WAFERS (Exod. xvi. 31) s. spiritual good. 8522. Also ultimate celestial good in the external man. 10.079. See Basket.
WAIL and HOWL, to (Micah i. 8), s. the grief of the angels of heaven, and of the men of the church, in whom the church is, and thus with whom the Lord is. A. E. 695. See To Weep.
WAILING. (Rev. xxi. 4.) W. has various s., in all cases having relation to the subject treated of, in the present case to the fear of evils from hell, because the fear of damnation is mentioned just before, and the fear of falses from hell, and of temptations proceeding from them, immediately after. A. R. 884.
WAISTCOAT den., generally, truth of the natural, by which the spiritual is invested. 3301.
WAKEFULNESS den. a clear state. 5210. See Sleep.
WALK, to. To w. with God is to teach, and live according to the doctrine of faith; but to w. with Jehovah, is to live the life of love. To w. is a customary form of speaking, s. to live, as to w. in the law, to w. in the statutes, to w. in the truth. To w. has respect properly to a way, which is of truth, consequently, which is of faith, or of the doctrine of faith. 519.
WALK, to, upon a WALL (Gen. xlix. 22) s. to fight against the false. 6419.
WALK, to, upon the WINGS of the WIND (Ps. civ. 2, 4) s. the spiritual sense of the Word contained in the literal sense. A. E. 283.
WALK, to, STAND, and SIT. (Ps. i. 1.) Here to w., to s., and to s. are mentioned, because the one follows another, for to w. is expressive of the life of the thought from intention; to s. is expressive of the life of the intention from the will; and to s., of the life of the will, thus of the esse of the life; counsel, also, of which walking is pred., has respect to the thought; way, of which standing is pred., regards the intention; and to s. in a seat has respect to the will, which is the esse of man’s life. A. E. 687.
WALK, to, BEFORE JEHOVAH is to live according to his precepts. A. E. 687.
WALKING and SEEKING. In the prophetical writings the things relating to faith are expressed by w, and s.; and the things relating to love are expressed by loving and serving. 519.
WALL s. truth in ultimates. A. R. 132. W. (Rev. xxi.) s. the divine truth proceeding from the Lord, and hence the truth of faith from the good of charity. 6419. When by the holy city Jerusalem is meant the Lord’s new church as to doctrine, by its w. nothing else is meant but the Word in its literal sense, from which doctrine is der., for that sense defends the spiritual sense, which lies concealed within it, just as a w. defends a city and its inhabitants, and the literal sense is the basis, continent, and firmament of its spiritual sense, and that sense is a guard to prevent the interior divine truths of ils spiritual sense from being injured; also church doctrine is to be drawn from the literal sense of the Word, and confirmed by it; it is called a w, great and high, because it means the Word as to its divine good and divine truth, great being pred. of good, and high of truth. By w. is s. that which defends, and where the church is treated of, it s. the Word in its literal sense, in the following passages also, Isa. lxii. 6; lx. 14, 18; Zech. ii. 5; Ezek. xxvii. 11; Jer. v. 1,10; Lam. ii. 8, 9; Joel ii. 9 ; Ps. lv. 11, 12; Isa. xxii. 5; lxi. 5 ; Jer. i. 15 ; Ezek. xxvii. 11; Lam. ii. 7. That the Word, in its literal sense, is s. by w., appears clearly from Rev. xxi. where the w., its gates, foundations, and dimensions are much treated of, the reason is, because the doctrine of the new church, which is s. by the city, is der. solely from the literal sense of the Word. A. R. 898. See Foundations of a Wall.
WALL DAUBED UNFITLY (Ezek. xiii. 14) s. what is false appearing as true. 739.
WALL, RAMPART, GATES, and BARS (Lam. ii. 8, 9) s. doctrinals. 402.
WALLS and PALACES. (Ps. cxxii. 6, 9.) W. s. the exteriors of man, and p. his interiors. A. E. 365.
WALLET, mouth of (Gen. xlii. 27), den. the threshold of the exterior natural principle. The w. was the front part of the sack, therefore by it nothing else is s. than the front part of the receptacle, thus the exteriior natural principle, for this is also in front. 5497.
WANDER, to, in a FIELD (Gen. xxxvii. 15) s. to fall from the common truth of the church ; for field den. the church as to good, and a man of the field den. the good of life der. from doctrinals; it is said a man, because by man [vir] is s. truth, which is of the church. They are said to fall from the common truth of the church, who acknowledge the Lord, but not his human divine; and also they who acknowledge faith as essential, but not charity; each is a common truth of the church, from which when the man of the church recedes, he falls from common truth, and he who falls from this, falls also afterwards from the specific truths, which are treated of in what follows in this chapter; as where any one commence;! from a false principle, and deduces consequent principles from it, these consequent principles hence become false, because the beginning rules in those which follow, and also by these consequent principles, the first false principle is corroborated. 4717.
WANDER, to (Amos iv. 8), s. to inquire. A. E. 532. To w. blind in the streets (Lam. iv. 14) s. not to know what is good and true. 382.
WANDERER den. not to know what is true and good. 382.
WANDERING SOULS, or SPIRITS. S. and s. to whom there has not yet been allotted a fixed situation in the grand man, are conveyed to divers places, now in one direction, now in another ; now they are seen on one side, now on another side; now above, and now another while beneath ; these are called w. s., or s., and are compared to fluids in the human body, which, rising from the stomach, sometimes proceed into the head, sometimes to other parts, being translated hither and thither; so it is with these spirits, before they come to the situation designated, and which is conformable to their common or general state ; it is their states which are thus changed and are erratic. 1381.
WANDERING STARS, encompassing a spirit in the world of spirits, s. falsities, but have a different s. when the stars are not w. 940. See Stars.
WANT of spiritual nourishment, den. want of the things of science, intelligence, and wisdom. 5576.
WAR, in the Word, s. spiiritual w., which is of the false against truth, and of truth against the false; but it is they who are in falses who combat against truths, but not so they who are in truths against falses, for they who are in falses always assault, but they who are in truths only defend; and as to the Lord, he indeed never opposes, but only defends truths. A. E. 734. See Fight and War.
WAR IN HEAVEN. (Rev. xii. 7.) By w. is s. spiritual w., which is of falsity against truth and truth against falsity, for no other w. can take place in heaven, neither can it take place in heaven when once formed of angels, but it was waged in the former heaven which passed away, as appears (Rev. xxi. 1.),for that heaven passed away in consequence of the last judgment being executed on the dragon and his angels, which is also s. by the dragon’s being cast down, and his place being no more found in heaven. A. R. 548.
WARS. By w. in the Word, are s. spiritual w., which consist in impugning truth, and are conducted by reasonings from falses. Inasmuch as by w. in the Word are s. spiritual w., therefore the ministry of the Levites was called military service. A. R. 500. All w., how political soever they are, are rep. of states of the church in heaven; and they are cor.; such were all the w. des. in the Word, and such also are all w. at this day. D. P. 251. It. is not from the divine providence that w. exist, because they are united with murders, plunders, violence, cruelties, and other enormous evils, which are diametrically against Christian charity; but still, they cannot but be permitted. D. P. 251.
WARS of the CHILDREN of ISRAEL with various nations, rep. the Lord’s combats with the hells. L. 14. All the w. of the sons of Israel, carried on with the Philistines, rep. the combats of the spiritual man with the natural man, and from thence also, the combats of truth conjoined to good, with truth separated from good. A. E. 817.
WARS of JEHOVAH. By the w. of J., mentioned in the ancient Word, as in ours, the Lord’s combats with the hells, are meant and des., and his victories over them, when he should come into the world. The same combats are also meant and des. in many passages in the historical parts of our Word, as in the w. of Joshua with the inhabitants of the land of Canaan, and in the w. with the judges and kings of Israel. S. S. 103.
WARS of JEHOVAH and ENUNCIATIONS. The historical and prophetical parts of the ancient Word, quoted by Moses, were so called. 2897. The w. of J. and the prophetic books which are mentioned by Moses (Num. xxi. 14, 15, 27, 30), are now possessed by the inhabitants of Great Tartary. A. R. 11.
WARMTH is from love, and spiritually is love. Such as the love is, such is the w. 2146.
WAS, it, involves a new state. 4979.
WASH, to, us FROM OUR SINS (Rev. 5. 5) s. to purify from evils, thus, to reform and regenerate, for regeneration is spiritual washing. A. R. 19.
WASH, to, the HANDS and the FEET, and to WASH the FLESH. To w. the hands and feet s. to purify the natural man, and to w. the flesh, s. to purify the spiritual man. (See Exod. xxx. 18-21; Lev. xvi. 4, 24.) A. E. 475.
WASH, to, in WINE and in the BLOOD of GRAPES, s. the Lords, rational and natural, which he should make divine. 257G. See Judah.
WASHING of the HANDS was an ancient testification of innocence, and s. purification from evils and falses. (See Ps. lxxiii. 13 ; Matt, xxvii. 24.) A. E. 475.
WASHING. (John xiii. 8, 9.) By w. is understood spiritual w., which is purification from evils; by w. the head and hands is understood to purify the internal man, and by w. the feet is understood to purify the external; that when the internal man is purified, the external is to be purified, is understood by this, “He who is washed, needeth only that his feet be washed ;” that all purification from evils is from the Lord, is understood by this, ” If I wash thee not, thou hast no part with me.” W. with the Jews rep. purification from evils, and this is s. by w. in the Word. And by w. the feet is s. the purification of the natural, or external man. D. P. 151. See Baptism.
WASH-POT (Ps. lx. 7-9) den. good defiled with falses. 2468.
WASTE PLACES, old, s. the celestial things of faith, 613.
WASTED, to be (Gen. xxi. 15), s. to be desolated. 2680.
WASTERS, or LAYERS WASTE. (Jer. xii. 12, 13.) W. s. evils and falses, whereby good and truth parish. A. E. 374. W. in the wilderness s. evils in consequence of not having truths. A. E. 730.
WASTES and DESOLATIONS. (Isa. lxi. 4.) W. in this and other passages, s. evils, and d. 153.
WATCH, fourth, s. the first state of the church when it is break of day, for then good begins to act by truth. A. E. 510.
WATCHING den. a course of life according to the precepts of faith. 4638.
WATCHFUL, to be (Rev. iii. 2) s. to be in truths and in a life conformable to them. By watching in the Word nothing else is s., for he who learns truths, and lives according to them, is like one who is waked out of sleep and becomes w., and he who is not in truths, but only in worship, is like one Avho sleeps and dreams. Natural life, considered in itself, or without spiritual life, is nothing else but sleep, but natural life, in which there is spiritual life, is watchfulness, and this is no otherwise acquired than by truths, which exist in their own light and in their own day, when man lives according to them. A. R. 158. A. E. 187.
WATCHMAN (Isa. xxi. 11), in an internal sense, s. one who observes the states of the church, and its changes, thus every prophet. 10.144.
WATER. (Matt. x. 42.) W. s. truth in affection, and cold w. s. truth in obedience ; for obedience alone is a natural affection and not spiritual, wherefore it is respectively cold. A. E. 695. W. s. the spiritual things of faith. 680. To give w. (Gen. xliii. 21) s. the common influx of truth. Such influx is the illumination which gives the faculty of apperceiving and understanding truth; this illumination is from the light of heaven, which is from the Lord, which light is no other than the divine truth. 5668. Foul and filthy w. cor. to that state in which a person is when he acts on account of his own glory and renown. Spirit. Diary. See Blood and Water, To Boil, To Draw Water, Drawers of Water, Sea.
WATER of LIFE s. divine truths from the Lord through the Word. A. R. 932.
WATER and SPIRIT. (John iii. 5.) To be born of w., s. to be born of truths; and of the s., s. by a life according to them. A. E. 50. A. E. 475.
WATER-POT s. scientifics. 3068. See Cask.
WATER POTS of STONE PLACED ACCORDING to the MANNER of the PURIFYING of the JEWS (John ii. 1-10) s. all those things in the Word, and thence in the Jewish church, and its worship, which were rep. and s. of things divine in the Lord, and from the Lord, which contained things internal. A. E. 376.
WATER-THROUGH s. the doctrine of charity. 6777.
WATERS s. truths in the natural man; and in an opp. sense falses. A. R. 50. W. s. particularly the spiritual things of man, or the intellectual things of faith, and also what is opp. thereto. 739. The drying up of the w. from off’ the earth (Gen. viii. 7) s. the apparent dissipation of falsities. 864. W. (Ps. civ. 3) s. divine truths. A. E. 594. W. going softly (Isa. viii. 6, 7) s. things spiritual, and w. strong and many, s. falses. 790. W. (Ezek. xlvii. 9),”where it is concerning the w. from the New Jerusalem, s. things spiritual from a celestial origin. 994. By many w. (Rev. xvii. 1) are s, truths of the Word adulterated. A. R. 719. W.
or rivers, s. things spiritual, rational, or scientific, which appertain to truth. 2703. See Voice of Many Waters.
WATERS ABOVE the FIRMAMENT (Gen. i. 6) s. the knowledges which are in the internal man; and the w. beneath the f. s. the scientifics of the external man. 21.
WATERS ISSUING OUT of the SANCTUARY (Ezek. xlvii. 12) s. the life and mercy of the Lord, who is the sanctuary. 57.
WATERS of the LOWER FISH-POND (Ps. xxii. 10) s. the traditions whereby they made infractions into the truths which are in the Word. 4926.
WATERS, RIVERS, and DEPTHS (Ps. lxxviii. 15,16) s. truths from the Lord. 2702.
WAVE den. vivification, or life flowing in. 10.082.
WAVE-OFFERING (Exod. xxix. 27) s. vivification by acknowledgment of the Lord. 10.091.
WAVES ROARING, SEA AND, relates to heresy and controversies in the church. 2120.
WAX and MYRRH (Gen. xliii. 11) s. truths of good of the interior natural principle, appears from the s. of w., in this case aromatic w., as den. the truth of good, and from the s. of myrrh, as den. also truth from good: the reason why they appertain to the interior natural principle is, because these aromatics are purer than gum or honey, and therefore are named in the second place, for such things are enumerated in the Word according to order. By w. in this passage, is not meant common w., but aromatic w., which is as storax, and which w. is s. by the expression which is used in the original tongue, and by the same expression is also s. an aromatic. 5621.
WAX WARM with their Gods, to (Isa. lvii. 5, 6), is pred. of evil; and the smooth things of the valley of the false. 3527.
WAY. (Malachi iii. 1.) To sweep the w. den. to make themselves ready and to prepare to receive truth ; it is here treated concerning the coming of the Lord, tor whom they were to prepare themselves, to receive the truth of faith and by that the good of charity, and thus eternal salvation. 3142. To set a w. (Gen. xxx. 36) s. to be separated. 4010 See Highway.
WAY, the TRUTH, and the LIFE. (John xiv. 6.) W. is doctrine, t. is every thing pertaining to doctrine, l. is the essential good which is the life of t. 2531.
WAY of the TREE of LIFE (Gen. iii. 21) s. admission to the Lord, which men have by the Word. A. R. 239.
WAY of WOMEN (Gen. xxxi. 35) s. uncleanness. 4161.
WAYS of JEHOVAH. To go in the ways of J. (Deut. viii. 6) is to live according to the truths of doctrine. A. E. 696.
WAYS. There are eight w. which lead from the places of instruction in the spiritual world to heaven, by which novitiate angels are introduced. There are two w. from each place of instruction, one going up towards the east, the other to the west: they who come into the Lord’s heavenly kingdom, are introduced by the eastern w.; but they who come to the spiritual kingdom are introduced by the western w. The four w. which lead to the Lord’s heavenly kingdom, appear adorned with olive trees, and fruit trees of various kinds ; but those which lead to the Lord’s spiritual kingdom, appear adorned with vines and laurels; this is from cor., because vines and laurels cor. to the affection of truth and to its uses, whilst olives and fruits cor. to the affection of good and its uses. H. and H. 520. In the spiritual world there appear w., laid out like the w. in the natural world, some lead to heaven and some to hell; but the w. which lead to hell do not appear to those who go to heaven, nor do the w. which lead to heaven appear to those who go to hell; there are innumerable such w., for there are some which load to every society of heaven, and to every society of hell; every spirit enters the w. which leads to the society of his own love, nor does he see the w. which tend elsewhere, hence it is, that every spirit as he turns himself to his ruling love, also proceeds. D. L. W. 145.
WAYS and PATHS. (Isa. ii. 3.) W. s. truths, and p. precepts of life. A. E. 735.
WAYS, GATES, and BOOKS. In the spiritual world there are actually w. which lead to heaven, and there are here and there g., and they who are led to heaven, by the Lord, take the ways which lead thither, and enter in at the g. ; for all things which are seen in the heavens are cor., thus w. also and g., for w. cor. to truths, and thence s. them, and g. cor. to admission, and thence s. it. Inasmuch as the Lord alone leadeth man to heaven, and opens the d., therefore he calls himself” the w.,” and also the ” d.; ” the w. in John, ” I am the w., the truth, and the life,” xiv. 6 ; the door in the same Evangelist, ” I am the d. of the sheep, by me if any one enter in he shall be saved,” x. 7, 9. Since there are both w. and d. in the spiritual world, and angelic spirits actually go those w., and enter into heaven by d., therefore inner d., outer d., and g. are frequently mentioned in the Word, and by which is s. entrance. A. R. 176. See Gates.
WEAK. Being w. of eyes den. as to the understanding. 3820.
WEALTH and TREASURES s. the knowledges of truth and good from the Word, and in the oppo. sense false scientifics from self der. intelligence. A. E. 654. W. s. scientifics, as may be manifest from several passages in the Word; for spiritual w., thus w., understood in a spiritual sense, is nothing else; it consists of scientifics, so far as they are known, which in the Lord’s kingdom, consequently in the church, are instead of wealth. 4508.
WEALTH of SODOM and GOMORRAH (Gen. xiv. 11). By the w. of S. and G., in an internal sense, nothing else is meant but evil and the false. 1694.
WEALTH, LABOR, PRECIOUS THINGS, and all the TREASURES of the KINGS of JUDAH (Jer. xx. 4, 5), s. the knowledges of faith. 1327.
WEAN, to (Gen. xxi. 8), s. to separate, as infants are from the mother’s paps. 2647.
WEAPONS. (Ezek. xxxix. 9.) Shield s. falsity destroying good; buckler falsity destroying truth ; bow with arrows, doctrine with its falsities ; hand-staff and spear s. self-derived power and confidence, such as belongs to those who place the all of the church and thence of salvation in external worship. A. E. 357.
WEARINESS den. a state of temptation combat. 3318. A state in which the deficiency of truth is cause of anxiety. 8568. Evil spirits suffer by w. when not permitted to do evil. 7392.
WEARY den. a state of temptation combat. 3318.
WEAVE, to, s. to teach. A. E. 654. see Flax.
WEAVER (Exod. xxviii. 32) s. the celestial principle, or that which relates to the will, because the will flows into the understanding and fashions it, insomuch that the things which are in the understanding are woven out of the will. 9915. See Embroiderer.
WEBS (Isa. lix. 6) s. feigned truths which are not for a garment. 2576. See Spider’s Web.
WEBS and GARMENTS, INIQUITY, and VIOLENCE. (Isa. lix. 6.) W. and g. s. things belonging to the understanding, or thought; and iniquity and violence, things belonging to the will, or works. 623.
WEDDING GARMENT (Matt. xxii. 11-13) s. divine truth from the Word. A. R. 166. W. g. which the man had not (Matt. xxii. 11, etc.) s. faith towards the Lord as the Son of God, the God of heaven and earth, and one with the Father. U. T. 380. The w. g. (Matt. xxii. 11-13) s. the intelligence of the spiritual man, which is from the knowledges of truth and good ; but to be not clothed there with s. the hypocrite, who by a moral life feigns the spiritual life, when yet he is merely natural; to bind the hands and the feet s. deprivation of knowledges from the Word, by which the spiritual man is assumed; and to cast into outer darkness s. to cast him among those who are in falses from evil. A. E. 193.
WEED, to, and PRUNE s. to prepare for reception. A. E. 644.
WEEDS, BARS, WAVES, and BILLOWS. (Jonah ii. 3, 5.) W. s. falses; b., evils ; and w. and b., falscs and evils. A. E. 538.
WEEK s. state, and the seventh w., an holy state. A. R. 480. A w., which is a period of seven days, s. an entire period of every state and time as of reformation, of regeneration, or of temptation, both with regard to man individually, and to the church in general; thus a period whether of a thousand years, of a hundred, or often, or of so many days, hours, minutes, etc., is called a w., as may appear from many passages. 2044. The ancients understood by a w., in a proper sense, every period, distinguished into seven, whether it was of days, or of years, or of ages; thus whether it was great or small. 3845.
WEEKS, feast of, s. the implantation of truth in good. A. E. 911.
WEEP, to, when it is pred, of the Lord, s. to be merciful; that weeping is an effect of grief and of love, is a known thing, consequently, it is an effect of mercy, for mercy is love grieving; the divine love is on this account called mercy, because the human race of themselves are in hell, and when man apperceives this in himself, he implores mercy. Inasmuch as weeping is also mercy, in the internal sense, therefore, occasionally in the Word, weeping is pred. of Jehovah, or the Lord. 5480.
WEEP, to, and WAIL. To w. has respect to mourning of the soul, and to w. has respect to mourning of the heart. A. R. 788.
WEEPING is s. both of sorrow and love. 6566. W. s. the last farewell, hence it was usual to weep for the dead when they were buried, although it was known that the carcase was only rejected by burial, and that they, who had been in the carcase, as to their interiors, were living. 4565.
WEEPING WITH A LOUD VOICE s. the ultimate of grief. 2689.
WEEPING and MOURNING (Rev. xviii. 15) s. grief of the soul and heart, and has, therefore, reference to the understanding and the will A. E.1164.
WEIGH, to, THE MOUNTAINS IN A BALANCE, and THE HILLS IN SCALES (Isa. xl. 12), s. that from the Lord are the celestial things of love and charity, and that he alone disposes their states. 3101.
WEIGHTS and MEASURES are frequently mentioned in the Word, but. in the internal sense, they do not s. w. and m., but w. s. the states of a thing as to good, and m., the states of a thing as to truth. 5658.
WELL (Num. xxi. 17, 18) s. the Word of the ancient church. 3124. W., or Pit (Luke xiv. 5), s. the false and the evil of the false. A. E. 537. See Jacob’s Well.
WELL OF LIVING WATERS s. the Word, in which are truths divine, thus the Word as to the literal sense in which is the internal; that the. Word is called a fountain, and, indeed, a fountain of living waters, is well known ; the ground and reason why the Word is also called a w. is because the sense of the letter is respectively such, and because the Word, in respect to the spiritual, is not a fountain, but a w. 3421.
WELL and FOUNTAIN. The Word is sometimes called a w., and sometimes a f.; when it is called a w., the Word is s. as to the literal sense, and when a f., the Word is s. as to the internal sense. 67 74.
WELLS. (Gen. xxi.) By w. nothing else is s. than doctrinals, about which they disputed, and about which they did not dispute, otherwise the circumstances of digging w., and disputing about them would have been too trifling to be mentioned in the divine Word. 2702. To stop up w. (Gen. xxvi. 15) den. not to be willing to know truths, and to deny, and thereby obliterate them. 3412.
WEST s. those who are in obscurity as to good ; and, in an opp. sense, those who are in evil. 3708. The w. s. the affection of truth. A. E. 439.
WHALE (Jer. li. 34) s. those who possess the universals of the knowledges of faith, as scientific, and apply them to evil purposes. 42. Whales, or great fishes, are sometimes mentioned by the prophets, and are used to s. the universals of scientifics. 42.
WHALE and DRAGON. The same word, in the original language, is used for both, and both have a similar spiritual s. (See Jer. li. 34.) A. E. 714.
WHEAT den. the things which are of love and charity. 3941. The truth of good. A. E. 304. W. (Matt. xiii. 27-30, 37-42) s. those that are inwardly good. L. J. 70. See Rye.
WHEAT HARVEST den. an advancing state of love and charity, because a field s. the church; thus things appertaining to the church, and seeds which are sown in a field, s. the things which are of good and truth; and what springs from those seeds, as wheat, barley, and other produce, den. the things which are of love and charity, and also of faith; states of the church, as to these things, are, therefore, compared to seed time and harvest, and are also called seed time and harvest, as in Gen. viii. 22. 3941.
WHEAT OF MINNITH, and PANNAG HONEY, OIL, and BALSAM (Ezek. xxvii. 17), den. the good things of love and charity, and the happinesses thereof. 3941.
WHEAT and BARLEY. (Joel i. 11.) W. s. celestial love, and b., spiritual love. 3941.
WHEAT, BARLEY, BEANS, LENTILES, MILLET, and VETCHES (Ezek. iv. 9, 12), s. various kinds of good, and its derivative trulh. Bread, or a cake, made thereof with human dung, s. the profanation of them all. 3941.
WHEAT and TARES. (Matt. xiii. 24-40.) By w., in this passage, are meant the truths and goods of the new church, and by t., the falses and evils of the former church. U. T. 781.
WHEELS (Exod. xiv. 25) s. the power of proceeding; also divine intelligence. 8215. W. (Isa. v. 28) s. the doctrine of natural truth. 2686. W. (Dan. vii. 9) are the things which are of wisdom and intelligence, consequently, divine truth. 8216.
WHEELS OF CHARIOTS s. the faculty of reasoning. A. E. 654. The power of combating which is of the intellectual principle. 8215.
WHELP OF A LION (Gen. xlix. 9) den. innocence with might. 6367. W. of a l. (Deut, xxxii. 22) s. the first principle of truth, which is affirmation and acknowledgment. 3923. See Bear bereaved of her Whelps.
WHIRLWINDS, in the spiritual world, exist from the influx of the divine into the lower parts of that world where they are who are in evils and falses: that influx, as it descends from the heavens towards the earths which are beneath, becomes more dense and appears as clouds, and with the evil dense and opaque according to the quality and quantity of their evils; which appearances entirely arise from their spheres of life. A. E. 419.
WHISPERERS into the left ear, of an evil character. Des. 4657.
WHITE is pred. of truths, by reason that it der. its origin from tho light of the sun. A. R. 167.
WHITE STONE (Rev. ii. 17) s. truths suffragant and united to good. W. s. has this s., because in judiciary proceedings it was the custom to collect votes or suffrages by stones, and by w. s. those which were on the affirmative side; the reason why confirming truths are s., is because white is pred. of truths, hence it is that by w. s. are s. truths suflragant with good; the reason why they are also united to good, is because good invites them, and unites them to itself; for all good loves truth, and joins to itself such as accords with it, especially the good of celestial love; this so unites truth to itself, that they make one entirely; hence it is that the celestial see truths from good alone. A. R. 121.
WHO IS, and WHO WAS, den. the Infinite and Eternal. A. E. 972.
WHOLE, the, exists from the parts, and parts subsist from the w. D. L. W. 367.
WHOREDOM. By committing w. is s. to adulterate and falsify the Word ; the reason why this is s. by committing w., is, because in every particular of the Word there is a marriage of goodness and truth, and this marriage is broken when good is separated and taken away from truth; it is for this reason, that to commit w. s. to adulterate the good and falsify the truths of the Word; and because this is spiritual w., therefore, also they who from their own reason have falsified the Word, after death, when they come into the spiritual world, become addicted to w. A. R. 134. See Adultery and Whoredom.
WHORE of BABYLON. By the great w. is s. profanation of the holy things of the Word and church, and adulteration of good and truth. A. R. 719.
WHORISH GAIN and the WHOREDOM of TYRE (Isa. xxiii. 17) s. the vaunting and boasting of the false principle. 2466.
WIDOW. By w. is s. one who is without protection, because without an husband ; for, in a spiritual sense, by w. is s. one who is in good, and not in truth, for by man is s. truth, and by his wife good, consequently, by w. is s. good without truth, and good without truth is without protection, for truth protects good; this is the s. of w. when it occurs in the Word, as in Isa. ix. 13, 14, 16; x. 1, 2; Jer. xxii. 3; xlix. 10, 11; Lam. v. 2, 3; Ezek. xxii. 6, 7; Mal. iii. 5; Ps. lxviii. 5; cxlvi. 7, 8, 9 ; Exod. xxii. 20-23; Deut. x. 18; xxvii. 19; Matt, xxiii. 14; Luke iv. 26; xx. 47. A. R. 764. There is frequent mention made of w. in the Word, and he who is unacquainted with the internal sense, cannot believe otherwise than that by a w. is s. a w.; but by a w., in the internal sense, is there s. the truth of the church without good, that is, they who are in truth without good, and yet desire to be in good, consequently, who love to be led by good; husband is the good which should lead; such, in the ancient church, were understood in the good sense by w., whether they were women or men (vir). A w. of a priest rep. the affection of truth der. from good, for a priest, in the rep. sense, den. the good of the church; on this account also it was allowed the w. of a priest, who had no offspring, to eat of the oblations or holy things. (Lev. xxii. 12, 13.) 4844.
WIDOW of ZAREPTA rep. those without the church who desire truth. 4844.
WICKED, or UNRIGHTEOUS, den. not in truth of faith. 6765. Malice. 7590. Malignity. 9249.
WICKED, the, continually lead themselves into evils, but the Lord continually withdraws them from evils. D. P. 295-6.
WICKEDNESS s. evil, and iniquity s. falses. A. E. 741.
WIFE s. the church, and, in an universal sense, the kingdom of the Lord in the heavens and the earths. That the same is understood by mother, follows of consequence. 289. W. s. the celestial church. 3246. W. (Gen. ii. 23) s. proprium. 156. W. (Gen. xx. 7) s. spiritual truth. 2532. By w. (Rev. xix.) is s. the Lord’s new church, which is the New Jerusalem, as appears evidently from the following chapter, xxi., which has these words, “I saw the holy city New Jerusalem coming down from God out of heaven, prepared as a bride adorned for her husband,” verse 2. And in the same chapter, ” And there came an angel unto me saying, come, I will show thee the bride, the Lamb’s w., and he showed me the great city the holy Jerusalem, descending out of heaven from God,” verse 9, 10. A. R. 813.
WIFE, a, MARRIED FROM FEMALE CAPTIVES (Deut. xxi. 14) s. alien truth not from a genuine stock, which yet may be adjoined in some manner with the good of the church appertaining to man. 5886.
WIFE of MOSES, the (Exod. iv.), in the internal and also in the supreme sense, rep. good conjoined to truth. 7022.
WIFE of YOUTH (Mal. ii. 15) s. the ancient and most ancient church, of whose seed or faith the prophet is here speaking. 255.
WILD ASS s. rational truth; in the Word frequent mention is made of horses, of horsemen, of mules, and of asses, and no one has heretofore known that they s. things intellectual, rational, and scientific, but that such is their s. may be abundantly proved; the case is the same with respect to the w. a., for the w. a. is a mule of the wilderness, or an ass of the forest, and s. the rational principle of man, not the rational principle in its complex, but only rational truth. The rational principle consists of good and truth, that is, of those things which are of charity, and of those things which are of faith; rational truth is that which is s. by a w. a. 1949.
WILD BEASTS den. affections and lusts. 45-6.
WILD GOURDS (2 Kings iv. 39) s. evils der. from the false. 10.105.
WILDERNESS. By w. in the Word is s., 1st, the church devastated, or in which all the truths of the Word are falsified, such as it was among the Jews at the time of the Lord’s advent. 2d, the church in which there are no truths, because they are not possessed of the Word, such as it was among the well-disposed Gentiles in the Lord’s time. And 3d, a state of temptation, in which man is as it were without truths, because surrounded by evil spirits who induce temptations, and then as it were deprive him of truths. A. E. 546. W. s. that which as yet has little of life in it, agreeably to what is said in an internal sense in Luke i. 80. 1927. W. s. where there is no good because there is no truth. A. E. 386. W. (Jer. xxiii. 10) s. the Word when it is adulterated. A. E. 730.
WILDERNESS and LAND of DROUGHT. (Hosea xiii. 5.) W. is a state without good, and l. of d. is a state without truths. A. E. 780.
WILDERNESS and SECRET CHAMBERS. (Matt. xxiv. 26.) Truth vastated is what is s. by w., and good vastated by s. or inner c.; the ground and reason why truth vastated is s. by w. is because when the church is vastated, that is, when there is in it no longer any divine truth, because there is no longer any good, or love to the Lord, and neighborly love, then it is called a w., or said to be in a w., for by w. is meant whatsoever is not cultivated or inhabited, and also whatsoever has little life in it, as is the case with truth in the church on such occasions; hence it is evident that w. here den. the church in which is no truth; but s. or inner c., in the internal sense, s. the church as to good, and also simply good; the church which is principled in good is called the house of God, the s. or inner c. whereof are goods and those things which are in the house. 3900.
WILDERNESS of SIN s. the good which is from truth in a prior state of temptation. 8398.
WILL. Whatsoever proceeds from the w. is called good, for the essential of the w. is love and thence affection, and all that is done from love and its affection is named good. 4337.
WILL and UNDERSTANDING. From the Lord with man there are created and formed two receptacles and habitations of himself, which are called the w. and the u., the w. for his divine love and the u. for his divine wisdom. D. L. W. 358. In these two faculties the Lord is with every man, whether he be good or evil; hence it is that every man, both good and evil, lives to eternity. D. L. W. 240. Every thing in man, both in general and particular has relation to the u. and w., and to the conjunction of both, in order that man may be man. L. J. 39. W. and u., which are the receptacles of love and wisdom, are the brains in the whole and in every part of them, and thence in the body in the whole and in every part of it. D. L. W. 362. There is a cor. of the w. and u. with the heart and the lungs, and thence a cor. of all things of the mind with all things of the body. D. L. W. 374. The w. comprehends in it things intellectual, but the u. does not comprehend in it the things of the w. 712. The w. leads the u., and causes it to be one with itself in action. Dec. 44. Whereas the w. of man is mere lust, to prevent the immersion of the intellectual, or the truth of faith, in his lust, the Lord miraculously provided and distinguished the intellectual from the voluntary of man by a certain medium, which is conscience, into which charity is instilled by the Lord ; without this miraculous providence no person could have been saved. 803.
WILL, GOOD PLEASURE, LEAVE, and PERMISSION of the LORD. The things which proceed from the Lord’s w. and g. p., are from the laws of order as to good, also many things which are from leave, and some likewise which are from permission ; but when man separates himself from good, he then casts himself into the laws of order which are of truth separate from good, and which are such, that they condemn him, for all truth condemns man, and casts him down into hell, but the Lord, from good, that is, from mercy, saves him, and raises him up to heaven; hence it is evident, that it is man himself who condemns himself. 2447.
WILLOWS of the BROOK (Lev. xxiii. 40) s. the lowest goods and truths of the natural. A. E. 458.
WIND. All spirits, both good and bad, are compared and likened to w.; in the original tongue both spirits and w. are expressed by the same word; in temptations they are evil spirits who cause an inundation, entering by influx in great multitudes with their phantasies, and exciting the like phantasies in man; when these spirits or these phantasies are dispersed, it is said in the Word to be done by a w., and indeed by an cast w. 842. Inasmuch as a nearer and stronger divine influx, through the heavens, disperses truths amongst the wicked, therefore w. s. the dispersion of truth with them and their consequent conjunction with hell, and destruction. A. R. 343. W. (Jer. xxii. 22) s. the emptiness and vacuity of doctrine. A. E. 811. W., in the spiritual world, arise from the determination of the divine influx, and exist in the inferior parts of the earth there; but in the heavens rarely any w. are apperceived, except such as are soft and gentle. A. E. 419.
WIND and EAST WIND. (Hosea xii. 1.) W. s. fantasies, and e. w. lusts. 5215.
WIND and STORM s. reasoning. A. R. 334.
WIND and VANITY. (Isa. xli. 29.) W. s. the falses of evil, and v. evils of the false. A. E. 211.
WIND and WHIRLWIND. (Isa. xli. 16.) W. is there pred. of falses, and w. of the evils of the false. A. E. 405. A. C. 842. See East Wind, Four Winds.
WINDOW s. truth in the light. A. R. 132. In the Word, the intellectual of man, whether it be reason or ratiocination, that is, his internal sight, is called a w. All the w. of the temple at Jerusalem, rep. the same thing; the highest rep. intellectuals, the middle rationals, and the lowest scientifics and sensuals, for there were three stories (1 Kings vi. 4, 6, 8.) In like manner, the w. of the New Jerusalem, des. in Ezek. xl. 16, 22, 25, 33, 36. Inasmuch as w. s. Intellectuals and rationals which appertain to truth, they also s. reasonings, which are grounded in the false, as in Jer. xxii. 13, 14 ; Zeph. ii. 14. 655.
WINE, in the holy supper, s. the divine truth of the Lord’s divine wisdom. U. T. 711. Inasmuch as w. s. faith towards the Lord, therefore faith, even in the Jewish church, was rep. in the sacrifices by a libation of w., concerning which see Num. xv. 2-15; xxviii. 11-15, 18, to the end; xxix. 7, to the end; Lev. xxiii. 12, 13 ; Exod. xxix. 40 ; Hosea ix. 2, 3, 4. 1071. W. (Gen. xlix. 11) s. the good of neighborly love and the good of faith, and in the supreme sense, divine truth from the divine good of the Lord ; for from this, by influx, man, who receives, has the good of love and faith. Whereas several expressions in the Word have also a contrary sense, so also has w., in which sense it s. the false principle der. from evil. 6377. New w. (Gen. xxvii. 28) s. natural truth. 3580. See Oil and Wine, Ruler of the Feast.
WINE of FORNICATION (Rev. xiv. 8, 10 ; xvi. 19 : xvii. 2 ; xviii. 3; xix. 15) s. the adulterated truths of faith, whereof drunkenness is pred. 1072.
WINE of the FURY and WRATH of GOD. (Rev. xix.) By the w. of the f. and w. of G., are s. the goods and truths of the church, which are from the Word, profaned and adulterated, and therefore the evils and falses of the church. A. R. 829.
WINE of the WRATH of GOD MIXED WITH PURE WINE (Rev. xiv. 10) s. the truth of the Word falsified. (See Ps. lxxv. 8.) A. R. 635.
WINE of the WRATH of HER WHOREDOM. (Rev. xiv. 8.) By w. is s. truth originating in good, and in an opp. sense, the false principle originating in evil; whoredom s. the falsification of truth, and the wrath of whoredom s. adulteration and profanation. A. R. 632.
WINE and the BLOOD of GRAPES. (Gen. xlix. 11.) W. den. what is spiritual from a celestial origin ; the b. of g. den. what is celestial in respect to spiritual churches; thus g. s. essential charity, and w. essential faith. 1071.
WINE and NEW WINE. (Hosea iv. 11.) W. s. what is false, and n. w., evil thence der. 2466.
WINE, NEW, and OLD WINE. (Luke xv. 29.) New w. is the divine truth of the New Testament, consequently, of the new church, and o. w. is the divine truth of the Old Testament, consequently, of the old church. A.R. 316.
WINE and MILK (Isa. Iv. 1) s. spiritual and celestial drink. 680.
WINE and STRONG DRINK. (Isa. xxix. 9.) W. s. specifically the truth of the spiritual and hence of the rational man, and s. d. the truth of the natural man thence der. A. E. 376.
WINE and VINE. (Isa. xxiv. 7.) New w. s. spiritual good, and v. spiritual truth. A. E. 323.
WINE, OIL, FLOUR, and WHEAT (Rev. xviii. 13) s. celestial principles of worship. A. R. 777.
WINE-PRESS (Isa. lxiii. 2) s. combat from divine truths against falses. A. E. 359. W.-p. (Lam. i. 15) s. the production of false from evil, and thence the adulteration of the Word, and aversion of the church. A. E. 922.
WINE-PRESS of the WRATH of GOD. (Rev. xiv.) W.-p. s. exploration and examination, because in presses wine is expressed from clusters of grapes, and oil from olives, and from the wine and oil which are expressed, is perceived the quality of the grapes and olives; and whereas by vine is s. the Christian church, and by its clusters are s. works, therefore the exploring and examining of these in the men of the Christian church, is s. by casting them into the press; but inasmuch as they have separated faith from charity and made the former competent to salvation, without the works of the law, and since from faith, separated from charity, none but evil works proceed, therefore it is called the great w.-p. of the w. of G. A. R. 651. See To Tread the Wine-press.
WINGED THING s. sensual truth; sensual truths, such as relate to seeing and hearing, are said to be w., because they are extreme truths, and such also is the s. of wing, in reference to other things. 777. See Fowl.
WINGS. By w. are s. powers, because by them birds lift themselves up, and w. in birds are in the place of arms in men, and by arms are s. powers; that by w. are s. preservation or defences is plain from the following places, namely, Ps. xci. 4; i. 7, 8 ; xxvi. 8 ; lvii. 2; lxiii. 8 ; Ezek. xvi. 8; Malachi iii. 20; Deut. xxxii. 10, 11, 12; Matt, xxiii. 37; Luke 34. A. R. 245. W. spiritual truths. D. P. 20. W. when pred. of the Lord, s. the divine spiritual. A. E. 283. To cover under w. (Ps. xci. 4) s. to guard by the divine truth, which is the divine spiritual. A. E. 283. W., in an opp. sense, have respect to falscs and ratiocinations therefrom. A. E. 283. See Eagle, Healing in his Wings.
WINGS of a FOWL. (Dan. 7.) By the four w., as of a f. on the back of the third beast, are s. confirmations of what is false. A. R. 574.
WINGS of the WIND. (Ps. xviii. 11.) It is said, that God rode upon a cherub and did fly, which s. his omnipresence in the spiritual world, and that he was carried upon the w. of the w., which s. his omnipresence in the natural world. A. E. 283. W. of the w. (Ps.civ. 3) s. divine truths which influence. A. R. 343.
WINTER, the same as night, s. the end of the church. D. L. W. 73. See Night.
WIPE, to, AWAY ALL TEARS from THEIR EYES (Rev. vii. 17) s. that they shall no longer be in combats against their evils and falses, and therefore not in sorrows, but in goods and truths, and thence in celestial joys from the Lord. A. R. 385. ” God will w. away all tears from their eyes” (Rev. xxi. 4) s. that the Lord will take away from them all grief, or uneasiness of mind, for tears proceed from uneasiness of mind. A. R. 884. See Tear.
WISDOM (Rev. v.) pred. of the Lord, s. his divine providence. A. E. 338. There are three degrees of w., the natural, spiritual, and celestial: in the natural degree of w. is man while he lives in the world: this degree with him can then be perfected to its highest, but still cannot enter the spiritual degree, because this degree is not continued to the natural degree by continuity, but is joined to it by cor.: in the spiritual degree of w. man is after death, and this degree is also such, that it can be perfected to its highest, but still cannot enter the celestial degree of w., because neither is this degree continued to the spiritual by continuity, but, is joined to it by cor. Hence it may appear, that w. can be elevated in a triplicate ratio, and that in either degree it can be perfected in a simple ratio to its highest. He who comprehends the elevations and perfections of these degrees, can in some measure perceive that, which is said of angelic w., that it is ineffable ; it is also ineffable, that a thousand ideas of the thought of the angels from their w. cannot fix above one idea of the thought of men from their w. D. P. 34. W. is der. to man from no other source than from good by means of truths from the Lord: the reason why w. is der. to man through truths is, because the Lord joins or connects himself to man and man to himself, by them, and the Lord is wisdom itself; wherefore w. perishes in man when he ceases to do truths, that is to live according to them, for then he ceases to love w., and consequently ceases to love the Lord. By w. is meant w. in things spiritual, from which, as from its source, is der. w. in other things, which is called intelligence, and through the latter science, which is der. from the affection of knowing truths. A. R. 189. W. with men is two-fold, rational and moral, and that their rational w. is of the understanding alone, and that their moral w. is of the understanding and at the same time of the life, may be concluded and seen from intuition and examination alone. But in order that it may be known what is meant by the rational w. of men, and what by their moral w., we shall enumerate some of the specific distinctions. The things which are of their rational w., are distinguished by various names; in general they are called science, intelligence, and w.; but specifically they are called rationality, judgment, erudition, and sagacity; but because every one has sciences peculiar to his office, therefore they are multifarious, for there are those peculiar to the clergy, peculiar to persons of the magistracy, peculiar to their various offices, peculiar to judges, peculiar to physicians and chemists, peculiar to soldiers and sailors, peculiar to artificers and laborers, peculiar to husbandmen, and so on. To rational w. also pertain all the sciences into which youths are initiated in the schools, and by which they are afterwards initiated into intelligence, which are called likewise by various names, as philosophy, physics, geometry, mechanics, chemistry, astronomy, jurisprudence, politics, ethics, history, and several others, by which, as by doors, entrance is made into things rational, from which there becomes rational w. But of moral w. with the men are all the moral virtues, which have respect to, and enter the life, and also all spiritual virtues which flow forth from love to God and from love towards the neighbor, and flow together into those loves. The virtues, which pertain to the moral w. of the men, are also of various names, and are called temperance, sobriety, probity, benevolence, friendship, modesty, sincerity, courteousness, civility, also carefulness, industry, quickness of wit, alacrity, munificence, liberality, generosity, activity, intrepidity, prudence, and many others. Spiritual virtues with men are the love of religion, charity, truth, conscience, innocence, and many more. The latter virtues and the former in general may be referred to love and zeal for religion, for the public good, for one’s country, for his fellow citizens, for his parents, for his conjugial partner, and for his children. In all these, justice and judgment rule, justice is of moral w. and judgment is of rational w. C. S. L. 163, 164.
WISDOM DERIVED from the WORLD. To him who wishes to be wise from the world, things sensual and scientific are the garden; self-love and the love of the world are his Eden ; his east is the west, or himself; his river Euphrates is all his scientific which is cursed; the other river where is Assyria is infatuated reasoning and the falsities thence; the third river where is Cush, is the principles thence of evil and the false, which are the knowledges of his faith; the fourth is the w. thence, which in the Word is called magic; wherefore Egypt, which s. science, after it has become magical, s. such a person, and that from the cause, of which see everywhere in the Word, that he wishes to be wise from himself; concerning such persons see thus in Ezek. xxix. 3,1). 130.
WISDOM and INTELLIGENCE. W. is distinguished from i. in this: that the former is from the light of heaven, and the latter is from tho light of the world, illustrated from the light of heaven; hence it is, that w. is pred. of spiritual good and truths, and i. of natural good and truths. A. E. 408.
WISDOM, INTELLIGENCE, and SCIENCE. In the Word throughout a distinction is made between w., i., and s., and by w. is meant what is from good, by i. what is from truth, and by s. each in man’s natural principle. (See Exod. xxxi. 2, 3; xxxv. 30, 31; and Deut. i. 13.) 5827.
WISE. Those are w. from the Lord who cast out of themselves evil. D. P. 34. Man will be judged, not by the wisdom of his speech, but by his life. D. L. W. 418.
WISE MEN, or the WISE. W. m. (Matt, xxiii. 34) s. the good of doctrine. A. E. 655. The w. s. they who teach the Word. 1179. They that be w. s. such as are in truths, and they that turn many to righteousness, such as are in goods. (Dan. xii. 3.) A. R. 51.
WITCH, WITCHCRAFT (Exod. xxii. 18; 2 Sam. xxviii.) s. the falses of the evil of self-love, conjoined with those things which appertain to the church. 9188.
WITH. Difference between in and w., in the spiritual sense, exp. 5041.
WITHDRAWAL from evil, is effected by the Lord by a thousand secret means. D. P. 296.
WITHIN and on the BACK. (Rev. v. 1.) By the book written w. and on the b., is meant the Word in every particular and in every general respect; by within in every particular respect, and by on the b. in every general respect; by w. and on the b. is also meant the interior sense of the Word, which is its spiritual sense, and its exterior sense, which is its natural sense. A. R. 256.
WITHERING. W. and drying up (Ezek. xvii. 10), ascribed to the east wind, s. where there is no good and where there is no truth. A. E. 419.
WITNESS. By bearing false w., in the natural sense, is meant, to bear false w. before a judge, or before others not in a court of justice, against any one who is rashly accused of any evil, and to asseverate this by the name of God or any thing holy, or by himself, and such things of himself as are of the reputation of any one’s name. By this commandment, in a wider natural sense, are meant lies of every kind, and politic hypocrisies, which look to a bad end ; and also to traduce and defame the neighbor, so that his honor, name, and fame, on which the character of the whole man depends, are injured. In the widest natural sense, are meant unfaithfulness, stratagems, and evil purposes against any one, originating either in enmity, hatred, revenge, envy, rivalry, etc., for these evils conceal within them the testifying of what is false. In the spiritual sense, by bearing false w. is meant, to persuade that the false of faith is the true of faith, and that the evil of life is the good of life, and the reverse, but to make this false w., it must be supposed to be done intentionally, and not in ignorance, thus to do them after one knows what is truth and good. In the celestial sense, by bearing false w. is meant, to blaspheme the Lord and the Word, and thus to reject the truth itself from the church, tor the Lord is truth itself, and also the Word. On the other hand, by bearing w., in this sense, is meant to speak the truth, and by testimony is meant truth itself: on this ground it is that the decalogue is called the testimony. (Exod. xxv. 1C, 21, 22; xxx. 7,8; xxxii. 15, 16 ; xl. 20; Lev. xvi. 13.) And because the Lord is the truth itself, he says concerning himself, that he testifies. That the Lord is truth itself, may be seen (John xiv. 6; Rev. iii.), and that he testifies, and bears w. of himself, may be seen (John iii.; viii. 13-19; xv. 26; xviii. 37, 38.) U. T. 321, 322, 323. To w., or bear w., s. to acknowledge in heart and to confess. A. E. 10.
WITNESS and TESTIMONY. W. s. confirmation of good by truth, and of truth from good, and t. s. good from which truth is der., and truth which is from good. 4197.
WITNESSES. The command in the rep. church, that every truth shall stand on the mouth of two or three w. (Num. xxxv. 30), is founded in the law divine, that one truth does not confirm good, but several truths, for one truth without connection with others is not confirming, but when there are several in connection, for from one may be seen another; one does not produce any form, thus not any quality, but several connected in a series, for as one tone does not produce any tune, still less any harmony, so neither does one truth ; these are the considerations on which the above law is founded, although in its external form it appears founded in the state of civil society, but tho one is not contrary to the other, as in the case of the precepts of the decalogue. 4197.
WITNESSES, the two (Rev. xi. 3), s. the two essentials of the new church, namely, first, that the Lord is God of heaven and earth, and that his humanity is divine; and the other essential is, that conjunction with the Lord is through a life conformable to the precepts of the decalogue. A. R. 490, 515. The two w. (Rev. xi. 3-11) are good and truth, that is, good in which is truth, and truth which is from good, each confirmed in heart. 4197.
WITNESSES of JESUS. (Rev. xvii.) By w. of J. are s., abstractedly, truths and goods from the Lord through the Word in the church, in the present case, those truths and goods profaned, because it says, the blood of the martyrs, or w. of J., and is spoken in relation to Babylon, by which is also s. profanation of the good and truth of the Word and church. A. R. 730.
WIZARDS den. those who conjoin the falses which spring from the evils of self-love to the truths of faith. 9188.
WOE s. lamentation over evils and falses which devastate the church. A. E. 56-1.
WOE TO THEM THAT ARE WITH CHILD, and TO THEM THAT GIVE SUCK IN THOSE DAYS (Matt. xiv. 19), s, those who have imbibed the good of love to the Lord and the good of innocence; w. is a form of expression s. the danger of eternal damnation; to be with child (to bear in the womb) is to conceive the good of heavenly love; to give suck den. also a state of innocence; those days s. the states in which the church then is. 3755.
WO, WO, WO (Rev. viii. 13), s. extreme lamentation over the damned state of those in the church, who by doctrine and life have confirmed in themselves faith separated from charity. It s. extreme lamentation ; for triplication constitutes the superlative, because three s. all and full. A. R. 416.
WOLF s. the infernal false principle. A. E. 783. W. s. the dominion of evil. A. E. 780. W. (Gen. xlix. 27) s. the avidity of snatching away and delivering the good, for a w. den. one who seizes and disperses ; and whereas beasts, in the Word, s. lusts, a w. s. the avidity of seizing, as is also evident from the passages in the Word where a w. is named. (See Matt. vii. 15; John x. 12; Luke x. 3; Jer. v. 6; Ezek. xxii. 27; Zeph iii. 3.) Hence, it is evident that by w. are s. they who seize, but, in the present case, who snatch away from hell those who have been seized. With the s. of w., the case is the same as with the s. of lion, which also is a rapacious animal, concerning which it is likewise said, that lie seizes what is seizable, gathereth spoil, and preyeth upon prey, as is here said of a w., and yet a lion, in the good sense, s. truth in ability from good; the case is the same respecting other rapacious beasts, as leopards, eagles, etc. 6441. A w. (Isa. xi. 6; lxv. 25) s. those who are against innocence. 3994.
WOLVES of the EVENING (Hab. 5. 8) s. the fallacies of the senses. A. E. 780.
WOMAN s. the church from the affection of truth, and thence, in an opp. sense, the church from the affection of the false principle. A. R. 620. W. (Gen. ii. 22) s. proprium vivified by the Lord, and by bringing her to the man is s. that proprium was granted to him. The posterity of the most ancient church not desiring, like their parents, to be a celestial man, but to be under their own self-guidance, and thereby inclining to proprium, had a proprium granted them, but still vivified by the Lord, wherefore it is called w., and afterwards wife. 151. By the w. (Gen. iii. 15) is meant the church: by the seed of the serpent, all infidelity; by the seed of the w., faith towards the Lord. 250. The reason why it is said that Rebecca was to Isaac for a w, (Gen. xxiv. 07), and not for a wife, is, because between rational good and truth called forth out of the natural and made divine, it is not marriage which has place, but a covenant resembling a conjugal covenant; the essential divine marriage, which is in the Lord, is the union of the divine essence with the human, and of the human with the divine. This is the reason that Rebecca is called w., not wife. 3211. The w. who seduced the man to eat of the forbidden fruit, s. the affection of the natural man. A. E. 739. The w. fled into the wilderness (Rev. xii. 6) s. the church, which is the New Jerusalem, at first confined to a few. By the w. is s. the new church, and by the wilderness is s. where there are no longer any truths; the reason why that church is s. as being at first confined to a few, is because it follows, ” where she had a place prepared of God, that they should feed her there a thousand two hundred and sixty days,” whereby is s. its state at that time, that in the meanwhile an increase of its numbers may be provided for, until it comes to its appointed maturity. A. R. 546.
WOMAN FORSAKEN, and a WIFE of YOUTH (Isa. liv. 6), s. in particular the ancient and most ancient church. 253.
WOMAN ENCOMPASSED with the SUN, and the MOON under her FEET (Rev. xii. 1), s. the Lord’s new church in the heavens, which is the new heaven, and the Lord’s new church about to be upon earth, which is the New Jerusalem. That the Lord’s new church is s. by this w., appears from all the particulars of this chapter, understood in a spiritual sense. The reason why she appeared encompassed with the sun is, because the church is principled in love to the Lord, for it acknowledges him, and does his commandments, and this is to love him (John xiv. 21-24), the sun s. love; the reason why the moon was seen under the woman’s feet is, because the church on earth is understood, which is not yet conjoined with the church in the heavens; by the moon is s. intelligence in the natural man, and faith ; and by appearing under the feet is s. that it is about to be upon earth ; otherwise, by feet is s. the church itself when it is conjoined. A. R. 533.
WOMAN SITTING ON A SCARLET BEAST (Rev. xvii.) s. the Roman Catholic or Babylonian religion, for it follows, ” Upon her forehead was a name written, Mystery, Babylon the great, mother of the harlots and abominations of the earth.” A. R. 723.
WOMAN, WIFE, BRIDE, VIRGIN, and DAUGHTER. It is by virtue of a celestial and angelic proprium that the church is called a w., and also a wife, a bride, a virgin, and a daughter. 253.
WOMB s. where good and truth lies conceived, consequently where that is which is of the church ; w., in the genuine sense, s. the inmost principle of coujugial love, in which is innocence, because the w. cor. to that love in the grand man, and inasmuch as conjugial love der. its origin from the love of good and of truth, which is of the heavenly marriage, and this marriage is heaven itself or the Lord’s kingdom, and the Lord’s kingdom in the earths is the church, therefore by w. is also s. the. church; for the church is where the marriage of good and truth is: hence it is, that to open the w. den. doctrines of the churches thence der., and also the faculty of receiving the truths and goods which are of the church, and that to come forth from the w. den. to be re-born or regenerated, that is, to be made a church, for he who is re-born or regenerated is made a church: inasmuch as by coming forth from the w. is s. re-birth, and hence the church, therefore the Lord in the Word is called “he who formeth from the w,” ” he who bringeth forth from the w.,” and they who are regenerated and made a church, are said ” to be carried from the w.” 4918. W. (Gen. xlix. 25) s. the conjunction of good and truth. 6433. The term belly is used where truths are treated of, and the term w. where good is treated of. An abortive w. s. falses from evil in the place of truth from good. A. E. 710.
WOMB of the MORNING (Ps. cx, 3) s. the conception of the Lord’s divine human from his essential divine, and thence the glorification of his human. A. E. 179.
WOMB and BREASTS. (Hosea ix. 12.) W. s. truths from the good of love, and breasts, truths from the good of charity. A. E. 710.
WOMEN (Gen. xxxi. 50) s. affections of truth not genuine, thus which are not of the church. 4200. W. (Gen. xlv. 19) s. the affections of truth. 5946. W. rep. good and men truth when the spiritual church is the subject treated of. But w. rep. truth, and men good, when the celestial church is treated of. 8337, 4823.
WOMEN, Two, the DAUGHTERS of ONE MOTHER (Ezek. xxiii. 2), s the Israelitish and Jewish churches. A. E. 141.
WONDER, to. (Rev. xiii. 3.) ” All the world wondered after the beast,” is s. that faith alone was gladly received and became the doctrine of the whole church. A. R. 578. Wondering attracts, and they whom it attracts follow it. A. E. 787.
WONDERFUL, GREAT AND. When pred. of the Lord have reference to his omnipotence, and his divine providence. A. E. 927.
WOOD, in general, s. such things in the will as are in the lowest degree ; precious w., as cedar, and the like, s. such things as are good ; the cedar w. used in the temple had this s., so had the cedar w. applied in cleansing the leprosy (Levit. xiv. 4, 6, 7), as also the w. which was cast into the bitter waters at Marah, whereby they were made, sweet (Exocl. xv. 25) ; but the w. which were not precious, and which were made into graven images, and also those which were applied to the making of funeral piles, and the like, s. lusts, as do woods of Gopher, mentioned in Gen. vi. 14, by reason of the sulphur they contain. 643. W. s. good, as well the good of love to the Lord as the good of charity towards our neighbor. 3969. Thyine w. (Rev. xviii. 12) s. natural good, because w. is not so precious or valuable as gold, silver, jewels, pearls, fine linen, purple, silk, and scarlet; it is the same with stone; and also with ivory, by which natural truth is s.; by w., in an opp. sense, is s. evil, or what is accursed, as where it is said, that they made graven images out of w. and worshipped them, Deut. iv. 23, 28; Isa. xxxvii. 19; xl. 20; Jer. x. 3,8; Ezek. xx. 32) ; also that the being hanged upon w. was a curse (Deut. xxi. 22, 23). A. R. 774. W. s. the good which appertains to works, and which appertains to righteousness, and to cut w. s. to place merit in the good of works, but to cut the w. of a burnt offering s. the merit of righteousness. 2784. The two pieces of w. (Ezek. xxxvii. 16-22), s. the celestial and spiritual kingdom of the Lord. 3969. See Bears out of the Wood, Hewers of Wood.
WOOD of OIL s. good of love. A. E. 277.
WOOD WHICH IS INQUIRED OF (Hosea iv. 12) s. the good of the delight of some lusts. 2466.
WOOL s. good in ultimates, for w. is from sheep, by which is s. the good of charity. A. R. 47. White w. (Ezek. xxvii. 18) s. natural good. A. E. 376.
WOOL of SHE-GOATS s. the ultimate or outermost of innocence, which is in ignorance, such as is with the gentiles, which in the internal sense are the curtains of the tabernacle. It was commanded that the curtain over the habitation of the tabernacle, should be made of the w. of s.-g. (Exod. xxv. 4, etc.) 3519.
WOOLLEN and LINEN involve that states of good and truth ought not to be confounded. 10.669. See Garment.
WORD. As to what concerns the term W., in the original tongue it is expressive of thing, hence also divine revelation is called the W., and also the Lord in the supreme sense; and by the W., when it is pred. of the Lord, and likewise of revelation from him, in the proximate sense it s. the divine truth, from which all things, which are things, exist. 5272. W. (Ps. cxix. 6-17) stands for doctrine in general. 1288. The W. (Ps. cxlvii. 18) s. divine good united with divine truth. A. E. 419. W. (Isa. ix. 8) s. the doctrine of internal and external worship. 1288. Few know what is meant by the W. (John i.) ; that the Lord is meant, is evident from every particular; but the internal sense teaches, that the Lord as to the divine human is meant by the W., for it is said, that ” the W. was made flesh, and dwelt in us, and we saw his glory.” And because the divine human is meant by the W., thereby is meant also every truth which relates to him, and is from him, in his kingdom in the heavens, and in his church in the earths; hence it is said, that ” in him was life, and the life was the light of men, and the light appeareth in darkness;” and because truth, by the W. is meant also all revelation, thus also the W. itself, or holy scripture. 2894. Angels have in the heavens the very same W. that men have in the world, save only, that with men it is natural, whereas in the heavens it is spiritual; and since the W. is divine truth, it is also the divine proceeding, and this is not only from the Lord, but is also the Lord himself. As this W. is thus the Lord himself, the whole of it in general, and each part in particular, is written in reference to him alone; from the prophet Isaiah unto Malachi, there is not a single thing that does not relate to the Lord, or that being in the opp. sense, does not relate to something contrary to the Lord. That this is the case, has not heretofore been seen by any one; but nevertheless every one has a capacity to see it, provided he is apprized of it, and thinks of it whilst he is reading; and further knows, that there is not only a natural sense in the W., but also a spiritual sense. L. 2. By the W. those also have light who are out of the church, and have not the W. U. T. 207-272. Unless there were a W. no one would know God, heaven and hell, and life after death, and still less the Lord. U. T. 273-276. The sons of Jacob were brought down into the land of Canaan, because all the places in that land, from the most ancient times, were made rep., that thus the W. might be there written, wherein those places should be mentioned for the sake of the internal sense; but nevertheless the W. as to the external sense was changed for the sake of that nation, but not as to the internal sense. W. H. 12. The conjunction of heaven with man is by means of the W., and the W. is called a covenant, because covenant s. conjunction. W. H. 10. In the most ancient time when the church was celestial, the W. was not, for the men of that church had the W. inscribed on their hearts, for the Lord taught them immediately through heaven what was good, and thence what was true, and gave them to perceive each from love and charity, and to know from revelation; the veriest W. to them was the Lord; after this church another succeeded, which was not celestial, but spiritual, and this in the beginning had no other W. than what was collected from the most ancient people, which W. was rep. of the Lord, and significative of his kingdom; thus the internal sense was to them the very W.; they had also a written W., as well historical as prophetical, which is no longer extant, and in this there was in like manner an internal sense, which had relation to the Lord; hence it was the wisdom of that time both to speak and write, by rep. and significatives, within the church, concerning things divine, and out of the church, concerning other things, as is evident from the writings of those ancient people which remain with us; but in process of time this wisdom perished, inasmuch that at length they did not know that there existed any internal sense even in the books of the W.; the Jewish and Israelitish nation was such, and they accounted the prophetic W. holy from this, that it resembled the ancient W. in sound, and they heard the name of Jehovah in the sense of the letter, not believing that any thing divine lay deeper hid within, nor does the christian world think more holily concerning the W. 3432. As to what con-cerns the W. in particular, it has existed in all times, but not the W. which we have at this day; there was another W. in the most ancient church, which was before the flood, and another in the ancient church, which was after the flood ; but the W. written by Moses and the prophets in the Jewish church, and finally the W. written by the evangelists in the new church. The reason why the W. has existed at all times is, because by the W. there is a communication of heaven with earth, and because the W. treats of good and truth, from which man may live happy to eternity; and therefore in the internal sense it treats of the Lord alone, inasmuch as all good and truth is from him. 2895. The art of writing and printing was really provided by the Lord for the sake of the W.; in like manner with all communications by commerce. 9351-4. The W., in its whole complex, is an image of heaven, for the W. is divine truth, and divine truth constitutes heaven, and heaven resembles one man, and therefore in this respect the W. is as it were an image of man. W. H.11. The sense of the letter and the internal sense are sometimes alike especially when the subject treated of is concerning the essentials of faith, which, because they are necessary to salvation, are expressed in the letter such as they are in the internal sense. (See Gen. xviii. 17; Deut. vi, 4, 5, 6), besides other passages of a similar kind. 2225. The W., which was dictated from the Lord, passed through the heavens of his celestial kingdom, and the heavens of his spiritual kingdom, and thus came to man by whom it was written ; wherefore the W., in its first origin, is purely divine ; this W., as it passed through the heavens of the Lord’s celestial kingdom, was divine celestial, and as it passed through the heavens of the Lord’s spiritual kingdom, was divine spiritual, and when it came to man, it became divine natural; hence it is, that the natural sense of the W. contains in itself the spiritual sense, and this the celestial sense, and both a sense purely divine, which is not discernable by any man, nor indeed by any angel. A. R. 959. In the W. of the Old Testament, all the prophetical and historical parts, together with the Psalms of David, refer to the seventeen following points, namely: 1. The coming of the Lord; 2. The successive vastation of the church; 3. The total devastation and rejection thereof; 4. The rejection of the Lord by the church; 5. The Lord’s temptations in general; 6. Also, his temptations even to despair ; 7. His combats with the hells; 8. His victories over them, or his subjugation of them; 9. The passion of the cross, which was the final temptation ; 10. The glorification of the Lord’s humanity, or the union of his humanity with his divinity ; 11. Concerning a new church in place of the former; 12. A new church, and at the same time a new heaven; 13. The Lord’s humiliation before the Father; 14. The states of unition with his own divinity; 15. The last judgment by him; 16. Celebration and worship of the Lord, and 17. Redemption and salvation by the Lord. S. E. L. The whole W. is nothing else but the doctrine of love towards the Lord, and love towards our neighbor. (See Matt, xxii.) A. R. 136. The W. as being divine, contains in it only such things as conduce to salvation and eternal life. 3993. There is not a single contradiction in the W., if viewed in its own spiritual light. S. S. 51. The interiors of the W. are of such a nature, that whatsoever is spoken of the church, is spoken also of each individual of the church, who, unless he were a church, could not be a part of the church, as he who is not a temple of the Lord, cannot be what is s. by the temple, which is the church and heaven. Therefore also the most ancient church is called man, in the singular number. 82. The W. is divine, even in those parts which are repealed, on account of the celestial things which lie concealed in their internal sense. W. H. 13. The books of the W. are all those which have the internal sense; but those books which have not the internal sense, are not the W. The books of the W. in the Old Testament are the five books of Moses; the book of Joshua, the book of Judges, the two books of Samuel, the two books of Kings, the Psalms of David, the Prophets, Isaiah, Jeremiah, Lamentations, Ezekie, Daniel, Hosea,Joel, Amos, Obadiah, Jonah,Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. In the New Testament the four Evangelists, Matthew, Mark, Luke, and John, and the Revelation. The rest have not the internal sense. W. H. 16. A. C. 10.325. See Internal Sense of the Word, Literal Sense of the Word, Style of the Word.
WORD OF PATIENCE (Rev. iii. 10) s. spiritual combat which is temptation. A. R. 185.
WORDS, in the original tongue, s. also things, because w. in the internal sense s. the truths of doctrine, on which account all divine truth in general is called the Word, and the Lord himself, from whom comes all divine truth, in the supreme sense is the Word, and whereas nothing, which exists in the universe, is any thing, that is, is a thing, unless it is from divine good by divine truth, therefore w. in the Hebrew tongue den. also things. 5075. W. (Exod. xxxiv. 28) s. all things appertaining to doctrine. 1288.
WORDS OF THIS PROPHECY. (Rev. i. 3.) By the w. of this p. nothing else is understood but the doctrine of the New Jerusalem, for by prophet, in an abstract sense, is s. the doctrine of the church der. from the Word, thus, here the doctrine of the new church, which is the New Jerusalem ; the same is s. by p. A. R. 8.
WORD OF GOD (Rev. xvii. 17) s. the things foretold in the W. A. R. 750.
WORDS OF THIS BOOK (Rev. xxii. 7) s. truths or precepts of doctrine contained in the Apocalypse, now opened by the Lord. A. R. 944.
WORK den. use, because it is prod, of the will-principle, or of the sensual principle subject to the will part, and whatsoever is done by that principle, and may be called w., must be use ; all works of charity are nothing else, for works of charity are works from the will, which are uses. 5148.
WORK OF GOD. The spiritual man, when he becomes celestial, ia called the w. of G., because the Lord alone has fought for him, and created, formed, and made him; wherefore it is said, God finished his w. on the seventh day, and is twice said, he rested from all his w.; by the prophets he is everywhere called the w. of the hands and fingers of Jehovah. 88.
WORK OF THE HANDS. By the w. of man’s h., in the Word, in its natural sense, are meant graven images, molten images, and idols; but in the spiritual sense they s. evils and falses of every kind, which are the things proper to man ; for by hands are s. those things in the aggregate which proceed from man ; for the powers of the mind, and thence of its body, are determined to the hands, and there terminate, therefore by hands, in the Word, is s. power. All things which are done by the Lord, are also called the w. of his h., which are proper to him, and in themselves are goods and truths. A. R. 457.
WORK OF JEHOVAH and THE OPERATION OF HIS HANDS. (Isa. v. 12.) W. of J. is pred. of the goods of life, and the o. of his h., of the truths of doctrine, each from the Word. A. E. 376.
WORKER OF STONE den. the good of love, in those who become regenerate. 9816.
WORKMAN (Hos. viii. 6) s. man’s proprium. A. E. 279. W. (Zech. i. 20) s. the same as iron, namely, truth in the ultmates. A. E. 316.
WORKS s. the internal life of every one in externals. There are w. of the mind, and w. of the body, both of them at once internal and external; the w. of the mind are intentions and endeavors, and the w. of the body are words and actions, both the one and the other of these proceed from the internal life of man, which is of his will, or love; whatsoever does not close in w., either internal w. of the mind, or external w. of the body, is not in the life of man, for it flows from the world of spirits, but is not received ; wherefore it is like an object which strikes the eye, or like a smell which affects the nose, from which a man turns away his face. A. R. 868. W. (Gen. xlvi. 33) den. goods, because they are from the will, and the things which are from the will are either goods or evils, but the things which are from the understanding, as discourses, are either truths or falses. 6048. In the w. of a man, whose natural mind descends by three degrees into hell, there are all his evils and falses of evil, and in the w. of a man whose natural mind ascends into heaven, there are all his goods and truths; and both the former and the latter are perceived by the angels from the mere speech, and the more action of a man. Hence it is, that in the Word it is said, that a man is to be judged according to his w., and that he is to render an account of his words. D. L. W. 281. Forasmuch as it is so often said in the Apocalypse, “I know thy w.,” it is evident, that by w. are s., in general, all things of the church. A. E. 98. By good w. are s. charity and faith in internals, and at the same time their effects in externals; and as charity and faith exist from the Lord, and according to conjunction with him, it is evident that these are s. A. R. 949. That w. are what constitute man a member of the church, and that he is saved according thereto, the Lord teaches in his parables, several of which imply, that they who do good are accepted, and that they who do evil are rejected. (See Matt, xxiii. 33-44 ; Luke xiii. 6 ; Matt, xxv. 14-31; Luke x. 13-25 ; xxx. 30-37 ; xvi. 19-31; Matt. xxv. 1-12.) Dec. 2. W. (Rev. xvi. 11) s. falses of faith, and consequent evils of life. A. R. 698.
WORKS and CHARITY. The internal of the celestial church, is that which is understood by w., and the internal of the spiritual church, that which is understood by c. A. E. 154.
WORKS, EMERALDS, PURPLE BROIDERED WORK, FINE LINEN, CORAL, and AGATE (Ezek. xxvii. 16), s. nothing else but the knowledges of good. 1232.
WORLD. By w., in the most extensive sense, is meant the whole w., and the good as well as the wicked that are therein, and sometimes the wicked only; but in a less extensive sense, by the w. is meant the same as by the globe and the earth, thus the church. The w. also means the people of the church. (John xii. 19 ; xviii. 20.) A. R. 589. W. (1 Sam. li. 8) s. the church as to all its goods and truths. A. E. 741. W. (Ps. xiv. 1) s. the church in an universal sense. 6297. W. (Rev. xiii. 3) s. the reformed church. A. R. 578. W., and they that dwell therein (Ps. xcviii. 7), s. the universal heaven as to its truths, and they that dwell therein, the universal heaven as to its goods. A. E. 518.
WORLD OF SPIRITS is like a forum or place of resort, where all are at first assembled, and is as a stomach, in which the food is first collected; the stomach moreover cor. to that w. A. R. 791. All enter into that w. immediately after their decease, and are there prepared, the good for heaven, and the wicked for hell, and some abide there only a month, or a year, and others from ten to thirty years; and they who were permitted to make imaginary heavens to themselves, several centuries, but at this day not longer than twenty years; there is in that w. a vast multitude, and societies there, as in the heavens and in the hells. Upon those who were in that w., the last judgment was executed, and not upon those who were in heaven, nor upon those who were in hell, for they who were in heaven were saved before, and they who were in hell were damned before. A. R. 866. See Spiritual World.
WORLD, PRINCE of the WORLD, SATAN and the DEVIL (John x. 18) s. hell. L. 13.
WORLDS, or EARTHS, are understood all in our solar system. 6695.
WORLDLY CARES, how, disperse heavenly ideas. 6309.
WORLDLY LOVES. The love of self and the world make hell in man. 7366. Contempt of others is the exterior of self-love. 4750. A man is in the love of self when he regards only his own family and relatives. 7368.
WORM den. the false of evil in the good der. from the proprium. That ” dieth not,” den. infernal torment pred. of the false. 8481. Den. infernal putrescence, or filth of evil. 8500.
WORMS s. the uncleannesses of the false. 8481. See Canker Worm.
WORMWOOD s. infernal falsity, from its intense bitterness, whereby it renders meat and drink abominable. A. R. 410. Waters of w. s. falses of evil. A. E. 521. See Bitter.
WORSHIP, to (Rev. xiii. 12), s. to acknowledge a thing to be sacred in the church. A. R. 597. To w. and love the Lord is the all of doctrine, in the Word, as to man. 2859. All w. is from good. 9806. Divine w. consists in the exaltation of the Lord, and in the humiliation of self. 8271. Every one is desirous to observe some kind of w., this being a common disposition, even amongst all Gentile nations. Every man, when he beholds the universe, and particularly when he contemplates the order of the universe, acknowledges a supreme Being and through a desire of promoting his own welfare, worships that being ; there is besides, something within which dictates it, which is an effect of the Lord’s influx by the angels that are attendant on every man where this is not the case, man is under the dominion of infernal spirits, and does not acknowledge a God. 1308. No one is compelled to internal w. by the Lord, but this w. is implanted by freedom. 4208. Compelled w. is corporeal, inanimate, obscure, and sad w.; corporeal, because it is of the body and not of the mind; inanimate, because there is not life in it; obscure, because there is not understanding in it; and sad, because there is not the delight of heaven in it. But w. not compelled, when it is genuine, is spiritual, living, lucid, and glad w.; spiritual, because there is spirit from the Lord in it; living, because there is life from the Lord in it; lucid, because there is wisdom from the Lord in it; and glad, because there is heaven from the Lord in it. D. P. 137. W. in an internal sense, s. all conjunction by love, and charity; man is continually in w. when he is in love and charity, external w. being only an effect; the angels are in such w.; wherefore with them there is a perpetual sabbath, whence also sabbath, in an internal sense, s. the kingdom of the Lord. Man, however, during his abode in the world, ought not to omit the practice of external w., for by external w. things internal are excited, and by external w., things external are kept in a state of sanctity, so that internal things can flow in; moreover, man is hereby imbued with knowledges, and prepared to receive things celestial; he is also gifted with states of sanctity, though he be ignorant thereof; which states are preserved by the Lord for his use in eternal life; for in another life, all man’s states of life return. 1618. There are two things which constitute w., namely, doctrine and life, for doctrine without life does not constitute it, neither life without doctrine. A. E. 696. All who come into another life, have at first a w. like what they practised in the world, but they are successively separated from it; the reason is, because all w. remains implanted in man’s interior life, from which it cannot be removed and eradicated, but by degrees. E. U. 142. External w. causes the Lord’s presence, but not conjunction with him; but external w., in which the interiors are alive, causes both presence and conjunction. A. R. 169.
WORSHIP in the JEWISH CHURCH. The principal w. in the J. c. consisted in the offering of sacrifices and incense ; wherefore there were two altars, one for sacrifices and the other for incense; the latter altar was within the tabernacle, and was called the golden altar, but the former was without the tabernacle arid was called the altar of burnt offerings; the reason was, because there are two kinds of goods, from which all worship exists, celestial good and spiritual good. W. by sacrifices was worship from celestial good, and worship by incense was worship from spiritual good. Whether you call it worship, or confession, it amounts to the same thing, for all w. is confession. A. R. 277.
WORSHIP of SAINTS is such an abomination in heaven, that if they only hear it, they are filled with horror, since as far as worship is ascribed to any man, so far it is withheld from the Lord ; for thus he alone is not worshipped, and if the Lord alone is not worshipped a discrimination is made which destroys communion, and the happiness thence resulting. U. T. 824.
WORSHIP of the SUN is the lowest of all kinds of worship of God, wherefore that worship in the Word is called abomination D. L. W. 157.
WORSHIPPER, every, of self and of nature confirms himself against the D. P. and why. D. P. 249.
WORTHY, to be. (Rev. iii. 4.) They who are in truths from the Lord, because they are in conjunction with him, are called w., for all worth in the spiritual world is from conjunction in the Lord. A. R. 167. W. (Rev. v.), when pred. of the Lord, s. his merit and righteousness. A. E. 337.
WORTHY to OPEN the BOOK, to be (Rev. v. 2), s. to be able or to have power. A. R. 259.
WOUND (Exod. xxi. 25) s. an hurt done to the affection which is of love. 9056. To wound s. to injure the mind and spiritual life by falses. A. E. 444. See Sore.
WOUNDS and its BLACKNESS. (Gen. iv. 23.) By w. and bruise is s. that there was no longer any thing sound; in particular by w. is s. the desolation of faith, and by bruise the devastation of charity, which is evident from this circumstance, that wound is pred. of a man, and bruise of a little child; by the same expressions are des. the desolation of faith, and the vastation of charity in Isa. i. 6. 431.
WOUNDED to DEATH, to be (Rev. xiii. 3), s. to disagree with the Word, for all church doctrine which does not accord with the Word, is not sound, but is sick of a deadly disease ; for from the Word alone church doctrine is to be der. A. R. 576.
WRATH (Gen. xlix. 7) s. aversion from truth. 6343. Great w. (Rev. xii. 12) s. hatred against the new church. A. R. 558.
WRATH of GOD. By the w. of G. is s. evil among men, which, because it is against G., is called the wrath of G., not that G. is angry with man., but because man, in consequence of his evil, is angry with G., and because it seems to man, when he is punished and tormented for it, as is the case after death in hell, to come from G., therefore in the Word, w. and anger, yea, evil is attributed to G., but this, in the sense of the letter, only because that sense is written according to appearances and cor., but not in the spiritual sense, for in this latter there is no appearance and cor., but truth in its light. A. R. 658.
WRATH of the LAMB. The great day of the w. of the L. (Rev. vi. 17) s. the day of the last judgment. A. R. 340.
WRATH and ANGER. In many parts of the Word w. and a. are mentioned together, and in such cases, w. is pred. of evil, and a. of falsity, because they who are in evil are the subjects of w., and they who are in falsity are subjects of a.; and both in the Word, are attributed to Jehovah, that is, to the Lord; but it is meant that they take place in man against the Lord. A. R. 635.
WRESTLING s. temptation ; temptation itself is nothing else but w., or combat, for truth is assaulted by evil spirits, and is defended by the angels who are attendant on man, the apperception of this combat in man is temptation. 4274. The man who wrestled with Jacob (Gen. xxxii.), in the internal historical sense, s. evil spirits, for w. s. temptation, which is so effected. In the internal spiritual sense, by him who wrestled with Jacob is meant the angelic heaven, because the Lord, who is there rep. by Jacob, in a supreme sense, admitted also the angels to tempt him, and the angels on this occasion were left to their own proprium. 4307.
WRETCHED. (Rev. iii. 17.) By being w. here is s. incoherence, thus by those who are w., such as think incoherently concerning things of the church; the reason is, because they, of whom this is said, at one time deny God, heaven, eternal life, and the sanctity of the Word, and at another time acknowledge them; therefore what they build with one hand, they pull down with the other; thus they are like people that build a house, and presently pull it down ; or that clothe themselves in handsome garments, and presently tear them ; their houses are therefore rubbish, and their garments are rags. Such is the nature of all their thoughts concerning the church and heaven; but this they are not aware of. This is also meant by wretchedness, or misery, in the following passages: Is.i. xlvii. 10, 11; Ezek. viii. 26, 27; Psa. v. 10. Similar is the s. of a ruinous wall (Jer. xlix. 3 ; Ezek. xiii. 11, 12; Hosea ii. 5). A. R. 208.
WRITE, to. (John viii. 2-11.) The Lord wrote twice on the ground, when the woman taken in adultery was brought to him, which s. the condemnation of the scribes and pharisees for adulteries in a spiritual sense, they having adulterated the goods and falsified the truths of the Word. A. E. 222. To w. upon any one s. to implant in the life. To. w. it upon the heart s. to impress it upon the love. A. E. 222.
WRITING. By w., in a natural sense, is s. to commit to paper, and thus to record any thing for the information of posterity ; but in the spiritual sense, by w. is s. to commit to the heart for reception. A. R. 473. The most ancient manner of w. was rep. of things, by persons and by words, by which were understood things altogether different from those expressed; profane writers in those times thus framed their historicals, even things appertaining to civil and moral life, so indeed, that nothing was true exactly as it was written as to the letter, but under these things something else was understood. This they carried so far as to set forth certain affections as gods and goddesses, to whom the heathens afterwards instituted divine worship ; this may be known to every person of literature, since such ancient books are still extant: this method of w. was der. from the most ancient people who lived before the flood, and who rep. to themselves things celestial and divine by the visible things on the earth, and in the world, and thus filled their minds and souls with joyous and delightful perceptions, when they beheld the objects of the universe, especially such as were beautiful from their form and order ; hence all the books of the church of those times, were thus written; such is the book of Job, and in imitation thereof, such is Solomon’s song of songs; such were the two books mentioned by Moses (Num. xxi. 14, 27), besides several which are lost. This style of w. in succeeding times became venerated on account of its antiquity, both amongst the Gentiles, and amongst the posterity of Jacob, insomuch that they regarded nothing as divine, but what was thus written; wherefore when they were under the influence of the prophetic spirit, as in the case of Jacob (Gen. xlix. 3-17) and of Moses, (Exod. xv. 1-21 ; Deut. xxxiii. 2, to the end); of Balaam, who was of the sons of the east from Syria, where the ancient church then was (Num. xxiii. 7-10, 19-24 ; xxiv. 5-9, 17-24, and of Deborah and Barak (Judg. v. 2, to the end) ; and of Hannah (1 Sam. ii. 2-10), and several others; they spake in the manner above mentioned, and this from several secret causes; and although very few understood or knew that the things spoken s. the celestial things of the Lord’s kingdom and church, still being touched and struck with a wonderful awe, they felt that the divine were in those things. But that the case is similar with the historical of the Word, and that they are rep. and s. of tho celestial and spiritual things of the Lord’s kingdom, as to every individual name and word, is not as yet known to the learned world, only that the Word was as to the smallest iota, inspired, and that all its contents, both generally and particularly, involve heavenly arcana. 1756. The writings of the most ancient people were on tablets of wood and stone, and afierwards on polished tables of wood, and the second age wrote their writings on parchment. 0. S. L. 77. The w. in the third heaven consists of letters inflected and variously curved, each of which contains some particular meaning. S. S. 90.
WRITING on the WALL, and the DEATH of the KING (Dan. v.), s. visitation and destruction denounced against those who used divine goods and truths, as means whereby to obtain dominion over the souls of men. L. J. 54.
WRITTEN (Rev. xiv. 1) s. acknowledgment in them who were sealed. A. R. 613.
WRITTEN NAME. (Rev. xix. 12.) By n. is here s. the quality of the Word in its spiritual and celestial sense, and it is called a w. n., because the Word exists as well among men upon earth, as among angels in heaven. A. R. 824.
WRITTEN on the FOREHEAD (Rev. xvii. 5) s. to be inherent in the love. A. R. 729.
WROUGHT (intwined or intwisted) is pred. of the natural scientific principle, and in Isa. xlv. 13, of divine natural truth. 3703.
WROUGHT and DONE. (Isa. li. 4.) W. has respect to the will, d. to the understanding. 683.