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and good into the falsity of evil. It has also been granted
me to have an apperception of these conversions : when
divine truth out of heaven flowed down into some hell,
it was successively turned on the way into falsity of evil,
such as there was with those to whom it descended" {see
more, n. 503^; compare n. 518a, 1147).

The malignant loves of infernal societies have communication
with the effluvia of corpses, of dung, and of urine (^from
experience, n. 1201).

" In the deserts and in the hells, I have seen many of noble
stock, who in the world gave themselves up to idleness,
who courted office, and who also performed its duties,
not for the sake of uses, but for the sake of honors or
gains, which were their only uses" (n. 1226).

" The hells which are in falsities from the evils of those loves
[of self and of the world], appear in fire as of a great fur-
nace, from which ascends dense smoke mingled with fire.
I have seen these things, and it has been evident that
those loves present the appearance of such fire, and that
the falsities flowing forth present the appearance of the
smoke on fire" (n. 539a).

" That the doctrine of faith separate [from charity] destroys
the church as to all its good things and its truths, .... has
been abundantly apparent to me from those of this char-
adler with whom I have spoken after their death. The
followers and defenders of faith separate, who only cleansed
the outside of the cup and the platter, and not the inside,
after their time was accomplished, reje<51:ed all which in the
world they said and believed to be of their faith ; and they
recognize as gods either themselves, or others who excel
in power by arts well known in hell : they even laugh at
the truths of the Word which they called holy when they
were in the world" (n. 796).

"All those who are in faith separate from charity, both in
do6lrine and in life, are merely natural. That these are
meant in the Word by ' goats,' has been shown me to the
life, in the spiritual world" (n. 8i7«).

" As regards faith separate from charity ; in tlie spiritual world
it is perceived as the adultery of a son with his mother,
also with a step-mother That there is an apper-
ception of such adultery from faith separate from charity,
in the spiritual world, has been manifest to me from the
correspondences in the spiritual world" (n. %i']c).

" lliat they [who are merely natural and sensual, and never-


theless are in the knowledge of things that are spiritual
in themselves,] constitute ' the dragon,' and that the adul-
teration and destruction of the verities of the Word is
meant by his 'tail,' it has been granted me to see, two or
three times, in the spiritual world" (n. 7141^).
"That those meant by ' the dragon and his angels ' were sepa-
rated from heaven, and were condemned to hell, while the
last judgment was in progress, and also later, I was per-
mitted to see as an eye-witness " (n. 742 ; compare n, 419/).

Shown from experience that infernal spirits have no power
against truths ; so absolutely none that they have none
whatever (n. 783).

Experience from certain devils from the hell )," "oars," and "mast"
{Ezek. xxvii. 5, 6), signify the various things from which
is doftrine (n. 514a).

Evil that is enrooted, is meant {Jer. xvii. i) by "graven on
the table of the heart, and on the horns of the altars" (n.

" Tabula (table) " represents

LUACH, £xod. xxxi. 18 (n. 222*); xxxiv. 28 (n. 392^);

Deut. iv. 13 (n. 22.2b) ; ix. 9 (n. 392ar, 701c) ; verse lo (n. 222i) ;

verse 11 (n. 701c) ; verse 15 (n. 392^) ;
yer. xvii. i (n. 391.?) ;
£zei. xxvii. 5 (n. 5i4«).

Tabor (Thaior). — By "Tabor and Hermon" (Ps. Ixxxix. 12) are
signified those who are in divine good and in divine truth
(n. 2981}).

Tail (Cauda). — The outgrowths of the animals of the earth, called
tails, are continuations from the spinal cord, which is a
continuation of the brain ; and by "the brain" is signified
intelligence and wisdom, in like manner as by " the head ;"
for the reason that intelligence and wisdom have their
seat there in their beginnings : and as tails are the last
things or ultimates of the brain, therefore by them are
signified sensual scientifics, for these are the last things of
intelligence and wisdom (n. 559 ; compare n. 714^(11.),
Motions of the tail are effedls flowing out of the enjoyments
of the loves in which the sensual man is (n. 718).

By " tail " are signified natural scientifics, which are service-
able to the spiritual, for intelligence (n. 559).

By "tails" are also signified falsities confirmed by scientifics

(n. 559)-
"Cauda (tail)" represents

'ALYAH, Exod. Xxix. 22 (ll. 559)5

Lev. iii. 9 (n. 559) ; viii. 25 (n. 559) ; ix. 19 (n. 559) :
ZANABH, Exod. iv. 4 (n. 559) ;

Deut. xxviii. 13, 44 (n. 559) ;

Isa. vii. 4 (n. 559); ix. 14, 15 (n. 559); xix. 15 (n. 559) :
ouHA, Apoc. ix. 10 (n. 559, 560); verse 19 (n. 559, 5810); xu. 4
(n. 559, 718).

Take, Receive (Sumere). — All good flows-in ; both that of which
man thinks, and that which he wills and thence does ; and
as this is known from the dodrine of the church which


teaches that all good is from God, a man ought therefore
to believe that he does not do good of himself, although
he does it as of himself This is meant by what the Lord
taught in John (iii. 27), "No man can receive anything
unless it be given him from heaven" (n. 864 ; compare n.

"Sumere (to take, to receive,) " represents

LAQACH, jfer. xiii. 4 (n. 4io<r);
Ezek. xxiii. 26 (n. 654/) :
LAMBANo, John ui. 27 (n. 802^).

Take away {Auferre). — {^See Draw out, Remove.')

Some time elapses before spirits come into their own societies,
chiefly that they may undergo preparation ; according to
the words of the Lord in Matthew, "Whosoever hath, to
him shall be given, that he may have more abundantly ;
but whosoever hath not, from him shall be taken away
(aiho) even that which he hath" (xiii. 12; xxv. 29): the
delay also occurs, that the affedlions may be adjusted, and
may be reduced to the reigning love (n. 413a).

Take hold. — {See Apprehend.)

Take out. Take up. — {See Draw out.)

Talent (Tahntum). — "Talents," "minse (<7r 'pounds')," and "mon-
eys," signify knowledges of truth and good from the Word.
That these knowledges are taken away from those who
have not made their lives spiritual by them, is meant in
the parables of the Lord concerning the talents and the
minae given to the servants that the)'' might trade and make
profit, and concerning the servant who did not trade, and
who gained nothing (n. 193^).

The quality of falsities is compared to a talent {Apoc. xvi.
21), because in the reckoning of pieces of money, and in
weighing silver, the talent was a very large sum ; and by
"silver" is signified truth, and in the opposite sense falsity
(n. 1026).

" Tale7itum (a talent) " represents

TALANTON, Matt. XXV. 15, 20, 24, 28, etc. (n. 193^).

"Pondo talenti (the weight of a talent) " represents

TALANTIAIOS, ApOC. Xvi. 21 (tl. 1026).

Tallness (Procentas). — "^Procentas (tallness)" represents

QOMAH, Isa. xxxvii. 24, see margin of authorized version (n.


Tamar ( Thamar).

See 2 Sam. xiii. 19 (n, 577*).

Tares (Zimnia).—" Taxes (zizania)" {Matt.-yim. 38, 40) signify fal-
sities of dodrine, of religion, and of worship, which are
from evil ; they therefore are also called "sons of the evil
one :" and because evil produces them, it is said that "he
who sows them is the Devil " (n. 740^ ; see much more, n.

(See also articles n. 374<f, 397, 426, 624a, 683, 849.)

Tarry, Stay {CunaaH). — Wonder at the great stupidity is described
{Isa. xxix. 9) by, "Tarry ye (mahah), wonder, be amazed"

(n. 376/).

Pitch tent (MoraH). — {See Abide.)

"Morari (to tarry)" represents

>AHAL, Isa. xiii. 20, where the English versions have " to pitch the
tent" (n. 1029?).

Tarshish {TharscMsk). — "Tarshish" signifies the natural man as to
knowledges ; for in Tarshish were gold and silver, and
ships carried them from it (n. 4061:).
"Tarshish" {Isa. xxiii. 6) signifies interior good and true

things, in the natural part (n. 4061;).
By "the kings of Tarshish" {Ps. Ixxii. 10) are meant the in-
terior truths of the natural man (n. 406c).
By "ships of Tarshish" {Isa. xxiii. i) are signified the knowl-
edges of good from the Word (n. 406c).
" Silver spread [into plates] from Tarshish " ( Jer. x. 9) signi-
fies the truths of the Word in the sense of its letter (n.
585^ ; compare n. 5873).

(See articles n. 2420?, 304^, ^o(>c,d, 4103, 514^, 576, 585*,

Tartan {Tkartan). — By "the king of Assyria" (2 Kings xviii. 9,
17-35 ; Isaiah, chapter xxxvi.) is signified the perverted
rational, or the rational which perverts the truths and the
good things of the church, and destroys them by falsities.
All the words of Tartan, an officer of the king of Assyria,
involve such things (n. 637^).

Task-masters, Exactors, Oppressors {Exaitores). — "Task-masters
(hagas) " {Isa. iii. 12) are those who violate truths (n. 5Z^d).
See also Isa. xiv. 2 (n. Siiif); Ix. 17 (n. 365^).

Tassel. — {See Fringe.)

Taste (Gustus). — "Taste" signifies appetite, desire, and affedlion
(n. 4550-
"The tongue," as an organ of taste, signifies natural percep-


tion of good and truth ; the sense of smell, however, sig-
nifies spiritual perception of good and truth (n. 990).
Spirits and angels have taste as well as men ; but with spirits
and angels it comes from a spiritual origin, while with men
it is from a natural origin (n. 618).

Taught, Accustomed (Edoai). — "EdoBi (taught) " represents

LiMMuDH, Jer, xiii. 23, rendered "accustomed" in the English
versions (n. ySoiS],

Tax.— {See Toll.)

Teach [Docen). — " To teach " is predicated of truths and falsities
(n. 160).

The Lord teaches no one immediately, but mediately, by
means of those things which are with the man from hear-
ing and seeing (n. 1177).

"Docere (to teach) " is the rendering of

YADH*', Deut. viii. 3 (n. 730(f) :
YARAH, Ps. Ixxxvi. II (n. 696c-) ;

Isa. ii. 3 (n. 734*) :
LAMADH, Ps. xviii. 34 (n. 357*) ;

Jer. ix. 20 (n. 555*) :
LiMMuoH, ha, liv. 13 (n. 365<^):
DiDASKo, Luke xiii. 26 (n. 212);

Apoc. ii. 20 (n. 160).

Teacher {Doftor). — Whereas by "a father" is signified good, and
by "the Father in the heavens" the divine good, and
whereas by "a teacher" or " rabbi " is signified truth, and
by " the Teacher, Christ " the divine truth, it is therefore
said {Matt, xxiii. 8, 9) for the sake of the spiritual sense,
which is in all things of the Word, that " they should not
call a father on earth Father, nor any one Teacher ;" this
in the spiritual s^nse, not however in the natural (n.

"DoHor (teacher) " is the rendering of

YARAH, Isa. XXX. 20 (n. 600*);

Hat. ii. 18 (n. 587*) ;
KATHCSCTES, Matt, xxiii. 8 (n. 684a, 746?).

Teachinff.^{See Doctrine.)

Tear (Lamma), Shedding of tears {LacHmatio). — "Tears" from the
ey6s signify grief of mind on account of falsities, and from
falsities, because by "the eye" is signified the understand-
ing of truth ; and hence "tears" signify grief on account
of there being no understanding of truth, and consequently
on account of falsities (n. 484 ; compare n. 6951:).
It is to be observed that both " shedding tears {lacrimatia) " and


" weeping (fietus) " signify grief on account of falsities and
from falsities ; but " shedding tears " signifies grief of mind,
and "weeping" signifies grief of lieart on account of them
(n. 484).

"Lacrima (a tear) " represents

DiM>AH, in the passages of the Old Testament that are referred to

in these articles:
DAKRuoN, in the passages of the New Testament.

Teeth. — {See Sharp points.)

Tekel (ThekeP).

See Dan. v. 25, 27 (n. 373).

Tell lEnarrare). — " That ye may tell (saphar) it to the generation
following" (^Ps. xlviii. 13) signifies permanence to eternity
(n. 453^, 850^.

(Renuntiare). — The things that belong to man's part in the

covenant are meant, in brief, by the words of Jehovah and
the judgments which Moses, descending from Mount
Sinai, told (saphar) to the people {Exod: xxiv. 3) : to which
the people said with one voice, " All the words that Jeho-
vah hath spoken, will we do, and we will hearken to them "
(n. 701c).

Teman (Theman). — By "Edom" and "the inhabitants of Teman"
{yer. xlix. 20) are signified the evils and falsities that are
opposite to the goods and truths of the celestial kingdom
(n. 400c).

Tempest (Tempestas). — In many passages of the Word, by "storm "
and "tempest" is signified the dispersion of falsities and
evils, for the reason that those who are in falsities of evil
are cast down into hell by a stormy wind (n. 419/).

Because divine truth in ultimates is little understood unless it
be enlightened from heaven, and there is therefore dispute
and controversy about it, it is therefore meant by "the
stofni and tempest," in which is the way of Jehovah
{Nahum i. 3) : spiritual storm and tempest are disputes
about the genuine sense ; which is nevertheless enlightened
by the Lord, by means of influx, with those who desire
truth (n. 594^).

" Tempestas" represents

supHAH,'/'j. Ixxxiii. 15, where the English versions have "storm"
(n. 4197-) ;
Amos i. 14, where the English versions have "whirlwind"
(n. 419/) :
s^'ARAH (nT^D), Isa. xxix. 6, where the English versions have
"tempest" (n. 419/):


sE'AHAH (rry^fe') Nak. i. 3, where the English versions have
"storm" (n. 419/, 594*).

Tear, Rend, Tear asunder (Discerpere). — With profaners there is a
conjundlion of good and truth which are of heaven with
evils and falsities which are of hell ; these cannot be sepa-
rated, but they must be torn asunder ; and when they are
torn asunder, the all of spiritual life is destroyed (n.
"Discerpere (to tear)" represents

BAQA<, 2 Kings ii. 24 (n. 781c) :
TARAPH, yer. V. 6 (n. 780*) :
SHASA', judges xiv. 6 (n. 619.:).

■ Tear apart. Tear up. Break {EvcUere). — "All my cords are

torn apart {or broken) (nathaq)" {Jer. x. 20), signifies
that there is not conjunftion of truth with good (n. 724c;
compare n. 799^),

It is not according to divine order that every one should have
what he seeks for, if he but have faith ; nor that the moun-
tain and the tree should be torn up from their places, and
cast into the sea. How these things are to be understood
(n. 815O.

Break off. Tear off {Diveiiere). — "The rods of her strength

were torn off (paraq), and they withered " {Ezek. xix. 12)
signifies that all divine truth was dissipated, whence that
church had no power against the hells (n. 727a).

Temple {Tempium). — {See Tabernacle.')

"The temple" in the supreme sense signifies the Divine Hu-
man of the Lord, and in the respe6tive sense heaven ; and
as it signifies heaven it also signifies the church, for the
church is the Lord's heaven in the earths. And as "the
temple " signifies heaven and the church, it also signifies
the divine truth proceeding from the Lord, for the reason
that this makes heaven and the church (n. 2203 ; com-
pare n. 219, 242^, 630*).

The three divisions of the temple, namely, " the courts," "the
temple" itself, and "the adytum," signify the three heav-
ens, following their degrees (n. 630^:) : the temple built by
Solomon, with its courts, represented the three heavens ;
there was therefore nothing in the temple, nor outside of
the temple where the courts were, that did not represent
something belonging to heaven (n. 700^; compare n.

From the testimony that was in it, the ark was the holy of


holies, both in the tent {or tabernacle) and in the temple ;
and from this the tent was holy, and also the temple (n.

By "the temple," in the Word, is signified the church as to
truth ; and by " the house of God " the church as to good ;
for the temple was built of stones, but in earlier times the
house of God was built of wood; and "stones" signify
truths, and "wood" signifies good (n. 629a; compare n.

By " the temple" is signified the church that is in the truths

from good, which is called the spiritual church (n. 3131^).
By "the temple" is signified the worship that proceeds from

truths that are from the good of love (n. 391c)-
By "the new temple" is signified the new church that was to

be established by the Lord (n. 400c).
The ancients built their temples so that the front parts, where

the adytum was situated, should look to the east ; the

reason of this : also that the same is done at the present

day, from ancient usage (n. 422^).

" Templum (a temple) " represents

HEKHAL (Chaldee), Dan. v. 2, 3 (h. 220^, and elsewhere) :
HEKHAL, in all other passages of the Old Testament that are here

referred to :
HiERON, Matt. xxi. 12 (n. 840) ; xxiv. I (n. 220^, 630*);
Mark xiii. i, 3 (n. 220,5) ;
Luke ii. 46 (n. 430c); xviii. 10 (n. ^94); xix. 45 (n. 840);

xxl. S (n. 220,5, 630*) ; verse 37 (n. 638,:) ;
John viii. 2 (n. 222*) :•
NAOS, Matt, xxiii. 16, 17, 21 (n. 391c, 6o84) ; verse 35 (n. 624^^) ;
xxvi. 61 (n. 391^, 532) ; xxvii. 40 (n. 532) ; verse 51 (n.
Mark XV. 38 (n. 220a);
John ii. 19 (n. 220a, 706^) ; verse 20 (n. 220a) ; verse 21 (n.

220a, 630*) ;
Afoc. iii. 12 (n. 219) ; vii. 15 (n. 477) ; xi. 1 (n. 629a) ; verse
2 (n. 630a) ; verse 19 (n. 700a) ; xiv. 15 (n. 909) ; verse 17
(n. 914) ; XV. 5 (n. 948) ; verse 6 (n. 949) ; verse 8 (n.
955); xvi. I (n. 959); verse 17 (n. 1013); xxi. 22 (n.

(See articles n. 68, 219, 220a,i5, 242^,^, 253^, 277,5, 313*, 329r,

388^, igic,e, 392(/, 400c, 403./, 422</, HS^a, 478, 587^,0',

600c, 608,5, 629a, 6300-.:, 699, 700^, 909, 914, 915, 933,
948, 949. 959. IOI3-)

Tempt (Tentari).—"i:o be tempted (peirazo)" {Apoc. ii. lo) signi-
fies to be infested by falsities (n. 123).

Temptation (Tentatio). — By the Lord's being in the wilderness

forty days, was represented the duration of all the tempta-
tions that He endured and sustained, — He more than all
others in the universal round of earths; and temptations the


most cruel of all : not that He was tempted only then, but
from childhood to the very last of His life in the world ; His
last temptation was in Gethsemane. For by temptations
He subjugated all the hells, and also glorified His Human.
And whereas temptations exist through evil spirits and
genii who are from hell, and thus exist through the hells
from which evils and falsities and their cupidities and lusts
arise, therefore by "the beasts," with which the Lord then
was, are not meant beasts, but the hells and the evils ris-
ing from them; and by "angels," who ministered unto
Him, are not meant angels, but divine truths, through
which, from His own power. He conquered and subju-
gated the hells (n. 650^) : by His " fasting " there is signi-
fied afflidlion, such as there is in the combats of tempta-
tions (n. TJiOd; compare n. 740^).

The three temptations described in the Gospels {Matt. iv. 8 ;
Luke- iv. 8) signify and involve all the temptations which
the Lord sustained while He was in the world ; for through
temptations from the hells, admitted into Himself, and by
vi6lories, the Lord then reduced all things in the hells
into order, and He also glorified His Human, that is, rtiade
it divine. That all the Lord's temptations were described
in so few words is for the reason that He revealed them in
no other way ; but still, they are largely described in the
internal sense of the Word (n. 4051; compare n. 448^^,
538*). . .

The Lord's temptations were most grievous, and were against
all the hells ; for the Lord subdued them all thiough
temptations admitted into Himself; but the temptations
of men are against evils and falsities that are with them,
from the hells ; and in these the Lord fights, and not man
except against some sorrows (n. 893).

The Lord's temptations are described as to their quality (/*j.
Ixxxviii. 4-6, 11), that He seemed to Himself to be as it
were in hell, among the damned : so cruel and of such
enormity were the temptations that the Lord sustained
(n. 659*).

The last temptation of the Lord was in Gethsemane and upon
the cross ; then also there was complete viftory, by which
He subjugated the hells, and at the same time glorified
His Human (n. 900).

A man comes into temptation when he is let into his proprium ;
for then spirits from hell adjoin themselves who are in the
falsities of his principle and in the evils of his love, and
they hold his thoughts in these, but the Lord holds his
thoughts in the truths that are of faith and the good things
that are of charity ; and because he is then constantly
thinking about salvation and about heaven, thence comes


his interior anxiety of, mind, and thence combat, that is
called temptation. Those, however, who are not in truths
and goods, thus who are not in any faith from charity,
cannot be let into temptations ; for there is nothing in
them which fights with falsities and evils : because of this
there are few who are tempted at the present day, and it
is little known what spiritual temptation is (n. 246 ; com-
pare n. 247).

We pray that God will not lead us into temptation ; and this
is so said because the appearance is that God does lead
into temptations, when yet the truth is that He leads no
one into them (n. 631).

Through His divine truth the Lord leads men, and keeps
them safe from the falsities and evils that are from hell,
especially in temptations ; these are specifically signified
by the journeyings of the sons of Israel in the wilderness,
forty years (n. •joob).

In temptations the Lord appears to be absent (n. 700*).

In all temptations there is freedom, but the freedom is inte-
riorly with man from the Lord ; and he therefore fights
and wills to conquer, and not to be conquered, and this
without freedom he would not do (n. goo).

When a man comes into spiritual temptation, he is then
among those spirits who are in falsities. These bind his
thoughts, and hold them as it were bound in prison, and
they continually infuse scandals against the truths of faith,
and call out the evils of his life. But the Lord continu-
ually holds man in safety by flowing-in from within, and
thus he keeps man steadfast in resisting. Such are spirit-
ual temptations (n. 138).

By temptations the loves of the proprium are broken. Thus
the body is bruised and is made weak (n. 900).

The principles of the falsity concerning faith alone and justi-
fication .through it, can be abolished only through temp-
tations (n. 246).

Something shall now be said concerning consolation after
temptations. All who are being regenerated by the Lord
undergo temptations, and have joys after temptations ;
but whence the temptations are, and the joys that succeed
them, which are meant by consolations, is not yet known
in the world, for the reason that there are few who have
spiritual temptations, because few are in knowledges of
good and truth, and still fewer in the marriage of good
and truth, that is, in truths as to dodrine and at the sarne
time in goods as to life : and no others are let into spirit-
ual temptations; for if others were let into them, they
would fall in them ; and if they were to fall, their last state
would be worse than the first. The genuine reason why


none can be let into spiritual temptations who are not in
the marriage of good and truth, is, that the spiritual mind,
which properly is the internal man, cannot be opened with
others ; for when that mind is opened, then temptations
exist : the reason is that heaven, that is, the Lord through
heaven, flows-in by man's spiritual mind into his natural
mind : heaven has no other way, that is, the Lord through
heaven has no other way, into man ; and when heaven
flows-in, then it removes the hindrances, which are evils
and the falsities from them, having their seat in the nat-
ural mind, or in the natural man ; and these cannot be
removed except by a living acknowledgment of them by
man, and grief of mind on account of them : hence it is
that in temptations man has anguish from the evils and
falsities that rise up into the thought ; and so far as he
then acknowledges his sins, regards himself as guilty, and
makes supplication for liberation, so far temptations are
made serviceable to him. From these considerations it is
plain that man has spiritual temptation when his internal,
which is called the spiritual mind, is being opened, thus

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