
 
 22, 23 
 23 
 34 
 xii. 1, 2, 4 
 1. 6 
 2 
 
 3.4 
 4 
 5 
 8 
 
 10, 11 
 10—12 
 10—13 
 12 
 
 12, 13 
 13 
 16 
 17 
 xm. 1 — 7 
 1—12 
 3—7 
 9 
 11 
 12 
 
 12, 13 
 13 
 14 
 16 
 
 16, 19 
 18 
 19 
 
 22, 23 
 22, 26 
 25 
 25, 27 
 
 27 
 
 xiv. 1 — 3 
 2 
 
 2, 3 
 3 
 3,4 
 
 D 
 
 { 
 
 1409 
 
 Number. 
 9251, 10248* 
 
 9926* 
 
 8813* 
 r 8869,* 9818,* 
 \ 10406** 
 
 9424«* 
 
 4281* 
 
 414,** 489,* 
 
 9854* 
 
 / 9595,** 
 
 110545** 
 
 3708* 
 
 2397 
 
 9396 
 
 2184, 5620 
 
 3881 
 
 3812 
 
 886* 
 
 5385,* 10032* 
 
 2799** 
 
 5897 
 
 2906* 
 
 9262* 
 
 348* 
 
 8999* 
 
 5385,* 8918* 
 
 6767,** 8902** 
 
 368,776,*7571* 
 
 1585* 
 
 3605,* 6367* 
 
 9139** 
 
 2708* 
 
 3941** 
 
 6435,* 9666** 
 
 2799,* 9144* 
 
 9272* 
 
 290, 2842* 
 
 7192 
 3021,* 7601* 
 
 9828** 
 9341** 
 3881 
 3875* 
 6377* 
 1072* 
 2441* 
 
 367,* 10490* 
 6119,* 7688 
 1458* 
 9930* 
 402* 
 3540** 
 9917* 
 7192 
 8904* 
 r 2466, 6435,* 
 \ 10296* 
 2851* 
 
 3881, 4744* 
 2240,* 3079* 
 2702* 
 
 9656,* 10570** 
 D d2 
 
1410 
 
 Chap. Venes. 
 xiT. 4, 5 
 5, 6 
 6 
 12 
 
 12, 13 
 13—16, 18 
 16 
 17 
 19 
 
 19, 21 
 21 
 XV. 3 
 
 4, 14 
 6 
 
 7 
 
 7—9 
 9 
 12 
 
 12, 13 
 14 
 
 17 
 24 
 zvi. 3 
 4 
 
 4,6 
 6 
 8 
 9 
 
 13, 15 
 
 14, 15 
 15 
 
 15, 16 
 
 XVII. 1 
 
 1.3 
 3 
 
 5 
 
 5, 6 
 
 6 
 
 7,8 
 8 
 
 9, 10 
 10 
 
 10, 11 
 12 
 
 13 
 14 
 18 
 
 24, 25 
 
 24, 26 
 25 
 
 25, 26 
 26 
 
 xviii. 1 — 6 
 2—4, 6 
 6 
 8 
 10 
 
 JEREMIAH. 
 
 JEREMIAH. 
 
 Number. 
 
 566,* 6413** 
 
 7571* 
 
 1949* 
 
 7102** 
 
 2799** 
 
 1460* 
 
 2916* 
 
 3024* 
 
 6502* 
 
 5313* 
 
 5922* 
 
 988, 9231* 
 
 7051 
 
 10584* 
 
 5536* 
 
 4844 
 
 2584 
 
 3708** 
 
 426** 
 
 5798 
 
 9422* 
 
 2397 
 
 588* 
 
 778,* 10037* 
 
 2916 
 
 6435,* 9960 
 
 2341,* 9422* 
 
 4434,* 9182* 
 
 7051 
 
 290 
 
 3708* 
 r 3309,** 
 \ 10582** 
 
 3881,9416 
 
 10277** 
 
 368** 
 r 574,* 4933,* 
 \ 8409,* 10283* 
 
 10300** 
 r 1666,* 2455,* 
 19207 
 
 108, 885,* 2702 
 
 7690* 
 
 348* 
 
 627, 10422* 
 
 10227** 
 
 5922,* 9479* 
 
 290 
 
 8365 
 
 9163* 
 
 r 8495,** 
 
 \ 10360** 
 
 4592* 
 r 2015,* 5044,** 
 \ 5321** 
 
 2761** 
 
 10177* 
 
 6669* 
 
 10265 
 
 1300* 
 
 588 
 
 10441* 
 
 Chap. Verae*. 
 xviii. 12, 13 
 14 
 
 15 
 
 16, 17 
 
 17 
 
 81 
 xix. 4 
 
 6 
 
 f 
 
 9 
 
 13 
 XX. 4, 5 
 
 6 
 
 8 
 
 12 
 
 16 
 xxi. 4 
 
 5 
 
 5, 6 
 
 5, 12 
 
 6 
 
 6,7,9 
 
 8 
 
 10 
 
 12 
 
 13 
 
 14 
 
 xxii. 3 
 
 3, 13 
 3, 13, 15 
 3, 15 
 3, 17 
 
 6 
 9 
 
 13 
 
 13, 14 
 
 15 
 
 16 
 
 17 
 
 19 
 
 22 
 
 Number. 
 
 3881 
 
 368 
 r 627, 9248,* 
 \ 10442 
 
 842* 
 
 5215,* 7679* 
 
 5536* 
 
 9262* 
 
 1292* 
 
 778,* 988, 3881 
 
 3813 
 
 3448* 
 
 1327* 
 
 2916* 
 
 6353* 
 
 5385* 
 
 2405* 
 
 6419* 
 
 7673 
 
 3614* 
 
 5798,* 6997* 
 
 7523* 
 
 7102** 
 
 3623 
 
 9306 
 
 1861,** 2447 
 
 4715* 
 
 2973,9011* 
 r 3703, 4844,* 
 \ 9200* 
 
 9263* 
 
 2235* 
 
 612 
 
 9262* 
 (■2015,* 2761,** 
 \5321** 
 
 4117 
 
 666 
 
 9857* 
 
 655,* 3391** 
 
 6075* 
 
 10155 
 
 8711 
 
 2916* 
 
 9164* 
 
 Chap. 'I' Verses, 
 xxiii. 7, 24, 29, 31 
 
 8 
 
 9, 10, and fol- 
 lowing^verses 
 
 11 
 
 14 
 
 Number. 
 7192 
 566,** 3708* 
 
 I 8904* 
 
 9182* 
 2466** 
 
 XXV. 
 
 16, 25, 28, 32 4682* 
 Chap, thro'out 2534,** 3698 
 
 9378* 
 
 8918* 
 
 6674 
 
 3698 
 
 8908* 
 
 2360* 
 
 5144* 
 
 7051 
 
 566* 
 
 7102** 
 
 411 
 
 566 
 
 7192 
 
 327* 
 
 5376 
 (4137,* 4434,* 
 i 9182,* 10303* 
 
 4335,* 9548* 
 
 2906,* 6508* 
 
 5376 
 
 3934, 10331* 
 
 6377* 
 
 5120** 
 
 6997 
 
 2799* 
 
 22, 23 
 23 
 27 
 
 27, 31, 33 
 32 
 35 
 xxiv. 1 — 3 
 6,7 
 8—10 
 10 
 
 1 to the end 
 5 
 
 7,27 
 9, 11 
 9—12 
 
 10 
 
 11 
 12 
 
 10, 
 
 11, 
 12 
 
 14 
 
 15, 16 
 15—17, 
 
 15, 28 
 
 16, 27 
 
 28 
 
 ^^-^^22,23,) 32,0. 
 
 23 
 
 8313* 
 
 24 
 
 2015,5317* 
 
 26 
 
 494* 
 
 • • • « 
 
 xxm. 1 
 
 6078* 
 
 1,2 
 
 5201** 
 
 3 
 
 r 415,* 983,** 
 5897 
 
 5 
 
 '612,2235, 
 9263, 9857 
 
 
 '1736,1754,* 
 
 5,6 ^ 
 
 2025,3881, 
 3654,** 9715, 
 
 
 10819 
 
 6 
 
 1813,2009,9486 
 
 6—8 
 
 1025** 
 
 7 
 
 290 
 
 7,8- 
 
 7051 
 
 25, 26 
 17, 23, 24 
 17—26 
 
 20 
 
 20, 23 
 
 23 
 
 27 
 
 29 
 
 29,31 
 
 30 
 
 31 
 
 31, 32 
 32,33 
 
 33 
 
 36 
 
 37 
 
 38 
 xxvi. 3 
 
 4,5 
 
 18 
 xxvu. 2, 3, 8. 11 
 
 5 
 
 8 
 
 3268* 
 
 3708* 
 (1197,1234, 
 (9340* 
 
 2864* 
 
 9494* 
 
 1072* 
 
 6674 
 
 662** 
 
 9481* 
 ("9666,* 9857, 
 1 10283* 
 
 9024** 
 
 1066* 
 (662,* 2916,* 
 1 10037* 
 
 2240* 
 
 3780* 
 
 6367* 
 
 10441* 
 
 7463* 
 
 368,* 5895* 
 
 3542* 
 f 4933,* 7205,* 
 ( 7523,* 7673 
 
 1327,* 7102* 
 
 2242,* 6588* 
 
 Chap. Verses, 
 xxviii. 7 
 
 9 
 
 11 
 
 13 
 xxix. 5 
 
 5, 28 
 
 8, 9 
 
 10 
 
 11 
 
 14, 18 
 
 16, 17 
 
 17, 18 
 23 
 
 XXX. 3, 8—11 
 6 
 
 7, 10, 18 
 8 
 
 9, 10 
 10 
 
 11—13 
 12, 14, 17 
 13 
 
 15, 16 
 17 
 
 18 
 
 18, 19 
 18—20 
 20 
 
 21 
 23 
 xxxi. 2 
 2, 3 
 4 
 4,5 
 
 4, 12, 13 
 
 6 
 
 6, 9, 18, 20 
 7,11 
 
 8 
 
 8, 
 
 9 
 
 
 8- 
 
 -10, 
 
 17 
 
 9 
 
 
 
 10 
 
 
 
 11 
 
 
 
 11, 
 
 12 
 
 
 12 
 
 
 
 12, 
 
 13 
 
 
 12, 
 
 25 
 
 
 13, 
 
 14 
 
 
 14 
 
 
 
 15 
 
 
 
 20 
 
 
 
 22 
 
 
 
 23 
 
 
 
 23, 
 
 24, 
 
 31,32 
 
 27 
 
 
 
 1411 
 
 Number. 
 
 9397* 
 
 3780* 
 
 3542* 
 
 9348** 
 
 1488* 
 
 710** 
 
 4682 
 f 2242, •2906,* 
 t 5508,* 6588* 
 
 3780* 
 
 7051 
 
 1327* 
 
 7102* 
 
 2466,* 8904* 
 
 7051 
 
 2584,* 3021 
 
 4281* 
 
 10287* 
 
 3305* 
 
 4286 
 
 10622* 
 
 9057 
 
 6502,* 9857 
 
 10819 
 
 8365 
 f 414,* 9594,** 
 \ 10545* 
 
 3880,* 10416* 
 
 983* 
 
 489* 
 
 9378* 
 
 10011* 
 5897* 
 598* 
 
 153,* 8337* 
 1069* 
 (3081,** 8339, 
 i 10416 
 8211* 
 5354* 
 4281* 
 f 3708,** 4302,* 
 ( 9042** 
 2702*» 
 7051 
 
 3704, 3325* 
 1158,8918* 
 583 
 
 415,** 3580** 
 9489,* 9780 
 3081** 
 2930,* 9050* 
 5943* 
 
 353,* 10033* 
 2135 
 1803* 
 
 155,* 7668* 
 / 1813, 2025, 
 (9229 
 3881 
 f 477.* 4287,* 
 1 7523,* 10249** 
 
1412 
 
 JEREMIAH. 
 
 Chap. Verses. 
 
 
 Number. i 
 
 Chap. 
 
 xxxi. 27, 28 
 
 46 
 
 VY YV 
 
 27, 31, 33 
 
 3654** 
 
 ZJkjLV. 
 
 31—33 
 
 r 666,* 1038,* 
 I 6804** 
 
 XXX vi. 
 
 31, 32 
 
 9396* 
 
 
 33 
 
 7463* 
 
 XXX vii. 
 
 33, 34 
 
 10336** 
 
 xxxviii. 
 
 34 
 
 9849 
 
 
 35 
 
 r 709, 4697,* 
 1 9755** 
 
 
 zxxix. 
 
 35, 36 
 
 37 
 
 
 36 
 
 1416* 
 
 xlii. 
 
 37—39 
 
 9603* 
 
 
 38 
 
 402« 
 
 
 xxxii. 2 
 
 3448* 
 
 xliii. 
 
 9, 36, 37 
 
 755** 
 
 xliv. 
 
 17 
 
 4933,* 7673* 
 
 
 17,21 
 
 r 878,* 7205, 
 ' 7673 
 
 
 18 
 
 2575,* 4402, 
 ' 6960,8715* 
 
 
 
 19 
 
 627,** 3934, 
 ' 7690,* 10331* 
 
 
 
 21 
 
 4933,* 7673 
 
 
 22 
 
 2184 
 
 
 24, 36 
 
 2799,** 7102* 
 
 
 27 
 
 10283* 
 
 
 29 
 
 4581** 
 
 
 35 
 
 3881 
 
 xlv. 
 
 37 to the end 5376* 
 
 xlvi. 
 
 38—40 
 
 2831* 
 
 
 39 
 
 627,* 10422* 
 
 
 39, 40 
 
 666** 
 
 
 40 
 
 6804* 
 
 
 41 
 
 2930,* 9050* 
 
 
 43 
 
 7523* 
 
 
 xxxiii. 5 
 
 '592,5798, 
 ' 6997,* 10579* 
 
 
 
 6 
 
 6502,* 9031 
 
 
 7 
 
 3654* 
 
 
 10 
 
 2712,** 7523* 
 
 
 11 
 
 r 4137,* 4434,* 
 ' 8339,9182* 
 
 
 
 13 
 
 2418,* 4592,* 
 '10217* 
 
 
 15 
 
 « 
 
 r 612, 2235, 
 9857 
 '1813,2025, 
 
 
 15, 16 
 
 - 3654,** 9486, 
 9715 
 
 
 
 
 16, 20, 26 
 
 7051 
 
 
 20 
 
 666, 935, 709 
 
 
 20, 25 
 
 23 
 
 xlvii. 
 
 22 
 
 1025,* 10249* 
 
 25 
 
 37 
 
 
 xixiv. 6 
 
 10569* 
 
 
 9, 14 
 
 1703* 
 
 
 U 
 
 737,* 2567* 
 
 
 17 
 
 7102* 
 
 
 18—20 
 
 f 1862,9391,** 
 10407 
 
 
 20 
 
 
 778.* 988 
 
 
 Verses. 
 
 15 
 
 15 
 
 23, 24 
 
 31 
 
 5, 7, 11 
 
 2 
 
 6 
 
 22 
 
 1 
 
 18 
 
 14 to the end 
 
 15—17 
 
 17, 22 
 
 9, 10 
 
 1, 15 
 
 3,5 
 
 12, 14 
 
 12, 14, 26, 28 
 
 12, 14, 28 
 
 13 
 
 17—19 
 
 19 
 
 22 
 
 23 
 
 26 
 
 5 
 
 1 to the end 
 
 2 
 
 3,4 
 
 5,6,9 
 
 6, 10 
 
 Number. 
 r 3934, 3869, 
 \ 10331* 
 
 9397 
 
 4763* 
 
 3881 
 
 3448* 
 
 7102* 
 
 4728* 
 
 6669* 
 
 3448* 
 
 6442* 
 
 1165 
 
 2588** 
 
 7102* 
 
 7519** 
 
 1196 
 
 9475,* 10177* 
 f 430,** 3183,* 
 \ 5608* 
 
 3727, 5899* 
 
 3881 
 
 5897* 
 
 7102* 
 
 4581 
 
 9993** 
 
 806* 
 
 9503* 
 
 2842* 
 
 10283* 
 
 1165 
 
 3448* 
 
 1788 
 
 583* 
 
 9341* 
 
 6—8,10,20,24 3708* 
 
 7,8 
 8 
 
 8,9 
 9, 10 
 
 11 
 
 11, 19,24 
 
 14 
 
 16 
 
 20, 21 
 
 20, 22—24 
 22, 23 
 2S 
 
 27,28 
 
 28 
 
 1 to the end 
 
 1—3 
 2 
 
 2, 
 2, 
 3 
 
 4 
 
 5 
 
 790,* 6693* 
 
 1166,** 1195** 
 
 1164,** 5321* 
 
 2799** 
 r 4117, 4748,* 
 \ 6502,* 9031 
 
 3024,* 6729* 
 
 2799,* 2973 
 
 10490* 
 r 8002,* 9391,** 
 1 10407* 
 
 195* 
 
 9011** 
 
 7643* 
 
 6015* 
 
 4281* 
 
 10622* 
 r 1197, 8093, 
 \9340 
 
 6015** 
 
 3708,* 6297* 
 
 705,* 5321* 
 
 2240* 
 
 7729** 
 r 1197, 1201,** 
 \ 9340** 
 
 9960* 
 
 
 JEREMIAH. 
 
 141 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses, 
 
 Number. 
 
 xlviu. 1,9,28,30—1 
 
 1. 3, 9, 41 
 
 3708 
 
 32, 36, 
 
 46, J- 2468** 
 
 4,5 
 
 3654* 
 
 47 
 
 
 4.6 
 
 3875* 
 
 2,11,38 
 
 2468 
 
 6 
 
 6435* 
 
 3 
 
 375, 2240* 
 
 7 
 
 r 1813. 2025, 
 [ 6075* 
 
 3—5, 21- 
 
 24 2608 
 
 7 
 
 10227* 
 
 9, 11 
 
 1368* 
 
 8 
 
 2418,** 4715* 
 
 12 
 
 289 
 
 9 
 
 2712* 
 
 14, 15, 29 
 
 2686,* 2973* 
 
 14, 15 
 
 583 
 
 16 
 
 9295* 
 
 17 
 
 4876** 
 
 17, 18 
 
 1186* 
 
 21 
 
 9857 
 
 17,44 
 
 6367* 
 
 21—26 
 
 2468* 
 
 ,p f 4117, 5201,* 
 *^ 1 5354* 
 
 25 
 
 2832,* 4933* 
 
 28 
 
 8581* 
 
 20 
 
 468 
 
 30—32 
 
 5480* 
 
 ^Q r 3305,* 9229, 
 ^^ 19680 
 
 32, 33 
 
 6377* 
 
 33 
 
 4137* 
 
 30 
 
 7668* 
 
 33, 34 
 
 1825* 
 
 34 
 
 9024** 
 
 34 
 
 1589,* 9391 
 
 35 
 
 7296* 
 
 »7 
 
 ("3021,4779,* 
 i9806* 
 
 35—37 
 
 5044** 
 
 35—38 
 
 2799* 
 
 38 
 
 10184** 
 
 35, 37, 38 
 
 8185** 
 
 41 
 
 583 
 
 35. 40 
 
 2200* 
 
 43, 44 
 
 9348** 
 
 36 
 
 583, 8908* 
 
 44 
 
 2906* 
 
 36, 37 
 
 10227** 
 
 45 
 
 2686,* 9494* 
 
 37, 38 
 
 10406** 
 
 45, 46 
 
 2897, 9942 
 
 38, 39 
 
 8869** 
 
 46,47 
 
 9164* 
 
 41, 42 
 
 3024,* 6729 
 
 xlix. 1 
 
 6405** 
 
 42 
 
 2686* 
 
 3,4 
 
 1453* 
 
 43 
 
 8313* 
 
 4 
 
 4715* 
 
 IL 2, 3 
 
 2686,* 3448* 
 
 5 
 
 390,* 2973 
 
 5 
 
 9229, 9680 
 
 7.8,10,11 
 
 ,17 3322* 
 
 7 
 
 1072,5120** 
 
 8 
 
 f 1172,* 6588,* 
 1 10420* 
 
 8 
 
 4748* 
 
 9, 11 
 
 1368 
 
 8—10 
 
 5135** 
 
 12 
 
 6419* 
 
 8, 30 
 
 8279* 
 
 ,„ f 1857, 3384,* 
 ^^ 1 10227** 
 
 11 
 
 4844 
 
 13 
 
 2842* 
 
 14 
 
 2842* 
 
 13—18 
 
 5376 
 
 15 
 
 7673, 9596* 
 
 15, 16 
 
 10582 
 
 16 
 
 8813,* 9926** 
 
 16, 17, 22 
 
 3901* 
 
 
 '215,* 8869,* 
 
 17, 19 
 
 1585* 
 
 17 
 
 9140,* 9424,* 
 
 18,33 
 
 9807 
 
 
 9818, 10406** 
 
 19 
 
 6367* 
 
 19,20 
 
 2547* 
 
 21 
 
 8099* 
 
 19—21 
 
 8281* 
 
 22 
 
 583 
 
 19—21, 24 
 
 8226** 
 
 25,26 
 
 1664* 
 
 21.22 
 
 2348** 
 
 26 
 
 2336, 7668* 
 
 22 
 
 5236 
 
 27 
 
 6419* 
 
 23 
 
 1565 
 
 
 ' 1565, 3268,* 
 
 25 
 
 1327, 1691* 
 
 28, 29 
 
 ' 3762,**9595,»* 
 
 . 25, 26 
 
 1298,** 8581 
 
 ^ 
 
 10545* 
 
 25,53 
 
 1326* 
 
 28, 30 
 
 382** 
 
 26 
 
 9494,* 9643* 
 
 28, 29, 32 
 
 3048** 
 
 27 
 
 1154* 
 
 29 
 
 414* 
 
 30 
 
 583,* 9496* 
 
 31 
 
 139, 9496* 
 
 33 
 
 - 
 
 \ 3024,* 6729, 
 
 34—39 
 
 1228* 
 
 9295* 
 
 35 
 
 2686* 
 
 ^A 
 
 [42,* 3079,* 
 
 1. 1, 3 
 
 1326* 
 
 ^4 1 4744* 
 
 3 
 
 7523* 
 
 38 
 
 6367* 
 
1414 
 
 LAMENTATIONS. 
 
 p. Verses. 
 
 Number. 
 
 Cb*p. Versei. 
 
 Number 
 
 li. 40 
 
 10042* 
 
 U. 48 
 
 3708* 
 
 42,43 
 
 9755** 
 
 51 
 
 10287** 
 
 43 
 
 9807** 
 
 62 
 
 7523* 
 
 46 
 
 623** 
 
 63 
 
 9341* 
 
 LAMENTATIONS. 
 
 i. 1 
 
 6394* 
 
 m. 4 
 
 9163* 
 
 2 
 
 6000* 
 
 8,9 
 
 8941* 
 
 4,5 
 
 2851** 
 
 12 
 
 358 
 
 4, 15, 18 
 
 3081* 
 
 56 
 
 3869* 
 
 6 
 
 J 2362,* 5201,* 
 ' 6078,* 6413** 
 
 58 
 
 9024* 
 
 iv. 3 
 
 426* 
 
 8 
 
 5433* 
 
 3.4 
 
 3183,* 6745** 
 
 8,9 
 
 9917,* 9960** 
 
 5 
 
 9468,* 10037** 
 
 8, 13 
 
 248 
 
 6 
 
 3024* 
 
 10 
 
 9479* 
 
 m 
 
 r 3300,* 8459,* 
 
 10, 11 
 
 680* 
 
 ' \ 9407,** 9873* 
 
 11 
 
 5147* 
 
 7,8 
 
 3812** 
 
 11, 16, 19 
 
 2930** 
 
 8, 14 
 
 2336 
 
 14 
 
 3542* 
 
 9 
 
 1460 
 
 18 
 
 7668* 
 
 14 14 u 
 
 [374,582,* 
 
 19 
 
 r 680, 6413,** 
 ' 6524 
 
 *'*'** 14735,9127* 
 
 14 
 
 2383** 
 
 li. 1 
 
 2162,6997, 
 ' 9166,* 9815** 
 
 14,15 
 
 2851,* 10130* 
 
 19 
 
 3901* 
 
 1,2,9 
 
 5044** 
 
 19,20 
 
 9954* 
 
 1, 4, 8, 10, 
 3 
 
 15 2362* 
 2832* 
 
 20 
 
 [8286,* 9818,* 
 9954 
 
 3,17 
 
 10182* 
 
 
 1073,* 1234, 
 
 4 
 
 414,2686* 
 
 21 
 
 2864,* 5020,** 
 
 6 
 
 921* 
 
 
 9960 
 
 6,9 
 
 2015** 
 
 21,22 
 
 3024* 
 
 7 
 
 r 9479,* 9714,** 
 ' 10123** 
 
 22 
 
 6729,* 10622* 
 
 V. 1,2 
 
 10287* 
 
 8,9 
 
 402,* 6419* 
 
 2,3 
 
 4844 
 
 8, 9, 16 
 
 2851** 
 
 4 
 
 3069* 
 
 9 
 
 9496* 
 
 ft 
 
 643** 
 
 9, 10 
 
 6524 
 
 6,8,9 
 
 2799* 
 
 10 
 
 r 2327,* 4779,* 
 ' 7418* 
 
 9 
 
 2165,* 9050** 
 
 10—12 
 
 5044* 
 
 11 
 
 3024,* 3183* 
 
 11 
 
 3081* 
 
 11, 12 
 
 6377,* 10031** 
 
 11—14 
 
 4335* 
 
 11, 19 
 
 2336 
 
 11, 12, 14 
 
 6524 
 
 12 
 
 1071** 
 
 12, 13 
 
 9995* 
 
 13 
 
 2362* 
 
 14 
 
 2851* 
 
 14 
 
 9248 
 
 15 
 
 8339, 10416 
 
 17 
 
 2832* 
 
 15,16 
 
 9930* 
 
 19 
 
 1460,* 5608* 
 
 21 
 
 23, 488* 
 
 EZEKIEL. 
 
 1415 
 
 EZEKIEL. 
 
 Chap. Verses, 
 
 i. 1 to the end 
 2 
 
 4, 6, 23, 24 
 
 5, 13—15, 19 
 
 10 
 
 13, 14 
 
 13, 26, 27 
 
 13, 21, 27, 28 
 
 15—21 
 
 16 
 
 24 
 
 26 
 
 { 
 { 
 
 26—28 
 
 { 
 { 
 
 28 
 ii. 1, 3, 6, 8 
 Ui. 1,3,4,10,17,25 
 
 3 
 
 4—7 
 
 7,8 
 
 10 
 
 12, 13 
 
 13 
 
 15, 16 
 
 18 
 iv. 1 
 
 1,16 
 
 3 
 
 6 
 
 6,7 
 
 9 
 
 9,12 
 
 9, 12, 13 
 10 
 
 10, 12, 13 
 10, 11, 16, 17 
 14 
 
 16 
 
 { 
 
 16,17 
 
 V. 1 
 1—4 
 1, 2, 12 
 1, 2, 12, 17 
 5, 6, 8, 12, 15 
 6,7 
 
 6—8, 10, 15 
 9,10 
 11 
 12 
 
 .3 { 
 
 13, 15 
 
 Number. 
 9509* 
 9457 
 8764** 
 908,* 2921* 
 425,* 2162,* 
 9391,** 9406 
 2180,* 3901,* 
 6367* 
 8813** 
 934* 
 6832** 
 8215** 
 9879* 
 1992 
 49,5313, 
 9407,** 9873* 
 1042,** 3021,* 
 5922,* 7091 
 7091, 8427* 
 9807 
 9807 
 5620* 
 1286* 
 9936* 
 3869 
 9926** 
 8764* 
 728* 
 5890* 
 1296* 
 9807 
 426* 
 
 730,* 9437* 
 6367* 
 7602* 
 3941** 
 3332* 
 
 2959,* 10222* 
 4759* 
 3104** 
 4171,5828* 
 4876* 
 
 2165,* 9323,* 
 9412* 
 9807** 
 3301** 
 2788* 
 2799* 
 9807 
 8972 
 9857** 
 3703* 
 290 
 
 7102,** 7505* 
 588,8875, 
 10441* 
 3614** 
 
 { 
 { 
 
 { 
 { 
 
 Chap. Verses. 
 
 V. 13, 17 
 
 16 
 
 17 
 
 vi. 3 
 4—6 
 4, 7, 13 
 5 
 
 8,9 
 9 
 12—17 
 
 13 
 
 vii. 5—7 
 12, 13 
 
 15 
 
 18 
 
 18, 19 
 22 
 
 22,23 
 23 
 
 26, 27 
 27 
 yui. 1 
 
 3, 6, 14, 15 
 
 { 
 
 5, 6, 8, 12, 15 
 
 7,8 
 
 7—10 
 
 10 
 
 10, 11 
 11 
 
 11, 12 
 12 
 
 16 
 ix. 1 
 
 2—4 
 
 3 
 
 3—6 
 
 4 
 
 4,6 
 
 5,6 
 
 7 
 
 { 
 
 X. 1 
 
 1—7 
 
 1 to the end 
 
 2 
 
 2—7 
 
 3—5 
 
 4,5 
 
 { 
 
 Number. 
 5798 
 
 1460,* 2165,* 
 4876* 
 
 5536,**7102,** 
 9335* 
 1292 
 9714* 
 4503* 
 3812* 
 
 5897,* 5899* 
 8904* 
 10033** 
 2722, 2831,* 
 4552,* 6435* 
 8211 
 5886* 
 
 2799,* 7102,** 
 7505* 
 9166* 
 9960** 
 5585,* 10579* 
 623* 
 
 374, 6353* 
 6524 
 
 878,* 5044* 
 2921* 
 934* 
 2851** 
 5922,* 7091, 
 8427* 
 9807 
 9025* 
 5145* 
 994* 
 9424** 
 9475,* 10177* 
 6524* 
 
 5694,** 7353* 
 10584* 
 2242,* 6588* 
 737,** 8940,* 
 9457 
 7601* 
 
 7091,8427* 
 308 
 396* 
 9936* 
 5608* 
 4503* 
 
 5313, 9407,** 
 9873* 
 308* 
 9509* 
 9457 
 7601* 
 9741** 
 1992** 
 
t! 
 
 41 D 
 
 
 EZEKIEL. 
 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 X 
 
 . 4, 18, 19 
 
 8427* 
 
 xvi. 3, 4 
 
 1857,* 6239* 
 
 
 5 
 
 9926** 
 
 3 
 
 r 45, 1203,* 
 ' 2913,* 6306* 
 
 
 5,21 
 
 8764* 
 
 
 9 
 
 9872* 
 
 6,9 
 
 4735,9127* 
 
 
 9—14 
 
 8215** 
 
 6,22 
 
 374 
 
 
 13, 14 
 
 3901* 
 
 7 
 
 93,3301,*6432* 
 
 
 14 
 
 6367* 
 
 7,22 
 
 213* 
 
 
 15 
 
 908,* 2921* 
 
 7, 8, 22 
 
 5433* 
 
 
 18, 19 
 
 5922* 
 
 7, 22, 36 
 
 9960* 
 
 
 19,20 
 
 7091 
 
 8 
 
 6804* 
 
 xi. 
 
 2,3,7 
 
 10105* 
 
 8,9, 11 
 
 666* 
 
 
 3,7 
 
 8408** 
 
 8—13, 16- 
 
 -18 3164* 
 
 
 6,7 
 
 4503* 
 
 9 
 
 3147,** 9954* 
 
 
 8,9 
 
 10287* 
 
 9, 10, 13, ] 
 
 18 9780* 
 
 
 12, 20 
 
 8972 
 
 10 
 
 297* 
 
 
 13, 17,21 
 
 2921* 
 
 10. 13 
 
 f5319,**5954,** 
 1 9688** 
 
 
 16 
 
 9229, 9479* 
 
 
 19 
 
 3813* 
 
 10—14 
 
 10540** 
 
 
 21 
 
 10011* 
 
 10, 11, 16, 
 
 18 2576* 
 
 
 22 23 
 
 r 1250,* 5922,* 
 18427* 
 
 11 
 
 5320* 
 
 
 M^l £t%J 
 
 11, 12 
 
 3103,** 3105* 
 
 xii. 
 
 2 
 
 / 212,* 897,** 
 1 3863,* 3869* 
 
 12 
 13 
 
 9166,* 9930** 
 r 1551,* 2177,* 
 
 9995** 
 
 
 2,3,9,18.22,27 9807 
 
 
 10, 19, 28 
 
 2921* 
 
 13, 19 
 
 5620* 
 
 
 12 
 14 
 
 5044** 
 8294* 
 
 ^^28^29 ^'^^ } ^^^^^* 2'*^^** 
 
 
 16 
 
 7102* 
 
 17 
 
 1551* 
 
 
 19 
 
 / 623,** 6297,** 
 L 6353, 9323* 
 
 18 
 
 9475.* 10177* 
 
 
 20,45 
 
 , 4434* 
 
 
 19,20 
 
 2928,** 5376 
 
 24, 25, 31 
 
 8153* 
 
 • •• 
 
 XUl. 
 
 24 
 
 3 
 
 9248* 
 9818 
 
 26 
 
 / 1165, 8409,* 
 ' 10283** 
 
 
 5 
 
 1664, 4926* 
 
 26,28 
 
 2588 
 
 
 6—9 
 
 8908,* 9248** 
 
 26, 28, 29 
 
 1186** 
 
 
 8,13,16,18, 
 
 20 2921* 
 
 26, 27, 57 
 
 3024* 
 
 
 9, 11 
 
 7553** 
 
 27.57 
 
 r 1197, 6729, 
 1 9340* 
 
 
 11,13 
 
 2445 
 
 
 11, 13, 14 
 
 739** 
 
 32 
 
 10287** 
 
 
 17 
 
 3024* 
 
 39,40 
 
 2799* 
 
 
 18 
 
 9166,* 10011 
 
 40 
 
 7456* 
 
 
 18, 19 
 
 304 
 
 42 
 
 8875 
 
 
 18—21 
 
 1178* 
 
 43 
 
 10011 
 
 
 8,13,16,18, 
 
 20 2921 
 
 45 
 
 289** 
 
 
 18—21 
 
 3309* 
 
 46, 48, 50 
 
 2220** 
 
 
 19 
 
 r 6767,* 7021,* 
 ' 8902* 
 
 47 
 
 622* 
 
 
 J. «7 
 
 M 
 
 3024* 
 
 
 19,22 
 
 5890,* 6119* 
 
 60 
 
 7051 
 
 
 Chapter 
 
 J 2534* 
 
 xvii. 1—8 
 
 8764** 
 
 
 throughou 
 
 2, 3, 5 8 
 
 5113** 
 
 xiv. 
 
 4,6,11,18,20,21 2921* | 
 
 2—9, 15 
 
 3901** 
 
 
 9,13 
 
 7673 
 
 3 
 
 9688* 
 
 
 13 
 
 2165,* 4876* 
 
 3, 4 
 
 10199** 
 
 
 13, 19, 21 
 
 7523* 
 
 5 
 
 368* 
 
 
 15 
 
 5536,** 9335* 
 
 5,6 
 
 2702* 
 
 
 21 
 
 7102,* 7505* 
 
 9 
 
 885** 
 
 XV. 
 
 3 
 
 9777* 
 
 10 
 
 5215,* 7679* 
 
 xvi. 
 
 1 and follow 
 
 • 
 
 ■ 8904** 
 
 15 
 
 6125* 
 
 
 ing verses 
 
 17 
 
 3448* 
 
 
 2 
 
 7847* 
 
 23 
 
 • 
 
 / 776,** 5149,* 
 L 9489* 
 
 
 2,3,26,28,29 1368* 1 
 
 
 3 
 
 1167,* 3703 1 
 
 24 
 
 368,** 6563* 
 
 
 EZEKIEL. 
 
 1417 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 xviii. 5, 9 
 
 9857 
 
 xxii. 15, 16 
 
 7051 
 
 5—9, 21 
 
 9263 
 
 18 
 
 8298* 
 
 7 
 
 5433* 
 
 22 
 
 9164* 
 
 8,17 
 
 9210* 
 
 27 
 
 6441,* 8711 
 
 9 
 
 8972 
 
 30 
 
 4926* 
 
 10—13 
 
 6353* 
 
 31 
 
 10011 
 
 19, 20 
 20 
 
 9937* 
 r 1093, 5764, 
 1 9965* 
 
 xxiii. 1 and follovr- 
 ing verses 
 
 |8904* 
 
 1—7 
 
 9466** 
 
 24 
 
 6563 
 
 2, 3, 5, 6, 17 
 
 1186** 
 
 31 
 
 xix. 1, 10 
 
 9818* 
 1069* 
 
 2,3,4,7,8,11 
 12, 14, 16 
 
 1 2466,** 10648 
 
 2—11 
 
 6367* 
 
 2, 3, 8, 21 
 
 6432** 
 
 4,7—9 
 
 9348** 
 
 3, 5—21 
 
 2588 
 
 10 
 
 289,* 2702 
 
 5 
 
 1165 
 
 10, 11 
 
 5113* 
 
 5, 6, 12 
 
 6534** 
 
 11 
 
 2831* 
 
 5,8, 14—17 
 
 1368** 
 
 12 
 
 7679* 
 
 1 1 to the end 
 
 I 4815* 
 
 12, 14 
 
 5215* 
 
 14, 15 
 
 9828** 
 
 zx. 5, 6, 23 
 
 878 
 
 25 
 
 f 3869,* 8875, 
 1 9434* 
 
 6 
 
 5620* 
 
 6, 15 
 
 2184** 
 
 28,29 
 
 9960* 
 
 11, 13, 25 
 
 8972 
 
 29 
 
 213 
 
 12 
 
 8495* 
 
 31, 32, 34 
 
 5120* 
 
 14, 44 
 
 6674 
 
 42 
 
 3105* 
 
 16 
 
 2019 
 
 47 
 
 7456** 
 
 16,47 
 
 9011* 
 
 49 
 
 9937, 9965* 
 
 24 
 
 7205 
 
 xxiv. 3 — 6 
 
 8408** 
 
 28 
 
 2831* 
 
 3—7 
 
 10105** 
 
 32 
 
 1260,9818 
 
 3—5, 6, 10 
 
 3812** 
 
 33, 34 
 
 7673 
 
 9,11 
 
 4744* 
 
 35, 36 
 
 2708* 
 
 13 
 
 10296* 
 
 40 
 
 r 349,* 795,** 
 ' 9223,* 9489* 
 
 18 
 
 7844* 
 
 21 
 
 9229, 9479* 
 
 40,41 
 
 925* 
 
 XXV. 2—11 
 
 2468** 
 
 41 
 
 7051 
 
 4,10 
 
 3762 
 
 41,42 
 
 566* 
 
 7, 13, 16 
 
 7673 
 
 46,47 
 
 r 1458,* 9011, 
 
 ' 9642** 
 
 8 
 
 4240 
 
 8 11 
 
 2468** 
 
 47 
 
 6832* 
 
 13 
 
 7523* 
 
 48 
 
 10283* 
 
 15,16 
 
 1197,9340* 
 
 xxi. 2 
 
 9642** 
 
 xxvi. 3, 4 
 
 1306* 
 
 3—5 
 
 8294* 
 
 4, 8, 9, 12 
 
 6419* 
 
 3_5, 8—10 
 28,29 
 
 ' 12799* 
 
 6 
 6, 8 
 
 9825** 
 490 
 
 4, 5 
 
 574, 10283* 
 
 7,12 
 
 10277** 
 
 7 
 
 9818* 
 
 9-11 
 
 2799* 
 
 9—15 
 
 309* 
 
 10, 11 
 
 5321,* 7729** 
 
 20—32 
 
 8813* 
 
 11 
 
 r2336,*3727,** 
 1 10643* 
 
 24 
 
 6563* 
 
 26 
 
 4111 
 
 12 
 
 643** 
 
 29 
 
 9248 
 
 U 
 
 4137 
 
 xxii. 2—4, 6, 9 
 
 374,4735,9127* 
 
 16 
 
 2576,* 9688** 
 
 4 
 
 f 376, 488,* 
 ' 2906,* 3400* 
 
 16, 17 
 
 9755** 
 
 18—22 
 
 5376 
 
 6.7 
 
 3703,* 4844, 
 ' 8899,* 9200* 
 
 19 
 
 756,* 8278* 
 
 19, 20 
 
 790* 
 
 6,9 
 
 4745* 
 
 20 
 
 r 290, 4728,* 
 ' 7090,* 10248* 
 
 7 
 
 3703* 
 
 9,10 
 
 9960** 
 
 xxvii. 1 to the end 
 
 4453,* 10277* 
 
 11 
 
 4599* 
 
 3,12,13,15— 
 
 23 2967** 
 
 12 
 
 9210* 
 
 4—9 
 
 6385* 
 
1418 
 
 Chap. Verses, 
 
 xxvii. 6 
 
 EZEKIEL. 
 
 
 7, 16, 24 
 
 7,24 
 
 8 
 
 10 
 
 10, 11 
 
 11 
 
 12 
 
 12—14 
 
 12, 19 
 
 13 
 
 13,14 
 15, 20, 21 
 16 
 
 17 
 
 18 
 
 19 
 
 20,21 
 21 
 
 22 
 
 22,23 
 23,24 
 26 
 
 30 
 
 30,31 
 32—34, 36 
 xxviii. 1 to the end 
 2, 4, 5—7 
 3,4 
 4 
 6 
 
 7,8 
 10 
 12—14 
 
 12, 13, 15 
 
 13 
 18 
 22 
 23 
 24 
 
 24, 26 
 
 25, 26 
 xxix. 1 to the end 
 
 2—4 
 3 
 
 3 9 
 3—5, 9, 10 
 
 6,7 
 
 { 
 
 Number. 
 
 1158 
 
 1156,** 1462,* 
 
 2576,** 3703, 
 
 5319,* 5954,** 
 
 9467** 
 
 9688** 
 
 9466** 
 
 1201* 
 
 1231 
 
 3448** 
 
 6419* 
 
 1156 
 
 8018* 
 
 426* 
 r 425,* 4287,* 
 \ 9050** 
 
 1154** 
 
 1172** 
 
 1232,** 9868** 
 f 3941,** 4 748,* 
 \ 5620** 
 
 9470* 
 r 3923,** 10256* 
 1 10258** 
 
 1172* 
 r 2830,** 3268,* 
 110042** 
 
 117,* 9881,* 
 
 10199**10254* 
 
 1171** 
 
 1186,* 9854* 
 
 7679* 
 r 2327,* 7418,* 
 \ 7520* 
 
 4779** 
 
 2967 
 
 10277* 
 
 2967 
 
 1551* 
 
 113 
 
 1156* 
 
 4503,** 4728* 
 
 10287* 
 
 9863** 
 r 114, 9407,** 
 L9476* 
 
 1588, 8337* 
 
 7520* 
 
 7553** 
 
 7102** 
 
 273,9144** 
 
 1201* 
 
 1069* 
 
 1165 
 
 6015* 
 
 42,* 7293* 
 
 130 
 
 6693** 
 r778,*908,988, 
 \ 9335* 
 
 1085,** 4937,* 
 
 9836* 
 
 Chap. 
 xxix. 
 
 Verse*. 
 -9 
 
 { 
 
 6 
 
 7 
 
 10 
 
 10—12 
 
 11—13 
 
 13, 14 
 
 13—15 
 
 18 
 
 21 
 XXX. 1 to the end 
 
 3 
 
 4—6 
 
 9 
 
 12 
 
 13, 14 
 
 15—18 
 
 16 
 
 22 
 
 22, 24, 25 
 
 32 
 xxxi. 1 — 8 
 
 3, 4 
 
 3 to the end 
 
 3, 10, 12, 14 
 4 
 
 4, 7—9 
 5,7 
 
 6, 13 
 8 
 
 10, 14 
 11 
 
 11, 12 
 13 
 
 14, 16 
 15 
 
 16—18 
 17, 18 
 18 
 
 xxxii. 2 
 
 2, 3, 7, 8 
 2, 13 
 & 
 
 7,8 
 
 12—14 
 
 16, 18 
 
 18, 23 
 
 19—21 
 
 21 
 
 21—23,25,27 2916* 
 
 23—27,28—32 290 
 
 Number. 
 2588** 
 3021 
 1164* 
 730* 
 9437* 
 1462, 2588 
 1196 
 9166* 
 
 2832,** 10182* 
 1165 
 488 
 
 1164,** 1166* 
 1164* 
 806* 
 1196 
 8398* 
 2584* 
 9163** 
 4933* 
 9328 
 2588** 
 119,* 2702 
 1186* 
 2831** 
 8278* 
 108 
 
 9489** 
 r 46, 776,** 
 
 < 908,* 1030, 
 [3384,* 9335* 
 
 5149* 
 
 4014** 
 
 9489* 
 
 8315* 
 
 10287* 
 
 908, 988 
 
 4728,* 7090* 
 
 756,* 6693 
 
 130* 
 
 4503** 
 
 2049** 
 r 42, 6367,* 
 \ 7293* 
 
 6015** 
 
 2162* 
 
 9489* 
 r 31,* 1808,* 
 
 < 2441,* 2495, 
 L 7688,* 9408* 
 
 7729** 
 
 3024* 
 
 4728* 
 
 4503* 
 
 4402* 
 
 EZEKIEL. 
 
 26 
 
 30,32 
 31, 32 
 
 xxxiii. 14,16,19 
 
 15 
 
 1151* 
 
 1201* 
 
 3448* 
 r 612,223,2235,* 
 \ 9263* 
 
 9263 
 
 Chap. Verses. 
 
 xxxUi. 27 
 
 31 
 xxxiv. 4 
 
 6,26 
 
 11, 14, 18 
 
 12, 13 
 14 
 17 
 17, 18,21 . 
 
 21 
 
 23,25 
 24,25 
 25 
 
 25—27 
 25,28 
 25—27, 31 
 28 
 
 28,29 
 31 
 XXXV. 2—4, 8—10, 
 12, 15 
 2—15 
 3 
 14 
 xxxvi. 3, 4, 7 
 4—12 
 5 
 
 9—11 
 10—12 
 11, 12 
 12 
 
 21—23 
 25,26 
 26 
 
 37,38 
 38 
 
 XXXTli. 1 
 
 1 and follow- 
 ing verses 
 1,4—6 
 3, 9, 10 
 5, 9, 10 
 6,8 
 7,8 
 9 
 12—14 
 
 13, 14 
 14 
 
 15—28 
 16, 17, 19, 22 
 19—28 
 21, 22 
 24 
 
 24,25 
 24, 26, 27 
 25,26 
 25—27 
 25,28 
 
 26,27 
 
 Number. 
 7102** 
 8711 
 8364* 
 6435* 
 6078* 
 7051 
 
 415,* 5201 
 4169,* 10042** 
 4769,** 4783 
 1085,* 2832,* 
 4937,* 9081,** 
 9836,* 10182* 
 1038* 
 666 
 46 
 
 2708* 
 9335* 
 93 
 908 
 1460* 
 4287* 
 
 1 3322* 
 
 4240 
 
 7673 
 
 1066* 
 
 2973 
 
 5376** 
 
 3322* 
 
 46 
 
 477** 
 
 55** 
 
 5536* 
 
 6674 
 
 4545* 
 
 3813,* 9818* 
 
 343 
 
 4287* 
 
 1292* 
 
 1 3812** 
 
 149* 
 
 8286* 
 
 9818* 
 
 4303* 
 
 4697 
 
 9642* 
 
 2916* 
 
 1154** 
 
 9818* 
 
 3881 
 
 3969,** 5354** 
 
 3305* 
 
 2547,** 7051 
 
 8972 
 
 1888,3441* 
 
 1038** 
 
 666* 
 
 9595** 
 
 10248** 
 f 6804,* 8309,* 
 (9481* 
 
 Chap. Verses 
 
 xxxviii. 2 — 8 
 4, 15 
 6 
 8 
 11 
 12 
 13 
 
 14—16 
 18—20 
 19 
 20 
 22 
 xxxix. 1, 2, 4 
 
 1, 2, 4, 5 
 2 
 
 { 
 { 
 
 9 
 
 9, 10 
 9, 12 
 
 11, 15 
 12 
 
 12, 13 
 12, 14 
 17—20 
 17—21 
 17—22 
 18 
 
 20,21 
 23,24 
 23, 27, 28 
 25 
 
 29 
 xl. 2 
 
 2—7 
 
 2,6,19,20—46 
 
 3, 5, 7, 9, 11, 
 13,14,22,25, 
 30,36,42,47 J 
 
 5 
 
 6,22,26,31,34 
 
 6—49 
 
 7,11,48 
 
 9,10,14,16,24 
 
 9,31,41 
 
 10,21, 48 
 
 16,22,25,33,36 
 
 17,23,28,31,1 
 32,34,44 J 
 
 25—27 
 
 26,27 
 
 43 
 xli. 1 to the end 
 
 2 
 
 7,9,11,12 
 
 11 
 
 16.26 
 
 17,18,20,25,26 
 
 18—20 
 
 19 
 
 1419 
 
 Number. 
 1151* 
 3448* 
 1154* 
 2906* 
 9496* 
 6049,* 7051 
 3240** 
 3708* 
 3355** 
 8875 
 776, 1691 
 2446,** 2447* 
 1151* 
 3708* 
 737,** 9057 
 737,* 778,* 
 989 
 
 3305,* 7091, 
 9229,* 9680 
 2686* 
 9141** 
 9228** 
 1292,* 4715* 
 10296* 
 2928** 
 728* 
 
 3813,* 9393** 
 4735,* 9127* 
 10033** 
 9391** 
 5321* 
 5585* 
 7051 
 8875* 
 9818* 
 1458,9457 
 7601* 
 3708 
 
 648* 
 
 737* 
 
 8945* 
 
 2851* 
 
 5291* 
 
 7847* 
 
 9659* 
 
 2788* 
 
 655,* 3391* 
 
 9741* 
 
 9C03 
 
 9487 
 
 3813* 
 
 648* 
 
 9437* 
 
 5291* 
 
 3708 
 
 3391 
 
 8369* 
 
 8764,* 9509** 
 
 6367* 
 
1420 
 
 Chap. Verses. 
 
 xli. 21, 25 
 22 
 
 25—27 
 xlii. 1, 2, 4 
 
 1,4,11.17- 
 3 to the end 
 4 
 
 5—15 
 14 
 
 15—20 
 25—27 
 xliii. 1, 2 
 
 1,2,4 
 
 1—6 
 2 
 
 4—7 
 12 
 
 23-25 
 xliv. 1,2 
 1—3 
 2 
 3 
 
 7,9 
 17,18 
 17—19 
 18 
 19 
 
 19,20 
 20 
 
 22 
 
 25 
 31 
 xlv. 7, 8, 17 
 8 
 
 10 
 
 10, 11 
 10, 11,14 
 
 10, 11, 13, 
 
 11, 14 
 
 11, 13, 14, 
 
 12 
 
 16,22 
 
 19 
 
 22—24 
 
 EZEKIEL. 
 
 Number. 
 
 7847* 
 
 8940* 
 
 9603 
 
 3708 
 -20 3708 
 
 9741* 
 
 5291* 
 
 648 
 
 4545* 
 
 10253* 
 
 9603 
 
 1250* 
 r 101, 2851,* 
 \3708 
 
 9668* 
 
 7091 
 
 9741** 
 
 10129** 
 
 2830* 
 
 1250,* 9668* 
 
 2851* 
 
 7091 
 
 5044 
 
 2049 * 7225* 
 
 7601,* 9470* 
 
 9959** 
 
 9827* 
 
 4545* 
 
 5247** 
 
 3301,* 9960* 
 r 2362,* 4434,* 
 \4844* 
 
 6119* 
 
 4171 
 
 5044 
 
 3859 
 
 3104* 
 
 8540 
 
 576* 
 14 8468** 
 
 5291* 
 24 10262* 
 
 2959,* 10222* 
 
 2928** 
 
 7847* 
 
 2830* 
 
 Chap. Verses. 
 
 xlv. 24 
 
 xlvi. 1—9, 12 
 
 3,9 
 
 4,6 
 
 5,7,11,14 
 
 7,11 
 
 8—10 
 
 8, 10, 12, 16, 
 
 18 
 12 
 13 
 14 
 20 
 xlvii. 1, 8 
 
 1,8,9,12 
 2 
 
 7,8,9, 11 
 8—10 
 
 11 
 
 12 
 
 13 
 
 13, 21—23 
 13 to the end 
 15—20 
 16—18 
 18 
 19 
 
 22,23 
 26,27 
 xlviii. 1 
 2 
 
 2—8, 23—26 
 3,4 
 4 
 
 9,31,41 
 13 to the end 
 15—20 
 21 
 28 
 
 31—34 
 
 } 
 
 Number. 
 8540* 
 2851* 
 2928** 
 2830* 
 10262* 
 8540* 
 9927** 
 
 5044 
 
 Chap. Verses. 
 
 DAN] 
 
 Number. 
 
 iiL 1 to the end 
 
 1326* 
 
 iv. 7, 9 
 
 3762 
 
 7—11 
 
 9553* 
 
 9 
 
 5223* 
 
 35 
 
 46,47 
 
 1250* 
 
 7839** 
 
 2788* 
 
 8496* 
 
 1250** 
 
 109 
 
 1666 
 
 2702** 
 
 40* 
 f 91)4,** 3424,** 
 \ 9050** 
 
 2455,* 9207* 
 r 57,* 885,** 
 \ 6502,** 9031** 
 
 3969* 
 
 3859* 
 
 9338** 
 
 3708 
 
 1715* 
 
 4117,4255 
 
 1678 
 
 1463* 
 
 9487 
 
 1715 
 
 9457 
 
 3862 
 
 6285 
 
 402* 
 
 9G59* 
 
 9338** 
 
 3708 
 
 5044 
 
 1678* 
 r 2788,* 2851,* 
 \3862 
 
 402 
 
 9164* 
 
 V. 
 
 } 
 
 VI. 
 
 VII. 
 
 10—12, 18 
 
 12 
 
 13 
 
 16, 23, 25 
 
 16, 22, 29 
 
 16, 25, 32 
 
 17, 32, 34 
 25 
 30 
 34 
 
 1 to the end 
 
 2 —4 and fol 
 lowii;g verses 
 
 2—4, 23 
 
 2—4, 25, 28 
 
 2,30 
 
 3—5 
 
 11 
 
 12, 14 
 
 25 
 
 25—28 
 
 1 to the end 
 
 10, 13 
 
 1 to the end 
 
 2,7 
 
 3,4 
 
 7,8,11,19—25 2832** 
 
 8,11,20,24 10182* 
 
 5149* 
 
 776,** 3384 
 
 9229* 
 
 9228* 
 
 395* 
 
 728* 
 
 8153* 
 
 274* 
 
 3301* 
 
 290 
 
 1326 
 
 10277* 
 
 8932* 
 
 9093** 
 
 3027,* 3079* 
 
 1183 
 
 5223* 
 
 9818* 
 
 10217** 
 
 3104* 
 
 1326 
 
 2788,* 
 
 1326 
 
 6000* 
 
 3901** 
 
 10412* 
 
 DANIEL. 
 
 
 i. 2 
 
 19,20 
 u. 19, 20 
 
 22 
 
 27 
 
 31—33 
 
 31, 32, 44, 45 
 
 32,33 
 
 1183** 
 
 5223* 
 
 1422 
 
 3384* 
 
 3762 
 
 1837 
 
 1326* 
 r 1551,* 2162,** 
 13021,** 10080 
 
 ii. 32—34 9406** 
 
 32—35, 43 10030** 
 
 33, 40 426* 
 
 34, 35, 44 1298* 
 34,35,44,45 6426,* 8581* 
 37, 38 1361 
 37-46 2547 
 
 43 10354* 
 
 47 7401 
 
 9,10, 
 
 10 
 13 
 
 13, 14 
 14 
 
 14, 18, 27 
 
 1 7 to the end 
 
 18, 22, 25 
 
 19—25 
 
 23 
 
 27 
 
 viii. 1 to the end 
 
 3,4 
 
 3—21 
 
 4,5,9 
 
 5, 10—12 
 
 5—11,25 
 
 8—10 
 
 9 
 
 9,10 
 
 9—13 
 9—14 
 10 
 
 r3301,*8215** 
 18459,* 9470** 
 / 934,* 5313,* 
 1 6832* 
 
 8620* 
 
 1990,* 9807* 
 
 49,1607,6752 
 
 4691* 
 
 10455, 10248 
 
 2547 
 
 8153* 
 
 2832* 
 
 1066* 
 
 7051 
 r 411, 2832,** 
 \ 10042* 
 
 2830* • 
 
 10182,* 10455 
 
 3708* 
 
 4769** 
 
 10132* 
 
 9642** 
 
 5922, 9815* 
 r 1458, 1808,* 
 1 2495,* 4697* 
 
 3448* 
 
 7988 
 
 9408* 
 
 Chap. Verses, 
 
 viii. 10—13 
 11 
 13 
 
 13,14 
 
 13, 14, 26 
 14 
 
 14,26 
 17 
 
 20 to the end 
 ix. 11, 13 
 17 
 18 
 
 24 
 
 24 to the end 
 24,25 
 
 24,27 
 
 25 
 
 26 
 
 27 
 
 X. 2, 3 
 5 
 
 5,6 
 
 10, 16, 18 
 13,21 
 xi. 1 to the end 
 13, 25, 26 
 16,41 
 16, 41, 45 
 Chapter 
 
 throughout 
 17 
 24, 37, 38 
 
 31 
 
 36 
 40 
 
 40,41 
 4S 
 
 1421 
 
 Number. 
 
 10042 
 
 9485 
 
 2838,* 9229 
 r 7844,* 10134,* 
 1 10135* 
 
 2405* 
 
 8211* 
 
 22,* 2333* 
 
 9807 
 
 2547 
 
 6752 
 
 5585* 
 
 3869 
 
 2025,* 9680, 
 
 9715,* 9954,** 
 
 10129* 
 
 411 
 r 395,* 728,** 
 \ 6508** 
 / 1857, 4535, 
 1 10497,* 10622* 
 / 2336,* 9228,* 
 \ 9954** 
 
 622* 
 r 988, 2180, 
 L 5376,* 10042 
 
 2788,* 9954 
 
 7601,* 9881* 
 
 2162,**3021,** 
 
 6135,** 8813,* 
 
 9406,** 9872** 
 
 425 
 
 10130 
 
 1664 
 
 3708,* 9642* 
 
 3448* 
 
 9815* 
 
 5922* 
 
 } 
 
 111. 
 
 1.2 
 2 
 
 7 
 
 10—12 
 
 11 
 
 2015,* 2547 
 
 9306* 
 6000,* 6075* 
 r 2838,* 10042, 
 1 10455 
 4402,* 7268* 
 6385** 
 
 r 2468,** 2547, 
 L 3322** 
 / 117,* 1164,** 
 11166,1462* 
 / 1664, 8620,* 
 1 10505* 
 
 8018* 
 
 10248 
 r 2531, 7988, 
 < 8313,9192,** 
 1,9263,** 10331* 
 
 7051 
 
 5377* 
 
 2838,* 10042 
 
1422 
 
 HOSEA. 
 
 HOSEA. 
 
 Verses. 
 2 
 
 1—14 
 2 
 
 2, 3 
 
 2, 3, 9, 10 
 2—12 
 3 
 
 5,6 
 5,9 
 
 8, 9, 20—22 
 12 
 
 13 
 
 Chap. Verses. Number. 
 
 i. 2 8904* 
 
 - ii. 1—14 10402** 
 
 7093* 
 6432** 
 9960** 
 8904** 
 5433* 
 9144* 
 9470** 
 3580** 
 5113,* 9335* 
 
 r 3103,* 9475,** 
 1 10177,* 10540* 
 2708* 
 10609* 
 
 r40,46, 666,** 
 J 908,* 994* 
 i 1030,* 1664,* 
 
 1^2799,* 3696* 
 9182** 
 2235,* 9263 
 9857,* 10155* 
 8468** 
 
 r 4111,* 5044,* 
 
 \ 9824,* 10643* 
 7051 
 1888 
 iv. 1 3122,** 6180* 
 
 374, 10130* 
 991,* 9335* 
 
 f 627,* 3934,* 
 
 \ 6588,* 10331* 
 6377* 
 2466** 
 643,* 4876** 
 
 12 and follow- 1 ggQ^*^ 
 ing verses j 
 
 13 4552* 
 13, 14 4843** 
 ,. r 1613,* 5198,* 
 ^^ \5201* 
 17—19 5354* 
 
 V. 3,5,9, 11—13 5354* 
 
 m 
 
 14, 15 
 15 
 
 18 
 
 18, 19 
 19,20 
 20 
 2 
 
 4, 
 
 5 
 
 1 
 
 2, 
 
 3 
 
 11 
 
 11- 
 
 12 
 
 -14 
 
 vi. 
 
 e 
 
 7 
 
 8,9 
 
 13 
 
 15 
 
 1 
 
 1,2 
 
 2 
 
 2,3 
 4 
 
 6 
 
 7 
 
 3881 
 
 10609* 
 
 8999* 
 
 4592* 
 
 1186* 
 
 5585 
 
 8365 
 
 720,* 2788* 
 ("290,901,* 
 \ 4495,* 5890* 
 
 93, 2405* 
 
 3579* 
 r 922,* 2180, 
 19409,10143* 
 
 8999* 
 
 Chap. Verses. 
 
 vi. 8 
 
 8,9 
 ▼u. 1 
 1—3 
 1.11.12 
 2 
 4 
 
 4,6,7 
 5 
 8 
 
 8,9 
 11 
 
 11—13 
 16 
 viii. 4 — 6 
 4.7 
 7 
 
 8,9 
 9 
 11 
 14 
 ix. 1 
 1.2 
 
 I, 3, 6, 16, 17 
 2,3 
 2—4 
 3 
 
 3,4 
 3,6 
 5,6 
 6 
 7 
 8 
 8, 11, 13,16 
 
 10 
 
 11 
 
 II, 12 
 13—15 
 14 
 15 
 
 16, 17 
 1 
 
 1,2 
 6 
 6, 11 
 
 8 
 
 11 
 
 11,12 
 
 13 
 
 15 
 
 X. 
 
 xi. 1 
 1—3 
 
 Number. 
 4117 
 4430* 
 8365 
 8906* 
 5354* 
 1165 
 7906* 
 7356** 
 6377* 
 9993** 
 5354* 
 870,* 1186* 
 2588* 
 2799* 
 
 9391,** 10407 
 9146** 
 9995** 
 5354* 
 1949** 
 921,* 9714* 
 3881 
 
 2466,* 8904* 
 6537** 
 2588** 
 3384* 
 
 1071,** 6377** 
 
 5354* 
 
 4581** 
 
 1165 
 
 10545* 
 
 273,* 1566* 
 
 2242,* 6588* 
 
 10217* 
 
 5354* 
 (-217,* 1071,* 
 15117** 
 
 2584,* 4918** 
 
 264,* 5536* 
 
 9325** 
 
 6432* 
 
 3605* 
 
 382** 
 
 1069,* 5113 
 
 3727 
 
 1186* 
 
 5354* 
 
 273,* 921,* 
 
 6849,* 8265,* 
 
 9144,* 9714,* 
 
 10187 
 
 4281,* 9391 
 
 5895* 
 
 1179* 
 
 1453,8211 
 f 1462,* 1502,* 
 
 3305,* 4964, 
 
 6425,* 6750* 
 
 2135 
 
 JOEL. 
 
 1423 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 xi. 
 
 1,5,11 
 
 1105 
 
 xii. 
 
 12—14 
 
 1232** 
 
 
 2 
 
 8869,* 10406 
 
 
 13, 14 
 
 1462* 
 
 
 3 
 
 8365 
 
 • • • 
 
 xiu 
 
 . 1,2 
 
 3574** 
 
 
 3,8,9 
 
 5.354* 
 
 
 1,3 
 
 1861* 
 
 
 4 
 
 9854* 
 
 
 1, 12 
 
 5354* 
 
 
 5 
 
 1186* 
 
 
 
 [8932,** 8941,* 
 
 
 5, 6 
 
 2799* 
 
 
 2 
 
 9391,* 9424,* 
 
 
 6 
 
 9496** 
 
 
 
 10406,* 10407 
 
 
 8,9 
 
 588* 
 
 
 3 
 
 3579,* 8819 
 
 
 10 
 
 6367 
 
 
 5,6 . 
 
 6078* 
 
 
 10,11 
 
 9755* 
 
 
 8 
 
 908 
 
 
 11 
 
 870,** 1186** 
 
 
 i« J 
 
 r 264. 2584 * 
 
 
 12 
 
 5354* 
 
 
 ** 1 4918* 
 
 
 
 1186,* 5215,* 
 
 
 14 
 
 6119,* 6281 
 
 xii. 
 
 1 
 
 ' 5354,* 7679,* 
 
 
 1 K 
 
 '1949*5215* 
 
 
 
 9780** 
 
 
 " \ 7679* 
 
 
 1,2 
 
 2588** 
 
 xiv. 
 
 2,3 
 
 2761** 
 
 
 2 
 
 9024,* 9248* 
 
 
 2,6,8 
 
 1069* 
 
 
 2,3 
 
 3304,* 3322* 
 
 
 3 
 
 1186,* 9391** 
 
 
 3.4 
 
 367* 
 
 
 4 
 
 8286,* 8365 
 
 
 3-5 
 
 4317* 
 
 
 6 
 
 ' 886,* 3579,* 
 
 
 5, 6 
 
 6888* 
 
 
 10261* 
 
 
 8 
 
 10277** 
 
 
 6—8 
 
 ■ 3580** 
 
 
 8, 14 
 
 5354* 
 
 
 6—9 
 
 5113** 
 
 
 9 
 
 414* 
 
 
 7 
 
 6377* 
 
 
 11 
 
 4117 
 
 
 8 
 
 5354,* 8340* 
 
 JOEL. 
 
 i. 4,5 
 
 4—7 
 5—7 
 
 5, 10 
 6 
 6,7 
 
 6, 7, 12 
 9—11 
 9—15 
 10 
 
 10—12 
 11, 13 
 12 
 
 15 
 
 15—17 
 
 16 
 
 18 
 
 19,20 
 
 ii. 1,2 
 
 1—3 
 1,3 
 1—10 
 2 
 
 2.3 
 2.9 
 2, 10 
 2, 10, 31 
 
 VOL. II. 
 
 9331* 
 
 7643* 
 
 1072* 
 
 3580 
 
 6367* 
 
 9052** 
 
 5113* 
 
 7602,* 9295** 
 
 10137** 
 
 556, 9780 
 
 368** 
 
 3941** 
 
 8369* 
 
 488,* 1992 
 
 5147* 
 
 4137* 
 
 6078,* 10609** 
 
 2708* 
 r 488,* 1860, 
 \ 2405,* 7688* 
 
 9434* 
 
 1861 
 
 8906* 
 
 7711 
 
 5376 
 
 3391** 
 
 31,2441* • 
 
 2495 
 
 ii. 7, 9 
 
 
 3391,** 5135** 
 
 10 
 
 r 1066,** 1808, 
 L 3355** 
 
 10, 11 
 
 4236,* 7573* 
 
 11 
 
 r 3448,* 9926,* 
 ' 9987* 
 
 13 
 
 580,* 598,* 
 ' 10441,* 10577* 
 
 16 
 
 5608** 
 
 18 
 
 8875 
 
 22 
 
 46, 217,* 7571* 
 
 22, 23 
 
 5113* 
 
 23, 24 
 
 3580, 6537* 
 
 24 
 
 9780 
 
 24, 25 
 
 7643,* 9331* 
 
 28 
 
 574,* 2534* 
 
 28,29 
 
 r4567,**4682,** 
 19818* 
 
 30 
 
 8819 
 
 30,31 
 
 « 
 
 [1861,** 4735,* 
 9127 
 
 32 
 
 * 
 
 '5897,5899, 
 7051 
 
 iii. 3 
 
 5236 
 
 4 
 
 10011* 
 
 4,5 
 
 1201,* 9340** 
 
 4—6 
 
 1197** 
 
 5 
 
 1551* 
 
 
 £ 
 
 E E 
 
1424 
 
 AMOS. 
 
 Chap. 
 
 Terses. 
 
 Number. 
 
 Chap. 
 
 Venes. 
 
 • •• 
 
 Ul. 
 
 5,6 
 6—8 
 
 8093* 
 
 5886* 
 
 • •• 
 
 Ul. 
 
 18 
 
 
 IS 
 
 9857 
 
 
 18—20 
 
 
 13 
 
 9295* 
 
 
 19 
 
 
 14,15 
 
 2495, 4697 
 
 
 20 
 
 
 15 
 
 1808 
 
 
 
 
 16 
 
 7573,* 9926* 
 
 iv. 
 
 6 
 
 
 17 
 
 10287** 
 
 
 18 
 
 
 17, 18, 20 
 
 3881 
 
 
 19 
 
 AMOS. 
 
 i. 1 
 
 3995* 
 
 ▼. 18, 20 
 
 5 
 
 9496* 
 
 19,20 
 
 a 
 
 1197,9340* 
 
 20 
 
 9 
 
 367,* 6804 
 
 21, 22 
 
 11,12 
 
 4171** 
 
 22,24 
 
 ii. 4, 5 
 
 3881 
 
 23 
 
 8 
 
 6377* 
 
 24 
 
 9 
 
 348, 9489* 
 
 m^ 
 
 9,10 
 
 1857,* 6306* 
 
 26,27 
 
 10 
 
 7711* 
 
 tL 2 
 
 10,11 
 
 7573* 
 
 3,4 
 
 13 
 
 10303 
 
 4,6 
 
 18 
 
 8875 
 
 6 
 
 30,31 
 
 9127* 
 
 8 
 
 111. 4, 5 
 
 9348* 
 
 8,9 
 
 6 
 
 592 
 
 11,12 
 
 11 
 
 2973* 
 
 12 
 
 13 
 
 12 
 
 "3869,** 6188,* 
 10050** 
 
 14 
 
 '921,* 2832,** 
 10182** 
 
 vii. 2 
 3,6 
 
 14,15 
 
 1453 
 
 12,13 
 
 16 
 
 7574* 
 
 13 
 
 iv. 1 
 
 5198* 
 
 17 
 
 2 
 
 2842* 
 
 Till. 5 
 
 2,3 
 
 4926* 
 
 7 
 
 5—7 
 
 1453 
 
 8,9 
 
 6 
 
 2165,* 9052* 
 
 9 
 
 7,8 
 
 382** 
 
 9,10 
 
 9 
 
 r 9277,** 9331,* 
 [10261** 
 
 
 10 
 
 9,12 
 
 1069** 
 
 
 
 r2799,**7102,** 
 
 11 
 
 10 
 
 7161,* 7505,** 
 
 ) 7668,** 
 
 11, 12 
 
 
 L 10458** 
 
 11—13 
 
 11 
 
 2220* 
 
 12, 13 
 
 V. 2,3 
 
 576* 
 
 13,14 
 
 3 
 
 468* 
 
 14 
 
 4, 6, 17 
 
 3969* 
 
 ix. 1 
 
 5 
 
 2723 
 
 2 
 
 11 
 
 1071,8491* 
 
 5 
 
 15 
 
 2943 
 
 6 
 
 17.18 
 
 9139* 
 
 7 
 
 Number, 
 r 2184,* 2702,* 
 \ 3580* 
 
 3654* 
 
 9262* 
 r 6239,** 7051, 
 \ 10248** 
 
 1151 
 
 6435* 
 
 6353 
 
 1839, 7688* 
 195* 
 
 1860,7711* 
 925* 
 922** 
 4137 
 r I860,* 2235,* 
 \7711* 
 1715 
 1183 
 9391** 
 6188** 
 9954 
 6297* 
 576* 
 1488** 
 r 5895,** 9263, 
 t9857* 
 2832,* 10182* 
 4281,* 7571* 
 10441* 
 1453 
 2832* 
 9834* - 
 8540 
 2842* 
 6693* 
 9642* 
 3693* 
 
 3021,4779,* 
 7093,* 8261, 
 9960 
 / 2165,* 9323, 
 \ 9412,* 10545** 
 1460,* 3708** 
 8568** 
 
 3081,** 7668** 
 3923** 
 2723 
 9552** 
 9125* 
 6693** 
 8945,* 9408* 
 1197,9340** 
 
 {! 
 
 
 
 
 OBADIAH 
 
 — MICAH. 
 
 
 1421 
 
 Chap. Verflea 
 
 ■ 
 
 Number. 
 
 Chap. 
 
 
 Verses. 
 
 Number. 
 
 ix. 8, 9 
 
 
 
 7051 
 r414,*4391,* 
 
 ix. 
 
 11, 
 13 
 
 12 
 
 3322** 
 6435* 
 
 11 
 
 • 
 
 
 
 4926,** 9163,* 
 
 
 13, 
 
 14 
 
 5117,** 6377* 
 
 
 4 
 
 10248,* 
 
 
 14 
 
 
 1069,* 1071* 
 
 
 
 
 J0545** 
 
 
 
 
 
 
 
 
 OBADIAH. 
 
 
 
 
 i. 2, 6, 
 
 8- 
 
 -10,1 
 
 '3322* 
 
 • 
 
 1. 
 
 13 
 
 
 2851* 
 
 18, 
 
 19, 
 
 21 . 
 
 
 15 
 
 
 lOOll* 
 
 3,4 
 
 
 
 10582* 
 
 
 18, 
 
 19 
 
 4592* 
 
 4 
 
 
 
 3901* 
 
 
 19 
 
 
 r 1197, 4117, 
 ' 9340** 
 
 5 
 
 
 
 5135,* 8906* 
 
 
 
 11 
 
 
 
 10287* 
 
 
 20 
 
 
 1458* 
 
 JONAH. 
 
 1. 8 
 
 623** 
 
 
 ii. 
 
 9 
 
 3875,* 3880 
 
 9 
 
 1343 
 
 
 m. 
 
 4 
 
 9437 
 
 17 
 
 2788,* 4495* 
 
 
 
 5, 6,8 
 
 4779* 
 
 ii. 1 
 
 901* 
 
 
 
 6 
 
 7520, 9723 
 
 8 
 
 247* 
 
 
 
 7,8 
 
 7523* 
 
 5 
 
 r 756,* 6726,** 
 ' 9050* 
 
 
 
 9 
 
 588 
 
 
 
 9, 10 
 
 10441* 
 
 5,6 
 
 1691* 
 
 
 iv. 
 
 2 
 
 10441* 
 
 6 
 
 8278* 
 
 
 
 8 
 
 623** 
 
 7 
 
 4728* 
 
 
 
 
 
 
 MICAH 
 
 • 
 
 
 
 i. 2 
 
 2921* 
 
 
 m. 
 
 2,3 
 
 3812** 
 
 3, 4 
 
 1311 
 
 
 
 4 
 
 5585,* 10579* 
 
 5, 13 
 
 9156** 
 
 
 
 5, 6 
 
 2352** 
 
 7 
 
 10406* 
 
 
 
 6 
 
 3693* 
 
 9 
 
 2851* 
 
 
 
 8 
 
 4281,* 9818* 
 
 10 
 
 2327,* 7418* 
 
 
 
 12 
 
 368, 5895** 
 
 15 
 
 4816* 
 
 
 iv. 
 
 1 
 
 6435,* 10438* 
 
 16 
 
 / 3901,* 5247,* 
 \9960* 
 
 
 
 1,2 
 2,4 
 
 3305* 
 5113* 
 
 
 
 
 5 
 
 2009,* 6674* 
 
 u. 1 
 
 878,* 4402* 
 
 
 
 6. 7 
 
 4302* 
 
 3 
 
 248, 3542** 
 
 
 
 7, 8 
 
 4599** 
 
 4,5 
 
 9834* 
 
 
 
 8, 10, 13 
 
 2362* 
 
 7,8 
 
 9942** 
 
 
 
 12 
 
 10303 
 
 9 
 
 5608* 
 
 *■ 
 
 
 13 
 
 7729,** 7770* 
 
 11 
 
 6377* 
 
 
 ▼. 
 
 1 
 
 9048* 
 
 12 
 
 r 3305,* 4281,* 
 " . 4286 
 
 
 
 
 r2135,**4594,'< 
 
 
 
 2 
 
 \ 9485,* 9594, 
 
 13 
 
 2851* 
 
 
 
 ] 
 
 t 10248* 
 S E E 2 
 
1426 
 
 NAHTJM, HABAKKUK. 
 
 Chap. Verses. 
 
 V. 2, 4 
 4 
 
 4,5 
 5, 6 
 7 
 
 7.8 
 8 
 10—12 
 
 11, 12 
 
 12, 13 
 
 vi. 1 
 6 
 6,7 
 
 6—8 
 
 8 
 
 13, 15 
 
 Number. 
 5201 
 
 6674, 9422* 
 1186** 
 9659** 
 468, 3579* 
 6367,* 7051 
 5897 
 7297** 
 9188* 
 
 2722, 10643* 
 6435,* 9024** 
 2906* 
 4302 
 
 r 922,* 2180, 
 19409,10143* 
 
 519* 
 9272** 
 
 Chap. 
 
 Verses 
 
 vi. 
 
 15 
 
 • • 
 
 vu. 
 
 1 
 
 
 1,2 
 
 
 2, 3 
 
 
 3,4,6 
 
 
 4 
 
 
 5 
 
 
 7. 11, 12 
 
 
 10—12 
 
 12 
 
 13 
 
 14 
 
 14, 16, 17 
 
 19 
 
 20 
 
 Number. 
 1-886,9277,** 
 \ 9954 
 
 1071** 
 5117,** 9223* 
 
 1178 
 
 4843 
 
 2242* 
 
 6960* 
 
 2588 
 
 120 
 r 1165,1186,* 
 \9341** 
 
 348,* 3934 
 r 4117, 5201, 
 \9011* 
 
 249,* 7418* 
 
 8279,* 9937* 
 
 3122* 
 
 • 
 
 1 
 
 NAHUM. 
 
 
 i. 3 
 
 2162,* 9406* 
 
 • •• 
 
 Ul. 
 
 2 
 
 4 
 
 9553* 
 
 
 3 
 
 5, 6 
 
 6435* 
 
 
 4 
 
 15 
 
 7093* 
 
 
 5 
 
 ii. 1 
 
 3021 
 
 
 •^ 
 
 3 
 
 3300 
 
 
 9 
 
 4 
 
 2336* 
 
 
 13, 14 
 
 11—13 
 
 6367* 
 
 
 14, 15 
 
 m. 1 
 
 8908* 
 
 
 
 1,4 
 
 7297.** 8904* 
 
 
 15—17 
 
 1—4 
 
 6978** 
 
 
 19 
 
 6971* 
 
 309,* 8813* 
 
 9188** 
 r 5433,* 9917,* 
 \ 9960** 
 
 1164,* 1166 
 
 2851* 
 r 1296,** 6669,* 
 17519** 
 
 7643* 
 
 9163 
 
 HABAKKUK. 
 
 1. b 
 
 6,8 
 6—9 
 14 
 ii. 2, 3 
 6,7 
 11 
 
 14, 15 
 
 15, 16 
 16 
 
 18 
 
 18—20 
 19 
 
 W, 20 
 iii. 2 
 
 r 1613,* 4482,* 
 
 t 9487* 
 3901,* 6534** 
 
 1368* 
 
 991 
 
 9416 
 
 6669* 
 
 643** 
 
 1073* 
 
 9960 
 
 5117* 
 r 585,** 9424,* 
 t 10406** 
 
 8869* 
 
 8932* 
 
 643** 
 
 482,* 893* 
 
 iu. 2,3 
 2—4 
 3 
 3,4 
 
 6 M 
 
 6,7 
 
 7 
 
 7,8 
 
 8 
 
 8,9 
 
 8,15 
 
 11 
 
 13 
 
 15 
 
 17 
 19 
 
 2906** 
 
 2714** 
 
 1675 
 
 2832** 
 
 6435** 
 
 3242** 
 
 9595* 
 
 1566* 
 
 5321* 
 
 2686* 
 
 2761** 
 
 2709 
 
 3542,** 9954 
 
 790,* 9755* 
 J 5113,* 9277,** 
 \ 9780,* 10261** 
 
 6413* 
 
 ZEPHANIAH — ZECHARIAH. 
 
 1427 
 
 ZEPHANIAH. 
 
 Chap. Verses. 
 
 i. 1 to the end 
 
 4 
 ft 
 
 8 
 
 9, 10 
 
 10, 13 
 12, 13 
 13 
 14, 15 
 
 15 
 
 15 to the end 
 17, 18 
 ii. 3 
 5 
 
 5,7 
 7 
 8—10 
 
 9, 10 
 
 Number. 
 
 411 
 r 776,** 991,** 
 1 7523* 
 
 3881,7673 
 
 3448,* 10185* 
 
 10287** 
 
 375 
 
 2240* 
 
 1488 
 
 1071 
 
 1839* 
 r 1860, 7688,* 
 17711* 
 
 5377 
 
 4535* 
 
 6997,9857* 
 
 1197,9340* 
 
 1565,2323 
 
 7844* 
 
 2468** 
 
 1259, 1666, 
 
 2465,** 9207,* 
 
 10300** 
 
 2220** 
 
 Chap. Verses. 
 
 ii. 11 
 13 
 
 13, 14 
 
 14 
 15 
 18 
 
 iii. 3 
 4 
 5 
 5,6 
 
 6 
 
 8 
 
 9 
 
 10 
 12 
 12,13 
 
 13 
 
 14 
 19 
 
 Number. 
 
 1158* 
 
 1186,* 7673 
 r 1188,* 3391,** 
 \ 9552* 
 
 655* 
 
 908 
 
 585** 
 
 6367,* 6441* 
 
 6653 
 
 2405,* 9857* 
 
 8211 
 
 2336,2712, 
 
 3134* 
 
 6442,* 6997,* 
 
 8875, 9143* 
 ' 1085,* 1286,* 
 \ 4937,* 9836* 
 
 349,* 1164* 
 
 9209* 
 
 10277* 
 f 5201,5897,* 
 \ 8908* 
 
 2362 
 
 4302* 
 
 i. 8—10 
 9, 10 
 10,11 
 
 u. 6,7 
 7—9 
 9 
 
 
 HAGGAI. 
 
 
 1448* 
 
 
 ii. 12 
 
 
 3579* 
 
 
 12- 
 
 -14 
 
 3580** 
 
 
 16 
 
 
 28 
 
 
 19 
 
 
 1551 
 
 
 22 
 
 
 3780* 
 
 
 
 
 3813 
 10130* 
 2252,* 4759* 
 9552** 
 5321* 
 
 ZECHARIAH. 
 
 i. 4,6 
 
 6 
 
 8—10 
 
 9 
 
 9,13 
 
 14,15 
 
 18—21 
 u. 1,2 
 
 3 
 
 ft 
 
 5,6 
 
 627,* 3934 
 
 10331* 
 
 2762* 
 
 6000* 
 
 4652* 
 
 8875 
 
 2832,* 10182* 
 
 648,* 9603* 
 •4652* 
 
 f 934,* 9854,* 
 \ 10574* 
 
 9487* 
 
 u. 6,7 
 
 7 
 
 10,11 
 
 11 
 
 13 
 iii. 3, 4 
 
 9,10 
 
 10 
 iv. 1, 4, 5 
 
 2 
 
 2,3 
 
 2, 3, 14 
 
 3708** 
 
 3024,* 6729 
 
 8309 
 
 3875* 
 
 574,* 10044* 
 
 4545,* 5954* 
 
 488 
 
 5113* 
 
 4652* 
 
 716,6832* 
 
 9548* 
 
 9780* 
 
1428 
 
 ZECHARIAH. 
 
 MALACHI, MATTHEW. 
 
 1429 
 
 11 
 
 
 Chap. 
 
 Verses. 
 
 iv. 
 
 2,3,11,12,14 
 
 
 3, 11, 14 
 
 T. 
 
 1—3 
 
 
 1—4 
 
 
 1—5 
 
 
 5,10 
 
 
 5—11 
 
 
 11 
 
 vi. 
 
 1—3 
 
 
 1—3, 5—7 
 
 
 1—8 
 
 
 1—9 
 
 
 4 
 
 
 8 
 
 • • 
 
 ▼11. 
 
 10 
 
 
 11 
 
 
 11,12 
 
 • •• 
 
 ▼IIL 
 
 2 
 
 
 3 
 
 
 4 
 
 
 4,5 
 
 
 5 
 
 
 5,6,11,12 
 
 
 8 
 
 
 11,12 
 
 
 12 
 
 
 12,13 
 
 
 14,15 
 
 
 16 
 
 
 17 
 
 
 19 
 
 
 22 
 
 
 23 
 
 ix. 
 
 2 
 
 
 6 
 
 
 7 
 
 
 8 
 
 
 8,9 
 
 
 9 
 
 
 9,10 
 
 
 9,11 
 
 
 9, 10, 13 
 
 
 10 
 
 
 10,11 
 
 
 10—12 
 
 
 11 
 
 
 12—14 
 
 
 13 
 
 
 14 
 
 
 15,17 
 
 
 16,17 
 
 X 
 
 . 1 
 
 Number. 
 
 10261** 
 886,** 9277** 
 4759* 
 5135** 
 
 8906* 
 
 4652* 
 
 8540** 
 
 1183 
 
 5321* 
 
 2762 
 
 3708** 
 
 9457 
 
 4652* 
 
 9818* 
 
 3703 
 
 1085,* 9836* 
 
 3869** 
 
 8875 
 
 402,** 9229 
 
 6524 
 
 2336,* 2348** 
 
 5236,* 10416* 
 
 5897** 
 
 2235,* 9263* 
 
 5113* 
 
 3579,** 3780* 
 
 9272* 
 
 588 
 
 2943 
 
 3605* 
 ("4137,* 7093,* 
 18339 
 
 1259** 
 
 3881* 
 
 1201* 
 
 9340* 
 
 8314* 
 
 4236,* 6852* 
 
 3448* 
 
 2362, 9212* 
 
 2781 
 
 4728* 
 
 5354** 
 
 2686,* 5321* 
 
 4735,* 9396** 
 
 5037* 
 
 6804,* 6854* 
 
 2799* 
 
 489* 
 
 8813,* 8815* 
 
 6367* 
 
 3081,** 3580 
 
 7571* 
 r 4111,* 4682,* 
 \ 9248, 9824* 
 
 Cbap. Verses. 
 
 X. 3 
 3,4 
 4 
 ft 
 7 
 8 
 
 8 to the end 
 10 
 
 10, 11 
 11 
 xi. 1 
 1,2 
 2,3 
 S 
 4 
 
 4.5 
 7, 10 
 9 
 12,13 
 
 16 
 17 
 
 xii. 1 
 
 4—10 
 
 5,6 
 
 6 
 
 6,7 
 
 20—24 
 xui. 4 
 
 7 
 
 8 
 
 8,9 
 xiv. 3, 4 
 
 4 
 
 7 
 
 7,8 
 
 7—9 
 
 8 
 
 9 
 
 9,10 
 
 12, 15 
 
 12—15 
 
 13 
 
 17,18 
 
 20 
 
 20,21 
 
 21 
 
 Number. 
 10132 
 
 6426,* 10277 
 9494* 
 3969* 
 1071* 
 983 
 
 8185** 
 1186,* 4117 
 1165,1186* 
 4876* 
 8989* 
 4552* 
 1585 
 6367* 
 8902* 
 6767* 
 4013 
 
 3813, 10283** 
 2276,* 2966* 
 7729,* 8365, 
 9163* 
 878, 2799,* 
 
 10061** 
 '28,662,* 1066,* 
 
 7673, 9596,* 
 9818** 
 .2383,* 2761,** 
 16534,* 9391** 
 3881** 
 
 8314* 
 
 10303 
 
 1102* 
 
 4060* 
 
 3301** 
 
 7668* 
 
 901* 
 
 720,* 2788* 
 
 9780** 
 
 9093,* 10261** 
 
 488,* 7844* 
 
 28, 10135** 
 
 6000** 
 r 935,* 2702, 
 \ 9755** 
 
 1736,* 3859 
 
 4592* 
 
 2781,* 3048* 
 
 9057 
 
 9328** 
 
 1462,* 2588 
 
 2761,* 9394** 
 
 3881, 8408** 
 r 1444,* 7857,* 
 \ 10105** 
 
 MALACHI. 
 
 Chap, 
 i. 1 
 
 Verses. 
 -3 
 3 
 
 5,6 
 6 
 7 
 8 
 
 8,13 
 9,10 
 10, 11 
 
 11 
 
 u. 2,3 
 4,5 
 
 4, 5, 8, 9 
 5 
 
 5,6 
 6,7 
 10 
 10, 11, 14, 
 
 11 
 
 11, 14, 15 
 14 
 
 14,15 
 15 
 
 Number. 
 
 3322* 
 
 7293* 
 
 3703* 
 
 4973* 
 
 2165 
 
 2383 
 
 4302* 
 
 8989* 
 
 10137* 
 J 2009* 6674, 
 \ 9475,* 10177* 
 
 10037* 
 1038* 
 3875* 
 3623 
 2826** 
 1286* 
 
 2005, 3704* 
 15 8999* 
 
 r 3024,* 3881,* 
 \9182** 
 
 4434* 
 253, 6804 
 255* 
 9818 
 
 Cbap. Verses. 
 
 lU. 1 
 
 1,2 
 
 1,2,4 
 
 1—4 
 
 1,5 
 
 2,3 
 
 2,3,4 
 
 3 
 
 3,4 
 
 4 
 
 5 
 
 10 
 
 11, 12 
 
 12 
 
 iv. 1 
 
 2 
 
 4,5 
 5 
 5,6 
 
 MATTHEW. 
 
 i. 21 
 22,23 
 23 
 
 ii. 1, 2 
 
 1,2,11 
 
 1,11 
 1,4—6 
 
 4,6 
 
 6 
 
 6, 15, 18 
 
 11 
 
 13,14 
 
 13—15 
 
 13—15,19- 
 
 111. 
 
 15 
 
 1 
 1,3,4 
 
 9809 
 
 1925 
 
 10154.* 10819* 
 r 3249,* 3762, 
 \ 5223* 
 
 10177** 
 
 113,* 1171 
 
 4594 
 
 9594* 
 
 4594, 9485* 
 
 2135 
 r 4262,**9293,** 
 i 10199,* 
 [ 10252** 
 
 6750* 
 
 3305* 
 -21 1462 
 
 r 1502, 1540, 
 12798,4964 
 
 2708 
 
 9372** 
 r 2708, 4727, 
 \ 8028* 
 
 111. 4 
 
 6,13 
 
 6, 13—17 
 
 8,9 
 
 8, 10 
 
 9,10 
 
 10 
 
 11 
 
 12 
 
 13—16 
 
 16,17 
 
 iv. 1 
 
 1,2 
 1—11 
 
 4 
 
 6,7 
 
 Number. 
 1925,* 2921, 
 3142,* 4973,** 
 6804, 9167,* 
 10528* 
 666,* 9303* 
 r 2906,** 3881,* 
 \ 6280** 
 3654,* 8159** 
 9188** 
 3875* 
 
 349,* 9293** 
 1551 
 9293** 
 10248 
 
 4844, 7297* 
 r 576,** 680,* 
 1 9408* 
 / 566,* 5113,* 
 I 9325** 
 
 1066,* 9334* 
 J 1861,** 7519,* 
 \9141* 
 9263,* 9391* 
 6752 
 
 5620, 9372* 
 3703* 
 
 [3301,* 3540.* 
 i 5620,** 7643,* 
 [9828** 
 
 10239* 
 
 4255* 
 J 4314, 6997,* 
 \9320 
 
 1017, 2371* 
 
 7690* 
 
 3703* 
 
 1861 
 
 9818** 
 
 3942* 
 
 10239* 
 
 870, 2798 
 r 1444, 2708, 
 12714,9937* 
 / 730,« 6828,* 
 18098* 
 
 1690* 
 r 276.* 681,* 
 \ 1288, 5576,* 
 
 [5915,* 9003* 
 2813* 
 
:i 
 
 1430 
 
 Chap. Verses. 
 
 iv. 7, 10 
 
 16 
 
 21—43 
 23 
 V. 3, 37 
 5 
 6 
 
 7, 43—48 
 8 
 
 11, 12 
 13 
 
 13,14 
 16,19 
 17 
 17,18 
 
 18 
 
 19 
 20 
 
 21,22 
 
 21, 27, 28 
 22 
 
 22—24 
 22—26 
 23,24 
 27—30 
 29 
 
 29,30 
 33—37 
 34 
 
 34,35 
 34—36, 40 
 36 
 
 37 
 
 38—43 
 38, 39, 43- 
 42 
 
 43,44 
 43—48 
 44 — 45 
 45,48 
 vi. 1, 9 
 1, 2, 16 
 1—20 
 2,5 
 6 
 9 
 11 
 
 12, 15 
 13 
 
 17 
 
 19,20 
 
 19—21 
 
 22, 23 
 23 
 
 24 
 
 MATTHEW. 
 
 Number. 
 
 4766 
 r290,1839,*3195 
 1.6119,* 7494 
 
 4903 
 
 8364* 
 
 9818* 
 
 2658 
 
 9263* 
 
 1017,2371* 
 
 3863* 
 
 8002* 
 
 2455* 
 
 9207,** 10300* 
 
 3934 
 
 4859* 
 
 7933, 10239* 
 r 6752,* 7463, 
 \ 8862, 9349* 
 
 3417 
 
 9282 
 r 374,* 1010,* 
 \ 8902,* 9857 
 
 8911* 
 
 1011* 
 
 23G0* 
 
 50G1 
 
 9293* 
 
 8910** 
 
 2701,** 9051* 
 
 10061* 
 
 2842,* 9166** 
 
 9408* 
 
 5313* 
 
 9942** 
 
 3246,* 10124* 
 r 202,* 2715,* 
 1.9818* 
 
 9048 
 -45 8223* 
 
 9174* 
 
 10490* 
 
 2371* 
 
 3605 
 
 8328* 
 
 8328* 
 
 8002* 
 
 2371* 
 
 2336* 
 
 5694* 
 
 2724,* 6674* 
 
 2838* 
 
 1017 
 
 5922,* 10248* 
 
 9166,* 9954* 
 
 8906* 
 
 10277* 
 r 2701,* 2973,* 
 L 9051, 9548* 
 
 1839,* 7688* 
 f 1749, 3875,* 
 ^ 6138,* 9167,* 
 1 9210,* 10362* 
 
 Chap, 
 vi. 
 
 TU. 
 
 Verses. 
 25 
 
 25,31 
 
 25 to the end 
 29 
 33 
 
 43—47 
 1,2 
 1—20 
 3,4 
 3—5 
 6 
 
 12 
 
 12—14 
 
 14 
 
 15 
 
 16 
 
 16—20 
 
 16—20,24—27 2371* 
 
 Number. 
 9050** 
 3069* 
 8478 
 8480 
 
 5449,* 9184 
 9256* 
 2284, 9857 
 1017 
 2360 
 9051** 
 7784,* 9231* 
 '922, 3463, 
 6752,* 7463, 
 8214,* 8223,* 
 9048 
 2851* 
 5890* 
 6441* 
 
 5117,* 9144* 
 794,* 7690* 
 
 17—20 
 
 19—23 
 
 21 
 
 21,22 
 
 21—23 
 
 21—24, 26 
 
 22 
 
 22, 23 
 
 22, 24, 26 
 
 24, 26 
 
 24—27 
 
 ▼iii. 3, 4, 15 
 
 10—13 
 
 11 
 
 11, 12 
 12 
 
 20 
 
 21, 22 
 
 25 
 
 30 
 ix. 2, 22, 27—29 
 
 12, 13 
 13 
 
 15 
 
 18, 19, 25 
 
 20 
 
 25,30 
 
 9258 
 
 4769 
 
 8328* 
 
 34* 
 
 3934 
 
 7317 
 
 2534,* 4638* 
 '2009,2027, 
 
 2371,* 2724,* 
 
 3820, 6806, 
 
 7778,* 9192,* 
 
 9369* 
 
 4638 
 ^44,367,3935, 
 
 4638,8255, 
 
 8361,* 9239,* 
 L9311* 
 
 9282 
 
 10130* 
 
 10083* 
 f 2187,* 2658, 
 I 3305,* 3708,** 
 ^ 3832,* 6804,* 
 
 9412,* 9527,* 
 
 10442,* 10597 
 
 1328, 9192* 
 r 1839,* 4175,* 
 ^ 4424,**7688,** 
 [ 9052* 
 
 9807** 
 / 3703,* 6138,* 
 17494 
 
 3900* 
 
 10303 
 
 10083* 
 
 2661,* 8365 
 
 1017,2371* 
 
 4434,9182** 
 
 10023* 
 
 9917* 
 
 10130* 
 
 
 »r 
 
 
 MATTHEW. 
 
 14^. 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 ix. 27—31 
 
 6990* 
 
 xii. 34 
 
 4314 
 
 29,30 
 
 10130 
 
 34,39 
 
 9320 
 
 32,33 
 
 6988* 
 
 36, 41, 42 
 
 9857 
 
 35 
 
 8364* 
 
 37 
 
 9264* 
 
 X. 1 
 
 3417 
 
 39 
 
 4314 
 
 5,6 
 
 41 69* 
 
 40 
 
 [901,2788,* 
 
 9,10 
 
 4677,** 9942** 
 
 4495* 
 
 ,. r 249.* 1748,* 
 " 1 3148* 
 
 
 '3142,* 4744,*=* 
 
 43—45 
 
 7045,* 8394,* 
 
 14, 15 
 
 7418* 
 
 
 9048,** 9228* 
 
 15 
 
 2220 
 
 45 
 
 5280* 
 
 1A / 197,* 3900, 
 " 1 6398* 
 
 46—49 
 
 2159, 2574 
 
 47—49 
 
 2649 
 
 21 
 
 10490** 
 
 49 
 
 5409* 
 
 21, 22, 35—37 
 
 3703 
 
 49,50 
 
 3703,* 6756* 
 
 2o r 2009, 2724, 
 ^^ 1 6674* 
 
 xiii. 1-9 
 
 3301* 
 
 3,4 
 
 5149* 
 
 26 
 
 7795 
 
 3—7 
 
 1940 
 
 «„ r 2826,* 6071, 
 ^^ 17021,* 9033* 
 
 4 
 
 778,* 5096** 
 
 4—9 
 
 3310** 
 
 30 
 
 10044* 
 
 Q no 
 
 [1017,2371,* 
 
 32,33 
 
 8328* 
 
 °' ^^ 1 2636* 
 
 34 
 
 2799,* 8159* 
 
 9, 12—17, 43 
 
 9311** 
 
 r 484^ ** 
 d4— .J» «J 10490** 
 
 r 2542,* 3869, 
 •''^•^ 19397* 
 
 34, 38—39 
 
 8159* 
 
 12 
 
 4424, 9330 
 
 37 
 
 6138* 
 
 
 ■ 302, 2520,* 
 
 38 
 
 7166* 
 
 13 
 
 4760, 6053, 
 
 39 
 
 9050* 
 
 
 9803* 
 
 40 
 
 2397, 6831 
 
 13, 14 
 
 3863,* 9278* 
 
 40—42 
 
 10683** 
 
 13—15 
 
 3898 
 
 41 
 
 9263* 
 
 13—17 
 
 3863,* 3869 
 
 41,42 
 
 3451,8002* 
 
 14, 15 
 
 3769 
 
 xi. 4, 5 
 
 8364* 
 
 16 
 
 2701* 
 
 5 
 
 10277* 
 
 17 
 
 9263* 
 
 7—15 
 
 9372** 
 
 18,19 
 
 34 
 
 8 
 
 2576* 
 
 19—23 
 
 1288,9987* 
 
 13 
 
 4859,* 7463 
 
 19—24,37—39 29* 
 
 1 r 
 
 [2542,* 6750,* 
 
 22 
 
 10248* 
 
 ** [931 1,* 9397* 
 
 24, 26 
 
 7571* 
 
 21 
 
 4779* 
 
 30 
 
 3942* 
 
 22, 24 
 
 9857 
 
 30,39,40,47—50 2449* 
 
 r 2428, 3704,* 
 ^^ 1 5608,* 6053 
 
 31 
 
 776,1941 
 
 31,32 
 
 55,** 2657* 
 
 25,26 
 
 8783 
 
 32 
 
 9256, 9258* 
 
 
 ri607, 2026, 
 
 33 
 
 7906* 
 
 27 
 
 3038,5321,* 
 
 37 
 
 39 
 
 10067, 10089, 
 
 
 '264,* 2015,* 
 
 
 10579, 10827 
 
 37, 38 
 
 2848,* 3373,* 
 
 27,28 
 
 10267 
 
 
 9807* 
 
 30 
 
 905 
 
 37—39 
 
 9295** 
 
 xu. 1—9, 10—14 
 
 8495 
 
 37, 41, 42 
 
 2813** 
 
 8 
 
 10361 
 
 38 
 
 8900* 
 
 22 
 
 6988,* 6990* 
 
 39,40 
 
 10622* 
 
 24—30 
 
 1749 
 
 39, 40, 49 
 
 10248* 
 
 28—35 
 
 36 
 
 41,42 
 
 7519* 
 
 31,32 
 
 8882,* 9818** 
 
 41, 42, 50 
 
 1861 
 
 31—33 
 
 9013** 
 
 42 
 
 10331* 
 
 31,37 
 
 9264* 
 
 42, 50 
 
 [4175,* 4424,* 
 
 
 [794,* 1017, 
 
 9052* 
 
 33 
 
 2371,* 7690,* 
 
 43 
 
 r 2520, 4007,* 
 
 ^ 
 
 9258 
 
 [9192* 
 
1432 
 
 MATTHEW. 
 
 Chap. Verses, 
 
 xiii. 43, 49 
 44 
 
 44—46 
 45,46 
 57,58 
 xiv. 14, 35, 36 
 15—21 
 19 
 23 
 36 
 XV. 1—6 
 
 I, 2, 20 
 
 II, 17—19 
 11, 17—20 
 14 
 
 19 
 
 21—29 
 24 
 
 26,27 
 26—28 
 28 
 
 29 to the end 
 36 
 xvi. 6, 12 
 13—17 
 
 15—19 
 
 17 
 18 
 18, 19 
 
 19 
 
 21 
 
 21—23 
 24 
 26 
 
 27 
 
 XTU. 1 
 
 1,2 
 
 2,5 
 3 
 
 5 
 
 10—12 
 
 10—13 
 
 12, 22 
 22,23 
 25—27 
 
 XVIU. 1 
 
 Number. 
 
 612,* 9263* 
 
 10277* 
 
 5374,* 5886** 
 
 2967* 
 
 10083* 
 
 8364* 
 
 5291 
 
 5405,* 9416* 
 
 2708 
 
 9917,* 10130* 
 
 4926* 
 
 3147* 
 
 8910,** 8925* 
 
 1003 
 
 4728,* 9086** 
 
 8910** 
 
 10132* 
 
 2397, 6831 
 
 9231* 
 
 7784* 
 
 10083* 
 
 2708 
 
 5405,* 9416 
 
 7906* 
 
 2798 
 r 4368,* Preface 
 \ to Chap. xxii. 
 / 4735,* 8328,* 
 \ 8409,* 10283* 
 
 10483** 
 r 6344,* 8304,* 
 18581,* 9410** 
 
 10067, 10089 
 
 2788* 
 
 2813 
 
 7166* 
 
 7021,8939 
 
 2349,* 3934, 
 
 5922,* 6073,* 
 
 8256,9282, 
 
 9293,* 9807, 
 
 10053,* 10331* 
 
 2708 
 
 5110 
 r32,** 1530, 
 
 2576,* 3195,** 
 
 4677,* 5248,* 
 ^ 5319,* 5530, 
 
 5585, 5954,* 
 
 7088,9212,** 
 
 9814* 
 
 3212* 
 
 6752** 
 r 2798, 3869,* 
 \9311* 
 
 5620 
 r 3540,* 6752,* 
 \9372* 
 
 9807 
 
 2788* 
 
 6394* 
 
 3417 
 
 Chap. 
 XYUl. 3 
 
 Verses. 
 
 ii 
 
 3,10 
 5 
 ft 
 8 
 
 8,9 
 
 9 
 
 10 
 
 10,14 
 10, 14, 19 
 11—13 
 
 15, 21, 35 
 16 
 18 
 19,20 
 
 20 
 
 21,22 
 
 21 to the end 
 23 to the end 
 24, 28 
 xix. 3—12 
 4,5 
 5,6 
 7,8 
 8 
 
 12 
 
 13—15 
 14 
 16.17 
 
 16, 17, 29 
 
 17 
 19 
 
 28 
 
 29 
 
 30 
 
 XX. 1 and follow- 
 ing verses 
 
 1—17 
 
 Number. 
 ["3519,4797, 
 15236,* 5530 
 5608* 
 6674* 
 
 9755,** 10303* 
 4302* 
 r 1861, 2658, 
 15890,* 7494 
 2701,** 3863* 
 5585,* 10579* 
 1059 
 8328* 
 2661* 
 2360 
 4197 
 9410** 
 9310* 
 r 2009,* 2724,* 
 1 6674* 
 433,* 6561 
 1017,2371* 
 4314 
 8715* 
 2740 
 10169* 
 3875* 
 10612 
 
 10453, 10603* 
 394** 
 10023* 
 1059 
 
 10154,* 10336 
 7494 
 f 2658, 5890,* 
 110619* 
 1017,2371* 
 3272,* 3417, 
 3857, 5313,* 
 5922,* 6397,* 
 _8705,9807 
 f 2636,* 2658, 
 < 2724,* 3703, 
 6674,* 9310* 
 2027,3417, 
 5164* 
 
 9139* 
 
 16 
 
 16, 22, 23 
 
 16, 26, 27 
 
 16, 25—28 
 
 18 
 
 18,19 
 
 20, 21, 24 
 21 
 21—23 
 
 21, 22, 
 27 
 
 22,23 
 24—28 
 
 J 1069, 2788 * 
 1 8022* 
 
 2027 
 
 5120* 
 
 5164* 
 
 3417 
 
 4539,* 9807 
 
 2788,* 2813* 
 
 3417 
 
 9422* 
 
 10239* 
 
 2^"~|l0582 
 
 5120* 
 3857 
 
 
 MATTHEW. 
 
 1433 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 XX. 26, 27 {f^ll'"'''** 
 
 ^^j. 4. r 2135, 2162, 
 * 1 4592* 
 
 
 1419,1594,* 
 
 xxui. 3 
 
 4314 
 
 26—28 
 
 3441,* 8241,* 
 
 4 
 
 9836* 
 
 
 9039 
 
 5 
 
 9917** 
 
 29 to the end 
 
 6990* 
 
 5,6 
 
 9825* 
 
 1 ^^ 
 
 10130 
 
 8 
 
 2360,* 6756* 
 
 1 xxi..l,5, 7. 8 
 
 9212** 
 
 8,9 
 
 3703* 
 
 1 2. 4, 7 
 
 2781** 
 
 10 
 
 3010* 
 
 5 
 
 2362 
 
 11,12 
 
 5732 
 
 Q r 2724,* 2921,* 
 ^ 1 6674* 
 
 13 and follow-' 
 ing verses 
 
 -4314 
 
 11 
 
 9188 
 
 14 
 
 4844* 
 
 14 
 
 6990* 
 
 14,33 
 
 9857 
 
 15,16 
 
 5236* 
 
 16—22 
 
 9714* 
 
 16 
 
 3183,* 5608 
 
 17,19 
 
 9229** 
 
 18 
 
 9337* 
 
 22 
 
 5313,* 9408* 
 
 19 
 
 217,* 4314* 
 
 25,26 
 
 5120** 
 
 20 
 
 885 
 
 25—27 
 
 10235 
 
 21, 22, 31, 32 
 
 10083* 
 
 25—28 
 
 7046 
 
 28—32 
 
 4314* 
 
 27 
 
 9192* 
 
 28, 29, 33—41 
 
 9139* 
 
 27, 28 
 
 3812* 
 
 33 
 
 124,1306,4599* 
 
 27,29 
 
 9473 
 
 33,34 
 
 1069 
 
 29 
 
 2724* 
 
 33, 37, 38 
 
 2658 
 
 29,33 
 
 9013* 
 
 33,45 
 
 4314, 9320 
 
 29,35 
 
 9263** 
 
 34,40,41,43 
 
 1017 
 
 33 
 
 9320 
 
 42 
 
 9494* 
 
 35 
 
 9127** 
 
 42,43 
 
 9256* 
 
 39 
 
 2921 
 
 42, 44 
 
 6426* 
 
 _,__•__ Q 
 
 r 4535.* 10248.* 
 
 43 
 
 7690* 
 
 "* 1 10261.* 106212* 
 
 xxii. 2 and follow- 1 ^^^^ 
 
 3—8 
 
 3353** 
 
 ing verses 
 
 r ^-Kfc»-» 
 
 3—7, 8—14 
 
 3486 
 
 11, 12 
 
 2576* 
 
 3,30 
 
 6895,* 8427** 
 
 1, la r 2132,* 5954, 
 "~" 19013* 
 
 3,29—31,40,41 4056** 
 4 1843 
 
 13 
 
 r 1839,* 4175,* 
 
 5—7 
 
 10455 
 
 4424,* 9052* 
 
 5, 23, 24 
 
 3010** 
 
 16 
 
 10422* 
 
 6—8 
 
 3353«* 
 
 22 
 
 ' Preface to 
 
 7 
 
 2547* 
 
 Chap, xvi 
 
 7—9, 21, 29 
 
 1846** 
 
 22,23 
 
 1200* 
 
 7,29 
 
 2120 
 
 31 
 
 10597 
 
 9 
 
 8902* 
 
 34,38 
 
 9409,9841* 
 
 9,10 
 
 2009, 2724* 
 
 ( 
 
 '344,1017,1038, 
 
 11, 24 
 
 2534* 
 
 34—39 
 
 2049,2116, 
 
 12,13 
 
 1017,2371 
 
 
 2371,* 9780 
 
 15 
 
 5376* 
 
 34—41 
 
 2037 
 
 15—17 
 
 2454* 
 
 35 
 
 9050 
 '922,3445, 
 
 i«i iQ f 3650,* 3751, 
 ^^""^^ 1 8505* 
 
 35—38 
 
 6632,* 7262,* 
 
 16 
 
 795* 
 
 
 9383** 
 
 16—18 
 
 9274 
 
 36—38 
 37 
 
 2799* 
 
 17 
 
 9154* 
 
 2930,* 10307 
 
 
 '4982,* 5895,** 
 
 37—41 
 
 36 
 
 17, 18 
 
 5897,* 7601,* 
 
 40 i 
 
 4859,* 6752,* 
 
 
 7857,* 10184* 
 
 7463 
 
 18 
 
 2576* 
 
 41,42 
 
 8281* 
 
 19—22 
 
 3751** 
 
 41—43 
 
 1725,9809* 
 
 22 
 
 1050,* 6666 
 
 41 to the end 
 
 2649 
 
 23—26 
 
 8868* 
 
 42 
 
 10019** 
 
 23—29 
 
 3897** 
 
 43,44 
 
 3387,* 4766 
 
 27,30 
 
 9807** 
 
143 A 
 
 Chap. Verses. 
 
 xxiv. 27,30,36,37, 
 39,44 
 
 29 
 
 MATTHEW. 
 
 29,30 
 
 30 
 
 30, 37, 39, 44 
 31 
 
 32—35 
 34 
 35 
 
 36—42 
 40 
 
 40,41 
 41 
 
 42, 43 
 
 42 to the end 
 50, 51 
 51 
 
 XXV. 1 and follow-) 
 ing verses j 
 1—12 
 
 Number. 
 
 |2813* 
 
 r32,** 1808, 
 J 1839,**2441,**.- 
 1 2495,* 4697,5^ 
 L9408* 
 ■ 1984,**4056,** 
 
 10604** 
 
 Preface to Chap. 
 
 xviii.,49,** 
 
 3859,* 4391,* 
 ^ 5922,* 6343, 
 
 8106,* 8443,* 
 
 9405,** 9429,* 
 t 105 74** 
 
 2813* 
 
 8915,* 9642* 
 
 4230* 
 
 3479,* 10497* 
 
 1288* 
 
 4332** 
 
 368 
 
 4059, 9995* 
 
 7780,* 10303* 
 
 4002* 
 
 4422** 
 
 9093* 
 
 4175* 
 
 Chap. 
 XXY. 
 
 4434 
 
 1—13 , 
 
 1—14 
 
 3,4 
 
 4 
 
 5—7 
 
 9,10 
 
 10—12 
 
 11,12 
 
 14 and follow- 
 
 ing verses 
 14—17 
 14—30 
 14—31 
 25, 28—30 
 28,29 
 29 
 
 30 
 
 31 
 
 31—33 
 31—40 
 31, 34, 40 
 31—41 
 31—45 
 
 31 to the end 
 32 
 
 9182** 
 
 5291* 
 
 4635** 
 
 9780** 
 
 3079** 
 
 6000* 
 
 5374* 
 
 8989,** 9182** 
 f 6806, 7778,* 
 1 9192,* 9369* 
 
 1 5291** 
 
 2967* 
 
 4314 
 
 7984* 
 
 7770* 
 
 4424 
 
 2449, 7984* 
 
 4175,* 4424,* 
 
 9052* 
 
 8302,* 9229, 
 
 9429,* 9807,* 
 
 9820,* 10132 
 
 4809** 
 
 4169* 
 
 5313,* 5922** 
 
 10132* 
 
 7206 
 r 4662,** 4721* 
 \ 8256, 8685* 
 / 2405, 10042 
 110061* 
 
 Verses. 
 32,33 
 32, 34, 41 
 32—46 
 33,34 
 34 
 
 34—36 
 34, 35, 40 
 34—36, 40 
 34—40 
 
 XXVI. 
 
 Number. 
 4769* 
 2438* 
 3935 
 4302* 
 2658, 9305* 
 4954,** 5037* 
 9338** 
 3419* 
 6711,9338** 
 
 34—40, 41— 1 2335,* 3451, 
 46 J 6073* 
 
 34 to the end 2371* 
 
 35, 36 5132 
 
 35.36,38— 40,"! „.,. 
 42—45 i^^*' 
 5433* 
 
 36,43 
 
 36, 38, 43, 44 
 
 37 
 
 37—40 
 
 37—46 
 
 40 
 
 40,45 
 
 41 
 
 41—45 
 
 1 
 
 2, 24, 45 
 
 6 
 
 7, 12 
 
 17 
 
 26 
 
 26,27 
 26—29 
 
 27,28 
 
 28 
 
 29 
 
 29,42 
 
 29,55 
 
 31 
 
 31,34 
 
 34 
 
 34,69 
 
 34, 74, 75 
 
 36—44 
 
 37—39, 42, 44 
 
 38,39 
 
 39, 42, 44 
 
 41 
 
 45 
 
 61 
 
 63,64 
 
 63-65 
 
 64 
 
 9960** 
 
 10331* 
 
 10129* 
 
 5063,** 02G3* 
 [2360,* 4191,* 
 -{ 5409,* 6756,* 
 [9210* 
 
 4959, 10336* 
 
 1861 
 
 2349 
 
 9937 
 
 9807 
 
 6135* 
 
 10011* 
 
 2342 
 f 5405,* 8682,* 
 L9416 
 
 3813* 
 
 9412* 
 r 2187,* 5120,* 
 \ 10033* 
 
 6804* 
 
 3069,* 3832,* 
 
 5113,** 6377,* 
 
 9003* 
 
 3381* 
 
 9003 
 
 7668* 
 
 6000** 
 
 4495* 
 
 2788* 
 
 10134** 
 
 1787 
 
 2819 
 
 7166* 
 
 5120,* 8179 
 
 9818* 
 
 2813* 
 
 2788,* 9303* 
 
 3008,4592,* 
 
 4933,* 8106,* 
 
 9422,* 10061 
 
 4763* 
 
 3387,* 7518,* 
 
 8281,* 9807,* 
 
 10019 
 
 { 
 
 { 
 
 MARK. 
 
 1 
 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 Chap. 
 
 Verses. 
 
 xxvii. 10 
 
 
 2276,* 2966* 
 
 xxviii. 
 
 10 
 
 11 
 
 
 3008 
 
 
 16.17 
 
 24 
 
 
 9262* 
 
 
 16. 18 
 
 24, 
 
 25 
 
 9127 
 
 
 
 35 
 
 
 3812* 
 
 
 
 35, 
 
 51 
 
 9093** 
 
 
 
 43. 
 
 54 
 
 2798 
 
 
 
 45 
 
 
 1839 
 
 
 18 
 
 46 
 
 
 2819, 7166* 
 
 
 51 
 
 r 2576,* 4772,* 
 
 
 
 <v A 
 
 5 
 
 L 9093,* 9670* 
 
 
 
 52. 
 
 53 
 
 2916,* 8018** 
 
 
 
 txviii. 2, 3 
 
 
 8459* 
 r2576, 5530, 
 
 
 19 
 
 3 
 
 4 
 
 5954, 7601,* 
 8813,* 9216.* 
 ^9814 
 
 
 53 
 
 1435 
 
 Number. 
 6756* 
 2708 
 8768 
 
 '1607,2026. 
 3704,* 6197, 
 6970,* 7086, 
 7209, 7477, 
 - 7931.* 8331. 
 9278.* 10019. 
 10067. 10089, 
 10370,*10374,* 
 
 L 10642,* 10827 
 9818** 
 
 4535,* 10248,* 
 10622,* 
 10826* 
 9229 
 
 MARK. 
 
 i. 3 
 
 2708,4727 
 
 3,9 
 
 10239* 
 
 4, 12,13,35 1 
 —40.45 r 
 
 5 
 
 4255 
 
 6 ^.^ 
 
 ^-.--.6^2^i*3li4L642 
 
 7 
 
 1748* ^^ 
 
 10, 11 
 
 870,* 2798 
 
 
 1444,1573,* 
 
 12, 13 
 
 < 1690,2714, 
 
 
 8098,* 9937'* 
 
 13 
 
 / 730,* 1690, 
 
 \ 6828* 
 
 32—34 
 
 8364* 
 
 u. 17 
 
 8365 
 
 27 
 
 85* 
 
 27,28 
 
 10360 
 
 iii. 1—9 
 
 8495 
 
 10 
 
 8364* 
 
 13 
 
 2708 
 
 24, 25. 27 
 
 5023** 
 
 31—35 
 
 2474 
 
 32—35 
 
 r 2159, 2649, 
 ' 4191 
 
 33—35 
 
 5409 
 
 iv. 3—7 
 
 1940 
 
 3—9 
 
 3310** 
 
 4, 15 
 
 778* 
 
 7.8.9 
 
 9144* 
 
 7, 18, 19 
 
 9272* 
 
 8 
 
 2276* 
 
 8,20 
 
 5335* 
 
 9.23 
 
 r 3869, 9311. 
 I 9397* 
 
 11 
 
 3898 
 
 11, 12 
 
 10155* 
 
 14—21 
 
 29* 
 
 iv. 16, 17 
 
 
 184G** 
 
 18—20 
 
 
 1017,2371 
 
 20 
 
 
 2636* 
 
 22 
 
 
 7795 
 
 24, 25 
 
 
 2449, 7770* 
 
 25 
 
 
 4424 
 
 26—28 
 
 
 29,* 9587* 
 
 26—29 
 
 
 5212,** 10124* 
 
 30 
 
 
 776* 
 
 40 
 
 
 2826* 
 
 V. 7—13 
 
 
 1742* 
 
 27-30 
 
 
 10023 
 
 34,36 
 
 
 10083* 
 
 36 
 
 
 2826* 
 
 - vi. 4 
 
 
 9188 
 
 5 
 
 
 10023* 
 
 8,9 
 
 
 4677,** 9942* 
 
 11 
 
 
 / 1748,* 2220, 
 \ 7418** 
 
 A A 
 
 
 13 
 
 
 9954, 9788 
 
 31—36, 
 
 46 
 
 2708 
 
 38 and follow 
 ing verses 
 
 ■|5291 
 
 41 
 
 
 5405,* 9416* 
 
 56 
 
 
 9917,* 10130* 
 
 vu. 1—14 
 
 
 4926* 
 
 1—23 
 
 
 3147* 
 
 2—8 
 
 
 10235 
 
 4 
 
 
 10239* 
 
 4.8.9 
 
 
 5120** 
 
 6—11 
 
 
 4314 
 
 15 
 
 
 4151 
 
 16 
 
 
 3869,9311* 
 
 16. 32— 
 
 35 
 
 9397* 
 
 . 14—23 
 
 
 6308 
 
 27,28 
 
 
 7784,* 9231* 
 
 31 
 
 
 6989* 
 

 436 
 
 MARK. 
 
 
 Chap. Verses. 
 
 Number. 
 
 Chap. Verses. Number. 
 
 vii. 32, 33 
 
 7430* 
 
 X. 38, 39 
 
 5120* 
 
 32, 33, 35 
 
 10023* 
 
 40 
 
 9305,* 9511* 
 
 34 
 
 6989* 
 
 42 
 
 9039 
 
 37 
 
 9311* 
 
 42—45 
 
 3857 
 
 viiL 6 
 
 5405,* 9416 
 
 44 
 
 4599* 
 
 12 
 
 6752 
 
 44, 45 -j 
 
 1419,3441,* 
 
 17,18 
 
 2701,* 3869 
 
 8241* 
 
 22—37 
 
 6990* 
 
 46 to the end 
 
 6990 
 
 25 
 
 10023* 
 
 49,52 
 
 10083* 
 
 29 
 
 3008 
 
 xi. 1—12 
 
 2781,** 9212** 
 
 31 
 
 f 2788,* 2813,* 
 19807*. 
 
 13, 14 
 
 885 
 
 13, 14, 20 
 
 1017,2371* 
 
 31 to the end 8159* 1 
 
 xii. 1 
 
 1306, 4599* 
 
 34 
 
 2019 
 
 1—9 
 
 4314,* 9320 
 
 38 
 
 f 8302,* 8427,* 
 1 9229, 9820* 
 
 1—13 
 
 1069,9139* 
 
 2,4—6 
 
 2788,* 4495* , 
 
 ix. 1 
 
 3863* 
 
 7 
 
 2658 
 
 2—9 
 
 2708 
 
 9,11 
 
 2921* 
 
 3 
 
 f 2576,* 5319,* 
 (8459* 
 
 U 
 
 2701* 
 
 18—28 
 
 1200* 
 
 7 
 
 2798 
 
 28—31 
 
 9210 
 
 11—13 
 
 5620 
 
 
 ^36,344,1017, 
 
 12,31 
 
 2813,* 9807* 
 
 28—35 
 
 1038, 2037, 
 
 17,30 
 
 6988* 
 
 2049,2116, 
 
 25 
 
 6989* 
 
 
 ,2371* 
 
 31 
 
 2788* 
 
 29,30 
 
 2921,* 2930 
 
 34 
 
 3417 
 
 29—31 
 
 4766, 9383** 
 
 36,37 
 
 5236* 
 
 30 
 
 6138* 
 
 37 
 
 2397, 6831 
 
 30,31 
 
 10307 
 
 41 
 
 5120,* 6674* 
 
 30, 32 
 
 9050 
 
 42 
 
 10303* 
 
 35,36 
 
 9809* 
 
 43, 45, 47 
 
 5890* 
 
 35—37 
 
 2649 
 
 43—49 
 
 1861 
 
 36 
 
 [1725,2162,* 
 
 44, 46, 48 
 
 8481* 
 
 L 10061 
 
 45 
 
 4302* 
 
 40 
 
 9857 
 
 47 
 
 9051* 
 
 — 9 
 
 r 1050, 1843, 
 
 49,50 
 
 r 2455,* 9207,** 
 ' 10300* 
 
 xm. 3 ^ 1Q261* 
 
 3 9 
 
 3353 
 
 X. 2—8 
 
 4434* 
 
 7,8 
 
 10455 
 
 3,4 
 
 6752 
 
 12 
 
 6767,** 8902* 
 
 5—9 
 
 162, 3875* 
 
 12, 13 
 
 3703* 
 
 13, 16 
 
 10130* 
 
 13 
 
 2009* 
 
 14—16 
 
 164, 5608* 
 
 14 
 
 795,* 5377 
 
 15 
 
 f 2780,* 3519, 
 ' 3994,* 4797 
 
 15, 16 
 
 10184* 
 
 16 
 
 2576* 
 
 1ft 
 
 10023* 
 
 18, 19 
 
 34** 
 
 17 
 
 2658 
 
 21, 22 
 
 3010** 
 
 21 
 
 8159* 
 
 24 
 
 2495 
 
 28 
 
 9033* 
 
 
 r2049,* 2813,* 
 
 29,30 
 
 (2636,* 3703, 
 (4843 
 
 26 ^ 
 
 4391,* 8106,** 
 
 Preface to Gen. 
 
 SI 
 
 2027 
 
 
 xviii. 
 
 31,44 
 
 5164** 
 
 27 
 
 9666** 
 
 31, 42—45 
 
 3417 
 
 35 
 
 10134* 
 
 33 
 
 4539* 
 
 xiv. 3, 8 
 
 10011* 
 
 33,34 
 
 2788,* 2813* 
 
 12, 13 
 
 9937 
 
 35—37, 41, 
 
 42 3857,8573 
 
 21 
 
 6135* 
 
 35—46 
 
 6393* 
 
 22 
 
 5405,* 9416 
 
 37 
 
 3417 
 
 22, 23 
 
 2187 
 
 . 37, 40 
 
 3387 
 
 23, 24 
 
 5120** 
 
 37,41 
 
 8705 
 
 30, 68, 72 
 
 10134* 
 
 37, 44, 45 
 
 1812* 
 
 33—36 
 
 2819, 7166* 
 
 LUKE. 
 
 1 
 
 Chap. Verses. 
 
 ^^ xiv. 33 — 41 
 36 
 41 
 68 
 
 61,62 
 
 62 
 
 63, 64 
 XV. 25,29,33,34, 
 37 
 S3 
 S4 
 
 Number. 
 
 1787 
 
 3381,* 5120** 
 
 2813* 
 
 2788* 
 r 2798, 3008, 
 < 4592.* 4933,* 
 L 8106,* 10061* 
 
 8281,* 9422 
 
 4763* 
 
 } 
 
 2788* 
 
 1839 
 2819 
 
 Chap. Verses. 
 
 XV. 38 
 
 xvi. 1 — 4 
 2,9 
 
 & 
 
 9 
 
 15 
 16 
 18 
 19 
 
 19,20 
 24, 25 
 
 1437 
 
 Number, 
 r 2576,* 4772,* 
 \ 9093,* 9670* 
 
 2788* 
 
 2405* 
 r 2576, 7601,* 
 L9814 
 
 10134** 
 
 46, 780* 
 
 9032,* 10392** 
 
 9013* 
 
 4592,* 4933* 
 
 2921* 
 
 8159* 
 
 11. 
 
 LUKE. 
 
 i. 11,16,32,46,47 2921* 
 
 ui. 
 
 13 
 
 3448* 
 
 16,17 
 
 4766 
 
 17 
 
 r 3703,* 5620, 
 ' 6752,* 8028* 
 
 28 
 
 2921* 
 
 31,32 
 
 3421* 
 
 31—33 
 
 3305* 
 
 31, 32, 35 
 
 2798 
 
 32 
 
 5313* 
 
 32,33 
 
 10248* 
 
 35,70 
 
 9229 
 
 53 
 
 f 1461,* 4744,* 
 ' 10277** 
 
 %i%M 
 
 54,72 
 
 9849** 
 
 64, 67, 68 
 
 1422* 
 
 68 
 
 2921 
 
 68, 78 
 
 2242* 
 
 68, 78, 79 
 
 6588** 
 
 70 
 
 9229 
 
 73—75 
 
 2826* 
 
 76 
 
 2534,* 9188, 
 
 80 
 
 r 1457, 1927,* 
 12708,9818* 
 
 K/^ 
 
 4—7, 11 
 
 4594* 
 
 7, 22, 23 
 
 3325* 
 
 9, 11 
 
 2921* 
 
 '%],r''}^92i* 
 
 22—24 
 
 870, 8080* 
 
 22—24, 39 
 
 6752 
 
 23, 24, 39 
 
 7463 
 
 25,26 
 
 3008 
 
 26 
 
 4973* 
 
 28 
 
 1422 
 
 30—32 
 
 r 3195, 9256, 
 ' 10574* 
 
 40 
 
 1457,9818* 
 
 42,46—49, 
 
 52 1457 
 
 4 
 
 ("2708,4727, 
 
 lu. 7 
 
 4314, 9320 
 
 8,9 
 
 r 1017, 2371,* 
 
 ' 7690* 
 
 9 
 
 1861* 
 
 15 
 
 3527** 
 
 16 
 
 1748,* 9229,** 
 
 21 
 
 2535* 
 
 21,22 
 
 870,* 2798 
 
 23 
 
 5335* 
 
 iv. 1 
 
 2708,2714 
 
 1,2 
 
 1444, 8098* 
 
 1—13 
 
 1690 
 
 1, 2, 13, 14 
 
 1573 
 
 2 
 
 730*- 
 
 2—4, 5—8, 
 
 13 1690* 
 
 9—12 
 
 1690, 2813* 
 
 17—21 
 
 9954* 
 
 24—26 
 
 4844 
 
 25,26 
 
 9198** 
 
 40 
 
 8364* 
 
 43 
 
 2397, 6831 
 
 43—49 
 
 1017 
 
 V. 3, 8 
 
 9311* 
 
 15 
 
 8364* 
 
 16 
 
 2708 
 
 17 
 
 2921* 
 
 24,25 
 
 2826* 
 
 31,32 
 
 6502,** 8365 
 
 34, 35 
 
 9182** 
 
 36 
 
 9212** 
 
 36—38 
 
 6377* 
 
 vi. 1—5 
 
 10360 
 
 6—12 
 
 8495 
 
 12, 13 
 
 2708 
 
 17 
 
 8364* 
 
 19 
 
 10023* 
 
 20, 21 
 
 10277* 
 
 21 
 
 1461 
 
 22 
 
 9807* 
 
 23, 32—35 
 
 8002 
 
 27—36 
 
 2371* 
 
1438 
 
 LUKE. 
 
 LUKE. 
 
 1439 
 
 Chap. Verses. 
 
 Number, 
 
 ^'•"j:'„f"'}>«''.23"* 
 
 31 
 
 9048 
 
 32—35 
 
 8002,* 9981 
 
 37 
 
 3796,9857 
 
 38 
 
 r 2636,* 6960,* 
 t 7984 • 
 
 39 
 
 4728* 
 
 43—49 
 
 7690* 
 
 '44 
 
 5117** 
 
 44—46 
 
 9337* 
 
 46 to the end 
 
 9245* 
 
 47 
 
 8361,* 9311* 
 
 47, 48 
 
 705* 
 
 vu. 1 
 
 9397* 
 
 9,25 
 
 2576* 
 
 9, 47—50 
 
 10083* 
 
 14, 15 
 
 10023» 
 
 16 
 
 9188 
 
 20—22 
 
 9209** 
 
 21 
 
 8364* 
 
 22 
 
 2383,* 10277* 
 
 24-28 
 
 9372** 
 
 27 
 
 10528* 
 
 34, 35 
 
 9174** 
 
 37,38,44,46 3147 
 
 41 to the end 
 
 10253* 
 
 46 
 
 9954 
 
 47 
 
 1017,2371* 
 
 TIU. 5 
 
 778* 
 
 5—7 
 
 1940 
 
 5—8 
 
 3310** 
 
 8 
 
 r 2542,* 2636,* 
 
 13869 
 
 8, 14, 15 
 
 1017,2371* 
 
 10 
 
 / 3863,* 3869, 
 t 3898, 9048 
 
 11—16 
 
 29* 
 
 15, 21 
 
 8361* 
 
 16 
 
 9548* 
 
 18 
 
 2449,4424 
 
 20,21 
 
 r 2159, 2574, 
 ' 2649 
 
 21 
 
 367,* 5409* 
 
 44, 46 
 
 10023* 
 
 44—48 
 
 10130* 
 
 48 
 
 10083* 
 
 49, 50 
 
 2826* 
 
 54,55 
 
 9818* 
 
 ix. 2,3 
 
 4677** 
 
 4 
 
 9927* 
 
 ft 
 
 1748,* 7418** 
 
 la 
 
 2708 
 
 i 12—17 
 
 5291 
 
 16 
 
 5405,* 9416* 
 
 20 
 
 3008 
 
 22, 24 
 
 2183* 
 
 23 
 
 2019. 9942* 
 
 23,24 
 
 8159* 
 
 26 
 
 j 8302,* 9229, 
 1 9820* 
 
 27 
 
 3863* 
 
 Chap. Verses. 
 
 ix. 28 
 28, 29 
 
 29 
 
 29—31 
 
 30, 31 
 34 
 
 35,36 
 
 46 
 
 46—48 
 47,48 
 
 48 
 
 56 
 
 62 
 
 X. 1. 17 
 
 3 
 
 5,6 
 
 5—7 
 
 10—12 
 
 12 
 
 13 
 
 14 
 
 16 
 
 17,20 
 
 19 
 
 19, 22 
 
 20 
 
 21 
 
 22 
 
 23 
 
 25, 26 
 25—23 
 27 
 
 29—37 
 30—35 
 30-37 
 33, 34 
 
 XL 2 
 
 3 
 
 13 
 
 17, 24—26 
 
 20 
 
 22 
 
 24—26 
 
 26 
 27,28 
 
 31, 32, 42 
 33,36 
 
 34 
 39 
 
 49, 51 
 xii. 2, 3 
 2,3,9 
 3 
 4,5,7 
 
 { 
 
 Number. 
 
 2708 
 
 2535* 
 f 2576,* 5248,* 
 \5319,*9814* 
 
 9372* 
 
 5922,** 9429* 
 
 8106* 
 
 Preface to Gen. 
 
 xviii., 2120** 
 
 3417 
 
 1594* * 
 
 5236* 
 J 2397,3417, 
 1 5164,** 6831 
 
 7021 
 
 5895* 
 ' 9404* 
 f 3994,* 6441,* 
 110132* 
 
 3780* 
 
 5023* 
 
 7418** 
 
 2220 
 
 4779* 
 
 9857 
 
 2397,6831 
 
 6674* 
 
 9013* 
 
 10019** 
 
 2009* 
 ("3428,4760,* 
 (5608,* 8783 
 f 1607, 2026, 
 < 2798,3704,* 
 [ 10067, 10089* 
 
 2701* 
 
 7463 
 
 1017,2371* 
 
 9050,** 10307 
 
 6708* 
 
 9057** 
 
 4314 
 
 6377,* 9780** 
 
 2009* 
 
 2838* 
 
 9818 
 
 5023* 
 
 7430,* 10062* 
 
 10067 
 f 3142,* 5023,* 
 1 8882** 
 
 9228* 
 
 2649,* 6432* 
 
 9857** 
 
 9548* 
 
 2701,* 9051* 
 
 5120,** 10235 
 
 8902** 
 
 7454 
 
 7795 
 
 5694* 
 
 2826* 
 
 Chap. Verses, 
 xii. 11, 12, 22—31 
 
 13, 14, 56. 57 
 
 29 
 
 32 
 
 33 
 
 34, 35 
 
 35, 36 
 37 
 39 
 
 39, 52, 53 
 47, 48 
 49, 52, 53 
 51, 52 
 51—53 
 58,59 
 
 xiii. 6, 7 
 6—10 
 10—18 
 11, 13 
 12 
 
 19 * 
 23, 24 
 23, 28—30 
 
 25—27 
 
 26, 27 
 
 26, 27, 29, 30 
 
 28 
 
 28,29 
 29 
 
 29,30 
 30 
 32 
 33 
 35 
 xiv. 1 — 7 
 5 
 
 11—14 
 12—14 
 13,21 
 13, 14, 21 
 14 
 
 16-24 
 16—24, 19 to 
 
 the end 
 19 
 
 21 
 
 26 
 
 26, 27, 33 
 27 
 
 27, 28, 31, 33 
 31 
 33 
 
 34,35 
 
 35 
 
 XV. 5 
 
 VOL. II, 
 
 Number. 
 8478* 
 
 9857 
 
 3069* 
 
 2826* 
 
 5886* 
 
 10277,* 10776* 
 
 3021 
 
 9412* 
 
 9125** 
 
 5023** 
 
 7790* 
 
 3703 
 
 5291 
 
 4843* 
 
 1017,2371* 
 
 2788 * 9337* 
 
 1017,2371,*7690* 
 
 8495 
 
 10023* 
 
 7770* 
 
 776,* 5149* 
 
 2851* 
 
 1032,* 1059, 1328 
 
 3934, 4638,* 
 
 4769,* 6806,* 
 
 7317,* 8989** 
 r 2336, 3069,* 
 L 9369,* 9412** 
 
 9192* 
 ("3305,* 4175,* 
 1 4424,* 9052 
 
 9780** 
 
 3708** 
 
 2598, 9256 
 
 3417,5164** 
 
 2788* 
 
 9188 
 
 2921,* 6674* 
 
 8495 
 
 9086** 
 
 6393** 
 
 2371,* 8002* 
 
 2417 
 
 4302* 
 
 8002,* 9263* 
 
 9320 
 
 5291* 
 r 2336,** 2383,* 
 1 10277* 
 
 3703 
 
 10490* 
 
 2019,8159* 
 
 4559** 
 
 8715* 
 
 10277** 
 r 2455,* 9207,** 
 1 10300** 
 / 2542,* 3869, 
 19311,* 9397* 
 
 9836* 
 
 Chap. 
 
 Verses. 
 
 Number. 
 
 4314 
 
 XV. 22, 23 
 
 9391** 
 
 xvi. 5, 6 
 
 2252* 
 
 8 
 
 3900, 10248* 
 
 9, 11 
 
 2588* 
 
 13 
 
 r 1749,4766,9093,* 
 \ 9265* 
 
 15 
 
 9264* 
 
 16 
 
 6752* 
 
 16,17 
 
 7463* 
 
 17 
 
 r 7430,*7933,8862, 
 1 9349* 
 
 18 
 
 4434* 
 
 19 
 
 9467** 
 
 19—21 
 
 9231** 
 
 19 to the end 
 
 3703* 
 
 21 
 
 7784* 
 
 22 
 
 ("3305,* 5317,* 
 16804,* 6960* 
 
 *rf *tf 
 
 22,23 
 
 6078, 10597 
 
 22—31 
 
 4783 
 
 23,26 
 
 8918* 
 
 23—25, 29 
 
 10597 
 
 24 
 
 1861,6832* 
 
 26 
 
 r 9346, 10187,* 
 1 10659* 
 
 m0^0 
 
 28 
 
 5291* 
 
 29 
 
 9311* 
 
 oq ^1 r 3869,* 4859,* 
 ^^"*^ 16752* 
 
 31 
 
 7290 
 
 33, 34 
 
 10277** 
 
 xvii. 4 
 
 9228* 
 
 5—7 
 
 2636 
 
 19 
 
 10083* 
 
 20, 21 
 
 29* 
 
 21 
 
 4279, 7366, 8918* 
 
 22 
 
 3863,* 9807* 
 
 22, 24—26, 33 
 
 2813* 
 
 24 
 
 8813* 
 
 29,30 
 
 2446* 
 
 
 '2454**7857,* 
 
 31, 32 
 
 8505,* 9207,* 
 
 
 10184,** 10300* 
 
 32 
 
 5897,* 9272 
 
 34 
 
 2352,* 6000* 
 
 34—36 
 
 93* 
 
 36 
 
 368* 
 
 37 
 
 3900* 
 
 xviii. 2 
 
 2826* 
 
 9—14 
 
 874* 
 
 10—14 
 
 4314,4783 
 
 11, 12, 14 
 
 6405* 
 
 15—17 
 
 430, 5608* 
 
 16 
 
 1059 
 
 17 
 
 3519,3994,*5236* 
 
 18 
 
 2658,* 10336 
 
 19 
 
 39 
 
 22 
 
 5886* 
 
 29, 30 
 
 3703 
 
 30 
 
 10248* 
 
 i 
 
 4539,* 7933, 
 
 . 10239* 
 
 
 P F F 
 
1440 
 
 LUKE. 
 
 JOHN. 
 
 1441 
 
 Chap. Verses. 
 
 N amber. 
 
 Chap. Verses. 
 
 Number. 
 
 xviii. 32—34 
 
 2813* 
 
 xxii. 19 
 
 5405,*6135,*9416 
 
 33 
 
 2788* 
 
 19,20 
 
 2187* 
 
 35 to the end 
 
 6990 
 
 20 
 
 5120** 
 
 42,43 
 
 10083* 
 
 24—27, 30 
 
 9039 
 
 xix. 11 
 
 9039 
 
 4 1(\ J 
 
 '3417,3832,*3858, 
 
 12 
 
 5297* 
 
 Z4, ii) ^ g^73 gjQj 
 
 12 and follow- 1 
 ing verses J 
 
 5291** 
 
 25—28 
 27 
 
 3417 
 3441* 
 
 12, 13 
 
 2967* 
 
 29, 30 
 
 "5313,* 6397,* 
 
 13—16 
 
 4314 
 
 9527* 
 
 13—25 
 
 7984* 
 
 SO 
 
 ' 3069,* 3832,* 
 
 21, 22, 27 
 
 9857 
 
 9003,* 9412* 
 
 24 26 1 
 
 2449, 7770,* 
 
 34, 60, 61 
 
 10134 
 
 7984,* 9330 
 
 36—38 
 
 2799* 
 
 28—41 
 
 2781,* 9212** 
 
 37 
 
 10239 
 
 40 
 
 5323* 
 
 39 
 
 9780,* 10261* 
 
 41 
 
 5480* 
 
 40—45 
 
 1787 
 
 41,42 
 
 2242* 
 
 42 
 
 3381,* 5120* 
 
 42 
 
 2701 
 
 42—44 
 
 2819 
 
 44 
 
 6588* 
 
 43 
 
 2821 
 
 XX. 5, 6 
 
 7456* 
 
 44 
 
 1573,7166* 
 
 9 
 
 4314 
 
 44,45 
 
 1839 
 
 9—17 
 
 1069 
 
 45 
 
 4769* 
 
 9—19 
 
 9320 
 
 51 
 
 10130 
 
 12 
 
 2788* 
 
 
 ^1607,4592,* 
 
 12,13 
 
 4495* 
 
 69 
 
 4933,* 7518,* 
 
 14 
 
 2658* 
 
 9807,** 10019,* 
 
 17, 18 
 
 6426, 9163** 
 
 
 10061* 
 
 27—41 
 
 1200 
 
 xxui. 3 
 
 3008 
 
 34, 35 
 
 10248 
 
 29 
 
 9325* 
 
 38 
 
 5078 
 
 39 
 
 4299,6849,*8265* 
 
 41 44 
 
 9809** 
 
 43 
 
 4783,5078,10597 
 
 41, 42 
 
 4973** 
 
 44 
 
 2788* 
 
 42,43 
 
 2162,* 10061* 
 
 AK 
 
 r 2576,* 4772,* 
 
 42—44 
 
 1725,* 2649* 
 
 ** \ 9670* 
 
 47 
 
 4844,* 9857 
 
 53,56 
 
 10252* 
 
 xxi. 7 
 
 1843 
 
 69 
 
 8281* 
 
 7, 22, 23 
 
 3353 
 
 xxiv. 1 
 
 2405* 
 
 8 
 
 8868* 
 
 4 
 
 7601.* 9216* 
 
 16, 17 
 
 3703* 
 
 6,7 
 
 2813* 
 
 17 
 
 8106* 
 
 7,46 
 
 2788* 
 
 18 
 
 10044** 
 
 
 f 2813,2816,4735,* 
 
 19 
 
 9050* 
 
 
 5045,8427,* 
 
 20 
 
 3448* 
 
 26 
 
 9429,* 10026 * 
 
 20, 21 
 
 3652 
 
 
 10053,* 10574,* 
 
 21 
 
 795* 
 
 « 
 
 10655* 
 
 23 
 
 6997 
 
 27 
 
 1540 
 
 23, 24 
 
 2799** 
 
 27,44 
 
 4859,* 6752* 
 
 24 
 
 1857,* 9164** 
 
 29—31 
 
 9412* 
 
 25 
 
 1808,** 2120 
 
 30 
 
 10828 
 
 
 r2120,*4391,* 
 
 30, 31 
 
 3863* 
 
 27 
 
 6343,8106,* 
 
 30, 31, 35 
 
 5405* 
 
 9429,* Preface to 
 
 30, 35 
 
 9416 
 
 
 Gen. xviii. 
 
 31, 39 
 
 10124,* 10825* 
 
 27,36 
 
 2813* 
 
 37,39 
 
 10044* 
 
 34,35 
 
 9348* 
 
 38—40 
 
 1729 
 
 37 
 
 9780, 10261* 
 
 39 
 
 149,* 5078, 9315* 
 
 xxii. 1, 7 
 
 2342 
 
 41—44 
 
 5620* 
 
 5 
 
 10132* 
 
 42, 43 
 
 7852* 
 
 8 
 
 9807** 
 
 44 
 
 10239* 
 
 17,18 
 
 6377* 
 
 44,45 
 
 7933 
 
 JOHN. 
 
 Chap. Verses. 
 
 i. 1 
 1,2 
 1,3 
 1,3,4,9 
 
 1—3, 14 
 
 1—3, 14, 18 
 1—3 
 
 1—4, 14 
 
 1, 4, 7—9 
 
 1—3, 14, 20 
 
 1, 4, 9, 18 
 
 1, 4, 12, 13 
 
 1—5, 14 
 
 1,14 
 
 3 
 
 3,14 
 
 4 
 
 4,5 
 
 4,9 
 
 4, 9, 10 
 
 9 
 
 9, 10 
 
 9, 14 
 
 10, 11 
 11 
 11—13 
 
 12 
 
 12, 13 
 
 12—14 
 14 
 
 14, 18,49 
 
 14, 19-30 
 
 15, 23 
 15, 27, 30 
 
 18 
 
 18,37 
 
 20 
 
 21—23 
 
 Number. 
 
 9093*» 
 
 7004* 
 
 5075, 7678* 
 
 20 
 r2803,* 9199,* 
 J 9396,9410,*9878, 
 ] 9887,* 10076,** 
 Ll0579,* 10819* 
 
 9315,* 9398* 
 
 6115,»720G,*8861 
 
 2533,3704,* 
 
 4687,* 6723, 
 
 9127,* 9144, 
 
 9429* 
 
 3195,4415 
 
 10152* 
 
 4180,* 9360 
 
 10083* 
 
 2894* 
 
 9144,* 9127* 
 
 6880, 8200 
 
 10182* 
 
 1999, 2658, 8604 
 
 1839* 
 
 5922 
 
 9407* 
 
 10196* 
 
 2349 
 
 10574* 
 
 9399* 
 
 8768 
 
 2531* 
 r2009,2724,*4180, 
 I 9310,* 6674* 
 
 51, 1608,** 2343, 
 
 2666.*4730,4783, 
 
 5826,** 8409,** 
 
 9241,* 9336, 
 
 9454,** 10283,** 
 
 10829* 
 '3813,* 9312* 
 r5922,*8427,8535, 
 1 10053* 
 
 2628, 2798 
 
 9372* 
 
 5323* 
 
 3704* 
 
 2025, 2135, 2136, 
 
 3038,* 3704,* 
 
 3863,4211,4724,* 
 
 6280,6849,6960, 
 
 7091,7211,8127,* 
 
 8705,9571,4180, 
 
 10067,* 10267,* 
 L10579 
 
 1990,5321,*6887* 
 
 10818* 
 
 2534 
 
 r 
 
 Chap. 
 L 23 
 
 Verses. 
 
 27 
 
 29,36 
 32 
 33 
 41 
 46 
 49 
 ii. 3, 4 
 4 
 
 18—23 
 19,20 
 
 19,21 
 
 19—21 
 
 19,21,22 
 
 23 
 
 24,25 
 iii. 1, 4—13 
 3 
 
 3,5,6 
 3, 5 
 3—6, 9, 10 
 
 5,6,8 
 5, 6, 34 
 6 
 
 8 
 
 12 
 13 
 
 13, 16—18 
 
 14, 15 
 14—16, 36 
 
 15, 16, 36 
 16 
 16,36 
 
 16, 18. 35, 36 
 17 
 
 17, 18 
 17, 19 
 17—21 
 17, 34 
 18 
 
 19 
 
 19—21 
 
 19, 21 
 21 
 
 27 
 
 28,29 
 29 
 
 Number, 
 r 2708, 4727, 8028, 
 1 9926* 
 
 1748* 
 
 3994, 10132* 
 
 870* 
 
 9229* 
 
 3008, 9954 
 
 6752 
 
 3008 
 
 2649* 
 
 2574 
 
 10528* 
 
 9714* 
 r 2777,* 6135,* 
 1 6426* 
 
 2788* 
 r 7847,* 8941,* 
 1 9303* 
 
 6674 
 
 6806 
 
 4904 
 
 4269,4721,8548 
 
 5280 
 
 5342,* 9454* 
 
 8043,** 9325* 
 r 2702,* 10238,** 
 \ 10388** 
 
 10240** 
 
 9818** 
 
 8409,* 10283* 
 
 97, 675, 9229,* 
 
 9281,* 6686,* 
 .8286* 
 
 8783 
 
 2803,* 9807* 
 
 2798 
 
 3863,4911,8624* 
 
 10083* 
 
 7494, 10370* 
 
 4783 
 
 2343 
 
 2628 
 
 2397 
 
 2724* 
 
 2335 
 
 8685* 
 
 6831 
 
 6674, 9310* 
 r 1839,* 3195,* 
 L 7688, 10196* 
 / 38, 2349, 3934, 
 19245 
 
 1017,2371* 
 
 9282 
 r 124, 2904, 9415, 
 19445,9981 
 
 9182* 
 
 9311* 
 
1442 
 
 JOHN. 
 
 Chap. Veraes. 
 
 Namber. 
 
 Chap. Verses. 
 
 Number. , 
 
 iii. 31—33 
 
 9503* 
 
 vi. 28 — 30, 34,1 
 
 1 /\/\<->n^ 
 
 34 
 
 2397 
 
 35,40,47,48 r""^-^' 
 
 34,35 
 
 2026,10067,10089 
 
 29, 40 
 
 2343 
 
 35, 36 3704, 1608 
 Oft r 30, 2658, 6997, 
 **° 110112,10817* 
 
 29,39,40,44,|2397,683I 
 
 31—35 
 
 2165 
 
 iv. 5, 6 
 
 4430* 
 
 31,32,49,50,1 
 
 it 13 o r> * 
 
 5—7,10,13,14 2702** 
 
 58 /*°**°^ 
 
 10,14 
 
 3424* 
 
 33, 35, 48 
 
 1999 
 
 13 
 
 10238* 
 
 33 
 
 2658 
 
 13,14 
 
 8568 
 
 33, 35 
 
 4217 
 
 13—15 
 
 680* 
 
 33,35,47,48,^ 
 
 
 23,24 
 
 9818* 
 
 50, 51, 53, 
 
 ► 7494 
 
 25 
 
 9954 
 
 57, 58, 63 
 
 
 31,32 
 
 5915,9412* 
 
 33, 35, 48, 50 
 
 10134* 
 
 32—34 
 
 5147, 5293* 
 
 35 
 
 1460, 8563 
 
 32,34 
 
 5576* 
 
 36,40,46,47 
 
 3863** 
 
 34 
 
 2397, 6831 
 
 40 
 
 10370,* 10817* 
 
 36 
 
 8002* 
 
 44 
 
 9378 
 
 V. 1 to the end 
 
 3704* 
 
 45,46 
 
 3704* 
 
 2—7 
 
 10083** 
 
 46 
 
 1990, 9315 
 
 8—11, 18 
 
 10360** 
 
 47—51 
 
 2165* 
 
 9—19 
 
 8495 
 
 48,51,57 
 
 9323* 
 
 19,26 
 
 8724 
 
 49—51, 58 
 
 8464,* 9003 
 
 19—27 
 
 2628 
 
 50—58 
 
 4735,** 9127* 
 
 20—27 
 
 2798 
 
 51 
 
 9412* 
 
 21,24 
 
 5890 
 
 51, 58 
 
 5620,* 10248* 
 
 21,26 
 
 1999 
 
 51,57,00,63 
 
 2187* 
 
 22 
 
 2320,*2335.*3704 
 
 51—58 
 
 3813** 
 
 22, 26, 27, 30 
 
 8685* 
 
 to E/« 
 
 r 7850,* 8680 * 
 
 23, 30, 36—38 
 
 2397 
 
 ^'^^^ 1 9393,* 10033* 
 
 23, 24, 36—38 
 
 C831 
 
 58 
 
 276* 
 
 24 
 
 6119 
 
 62 
 
 r 2803,* 3704,* 
 
 24,25 
 
 7494 
 
 3736* 
 
 24,29 
 
 2658* 
 
 
 '4735,*5890,8409, 
 
 24, 26, 27, 29 
 
 9857* 
 
 63 
 
 9086,9818,*9987, 
 
 25 
 
 290,931 1,**9926* 
 
 
 10283** 
 
 25, 28 
 
 3869* 
 
 68,69 
 
 3008 
 
 26 
 
 1999, 2658* 
 
 69 
 
 2628, 2798, 10155 
 
 27 
 
 1607,9807** 
 
 70 
 
 4751* 
 
 29 
 
 8256 
 
 vii. 7 
 
 2349, 3934 
 
 
 '6280, 6849, 6887, 
 
 16,18,28,29 
 
 2397, 6831 
 
 
 7091,7211,8127,* 
 
 19, 22, 23 
 
 6752 
 
 
 8705,9971,9315, 
 
 22—23 
 
 8495 
 
 37 
 
 9571, 10053,* 
 
 24 
 
 9857 
 
 
 10067, 10152, 
 
 27,28 
 
 5323* 
 
 
 10267,10818,* 
 
 29 
 
 2320* 
 
 
 L10579 
 
 
 [2702,3069,* 
 
 38.40 
 
 9987 
 
 37, 38 
 
 5915,* 8568,** 
 
 39 
 
 9503* 
 
 
 10083* 
 
 39,40 
 
 10083* 
 
 37,39 
 
 4735* 
 
 42 
 
 1017,2371 
 
 37—39 
 
 9818** 
 
 vi. 5—13 
 
 5291 
 
 
 ' 6993,* 7499,* 
 
 7—14 
 
 3069* 
 
 39 
 
 8724,9199,* 
 
 14 
 
 2534* 
 
 
 10053* 
 
 15 
 
 2708 
 
 40—42, 26, 27 
 
 3008 
 
 23, 24, 26 
 
 2724 
 
 40, 47, 48 
 
 4760 
 
 27, 49 — 51, 
 
 
 42 
 
 4594 
 
 58, 60, 63, 
 
 '680 
 
 viii. 5 
 
 6752 
 
 66 
 
 
 12 
 
 [3195,1839.4415, 
 
 27 
 
 5293,* 5915 
 
 [7088 
 
 27,55 
 
 5147,** 5576** 
 
 15 
 
 8685* 
 
 JOHN. 
 
 1443 
 
 Chap. Verses. Number, 
 
 viii. 15, 16 9857 
 
 16,18,29,42 2397,6831 
 
 18 9503* 
 18, 19 3704* 
 
 19 2004 
 21,24,51,52 290,6119* 
 21, 24, 51 7494 
 
 r 20, 2343, 10083,* 
 1 10287 
 31,32,34,36 9096* 
 
 24 
 
 32, 34, 36 
 33,34 
 
 33, 39, 44 
 33,39 
 34—36 
 38,39 
 39, 41 
 
 39 
 41 
 42 
 42,44 
 
 44 
 
 46 
 47 
 56,58 
 
 58 
 
 58,59 
 ix. 1 to tlie end 
 
 5 
 
 6,7 
 
 6, 7, 11 
 11 
 
 14,16 
 35 
 
 35—37 
 39 
 
 39—41 
 40, 41 
 X. 1—3, 7, 9 
 1, 2, 8—10 
 1—13 
 1,2,9 
 1,2 
 
 1947 
 
 4314 
 
 3373* 
 
 1362 
 
 9586* 
 
 3703* 
 
 3934 
 
 264* 
 
 4818 
 
 5337* 
 
 3f03* 
 [3881,* 4751,* 
 < 7051, 7357,* 
 L 8908,* 9320 
 
 1573 
 
 9311* 
 
 1990,9315,10579 
 r 1607, 3704,* 
 1 10579* 
 
 7456* 
 
 6990* 
 r221,*2354,*2397, 
 16000,** 6831 
 
 10196* 
 
 9051 
 
 6669* 
 
 9315 
 
 8495 
 
 2628 
 
 2798 
 
 8685,* 9857* 
 
 2383,* 3863* 
 
 9069 
 
 2356* 
 
 5135* 
 
 8906** 
 
 8989,* 9927** 
 
 9125* 
 
 2,3,8,16,27 3869,* 9311* 
 2, 3 6674* 
 
 2, 3, 4 8768 
 
 2-5,16,26,27 9926* 
 
 3, 4, 16 
 
 3 
 
 7—16 
 
 2668* 
 
 9310** 
 
 10791* 
 
 7—16, 26—31 10132* 
 
 9, 14, 16 
 
 9 
 
 10 
 
 11—13 
 
 12 
 
 14,27 
 
 2088* 
 
 5201,6078* 
 
 6767,* 7494 
 
 8002* 
 
 6441* 
 
 6806* 
 
 Chap. Verses. 
 
 X. 15, 17, 18 
 
 16 
 
 17,18 
 18 
 
 24,25 
 28 
 
 30 
 
 30,38 
 
 30—33 
 34 
 
 34,35 
 
 35,36 
 36 
 
 88 
 
 xi. 1,2 
 
 1—3, 11, 36 
 
 9, 10 
 
 25 
 
 25,26 
 
 27 
 
 41, 42 
 
 54 
 
 Chapter 
 
 throughout 
 xii. 2 
 
 2, 3, 27, 28 
 
 9, 10 
 
 12, 13 
 
 12—16 
 
 13 
 
 15 
 
 16, 23, 27, 28 
 
 23, 27, 28 
 
 23, 27, 28, 31 
 
 —33 
 24 
 
 25, 26 
 27, 28, 31 
 27, 28 
 
 Number. 
 3381* 
 
 ("2661,* 3969,* 
 1 7035* 
 
 5045, 9486* 
 
 2814 
 
 3008 
 
 10248 
 
 2004, 9199, 9315, 
 
 9818,* 9971, 
 ^ 10053,* 10067, 
 
 10125, 10265, 
 _10579* 
 r 3704,* 10067,* 
 1 10372, 10818 
 
 7456* 
 
 4402* 
 r 300, 3417, 7268,* 
 L 7463* 
 
 2798 
 
 2397, 2628, 6831 
 r2803,*3960,4766, 
 1 10155* 
 
 9741** 
 
 9231* 
 
 2352,** 6000** 
 
 1999, 2658 
 r 2343, 7494, 
 < 10083,* 10370,* 
 
 10817* 
 
 2628,3008,10152, 
 
 10818* 
 
 2397,6831 
 
 2708,2916* 
 
 |2916* 
 
 9231** 
 
 4735* 
 
 10044,* 10047** 
 
 8369* 
 
 2781,** 9212** 
 
 2926, 3008, 5323* 
 
 2362 
 
 10053* 
 
 4735* 
 
 } 
 
 10655* 
 
 28 
 
 28, 30, 32 
 
 31, 32 
 
 31, 47, 48 
 
 32 
 
 33, 39, 44 
 
 34 
 
 34—36 
 
 2657* 
 
 6138,* 10370* 
 
 9927, 10828* 
 
 2535* 
 ri603,*2033, 
 J 2628,* 2632, * 
 ] 6674,* 6887,* 
 L9429* 
 
 2034* 
 
 7093* 
 
 9857 
 
 8604,* 9378 
 
 3373* 
 / 3008, 6752, 7463, 
 L 9807* 
 
 2813,* 9807* 
 
1444 
 
 JOHN. 
 
 Chap. Verses 
 
 xii. 35, 36 
 
 Number. 
 
 51 
 
 ^^ -ifi Ar. ifi ; 1839,*2349,3195, 
 
 35, J6, 45, 4b < yggg* 
 
 36, 37, 39, 40 3863* 
 
 37—40 
 
 40 
 
 40, 41 
 
 41 
 
 41,43,46 
 
 43, 46 
 44—46 
 
 44, 45 
 
 44, 45, 49 
 45 
 
 45, 46 
 47 
 47, 48 
 
 xiii. 3, 33 
 3 
 
 4—17 
 4,5 
 5—10 
 9, 10 
 
 10 
 
 13, 14, 16 
 
 14 
 
 17 
 
 83 
 
 23,25 
 
 31,32 
 
 34,35 
 
 38 
 
 10498* 
 r302,* 2373,* 
 J 2383,** 2520,* 
 i 3863,* 3869, 
 L 5508,* 9048* 
 
 3769 
 
 8427* 
 
 9429* 
 
 10574* 
 
 2004,* 3704* 
 
 5323* 
 
 2397, 6831 
 
 4766,10067,10818 
 
 3863* 
 
 2335 
 
 8685* 
 
 3736* 
 
 3704* 
 
 3147** 
 
 7601* 
 
 10243** 
 
 7441** 
 r 9325, 9571,** 
 1 10239* 
 
 2921* 
 
 9167* 
 
 3934 
 
 2397, 6831 
 
 9824* 
 r 3934,* 6960,* 
 t 10087* 
 r 1603,2803,* 2814, 
 
 4735,* 5045, 
 i 9429,* 10053,* 
 
 10067,* 10372, 
 
 10655,* 10828* 
 
 1017,2371 
 
 4495* 
 
 xiv. 1—11, 16—26 9199** 
 
 2 
 2,3 
 
 6,8—11 
 6—11 
 
 644 
 9305* 
 
 ^2333, 2658, 9199, 
 9310,* 9807, 
 10267, 10336,* 
 10422,* 10619,* 
 
 1^10773,10818* 
 
 ri602, 1729, 1921, 
 
 12574 
 10067,* 10372 
 
 6—11,21,23 3704** 
 
 6,19 
 
 6, 16, 17 
 6,7,9 
 
 7 
 
 7, 9, 17—19 
 7—11 
 
 7, 9, 10 
 7,9-11 
 
 7494 
 
 4577* 
 
 10152 
 
 9315 
 
 3863* 
 
 9306,* 9971 
 
 9818 
 
 9971 
 
 Number. 
 
 10155* 
 
 2004, 10579 
 
 9133* 
 
 8705* 
 r 2554,* 8573, 
 110818 
 
 10820* 
 [2447,* 3960, 
 \ 4692,* 6303, 7 182, 
 [7209,9818 
 
 10269 
 
 6993* 
 
 2004** 
 
 2803,* 3381,* 
 
 4766, 10053,* 
 
 10125, 10265 
 
 6849 
 
 10579* 
 
 2009 
 f 2628, 2724,* 
 \ 3006,* 6674,* 
 [9310* 
 14,15,20,21, 
 23 
 
 14, 20 " 2803 
 
 15, 21, 23, 24 10645, 10829* 
 
 16, 17, 26 6788* 
 r 4577,* 4673,* 
 
 \ 8302,* 8705 
 9818,** 9199** 
 10267 
 9803 
 9278* 
 
 Chap. Verses 
 xiv. 7, 17 
 
 7—9, 10 
 
 8—11 
 
 8—11 
 
 8—12 
 9 
 
 9—11 
 
 9,11 
 
 9—12, 26 
 10—12 
 
 10,11 
 
 10 
 
 11 
 
 13—15 
 13,14 
 
 1 1017, 2371 
 
 16,17 
 
 16—18, 26 
 
 16 
 
 17 
 
 17, 19 
 
 17^18,20,21,|joi,g^ 
 
 19—21 
 20 
 
 
 1013,2034 
 f 2803,* 3704,* 
 ^ 6756,* 10067,* 
 [10151** 
 20, 21, 23, 24 9245* 
 
 20, 21 
 
 20, 23 
 
 21, 23, 24 
 21,23 
 21,24 
 
 23 
 24 
 
 27 
 
 XV. 1—5, 12 
 1—8, 9—19 
 1 and follow 
 ing verses 
 2—8, 16 
 4 
 
 4,5 
 
 4,5,6 
 
 5, 6, 9, 12 
 
 9378 
 
 9338* 
 
 10578* 
 
 10153** 
 
 10145* 
 
 8269,* 9396, 9415 
 
 2397,6831,10545* 
 r 3780,* 4843,* 
 1 10440,* 10490* 
 
 1069,* 5113* 
 
 1017,2371 
 
 1 9139* 
 
 7690* 
 
 10151* 
 f 10067,* 10773,* 
 \ 10818* 
 
 9258 
 f 2834,** 2904, 
 \ 9415,9445,9981, 
 [ 10067, 10089 
 
 2343 
 
 JOHN. 
 
 1445 
 
 Chap. Verses. 
 
 XV. 7, 16 
 9—17 
 
 9, 10, 14 
 
 10, 12 
 14, 15 
 16 
 
 16,17 
 25 
 
 26 
 
 26,27 
 
 xvi. 2, 3 
 5,7 
 
 5,7,16,17,28 3736* 
 
 Number. 
 9310* 
 9245* 
 10645 
 10143* 
 51 
 
 2724,* 6674* 
 2009 
 
 6752, 7463 
 2397,6788* 
 2531,** 4577,* 
 ^ 8302,* 9503,* 
 9818** 
 8902* 
 2397,* 6831 
 
 7 
 
 7—11 
 7, 13 
 
 7, 13—15 
 
 8, 13, 15 
 
 13, 14 
 13,14,15,28 
 
 13—15 
 
 15 
 
 23,24 
 23—26 
 27, 28, 30 
 27,28 
 28 
 
 33 
 39 
 xvii. 1 
 
 1, 2, 4, 6—10 
 
 1,2,10,11 
 
 1,4,5 
 
 1,5 
 
 1, 10 
 
 2 
 
 2,3 
 2,3,5 
 
 3, 8, 18, 21, 
 23,25 
 
 9818* 
 
 223^* 
 
 8724 
 
 9199* 
 
 2320* 
 r 124, 3969,* 6993, 
 1 9311,* 9818* 
 
 10053* 
 
 2447,* 4577,* 
 
 6788,* 7182, 7209, 
 
 10336* 
 
 2025,3704,8302,* 
 [9199,* 10067 
 
 6674* 
 
 2724* 
 
 5337* 
 
 3704,* 10067* 
 
 9315, 10579* 
 r 1846,* 3780,* 
 \ 4843,* 10828* 
 
 9199* 
 r 2628, 2803,* 
 1 10053* 
 
 3705* 
 
 3704* 
 
 4735* 
 r 1603,* 5045, 
 1 10655, 10828* 
 
 10067,* 10372 
 r 1050,2026, 10067, 
 1 10089, 10827 
 
 7494 
 
 1607 
 
 } 
 
 6831 
 
 72288,3195,9315, 
 \ 10579* 
 
 2803,* 3704* 
 
 2724* 
 
 6674* 
 
 5537* 
 
 2397 
 
 8705 
 
 2803* 
 
 9, 10, 21—23 4593,* 9199* 
 ,^ r 4766,9315,10067, 
 
 *" \ 10819* 
 
 5 24 
 
 6, 11, 12, 26 
 
 6,26 
 
 8 
 
 8, 18 
 
 9, 15, 17 
 9, 10, 21 
 
 Chap, 
 xvii. 10, 
 10, 
 11 
 17, 
 20 
 20- 
 21- 
 
 21, 
 21- 
 22, 
 25, 
 46 
 xviii. 11 
 14, 
 19 
 27, 
 
 37 
 
 Verses. 
 11 
 21 
 
 19 
 
 -26 
 
 -23 
 
 22,26 
 
 -23, 26 
 
 26 
 
 26 
 
 17 
 
 28 
 
 38 
 xix. 2, 3, 5, 19, 
 20 
 4 
 
 23,24 
 
 26,27 
 34, 35 
 36 
 
 39,40 
 XX. 1 
 
 2, 13, 15, 18, 
 20, 25, 28 
 11,12 
 
 17 
 
 19 
 
 19, 21, 26 
 
 19. 26 
 
 21 
 
 21,22 
 
 22 
 
 28 
 
 29 
 
 30,31 
 
 31 
 
 xxi. 6 
 
 7,12,15—17, 
 
 20 
 9,13 
 15, 16 
 
 15—17 
 
 15—21 
 18 
 
 19—23 
 
 20 
 
 20,22 
 
 } 
 
 Number. 
 2025,9133* 
 10067* 
 3704* 
 9820 
 10574* 
 6645 
 1013* 
 2034 
 2803* 
 9338* 
 2009* 
 10196* 
 5120* 
 9987 
 9229* 
 10134* 
 3009,* 3866,* 
 9311,* 9503,* 
 10044 
 9262* 
 
 9144** 
 
 9262* 
 r 4677,* 9093,** 
 t 9942** 
 
 2649* 
 
 9127** 
 
 9163* 
 
 10252* 
 
 2405* 
 
 } 
 
 2921* 
 
 7601* 
 r 2360,* 2788,* 
 16756* 
 
 10125* 
 
 3780* 
 
 10825* 
 
 2397 
 
 9818* 
 
 96, 9229,* 9281* 
 
 4766 
 
 5508,*7290,8078* 
 
 10083* 
 
 2628,2724,*2798, 
 
 3006,* 6674,* 
 
 7494, 9310,* 
 
 10370* 
 
 10061* 
 
 } 
 
 2921,* 4973* 
 
 7852** 
 
 3994* 
 
 1017,2371, 
 
 4169,** 4495,* 
 
 5201, 10132* 
 
 10087** 
 
 9212** 
 
 6073* 
 
 3934* 
 
 9824 
 
1446 
 
 APOCALYPSE. 
 
 APOCALYPSE. 
 
 ( 
 
 APOCALYPSE. 
 
 Chap. Verses. 
 i. 4 
 
 5 
 
 6 
 
 6, 18 
 
 7 
 
 8, 11 
 
 8, 11, 17 
 
 12 
 
 12, 13 
 
 12—14 
 
 12, 13, 20 
 
 13,14 
 
 13, 16 
 
 14, 15 
 15 
 
 18 
 20 
 ii. 5 
 7 
 
 7,11,29 
 8 
 
 10 
 11 
 
 12,16 
 13 
 17 
 18 
 
 23 
 
 26,27 
 m. 1 
 1.2 
 3 
 
 4,5 
 
 4, 5, 12 
 4, 5, 18 
 & 
 7 
 8 
 11 
 12 
 
 13, 22 
 14 
 
 15, 16 
 17 
 
 17,18 
 18 
 20 
 i?. 1 
 2 
 
 2 to the end 
 2,3 
 2, 6,8 
 
 Number. 
 
 5268,* 9228* 
 r 352,* 3325,** 
 14197 
 
 6148,* 9809** 
 
 10248* 
 
 3859* 
 
 10044* 
 
 6044* 
 
 9481* 
 
 716,* 1532, 6432* 
 
 9684* 
 
 9548,* 9684* 
 f 3301,** 4007,* 
 6832,* 8459,* 
 9470* 
 2799* 
 2162* 
 9926* 
 
 6119,* 9410* 
 1808, 1925 
 9548** 
 2187,** 5890* 
 3869 
 
 6044,* 10044* 
 9930* 
 6119* 
 2799* 
 5313* 
 
 6674, 8464* 
 2162 
 r 5385,** 10032,** 
 \ 10331* 
 426,4876* 
 5268 
 
 494.* 6119* 
 4002,* 9125* 
 
 145, 257,* 297, 
 - 2576,* 5954,* 
 
 6674,* 9814** 
 
 2009 
 
 4007* 
 
 8620,* 10505* 
 
 219,* 9410 
 
 8989* 
 
 9930* 
 
 6674,8106,*9674* 
 
 3869 
 
 4197 
 
 934,* 9210* 
 
 5433* 
 
 9960,** 10227** 
 
 213,* 5433** 
 
 8989* 
 
 8989* 
 
 9481 
 
 5313** 
 
 1042** 
 
 2921* 
 
 Chap. Verses. 
 
 iv. 4 
 
 4.5 
 
 5 
 
 6,7 
 
 6—10 
 
 7 
 
 7,8 
 
 8 
 
 10 
 
 V. 1 
 
 1—9 
 4,10 
 5 
 
 6, 8, 9, 14 
 0, 8, 12, 13 
 
 8 
 
 9,10 
 10 
 11 
 
 13, 14 
 14 
 
 Chap, cited 
 vi. 1, 16 
 
 2 g 
 
 2, 4, 6, 8 
 
 4 
 
 5, 6 
 
 6 
 
 9 
 
 9, 11, 12 
 
 12 
 
 12, 13 
 
 16 
 
 16,17 
 17 
 
 Chap, cited 
 vu. 1 
 4,5 
 
 4—8 
 
 4,9 
 
 5-8 
 
 9 
 
 9,10,14 
 9, 13, 14 
 9, 14,17 
 11 
 
 { 
 
 Number. 
 297,* 2576 * 
 5954,* 6397,* 
 6524,* 9814 
 2576 
 716,5268,9818** 
 
 6367,** 9391** 
 9509** 
 3901* 
 2180* 
 8764* 
 290* 
 
 395,* 9228* 
 8620* 
 9930** 
 6367* 
 r 2832,** 3994, 
 \9818** 
 9509** 
 10132 
 r 420,* 9475,* 
 110177* 
 2015,* 8261 
 6148, 9809** 
 3186* 
 10248* 
 290 
 9481 
 
 3994, 10132 
 r 2686,* 4007,* 
 \ 9930** 
 3300* 
 6534** 
 6353* 
 3941** 
 r 1071,* 6377,* 
 \9780* 
 4197,9503* 
 4007* 
 r 4735,* 4779,** 
 \9127* 
 
 2495, 3355* 
 r 4299, 6849,* 
 \ 10187* 
 8265** 
 6997 
 9481 
 
 8286,* 9642* 
 4605,** 7973* 
 r 3272,* 3859, 
 i 4592,* 6335, 
 [ 10603* 
 7975* 
 
 3862, 3923* 
 8369* 
 10132 
 4«07* 
 3994 
 46, 6524* 
 
 Chap. Verses, 
 vii. 14 
 16 
 
 17 
 
 viu. 2 
 
 2, 6—8, 12, 13 
 
 3 
 
 3,4 
 
 4 
 
 7 
 
 7—12 
 
 8 
 
 8, 9 
 10, 11 
 
 12 
 
 ix. 1, 4, 5, 10 
 1.2,11 
 2 
 
 2,9 
 
 2, 17, 18 
 3—11 
 
 7,8 
 10, 19 
 13 
 14 
 
 14, 15 
 
 15, 18 
 17 
 
 17, 18 
 20 
 
 21 
 
 Chap, cited 
 X. 1 
 
 1,2 
 
 3,4 
 
 6 
 
 7 
 
 9—11 
 
 10, 14, 19 
 
 11 
 
 Chap, cited 
 xi. 1 
 
 1.2 
 
 2 
 
 2,3 
 
 3 
 
 3,4 
 
 3—10 
 
 3—7,11 
 
 6 
 
 7 
 
 7,11 
 
 8 
 
 9 
 
 13 
 
 15 
 
 16 
 
 18 
 
 VOL. II. 
 
 Number. 
 
 4735* 
 
 1460* 
 f 2702,* 5201, 
 1 10132* 
 
 5268 
 
 8815* 
 
 8940* 
 
 9475,* 10177* 
 
 10198* 
 
 7553** 
 
 2788* 
 (4735,* 6385,** 
 (9127* 
 
 9755** 
 
 4697,** 7854* 
 f 709, 1808,* 2495, 
 (4697 
 
 5291 
 
 756,* 8278* 
 
 7519** 
 
 8764* 
 
 1861 
 
 7643** 
 
 (396,* 757,* 7691,* 
 \ 9936** 
 
 9052* 
 
 6952,** 10071** 
 
 2832,* 10182* 
 
 8815* 
 
 9341** 
 
 2788* 
 
 9466** 
 
 2446,* 8819 
 
 9057* 
 
 5135** 
 
 9481 
 
 1042,8106* 
 
 2162** 
 
 219,* 7573* 
 
 290, 10248* 
 
 219,* 5268 
 
 5620* 
 
 6997 
 
 2534* 
 
 9481 
 
 648, 10123** 
 
 9741** 
 
 395,* 730* 
 
 2534* 
 
 9198* 
 
 9780,* 10261* 
 
 9548* 
 
 4197** 
 
 9057* 
 
 756, 1664,* 8278* 
 
 9818* 
 
 2220.* 9229* 
 
 2916* 
 
 3355* 
 
 8331. 10248* 
 
 6397* 
 
 6997,9857 
 
 Chap. Verses. 
 xi. 19 
 
 29 
 xu. 1 
 
 1,2 
 
 1,2,4,5 
 
 1,4,5, 13 
 
 3,4 
 
 3, 9 
 
 3, 12, 13 
 
 4 
 
 4,9 
 
 5 
 
 6 
 
 6, 14—16 
 7,8 
 
 7, 8, 11 
 7,17 
 
 9, 13, 15, 16 
 
 11 
 
 11, 17 
 15, 16 
 
 17 
 
 xiii. 1 
 
 1.2,7,11 
 
 2 
 
 5 
 
 7 
 
 8 
 
 10, 14 
 
 16 
 
 16—18 
 18 
 xiv. 1 
 1,4 
 1,3,4 
 1,9 
 2 
 
 4,5 
 
 6 
 
 6,7 
 
 7 
 
 8 
 
 8, 10 
 
 9, 10 
 
 10, 19 
 11 
 
 13 
 14 
 
 15, 16 
 18 
 
 18. 19 
 
 19, 20 
 XV. 1, 2 
 
 1447 
 
 Number. 
 6804 
 8813* 
 
 3272,** 4697 
 4918** 
 2584* 
 253** 
 r 3300,* 5268,* 
 1 10071** 
 2832* 
 251,* 257 
 10182* 
 2788,* 4697* 
 6952** 
 
 426, 4876,* 7293* 
 9198* 
 2708* 
 
 8054,* 8295* 
 9410** 
 1664 
 7293* 
 r3994,4735,*9127* 
 L9503,* 10132 
 9503* 
 790* 
 (255,1664,* 4197, 
 1 9503,* 10249** 
 / 5268, 9755,* 
 (10182* 
 2832* 
 
 5313,* 6367* 
 730* 
 1664* 
 r 145,* 290, 2009* 
 < 3994,6674,8620,* 
 L 10132, 10505* 
 
 6353* 
 ( 396, 9936,* 
 ( 10061** 
 10217** 
 4495,* 5265 
 10132 
 3994 
 7973* 
 9936* 
 420, 9926* 
 r 2362,* 3081,** 
 1 3325** 
 1925* 
 2826* 
 9857 
 8904** 
 1072,* 6377* 
 1861,5120,*5798* 
 6997 
 
 6674. 10248* 
 3934 
 
 9807,* 9930** 
 9295* 
 
 1071,*5117,*9659 
 
 9139* 
 
 5113* 
 
 9755* 
 
 G G 6 
 
1448 
 
 Chap. Verses. 
 
 XV. 1, 6, 7 
 
 1,6,8 
 
 1,7 
 
 1,7,8 
 
 2 
 
 2,3 
 
 3 
 
 4 
 
 5 
 
 6,7 
 
 7 
 
 8 
 
 15, 16 
 Chap, cited 
 xvi. 1 
 2, 11 
 3 
 
 3,4 
 
 4 
 
 6 
 
 7 
 
 8,9 
 
 10 
 
 12 
 
 13 
 
 13,14 
 
 14 
 
 15 
 
 18 
 
 19 
 
 21 
 
 Chap, cited 
 xvii. 1 
 1,2 
 1.2,5 
 2 
 
 2, 12, 13 
 3,4 
 
 3, o, 7, 9, l^, 
 13 
 
 3,7,9, 11 
 3, 12, 13 
 4 
 5 
 
 8 
 
 9, 10 
 
 14 
 
 16 
 18 
 
 xviii. 2 
 
 2, 18 
 
 APOCALYPSE. 
 
 Number. 
 728, 9228* 
 9057 
 592* 
 395 
 
 6674 
 
 8261 
 
 420, 10132 
 
 9229, 9680, 9820* 
 
 4197 
 r 4007,* 7601,* 
 I 9828* 
 
 5268 
 
 5798 
 f 8427,* 10198* 
 \ 10574* 
 
 9295* 
 
 411,420,9481 
 
 592 
 
 7524* 
 
 9050** 
 r 374,* 4735,* 
 19127,* 9755* 
 
 10132 
 
 9820* 
 
 10123* 
 
 1861,2441** 
 
 5313 
 
 2015,* 9341** 
 
 2534* 
 
 7351** 
 
 1664* 
 
 213,2576,*4002,* 
 
 5433,* 5954,* 
 
 9125,* 9960* 
 
 8813* 
 r 402* 1072, 5120,* 
 1.6377,6997 
 
 9057 
 
 411 
 
 9857 
 
 24 G6** 
 
 8904** 
 
 1072,6377* 
 
 2015* 
 
 4922,* 9467* 
 
 |-2832* 
 
 5268 
 
 10182* 
 
 5120* 
 
 1326,* 9936* 
 ' 290, 756, 2009,* 
 ^ 8278,* 8620,* 
 
 10505* 
 
 5291 
 
 3994, 4973,* 
 i 9167,* 9468,* 
 
 10132 
 
 9960** 
 
 402,* 8278* 
 
 988, 1326 
 
 1861 
 
 Chap. Yerses 
 
 Nnmber. 
 
 xviii. 3 
 
 1072,2466,** 
 ' 6377,*8904*« 
 
 3,4,6 
 
 5120* 
 
 3,9 
 
 2015* 
 
 3, 11, 15 
 
 2967* 
 
 7,8 
 
 4844 
 
 8 
 
 9057 
 
 10 
 
 9857 
 
 11—13 
 
 4748* 
 
 11, 12, 16 
 
 5319* 
 
 12, 16 
 
 9468* 
 
 14 
 
 5943* 
 
 16 
 
 4922* 
 
 17—19 
 
 6385** 
 
 17—21 
 
 9755** 
 
 18 
 
 8819 
 
 19 
 
 2327, 7418* 
 
 20 
 
 9229,* 9820* • 
 
 21,22 
 
 424* 
 
 22 
 
 10303* 
 
 22,23 
 
 4335* 
 
 23 
 
 J 4424,* 7297,* 
 ' 9182,* 9548* 
 
 24 
 
 8902** 
 
 Chap, cited 
 
 10227 
 
 xix. 2 
 
 1861,* 2466* 
 
 3 
 
 8819 
 
 4 
 
 46, 6397 
 
 6 
 
 8331 
 
 7,9 
 
 3994,4434,* 
 ' 10132 
 
 8 
 
 5319* 
 
 10 
 
 r 2534,* 4197. 
 \ 9503,* 9818* 
 
 11,13 
 
 2162 
 
 11, 13, 15 
 
 426* 
 
 11, 13, 16 
 
 2533, C534* 
 
 11, 14 
 
 4007,* 9814 
 
 11—14 
 
 5954* 
 
 11—14, 16 
 
 2760** 
 
 11, 14, 19 
 
 3448** 
 
 12, 13 
 
 2009* 
 
 12, 13, 16 
 
 6674, 6832* 
 
 13 
 
 2686* 
 
 13,14 
 
 5319** 
 
 13,16 
 
 9987** 
 
 14 
 
 9216* 
 
 14, 15 
 
 1861* 
 
 15 
 
 r 1072,* 4876,* 
 ' 6377,* 6997 
 
 15,21 
 
 2799* 
 
 16 
 
 r 3021,** 4973,** 
 ^ 9167* 
 
 1 
 
 '2567,** 3813, 
 
 17,18 
 
 ' 4735,7850,* 
 
 « 
 
 9127* 
 
 18 
 
 5321* 
 
 19 
 
 2015** 
 
 20 
 
 r 1861, 2466,* 
 12534,7324* 
 
 Chap, cited 
 
 9481 
 
 XX. 1, 3 
 
 756 
 
 Chap. Verses. 
 
 XX. 2 
 
 2—7 
 
 2—3, 5, 7 
 
 2,23 
 
 4 
 
 7,8 
 
 7—9 
 
 9 
 
 10 
 
 10, 14, 15 
 
 12 
 
 12, 13 
 
 12, 13, 15 
 
 13, 15 
 14,15 
 15 
 15, 30 
 
 { 
 
 xxi. 1 
 
 1,2,9 
 2 
 
 2,9 
 
 2, 9, 10 
 2, 10 
 2, 17, 19- 
 2.23 
 
 7 
 8 
 
 -21 
 
 { 
 
 9,14,22,23,26 
 10,11,14,15,1 
 17—19 J 
 10, 15 
 
 10, 12, 18—20 
 10, 11, 23 
 11 
 
 APOCALYPSE. 
 
 
 i44y 
 
 Number. 
 
 Chap. Verses. 
 
 Number. 
 
 251* 
 
 xxi. 11,12, 
 
 14—17 
 
 648,* 9503* 
 
 2575* 
 
 11, 18, 
 
 19 
 
 9872** 
 
 482,* 8715* 
 
 11, 23- 
 
 -25 
 
 10574* 
 
 3195 
 
 12 
 
 
 1925* 
 
 9936* 
 9642* 
 
 12,14, 
 21 
 
 16' 1^' 1 3272,** 3859* 
 
 1151,* 2418** 
 
 12, 13, 
 
 21,25 
 
 2851* 
 
 4236** 
 
 13 
 
 
 2788,* 3708* 
 
 2466,* 2534, 
 
 14—20 
 
 
 9643** 
 
 10248* 
 
 15—17 
 
 
 9603** 
 
 7324* 
 
 15 to the end 
 
 402 
 
 1925* 
 3934,9857 
 
 16 
 
 ^ 
 
 { 1613, 4482,* 
 9487,* 9717** 
 
 8620,* 10505* 
 
 
 
 "4495,* 5265, 
 
 10331* 
 
 17 
 
 4 
 
 8989, 9659, 
 
 1861 
 
 
 _ 10217** 
 
 290 
 
 19,20 
 
 
 r 1298,* 9407,* 
 
 10331* 
 
 V 9863,** 10252** 
 
 1066,* 3355,* 
 
 21 
 
 
 2336** 
 
 9408,* 9755,* 
 
 22, 23, 
 
 27 
 
 3994 
 
 10373* 
 
 23 
 
 
 1530,9684** 
 
 4535, 9182* 
 
 23,24 
 
 
 9548** 
 
 402* 
 
 23—25 
 
 
 9429* 
 
 253 
 
 24 
 
 
 2015* 
 
 4434* 
 
 25 
 
 
 6000* 
 
 402, 1532 
 
 26 
 
 
 8620,* 10505* 
 
 7973* 
 
 Chap, cited 
 
 9481 
 
 3195 
 
 xxu. 1, 2 
 
 
 109, 2702,* 3814* 
 
 2702,** 4901, 
 
 1,3 
 
 
 3994, 10132 
 
 6044,* 8568,** 
 
 2 
 
 
 r 885,** 2336,** 
 
 8976,* 10044* 
 
 \ 3272,* 7690* 
 
 2658, 9338* 
 
 3,4 
 
 
 10579* 
 
 1861,* 2446,* 
 
 4 
 
 
 6674,9936* 
 
 7324* 
 
 5 
 
 
 r 1530,3195, 6000,* 
 
 728. 9182,* 9228* 
 
 1 9548,* 10248* 
 
 10132 
 
 12 
 
 
 3934, 10331* 
 
 6419** 
 
 13 
 
 [4901,6044,* 
 ' 10044* 
 
 402* 
 
 14 
 
 
 2851* 
 
 1626 
 
 15 
 
 
 8908,* 9231* 
 
 8427* 
 
 17 
 
 
 8976* 
 
 5922** 
 
 Chap. { 
 
 cited 
 
 9481 
 
 J i 
 J • 
 
 THK END. 
 
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