5. E
Eagle (aquila). Eagle denotes the rational as to truth; in the opposite sense, the rational as to falsity, or reasoning: shown, 3901. To bear on the wings of eagles denotes to elevate by means of truths of faith to celestial light, 8764. Spirits who were about the earths in the universe, and were on high, were likened to eagles, not as to rapine, but as to keenness of sight, 9968, 9970.
Ear (auris). The ear is formed correspondently to the modifications of air and sound, and the eye to those of ether and light, 4523. Concerning the correspondence of hearing and the ear with the Grand Man, 4652-4660. Hearing corresponds to, and is obedience, 4653. There are those who correspond to the exteriors and those who correspond to the interiors of the ear, 4653a. Concerning those who correspond to the external ear, 4654. Spirits were observed near the ear, and within it, 4655. Those who do not attend to the sense of a subject correspond to the cartilaginous and bony part of the external ear, 4656. Concerning those who speak into the ear, or whisperers, 4657; those who speak to the right ear, 4658.
The ear denotes obedience, 2542. See also HEARING, NOSE-RING, EAR-RINGS. The ear denotes obedience and the will of faith: shown, 3869:8; in the supreme sense, Providence: shown, 3869:14; consent, when it is used of those who are more eminent, 6513; obedience, also in human speech, 8990:4; what is perceptive, 10061. Ears denotes hearkening and perception, as also obedience: shown, 9397. To bore the ear through with an awl to the door denotes to assign to perpetual obedience, 8990. Ornaments (monilia) which were fitted to the ears, or ear-rings signified good in act, or evil in act, 3103. Ear-rings were ornaments representative of obedience, 4551. See NOSE-RING.
Ear of Corn (arista, spica). Ears of corn (aristae seu spicae) denotes scientifics: shown. 5212.
[Early. See MORNING.]
Ear-Rings (inaures). See NECKLACE and EAR.
Earth (tellus). [See also LAND.] Earth here refers to all the earths in our solar system, and in the starry heaven, or in the universe, as Mercury, Venus, Mars, Jupiter, Saturn, the Moon, and our own Earth. Heaven is immense, and few comparatively are there from this Earth, 3631. Concerning the inhabitants of other earths, 6695-6702. It has been granted me to speak with spirits from other earths, not with inhabitants, 6695. The earths are of immense number, according to the spirits of Mercury, 6696. That there are many earths may be concluded from rational consideration: they were not created for the purpose of revolving around the sun, but that the human race and heaven therefrom might exist; and they are situated like our earth as to years, days, and moons, 6697. The starry heaven is so immense; and yet it is only a means to an end; and heaven is immense; from which it may be known that it is not from one earth, 6698. They departing from the world appear as a stream; and from this it may be concluded that myriads depart daily, 6699. Inhabitants of other earths adore the Divine under the human form, thus the Lord; concerning which subject, 6700. The spirits of various earths are separated, and only those are conjoined who are in the in-most or third heaven, 6701. There must be many earths to constitute the Grand Man; and where there is any correspondence wanting, they are fetched from the earths somewhere, 6807. It was said by the spirits of Mercury that there are in the universe some hundreds of thousands of earths, 6927. When a planet appears to spirits, in what place and at what distance it is seen, 7171. The spirits of our Earth relate to the natural and corporeal sense, 9107. Where there is an earth, there are inhabitants: illustrated from the end of creation, 9237. It pleased the Lord to be born on our Earth, and not on another; which was done for the sake of the Word, 9350-9362. See WORD. The inhabitants, spirits, and angels of our Earth, in the Grand Man, relate to the external and corporeal sense, 9360. Concerning the earths in the universe, see UNIVERSE. Spirits appear around their own earth; why: because they are of a similar genius with the inhabitants, and that they may be present with them, 9968. Concerning the earths in our solar system, see MERCURY, VENUS, MARS, JUPITER, SATURN, and MOON.
Earth, Lower (inferior terra). Lower earth; what and where it is, 4728. See LAND.
Earth, Motion of (terrae motus). Motion of the earth denotes a change of the state of the Church: shown, 3355.
[Earthquake. See MOTION OF THE EARTH above.
Esse. See IDLENESS.]
East (oriens). East denotes the Lord,101, 9668; charity from the Lord, 1250. What is signified by north, south, east, and west, 1605. East and west denotes states of good; north and south denotes states of truth: shown, 3708. What east wind signifies, 842. East wind or Eurus denotes a medium of destruction, 7679; reasons: shown, 7679:2; opposite to this is the wind of the sea, or the west wind, 7702. See also WIND. The land of the east denotes the good of faith, or charity, 3249. The sons of the east denotes those who are in the cognitions of good and truth, and therefrom they are called wise, 3249. The sons of the east denotes cognitions of good and truth: shown, 3762:3; and, in the opposite sense, cognitions of falsity: shown, 3762e.
[East Wind. See WIND.]
Eat, To (edere). The ancients, after they had decreed anything, ate together among themselves; why, 4745. To eat denotes to be communicated and conjoined: shown, 2187. Similarly in the Holy Supper, 2187:3, 2343:9. To eat also denotes the appropriation of evil, 4745; to consume, 5149, 5157; to be conjoined, 5643; the conjunction and appropriation of good: references, 10686. To eat denotes the appropriation of good, and to drink denotes the appropriation of truth, 3168. To eat and to drink denotes instruction respecting good and truth: shown, 9412. By to eat and to drink, in the Holy Supper, is signified appropriation, and what they eat worthily, and what unworthily, 3513:2. What is signified by the sanctified things of the sacrifices, which were eaten together, 2187, 2343. To eat together and to drink in the Lord's kingdom, 3832:2. To eat together denotes enjoyment, 7849. To eat the passover together denotes to be one with them, thus to be consociated, 8001. See PASSOVER. Feasts and repasts among the ancients signified appropriation and conjunction by means of love and charity, 3596:2. See also BREAD, FOOD, FEAST, and above.
Eber (Eberus). See HEBREWS.
Eden (Eden). What a garden in Eden from the east signifies, 99. A garden denotes intelligence; Eden denotes love, 100.
Edom (Edomus). See ESAU.
Education (educatio). The education of infants in heaven; its nature, see INFANT. How very bad the education of infants on the earth is; from experience of boys fighting, to which parents incite them, 2309. In what order children are initiated into good by means of truth: first by means of pleasant things, 3502, 3512, 3518:2, 3520. See TRUTH and GOOD.
Effect (effectus). See CAUSE.
Egg (ovum). When a man is being regenerated, spiritual life proceeds, from whatever age he is then passing, as from an egg, 4378, 4379.
Egypt (Egyptus). [See also ARMY.] The Ancient Church was in Egypt, and there were among the principal scientifics there representatives and correspondences, from which they had the golden calf, 9391:8. That the Ancient Church with the Egyptians was representative appears from their hieroglyphics and magic, 7097. The Church was representative in Egypt, which denotes the science of such, the natural and external, and hell: references may be seen in 10437. Because the Egyptians represented scientifics in an inverted order, and turned them into magical things, they abominated all things of the Hebrew Church: shown, 5702. The 430 years of the sons of Israel in Egypt are reckoned from the sojourning of Abram, 1502, 1847.
Egypt stands for science or scientifics, 1164, 1165; in the good sense, 1462; science, in both senses, 1164, 1165, 1186. The scientifics which are signified by Egypt, in the good sense, are scientifics of the Church, 4749, 4964, 4966e, 6004. Why Egypt signifies scientifics which are perverted, 5700, 5701. By Egypt is signified the scientific in both senses, 9340; particularly, 9391:8; and the natural, 6147, 6252, 9391:8.
Those things are related of Joseph which took place in Egypt so that they might afterwards represent such things in the Word, 5275. The sojourning of Abram in Egypt denotes instruction of the Lord in childhood, 1502. Jacob went down into Egypt signifies that natural truth must be initiated into the scientifics of the Church, 6004. The Lord being led into Egypt denotes that He was first initiated into the scientifics of the Church, 6750:2. They had been sojourners in Egypt signifies that they were protected from evils and falsities when they were infested by infernals, 9197. What the miracles in Egypt sd, 7465. See MIRACLES. Egypt and the house of servants denotes spiritual captivity, 8049. The land of Egypt denotes the natural mind, 5276, 5278, 5288, 5301; infestations, 7278. The land of Egypt, with respect to the sons of Israel, where they were infested, denotes the lower earth; and with respect to the Egyptians, denotes the hells which are near, 7240. To be led out of the land of Egypt denotes from hell, 8866. To cause to come up out of the land of Egypt denotes to elevate from externals to internals, thus to be led by the Lord, 10400; in the opposite sense, to be led by themselves, 10409; thence the Egyptians had idols and calves, when they turned representatives into magical things, 10407:3. The river of Egypt denotes the extension of spiritual things; the river Euphrates denotes the extension of celestial things, 1866; falsity: shown, 6693. The waters of the river of Egypt denotes falsities, 7307. Horses of Egypt denotes scientifics from the intellectual: shown, 6125. The daughter of Egypt denotes the religion: shown, 6729e; and the affection of scientifics, 6750.
An Egyptian is called a son of the wise; the reason, 7296. Why by the Egyptians are signified those who are in the science of faith and in the life of evil, or in faith separated from charity, 7926. By the Egyptians are signified those who are in a persuasive faith, because they are in falsities from evil in the other life, and in hell, which is the Red Sea, 8148. They who separate faith from charity cast themselves into evils and falsities, and this was represented by means of Cain and Abel, Ham and Canaan, Reuben, and the Egyptians, the first-born of whom were slain, 3325:11. They who are in faith alone and a life of evil are those who infest the well-disposed in the other life, and they are also understood by the Egyptians, 7097:3. The first-born of the Egyptians denotes faith without charity: illustrated, 7039. The first-born of Egypt slain denotes faith without charity damned; concerning which, 7766, 7778. The first-born of the Egyptians signify that faith, because they turned the scientifics of the truth of the Church into magical things, 7779:4. What is meant by saying that they shall borrow of the Egyptians gold, silver, and garments, 2588:16. An Egyptian man signifies natural truth, 4967. Concerning the hieroglyphics and magic of the Egyptians, 6692.
Pharaoh denotes the natural in general, 5160; the scientific in general: shown, 6015; therefrom also the natural in general, 6015; those who infest, 7126; Who infest by means of falsities, 7107, 7110, 7126, 7142; those who are in falsities from evil, or who are in damnation, 8132, 8135, 8138. Pharaoh, when he is also called king of Egypt, denotes those who infest by means of unmixed falsities, 7220, 7228. Pharaoh, king of Egypt, denotes a new state of the natural, or a new natural man, 5079, 5080; thus the interior natural, 5080, 5095. King Pharaoh denotes the scientific in general, which is against the truths of the Church, and also falsity, 6651, 6679, 6683. By Pharaoh and Egypt are scientifics contrary to the truths of the Church, because the Egyptians turned the representatives of the Church into magical things, 6692. They who profess faith alone and have lived a life of evil are especially understood by the Egyptians and Pharaoh, because they are those who infest the well-disposed by means of falsities, 7317e. What the horses, riders, chariots, army, and people of the Egyptians and of Pharaoh signifies, 8146, 8148. See HORSE. The house of Pharaoh, of his servants and people denotes each and all things in the natural, 7353, 7355, 7648. To be plunged into the Red Sea denotes into hell, after the truths which belong to faith are taken away, 7039.
Eight (octo). Eight signifies every beginning, because it is the first day of another week, 2044; something distinct from the former, 2866; a new thing, or the beginning of what follows, 8400; what is full and complete, 9659:3.
Eighteen (octodecem). What eighteen signifies, 1079.
Eighty (octoginta). When it is the same as forty, eighty denotes temptations, 1963. What eighty signifies, 7284.
Eighty-Three (octoginta tria). What eighty-three signifies, 7285.
El (El). See ELOHIM.
[El Elohe (El Elohe). What is meant by El Elohe, and why the altar was called El Elohe Israel, 4402.]
Elam (Elam). Elam denotes faith from charity, 1228, 1685.
Elder (major natu). [See also OLD.] The elder denotes good, and the younger denotes truth, 3296. Elder denotes the external, because it is first learned, but younger denotes internal, because it is learned afterwards, 3819.
Eleazar and Ithamar (Eleazar et Ithamar). Eleazar and Ithamar denotes the Divine Natural then,9811, 9812.
Elect (electum). Elect denotes what is well-pleasing, 2922. The elect denotes those who are in the life of good and truth, 3755:4, 3900:4. There is no election and reception into heaven from mercy, according to the opinion of the common people, 5057:2, 5058. Choice denotes the principals, 8276.
Elevated, To be, Elevation (elevari, elevatio). See To ASCEND, To ARISE, UPWARDS, INTERNAL, EXTERNAL. Man is elevated by means of spiritual and celestial things, 3171. Elevation towards the Lord actually takes place, 6952:6; concerning which further, 6954. The interiors are actually elevated by the Lord towards Him, and so they look upwards, but otherwise they look downwards, 6952:6, 6954. Concerning looking above self, and below self, 7814-7821. See CHARITY. They look above self who are elevated by the Lord, 7816. Influx and enlightenment are actual elevation of the interiors by the Lord, 10330:2. The interiors of a man look downwards or outwards from the man, but they are elevated inwards and upwards by the Lord, 10330:2.
[Elias. See ELIJAH.]
Eliezer (Eliezer). Eliezer denotes the good of truth of those who are within the Church, 8651.
Elijah (Elias). What the chariot of fire and the fiery horses of Elijah signifies, 2762:2. The spirits of the planet Jupiter are borne away into heaven by bright horses as if fiery, as Elijah was, 8029e. What the words to Elijah and Elisha, 'My father, the chariot of Israel, and the horsemen thereof,' signifies, 2762:2. Elijah and Elisha represented the Lord as to the Word, 2762:2, 5247:6. Moses and Elias stand for all the books of the Old Testament, Preface to Genesis, chap. 18. [ante 2135.] An explanation how John the Baptist was Elias, 7643e, 9372:10. See JOHN.
Elim (Elim). Elim denotes a state of consolation after temptation, 8367. What further, 8399.
Elisha (Elisaes). Elijah and Elisha represented the Lord as to the Word, 2762:2. [See also ELIJAH.]
Elishah (Elischah). What Elishah signifies, 1156.
Elohim (Elohim). Concerning El and Elohim in the singular and the plural; what is signified, and when used, 4402:4. See GOD.
Eloquence (eloquentia). The odour of the sphere of eloquence, 1514. The affectation of eloquence and learning casts a shade on matters, 6924.
El-Paran (Elparan). See PAEAN.
Embalm, To (condire). To embalm bodies after death denotes to preserve lest the soul be infected by the contagion of evil, 6503, 6504, 6595.
[Embitter, To. See To EXASPERATE.]
Embrace, To (amplecti). To embrace denotes affection, 3807; first conjunction of love, 4351; conjunction from the affection of good, 6260, 6261.
Embroidery and Embroidered (acupictura et acupictum). Embroidery denotes what is scientific, 9688.
Emim (Emim). Emim denotes persuasions of what is false, 1673. [Empire. See To COMMAND (imperare) and KINGDOM.]
Empty (inane). See VOID.
[Encamp, To. See CAMP.]
Enchantment (incantatio). See MAGIC.
End (finis). See also CAUSE. The end is the all in a cause and an effect; therefrom it is that the end makes a man happy or unhappy, 3562. An end is to a cause as a cause is to an effect; concerning which, 5711. See CAUSE. What the end is; and it makes the man, 10284. Ends are what make the spirit of man, 3425:2. Ends make the spiritual life of man, 5995. The ends of life are life itself, 5660:3. Where the end is there is what is first, 6936e. The end is in the rational, and is there as a soul, to which there is a sort of body from the natural, 3570:2. From the end all things depend, because that makes the man, 6934-6938. From the end the quality of a man's love and affection is known; concerning which subject, 3796. All things are kept in connection and form, by regarding one end, 9828; and that end is the Lord, 9828. The end flowing from the voluntary into the intellectual makes the life of thought, 3619e. The end reigns universally, and therefrom it is in all the least things of thought and will, 6571:2; and a man is what his end is: illustrated, 6571:2. Concerning the society of many who have one end, but speak and act differently, 4051:2. The end may be one, but of varied speech, 5189. Ends may be represented by the beginnings of fibres; thoughts therefrom, by fibres; and acts, by nerves, 5189e. The end is the love, 1317, 6936. Ends are loves, from which the quality of a man may be known, 1568:2, 1571. Ends indicate what a man is: good ends that he is in heaven, evil ends that he is in hell, 3570:2. According to the end all things which are beneath agreeably correspond, 3565. Life flows into ends only, for ends are loves, and the inflowing life comes out in varied forms according to the ends; concerning which, 1909. See CAUSE. To have a thing as an end is to love it above others, and it reigns universally, and constitutes the interior life: illustrated, 5949:3. Beasts have natural ends; and men who have natural ends only have little of life, 3646:2, 3647. Man is man according to ends, 4054. Ends determine and order all things with man: good ends according to the form of heaven, and evil ends make hell, 4104:4. The end is not changed unless the state is, 1318. Essentials ought to be for the end, not instrumentals: illustrated, 5945. Essentials perish so far as instrumentals are in the place of the end: illustrated, 5949. If essentials are as the end, there will be instrumentals in plenty, 5949. The loves of self and of the world, if they are held as means to serve the Lord and the neighbour, not as the end, are good, 7819, 7820. By the Lord and the angels nothing is regarded but ends, 1317. Angels with men do not attend, except to ends, 1645e. The speech of angels has ends and uses for ideas, 1645. The Lord's kingdom is the kingdom of ends and uses; an experience, 3645. In heaven there is a sphere of ends which are uses, from the Lord, 4054. There are those who have no end of use, but have only pleasures and friendships; concerning whom, 4054. How ends ascend, and what it is to be in externals and internals: illustrated by corporeal, spiritual, and celestial food, 4459. End, when it refers to the extremity of the earth, denotes a little, 2936.
[End, Made an. See FINISHED.]
Endeavour (conatus). In good there is continually present an endeavour to restore the state in which truth is subordinated: illustrated, 3610:3. Endeavour produces acts and motions, 3748e. The endeavour in natural things is from the spiritual world, without which nothing would exist that does exist: illustrated, 5173:2. The sphere of tendencies to do evil is perpetually from the hells, and the sphere of tendencies to do good is from the heavens, and between them is aequilibrium, so that man is in freedom,8209. Ebullitions appear in the hells, which are endeavours to emerge, 8273e. Hell is in a continual endeavour to destroy heaven, 8295. Endeavour and the act therefrom act as one, 10738:4.
Enemy (hostis). [See also ARMY.] Enemies denotes evils and falsities, or evil ones, 2851. Enemy denotes evils, and when used with respect to the Lord, denotes to avert falsities from evil, 9314; those who are in evils and falsities, 8289. Enemies and insurgents denotes evils and falsities: shown, 10481. What to inherit the gate of the enemies signifies, 2851. See GATE. To act as a foe, when used with respect to the Lord, denotes to avert falsities from evil, 9314. Foes denotes falsities from evil, 9313. They who are outside the Church were called foe; haters, and enemies from spiritual disagreement, 9255, 9256.
[Engraver. See WORKMAN.
Engraving. See GRAVING.
Enjoin, To. See To COMMAND (praecipere).]
Enlarge, To (dilatare). What to enlarge signifies, 1101.
Enlightenment (illustratio). See DOCTRINE. Concerning the state of enlightenment: briefly, 5221:2. On the enlightenment of those who study the Word: it is different according to the state of life, 7012. Concerning those further who are enlightened, 7233:2. How it is with the enlightenment of the understanding when the Word is read: shown, 9300:4. They who read the Word from heavenly love are enlightened and collect therefrom doctrine to themselves, but they who read it from infernal love are not enlightened, 9382. See DOCTRINE. They are enlightened and receive influx, when they read the Word, who love truth for the sake of truth, thus they who hold life as an end, and not they who so regard themselves and the world: illustrated, 10548:2, 10551:2. To those who are enlightened from the Lord by means of the Word, He gives an understanding of truth, and not a belief of contradictory things; an example from the passion of the cross, 10659:3. Influx and enlightenment are actual elevation into heaven among angels, and communication there from the Lord, 10330:2. The understanding is what is enlightened. See UNDERSTANDING and WORD.
Enoch (Chanoch). What Enoch signifies, 401. Enoch denotes those who collected the representatives and significatives of the Most Ancient Church, 519, 521, 2596e.
Enos (Enosch). Concerning those who are of the Church called Enos, 1125.
[Ensign. See SIGN.
Entangled. See ENTWINED.]
Enter, To (intrare). To enter denotes communication, 6901. What to come or to enter to anyone signifies, see To COME. To enter and to go out denotes the state of life, and the subject which is treated of from the beginning to the end: illustrated and shown, 9927.
Enthusiasm (enthusiasmus). The visions of enthusiastic spirits; what they are, and whence, 1968.
[Entire. See under INTEGRITY.]
Entwined or Perplexed (implexum seu perplexum). Entwined denotes the natural scientific, 2831. Perplexed denotes from what is confused, 8133.
Envy (invidia). How evil spirits envy, and are tormented, when they see the blessedness of angels, is described, 1974:2. To envy denotes not to apprehend, 3410.
Ephah (Epha). Ephah is similar to Midian, 3242.
Ephah (ephah). Ephah denotes good: shown, 8540. Concerning various measures mentioned in the Word, and concerning the ephah, 10262. See MEASURE.
Ephod (ephodus). Ephod denotes the covering to external celestial things, the breastplate denotes the covering to internal celestial things, 9477. Ephod denotes Divine Truth in the Spiritual Kingdom, in the external form, in which interior things cease, 9824. The ephod stands for the priestly garment in general, and was holy above the rest of the garments, because it was external, 9824:5. The ephod with the cloak denotes the Spiritual Kingdom, and the coat, because it was separated from these by the girdle, denotes the spiritual and the celestial, like that which is signified by the veil in the tent, and by the neck with man: illustrated, 10005.
Ephraim (Ephraim). Ephraim denotes the new intellectual: shown, 5354. The intellectual of the Church, which is Ephraim, is the perception from enlightenment of what is true and good from the Word: illustrated, 6222. Ephraim denotes the intellectual of the spiritual Church, and Manasseh denotes its voluntary: briefly shown, 3969:8. Ephraim denotes the intellectual of the Church, Manasseh denotes the voluntary, 6222, 6238. Ephraim denotes truth as to the intellectual, Manasseh denotes good as to the voluntary, in the natural from the internal, 6234, 6238, 6267. Ephraim denotes the man of the external spiritual Church, and Manasseh denotes the man of the external celestial Church, 6296.
Ephrath (Ephrata). Ephrath denotes the spiritual of the celestial in a former state, 4585; shown, 4594:3 See also BETHLEHEM.
Ephron (Ephron). Ephron denotes those with whom the truth and good of faith could be received, 2933, 2940, 2969.
Equilibrium (equilbrium). In the other life there is an aequilibrium of all things,689. Equilibrium is such that evil punishes itself, 696. Equilibrium begins to hang to the side of evil, 2122e. How then societies are dissolved, 2128. The general spheres of the endeavour to do evil from hell, and of the endeavour to do good from heaven are around man; therefrom are aequilibrium and man's freedom; an experience,6477.
Er (Er). Er the son of Judah denotes falsity, 4821, 4822, 4830; he was the falsity of evil, 4832.
[Era. See AGE (saeculum).]
Erect (erectus). What to go erect signifies, 248.
Error (error). Error denotes to be adverse, 5625.
Erudite (eruditus). See LEARNED and SCIENCE.
Esau (Esavus). Esau signifies the Lord's Human Essence, 1675. Esau denotes the affection of natural good, or the good of life, 3494; the good of infancy and therefrom of life, or, what is the same, good of the natural, 3505. Esau represented the natural good of the Lord's infancy; concerning which; and, after this was made Divine, the Good of the Lord's Divine Natural, 3599.
Esau denotes the Divine Human of the Lord as to good, as conceived; Edom denotes the Divine Natural of the Lord as to good, to which are conjoined the doctrinals of truth, 3302e. Esau and Edom denotes the good of the life of natural truth, 3300. Esau denotes natural good, before the doctrinals of truth are adjoined to good there, and also the good of life from influx from the rational; Edom denotes the good of the natural to which the doctrinals of truth are adjoined: shown, 3322. Esau, in the opposite sense, denotes the evil of the love of self, before falsities are adjoined, and Edom denotes the evil of that love, when falsities are adjoined to it; both denotes those who from the love of self disdain and reject truths: shown, 3322. Esau was named from being hairy, Edom from red, and Seir from shaggy, 3527:2. Esan denotes the Lord's Divine Natural Good; concerning which, 4641; and Edom denotes the Lord's Divine Human as to the Natural and the Corporeal, 4642.
Esau was meant when Isaac blessed Jacob, 3576. Esau and Jacob, after the Lord's Natural was glorified, represents His Divine Natural as to Good and Truth, 3576:2. Jacob assumed the person of Esau for the sake of the primogeniture and the blessing, which he took away, 3659:2. See JACOB. Jacob denotes the good of truth, Esau denotes the truth of good, 3669, 3677.
The field of Edom denotes Divine Truth of the Lord's Natural, 4241. The leaders of Edom denotes those who are in the life of evil from the love of self, 8314.
Escape, To, Escape (evadere, evasio). Escape denotes deliverance from damnation by means of remains: shown, 5899.
Esek (Esek). What Esek, a well, signifies, 3427.
Esse (Esse). What difference there is between Esse and Existere, 2621. What the state as to Esse and as to Existere is, 3938. That the Esse of a thing is the good of love, because it conjoins; and there is no Esse where there is disjunction: illustrated, 5002. Divine Esse is the Divine Itself; Divine Existere is the Human of the Lord; and when the Divine Human of the Lord was made Divine Esse, Divine Existere is the Divine Truth which proceeds from Him, 6880. The Eternal is that which Is, and that which is temporal, respectively is not, 8939. That Esse is of the will, and Existere of the understanding therefrom, 9282. See WILL.
Essential (essentiale). Essentials ought to be for an end, not instrumental or formal things, which are subservient: illustrated, 5945. Essentials so far perish as instrumentals are as an end, 5948:2. The essential is not given in the nature of things, but only in the Lord, who is the Esse or Jehovah; and all things are instrumental, 5948:3. If essentials are regarded as the end, there will be instrumentals in plenty, 5949.
Eternal (ceternum). [See also AGE (saeculum).] To be and to live cannot be predicated except of the eternal, thus of the Lord, and in Esse and Living is the eternal, thus the Lord,726. What idea of the eternal is impressed upon angels by the Lord, 1382. Man can never comprehend what 'from the eternal' is, thus nothing of the eternal, but angels can, because to them the eternal is the infinite as to Existere, 3404:2. There are two states: namely, the state as to Esse and the state as to Existere; the state as to Esse corresponds to space, and the state as to Existere, to time,3938:2. In the Lord is the infinite, thus Esse, and the eternal is not in Him, but from Him, and thus Existere,3938:3. Concerning those who think of God, what He had done from eternity, before creation; for them there are two statues which swallow them; concerning which, 8325:3. The arrangement and providence of the Lord in regenerating man are eternal, because to eternity, and all things of the Lord are eternal, 10048:2. The days of eternity denotes they were of the celestial Church, thus the Most Ancient Church, 6239:4.
AEthiopia (AEthiopia). AEthiopia signifies cognitions of good and truth, or of love and faith,116, 117. Cush or AEthiopia signifies cognitions of truth and good, by means of which falsities and evils are confirmed,1163, 1164, 1166. What Sheba and Seba signifies, 1171.
Eunuch (eunuchus). What is signified by eunuchs, Matthew 19:12, 394. Eunuch denotes the natural man, in particular, as to good: shown, 5081:2.
Euphrates (Euphrates). Euphrates signify the sensual and scientifics, as Egypt, 120. The Euphrates was the boundary of the land of Canaan, last and first, and denotes the conjunction of good, 4116, 4117; good and truth of the rational: shown, 9341; also the pleasure arising from the loves of self and of the world, and the falsities confirming it by means of reasonings from the illusions of the senses: shown, 9341:3. What the Jordan and Euphrates signifies, 1585:2. The river of Egypt denotes the extension of spiritual things, the river Euphrates denotes the extension of celestial things, 1866.
Eurus (Eurus). See EAST WIND under EAST.
[Evangel. See GOSPEL.
Eve (Chavah). The mother of all living, 287, 290, 476.]
Evening (vespera). See DAY, MORNING, MID-DAY, NIGHT. In heaven there are evening and twilight, but not night, which is in hell, 6110:6. At the time of evening in heaven the spiritual is in obscurity, the natural in clearness, and conversely when it is morning, 8431. In the state of evening in the other life they are remitted into natural delight, 8452. In the heavens there are morning, mid-day, evening, and twilight, but they are spiritual and varied about each one, 5962:2. The state when there is spiritual hunger is evening, 5579e.
Evening signifies the state of an expiring Church, then it is that which is followed by night; also the state of an arising Church, when the evening is the twilight before the morning, 2323. Evening in general signifies visitation both of the faithful and the unfaithful, 2323e. Evening denotes what is obscure, 3056, 3833; also those things which are beneath, 3197; the end of a former Church, or its vastation, and the beginning of a new Church: shown, 7844; the end of a former state: illustrated, 8426.
What evening and morning signifies, 22, 883. Evening and morning denotes the coming of the Lord: shown, 7844:3. Evening denotes a state of light and love in the external man, and morning, in the internal: illustrated from the state of angels and its variations: and shown, 10134:3, 10135. When morning involves mid-day, evening also involves twilight, 10135:4. Between the evenings denotes the end of a former state and the beginning of another, both for those who are saved and for those who are damned, 7844; evening and twilight: shown, 10135. The spiritual man, whilst he is becoming celestial, is the sixth day, and the evening of the Sabbath, 86.
Evil, to do Evil (malum, malefacere). See SIN [and To DO HARM.] Evil described. No one knows what evil is, unless he knows what the loves of self and of the world are; and falsity is known from evil, 7178. It is not known what hell is, unless it is known what evil is, 7181. Evils and falsities are of many kinds and species, 7574. The kinds of evil are innumerable; and they appear before angels, 4818:6. Evil is from man, because he turns the good which is from the Lord to himself, 7643, 7699, 7710. Evil flows out from the interior or end, 4839. Evil is disjunction, and it may be known what evil is, if one studies to know what the loves of self and of the world are, 4997. Evils are those things which conceal the Lord, 5696e. The origins of evil are the loves of self and of the world; concerning which, 8318:2. The interiors of evils are filthy, however much they may appear otherwise externally: illustrated, 7046.
Hereditary Evil. Infants are not anything, but evil, 2307, 2308. There are evils with man which are his own faults, and which he has confirmed with himself, and evils not his own faults, which are brought on by others, and he has not confirmed; concerning which, 4171, 4172. Man is punished on account of actual, not hereditary, evils, 966.
Evil and Falsity. [See also below.] What and of what quality the evil of falsity is, 2408. What the evil of falsity is; from examples, 7272. Evils from falsities, and falsities from evils, 1679. Evil from the falsity of evil is from false doctrine, and this evil closes the way to the internal man: illustrated, 4818:3. Evil of life has falsity in it, and manifests itself when truths and salvation are thought about; truth also is then falsified, 8094. They are in falsity who are in evils of life, whether they know it or not, 7577:2. It is not allowed for evil spirits to speak falsities, except from evil, which is their life, 1695. Falsities from evil are heavy, and sink down like a stone: illustrated, 8278, 8279. Evils are heavy and sink down to hell, and falsity from self is not so, but falsity from evil is, 8298. Evils and falsities have no power at all: illustrated and shown, 10481.
Evil appropriated and punished. Evil is not appropriated to man if he believes that evil flows in from hell, and good from the Lord, and if he suffers himself to be led by the Lord, 4151. That evil is appropriated to man is because he believes that he thinks and acts from himself; if otherwise it would not be imputed, 6206. Although all things flow in, still man becomes guilty, because he appropriates evil to himself by believing that he does it from himself, 6324; if he believes otherwise, evil cannot be appropriated to him, 6325. Man is not anything but evil, wherefore he cannot have dominion over evil, 987. Evil has its own consummation; whence, 1857. Evil punishes itself by the law of aequilibrium,696, 967. In evil is its penalty, 1857:2; from experience, 6559. See also SIN. Evil has with it its penalty, and good its reward, in the other life, and this is the law of retaliation; whence: illustrated, 8214, 8223, 8226e. Good is conjoined with its own reward, and evil with its own penalty: illustrated from the law of order; concerning which, 9049. The evil of penalty, or of retaliation, is not from the good, but from the evil: illustrated, 8223:2. In the other life all are remitted to their own interiors, therefore into their own evils, 8870e. They who are in falsities from evil are cast into hell from the Lord's presence alone: illustrated and shown,8265. Man casts himself into hell when he does evil from consent; next of purpose; and finally from the delight of the affection; therefrom he opens hell to himself, 6203. The evil therefrom adheres pertinaciously, 6203. The evil devastate themselves, when heaven flows in, which the Lord continually arranges; and evils and penalties are conjoined, 7643:2. The evil which enters into the thought does not injure, but that which passes into the will and the act, 6204.
The Remission of Evil. Evils and falsities remain with a man, although he be regenerated, 865, 868, 874, 887, 894. Every evil remains with a man, although he be regenerated: illustrated, 4564:2. Evils remain with a man, though they are removed: references, 10057:6. As far as evils and falsities therefrom are removed, so far truths from good succeed, 10675. Man is strongly withheld from evil and falsity, 929. Men are withheld from evil with mighty force by the Lord, 2406:2. Evil is not separated from a man and an angel, but they are withheld from evil, 1581. All evils adhere to a man after death; in one way with those who lived in them, and in another with those who are in charity, 2116. Evils are separated from goods with those who are elevated into heaven; and goods from evils with those who bring themselves into hell, 2256:2. Goods and evils with man are separated; if they should commingle, the man would perish, 2269. Good and truth from the Lord so far flow in as evil and falsity are removed, 2388:2, 2411. A man must be purified from evils that he may receive good from the Lord: shown, 10109. Man is kept in good and truth, and at the same time evils and falsities are removed, because the Lord is present in good and truth: illustrated, 8206. Man has freedom to abstain from evil, because he is kept by the Lord perpetually in that endeavour, 8307:2.
The Lord and Evil. The Lord has no power from evil spirits, but He has from Himself, because from Good, 1749. From the Lord there is nothing of evil: illustrated, 7877:3, 8632. See ANGER. Evil is not from the Lord, but from the evil themselves, 7926e. There is nothing of evil from the Divine, but from the evil themselves: illustrated, 8227:2, 8228. When the evil denotes evil to themselves, it appears as if it were from the Divine, but it is a fallacy, like other fallacies; concerning which, 8282. The Lord appears according to the quality of the man: as terrible darkness to the evil, and as light to the good, 1861e, 6832:2, 8197:2. Anger and evil are from man, and not from the Lord, and yet they are attributed to the Lord: references, 9306:4. Evil is attributed to the Lord, when it is from man himself, 2447:5; and exists from the perversion of life which flows in from the Lord, 6991. See ANGER. Anger and evil are attributed to the Lord: shown; for what reasons they are attributed, 6997. See ANGER. That the Lord is angry and does evil is a fallacy; when it is man who does it; the truths which explain it generally, 6071:2. Evil is attributed to Jehovah in the sense of the letter, when yet it is born of man, 7533. The ancients attributed evil to Jehovah on account of the simple: illustrated, 7632. Why the simple ancients attributed evil to God, 9010. Anger is attributed to the Lord, when yet it is with man, 8483. The internal man is closed above and opened below with those who are in evil, 9128:3; thence it is evident that evils and falsities are not from the Lord, 9128:3. The Lord turns evil into good; a representative, 8631.
Various Particulars. He who is without charity thinks nothing but evil of his neighbour, and he observes his evil, 1079:2, 1080, 1088:2. They who think evil of others are among infernals; they who think good are among the heavenly, 1680. Evil spirits cannot excite anything of evil and falsity with infants and the simple in heart, 1667:2. How much evils increase today may be seen in the other life from those who are of the Christian world, 2121, 2122. See JUDGMENT. At the present time goods and truths from heaven are turned in a moment into evils and falsities in the world of spirits, 2123. If good and truth form the rational and the natural, it is an image of heaven; if evil and falsity, it is an image of hell, 3513. In the other life all and each thing of life with everyone is laid open, 4633. There are evils from the understanding and not from the will, as also from the will at the same time, and those from the will and not at the same time from the understanding, 9009.
Evil denotes that which is against Divine order, 4839; aversion, thus to recompense evil for good, 5746; hell, 6279; damnation, 7155. to do evil denotes to permit that they should be infested by falsities and injured by force, 7165, 7168.
Exactor (exactor). Exactors denotes those who compel to serve: shown, 6852; who approximately infest, and are subjects, 7111.
Exalt, To (exaltare). See HIGH.
[Exasperate, To (exacerbare). To exasperate denotes resistance, 6420.]
Excrementitious (excrementitium). Concerning the exerementitious hell, see HELL. Some delight to stay in privies, 954. Adulterers in their own hells love dirt and excrement, 2755. They who have been in a delicate life conjoined with cunning are in excrementitious things, 4948. Cruel persons and adulterers are in the exerementitious hells, 5394; concerning which hell, 5394. The voluptuous and those who have had mere pleasure as an end, are under the buttocks and pass their time in dirt, 5395. In these hells there is a great stink, 7161:4. See To STINK. Dung, ordure, and excrement denotes what is infernal: shown, 10037.
[Existence. See EXISTERE.]
Existere, Existence (existere, existentia). See ESSE to some degree. What the difference between Esse and Existere is, 2621, 6880. What Existere is with respect to Esse, 726e, 2621, 3061, 3938:2, 5002, 6280:3, 6880, 8939, 9282, 10555. See Esse. Esse is of the will, and Existere of the understanding therefrom,9282. See WILL. Everything exists or subsists by means of another, thus from a first, 3627, 3628. All things exist and subsist from things prior to themselves thus from the First, consequently by means of the spiritual world from the Lord, 4523:3, 4524, 6040, 6056. Subsistence is perpetual existence, and production is perpetual creation, 3648.
Expanse (expansum). See To EXTEND and CURTAINS. The internal man is the expanse, and it is said 'to expand the earth' and 'to extend the heavens,' 24, 25. To expand the heavens and the earth is like expanding the curtains of the habitation; what: shown, 9596:5.
[Expel, To. See To DRIVE OUT.]
Expiation (expiatio). See REDEMPTION and PROPITIATION.
[Explorers. See SPIES.
Expression. See COUNTENANCE.]
Extend, To (extendere). See EXPANSE. To extend is predicated of omnipotence, 7673. See To EXPAND [under EXPANSE.] To extend the hand denotes the dominion of power; in the supreme sense, unlimited power: shown, 7673.
Extended (extensum). Examples of those who deny that the spirit is extended, 444, 446.
External (externus). See also INTERNAL, CHURCH, WORSHIP, [and MAN (homo).] In its universal application. In each heaven there are internal and external angels, 4286:2. External and internal are the same as lower and higher, 3084. The internal is the lord and the external is the servant: illustrated, 10471. What and of what quality the distinction according to degrees are; thus, how it is with interior things with respect to exterior, 3691:2. Exterior things are relatively obscure, because they are general, 6451:3. Interiors are those which produce exteriors, 994:2. The external lives from the internal, but the internal puts on for itself such things, in the external, by which it may enact, in the lower sphere, the effect, 6275, 6284; shown, 6299:2. Interior things exist in exterior, and in this order, that the inmost is in the middle, and so forth, 6451:2. Exterior things ought to serve interior; exteriors were formed for this: illustrated, 5947. One thing is formed from another successively, and they do not become continuously purer; hence interior and exterior things are distinct among themselves, and succeed in order; and interior things are in exterior, 6465. Interiors cease and are at rest in exteriors, and by means of connection with them: illustrated, 9216:3. The external is more holy than the internal: illustrated, 9824:2. Good is in interior things, and truth in exterior: illustrated, 7910. Externals in heaven and with man correspond to truths: illustrated, 9959:2. A delight is baser the more it approaches to exteriors, 996. External things are farther from the Divine than internal; wherefore also they are respectively disordered: illustrated, 3855. What separates the external from the internal, 1587. What it is to see internal things from external, 1806, 1807. The interior can perceive what is in the exterior, but not contrariwise, 1914:2, 1953. The internal can see all the things which are in the external, but not contrariwise, unless there be correspondence and a medium: illustrated, 5427, 5428, 5477. Exterior things cannot flow into interior, but contrariwise, 5119. The external does not flow into the internal, but the internal flows into the external: illustrated from experience, 6322. What it is to be in externals, and what in internals: illustrated, 4459:2. What it is to be in externals separated from the internal, 10602. They who are in external truths alone are weak, tottering, and wavering; they who are in internal truths at the same time are firm: illustrated, 3820. They who are in externals separated from the internal believe nothing; why: illustrated, 10396, 10400, 10411. There is no conjunction of the Lord with the external apart from the internal: illustrated, 9380. They who are in externals apart from the internal look downwards and outwards to their own loves, 10422. These do not receive influx from the Divine, 10429. The internal is man's heaven, and the external is his world, 10472. The external separated from the internal is hell, 10489e. All who are in hell are in externals separated from the internal, 10483. They who are in externals apart from an internal have an obscurity of faith, and falsities of faith, from material, earthly, and corporeal ideas in particular, and they believe the Word according to the letter, without doctrine, 10582.
External Man. What the external man is, 1718. On the internal and the external man, 9701-9709. See INTERNAL. What the internal and the external man are, 978. What the spiritual or internal man, and the natural or external man are: namely, the spiritual or internal man is wise from the light of heaven, but the natural or external, from the light of the world, 3167. What the internal, the interior, and the external man are, 1015. With everyone there is an internal man, a rational, which is the middle, and an external, 1889, 1940:2. The rational man is the middle between the internal and the external, 1702:3, 1707:3, 1732. There is an influx from the Lord through the internal man in the rational, and so into the scientific, 1940:2. The rational, scientific, and sensual constitute the external man, 1589:2. The external was united to the internal, but only with the Lord, 1577:3. The beauty of the external man conjoined to the internal, 1590. The ugliness of the external man disunited, when he is separated from the internal, 1598. The external man ought to be altogether subject to the internal, and to be without freedom from the proprium, 5786:2. In the external man there are things that agree, and others that disagree with the internal, 1563:2, 1568. What disunites the external man from the internal is the love of self; and what conjoins is mutual love, 1594. What is meant by saying a man separates himself from the internal, which belongs to the Lord, 1999:3; illustrated, 2018. The internal man and the external are quite distinct, and the internal lives when it is separated from the external, 5883. The internal man is in the light of heaven, and the external in shade as to spiritual things: illustrated, 10134:4. The external man is an image of the world, the internal is an image of heaven, 10156:4. The merely natural man is in hell, unless he becomes spiritual by regeneration, 10156. What it is to be in externals without an internal: the internal man is closed; his quality, and the quality of those with whom the internal man is opened: illustrated, 10429, 10472.
External Church and Worship. What and of what quality internal and external worship are, 1083. The quality of the man of the internal Church, and that of the man of the external, 1098. External worship without internal is no worship, 1094. The external Church is nothing, if it be not internal, 1795. There is an internal in the worship of those who are of the external Church, if they be in charity, [1083:4,] 1100, 1151, 1153. What it is to make internal worship external, 1175. The more profane the interiors are, the more profane external worship is, 1182. The external worship of those who do not believe in eternal life, 1200. There ought to be external worship, 1618. Concerning those who are in the internal of the Church, worship, and the Word, and who are in the external in which is an internal; and concerning those who are in externals without an internal, 10683. See INTERNAL. They who love themselves above all things, worship self as a god, 10407:2; shown, 10412. All instruction respecting the truths and goods of the Church and worship is effected by means of the external of the Word, but through those who are enlightened, 10548:2.
Various Particulars. The inhabitants of this earth are external sensual; concerning their combat with the internal sensual; an experience, 4330. Why a man ought to be in internals: illustrated, 4464. They who are in externals do not care for internals, 4464:5. Man today is in the external or body, 5649;4. From the internal [of the Word] what is holy flows in with those who hold the Word as holy, and celebrate the Holy Supper with sanctity, 6789:2. Answers or revelations are made in ultimates, 9905. To imitate Divine things from study and art is external: illustrated from the fantastic imitation with spirits who denotes so in externals, whereas in internals they are filthy and diabolical, 10284, 10286. The internal is closed by means of evils and falsities: illustrated by various things, 10492; why so with the Jews, and with the Christians, with whom; more with the intelligent than with the simple; three reasons, 10492. Last things keep prior or interior things in connection, 9828. In the ultimates of good and truth there are strength and power: illustrated and shown, 9836.
Significations involving the External. Washings denotes purifications of the external or natural man: illustrated, 3147. The first and also the last signified all and each thing, thus the whole: shown and illustrated, 10044:5, 10329e, 10335. The hair, a hair, because the ultimate, signifies the whole; so the feet: shown, 10044:3.
Extremity (extremitas). From extremity to extremity denotes from the first end to the last; and extremities denotes all things: shown, 9666:3.
Eye (oculus). The sight of the eye is most gross and dull, 9577:2. Concerning the correspondence with the eye, and with light; an experience, 4403-4421. See LIGHT. Concerning the correspondence of the sight of the eye with the understanding and with truths; an experience, 4403-4421. The interior affections are manifested by the face, and the still more interior affections by the eyes, 4407. The sight of the left eye corresponds to the truths of faith, and the sight of the right eye to the goods of faith; the reason, 4410. The humours and coats of the eye, with their details, correspond, 4411. To whom the coat of the eye refers; an experience, 4412. A continuation concerning the correspondence of the sight of the eye and of light with the understanding and truths of faith, 4523-4534. The ear is formed correspondently to the modifications of the air and sound and the eye to those of the ether and light, 4523. The sight of the eye corresponds to the sight of the intellectual and to truths of faith, and this because the light of the world does so to the light of heaven, 4526. The sight of the eye corresponds to those societies which are in paradisiacal things, 4528.
Eye denotes the sight of the understanding, thus the understanding: shown, 2701; the understanding, thus the truth of faith, and also the falsity of faith: shown, 9051. Eyes denotes the understanding and faith: illustrated, 10569:2. The eye of Jehovah denotes the Lord's Divine presence in the truths and goods of faith and love: shown, 10569:2. To have the eyes opened denotes dictate, 212. To lift up the eyes denotes to think, 2789, 2829; to perceive, 4083; to observe, 4086; reflection, 5684. To lift up the eyes and see denotes intention, 3198, 3202; perception and intention, 4339. To set the eye upon anyone denotes influx, 5810. To place the hand upon the eyes, when a man dies, denotes to vivify, 6008. The ear, in the supreme sense, denotes Providence, and the eye denotes Foresight: shown, 3869:3. See also To SEE. Weak in the eyes denotes to be such as to the understanding, 3820.
Eyes, Weak in the (debilis oculis). Weak in the eyes denotes to be so as to the understanding, 3820.
