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.]

4489. 'Will these not be ours?' means that these two kinds of goods and truths would be alike and take the same form. This becomes clear from the train of thought, the essence of which is that the goods and truths of the Most Ancient Church, which in some measure still remained in existence among Hamor and Shechem and their families, would accord with the goods and truths which came from the Ancient Church and existed among the descendants of Jacob. For the observances which were established among the descendants of Jacob were nothing other than external things which represented and meant the internal things of the Most Ancient Church. 'Will these not be ours?' - or, Would they not belong to them? - means that they would be alike and take the same form.

[2] But let an example illustrate this matter. The altar on which they used to offer sacrifice was the chief representative of the Lord, 921, 2777, 2811. The altar was also for that reason fundamental to the worship in the Ancient Church that was called the Hebrew Church, and therefore every single thing that went into the construction of the altar was representative, such as its dimensions - its height, breadth, and length - its stones, its network of bronze, its horns; and so was the fire which was kept burning on it perpetually; and above all the sacrifices and burnt offerings. What they represented were the truths and goods which are the Lord's and which come from the Lord. These were the internal things of worship which, because they were represented in that external object, were alike and took the same form as the truths and goods of the Most Ancient Church. Its dimensions - its height, breadth, and length - meant in general the good, the truth, and the holiness from these, see 650, 1613, 3433, 3434, 4482. 'Its stones' meant in particular those truths that are more basic, 1298, 3720. 'The bronze' from which the network around the altar was made meant natural good, 425, 1551. 'The horns' meant the power of truth that springs from good, 2832. 'The fire' on the altar meant love, 934. 'The sacrifices and burnt offerings' meant celestial and spiritual things, according to their various kinds, 922, 1823, 2180, 2805, 2807, 2830, 3519. From all this it becomes clear that internal things were to be contained within external ones, and that internally the two sets of goods and truths would be alike. The same applies to all other external aspects of worship.

[3] But those who belonged to the Most Ancient Church had no interest in those external things because they were internal people, and the Lord flowed in by an internal way existing with them and taught them what was good. To them the variations and differences of good were truths, and from this they knew what every single thing in the world represented in the Lord's kingdom; for the whole world or whole natural order is a theatre representative of the Lord's kingdom, 2758, 3483. Those however who belonged to the Ancient Church were not internal people but external, as a consequence of which the Lord was not able with them to flow in by an internal way and teach them what was good, only by an external way. At first He flowed in and taught them by means of such things as were representatives and meaningful signs, from which the representative Church arose, and later on by means of matters of doctrine concerning good and truth which were so represented and meant, from which the Christian Church arose. In essence the Christian Church is identical so far as its internal form is concerned with the representative Church, but the representatives and meaningful signs of the latter were done away with after the Lord came into the world, for the reason that every single thing represented Him Himself and as a consequence the things of His kingdom, for these are derived from Him and are so to speak the Lord Himself.

[4] But the difference between the Most Ancient Church and the Christian Church is as great as that between the bright light of the sun by day and the inferior light of the moon or stars by night. For seeing goods by the internal or earlier way is like seeing in the daytime by the bright light of the sun, whereas seeing by the external or later way is like seeing in the night by the inferior light of the moon or stars. The difference was almost the same between the Most Ancient Church and the Ancient, except that those who belonged to the Christian Church could have dwelt in fuller light if they had acknowledged internal things, that is, if they had believed and practiced the truths and goods which the Lord taught. The actual good is the same in both, but the difference between them is that one sees that good in brightness, the other in obscurity. Those who see in brightness see countless arcana almost as angels in heaven do and also feel an affection for those which they see, whereas those who see in obscurity see scarcely anything that is free from doubt, and the things they do see mingle themselves with the shades of night, that is, with falsities. Nor can they inwardly feel any affection for them. Now because the good is the same in both, so also as a consequence is the truth; and this is why the words 'will these not be ours?' mean that the two sets of goods and truths would be alike and take the same form. For as stated already, Hamor and Shechem were part of the remnants of the Most Ancient Church, while the descendants of Jacob belonged to the Ancient Church called the Hebrew Church, though they were interested only in the external things of that Church. But the fact that Hamor and Shechem his son committed an enormous sin by accepting circumcision will be seen below in 4493.

2832. 'By its horns' means with all its power as regards the truths of faith. This is clear from the meaning of 'horns'. Horns are mentioned in various places in the Word, in which places they mean the power of truth which springs from good, and in the contrary sense the power of falsity which springs from evil. In this place the meaning is that those who are spiritual, meant by 'the ram', were entangled in natural knowledge with all their power as regards truth, and that as a consequence they were bereft of the power to perceive truths. For the more anyone relies on natural facts and keeps his mind (animus et mens) fixed on these where truths of faith are concerned, the more he loses the light of truth; and when he loses this light he loses the life of truth as well. Anyone may recognize this, if he stops to reflect, from his experience of people who say they are unable to believe anything unless they grasp that it is so through sensory evidence or through factual knowledge. If you probe into what they are really like you will discover that they believe nothing at all, and what is more that to them nothing seems wiser than to ascribe every single thing to natural forces. There are also many who say that they believe even though they do not apprehend. But secretly within themselves these reason no less than others from sensory evidence and factual knowledge regarding the truths of faith whether the thing is so. These either possess a kind of persuasive belief infused into them from self-love and love of the world, or else they do not have any belief at all. Their true nature is evident from their life. Both groups of people are indeed within the Lord's spiritual Church, yet they are not of the Church. They are of the Church however when the life of good is present in them and they have faith in truths. But spiritual people have faith in no other truths than those which have been impressed on them from early childhood and which after that they have confirmed for themselves from doctrine or some other source. Such is the state of those who are spiritual, a state which is described here by 'a ram caught in the thicket by its horns' - see immediately above in 2831.

[2] A horn means the power of truth that springs from good.

This is clear from the following places: In David,

You are the splendour of their strength, and in Your good pleasure You will exalt our horn. For our shield belongs to Jehovah, and our king to the Holy One of Israel. My truth and My mercy will be with him, and in My name his horn will be exalted. And I will set his hand on the sea, and his right hand on the rivers. Psalms 89:17-18, 24-25.

Here 'our horn' and 'his horn' plainly stand for the power of truth. The subject is the Lord's spiritual kingdom. 'Our king belongs to the Holy One of Israel' stands for the fact that Divine Truth is the Lord's 'a king' being truth, and the Lord's kingship Divine Truth, see 1672, 1728, 2015, 2069. 'Setting his hand on the sea, and his right hand on the rivers' stands for the fact that strength resides in knowledge and in cognitions of truth - 'hand' and 'right hand' being strength, 878, and 'sea' and 'river' knowledge and cognitions, 28, 2702. In the same author,

I will love You, O Jehovah, my strength. Jehovah is my rock (petra), and my fortress, and my deliverer, my God, my rock (rupee) in which I trust, a shield and the horn of salvation. Psalms 18:1-2; 2 Samuel 22:2-3.

'The horn of salvation' stands for truth as regards its power, and here 'strength', 'rock' (petra), 'fortress', 'God', 'rock' (rupee), and 'shield' all mean spiritually the power of truth.

[3] In the same author,

In Zion I will make the horn of David to spring forth, I will make ready a lamp for My anointed. His enemies I will clothe with shame. Psalms 132:17-18.

This refers to the Lord, who is 'David', 1888. 'Horn' stands for the power of truth, 'a lamp' for the light of truth. In Samuel,

My heart has exulted in Jehovah, my horn has exalted itself in Jehovah. My mouth has been enlarged against my enemies because I have rejoiced in Your salvation. Jehovah will give strength to His king, and will exalt the horn of His anointed. 1 Samuel 2:1, 10.

In this prophecy of Hannah 'horn' stands for the power of truth.

[4] In Moses,

The firstborn of his cattle has honour, and his horns are unicorn horns. ¹ With them he will thrust ² the peoples together to the ends of the earth. Deuteronomy 33:17.

In this prophecy of Moses concerning Joseph 'unicorn horns' stands for the mighty power of truth, as is also evident from the statement that 'with them he will thrust the peoples to the ends of the earth'. Similarly in David,

You will exalt my horn like that of a unicorn. Psalms 92:10.

And in the same author,

O Jehovah, save me from the mouth of the lion, and from the unicorn horns ¹ answer me. Psalms 22:21.

Divine truths, on account of their height, are called 'unicorn horns'. It is for this reason that mention is made so many times of a horn being exalted, for exaltation means power derived from what is interior. As regards what is internal being expressed as that which is high, see 1735, 2148.

[5] In Jeremiah,

The Lord has cut down in fierce anger the whole horn of Israel, He has drawn back His right hand from before the enemy. Lamentations 2:3.

'Cutting down the whole horn of Israel' stands for deprivation of truth which possesses power. This is also the meaning of 'drawing back the right hand from before the enemy'. In Ezekiel,

On that day I will make a horn grow up for the house of Israel, and I will give you an opening of the mouth in the midst of them. Ezekiel 29:21.

'Making a horn grow up for the house of Israel' stands for multiplying the truths of the spiritual Church, meant by Israel, 'an opening of the mouth' for the confession of those truths.

[6] In Habakkuk,

God will come out of Teman, and the Holy One from Mount Paran. His fame has covered the heavens, and the earth has been filled with His praise. And His brightness will be as the light; He has horns going out of His hand, and there the hiding-place of His strength will be. Habakkuk 3:3-4.

This refers to the Lord. 'Horns going out of His hand' and 'there the hiding-place of His strength will be', it is plain, stands for the power of truth. 'Mount Paran' is the Divine spiritual or Divine Truth of the Lord's Human - see 2714 - which is also 'the brightness' and 'the light'.

[7] The Divine Truth of the Lord's Human is described in John as follows,

I looked, and behold, in the midst of the throne and of the four living creatures, a Lamb standing as though it had been slain, having seven horns, which are the seven spirits of God sent out into all the earth. Revelation 5:6.

'Seven horns' stands for holy, or Divine, truths - 'seven' meaning that which is holy, see 716, 881. 'The seven spirits sent out into all the earth' are the holy proclaimings of those same truths.

[8] The horns of altars meant nothing other than truth which possessed power, being spoken of in Moses as follows,

You shall make horns on the four corners of the altar; its horns shall be of one piece with it. Exodus 27:2; 38:2.

In a similar way the altar of incense was to have them on it; and it is said that the horns were to be of one piece with it, Exodus 30:2; 37:25. For the altar was the chief representative of the Lord, and of worship of Him, see 921. 'The altar' was a representative of His Divine Good, 'the horns' representatives of His Divine Truth. The derivation of truth from good was represented by the horns being protrusions from it, that is, from the altar. For the consideration that no other truth exists except that which is derived from good, see 654, 1068, ³ 1162, 1176, 2063, 2261, 2417. From all this it is evident that 'horns' in the genuine sense means the power of truth that springs from good.

[9] Truths springing from good were meant in the following instances:

When Aaron and his sons were being admitted into their function, they were to take some of the blood of the young bull and place it with their finger on the horns of the altar. Exodus 29:12; Leviticus 8:15.

Aaron was to make atonement once a year on the horns of the altar. Exodus 30:10.

When a priest sinned he was to offer a young bull, and to place some of the blood on the horns of the altar of incense. Leviticus 4:3, 7.

Also, when a prince sinned he was to offer a burnt offering, and the blood was to be sprinkled over the horns of the altar of burnt offering. Leviticus 4:22, 25.

The same had to be done if a person ⁴ sinned - Leviticus 4:27, 30, 34 - and also when the altar was to be ritually cleansed. Leviticus 16:18-19.

Truths springing from good were meant, for all consecrations, inaugurations, and cleansings were effected by means of truths, because truths lead towards good, 2830. That 'the horns of the altar' meant truths springing from good may also be seen in John,

The sixth angel sounded, and I heard a voice from the four horns of the golden altar, which stood before God. Revelation 9:13.

'The horns of the golden altar' plainly stands for truths that spring from good, for it was from the horns that the voice came. 'Gold' means good, 113, 1551, 1552, and 'the golden altar' more especially so.

[10] In Amos,

On the day I visit Israel for his transgressions, I will visit the altars of Bethel; and the horns of the altar will be cut away and fall to the ground. Amos 3:14.

'The horns of the altar will be cut away' meant that in that place the representation of truth springing from good would remain no longer. 'Bethel' is Divine good, and is therefore called 'the king's sanctuary' and 'a house of the kingdom' in Amos 7:13. The practice of anointing kings with oil from a horn, 1 Samuel 16:1, 13; 1 Kings 1:39, in a similar way represented truth springing from good - 'oil' being the good, 886, 'horn' however the truth; the kingly office itself in the internal sense means truth such as this, 1782, 2015, which possesses power.

[11] A horn in the contrary sense means the power of falsity that springs from evil

This is clear from the following places: In Amos,

O you who rejoice in a thing of nought, saying, Have we not by our own strength acquired horns for ourselves? Amos 6:13.

'Home' here stands for the power of falsity. In Zechariah,

I lifted up my eyes and saw, and behold, four horns! And I said to the angel who talked to me, What are these? And he said to me, These are the horns which have scattered Judah, Israel, and Jerusalem. And Jehovah showed me four smiths, and I said, What are these coming to do? And He said, These are the horns which have scattered Judah so that no man raised his head, and these have come to terrify, to cast down the horns of the nations lifting up their horn against the land of Judah to scatter it. Zechariah 1:18-21.

'Horns' stands for the power of falsity that lays waste the Church. In Ezekiel,

You push with side and shoulder, and butt with your horns all the weak [sheep] until you have scattered them abroad. Ezekiel 34:21.

This refers to shepherds who mislead by means of falsities. 'Horns' stands for the power of falsity, 'shoulder' for all the power they had, 1085. In Jeremiah,

Jehovah has destroyed and not spared; and He has caused the enemy to rejoice over you. He has exalted the horn of your foes. Lamentations 2:17.

In the same prophet,

The horn of Moab has been cut off and his arm broken. Jeremiah 48:25.

'Horn' here stands for powerful falsity.

[12] In David,

I said to the boastful, Do not boast; and to the wicked, Do not lift up the horn, do not lift up your horn on high, do not speak with a stiff neck. All the horns of the wicked I will cut away; the horns of the righteous will be exalted. Psalms 75:4-5, 10.

'The horns of the wicked' stands for the power of falsity that springs from evil, 'the horns of the righteous' for the power of truth that springs from good.

[13] In Daniel,

A fourth beast appeared, terrible and dreadful, exceedingly strong, which had iron teeth. It devoured, and broke in pieces, and trampled on the residue with its feet. It had ten horns. I was considering the horns, and behold, another little horn came up among them and three of the first horns were plucked up from before it. And behold, there were eyes in this horn like the eyes of a man (homo), and a mouth speaking great things. I looked then because of the sound of the great words that the horn was speaking. I desired to know the truth about the fourth beast, and about the ten horns that were on its head, and about the other one that came up, and before which three of them fell, and about the same horn which had eyes, and a mouth speaking great things. As I looked this same horn made war with the saints, and prevailed over them until the Ancient of Days came and judgement was given to the saints. And he said, As for the fourth beast, it will be a fourth kingdom on the earth, which will be different from all the kingdoms and will devour the whole earth, and trample it down, and break it in pieces. As for the ten horns, out of that same kingdom ten kings will arise, and another will arise after them, who will be different from the previous ones, and he will put down three kings. He will speak words against the Most High, and wear out the saints. After this the judgement will sit. Daniel 7:7-8, 11, 19-26.

This refers in the internal sense to the perverted state of the Church. The things mentioned here which Daniel saw - such as the beast, the iron teeth, the horn with eyes in it, and the horns that spoke; also the war these made with the saints, and [the king] speaking against the Most High - mean a state of falsity and of heresies inside the Church. For 'horns' means powerful and prevalent falsity, as may be seen merely from the consideration that 'eyes' - that is, the power of understanding, 2701 - are attributed to them, and that they spoke even against the Most High. By 'kingdoms' and 'kings' are not meant kingdoms and kings but doctrines that teach what is false, as may be seen from the meaning of them in the Word as doctrines teaching what is true, and in the contrary sense doctrines teaching what is false, see 1672, 2015, 2069, 2547.

[14] Elsewhere in Daniel when he saw a ram standing before the river, which had two horns, horns however which were high, yet one higher than the other, though the higher one had come up last,

I saw the ram butting ⁵ towards the west, and towards the north, and towards the south, so that no wild beast could stand before him, nor was there anyone to deliver out of his hand; therefore he did as he pleased and magnified himself. As I was considering, behold, a he-goat came from the west across the surface of the whole earth. This he-goat had a horn between his two eyes. He came to the two-horned ram ⁶ and ran at him in the fury of his might. He struck him and broke his two horns, and there was no strength in the ram to stand before him. After that the he-goat magnified himself exceedingly, but when he was strong, the great horn was broken, and there came up four horns in its place. Shortly after, out of one of them there came forth a little horn, and it grew exceedingly towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to earth some of the host, and of the stars, and trampled on them. The ram with the two horns is the kings of Media and Persia, the he-goat the king of Greece. The four horns in place of the one are four kingdoms from that nation. Daniel 8:1-end.

This refers in the internal sense to the state of the spiritual Church, meant by 'the ram', 2830; it describes how the state of that Church gradually deteriorated and was perverted. 'The he-goat' is those who have faith separated from charity, or truth separated from good, who start to raise themselves up against what is good and at length against the Lord. 'The horns of the ram' are the truths, internal and external, of the spiritual Church, 'the horns of the he-goat' truths which degenerate gradually into falsities. By 'kingdoms' and 'kings' here are not meant kingdoms and kings but truths and falsities, as stated just above. For essentially the Word of the Lord does not have to do with worldly and earthly matters but with spiritual and celestial.

[15] In John,

Another sign appeared in heaven, for behold, a great fiery-red dragon having seven heads, and ten horns, and on his heads seven jewels. With his tail he drew a third part of the stars of heaven and cast them down to the earth. Revelation 12:3-4.

And elsewhere in the same book,

I saw a beast coming up out of the sea, which had seven heads, and ten horns, and on its horns ten jewels, and on its heads a blasphemous name. It was allowed to make war on the saints and to conquer them. Then I saw another beast coming up out of the earth, which had two horns like a lamb. Revelation 13:1-2, 7, 11.

Yet again in the same book,

I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. She was Babylon the great. The seven heads are seven mountains on which the woman is seated, and they are seven kings. The ten horns are ten kings. Revelation 17:3, 5, 7, 9-10, 12-13.

Here as in Daniel 'horns' clearly means the powers of falsity.

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