1. INDEX OF WORDS, NAMES, AND SUBJECTS

A

Aaron (Aharon). Aaron denotes the doctrine of good and truth, 6998, 7009; the truth of doctrine which proceeds mediately from the Lord, 7009; the Lord as to good: shown, 9806; the external of the Word, the Church, and worship, separated from the internal: illustrated, 10397.

Moses denotes the Word in the internal sense; Aaron denotes doctrine therefrom, when they are named together, 7089. Moses denotes the internal law or truth; Aaron denotes the external law or truth, 7382. Moses denotes the internal; Aaron denotes the external, 10468. Aaron denotes the doctrine of truth from the external sense of the Word, and Hur denotes truth of that doctrine, 9424. The sons of Aaron denotes Divine Truth proceeding from Divine Good, 9807. The priesthood succeeded from Aaron to his sons, because they represented the Lord as to Celestial Divine Good; consequently the celestial kingdom is a kingdom of priests: briefly shown, 9946. The priesthood of Aaron, his sons, and the Levites denotes the work of the Lord's salvation in successive order, 10017. Aaron and his garments represent the higher heavens, thus the celestial kingdom, and his sons and their garments represent the lower heavens, or the spiritual kingdom, 10068.

Abel (Abel). Abel denotes charity, 342, 354.

Abib, The Month (Abib mensis). Abib denotes the beginning of a new state, 8053, 9291.

[Abide, To. See To DWELL.]

Abihu (Abihu). See NADAB.

[Ability. See MIGHTY and POWER.]

Abimelech (Abimelechus). Abimelech, because he denotes the doctrine of faith, also represents, in the supreme sense, the Lord, 3393, 3401; those who are in the doctrine of faith, and regard truths in cognitions, 3392; the doctrine of faith that regards rational things, 3391, 3397, 3447.

The king of the Philistines denotes doctrinal things, 3365, 3391. The king of Gerar denotes the doctrine of faith that regards rational things, 2504, 2509, 2510.

[Abodes. See MANSIONS.]

Abomination (abominatio). Abomination denotes the separation of perverted things from goods, 6052; infernal foulness and defilement, 7454. [The abomination of desolation denotes the state of the Church when there is no love and no charity, 2454:4, 3652.]

Abortion (abortus). See To BRING FORTH.

[About. See ROUND About.]

Above (supra). What is interior is expressed by that which is higher, 2148, 3084, 4599, 5146, 8325. Lower things may be seen from higher, not contrariwise, 8237. To look above and below self, 7814-7821. See CHARITY.

[Abraham (Abraham). See under ABRAM.]

Abram (Abram). Abram knew not Jehovah, 1356; was an idolater, 1356, and worshipped the god Shaddai, 1992; is unknown in heaven, 1834:3, 1876; but when he is named the Lord is understood, 1989.

What Abram signifies, 1732, 1741. What Abram the Hebrew signifies, 1702, 1741. Abram represents the Lord in that state and in that age, 1989; the common stock of the Church where the Word is, 3778, and the genuine Church, 4206, 4207. Because by Abram the Lord is represented, by him many things are represented, 1965, 3245. Abram was called Abraham, the letter H being inserted from Jehovah, so as to represents the Divine of the Lord, 2010.

Abraham knew not Jehovah, 7194; worshipped other gods, 3667:2; in the first state, worshipped other gods, 2559.

Abraham denotes the Lord in that state, 2501; also the Lord's Divine Human; when, 2833, 2836; represents the Lord, and more besides, 3245; represented the Divine of the Lord, which is the Father, and the Divine Human, which is the Son, but the Divine Human from eternity, 3251. Jehovah the God of Abraham denotes the Divine of the Lord, which Abraham represents, 3439. Jehovah the God of Abraham thy father denotes the Lord, that from Him is good, 3703. Abraham represents the Lord's Human as to Good; Sarah represents the Lord's Human as to Truth, 2172, 2198. Abraham and Keturah represents the Lord's Divine Spiritual, 3236. The sons of Abraham by Keturah represents the Lord's Spiritual Kingdom with derivations, 3239-3242.

The fathers of the Jews, as Abraham, Isaac, and Jacob, worshipped each his own god, 5998. See JEW. Abraham, Isaac, and Jacob worshipped the god Shaddai, 3667:2. If the historicals were the Word, apart from the internal sense, many, such as Abraham, Isaac, and Jacob, would be esteemed as saints and as gods, when yet there is nothing more in them than in others, in the other life, 3229. When Abraham, Isaac, and Jacob are named in the Word, the Lord is understood, in heaven, and as to the Divine Itself and the Divine Human: shown, 6804.

What is represented by Abraham, Isaac, and Jacob, in the supreme sense, or in the Lord; and what in the representative sense with man, 6098. Abraham signifies the Lord's Internal Man, and what Isaac and Jacob signifies, 1893. Abraham, Isaac, and Jacob denotes the Lord, and the Lord as to the Human not yet made Divine, 7193; the Divine Life together, thus the Divine Itself, the Divine Rational, and the Divine Natural, 4615; in the supreme sense, the Lord; and, in the relative sense, internal and external good, 6276; heaven and the Church: illustrated, 10445; represents three things in the Lord, which are one, and three things in the Church, 6185. The God of Abraham, Isaac, and Jacob denotes the Lord as to the Divine Itself and the Divine Human, 6847. A covenant with Abraham, Isaac, and Jacob denotes conjunction by means of the Divine Human of the Lord, 6804. The seed of Abraham, Isaac, and Jacob denotes the goods and truths of heaven and the Church, 10445. What to swear by Abraham, Isaac, and. Jacob signifies, 6589. To sit down with Abraham, Isaac, and Jacob denotes to be with the Lord; and to come to Abraham's bosom denotes to be in the Lord, 3305:7. Abraham, Isaac, and Jacob buried in the land of Canaan signifies regeneration and resurrection, because the Church was there, 6516.

[Abrech (Abrech). Abrech denotes adoration, 5323. See KNEE.]

Abscesses (apostemata). Abscesses in the cavity of the breast; who corresponds to them, 5188. See WOUND.

Abstract (abstractum). In heaven they think and speak by abstract things; why, 4380e, 8343, 8985, 9007. See PERSON.

Abyss (abyssus). Abyss denotes those who are in lusts and falsities, 18; temptations, also hell, 756, 845. Abysses, in that they are waters in plenty, denote truths of faith in abundance, also falsities from lusts; thence the hells: shown, 8278; temptations: shown, 8278:3; the hells as to falsities; and depths denote the hells as to evils, 8279. See also DEPTH. The abyss lying beneath denotes scientifics which are in the natural, 6431.

Accident, By (fortuitu). See FORTUNE.

Accurse, To (devovere). To accurse denotes casting out from the Church, and an extirpation of falsities from evil, 9193.

Acknowledge, To (agnoscere). It is one thing to know (scire), another to acknowledge, and another to have faith, 896. [See also under SCIENCE.]

Acquainted with, To be (nosse). See To KNOW and To COGNIZE.

Acquisition (acquisitio). What acquisition signifies, 1435, 1717, 1851. Acquisition denotes those things which are acquired; thus scientifics, truths, and goods, 1435, 1851, 4105, 4391, 4487, 6017; the scientific from which a man thinks, 1435; good and truth in general, 4391; truths acquired, 6017. Acquisition denotes truth, and substance denotes good, 4105. Acquisition denotes the good of truth, and purchase denotes truth, 4487.

Act, To (agere). Reagency is from agency, 6262. The conjunction of good and truth illustrated by agency and reagency, 10729:2. See REGENERATION.

Action (actio). See To ACT.

[Active. See To ACT.]

Adam (Adam). See MAN (homo). That the history of creation in the first chapters of Genesis is made-up history is illustrated from various things therein, 8891:2. Adam's nakedness is explained, 9960:19. See NAKEDNESS.

Add, To (addere). 'God hath gathered my reproach, and Jehovah will add another son,' from which words Joseph was named, denotes, in the supreme sense, the Lord as to the Divine Spiritual; in the internal sense, the Spiritual Kingdom, or the good of faith; in the external sense, salvation, also fructification and multiplication, 3969:4.

[Adhere, To. See To CLEAVE.

Adjure, To. See To SWEAR.

Admah and Zeboim (Adma et Zeboim). What Admah and Zeboim signifies, 1212.]

Adoration (adoratio). Adoration is described, 1153:2. There is no adoration unless there is charity, 1150. To fall upon the face was a mode of adoring with the ancients; why, 1999. [See also WORSHIP.]

Adornment (ornatus). Adornment denotes holy truth, also the Divine in externals: illustrated, 10536; shown, 10540.

Adullam (Adulla). Adullamite denotes truth which is from good; in the opposite sense, falsity which is from evil, 4816, 4854.

Adultery (adulterium). See also HARLOT. Everyone can know how impious adultery is, if he would think about it as a case of his own wife being thus deceived, 2733:3. The mercilessness and religious condition of adulterers, 2747. Adulterers wish to obsess men, 2752; are cruel, 824; excite pain in the loins and genital members, 5059, 5060. The greatest adulterers, when they apply themselves, induce pain in the periostea everywhere and heaviness in the stomach, 5714. Adulterers do not fear Divine and human laws, but they fear blows, 2748. How filthy their ideas are, 2747, 2748. Adulteries are also destructive of society, since all adulterers are in the love of self, 2045:2. Marriages are most holy, but adulteries are most profane, 9961:4; they are profane and from hell, 10174. They who take delight in adulteries do not believe those things which relate to heaven and the Church, because it is from the marriage of evil and falsity, which is infernal, 10175.

When anyone commits adultery on earth, heaven is closed against him; his character hereafter, 2750. Adulterers cannot come into heaven, 2747, 2748. It is impossible for them to enter into heaven, 827; they cannot approach to heaven, and adulteries are contrary to conjugial love, the laws of both kingdoms, and order, 2733:2. An adulterer approaching towards heaven rejected, 539. By accustomed blandishments adulterers insinuated themselves into societies, but were rejected, beaten, and at length associated with their like in the hells, 2753. Angelic bliss and felicity communicated to adulterers become nauseous, painful, and stinking, on which account they cast themselves together into hell, 2749.

Concerning the hells of those who have lived in adulteries and lasciviousness, see HELL. In their hells they love dirt and excrements, 2755. Concerning those who are most filthy; their filthiness is unmentionable; their character and hell, 5722. Adulterers are in the excrementitious hells, 5394. The most deceitful adulterers beyond others, are above the head: they ensnare by means of innocence and mercy; their hell is the most grievous, 2754. The hell of cruel adulterers is under the right foot, where those are who are of the Jewish nation; from experience, 5057. A body of adulterers which sends out investigators who report that they are against conjugial love, good and truth, and the Lord, 2751. Adulterers who are in contraries are they who ensnare in conjugial love, by means of love, friendship, and kindnesses; concerning whom from experience, 5060. The very grievous punishment of those who have communion of wives, 2756. One who by adulteries and whoredoms extinguished the desire for marriage and the procreation of offspring; his punishment, 2746. With the lascivious who have not extinguished the desire of procreating offspring there is heat, 2757. The hell of those from the Church who have lived in faith separated from charity, and in a life of evil, is under that of adulterers; the reason, 8137:2.

Adulteries denotes the perversions of truth and good, 3399; adulterations of good, and whoredoms denotes falsifications of truth; this is from representative things, 2466, 2729. To commit adultery (adulterari), whoredom (moechari), and fornication (scortari), denotes to pervert those things which relate to faith; thus to apply the Word to the confirmation of evils and falsities; in the internal, representative sense, to worship idols: shown, 8904. Prohibited degrees signify profanations of various kinds, 6348:2. The dog Cerebus denotes a guard lest anyone pass over from the heavenly delight of conjugial love to the opposite, 2743, 5051:2. See DOG.

[Adversary. See ENEMY.]

Afar (longinquum). To see from afar denotes to perceive remotely, 4723. To stand afar off denotes remoteness from internals, thus from good and truth: shown, 8918. To bow oneself from afar off denotes humiliation, also adoration from the heart, and then the influx of the Lord, 9377. See also NEAR.

Affection (affectio). See also LOVE, CHARITY. Affection is that which is continuous of love, 3339. What the delight of affection is, 3933e. See DELIGHTFULNESS. Celestial affections are altogether incomprehensible and inexpressible, 3339, 3857:3. Every affection contains in itself things innumerable; concerning which things; and the affection is the whole man, 3078, 3189. To one affection there are many subordinate affections, and these in an incomprehensible form, 3189. The quality of the love and affection of a man is known from the end; concerning which subject see 3796:2.

There is an affection of good and an affection of truth; what the distinction between them is, 1904, 1997. The quality of those who are in the affection of good, and that of those in the affection of truth; the distinction, 2425:2, 2429:2. There is an affection of rational truth, and that of scientific truth, 2503. The first affection in the natural man is not that of genuine truth, but the affection of this truth comes afterwards, 3040. What the genuine affection of truth is, and its nature; and what the affection of truth, not genuine, is, and its nature; the distinction, 8993:3. Affections, when they ascend or are elevated towards the interiors, become gentler, and other spiritual affections are substituted, 3909. The affection of truth appears to be from truth, but it is from good, 4373. All affections are bonds, and they are external and internal, 3835. Those who are in truths without affection, [who are man-servants,] and those who are in truths from affection, who are maid-servants; the distinction between them, 8994:3.

Affections are what excite truths and falsities, 2480e. The celestial angel’s form to themselves lights of affections, and then of ideas, from the affection of good and truth in the Word,2157, 2275. Conjunction is made by means of affections, 3939. The conjunction of truth with good is made by means of affection, 3024. By means of affections the implantation and conjunction of the love of good and truth are effected: illustrated, 4018. Truths are nothing without affections: illustrated, 3849. The affection of good is adjoined to truth in the natural man by the Lord, with man, and, through the affection of good, truths are produced, and so falsities and evils are removed, 3336:3. Affection is insinuated by means of refusal, 4366, 4368. Truth without affection does not enter, still less inhere, 3066. Affection always adjoins itself to the subjects which are implanted in the memory, and is, together with them, reproduced, 3336:2. Heavenly freedom is from the affection of truth and good, and infernal freedom, from the affection of falsity and evil, 2873. See FREEDOM. To imitate affections, as if they were heavenly, from the proprium, is infernal, 10309.

All affections have gestures corresponding to them, 2153. Affections are signified by little children, girls, young women, and daughters, but with a difference, 3067.

Affinity (affinitas). There are affinities of love and faith, 917. There are consanguinities and affinities relating to heavenly loves, 2739. With all things in man there are consanguinities and affinities, 2508, 2524, 2556. If men recognised and perceived what good is, they would then first know innumerable things: namely, the proximities of good and truth, such as they are in heaven, 3612. Societies in heaven are situated like consanguinities and affinities on earth, 685. All consanguinity in heaven is from good, and proceeds therefrom, 3815. Consanguinities and affinities in the other life take place according to good, 4121. To contract affinities denotes union, 4450.

Affirmative (affirmativum). The affirmative of good and truth must be the first thing of man's regeneration, 3923. There must be the affirmative of truth before the influx of good from the Lord can be received, 3913e. They who consult scientifics concerning Divine things, if they are in an affirmative state, are confirmed; if in a negative state, they are weakened, and at length believe nothing, 4760. The learned more than the simple denotes this; and they believe less, because they consult scientifics from a negative state, and so deprive themselves of interior sight, 4760:4.

Affliction (afflictio). Affliction is predicated respecting truth, 4060; denotes temptation, 1846, 5356; the means of arriving at good, 3864; infestation, 6663, 6851. To afflict denotes to infest by falsities of doctrine; to oppress denotes to infest by evils of life, 9196. By to afflict the soul is signified to compel to do good, 1947.

After (post). See also BACKWARDS. After denotes near to, 5216. After thee, what it signifies, 2019. To go after them, when spoken of the Divine, denotes to protect lest evils should flow into the voluntary, 8194. See also BACK. To be, go, walk after, denotes to follow and consociate with them: shown, 9251.

Agate, Ligure, Amethyst (achates, cyanus, amethystus). Agate, ligure, amethyst, denotes the spiritual love of good, or the internal good of the Spiritual Kingdom, 9870.

Age (aetas). Concerning the successive states of a man according to ages; the first is from birth to the fifth year, then there are ignorance and innocence; the second is from that age to the twentieth year, which is the state of instruction and knowledge; the third is from that age to the sixtieth year, which is the state of intelligence; and the fourth is the state of innocence in wisd.om,10225. Times, as times of a man's age, denotes states; concerning which, 3254.

Age (saeculum). An age, when mentioned with respect to the Church, denotes duration to the end; when spoken of heaven and the Lord, what is eternal; it is predicated in general of every Church, in particular of the celestial Church; it also denotes the world and the life there, likewise the life after it: shown, 10248. See also GENERATION.

[Aged, See OLD.

Agency. See TO ACT.

Agreement. See CONSENT.]

Aholiab (Aholiabus). Aholiab, who did the works, denotes those who are in the good and truth of faith,10329:4; with whom the Church was to be established, 10335.

Ai (Aja). What Bethel and Ai signifies, 1453, 1557.

Aid. See HELP.

[Alien. See STRANGERS.

Alive. See under LIFE.

Almighty. See OMNIPOTENCE and SHADDAI.]

Almonds (amygdaloe). Almonds denotes the goods of life corresponding to the truths of interior natural good, 5622. Almond-shaped bowls denotes scientifics from good, 9557.

Alone (solus). What to be alone or to dwell alone signifies, 139, 471.

Altar (altare). [See also under To ANOINT.] In ancient times heaps were made, and the altars were therefrom, 4192. The altar and the tent were polluted by the sins of the people: shown and illustrated, 10208:3.

The altar and the temple were the principal representatives of the Lord, 921, 2777, 2811; and altars primarily signified the Lord's Divine Human, as does the Holy Supper, 2811. Altar denotes what is holy of worship, 4541; also what is built in witness and memory: shown, 8623; a representative of the Lord, and the worship of Him, as to good: shown, 9714; the principal representative of the Lord, and the worship of Him: references, 10642; heaven and the Church as to the reception of good from the Lord: illustrated and shown, 10123, 10151; the representative of the Lord as to the Divine Good; statues denotes the same as to the Divine Truth, 9388, 9389.

The altar of Jehovah denotes the principal thing of the worship of the Lord, 8935, 8940, 9014; they who acted from deceit or hypocrisy were to be taken from the altar and die: shown, 9014:4. All things of the altar represented and signified; concerning which see 4489:2 To build an altar denotes, in the highest sense, sanctification, 4558. An altar from the ground denotes the principal representative of the worship of the Lord from good; but an altar from stone denotes the same from truth, 8935, 8940. Ashes of the altar denotes those things which are to be removed after uses; concerning which, 9723. The grate, the network, which was around the altar, denotes the sensual: illustrated, 9726. The vessels of the altar denotes scientific truths serving good, 9724, 9725, 10344. The foundation of the altar denotes the sensual, 10028. The altar of incense, see INCENSE. The altar of the nations denotes the representative of idolatrous worship, 10642:2. To enter into the tent of meeting 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, 10242, 10245. To enter into the tent of meeting denotes to represent the Lord as to worship from Divine Truth, 9963; and to come near to the altar denotes to represent the Lord as to Divine Good, also as to worship, 9964.

[Alternations. See CHANGES.

Always (semper). See under To-DAY.

Amalek. See AMALEKITEl

Amalekite (Amalekita). Amalekites denotes the falsities by which truths are assaulted,1679. Amalek denotes falsity from interior evil: shown, 8593; concerning those who are represented by the Amalekites further; their character, 8622:2, 8625:2.

Amazement, To be Amazed (stupor, stupescere). To be astonished (obstupescere) denotes a sudden change of state, 5705.

Ambush (insidiae). See DECEIT.

Amethyst (amethystus). Ligure, agate, and amethyst denotes the spiritual love of good, or the internal good of the Spiritual Kingdom, 9870.

Ammon (Ammon). The sons of Ammon denotes those with whom truths are falsified; Moab, those with whom goods are adulterated, who nevertheless have been in natural good, 2468:15.

Amorite (Emmoraeus). Amorite denotes evil in general; and the inhabitants of the land of Canaan were called Amorites, 6306:4; evil and falsity; whence, 1857. Amorite [and Perizzite] denotes evil and falsity therefrom, 6859.

Anakim (Anakim, Enakim). See NEPHILIM [and PERSUASION].

Ancients. See under ANGEL.]

And (et). 'And' was used in the place of punctuation, as was also 'it came to pass,' 5578.

Angel (angelus). See also HEAVEN, [ARMY, and BEAUTY]. All spirits and angel’s have been men,1880; they appear as men; whence, 3633. Angels are forms of love and charity, 3804:2, 9879; they are images of love and charity under the human form, 4735:2; they are of ineffable beauty, and are as loves and charities in form, 4985; they are of ineffable beauty, because they are in the form of heaven, 5199. Those who are in hell appear to themselves, in their own light, as men, but looked into by angel’s, as devils and monsters; whence this is,4533. The deceitful, looked into by angel’s, appear as serpents and vipers,4533.

Concerning the spirits and angel’s with man,5846-5866, and 5976-5993. See MAN (homo). With every man there are evil spirits and angel’s,2887, 2888. According to the doctrine of the churches, in some measure, there are spirits from hell and angel’s from heaven with man,5979:2. Angels and spirits are always present with man, 968. There are two angel’s with man, because there are two kinds of them: celestial and spiritual,5978. That man may live, angel’s from heaven and spirits from hell must be adjoined to him,5993. Angels are successively with infants and children, 2303. A man is governed by means of spirits and angel’s, from the Lord,50, 697. All changes of state with motion, as to voluntary things as well as to intellectual things, are regulated by the Lord through spirits and angel’s,2796. Angels protect a man in various ways, they inspire goods, and this from love which is from the Lord, 5992; they rule over evil spirits, 1755. Angels with men do not attend, except to ends, 1645e; they bend evils toward goods, 5980. Spirits and angel’s perceive the interior things of man's thought,1931. Angels from certain societies see from causes what is with man, 4073e. Angels flow into the truths of faith with man: illustrated, 5893. See REGENERATION. Angels dwell in everyone's affection, 3464; they dwell with those who are in the good of faith, 2268; they feel exquisitely what enters with a man, 228. In spirits and angel’s every sense, except taste, is more exquisite than in man,1880, 1881.

Angels regard man as a brother, but evil spirits regard him as a vile slave, 2890. With what charity and joy those who are let in are received; they are received by angel’s into the heavens, and how they come into agreeable societies,2131. Celestial angel’s occupy the province of the heart, and two sit at the head, when a man is resuscitated from the dead,168-181; spiritual angel’s succeed them,132-189. Angels do not forsake the resuscitated man, but he desires to depart from them, 182. Because angel’s love everyone, they do not relinquish a soul, but it desires to depart from them, and dissociates itself,314-316; they are very indignant when compelled to retire, 4077.

A man, an angel, or a spirit is according to his love: illustrated, 10177. A man is in the society of such spirits or angel’s as he himself is; concerning which,4067:3, 4073:2, 4077:2. Angels who are in similar good know each other as if they had been acquainted from infancy, and it is from this that truths with man acknowledge and conjoin themselves, 9079:2.

There are three heavens; those of spirits, of angelic spirits, and of angel’s; in each of which there are both celestial and spiritual angel’s,459. The angel’s of the three heavens are subordinate to each other,1752; but the subordination is not that of command, 1802. Concerning the heavenly freedom in which angel’s are, see FREEDOM. The whole of an angel’s power is from the Lord,1752. There are angel’s who are nearer to the Lord and those who are remoter, or, who are interior and exterior,1802:2. The Lord appears to celestial angel’s as the Sun, to spiritual angel’s as the Moon,1529-1531.

Angels are continually being purified, and can never come to perfection, 4803. Evil is not separated from a man or an angel, but he is withheld from evil, and so held in good, 1581. Those who are in evil associate themselves with societies, those who are in good are adjoined by the Lord to them, 4073:2. The changes of angel’s' states appear in their faces according to the societies into which they come,4797; which things were seen, 4797. Angels appear in the heavens clad in garments 165; those who are likenesses of the Lord appear in radiance and white, after the likeness of the Lord in the transfiguration, 5530:2. Angels are veiled by a thin and suitable cloud lest they should be hurt by the Divine influx, 6849. See also FIRE.

What angel’s introduce beautiful dreams,1977. The influx of angel’s is like streams of flaming light,6209; it is into conscience, 6207, 6213. Conscience is from the combat of spirits and angel’s,227. In temptations there are indignations and many affections, 1917. Angels were with the Lord when He fought, 1705, 1752; He had societies of spirits and angel’s with Him, yet He took nothing from them, but through them from the Divine,4075. He admitted into Himself temptations from angel’s,4295:3. Angels have no name, but are named from their quality as to good, 1705; and are distinguished by goods and truths, 1754. The base and filthy things of infernal spirits are turned into milder things with angel’s,5981. See also SUBJECTS. Angels moderate penalties in the other life, but cannot take them away, 967. The angelic life consists in use and the goods of charity, 454.

They who are in love to the Lord and charity have angelic wisd.om in them, but obscurely; they come into it after death,2494. The wisd.om of angel’s continually increases in the other life, yet they cannot advance far beyond the first degree,6648. Nothing of an angel's intelligence and wisd.om is from himself, but from the Lord,4295:2. Angels are in wisd.om above that of man,3404, 3405. There are innumerable things which are apprehended by angel’s, but not by men,2786, 2795, 2796, 2802; they apprehend innumerable things of which man does not apprehend even the most general: exemplified, 3314; they comprehend and see innumerable things of which man knows not even that they are, still less what they are, 9176e. Angelic wisd.om is ineffable: illustrated, and from experience,9094. Angels are in wisd.om and intelligence, and in the principles of things, and they see all things which are beneath, because they are in celestial and spiritual love,2572:3. Thoughts and affections extend themselves far into angelic societies, 6598-6613. See To THINK. Angelic ideas are alive, because they refer natural things to spiritual, and to such as relate to man, 7847. The state of angel’s as to those things which relate to the memory,2493. Celestial angel’s form for themselves lights of ideas, from affection,2802; they never wish to name faith, but they perceive love, with a difference known to them, 202; with the spiritual angel’s it is otherwise,203.

The speech of spirits and angel’s,1634-1650. See To SPEAK and LANGUAGE. The difference of the speech of spirits, angelic spirits, and angel’s,1642. The speech of angelic spirits described, 1643. The speech of angel’s in the world of spirits appears like the light of a flame,1646. The case of thoughts and speech of angel’s is as internal things in the body are with respect to external,3347; for ideas they have ends and uses, 1645. The speech of celestial angel’s is distinct from that of spiritual angel’s, and is also more copious,1647; because they form for themselves lights of ideas from the affections in the Word, 2157; but the spiritual form significations of things, 2157, 2275. Because celestial angel’s derive all things from love, their speech is more incomprehensible than that of spiritual angel’s,880e. What angel’s speak of among themselves,5249e. When the wise ancients thought about God, they thought of the Divine Human, as angel’s do,6876:2. The state of angel’s when they speak, not from themselves, but from the Lord,1745:2. How it is with angel’s, when the Lord speaks by means of them, that they know not but that they are the Lord,1925. The man of the Most Ancient Church spake with angel’s, but not those afterwards, they spake, but in another manner,784. I have spoken with spirits and angel’s; and man was so created that he might speak with them,5, 67-69, 1880. See TO SPEAK. Angels see nothing that is in the solar world; they have seen through my eyes, 1880; when this first happened, it was regarded as a miracle, 1880:2. Heaven and earth were so united from their first creation, 1880:2. It is dangerous for man to have heaven opened to him, 784e.

The internal sense is for angel’s, and to them it is precious, though of slight account with man,2540:2, 2541, 2545, 2551, 2574:3. Many things in the internal sense come within the angelic apprehension, because angel’s are in the light of heaven, which do not come within man's apprehension, because he is in the light of the world,2618, 2619, 2629e. Because the Word in the highest sense treats of the Lord's glorification, and in the representative sense of man's regeneration, therefore, they who are in the Lord enter into angelic wisd.om and happiness,5688e.

The Lord as to the Divine Human is called the angel of Jehovah; the reason is that the Human Divine formerly appeared as an angel when Jehovah or the Divine Itself passed through heaven, 6831. The Lord is an angel, and is called an angel as to the Divine Human: briefly shown, 9303. The man who receives the Divine is also called an angel: shown, 10528. Many are called an angel, and named an angel, as Michael, which denotes the function, 8192:3. See GOD. An angel, in the supreme sense, denotes the Lord as to the Divine Human, and also the Divine of the Lord with angel’s and men: briefly shown,10528. The Lord is understood by angel’s in the Word, but what with respect to the Lord is signified appears from the series,1925e. By angel’s are signified the Lord, and why,3039; and an angel denotes the Divine Providence, 3039. An angel signifies something of the Lord, 2821; and the reason is that angel’s do not speak from themselves, and do not attribute good and truth to themselves,4085. Angels denotes Divine Truth: illustrated, 8192:2. Two angel’s signify the Divine Human and the Holy which proceeds from the Lord,2319. The redeeming angel is the Lord's Divine Human, and the Lord is called an angel: shown, 6280. The Sent, as the Lord called Himself, is the angel of Jehovah: shown 6831. The angel’s of God met him, denotes enlightenment,4235.

Anger (ira). Anger is described as being a flame in the understanding breaking forth from the fire, when love is assailed: illustrated, 9144. Anger and evil are from man, and not from the Lord, although they are attributed to Him: references, 9306:4. When anger is attributed to God, it is with man: shown, 5798; also to the Lord, when yet it is with man, 8483; and to Jehovah; the reasons: shown, 6997:3. The love and mercy of the Lord appear to the evil as anger, when they are punished; thence it is called anger: shown, 8875. Zeal has good in it; anger, evil, 4164. Anger is predicated of evil, wrath of falsity, 6358, 6359.

Anger signifies departure from charity, 357e. Anger denotes to be indignant, in which there is nothing of anger, 3909; aversion; the reason, 5034; aversion and assault: shown, 5798: sadness of spirit or understanding, 5887, 5888; evil, because it is from evil, and not from good, thus not from the Lord, although attributed to Him: illustrated, 10618:2. To burn with anger, when spoken of the Lord, denotes aversion on the part of man: illustrated, 10431. Long-suffering as to angers, denotes to endure evils long, and the Divine clemency, 10618. The anger of Jehovah denotes clemency and mercy, 6997; punishment and damnation: shown, 6997:6. The wrath of Jehovah denotes the fury of lusts and the endeavour to offer violence, on the part of the evil, 8284. Wrath and anger denotes resistances and also punishments; wrath is predicated of truth and falsity; anger of good and evil, 3614. Fire denotes anger: shown, 9143.

Animal (animal). See BEAST [and BRUTES.

Animal, Wild. See WILD BEAST.]

Anoint, To, Anointing, Ointment (ungere, unctio, unguentum). See here what is said concerning OIL. They anointed stones, arms of war, the altar, and similar things, priests, prophets, kings, and themselves: shown and explained, 9954. They anointed themselves with common oil, and not with the oil of holiness: shown, 9954:20. To anoint denotes to induce representation, 10268; inauguration for the purpose of representing the Lord as to the Divine Good, thus for the purpose of representing the good of love from Him: shown, 9954, 10285. To anoint a pillar, 3728, 4090. See PILLAR. The Anointed, king, and Divine Truth are the same, 3009. See CHRIST. The Anointed of Jehovah denotes the Lord as to the Divine Human: shown, 9954:11.

Anointing denotes inauguration for the purpose of representing, 9474. See also OIL. Anointing upon the head represented upon the whole Human of the Lord: shown, 10011. By anointing was represented the Divine Good, and by filling the hand, the Divine Truth and the power therefrom, 10019.

Ointment of ointment, and a dealer in ointment, 10264, 10265. See SPICE.

Answer, To (respondere). To answer, when assented to, denotes what is reciprocal, 2919, 4096; whence: shown, 8340; also reception, 2941, 2957; cognition, 5255; perception, 5472. To answer and say denotes thought, 6943. To answer in a cause denotes to declare an opinion, and judge, 9252. A Divine answer denotes the Divine Truth from which it is, 8824.

Antediluvians (antediluniani). See FLOOD.

Antipodes (antipodes). Navigation round the world cannot be comprehended by many, nor how the antipodes stand on their feet, 1378.

Anxiety (anxietas). See SAD.

Apollyon (Apollyon). Apollyon denotes the reasoning from falsities which appears as if from truths, and from philosophical considerations wrongly applied, 7643.

Apostles (apostoli). The apostles believed that they were to be great in heaven, 3417:2. What is signified by the apostles sitting upon twelve thrones, judging the twelve tribes of Israel, 2129:2; they cannot judge any single thing appertaining to man, 2129:2, 2553:2. The twelve apostles signified all things of faith, both its good and its truth, 3488 See TWELVE. Concerning the tribes and the apostles, it is said they are to judge, but this denotes the truths which are signified by them, 6397:2.

The disciples at first held no other opinion concerning the Lord than that which the Jews held concerning the Messiah, and, further, concerning the heavenly kingdom than that there would be sub-ordinations as in an earthly kingdom, 3857:6. The disciples of the Lord represented all who are of the Church, 3354. The twelve disciples denotes all things of love and faith, as the twelve tribes, 3858:16. See also TRIBES.

[Apparel. See GARMENT.]

Appear, To (apparere). Jehovah appearing to him denotes from the Divine, 3367, 3438.

Appearance (apparentia). See also FALLACY, [TRUTH, and WORD.] In the Word of the Lord much is spoken according to appearances, 589, 735, 926, 1838, 1874. Appearances of truth; what they are; adapted as if they were truths, 1832:2; examples, 3207:3. There are no pure truths with man, neither with angel’s, but in the Lord alone,3207:3. The truths of man are appearances, 2196:2, 2203, 2209, 2242:2. Appearances of truth with angel’s, and with men who are in good, are received by the Lord as truths,3207. The doctrine of faith is invested with such appearances as are from human conditions, 2719, 2723. Those appearances are listened to as truths which belong to doctrinals, 3364, 3365. See To APPEAR. Rational things are appearances of truth, 3368:2. Truths Divine flow in by means of appearances with angel’s and men, otherwise they could not at all be apprehended,3362; they are in appearances with angel’s and men, because Divine things cannot otherwise be apprehended,3364e, 3356e. Appearances of truth are and exist by means of influx from the Divine of the Lord into rational things, and therefrom into natural things, where they are presented as an image of many things in a mirror, so that those which are in heaven appertaining to the angel’s are presented in the world of spirits, from which are representations,3368:3. Representations in the other life are appearances, but living, thus real, which are from the light of heaven, which is wisd.om and life from the Lord; but those which are in the light of the world are relatively not real, except so far as they are conjoined with those which are of the light of heaven,3485. Appearances of truth are of a threefold degree, 3357-3360, 3362. Appearances are the truths which belong to man; exemplified from space or place, 3387e. On the appearances of a higher degree, which appertain to the angel’s; from the example of eternity, which to them is a state,3404:2. Appearances of truth of a higher degree far exceed in perfection and abundance those which are in men, 3405; those of a lower degree exemplified from the saying that some were to be great in heaven, 3417. The Lord was also in appearances, but these He put off, 3405.

[Apperception. See PERCEPTION.]

Appetite (appetitus). Appetite corresponds to the desire to know (sciendi) and be wise, 4792.

Approach, To (appropinquare). See NEAR, [and To COME NEAR.] To approach denotes influx, 8159; conjunction, 9997, 10001; when used of the beast for the sacrifice, denotes application for the purpose of purification, 10021. To approach before Jehovah denotes a state of reception and application to that state; on which, 8439. To approach unto God denotes to think from the faith of charity about the Divine, 6843. To approach and be near denotes conjunction and presence: illustrated and shown, 9378.

[Appropriation. See under INFLUX.]

Arabia (Arabia). See KEDAR.

Aram (Aram). See SYRIA.

[Aram Naharaim. See SYRIA.]

Ararat (Ararath). Mount Ararat denotes the light (lumen) of one regenerated, 854, 855.

[Arcanum. See WORD.

Archer. See under BOW.]

Architecture (architectura). How stupendous it is in the other life, 1627, 1628, 1629.

Arise, To (surgere). To arise signifies some elevation, 2401, 2785, 2912, 2927, 4103; elevation, and man is said to be elevated by means of spiritual and celestial things, 3171, 4103. To arise denotes elevation into a state of light, 4881, 6010; elucidation, 6010. To arise in the morning denotes to be elevated to heaven, and, in the opposite sense, to be depressed to hell, 10413. See MORNING. To arise in the morning, when spoken of the evil, denotes elevation to attention, 7435. To arise early in the morning denotes a state of enlightenment, 3458, 3723. The interiors are elevated: see To BE ELEVATED and To ASCEND.

Aristotle (Aristoteles). On the scholastics and metaphysicians; several matters about Aristotle, 4658. Aristotle's thought about the Supreme Deity, the Lord, and the spirit of man, 4658:4. Concerning the woman seen by Aristotle, 4658:5.

Ark (arca). Noah's Ark. What is signified by the ark, 639.

Joseph's Ark. An ark, being that in which something is concealed, thus denotes concealment; hence the Ark of the Testimony because the law was therein, 6596.

Moses' Ark. Moses, when an infant, was placed in a little ark, because he represented the Divine Law and the Lord as to the Divine Law, 6723:3. A coffer of bulrush denotes what is mean, but still derived from truth, 6723, 6732.

The Ark of the Testimony. [See also Joseph's Ark.] The Divine Law was in the ark, and the ark represented the Lord as to the Divine Law, 6723:3. The ark denotes the inmost heaven, where the Lord is: shown, 9485. The tent and the ark represented heaven, where the Lord is, 9457, 9481:2.

[Arkites (Arki). What the Arkites signifies, 1205.

Arm (brachium). See HAND and SHOULDER. The body exercises its forces and powers by means of the arms and hands, 4933. A naked arm, in the other life, is of such great power, 878e. The naked arm was seen bent forward, 4934, 4935. Those in the Grand Man who correspond to the hands, arms, and shoulders, are they who are in power by means of the faith of truth from good, 4932.

Hands, arms, and shoulders are predicated respecting truth, by which are signified powers, in the internal sense, 3091. Arms, power, 574; strength: references, 10019:6. Arms signify strength, and hands, power, 4934. Hands signify power, and arm, still greater power, 1085. The arm of Jehovah denotes the Lord as to the Divine Human, 8099:3. To make flesh his arm denotes to trust in himself and to what is his own, and not to the Divine, 10283:7. A stretched-out arm, when spoken of the Lord, denotes Divine Power, 7205. An arm not stretched out, but bent, signifies power in the general sense, 7205. When it is said, respecting Jehovah, that He stretched out the hand or arm, it denotes unlimited or infinite power in action, 7673. The right hand of God, and the arm of His strength, signifies the Lord as to the Divine Truth, 8281:5.

Armlet. See BRACELETS.

Arms. See WEAPONS.]

Army (exercitus). The sons of Israel were divided into armies that they might represent the Lord's kingdom as to goods and truths, 7236. Jehovah Zebaoth, or of Hosts, was so called from Divine truths, and because He fights for man, 3448:6. Angels are called the hosts of Jehovah, also the sun, moon, and stars; and the Lord is, therefore, Jehovah of Hosts: shown, 7988:5.

By armies are signified truths, and, in the opposite sense, falsities, because by these there is combat: shown, 3448:8. Armies denotes the genera and species of good in truths, 7236. As to armies denotes that they are distinct as to the quality of good from truth, 8019. The armies of Jehovah denotes goods and truths: shown, 7988. The armies of Pharaoh denotes falsities from evils, thus those who are in faith separated, and in a life of evil, 8138. The horses of Pharaoh and the Egyptians denotes scientifics from a perverse understanding; horsemen, reasonings therefrom; chariots, the doctrinals of falsity; armies, the falsities themselves, 8146:3, 8148. War in general and weapons of war signify spiritual combats; such armies are the truths and goods by which they are fought. See WAR, BOW, SWORD, SHIELD, and ENEMY.

[Aromatics. See SPICE.

Around. See ROUND ABOUT.]

Arphaxad (Arphachschad). What Arphaxad signifies, 1230, 1339, 1341.

Arrogance (fastus). See LOVE OF SELF.

Arrow (sagitta). See BOW.

[Arrow-Snake. See under SERPENT.

Arsenal (armamnentarium). Arsenals signify such things as are of truths fighting against falsity, and, in the opposite sense, of falsity fighting against truths, 6661:2. See also STOREHOUSES.]

Art (ars). The arts of magicians unknown in the world, 831.

Artificer (artilex). Artificer denotes one who is wise, intelligent, knowing, 424.

Ascend, To (ascendere). [See also To ARISE.] What to ascend signifies, 1543. To ascend refers to what is external, and denotes from the exterior to the interior, 3084. To ascend is predicated respecting going towards interiors: shown, 4539, 4969; it denotes elevation towards interiors, 5817, 6007; also to recede and depart; concerning which signification, 5964; to conjoin, 8760; conjunction, 9373. God ascended from above him in that place denotes the Divine in that state, 4578. To ascend denotes going towards interiors; to descend denotes towards exteriors, 5406.

Asher (Ascher). Asher was so called from blessedness; what Asher signifies, 3938, 3939. See BLESSEDNESS. Asher denotes the blessing of the affections, 6408.

Ashes (cinis). [See also under ALTAR.] Ashes denotes falsity from the evil of lusts, 7520. Ashes of the altar denotes those things which are to be removed after use, lest they should oppose other uses: shown, 9723. Cinders of the furnace denotes falsities of lusts, 7519, 7520.

Ashkenaz (Askenas). What Ashkenaz S., 1154.

Ask, To, Asking (interrogare, interrogatio). Why men are asked by the Lord, when yet He knows all things, 2693; shown, 6132. To ask denotes to examine, 3385; and to perceive the thought of another; the reason, 5597, 5800. Questions in the sense of the letter, in the supreme sense, denotes acknowledgment, 4358; also cognition from perception, 6250. To ask Jehovah, when it relates to the Lord, denotes a state of communication, 3291; to be instructed in the truths and goods of the Church and worship, 10548.

Ass, She-Ass (asinus, asina). [See also OX.] A judge rode on a she-ass, the sons of a judge on young asses, a king on a she-mule, his sons on mules, 2871. How the Lord's riding on a she-ass is a sign of the highest judgment and kingdom is explained, 9212:5. What ass and she-ass signifies, 1486. Ass denotes a scientific, 5492; the natural, 8078. Asses denotes scientifics, 5958; also she-asses, 5959. Asses, when they served for riding, denotes rational truth, because this was a sign of the judicial office and kingship; but asses which served for carrying burdens denotes scientifics, 5741:2. To ride upon an ass denotes to serve the intelligence, 7024. A bony ass denotes the lowest service, 6389. The firstborn of an ass denotes the mind merely natural, 8078. The son of a she-ass denotes rational truth, 2781:5. What is signified by the Lord riding on a she-ass and a foal, 2781:8. Ass denotes natural truth, and mule denotes rational truth: shown, 2781. What ploughing with an ox and an ass together signifies, 10669:5.

Ass, Wild (onager). Wild ass denotes rational truth; described, 1949-1951.

Assembly (coetus). See CONGREGATION [and To MEET (convenire).]

Asshur (Aschur). Asshur signifies the rational mind, 119; reason and ratiocination, 1186.

Assyria (Assyria). See ASSHUR.

[Astonished, To be. See under AMAZEMENT.]

Asylum (asylum). They who injure anyone as to spiritual life by means of falsities of religion which they believed to be truths, were represented by those who fled to an asylum: shown, 9011.

Atmosphere (atmosphaera). Into all forms that subsist intrinsic and extrinsic forces act; inward forces are alive, outward forces are not alive, but they correspond to each other, 3628:2. They who are from the Most Ancient Church have delightful auras, 1116. The atmospheres in the other life, 1621. There are most beautiful atmospheres around infants, 2297.

Attraction (attractio). The life which is from the Lord appears attractive: shown, 8604:3. All love appears attractive, 8604:3.

Aura (aura). See ATMOSPHERE.

Authority (auctoritas). The sphere of authority belonging to a certain one born into dignity, 1507. The sphere of authority is tempered by goodness, and honour is bestowed on those who are born into authority, 1508.

Avarice (avaritia). Concerning the Jews and the robbers in the desert, 940. Concerning the sordidly avaricious and their hells; they are infested by mice, 938, 954; they are where there are excoriated bogs, 939. Into what phantasies avarice is turned, in the other life, 954. They who are in filthy avarice are in the love of self more than others, although it does not so appear outwardly, and thence they are against all good whatsoever, 4751:2. The avaricious who are in the higher part of the stomach infuse anxieties, 6202.

Avert, To (avertere). See To TURN.

Awake, To (expergisci). To awake denotes to be enlightened, 3715, 5208. 5218.

Axe (securis). What is signified by an axe to cut wood in a forest, 9011:3. See WOOD.

[Azure. See BLUE.]

3614. 'Until your brother's wrath turns back' means until the state changes; and 'until your brother's anger turns back from you' means the subsequent stage of the state with natural good. This is clear from the meaning of 'wrath' and of 'anger' as states that are antagonistic to each other, dealt with below. And when these states become such that they cease to be antagonistic any longer and begin to join together, wrath is said to turn back and anger to turn back. Consequently 'until your brother's wrath turns back' means until the state changes, and 'until your brother's anger turns back' means the subsequent stage of the state with natural good. 'Wrath' implies something different from 'anger', as may be seen from the fact that in addition to their being similar expressions it is a pointless repetition to say, 'Until your brother's wrath turns back' and then 'until your brother's anger turns back'. What each implies is evident from the general explanation and also from that to which wrath and anger are each used to refer. 'Wrath' is used in reference to truth, in this case to the truth of good, represented by 'Esau', while 'anger' is used in reference to that good itself.

[2] 'Wrath' and 'anger' are mentioned many times in the Word, but in the internal sense they do not mean wrath or anger but that which is antagonistic. The reason for this is that whatever is antagonistic towards any affection produces wrath or anger; so that in the internal sense simply forms of antagonism are meant by those two expressions. 'Wrath' is used to describe that which is antagonistic towards truth and 'anger' that which is antagonistic towards good; but in the contrary sense 'wrath' describes that which is antagonistic towards falsity or the affection for it, that is, towards false assumptions, while 'anger' describes that which is antagonistic towards evil or the desire for it, that is, towards self-love and love of the world. Also, in this contrary sense actual wrath is meant by 'wrath', and actual anger by 'anger'; but when those expressions are used in reference to good and truth the wrath and anger which are manifestations of zeal are meant. And because this zeal is to outward appearance like wrath and anger it is called such in the sense of the letter.

[3] As regards 'wrath' or 'anger' in the internal sense meaning simply forms of antagonism, this may be seen from the following places in the Word: In Isaiah,

Jehovah's indignation is against all the nations, and wrath against all their host. Isaiah 34:2.

'Jehovah's indignation against the nations' stands for antagonism towards evil - 'the nations' meaning evils, see 1259, 1260, 1849, 1868, 2588 (end). 'Wrath against all their host' stands for antagonism towards falsities derived from that evil, for by 'the stars' - here called 'the host of heaven' - are meant cognitions, and so truths, and in the contrary sense falsities, see 1128, 1808, 2120, 2495, 2849. In the same prophet,

Who gave Jacob over to plunder, and Israel to spoilers? Was it not Jehovah against whom we have sinned? And He poured out upon him the wrath of His anger. Isaiah 42:24-25.

'Wrath of anger' stands for antagonism towards falsity stemming from evil, 'Jacob' for people under the influence of evil, and 'Israel' for those under the influence of falsity.

[4] In the same prophet,

I have trodden the winepress alone, and from the peoples there was no man (vir) with Me. I trod them in My anger, and destroyed them in My wrath. And I trod down the peoples in My anger, and made them drunk in My wrath. Isaiah 63:3, 6.

This refers to the Lord and His victories in temptations. 'Treading' and 'treading down in anger' stand for victories over evils, 'destroying' and 'making drunk in wrath' for victories over falsities. In the Word 'treading down' has reference to evil, and 'making drunk' to falsity. In Jeremiah,

Thus said the Lord Jehovih. Behold, My anger and My wrath have been poured out on this place, on man, and on beast, and on the tree of the field, and on the fruit of the ground; and it will burn and not be quenched. Jeremiah 7:20.

Both are mentioned - 'anger' and 'wrath' - because both evil and falsity are the subject.

[5] In the Prophets, whenever evil is mentioned so also is falsity, even as whenever good is mentioned so also is truth, the reason being the heavenly marriage, which is the marriage of good and truth in every detail of the Word, 683, 793, 801, 2173, 2516, 2712. It is also why 'anger' and 'wrath' are both mentioned; otherwise one of them would be enough. In the same prophet,

I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation; and I will smite the inhabitants of this city, both man and beast. Jeremiah 21:5-6.

Here in a similar way 'anger' has reference to the punishment of evil, 'wrath' to the punishment of falsity, and 'indignation' to that of both. Since anger and wrath describe antagonism they also mean punishment, for things antagonistic to one another also clash with one another; and in that case evil and falsity suffer punishment. For evil holds within itself antagonism towards good, and falsity holds within itself antagonism towards truth. And because there is antagonism a clash also occurs; and from this punishment results, see 696, 967.

[6] In Ezekiel,

And My anger will be accomplished, and I will make My wrath on them die down, and I will be comforted; and they will know that I Jehovah have spoken in My zeal, when accomplishing My wrath on them - when executing judgements on you in anger and in wrath and in wrathful rebukes. Ezekiel 5:13, 15.

Here also 'anger' stands for the punishment of evil, and 'wrath' for the punishment of falsity, that result from antagonism and consequent aggression. In Moses,

Jehovah will not be pleased to pardon him, for then the anger of Jehovah, and His zeal, will smoke against that man, and Jehovah will separate him as evil from all the tribes of Israel. The whole land will be brimstone and salt, a burning; it will not be sown, and it will not sprout, nor will any plant come up on it, as at the overthrow of Sodom and Gomorrah, of Admah and Zeboiim, which Jehovah overthrew in His anger and His wrath. And all the nations will say, Why has Jehovah done this to this land? What means the heat of this great anger? Deuteronomy 29:20-21, 23-24.

Since 'Sodom' means evil, and 'Gomorrah' falsity deriving from this, 2220, 2246, 232, and the nation to which Moses is referring here is compared to those nations as regards evil and falsity, the expression 'anger' is used in reference to evil, 'wrath' in reference to falsity, and 'the heat of anger' to both. Such passions as these are attributed to Jehovah or the Lord according to the appearance, for the Lord does seem to man to display such when man enters into evil and evil punishes him, see 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447, 3605.

2588. 'Abraham's wife' means, in order that spiritual truth might be joined to celestial good. This is clear from the representation of 'Sarah when a wife' as spiritual truth joined to celestial good, dealt with in 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, and from the representation of 'Abraham' as celestial good joined to spiritual truth, dealt with in 2010, 2172, 2198, 2501. Whether you say spiritual truth and celestial good, or whether you say the Lord, it amounts to the same, for the Lord is truth itself and good itself, and also the marriage itself of truth and good and of good and truth. These matters may indeed be seen from the explanation given, yet as they belong among those things that are obscure at the present day, let them be illustrated so far as possible. The subject here is the doctrine of faith, about which doctrine the Lord thought when He was a boy; that is to say, He gave thought to whether it was permissible to enter into that doctrine by means of rational conceptions and in that way form ideas for Himself regarding it. This way of thinking was a product of His love and concern for the human race, who are such that they do not believe anything which is not grasped in a rational manner by them. But He perceived from the Divine that one ought not to enter into doctrine that way, and therefore He revealed such doctrine to Himself from the Divine and at the same time also all things in the universe that are subordinate to it, that is, all things of a rational kind, and all those of a natural kind.

[2] People's attitudes to matters of doctrine regarding faith have been spoken of above in 2568. There it was stated that there are two basic attitudes of mind from which people think, the negative and the affirmative; also that they think from a negative attitude who believe nothing unless they are convinced by rational considerations and by facts, and indeed by sensory evidence, whereas those people think from an affirmative attitude who believe that things are true because the Lord has said so in the Word and who thus have faith in the Lord. People who adopt the negative attitude towards the truth of anything in the Word say in their hearts that they are willing to believe when persuaded on rational grounds and by facts. But these are such as never believe, not even indeed if they were convinced by means of the evidence of their own physical senses of seeing, hearing, and touch; for they would always be producing new reasonings against such things, and in so doing they would at length completely destroy all faith and at the same time would turn the light of the rational into darkness, because they would turn it into falsities. People however who adopt the affirmative attitude, that is, who believe that things are true because the Lord has said so, are being confirmed all the time by rational considerations and by facts, and even by sensory evidence, and their ideas are being enlightened and are strengthened by these; for light comes to man through no other channel than the rational ideas and the factual knowledge which he possesses. This is so with everyone. With those who have the affirmative attitude of mind doctrine is certainly living, and of them it is said that they are healed and give birth. But with those who have the negative attitude doctrine certainly dies, and of them it is said that the womb is completely closed. All this shows what it is to enter the doctrine of faith by means of rational ideas, and what it is to enter into rational ideas from the doctrine of faith.

[3] Let these differences be illustrated by examples: The Word teaches that the first and foremost matter of doctrine is love to the Lord and charity towards the neighbour. People with the affirmative attitude towards this are able to enter into whatever things of a rational, factual, and indeed sensory kind they please, each according to his ability, knowledge, and experience. Indeed the more they do so the more they are confirmed, for the whole natural order is full of what is confirmatory. But people who deny this first and foremost teaching, and who wish first of all to be convinced by means of factual and rational considerations that a thing is true, never allow themselves to be convinced because they deny in their hearts and are all the time taking their stand on some other basic idea which they believe to be essential. In the end through confirmations of that idea these people so blind themselves that they cannot even know what love to the Lord is and what love towards the neighbour is. And because they confirm themselves in notions contrary to such love they at length also confirm themselves in the idea that no other kind of love can exist that has any delight in it except self-love and love of the world. And this they do to such an extent - if not in doctrine yet in the lives they lead - that they embrace hellish love in place of heavenly love.

[4] But with those who as yet have adopted neither a negative attitude nor an affirmative one but are in a state of doubt that precedes either of these, the position has been stated above in 2568. There it was shown that those who incline towards a life of evil fall into the negative attitude, whereas those who incline towards a life good are brought into the affirmative one. Take a different example: One of the leading ideas of the doctrine of faith is that all good comes from the Lord and all evil from man or self. People with the affirmative attitude that this is so are able to confirm themselves by many rational ideas, and by facts, such as that no good can possibly flow in except from Good itself, that is, from the fountain of good, and so from the Lord, and that good cannot have its first beginnings anywhere else. Such people find these ideas enlightened for them by all things which are truly good within themselves, within others, within society in general, and indeed within the whole of creation. But people with the negative attitude confirm themselves by everything they can possibly think of in ideas to the contrary, so much so that at length they do not know what good is. And disputing among themselves as to what the highest good is, they are profoundly ignorant of the fact that it is by means of celestial and spiritual good from the Lord that every type of good beneath it is made living, and that the delight flowing from it is truly delight. Some also imagine that if good does not come from themselves it cannot possibly come from any other source.

[5] Take another example: Those who are governed by love to the Lord and charity towards the neighbour are able to receive the truths of doctrine and to have faith in the Word, but not so those leading a life of self-love and love of the world. Or what amounts to the same, those governed by good are able to believe but not those governed by evil. People with the affirmative attitude of mind are able to confirm this in countless ways - with rational ideas and factual knowledge. With rational ideas they are able to confirm that truth is compatible with good but not with evil, and that as all falsity resides in evil it is also the product of evil, and that if any people governed by evil nevertheless possess any truth, this is on their lips, not in their heart. And with factual knowledge they are able to confirm from many points of view that truths put evils to flight and that evils detest truths. But people with the negative attitude confirm themselves in the idea that everyone, irrespective of what he is like in character - even if he leads a life for ever hating, taking delight in revenge, and practicing deceit - is able to believe as others are able to do so. Yet while holding to this idea they themselves totally reject goodness of life from doctrine, and having rejected it believe nothing whatever.

[6] To make the matter plainer still, take yet another example: Those who adopt the affirmative attitude that the Word has been written in such a way as to have an internal sense that is not apparent in the letter are also able in many ways to confirm themselves through rational considerations, such as the following,

By means of the Word man has a link with heaven.

Correspondences exist of natural things with spiritual, though the spiritual are not very apparent.

The ideas which belong to interior thought are completely different from the material ideas which fall into the words of spoken language. While man is in the world he is able to be in heaven (for he has been born for life in both places) through the Word which is intended for both places.

With some people a certain Divine light flows into the things of the understanding and into the affections when the Word is being read.

It is necessary that something be written which has come down from heaven and thus that the nature of its existence in its origins cannot be the same as its existence in the letter.

It cannot be holy except from a certain holiness which it has within it.

A person with the affirmative attitude is also able to confirm himself by means of certain facts, such as the following,

In former times people were living in an age of representatives. The writings of the Ancient Church contained such representatives, and those of many authors among the gentiles were composed of them, so that in the Churches that style of writing was regarded as being holy, and among the gentiles as being learned (books by many of those authors could also be mentioned).

But people who adopt the negative attitude, though they do not deny all these considerations and facts, nevertheless do not believe them. They persuade themselves that the Word is such as it exists in the letter, where indeed it presents a worldly appearance, but is nevertheless spiritual. They do not have any interest however in where that spiritual element lies, but for a multitude of reasons still want it. And that of which they are persuaded they are able to confirm in many ways.

[7] To present this matter in a way that can be grasped by ordinary people, let the following known fact serve as an example: Those with the affirmative attitude that sight does not belong to the eye but to the spirit which sees objects in the world by means of the eye as an organ of its own body can find confirmation of this fact in many ways. For instance, those people may find confirmation of it in their hearing of words spoken by another, in that these spoken words ally themselves to a certain interior sight, into which those words are converted - something that could not possibly occur but for the existence of that interior sight. These people may also find confirmation of the same in the consideration that whatever they think about is seen with an interior sight, by some more clearly and by others more obscurely, as well as in the consideration that the things produced by their imagination are not unlike actual objects of sight. They may find a further confirmation in the consideration that unless it were the spirit within the body that saw the things taken in by the eye as the organ of sight, the spirit would be unable to see anything in the next life, when in fact it is destined to behold countless and astonishing sights which the eye of the body cannot possibly see. In addition confirmation may be found by these people by reflecting on how in dreams, especially those of the prophets, many things have likewise been seen, yet not with the eyes. Finally, if trained in philosophy, a person may find confirmation in the consideration that things which are more exterior cannot enter into those that are more interior, just as that which is compound cannot enter into that which is simple, so that things of the body cannot enter into those of the spirit; only the reverse is possible. Besides these many other confirmations might be introduced, till at length a person is persuaded that sight belongs to the spirit, and not to the eye except from the spirit. But people with the negative attitude either speak of everything of this kind as that which is natural and physical, or else they speak of it as that which is imaginary. And when they are told that a spirit possesses and enjoys far more perfect sight than man does in the body, they laugh at the idea and dismiss it as nonsense, for they believe that they will be living in darkness when they are deprived of the sight of the eye. But in fact quite the reverse is the case in that they then dwell in the light.

[8] These examples show what it is to enter into things of a rational and factual nature from truths, and what it is to enter into truths from things of a factual and rational nature. The first method of approach is according to order, but the second is contrary to it; and when a person acts according to order he is enlightened, but when he acts contrary to order he is made blind. This makes plain how important it is for people to know and believe truths, for truths enlighten man, but falsities make him blind. Truths open up to the rational a vast and practically unlimited field, whereas falsities provide scarcely any such opening up at all, though this is not very evident. The reason why angels have so much wisdom is that they are enveloped in truths, truth being the light itself of heaven.

[9] Those who have made themselves blind through refusing to believe anything which they do not perceive with the physical senses, till at length they have no belief at all, were in former times called 'serpents belonging to the tree of knowledge'. For they reasoned much from things as perceived by the senses and from the resulting illusions which man accepts and believes all too easily, and by such reasoning they led very many astray, see 195, 196. In the next life they are easily distinguished from other spirits by the fact that in everything which is a matter of faith they reason whether it is so. And if it is demonstrated to them a thousand times, and then another thousand, that it is so they still advance doubts of a negative kind against every confirmation that is offered, and this they would go on doing for ever. They are so blinded therefore that they are lacking in common sense, that is, they are unable to grasp what good and truth are. Yet every one of them imagines that he is wiser than anyone else in the whole universe, making wisdom consist in being able to dispose of what is Divine and to derive the origin of things from what is natural. Many who have been considered wise men in the world are pre-eminently such as these; for the more anyone with the negative attitude of mind possesses talent and knowledge, the more insane he is, more so than all others. But the more anyone with the affirmative attitude possesses talent and knowledge the wiser he is able to become. One is not by any means forbidden to develop the rational by means of factual knowledge, but one is not allowed to use it to harden oneself against the truths of faith which belong to the Word.

[10] Much concerning these matters occurs in the internal sense of the Word, especially in prophetical sections, where the subject is Asshur and Egypt, for 'Asshur' means reasoning, 119, 1186, and 'Egypt' knowledge, 1164, 1165, 1186, 1462.

People who wish to enter into matters of doctrine regarding faith and into Divine things by means of things of a factual and of a rational nature, and who are consequently of unsound mind, are referred to in Isaiah as follows,

I will confound Egypt within Egypt, and they will fight every one against his brother, and every one against his companion, city against city, and kingdom against kingdom. And the spirit of Egypt will be emptied out in the midst of it, and I will swallow up his plans. The waters from the sea will fail, and the river will be parched and dry; and the streams will depart, and the rivers of Egypt will diminish and become parched. Reed and rush will wither away. Every seed of the river will be dry. Jehovah has mingled in the midst of her a spirit of perversity, and they have made Egypt err in all its work, as a drunken man errs in his vomit. Isaiah 19:2-3, 5-7, 14.

In the same prophet,

Woe to the rebellious children, who depart to go down into Egypt but have not asked at My mouth, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. And the strength of Pharaoh will be shame for you, and trust in the shadow of Egypt ignominy. Isaiah 30:1-3.

In the same prophet,

Woe to those who go down into Egypt for help and rely on horses and trust in chariots because they are many, but do not look to the Holy One of Israel and do not seek Jehovah. And Jehovah will stretch out His hand; he who gives help will stumble, and he who is helped will fall, and they will all be destroyed together. And Asshur will fall by a sword, not of man; and a sword, not of man, will devour him. Isaiah 31:1, 3, 8.

In Jeremiah,

My people have committed two evils; they have forsaken Me, the fountain of living waters, to hollow out pits for themselves, broken pits which do not hold water. Is not Israel a slave? If he is a home-born [servant], why has he become a prey? Are you not bringing this on yourself by forsaking Jehovah your God at a time when He is leading you in the way? And now, what have you to do with the way to Egypt, to drink the waters of Shihor, or what have you to do with the way to Asshur, to drink the waters of the River? O generation, see the Word of Jehovah! Have I been a wilderness for Israel? or a land of darkness? For what reason have My people said, We will be our own masters, we will not come to You any more? Why do you go off so forcefully to change your way? You will also be put to shame by Egypt, as you were put to shame by Asshur. Jeremiah 2:13-14, 17-18, 31, 36.

In the same prophet,

Hear the word of Jehovah, O remnants of Judah, Thus said Jehovah Zebaoth, the God of Israel, If you surely set your faces to come into Egypt, and you enter to sojourn there, then it will be, that the sword of which you are afraid will overtake you there in the land of Egypt, and the famine of which you are terrified will cleave to you there in Egypt, so that you die there. And all the men (vir) who have set their faces to come into Egypt to sojourn there will die by the sword, by famine, and by pestilence, and none of them will survive or escape from before the evil which I am bringing over you. Jeremiah 42:15-17, and following verses.

In Ezekiel,

And let all the inhabitants of Egypt know that I am Jehovah, because they have been a staff of reed to the house of Israel. When they grasp you with the hand, you will be broken, and you will tear for them every shoulder; and when they lean on you you will be broken, and you will make all their loins to be at a stand. Therefore thus said the Lord Jehovih, Behold, I am bringing a sword over you, and I will cause man and beast to be cut off from you; and the land of Egypt will be a desolation and a waste, and they will know that I am Jehovah, for [Egypt] has said, The river is mine, and I made it. Ezekiel 29:6-9, and following verses.

In Hosea,

Ephraim was like a silly dove. They called on Egypt, they went away to Asshur. When they go I will stretch My net over them. Woe to them, for they have strayed away from Me! Hosea 7:11-13.

In the same prophet,

Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation and they make a covenant with Asshur, and oil is carried down into Egypt. Hosea 12:1.

In the same prophet,

Israel has committed whoredom beneath its God. You have taken delight in hiring yourself out on every threshing-floor. Ephraim will return to Egypt, and in Asshur they will eat what is unclean. For behold, they have gone away on account of the devastation, Egypt will gather them, Moph ¹ will bury them; the nettle will possess their precious things of silver, the thorn will be in their tents. Ephraim has been stricken, their root has dried up, they will bear no fruit. Even when they bring forth I will slay the beloved fruits of their womb. My God will cast them away because they have not hearkened to Him, and they will be wanderers among the nations. Hosea 9:1, 3, 6, 16-17.

In Isaiah,

Woe to Asshur, the rod of My anger, and he is the staff, in their hand, of My indignation! He does not think what is right and his heart does not consider what is right, for it is in his heart to destroy, and to cut off nations not a few, for he says, Are not my princes at the same time kings? I will visit upon the fruit of the stout heart of the king of Asshur, for he has said, By the strength of my hand I have done it, and by my wisdom, for I have intelligence, and I will remove the boundaries of peoples and will plunder their treasures, and as a powerful man will cast down the inhabitants. Therefore the Lord, the Lord Zebaoth, will send leanness among his fat ones, and instead of his glory a burning of fire will be kindled. Isaiah 10:5, 7-8, 12-13, 16.

[11] In all these places 'Asshur' means reasoning, as has been shown, 'Egypt' and 'pharaoh' mean knowledge, and 'Ephraim' the understanding part of the mind. These and many other places elsewhere describe what man's rational comes to be like when he reasons about the truths of faith from the negative attitude of mind. Similar teaching is embodied in the incidents recorded in Isaiah 36, 37, when the Rabshakeh was sent from the king of Asshur and spoke out against Jerusalem and king Hezekiah, and the angel of Jehovah at that time struck down in the camp of the king of Asshur one hundred and eighty-five thousands. Those descriptions mean the disarray into which all that constitutes man's rationality is thrown when he reasons against Divine things, however much he may seem to himself at that time to be wise.

[12] Such reasoning is also referred to in various places as 'whoredom committed with the sons of Egypt and with the sons of Asshur', as in Ezekiel,

You committed whoredom with the sons of Egypt, your neighbours, great in flesh, and multiplied your whoredom. And you committed whoredom with the sons of Asshur, and were still not satisfied. Ezekiel 16:26, 28; 23:3, 5-21.

See 2466.

[13] People however who enter into things of a rational and factual kind from the doctrine of faith and by so doing are made wise are referred to in Isaiah as follows,

On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at its border; and it will be for a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry out to Jehovah because of the oppressors, and He will send a saviour and prince to them, and He will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make a vow to Jehovah and perform it. Isaiah 19:18-21.

In the same chapter,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt, and the Egyptians will serve Asshur. ² On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

This is referring to the spiritual Church, of which Israel is the spiritual element, Asshur the rational, and Egypt the factual. These three constitute all the intellectual powers of that Church, which come in that order one after another. This explains why it is said, 'On that day Israel will be the third with Egypt and Asshur', and 'blessed be Egypt My people, Asshur the work of My hands, and Israel My heritage'.

[14] In the same prophet,

It will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isaiah 27:13.

In the same prophet,

Thus said Jehovah, The labour of Egypt, and the wares of Cush and of the Sabaeans, men of stature, will come over to you and will be yours. They will follow after you and bow down to you. To you they will make the supplication, God is with you only; and there is no other besides God. Isaiah 45:14.

'Cush and the Sabaeans' are cognitions, 117, 1171. In Zechariah,

Egypt will go up to Jerusalem to worship the King, Jehovah Zebaoth. Zechariah 14:17-18.

In Micah,

As for me, I look to Jehovah, I wait for the God of my salvation; my God will hear me. The day for building your walls, this is the day; and they will come even to you from Asshur and the cities of Egypt even to the River. Micah 7:7, 11-12.

[15] In Ezekiel,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

In the same prophet,

Behold, Asshur was a cedar in Lebanon, beautiful in its branches, and a shady forest, and lofty in height, and its trunk among entangled boughs. The waters caused it to grow, with its streams going around the place of its planting, and he sent out his lines of water to all the trees of the field. Therefore its height was made higher than all the trees of the field, and its branches were multiplied, and its branches were made long by many waters. In its branches all the birds of the air made their nests, and under its branches every wild animal of the field gave birth, and in its shadow dwelt all great nations. And it became beautiful in its greatness, in the length of its branches, for its root was in many waters. The cedars did not hide it in the garden of God, the fir trees were not equal to its branches. No tree in the garden of God was equal to it in its beauty. I made it beautiful in the mass of its branches, and all the trees of Eden which are in the garden of God envied it. Ezekiel 31:3-9.

Here the Most Ancient Church, which was celestial, is described as to the nature of its rational and so of its wisdom and intelligence, for that Church used to look at things below from those which were Divine. Thus it looked at truths from goods themselves, and then from truths at what was subsidiary to these. By 'Asshur' and 'a cedar' are meant the rational, by 'entangled boughs among which were its branches' is meant factual knowledge, by 'streams' and 'waters' are meant spiritual goods, among which was its 'root', by 'the height and the length of the branches' the extent of it, by 'the garden of God' the spiritual Church, and by 'the trees of Eden' perceptions. This and the other places quoted above show what man's rational is like and what his factual knowledge is like when they are subordinate to Divine truths and serve these by confirming them.

[16] The fact that things of a rational and factual kind serve people who have the affirmative attitude of mind as a means for making them wise was represented and meant by the command to the children of Israel to seek from the Egyptians the loan of vessels of gold and vessels of silver, and clothing, Exodus 3:22; 11:2; 12:35-36. Something similar is meant by what is said in various places in the Word about their possessing the goods, houses, vineyards, and olive-groves, and many other things, of the nations, and also by references to the very gold and silver itself seized from the nations becoming holy, as in Isaiah,

Jehovah will visit Tyre, and she will return to hiring herself out as a harlot, and will commit whoredom with all the kingdoms of the earth on the face of the ground. And its merchandise and its harlot's hire will become holy to Jehovah; it will not be stored or hoarded, for its merchandise will be for them that dwell before Jehovah to eat to satisfaction and for ancient clothing. Isaiah 23:17-18.

'The merchandise of Tyre' stands for cognitions, 1201, which to those with the negative attitude of mind are like 'a harlot's hire' but to those with the affirmative attitude are like that which is holy. Something similar is also meant by the Lord's words,

Make friends for yourselves out of the mammon of unrighteousness, so that when you fail they may receive you into eternal habitations. If then you have not appeared faithful in the unrighteous mammon, who will entrust to you the true? Luke 16:9, 11.

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