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INDEX 
 
 APOCALYPSE EXPLAINED 
 
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INDEX OF WORDS 
 
 APOCALYPSE EXPLAINED. 
 
 Aaron {Aharon). — By Aaron, as chief priest, was represented the 
 Lord as to divine good (n. 375^(iv.,viii.), 502a) ; as to the 
 good of love; and as to the work of salvation (n.734<3;) ; 
 and as to priesthood (n. 717.5). 
 
 Moses and Aaron represented the Lord as to the Law, which 
 is the Word (n. 7271;). 
 
 By "Aaron," as chief priest, is signified the good of love 
 to the Lord (n. 431a, 502a). 
 
 By the sons of Aaron was represented the Lord as to di- 
 vine truth proceeding from divine good (n. 375«(iv.), 
 
 502«). 
 
 Aaron's garments represented such things as proceed from 
 divine love (n. 427^). 
 
 By the garments of Aaron and of his sons were represented 
 spiritual things (n. 375s(iv.)). 
 
 The garments of Aaron in general represented the spiritual 
 kmgdom, for in the heavens this invests the celestial 
 kingdom (n. 717^) : that is called the spiritual kingdom 
 in which divine truth is received ; and therefore divine 
 truth is signified, in general, by "Aaron's garments" 
 (n. ^l^b). 
 
 By ' ' the ephod of Aaron ' ' is signified divine truth in ulti- 
 mates ; by " the twelve stones ' ' in the breastplate of 
 the ephod were signified divine truths in ultimates (n. 
 
 717O. 
 Under the twelve precious stones were the names of the 
 twelve tribes, or of the twelve sons of Israel (n. 431a, 
 717O. 
 
 The reason why Aaron's rod flowered, and produced 
 
 almonds (n. 727^). 
 Aaron's rod represented and thence signified truth from 
 
 the good of love (n. 727^). 
 By the "house of Aaron" are signified all who are in the 
 
 good of love (n. 696c). 
 
2 APOCALYPSE EXPLAINED. 
 
 By "the seed of Aaron" are meant those who are in the 
 affeftion for genuine truth, which is from celestial good 
 (n. 768<;). 
 
 Abaddon. — Abaddon {Heb., >abhaddon) means destru<5lion {feriitio); 
 ApoUyon {Gr. apolluon) has the same meaning. The de- 
 strudlion of truth and good is therefore meant, where 
 these are treated of (n. 563). 
 
 Why it is that man's sensual [part], which is the lowest or 
 outmost of his intelledtual life, is called ' ' destruftion ' ' 
 or "Abaddon" and " Apollyon" (n. 563). 
 
 Rbel. — By " Abel," in the spiritual sense, are meant those who 
 are in the good of charity ; and when an abstract view 
 is taken, the good of charity itself is signified (n. 329^, 
 39if, 427^1). ... 
 
 By ' ' Abel ' ' is signified celestial love ; or, what is the same, 
 good conjoined with truth (n. 817^). 
 
 By "the murder of Abel. by Cain" is signified the sepa- 
 ration of truth from good (n. 817*). 
 
 Abide, Dwell, Tarry (CommoraH). — Commorari is the Latin ren- 
 dering of Hebrew words that have various renderings 
 in the English versions. It represents 
 
 >ACHAR, Isa. V. II (n. 376^) : 
 GUR, Psalm XV. i (n. 799*) ; 
 
 Isa. xi. 6 (n. 78015, 781./) ; 
 
 yer. xlix. 33 (n. 280*) ; 1. 40 (n. 653^) : 
 LIN, Jer. iv. 14 (n. 355^). 
 
 Remain {Manen). — "To abide (meno) in the Lord" {/okn xv. 
 
 4-10), is to abide in faith and love to Him, from Him 
 (n..85). . 
 To abide "in the house" (^John viii. 35), is in heaven (n. 
 
 {See Inhabit, Sit) 
 
 Abode, Mansion (Mansio). — Angels have love and wisdom from the 
 Lord; and because these are from the Lord, they are 
 the Lord's ; they are consequently the Lord in the 
 angels. This is also manifest from the Lord's saying 
 to His disciples {Johnyiw. 22-24) that "He has an 
 abode with them," in the Word from Himself (n. 926). 
 "Mansio (an abode, a mansion)" represents 
 
 MONE, John xiv. 2 (n. 220i); xiv. 23 (n. 16, 239«, 2501:, 433a, 
 741a, 785a, 926). 
 
 (See Habitation.') 
 
 Abomination, Unclean thing. Far, Removed (Aiominatio). — "AbomJ 
 inations (BD^mant.)" (Apoc. xvii. 4, 5) are profanations of 
 good (n. 1045, 1047). 
 
INDEX OF WORDS. 3 
 
 "Abominations (toebhah)" (JEzek. vii. 20) are good things 
 profaned (n. 827^). 
 
 By "the abominations of Jerusalem (to-ebhah) " {Ezek. xvi. 
 2) are meant adulterations of truth and of the good of 
 doctrine from the Word (n. 827^). 
 
 "To be for an abomination (niddah)" (^Ezek. vii. 19, 20), sig- 
 nifies to be turned into infernal evil (n. 827^). (The au- 
 thorized version here has " removed" and " far ;" the revised version has 
 " unclean thing.") 
 
 "The bird of abominations (shiqqutz)" (^Dan. ix. 27) denotes 
 
 faith alone (n. 684^). (The authorized version has "the overspread- 
 ing of abominations ;" the revised version has " the wing of abominations.") 
 
 About— {See Around, Roundabout) 
 
 Above {Supra). — {See Higher, Below, Lower.') 
 
 That which is above is also within, and that which is below 
 is also without, and what is without is also around. In 
 the Word, therefore, by things "higher" and those which 
 are "in the midst" are signified interior things, and by 
 things "lower" and those which are "roundabout" are 
 meant exterior things (n. 283a). 
 
 "Supra (above)" represents 
 
 MA'AL, Ezek. i. 26 (n. 595) : 
 
 Epi, Apoc. X. I, where the English reading is "upon" (n. 895). 
 
 From above (Desuper). — " He shall bless thee with the bless- 
 ings of heaven from above (me'al)" {Gen. xlix. 25) signi- 
 fies with goods and truths from what is interior (n. 448^). 
 
 On high. Upward {Sursum). — "To be above" {Deutr. xxviii. 
 
 13) is to be lifted up by the Lord, so as to look to heaven ; 
 and "to be beneath" means not to be elevated by the 
 Lord, but from self ; and from himself man looks only 
 to the world (n. 559). 
 
 , " Sursum (above, upward, on high) " represents 
 
 MA'AL, Exod. XXV. 20 (n. 2%T,d); 
 Deut. xxviii. 13 (n. 559) ; 
 Isa. viii. 21 (n. 3861:) ;_ 
 Ezek. i. 27 (n. t^oi^a, 595) ; x. 19 (n. 179) ; xi. 22 (n. 422c). 
 
 Abraham. — By "Abraham" in the supreme sense is meant the 
 Lord ; and in a relative sense, the celestial kingdom of the 
 Lord, and the celestial church (n. 340^). 
 
 By "Abraham " is meant the Lord in what pertains to the ce- 
 lestial Divine ; by " Isaac " in what pertains to the spiritual 
 Divine; and by "Jacob" in what pertains to the natural 
 Divine (n. 696^, 768<r). 
 
 By "Abraham's seed" is signified celestial divine truth (n. 
 768^). 
 
4 APOCALYPSE EXPLAINED. 
 
 That the Jews were "Abraham's seed," signifies that the 
 truth of the church, which is the Word, was with them 
 (n. 768c). 
 
 Absence. — (See Presence.) 
 
 Abstract sense {Sensus aistraaus). — The spiritual sense of the Word 
 is wholly abstradled from persons and places ; that is, from 
 such things as draw their quality from the material things 
 of the body and the world (n. 625). 
 
 {See ABSTRACT SENSE, Under the head Word.) 
 
 Abundance (AfjiuenHa).— "To suck the abundance (shepha') of the 
 sea" (Deut. xxxiii. 19), signifies to drink-in from the 
 Word truths of dodlrine, and thence intelligence (n. 445). 
 
 {See Shining, Tranquillity.') 
 
 Abyss, Deep, Depth {Aiyssus). — "The deeps (t=hom)" which are said 
 to be laid up in storehouses {Ps. xxxiii. 7), signify sensu- 
 ous matters of knowledge, which are the most general and 
 the outmost of the natural man, and in which at the same 
 time are interior or higher truths (n. 275^). 
 
 "The deep," or "sea" {Ezek. xxxi. 15), signifies what be- 
 longs to knowledge and cognition in general, which is in 
 the natural man ; also the knowledges of truth which are 
 in the natural man (n. 372*, 518*). 
 
 By "depths" {Deut. viii. 7) are signified exterior truths (n. 
 
 3740- 
 Where it is said, "The judgments of Jehovah are a great deep" 
 
 {Ps. xxxvi. 6), by "deep" are signified truths in general, 
 
 which are called the truths of faith (n. 405;^): by "a 
 
 great deep" is signified divine truth (n. 946). 
 By "the deep that coucheth beneath" (Deut. xxxiii. 13), are 
 
 signified spiritual-natural things (n. 405/). 
 By "deeps" are also signified divine truths in abundance, 
 
 and the arcana of divine wisdom (n. 538c). 
 "Depths" and "seas" are the natural itself, where are the 
 
 things that belong to knowledge (n. 650^). 
 By " abysses " are also signified the ultimates of heaven, where 
 
 and whence are knowledges of truth, which are the truths 
 
 of the natural man (n. 538^). 
 
 "To ascend out of the abyss (»bussos) " {Apoc. xvii. 8 ; see the 
 revised version), when said concerning the Word as it is with 
 those who are of Babylon, denotes to be received and ac- 
 knowledged as divine, for form's sake (n. 1055). 
 
 By "the pit of the abyss" {Apoc. ix. I, 2 ; see revised version) is 
 
 signified the hell where falsities of evil are, and from which 
 they spring (n. 535, 536, 537<r, 538, 539). 
 
INDEX OF WORDS. 5 
 
 Accuse (Acciisare), Accuser {Accusator). — An "accuser (kategoros)" 
 {Apoc. xii. 10) signifies one who assaults, reproves and re- 
 bukes (n. 746a). 
 " To accuse " is to assault ; and hence, to reprove and dispute 
 (n. 747). 
 
 To accuse (kateooheo) "before God" {Apoc. xii. lo), means 
 fi-om the Word (n. 747). 
 
 Accustomed. — {See Taught') 
 
 Action and re-action {Aaio et re-adio). — All conjunflion is effefted 
 by aftion and re-adtion. AcStion and mere passion do not 
 effe(5l it (n. 6i6). 
 
 Of the agent or the adive element, and of the passive which 
 is also a re-a6live or reciprocal (n. 616). 
 
 The adlive is from the Lord : so, too, is the re-adive ; but 
 this appears to be from man ; and he ought to bring it 
 into aftion as if it were from what is proper to his own 
 life (n. 616). 
 
 Adam. — By "Adam and his wife " is meant the Most Ancient Church, 
 which was a celestial church (n. 364-5, 617,;). {See Church, 
 Fall.) 
 
 Adam (>aohom and iadham) means red, in Hebrew. The names 
 Adam and Edom come from this. Because of this mean- 
 ing, man is called adam ("adham), the ground is called 
 
 adama (>«dhamah), and the ruby (sometimes rendered sardius in the 
 English versions) is Called odem, ('odhem) (n. 36415). 
 
 Adder. — {See Asp, Arrow snake.) 
 
 Adhere. — {See Cleave to.) 
 
 Admah and Zeboim. — By " Admah and Zeboim " {Deut. xxix. 23) 
 are signified knowledges of evil and the false (n. 653^). 
 
 Adore {Adorare). — {See Worship.) 
 
 " To adore " is to acknowledge and worship as divine ; and 
 hence, to receive in the do6lrine which is for the church 
 (n. 789, 805a) ; it is to acknowledge as certain (n. 790a, 
 821a) ; to acknowledge and believe (n. 833, 885) ; to ac- 
 knowledge in heart and to worship (n. 821a, 876, 945). 
 
 "To adore (proskuneo) God" {Apoc. vii. 11) signifies thanks- 
 giving that so many are saved (n. 463) ; also the evidence 
 of humiliation of heart, by truths from the good of love (n. 
 463) ; also adoration from humiliation of heart (n. 1207). 
 
 "That they should not adore demons" {Apoc. ix. 20), signi- 
 fies that they should not cherish their own cupidities (n. 
 586) ; "that they should not adore idols of gold, and sil- 
 
APOCALYPSE EXPLAINED. 
 
 ver, and brass, and stone, and wood," signifies that they 
 should not cherish false doftrinals, which are from their 
 own intelligence, and which favor the loves of the body 
 and the world (n. 587a). 
 By "adoring the dragon who gave power to the beast" {Apoc. 
 xiii. 4), is meant the acknowledgment of salvation and jus- 
 tification by faith alone, which has been made firm and 
 strong by the modes of conjunflion that have been devised, 
 and which has been received in do6trine (n. 789) : by 
 "adoring the beast" is meant acknowledgment of the 
 reasonings whereby the disagreement with the Word has 
 been apparentiy removed (n. 790a). 
 
 "All nations shall come and adore, before Thee" {Apoc. xv. 
 4), signifies that all who are in the good of love and of 
 charity shall acknowledge the Divine of the Lord (n. 945). 
 "They adored God that sitteth on the throne" {Apoc. xix. 4), 
 signifies adoration of the Lord who has all pawer in the 
 heavens and the earths ; here, from humiliation of heart 
 (n. 1207). 
 (pRosKUNEO is rendered by the Latin word adorare, in all the preceding pas- 
 sages ; also, 
 
 Apoc. xiii. 8 (n. 805a) ; xiii. 12 (n. 821a) ; xiii. 15 (n. 833) ; xiv. 7 
 (n. 876); xiv. 9 (n. 88$); xiv. 11 (n. 891.) 
 
 Adultery {AduUeHum), Commit adultery. Adulterate (Adulterari, Moe- 
 chari, Aduiterare). — What adultery is (n. loio). 
 
 By " adultery " is signified the conjundlion of falsity and evil 
 (n. 618, 1007). 
 
 Explanation of the precept {Exod. xx. 14), "Thou shalt not 
 commit adultery (na'aph)" (n. 981-1010). 
 
 Adulteries correspond to adulterations of good, and whore- 
 doms to falsifications of truth (n. 237*). 
 
 By "adulteries" of every kind in the spiritual sense are under- 
 stood all kinds of adulterations of good and falsifications 
 of truth, or profanations (n. 235, 4101:). , 
 
 "To adulterate" and "to commit adultery" mean to pervert 
 truths (n. 141*, 164). 
 
 "Adulteries" and "whoredoms" signify in general adultera- 
 tions of good and falsifications of truth (n. 376^, 410c, 
 695if). {See Whoredom.') 
 
 By "adultery" is meant the state in which its love, which is 
 called the love of adultery, reigns, whether this be within 
 marriage connexions or outside of them; and by "mar- 
 riage "is meant the state in which its love, which is called 
 conjugial love, reigns (n. 988). 
 
 Hell, and the rejedlion of all things of heaven and the church, 
 are understood in the spiritual sense of the Word by '" adul- 
 teries" and "whoredoms" (n. 981). 
 
 So far as one loves adultery, he removes himself from heaven ; 
 
INDEX OF WORDS. 7 
 
 consequendy adulteries close heaven and open hell (n. 
 
 982)- . 
 
 Adultery is hell, and hence it is abomination (n. 1005). 
 
 Since adultery is hell, it follows that unless man abstain from 
 adulteries, and shun them and become averse to them as 
 infernal, he closes heaven to himself, and receives from it 
 no influx whatever (n. 982). 
 
 He who abstains from adulteries for any other reason than 
 that they are sins and are against God, is an adulterer still 
 (n. loog). 
 
 Hell is from adulteries, for adultery is from the marriage of 
 evil and the false (n. 988, 991). 
 
 The love of adultery is a fire enkinkled from impurities, which 
 shortly burns out and is turned into cold, and into an aver- 
 sion corresponding to hatred (n. 992). 
 
 By "the seed of the adulterer (na'aph)" {Isa. Ivii. 3) are signi- 
 fied falsities, from the Word adulterated (n. 768«). 
 
 It is to be known that there are adulteries more and less in- 
 fernal and abominable (n. 1006). 
 
 Various kinds of adultery (n. 1006). 
 
 The sphere of adultery (n. 1007). 
 
 Adulteries are held in less abhorrence with Christians than 
 with Gentiles (n. 1008). 
 
 NA"PHUPHiM, ffos. ii. 2, IS rendered by adulteria (n. 240^) : 
 NpupHiM, yer. xiii. 27, is rendered by the same (n. 141*): 
 NA'APH, is rendered by " moechari," Jer. iii. 9 (n. 141*); ix. 2 (n, 
 
 357<r) ; xxix. 23 fn. I4li) : 
 MoicHEuo, is rendered by " moechari" Ajioc. ii. 22 (n. 164). 
 
 Advent. — {See Coming.) 
 Adversity. — {See Straitness.) 
 
 Adytum. — The " adytum (d'bhir) (oracle, secret place, or shrine) of 
 the temple " (i Kings vi. 23) signified the inmost of heaven 
 and the church (n. 277<5). 
 
 It signified, where the Lord is (n. 638^). 
 
 The adytum (d=b|4ir) of the temple (i Kings viii. 6), where the 
 ark was, like the adytum in the tent of meeting, represented 
 the Lord as to Divine truth ; thence it also represented the 
 third heaven, where the angels are conjoined to the Lord 
 by love to Him, and consequendy have divine truth writ- 
 ten on their hearts (n. ^oog). 
 
 The adytum, where the ark was, represented the inmost or 
 third heaven ; also the church with those who are in things 
 that are inmost, which church is called celestial (n. 6304). 
 
 Affection {Affeaio). — Aflfeflion is said of love in its continuity ; for 
 affedion is the continuous [extension] of love (n. 444a, 
 547). {See Love.) 
 
8 APOCALYPSE EXPLAINED. 
 
 Affe<5tion, which is of the will, makes all the understanding 
 that is in man (n. 547). 
 
 In the spiritual world there is communication of all affeftions, 
 and sometimes of thoughts ; and within every society 
 there is a general communication, extending itself from 
 the middle of the society in all direftions even to its bound- 
 aries (n. 674 ; compare n. 675a). 
 
 From this communication, one is held by another, and thus 
 all in the same society are held by one another, in similar 
 affecSion, and consequentiy in similar good (n. 6'jza). 
 
 Affinity (Affinitas). — Names of consanguinities and affinities signify 
 spiritual things which have relation to spiritual birth, which 
 is regeneration (n. 166). 
 
 Afflict, Affliction, Tribulation, Grieved [Affligere, Affliaio, Affliaus). — 
 "Tribulations" and "affliftions," when they are said of 
 the good, in the spiritual sense mean temptations (n. 474). 
 
 By "my affiiftion" ("ni)" {Gen. xxix. 32) is signified the 
 state of coming into good (n. 434a). 
 
 By "affiidlion (thlipsis)'' {John xvi. 33 ; rendered " tribulation " 
 
 in the English versions), is signified the infestation from things 
 evil and false which they who are in divine peace undergo 
 so long as they live in the world (n. 365*). 
 
 By " affliSion " {ApOC. i. 9; rendered "tribulation" in the English 
 
 versions), is signified infestation by things that are false (n. 
 47 ; compare n. 164). 
 
 By " afflidion " {ApOC. ii. 9 ; " tribulation " in English versions), is 
 
 meant anxiety, from a desire to know ti'uths (n. 117). 
 
 " Affli6tion " {ApOC. ii. 10 ; in English versions " tribulation ") denotes 
 
 the infestation and temptation of those who are in spiritual 
 affedion for truth, from those who are in falsities (n. 124). 
 
 The church is said to be "affiided (-atzabh) in spirit" {Isa. liv. 
 
 6 ; the English versions have " grieved "), when in grief from affec- 
 tion or desire for truths (n. 555a). 
 
 The church is called "afflided (<*ni) and tossed with tem- 
 pests" {ha. liv. 11), from falsities (n. 7170). 
 
 That the Lord "was affiided (<»nah)" {Isa. liii. 7), signifies 
 the grievousness of His temptations (n. 813). 
 
 By "the afHifted" {Isa. Iviii. 10) are signified those desiring 
 truth (n. 750«). 
 
 {See Badness, Break.) 
 
 Aforetime, as {yuxiamorem, oiim). — "As aforetime (atDHEni)" {yer. 
 XXX. 20), means as it was with the ancients (n. 724c). 
 
INDEX OF WORDS. 9 
 
 Afraid, making (Perterrefadens). — Blessedness of heart and of soul, 
 arising from the conjunftion of good and truth, is signified 
 {^Levit. xxvi. 6) where it is said that " they shall lie down 
 in security, and none shall make afraid (chabadh)" (n. 
 388*). 
 
 {See Terrify, Consternation). 
 
 Afraid, to be horribly (Cohorrere). — "To be astonished," "to be 
 horribly afraid (sa-ar)," and "to be troubled" {Esek. xxvii. 
 35), signify to be altogether changed as to state (n. 406^5). 
 
 Africa. — When Africa is named, angels have a perception of the 
 east (n. 21). 
 
 Agate. — {See Fiery Stone.) 
 
 Age {Saecuium). — All periods of time, — hours, days, weeks, months, 
 years, ages, — in the Word are significative of states (n. 
 
 664): 
 " Age" in the Word signifies time from of old ; also time even 
 to the end; it also has similar signification with "the 
 world" (n. 468). 
 
 The ancients, who were in a knowledge of correspondences, 
 called the ages after the metals. The first age they called 
 the golden, because then was the reign of innocence, of 
 love, and of wisdom from these ; the second they called 
 the silver age, because then was the reign of the truth from 
 the former good, or the reign of spiritual good and the in- 
 telligence therefrom ; the third they called the age of brass 
 or copper, because then reigned mere natural good, or the 
 justness and sincerity of moral life ; but the last age they 
 called the iron age, because then was the reign of mere 
 truth apart from good ; and when this reigns, then also 
 reigns what is false (n. 70 ; compare n. 176). 
 
 By "ages of ages" {Apoc. vii. 12), when said of the Lord, is 
 signified the eternal. It is said "for ages and ages," and 
 not to eternity ; because it is natural to say " ages of ages," 
 and it is spiritual to say eternal; and the sense of the letter 
 of the Word is natural, and the internal sense spiritual, 
 and the spiritual sense is contained in the natural (n. 468 ; 
 compare n. 685). 
 
 That "ages of ages" signifies the eternal, is because in the 
 world this signifies times in their whole duration ; but in 
 heaven, where there are not times such as there are in the 
 world, it signifies the eternal ; for the sense of the letter 
 of the Word is from such things as there are in the world, 
 but its spiritual sense is from such things as there are in 
 heaven ; and this in order that the Divine may close into 
 
lO APOCALYPSE EXPLAINED. 
 
 natural things which are in the world, as into its ultimates, 
 and may rest in them and have its continual stand upon 
 them ; it is for this reason that it is said, " for ages of ages," 
 and that eternal is not said (n. 289). 
 By "ages of ages" is properly signified the eternal, or that 
 which is without end ; but in the spiritual sense, which is 
 free from the idea of time, is signified the state inwardly 
 reigning continually (n. 889). 
 
 (See also articles n. 33, Sij, 86, 291, 346, 349<z, 6oia, 608a, 
 954, 1204.) 
 
 Jehovah is called "the King of an age" {_yer. x. 10; the Eng- 
 lish versions have "everlasting King"), from the divine truth OH 
 earth (n. 4003). 
 
 "The hills of an age" (I/a6. iii. 6) .signify the Ancient 
 Church, and also love towards the neighbor (n. 629^ ; 
 compare n. 405/, 448^). 
 
 "To sleep the sleep of an age, and not wake" (^Jer. li. 39), 
 signifies that to eternity they will not have perception of 
 truth (n. 481 ; compare n. 601^). 
 
 "To bring-in the justice of ages" {Dan. ix. 24; the English ver- 
 sions have "everlasting righteousness"), signifies last judgment, 
 
 when to every one will be given according to his deeds 
 (n. 624^ ; compare n. 684^). 
 
 " The consummation of the age " signifies the last time of the 
 church (n. 49, 304/, 3i5(f, 624a). 
 
 Reasons why the Christian Church increased so slowly in Eu- 
 rope after the Lord left the world, and did not reach its 
 fulness till after an age (or century) has passed (n. 732). 
 
 "Saeculum, (an age) " represents 
 
 'OLAM, which has in the English versions the various renderings of 
 "everlasting," "lasting," "perpetual," etc., Z>^«/. xxxiii. 
 15 (n. 405/, 448^); 
 
 Psalm xc. 2 (n. 468) ; ciii. 17 (n. 468) ; cxlv. 13 (n. 685) ; 
 
 Isa. xxvi. 4 (n. 468) ; xlv. 17 (n. 468) ; li. 6, 8 (n. 468) ; 
 
 Jer. X. 10 (n. 4003) ; li. 39 (n. 481, 6oi«) ; 
 
 Dan. ix. 24 (n. 624^, 684^) : 
 <ALAM, Dan. vii. 14 (n. 468, 685) : 
 AioN, in its singular form, Matth. xiii. 39, 40 (n. 624a), and chap. 
 
 xxiv. 3 (n. 47, 304/, 3I5</), vi-here the authorized version has 
 
 "world," but the revised has " age " in the margin : 
 AioNES, in the plural form, Apoc. i. 6 (n. 33, 468) ; vers. l8 (n. 84, 
 
 468) ; iv. 9 (n. 289) ; verse 10 (n. 291) ; v. 13 (n. 346, 468) ; 
 
 verse 14 (n. 349a, 468) ; vii. 12 (n. 468) ; x. 6 (n. 468, 608a) ; 
 
 xi. IS (n. 4S8, 685) ; xiv. n (n. 889) ; xix. 3 (n. 1204). 
 
 Aged.— {See Old.) 
 
 Agree (ConsenUre). — ^By "agreeing (sumphoneo) in the name of the 
 Lord," and by "being gathered together in His name" 
 
INDEX OF WORDS. II 
 
 Matth. xviii. 19, 20), is not meant in the name only, but 
 in the things that are the Lord's, which are the true things 
 of faith and the good things of love, by which He is wor- 
 shipped (n. 6g6a; compare n. 815c). 
 
 Aholah, Aholibah.—{See Oholah, Oholibah.) 
 
 Ai. — " Ai " ( yer. xlix. 3) signifies the dodlrine of truth (n. 435*). 
 "Ai" (^yos. viii. 1-3) signifies knowledges of good, and in 
 the opposite sense confirmations of evil (n. 655a). 
 
 Aijalon, Aj'a/on. — That "the sun is said to have stood in Gibeon, 
 and the moon in the valley of Aijalon" (^os. x. 12, 13), 
 signifies that the church was wholly devastated as to all 
 good and truth (n. 401(f). This was prophetical, although 
 related in historical form. If this miracle had been per- 
 formed altogether according to the record, the whole na- 
 ture of the world would have been inverted ; which is not 
 the case with the other miracles mentioned in the Word : 
 but still it m,ust not be doubted that light was given them 
 from heaven ; light as of the sun in Gibeon, and light as 
 of the moon in the valley of Aijalon (n. 4011^). 
 
 Air (_Aer). — "The air" signifies thought, for the reason that respi- 
 ration, which is accomplished by means of the air, corre- 
 sponds to thought which is of the understanding (n. 1012). 
 
 The last vial was poured-out " into the air (aeb) " (Apoc. xvi. 
 17) for the reason that all things of man close into his 
 thought (n. 1012). 
 
 That "the sun and the air were darkened by reason of the 
 smoke of the pit" (Apoc. ix. 2), signifies that the light of 
 truth from the Lord was made thick-darkness by infernal 
 falsities. It is said that "the air was darkened," because' 
 the light of truth is meant ; for the air gives light from the 
 sun (n. 541). 
 
 Alas.— {See Woe.) 
 
 Alien (Extraneus). — " Extraneus (an alien) " is the rendering of 
 NORHHi, Ps. Ixix. 8 (n. 746;?). 
 
 Aliment, Meat (AUmentum). — By "aliment (meat, trophe)" (Matth. 
 vi. 25 ; Luke xii. 23) are signified good and truth, from 
 which is spiritual nourishment (n. 750^). {See Food.') 
 
 All [Omnes, Omnia). — Whatever signifies all persons and all things, 
 also signifies what is full, and the whole; for "full" and 
 "the whole" are predicated of magnitude, and "all" is 
 predicated of multitude (n. 257). 
 
 Alleluia.— {See Hallelujah.) 
 
12 APOCALYPSE EXPLAINED. 
 
 Almighty, Omnipotent ( Omnipotens); Omnipotence ( Ommpotentia). — {See 
 Shaddai.) 
 
 That the Lord is almighty, signifies that He is, that He lives, 
 and that He has power, of Himself; and also that it is from 
 Him that angels and men are, live, and have power (n. 
 43. 689). 
 
 By divine omnipotence is meant the infinite (n. 286, 689). 
 
 Divine omnipotence does not involve any power of doing 
 contrary to order ; but it involves all power of doing ac- 
 cording to order, for all order is from the Lord (see n. 
 689). 
 
 It is not of divine omnipotence to lead any one to heaven who 
 wishes to lead himself {see n. 689). 
 
 It is of divine omnipotence to protedt men from the hells, so 
 far as this can be done without hurt to freedom and rea- 
 son (n. 689). 
 
 (See articles n. 43, 286, 689, 815^, 939, 979, 1004, U33, 1213, 
 1217.) 
 
 " Omnipotens (almighty, omnipotent) " represents 
 
 PANTOKRATOR, in all the passages from the New Testament. 
 
 Almonds {Amygdala). — "Almonds (shaqedh)" {Num. xvii. 8) signify 
 good things of life (n. 431a) : they signify good things of 
 charity (n. 4443, 727^- 
 The staff of Aaron flowered and brought forth almonds, be- 
 cause his staff represented and thence signified truth from 
 the good of love ; and only truth from the good of love 
 produces fruit which is the good of charity, and this is 
 signified by "almonds" (n. 727,5). 
 
 Alms {Eieemosyna). — By "alms (eleemosune) " {Luke xi. 41) are sig- 
 nified love and charity (n. 794). 
 By "alms" in the universal sense is signified all good that 
 man wills and does (n. 6953) : every good work (n. 6ooa). 
 See Matth. vi. I, 2 (n. 695*) ; verses 3, 4 (n. 6ooa, 695.5). 
 
 Aloes {Aloe). — "Myrrh" {Ps. xlv. 8) signifies good of the lowest 
 degree, "aloes-wood ("haloth) " good of the second degree, 
 and "cassia" good of the third (n. 684*). 
 
 Lign-aloes, Sandal-wood (Santaius). — By "sandal-wood trees 
 
 (or ' lign-aloes,' "halim) " {Num. xxiv. 6) are signified things 
 belonging to the natural man, and by " cedars " things be- 
 longing to the rational man (n. 518^). 
 
 Alone {Solus). — {See Solitary.) 
 
 That He "trod the winepress alone (badh)," {/sa. Ixiii. 3,) sig- 
 nifies that the Lord fought alone, without the help of any 
 one {see more, n. 359). 
 
INDEX OF WORDS. 1 3 
 
 Aloud. — {See Cry aloud.) 
 
 Alpha and Omega. — "Alpha and Omega" is the first and the last, 
 or in firsts and in lasts (n. 41). 
 
 AUar (AUare). — In the Jewish Church there were two things which 
 in the supreme sense signified the Divine Human of 
 the Lord, namely, "the altar" and "the temple:" "the 
 altar " signifying the Divine Human as to divine good, and 
 "the temple" as to divine truth proceeding from that 
 good. In the supreme sense the Lord is signified by 
 "the altar," for there is nothing holy except from Him. 
 Whereas worship in the Jewish Church principally con- 
 sisted in burnt-offerings and sacrifices, by "the altar" 
 was signified the Divine itself from which [it was] ; and 
 this Divine is the Divine Human of the Lord (n. 391^, 
 329,»-, 608^, 629a, 915, 978). 
 
 Whereas "the fire of the altar" signified the divine love, it 
 was therefore commanded that the lamps in the tent of 
 meeting should be lighted from that fire, and that they 
 should take of the same in the censers and offer incense 
 (n. 391^). 
 
 Since "the altar" in the supreme sense signifies the Divine 
 Human of the Lord, therefore by "the altar" is also signi- 
 fied heaven and the church ; for the angelic heaven viewed 
 in itself, is from the Divine which proceeds from the Di- 
 vine Human of the Lord (n. 391c, 630c). 
 
 The altar, with the whole burnt-offerings and the sacrifices 
 upon it, represented and thence signified all worship from 
 the good of love and the truths from it (n. 329c, 223^:, 490, 
 491) : "whole burnt-offerings" {Isa. liv. 7) signify worship 
 from the good of love, and " sacrifices " worship from trutte 
 which are from that good (n. 39 1^). 
 
 With the children of Israel there were two altars ; one for 
 burnt-offerings, the other for the offering of incense. By 
 "the altar of burnt-offerings " was signified worship from 
 the good of celestial love, and by "the altar of incense" 
 worship from the good of spiiitual love (n. 324a:) ; the 
 altar of burnt-offering was representative of the Lord and 
 of the worship of Him from celestial good ; and the altar 
 of incense, which was called the golden altar, was repre- 
 sentative of the Lord and of the worship of Him from spir- 
 itual good (n. 490, 567) : the altar of incense was repre- 
 sentative of the hearing and reception of all things of 
 worship, which are from love and charity from the Lord 
 (n. .316^). 
 
 By "the altar of Jehovah in the midst of the land of Egypt" 
 {Isa. xix. 18), is signified worship from the good of charity 
 (n. 6543, 391^). 
 
14 APOCALYPSE EXPLAINED. • • 
 
 By "the altar which Moses built below Mount Sinai" {Exod. 
 xxiv. 4) was signified the good of the church (n. 430/S). 
 
 The conjunftion of the external and the internal church was 
 represented by the altar which was built near the Jordan, 
 by the sons of Reuben, of Gad, and of Manassah ( Jos. 
 xxii. 9 to the end) ; that altar was si|:nificative of their 
 common worship, and thus of conjundlion (n. 434c)- 
 
 An altar was made of wood, of earth, or of whole stones 
 on which the iron was not to be moved ; and it was also 
 overlaid with brass. The altar was made of wood for the 
 reason that "wood" signifies good; for the same reason 
 it was made of earth, for " earth " has a similar signification ; 
 that it was made of whole stones was because such stones 
 signified truths formed from good, or good in form ; it was 
 overlaid with brass, that it might represent good on every 
 side, for "brass" signified good in extei-nals (n. 391/, 585^) ; 
 by "the altar" is signified the good of the church, and by 
 its "stones" the truths of the church (n. 430.}). 
 
 "To compass the altar of Jehovah" {Ps. xxvi. 6) signifies con- 
 junftion with the Lord by worship from the good of love 
 (n. 39W). 
 
 Since "the horns" of the altar of burnt- offering and of the 
 altar of incense were the outmost parts of those altars, they 
 therefore signified the Divine as to omnipotence ; the horns 
 which proceeded and stood out from those altars signified 
 all the things that belonged to them, as to power (n. 567). 
 
 That the horns were projeftions from the altar itself, signified 
 that the truths represented by the horns proceed from the 
 good of love which was represented by the altar itself, for 
 all truth is from good (n. 316(5;). 
 
 "To bind the festal-sacrifice with cords even unto the horns 
 of the altar" {Ps. cxviii. 27), signifies to conjoin all things 
 of worship (n. 391^). 
 
 "To offer a gift upon the altar" {Matth. v. 22), signifies wor- 
 ship from the good of love and charity (n. 325^, 39 1^, 444.5, 
 746/). 
 
 In the prophecy of Moses concerning Levi, where it is said, 
 "They shall put incense into thy nose, and whole burnt- 
 offering upon thine altar" (^Deut. xxxiii. 10), by "incense" 
 is signified worship from spiritual good, and by "whole 
 burnt- offering upon the altar" is signified worship from 
 celestial good (n. 324^). 
 
 "To give blood upon the altar" {^Lev. xvii. 11) signifies wor- 
 ship fi-om divine truth (n. 750?). 
 
 By "altars, the work of his hands" (Zra. xvii. 8), is meant 
 worship from man's own love, from which are evils of life 
 (n. 39 li'). 
 
 Worship from evils, when the church is "an empty vine" 
 
INDEX OF WORDS. 1 5 
 
 (^Hos. X. i), is meant by the "altars" which he multiplies 
 (n- 391^) : "to multiply altars for sinning" {Hos. viii. ii) 
 signifies to pervert worship by falsities; and "to make 
 altars for sinning " signifies to pervert worship by evils (n. 
 391^)- 
 
 "To set up altars, altars to bum incense to Baal" {Jer. xi. 13, 
 17), signifies worship from the love of self and from the 
 love of the world (n. 324^, 652c). 
 
 By their slaying Zacharias " between the temple and the altar " 
 (^Matth. xxiii. 35), is signified in the spiritual sense every 
 kind of rejedlion of the Lord; for "the temple" signifies 
 the Lord as to divine truth, and "the altar" signifies the 
 Lord as to divine good (n. 329^"-): "to be slain between 
 the altar and the temple" {Luke xi. 51), is to extinguish 
 all the good and all the truth in worship (n. 391c). 
 
 That the church was devastated as to all goods, is signified 
 {Lam. ii. 7) by, "The Lord hath deserted His altar" (n. 
 391'^)- 
 
 By "the altars of Bethel" {Amos iii. 14) is signified worship 
 from evil ; and by " the horns of the altar," which shall be 
 cut off, are signified the falsities of the evil (n. 316^, 391-^). 
 That there was absolutely no worship, is signified (i Kings 
 xiii. 5) where it is said that " the altar was rent and the 
 ashes poured out" (n. 391 a). \ 
 
 In all the passages here quoted from the Old Testament, the Hebrew word 
 for "altar" is mizbeach; in the passages from the New Testament, the Greek 
 
 word is THUSIASTERION. 
 
 Amalek. — By " Amalek " are signified those falsities of evil which 
 continually infest the good and true things of the church 
 (n. 734^). 
 
 Amaze {Obstupescere). — "To be amazed," "to shudder," and "to be 
 troubled," signify to be wholly changed as to state (n. 
 406^ ; compare n. 376/). 
 
 " Obstupescere (to be amazed)" represents 
 
 SHA'A', Isa. xxix. 9; the authorized version has "cry out;" the re- 
 vised has "be amazed" in the margin (n. 376/). {See Smear.) 
 
 Also, SHAMEM, jEzei. xxvii. 35; the English versions have "to be 
 astonished " (n. 406^). 
 
 Amaziah. — By Amaziah, priest of Beth-el, was represented the 
 perverted church (n. 624^). 
 
 Ambassadors {Legaii). — That "ambassadors (mauarh) went to a na- 
 tion trodden down " {Isa. xviii. 2), signifies that they who 
 were in falsities from ignorance were invited, that the 
 church may be with them (n. 304/). 
 
 Amen. — Amen in Hebrew ('amen, «munah) means truth (n. 34). 
 
l6 APOCALYPSE EXPLAINED. 
 
 By "the Amen" in the supreme sense is signified the Lord as 
 to divine truth from divine good (n. 464, 1208). 
 
 "Amen" signifies truth ; and because all truth which is truth 
 is divine, therefore "amen," when said in the Word, signi- 
 fies divine confirmation (n. 34, 40, 85, 228, 348, 1208). 
 
 Whereas the Lord was divine truth itself, when He was in the 
 world. He therefore so often said "Amen" (n. 34, 228). 
 
 When any one speaks divine truth from the heart, then the 
 Lord confirms it ; confirmation can come from no other 
 source ; this is signified by " Amen," at the end of the 
 Prayer (n. 469). 
 
 By "amen" is signified the truth of faith, and faith itself (n. 
 348). 
 
 Amman. — By " Moab " is signified adulteration of the good of the 
 church, and by " Ammon " the falsification of its truth (n. 
 
 4IO<:). 
 
 By "the sons of Ammon" are signified those who falsify the 
 truths of the church (n. 653.5, 435*) : they are signified who 
 are in natural good, and who falsify the truths of the 
 church (n. 637*). 
 
 Amorites (Emorraei). — By " the kings of the Amorites " is signified 
 the good of the church laid waste by evils (n. 401a:). 
 By "the five kings of the Amorites" {^os. x. 11) were signi- 
 fied those who are in the falsities of evil, and wish to de- 
 stroy^ the truths of good belonging to the church : where- 
 fore it came to pass that the Amorites were killed by hail- 
 stones out of heaven ; that is, were destroyed by their own 
 falsities of evil, and perished (n. 503^). 
 
 Amulet — {See Enchantment.') 
 
 Anakim. — {See Nephilim, Rephaim.) 
 
 By "the Nephilim" or giants, and by "the Anakim" or sons 
 of Anak, in the _Word, are signified those who are in the 
 greatest persuasion of their eminence and wisdom in com- 
 parison with that of others ; and in the abstraft sense, dire 
 persuasions are signified (n. 543<f). 
 
 Ancient, Old {Antiquus) ; Most Ancient {Antiquissimus). — {See Old, Eld- 
 ers, Former.) 
 
 The Most Ancient Church was a celestial church (n. 617c). 
 
 The most ancient people, more than their posterity, wor- 
 shipped God visible under a human form (n. 1 1 16). 
 
 The Ancient Church extended through a great part of Asia 
 _(n. 39U, 422ar). 
 
 This church was a representative church ; for in every thing 
 belonging to their worship, and in every statute, were 
 
INDEX OF WORDS. ^^ 
 
 represented spiritual and celestial things, which are the 
 internals of the church ; and in the supreme sense the 
 Lord Himself was represented. These representatives of 
 worship and of statutes remained with many even to the 
 coming of the Lord, and thence they had a knowledge of 
 His coming (n. i^iid, 391 a). 
 
 The ancients had the sciences of correspondences, of repre- 
 sentations, of influxes, and concerning heaven and hell ; 
 these in great part comprised the knowledges of truth and 
 good belonging to the church, and were of service to them 
 (n. 514*). 
 
 Among those of the Ancient Church were the Egyptians also. 
 But because they applied representatives to magical arts, 
 the church with them became extinft (n. 391/!)- 
 
 The Ancient Church had no knowledge of sacrifices ; and 
 when these were instituted by Eber, they looked upon 
 them as abominable, — that men should wish to appease 
 God by the slaughter of different animals and thus by 
 blood (n. 391-4). 
 
 In their adorations the ancients turned their faces to the rising 
 of the sun ; and they built their temples so that the front, 
 where was the most sacred place (or shrine), should look to 
 the east : this is also done at this day, following the an- 
 cient custom (n. \22d). 
 
 The ancients also had a Word, both prophetical and histori- 
 cal, which is now lost. This is evident from what is said 
 in Moses {Num. xxi. 14, 27), where its prophetical parts 
 are mentioned under the name of "the Enunciations," and 
 its historical parts are called "the Wars of Jehovah." (n. 
 7341;; compare n. 401/). [See Jashar.') 
 
 "Ancient ('ATHiq)" (^Jsa. Xxiii. 18 ; the English versions have "dura- 
 ble," with " old " and " stately " as marginal readings,) is said of what 
 
 is genuine, because there were genuine truths with the 
 ancients (n. 617*). 
 
 By "the Ancient (<attiq) of days" {Dan. vii. 9) is meant the 
 
 Lord from eternity (n. 67, 195c, 336^). 
 By "the Ancient of days" is meant the Lord as to divine 
 
 good or love. He is so called from those most ancient 
 
 times when there was a celestial church, which was in love 
 
 to Him (n. 504a). 
 
 By "the old (archaios) serpent" {Apoc. xii. 9) are signified the 
 sensual. They became sensual by whom all things of 
 the Word and the church were perverted. The serpent 
 is called " ancient," because they were such in former times 
 by whom all things of the Word and the church were per- 
 verted (n. 739a). 
 
l8 APOCAXYPSE EXPLAINED. 
 
 Andrew {Andreas). — By "Andi'ew" is signified the obedience of 
 
 faitli (n. 821^). • 
 
 Anew {Denuo). — "To be born anew (anothen)" (^John iii. 7) means 
 to be regenerated (n. 4i9i:)- 
 
 Angel {Angeius). — By "an angel," in the Word, in the proximate 
 sense is meant a whole angelic society; in the general 
 sense, however, by "an angel" is signified every one who 
 receives divine truth in do(5lrine and life ; but in the su- 
 ■ preme sense, by " angel " is signified some divine [prin- 
 ciple] which proceeds from the Lord, especially divine 
 truth (n. 422a, 307, 593, 971). 
 
 By "an angel" in the supreme sense is signified the Lord 
 Himself (n. 130^3, 422a, 528, 529, 593, 606, 70W). _ 
 
 By "the angel" and "the angel of the covenant" is signified 
 His Human (n. 242^, 409<5, 41 2^, 'joib). 
 
 By "angel" is signified the Lord as to the Word (n. 593, 
 628) ; as to divine truth (n. 130a, 504^ 529, 593, 701*) ; 
 this also by " the angel of Jehovah" (n. 205, 444^, 687a) : 
 by "angel" also is signified the Divine that proceeds from 
 the Lord (n. 417a). 
 
 By "an angel" in the Word nothing else is signified than 
 good and truth, which are with angel and man, from the 
 Lord (n. 90, 422a, 800, 869, 909). 
 
 By " angels " are meant divine truths which are from the Lord 
 (n. 130^, 200, 412^, 504^, 650^, 6872,^, 735, 869, 888, 897, 
 928). 
 
 ■Whatever was spoken by angels to men, in the Word, the 
 angels did not themselves speak, but the Lord spoke by 
 them ; for which reason also the angels who spoke are every 
 where called "Jehovah" in the Word (n. 473). 
 
 Angels are called "gods" from their reception of divine truth 
 from the Lord (n. 220a, 624?, 639, 688, 726(1%'.), 991). 
 
 When angels speak divine truths, they do not speak from 
 themselves, but from the Lord ; that this is the case, not 
 only do the angels know, but they also perceive it to be 
 so (n. 130^ 473). 
 
 All angels throughout the universal heaven have been men : 
 they who believe that angels were immediately created 
 such, are very greatly mistaken (n. 897, 275^). ' 
 
 The universal angelic heaven before the Lord is as one man, 
 or as one angel ; so, too, every society of heaven : where- 
 fore by " an angel " in the Word is not meant a single angel, 
 but a whole angelic society ; as by " Michael," " Gabriel," 
 "Raphael" (n. 302, 90, 307, 4223, 490, 735). 
 
INDEX OF WORDS. 19 
 
 The societies of the heavens are called angels, and each society 
 is called an angel ; and a society, also, when it is seen at 
 a distance, and when it is presented so as to be seen as 
 a unit, appears as a single angeL(n. 90). 
 
 No angel is an angel from himself; he is an angel so far as he 
 receives what is divine, from the Lord (n. 1303, 219, 735, 
 800, 869, 897) ; angels are not angels from what is their 
 own, but from the divine good and truth which they re- 
 ceive (n. 313a, 735, 800, 850a, 869, 897). 
 
 Since they once were men, angels have their own natures, 
 such as men have, which are nothing but evil ; but whereas 
 they were regenerated by the Lord while they lived as 
 men in the world, they can therefore be withheld from evils 
 and the falsities therefrom ; it therefore seems as if they 
 were in goods as of themselves, but still they know and 
 perceive that they have this from the Lord (n. 897). 
 
 That Jehovah "maketh His angels spirits," means that He 
 makes them recipients of divine truth ; that " He maketh 
 His ministers a flaming fire," means that He makes them 
 recipients of divine good (n. 155). 
 
 Angels have no power of themselves ; but to the Lord is all 
 power, by His divine truth (n. 130a). 
 
 Angels have all their happiness and bliss from the good and 
 truth which. they receive from the Lord (n. 480). 
 
 Divine good and divine truth, which two [principles] proceed 
 from the Lord united, are received by the angels variously. 
 They who receive divine good more than divine ti-uth 
 constitute the Lord's celestial kingdom, and are called 
 celestial angels, and in the Word are called "the just" 
 (commonly rendered "the righteous") ; but they who re- 
 ceive divine truth more than divine good constitute the 
 Lord's spiritual kingdom, and are called spiritual angels, 
 and in the Word are called "holy" (or "saints ") (n. 204a, 
 
 There are also intermediate angels, who are called celestial- 
 spiritual angels (n. 831). 
 
 In the inmost or third heaven are those angels who are in 
 goods of life from celestial affe6tion ; in the middle or sec- 
 ond heaven are those who are in goods of life from spiritual 
 affedtion ; and in the ultimate or first heaven they who are 
 in good works from obedience (n. 445) : celestial angels 
 are in love to the Lord from reception of divine good from 
 Him ; spiritual angels are in love to the Lord from recep- 
 tion of divine truth from Him (n. 831) : they who are in 
 the third heaven are in love to the Lord ; they who are in 
 the second, are in charity towards the neighbor (n. 313a, 
 445, 828, 831). 
 
20 APOCALYPSE EXPLAINED. 
 
 Celestial angels do not admit truths first into the memory, but 
 immediately into the will, and through a6ts into life ; they 
 are of such a quality that they possess truths inscribed 
 on their lives. They become angels of the third heaven 
 who imbibe from the Word the laws of life, and live ac- 
 cording to them, and who worship the Lord ; they do not 
 talk about divine truths, but they only will them and do 
 them (n. 826, 831, 834, 902) : but whereas celestial angels 
 still are perfected in wisdom by hearing, there are therefore 
 intermediate angels, called celestial-spiritual, who preach 
 and teach truths in the temples of the celestial, which are 
 called Houses of God, and are of wood (n. 831). 
 
 Spiritual angels are reformed and regenerated and become 
 angels not in the same way with celestial angels ; for the 
 spiritual first admit truths into the memory, and thence 
 into the understanding, which thus is formed by them : and 
 then so far as they are affefted towards divine truths spirit- 
 ually, that is, for the sake of the truths and for the sake 
 of a life according to them, in that measure are they per- 
 fected. These speak divine truths ; because truths are in- 
 scribed also on the memory with them, and thought speaks 
 from memory : but spiritual angels do not admit any truth 
 into the memory, and thence into the understanding with- 
 out seeing it (n. 831). 
 
 Angels are in intelligence and wisdom ineffable, in comparison 
 with men (n. 275^). 
 
 Angels of the third or inmost heaven have perception ; an- 
 gels of the second and of the lowest heaven have en- 
 lightenment of the understanding. The distindlion is this, 
 that perception is full confirmation from influx fi'om the 
 Lord, but enlightenment of the understanding is spiritual 
 sight (n. 307, 1 1 83). 
 
 The angels of the first or ultimate heaven are in spiritual-natu- 
 ral love, which is properly called charity towards the neigh- 
 bor. These angels, because they are very nearly like men 
 in the world as to understanding, and because they are 
 natural, have understandings but litde elevated above those 
 which they had in the world : wherefore they do not see 
 truths in light, as the angels of the second heaven do ; but 
 they receive, acknowledge and believe them from the doc- 
 trine in which they are instrudled before they are intromit- 
 ted into heaven (n. 834). 
 
 Angels, who are in the internal sense of the Word, do not see 
 the sense of the letter, nor do they know anything about 
 it, but the internal sense only (n. 17). 
 
 All dwell in heaven according to its quarters (n. ^oii). 
 
 The angels of the second heaven, as well as the angels of the 
 third, dwell distinguished into societies ; but the societies 
 
INDEX OF WORDS. 21 
 
 of the celestial are above the societies of the spiritual (n. 
 831)- 
 
 In the heaven where the celestial angels are, the Lord appears 
 as a sun ; and in the heaven where the spiritual angels are, 
 as a moon (n. /^oia-c, 41 2i, 525, 527, 11 24). 
 
 When the Lord appears in heaven, before the angels, He then 
 appears outside of the sun (n. 401^) : but He then appears 
 under the angelic form ; for He fills an angel by His sight, 
 and thus with His presence from the distance, and this in 
 various places ; but every where in accommodation to the 
 good of love and faith in those to whom He appears (n. 
 
 41 2£?). 
 
 The Lord looks at the angels in the forehead, and the angels 
 look at the Lord through the eyes (n. 427(2) ; the Lord 
 regards every one from the face, and not from the hinder 
 part of the head ; hence the angels of heaven have the 
 Lord continually before tlie face (n. 11 12). 
 
 There is no archangel in the heavens. There are indeed 
 higher angels and lower, wiser and less wise ; and also 
 in societies of angels there are those who are set over the 
 others as moderators ; but still there are no archangels, in 
 obedience to whom, from any will of theirs, the others 
 stand (n. 735). 
 
 All the ideas of the thought of angels and spirits are turned 
 into various representations, outside of themselves (n. 
 
 The angels who are in love to the Lord, dwell on mountains ; 
 and they who are in love towards the neighbor, upon hills 
 (n. 400^, 405a). 
 
 Angels of the third heaven appear before the angels of the 
 lower heavens as infants, some as children, and all as sim- 
 ple ; and also as naked (n. 828). 
 
 In the heavens all are clothed according to truths, and the 
 lower truths correspond to clothes. Because the lower 
 heavens are in these truths, therefore the garments of the 
 angels in the higher heavens correspond to those [heav- 
 ens] (n. 271, 195c, 395a, 412*). 
 
 The spiritual angels are clothed in garments of fine linen and 
 of silk, in general in shining garments (n. 831). 
 
 The angels are also veiled with a thin cloud, that they may 
 not be hurt by the too close influx of the Divine of the 
 Lord (n. 80). 
 
 With the angek, their faces are forms of their affeffions (n. 
 
 381)- 
 Angels in the heavens have not names like those of men on 
 
22 APOCALYPSE EXPLAINED. 
 
 earth ; but they have the names of their fundlions, and in 
 general to every one is given a name from his own quality 
 
 (n. 735)- 
 
 Passages of the Word in which angels are mentioned, are explained in 
 very many of the articles of this work. They may be found with the aid of the 
 Index of Scripture Passages. The common Hebrew word meaning angel, is 
 MAL'AKH, which in some instances is rendered "messenger;" the Greek word is 
 AGGELos, which is rendered "messenger" in the English versions of Luke vii. 27 
 (n. 130*). 
 
 There is one passage that needs further remark. In Psalm Ixviii. 17, is 
 found the Hebrew word shin'an. In n. 336* of this work, and in A. R., n. 287, 
 this word is rendered " angeli pads (angels of peace) ;" A. C, n. 5321, has "pa- 
 cificorum (of the peaceful)," which is also the reading of Schmidius; the author- 
 ized version has simply "angels;" these renderings nearly agree with the Septu- 
 agint. But in A. C, n. 2575, Swedenborg seems to have more fully regarded 
 the relationship of shin'an to another Hebrew word; and it is there rendered 
 " duplicati (doubled, or repeated) :" and this view seems to have been adopted 
 in the revised version, which repeats the word " thousands," and says nothing 
 of " angels." 
 
 Anger (ira), Angry, to be {irasd). — Every one is inflamed with 
 wrath and is angry when there is an attack upon his love, 
 and the enjoyment in his love. To hurt the love is to 
 hurt the life ; and when this is hurt, a commotion of the 
 anirnus takes place, and thence come anger and wrath. 
 The case is similar with the good, when their love is as- 
 saulted ; but with the difference that with them there is 
 not anger or wrath, but zeal. There is zeal with those 
 who are in love to the Lord and in love towards the 
 neighbor ; whererefore zeal looks to the salvation of man, 
 but anger to his damnation {concerning which much more 
 may be seen, n. 693). 
 
 "To be angry," when said concerning the Lord, signifies that 
 men turn away from Him (n. 684* ; compare n. 1022). 
 
 Where "the anger of the Lamb" is spoken of {Apoc. vi. 16), 
 it is not meant that the Lord is angry, for He is divine 
 good itself, and this cannot be angry (n. 412a). 
 
 By "a day of indignation," "of anggr," "of wrath," "of the 
 vengeance of Jehovah," also by "the year of retribution," 
 is meant the last judgment (n. 405^;). 
 
 The term "wrath (excandssceniia)" is used {Apoc. xvi. 19) be- 
 cause of falsity, and " anger {ira.) " because of evil (n. 1022). 
 
 " Ira (anger) " represents, 
 
 'APH (with some variety of rendering in the English versions). 
 Gen. xlix. 6 (n. 693) ; 
 Ps. ii. 12 (n. 684a); ex. 5 (n. 298*); 
 /sa. xiii. 9, 13 (n. 413.5); Ixiii. 6 (n. 413*); 
 Zam. ii. i (n. 413S); vers. 3 (n. 316s); vers. 22 (n. 413*); 
 
INDEX OF WORDS. 23 
 
 Nahutti i. 6 (n. 411^) ; 
 Zeph. ii. 2 (n. 4i3<i) : 
 CHEMAH, Jer. XXV. 15 (n. 960a) : 
 QETZEPH, Isa. Ix. 10 (n. 2951:) : 
 THUMos, Afoc. xii. 12 (n. 754) ; xiv. 8 (n. 881); verse 10 (n. 887); 
 
 verse 19 (n. 920) ; xv. i (n. 929) ; xvi. i (n. 960a) : 
 ORGp, Luke xxi. 23 (n. 693) ; 
 
 Apoc. vi. 16 (n. 4I2«) ; verse 17 (n. 413a) ; xi. 18 (n. 413^, 694) ; 
 xvi. 19 (n. 1022). 
 
 " Exercere tram ' ' represents 
 
 <ABHAR (rendered "hast been wroth" in the Eiighsh versions), 
 I's. Ixxxix. 38 (n. 272). 
 
 " Irasci (to be angry) " represents 
 
 'ANAPH, Ps. ii. 12 (n. 684.5) : 
 ORGizoMAi, Matth. V. 22 (n. 74^^); 
 Apoc. xi. 18 (n. 693). 
 
 Anguish. — (^See Sfraitness.) 
 
 Animal. — " Animal" signifies a living soul (n. 388«). (See Beast, 
 Wild Beast.) 
 
 All animals that were offered in sacrifice were significative of 
 the good things of the church, of various kinds (n. 279.5). 
 
 All animals that are to be eaten signify good affe6lions (n. 
 388^) : those from the herd signified affedlions of good and 
 truth in the external or natural man ; and those from the 
 flock signified affedlions of good and truth in the internal 
 or spiritual man : those of the flock are lambs, she-goats, 
 sheep, rams, he-goats ; and those of the herd are oxen, 
 bullocks, and calves (n. 279a). 
 
 By "animals (stHEiviAH) that walk on the earth" {Deui. iv. 17, 
 
 18 ; the English versions have "beast"), are signified affeftions 
 
 of good, from which is wisdom ; and by "birds" are sig- 
 nified affeftions of truth, from which is intelligence (n. 282, 
 
 "The four animals (zoon) " {Apoc. v. 8 ; the authorized version has 
 "beasts," the revised version "hving creatures,") signify Specifically 
 
 the third or inmost heaven (n. 322 ; compare n. 27717, 462, 
 954). (See Cherub.) 
 
 Animals in heaven, in the world of spirits, and in hell (n. 
 
 1200). 
 Whereas they draw their existence from the affeftions of the 
 
 angels of heaven, and from the cupidities of the spirits of 
 
 hell, it follows that natural affections, and cupidities also, 
 
 are their souls (n. 1200). 
 
 There are two general forms, the spiritual and the natural ; 
 
24 APOCALYPSE EXPLAINED. 
 
 the spiritual such as is that of animals, and the natural such 
 as that of vegetables is (n. 1204, 1208). 
 Origin of the animal form (n. 1208). 
 
 The beasts and wild-beasts whose souls are evil affedlions were 
 not created from the beginning, but they had their rise 
 with hell (n. 1201). 
 
 Ankle {Talus). — By "waters reaching to the ankles ('aphes)" {Ezek. 
 xlvii. 3) is signified such intelligence as is possessed by the 
 sensual and the natural man ; for "ankles" signify what is 
 sensual and natural (n. 629*). 
 
 Anoint ( Ungere), Ointment ( Ungumtum). — The anointings among the 
 sons of Israel, or in their church, were performed with oil. 
 All things of the church were indudled into their office by 
 oil, and were then called holy : as the altar and its vessels, 
 the tent of meeting and all things in it, those who were in- 
 vested with the priesdy office and their garments, the 
 prophets also, and at last the kings. Any one may see 
 that oil itself does not san<5tify, but that which is signified by 
 " oil," which is the good of love to the Lord, which is from 
 Him ; this is what is signified by "oil." When, therefore, 
 persons or things were anointed with oil, from that moment 
 they became representative ; for the oil induced a repre- 
 sentation of the Lord, and of the good of love from Him 
 (n. Zlhd)- 
 
 Whereas "upon the forehead and upon the hand" signifies in 
 first things and in last, and these signify all things, it is 
 plain why kings were formerly (as at tiie present day) 
 anointed upon the forehead and the hand when crowned : 
 for kings formerly represented the Lord as to divine truth ; 
 and as this is received in the good of love which flows-in 
 from the Lord, therefore they were anointed upon the 
 forehead and the hand (n. 4273). 
 
 It was a common thing for people to anoint themselves and 
 others with oil ; not, however, with the oil of holiness with 
 which priests, kings, the altar and the tabernacle were 
 anointed, but with common oil, because this was signifi- 
 cative of the gladness and satisfaffion that belong to the 
 love of what is good ; the oil of holiness, however, was 
 significative of divine good (n. 375«(viii.)). 
 
 " Ungere (to anoint) " represents 
 
 MASHACH, in nearly all the passages of the Old Testament that are 
 here referred to: as Exod. xxix. 7 (209*); xxx. 26 (n. 
 
 Levit. viii. 10 (n. 204^) ; 
 Fs. Ixxxix. 19 (n. 375«{vi.)); 
 
INDEX OF WORDS. 25 
 
 suKH, Deta, xxviii. 40 (n. 375Kvii.), 638c); 
 
 Ezek. xvi. 9 (n. 329/, 37S«(viii.j) ; 
 
 Dan. X. 3 (n. 37Se(vii.)) ; 
 
 Micah vi. 15 (n, 37S«(vii.), 3760'] : 
 ALEiPHo, Matth. vi. 17 (n. 375c(vii.)); 
 
 Luke vii. 46 (n. 375«(vii.)). 
 
 (Inurigere). — By "the day" which the Lord made from the 
 
 spittle on the ground ( John ix. i, 5-7), is signified reform- 
 ation by truths from the sense of the letter of the Word ; 
 " the ground " means the church where the Word is ; " the 
 clay" is the ultimate Divine, which forms; "to anoint 
 (epichrio) with this the eyes of the blind man," is to give 
 thereby an understanding of truth (n. 239,5). 
 "Anoint (egchrio) the eyes, that thou mayest see'' {Apoc. iii. 
 18), signifies that the understanding may be opened (n. 
 245)- 
 
 Anoinied, the (Unaus). — {See Anoint, Christ, Messiah.) 
 
 The Lord as to the Divine Human is alone the Anointed of 
 Jehovah ; for in Him, from conception, was the very di- 
 vine good of the divine love ; and from this His Human 
 was divine truth itself while He was in the world ; and 
 afterwards, by union with the Divine itself in Himself, He 
 made the Human to be also the divine good of the divine 
 love : and whereas all things of the church represented 
 divine things which were from the Lord, and in the su- 
 preme sense the Lord Himself, (for the church instituted 
 among the sons of Israel was a representative church,) 
 therefore oil, by which was signified the divine good of the 
 divine love, was made use of to induce representations ; 
 and after persons or things were anointed, they were re- 
 garded as holy ; not that there was from this any holiness 
 in them, but holiness was represented in heaven by it when 
 they were in worship (n. 375^). 
 
 The anointing of the kings of the earth was effecSled by oil ; 
 but the anointing of the Lord as to the Divine Human was 
 accomplished by the very divine good of the divine love, 
 which was signified by oil and represented by anointing (n. 
 
 375<vi.)). 
 
 " UnSlus (anointed) " is the rendering of 
 
 MASHiACH, I Sam. ii. 10 (n. 3i6<i, 684(/); xxiv. 10 (n. 37S'(vi.)); 
 xxvi. 9 (n. 375«(vi.)) ; 
 2 Sam. i. 16 (n. 37S«(vi.)) ; xix. 21 (n. 37S«(vi.)) ; 
 Ps. ii. 2 (n. 375e(vi.), 684}); Ixxxix. 38 (n. 272); cxxxii. lo^ 
 17 (n. 205, 684-:). 
 
 Another.— {See Other.) 
 
26 APOCALYPSE EXPLAINED. 
 
 Answer {Respondm), ResponsBS {Rcsponsa). — The term "answer'' is 
 quite often employed in the Word ; and when the Lord is 
 said to answer, this signifies influx, inspiration, perception, 
 and information ; also mercy and help (n. 47 1 ; compare 
 
 n. 295O. 
 
 Responses and revelations were made in ultimates (n. 567). 
 "Respondere (to answer) " represents 
 
 <ANAH, Ps. iv. I, see revised version (n. 471) ; xiii. 3, see revised 
 version (n. 471) ; xvii. 6, see revised version (n. 471) ; 
 XX. 9, see revised version (n. 471) ; xxxiv, 4, see revised 
 version (n. 471); Ixix. 13, see revised version (n. 295^); 
 xci. 15 (n. 471) ; cxx. i, see revised version (n. 471) : 
 Isa. xlix. 8 (n. 471) : 
 
 APOKRiNOMAj, Apoc. vii. 13 (n. 471). 
 
 Aniipas. — "Antipas my faithful martyr" {Apoc. ii. 13), signifies 
 those who are held in hatred on account of the acknowl- 
 edgment of the Divine Human of the Lord, for the rea- 
 son that one of this name was at that time put to death on 
 account of such acknowledgment : wherefore by " Anljpas " 
 are understood all who are held in hatred for the same 
 cause (n. 137). 
 
 Anxiety, Distress, Sorrow {Anxietas). — " Anxiety (tzar) " {Isa. v. 30 ; 
 
 rendered "sorrow" in the authorized version, and "distress" in the re- 
 vised version) signifies evU (n. 601,5). 
 {See Solicitous.) 
 
 Ape {Simla). — By "ivory, apes (qoph), and peacocks" (i Kings x. 
 22), are signified the true and good things of the external 
 church (n. 514,5). 
 
 Apocalypse. — The Apocalypse does not treat of the successive 
 states of the church, from its beginning to its end, but only 
 of the states of heaven and the church near the end, when 
 the last judgment takes place ; and thus it treats of the 
 last times (n. 5, 39, 258). 
 The prophetical book called the Apocalypse treats of those 
 who will be in the New Jerusalem, and of those who will 
 not be ; and it does not treat of the successive states of 
 the church (n. 224). 
 
 Apollyon. — {See Abaddon.) 
 
 Apostles {ApostoH). — The twelve were called apostles because they 
 were sejit forth, to teach concerning the Lord and His 
 kingdom (n. 100). 
 By "prophets" and by "apostles" are meant those who were 
 sent to teach truths; they are called "prophets" in the 
 Old Testament, and "apostles" in the New (n. 100). 
 
INDEX OF WORDS. 27 
 
 The twelve apostles of the Lord, taken all together, represented 
 the church ; and each of them represented some essential 
 [element] of the church (n. 430^, 39). 
 
 By "the twelve apostles" are signified all truths from good 
 (n. 431*, 8, 9, 270, 910). 
 
 By "apostles" are signified those who teach the truths of the 
 church ; and in a sense abstracSted from persons, they sig- 
 nify the truths themselves which are taught (n. 100, 11 79). 
 
 In the Gospels are the words of the Lord Himself, all of which 
 have a spiritual sense stored within them, by which imme- 
 diate communication is given with heaven : there is not 
 such a sense in the writings of the apostles ; still they are 
 useful books for the church (n. 815^). 
 
 Apoihecary, Perfumer, Ointment-maker ( Unguentarius). — " Ungtien- 
 tarius (apothecary) " represents 
 
 RAQACH, Exod. XXX. 35 (ll. 324/, II51). 
 
 Appear (Affarere), Appearances {Apparentiae). — Appearances in the 
 spiritual world ; the real and the not real (n. 553, 369, 
 395a). 
 
 All appearances that exist in the heavens are real, because they 
 are correspondences (n. 553). 
 
 There are appearances originating in fantasy, which are not 
 real, but fallacious (n. 553). 
 
 In general, whatsoever appears in heaven appears altogether 
 such as exists in our material world, of its three kingdoms. 
 But still there is this difference, that the things which ap- 
 pear in heaven are from a spiritual origin, while those 
 which appear in our world are from a material origin (n. 
 926). 
 
 The magnificent things which are in the heavens appear to 
 the angels altogether according to the wisdom in them, 
 for they are correspondences : they have wisdoni according 
 to their reception of divine truth, not merely in do6lrine 
 but also in life (n. 874). 
 
 Whatever is heard, thought and perceived in the inmost 
 heaven from the Lord, when it descends through the mid- 
 dle heaven to the lowest, is turned into appearances (n. 
 369)- 
 Appearance (.s/«««).— By "the appearance (<ayin) of a coal, 
 
 like fire " (Esek. i. 27 ; the English versions have " the color of am- 
 ber"), is signified celestial divine love (n. 595). 
 
 Appease. — {See Expiate.) 
 
 Apple tree {Uaius). — (See Pomegranate.) 
 
 "The palm" (yoeli. 12) signifies joy of heart from spiritual 
 
28 APOCALYPSE EXPLAINED. 
 
 good, and " the apple tree (tappuach) " from natural good 
 which is from spiritual (n. 458* ; compare n. 109). 
 
 Appointed (DeHgnatum). — " The measured wheat, and the appointed 
 
 (saman) barley, and the appointed {designatae\J determinatae], 
 
 c'ebhulah) spelt" {Isa. xxviii. 25), signifies the application 
 of good and truth to the use of life (n. 374c). 
 
 Instead oi"zeae designatae" the appointed spelt, A.C., n. 10669, ^i^ " zea 
 determinata" which may mean spelt confined to the borders; which closely ap- 
 proaches the revised version, and the marginal reading of the authorized version. 
 
 Apprehend, Hold, Take hold. Lay hold. Take (Apprehendere). — "Ap- 
 prehendere (to apprehend) " is the rendering of 
 
 'ACHAz, Isa. V. 29 (n. 601*) ; xiii. 8 (n. 721.:) : 
 CHAZAQ, Isa. xlii. 6 (n. 701^); li. 18 (n. 724.^); 
 Micah iv. 9 (n. 721^). 
 
 Approach, Come near {Appropinquare). — "Blessed is he whom Thou 
 choosest, and causest to approach (qababh) " (^Ps. Ixv. 4), 
 signifies spiritual love or aifeflion ; for so far as man is in 
 that love or in that affeflion, so far he is with the Lord ; 
 for every one approaches the Lord according to that love 
 (n. 630c). 
 
 "Come near, ye nations, to hear" {^Isa. xxxiv. i), signifies to 
 be conjoined by love (n. 331a). 
 
 "He will redeem my soul, that they may not come nigh me" 
 
 {^Ps. Iv. 18, margin of revised version), signifies the removal of 
 
 evils and falsities (n. 365c). 
 
 Aqueduct, Channel, Conduit {Aquaeduaus). — " She sent out her con- 
 duits (t"alah) unto all the trees of the field" {Ezek. xxxi. 
 4), signifies multiplication of knowledges of truth (n. 518^). 
 
 Ar. — The city " Ar," in the land of Moab {Isa. xv. i), signifies the 
 doftrine of those who are in truths from the natural man 
 (n. 652^). 
 {See Moab.) 
 
 Arabia, Arab, Kedar. — "Arabia" signifies the church which is in 
 truths from good (n. 7ggi). 
 "Kedar" or "Arabia" {/sa. xxi. 13, etc.) signifies those who 
 are in knowledges of good ; and in the abstradl sense, the 
 knowledges themselves (n. 357^, 734^). 
 
 By " Arabia " and " the princes of Kedar " who were " traders " 
 (or "merchants") {Ezek. xxvii. 21), are signified those 
 who are in truths and goods from knowledges (n. 3140. 
 
 By " Arabia '_' (or " Kedar ") and " Hazor " ( Jer. xlix. 28-33), 
 are signified knowledges of good and truth (n. 417*, 
 
 422rf). 
 
 They who were from Arabia were called "sons of the East;" 
 
INDEX OF WORDS. 29 
 
 and by "sons of the East" in the Word are signified 
 knowledges of good and truth (n. ^22d). 
 By "Arabia" (or "Kedar") and by "Nebaioth" (Isa. Ix. 7) 
 are signified spiritual things (n. 391c) : by "the flocks of 
 Arabia" (or " Kedar"), which shall be gathered together, 
 are signified knowledges of truth and good (n. 282). 
 
 The Ancient Church extended throughout Arabia (n. 391^). 
 
 By "Arabia" (or "Kedar") (Isa. xlii. 11) is signified the 
 natural man, for an Arab in the desert is a natural man 
 (n.4050. 
 
 "Arabia" (or "Kedar" {yer. ii. 10) is where they are who 
 live naturally in goods, that is, according to their own re- 
 ligious [system] (n. 406^). 
 
 "The Arab in the desert" (^r. iii. 2) is one who like a rob- 
 ber in the desert kills and plunders (n. 730/5). 
 
 Passages of the Sacred Scripture may be seen, n. 282, 314^, 357*, 
 3gic,A, 405*. 406^, 417^, 422rf, 730*, 734*, 799*, 1029*. 
 
 /Iram. — (^^i? Syria.) 
 
 Archangels {AnUangeli). — In the heavens there are angels higher and 
 lower, wiser and less wise ; and also in societies of angels 
 there are those who are set over the others as moderators ; 
 but still there are no archangels, in obedience to whom, 
 from any will of theirs, the others stand : such govern- 
 ment has no place in the heavens (n. 735). 
 
 Arched carriages {Cameratae raedae, Cameratae rhedae). — By "arched 
 carriages (tzabh) " (Isa. Ixvi. 20 ; the English versions have " lit- 
 ters"), are signified knowledges of truth (n. 355c) ; also doc- 
 trinals of good (n. 1 155). 
 
 Archers, Bowmen (SagittarU). — " Archers," or " those who hold the 
 bow," are those who, from falsities of doftrine, assault 
 truth (n. 357<;) : "the voice of the bowmen" signifies false 
 dodlrinals (n. 4ii<:). 
 
 "SagittarU (bowmen)," represents the two words, 
 
 RAMAH (to cast with) QESHETH (the bow), yer. iv. 29 (n. 223*, 
 SSS''. 3S7<^, 4ii'^)- 
 
 Architecture {ArcUteaonica ars). — In the spiritual heaven, art is in 
 its art ; and especially architedlure : from that heaven 
 many arts in the world have their laws and harmonies ; 
 whence come their beauties (n. 831). 
 (See Builders.) 
 
 Arians {Anani). — Arians and Socinians who, althou|;h not denying 
 the Lord, still deny His Divine, are outside of heaven, 
 
30 APOCALYPSE EXPLAINED. 
 
 and cannot be received by any angelic society : the rea- 
 son (n. 77815). 
 
 Arise, Rise {Surgere). — " Surgere (to arise, to rise,)" represents 
 
 QUH, Exod. i. 8 (n. 448^) ; 
 
 Num. X. 35 (n. 700*) ; 
 
 Ps. cxxxii. 8 (n. 684.;) ; cxxxix. 2 (n. 687^) ; 
 
 Jsa. Hi. 2 (n. 687^) ; 
 
 Jer. vi. 4 (n. 734^) ; xiii. 4 (n. i,\oc); 
 
 Micah iv. 13 (n. 316^): 
 QUM (Chaldee), Dan. vii. 5 (n. 556a): 
 8HAKHAM, Isa. V. II (n. 376,^) : 
 EGEiRo, Mark iv. 27 (n. 911c); 
 
 Apoc. xi. I (n. 629»). 
 
 Aric {Area). — By "the beasts" introduced into the ark (tebhah) with 
 Noah {Gen. vii. 9), are meant the affeflions of the natural 
 man corresponding to those of the spiritual, with those of 
 the Ancient Church (n. 650c). 
 
 By "the testimony" or "law" in the ark ('abon) {Exod. xxv. 
 21) is signified the Lord Himself (n. 283^?). 
 
 By "the ark," from the law or testimony which was in it, was 
 signified the celestial Divine, proceeding from the Lord 
 (n. 336^). 
 
 By "the ark," from the law that was in it, was represented the 
 Lord as to divine truth ; and it therefore signified divine 
 truth proceeding from the Lord (n. 'jood). 
 
 By "the propitiatory" (or "mercy-seat") is signified hearing 
 and receiving all things of worship which are from the 
 good of love, and then expiation (n. 283^). 
 
 By the ark, in which was the testimony or law, was repre- 
 sented the inmost or third heaven (n. 277^) ; and by "the 
 ark" is signified the inmost or highest heaven (n. 2830^). 
 
 Where the ark was, there was Jehovah or the Lord (n. yooi). 
 
 The miracles by the ark (n. "jooc-g). 
 
 That "the ark (kibotos) of the covenant was seen in the tem- 
 ple" {Apoc. xi. 19), signifies the divine truth whereby there 
 is conjunflion with the Lord (n. 700a). 
 
 Arm {Brachium). — "Arm," when said of the Lord, is omnipotence 
 (n. 298*, 406^, 4481;, 684^). 
 
 " The shoulder," " the shoulder blade," and " the arm (>ezroa<)" 
 '{yob xxxi. 22) signify power (n. 627^). 
 
 "Hand" {Ps. Ixxxix. 21) signifies the omnipotence of truth 
 from good, and "arm (ztRoS*)" the omnipotence of good' 
 by truth (n. 684^). 
 
 By " the arm of the strength " of Jehovah {Isa. Ixii. 8) is 
 meant the Lord as to divine truth, and thus the divine 
 truth proceeding from the Lord (n. 6o8n). 
 
INDEX OF WORDS. 3f 
 
 By " His arm " is signified His own power (n. 629*) ; or the 
 omnipotence of good by truth (n. 684^). 
 
 "The arms of the world" {Deut. xxxiii. 27 ; "everlasting arms," 
 in the English versions) are divine truths where men are ; the 
 truths of the sense of the letter of the Word are what are 
 meant by "the arms of the world," for that sense is the 
 very strength of divine truth ; "arms" signify strength (n. 
 
 594^)- 
 "The arms of the hands" {Gen. xlix. 24) are power (n. 357^). 
 "The flesh of the arm" {Isa. ix. 20) is the power of good by 
 truth (n. 3863) ; " they shall eat every man the flesh of 
 his own arm," signifies that the false shall consume good, 
 and evil truth, in the natural man (n. 617^; compare n. 
 600.5). 
 By "the arm" and the crown of the head" {Deut. xxxiii. 20) 
 in sacrifices, were signified truths external and internal (n. 
 4350- 
 
 Other passages in which z^roa' is found, are the following :— 
 2 Sam. i. 10 (n. 358) ; 
 
 Ps. xviii. 34 (n. 357^, 7343) ; Ixxvii. 15 (n. 448c) ; 
 Isa. xl. II (n. 314^, 612, 629^); xliv. 12 (n. 386.5, 587^); li. 
 
 S (n. 406*); 
 Jer. xlviii. 25 (n. 3l6rf); 
 Zech. xi. 17 (n. 131^, 6oo^). 
 
 In the statue seen by Nebuchadnezzar in a dream, by "the 
 breast and the arms (dsra-)," which were silver {Dan. ii. 
 32), was signified the Ancient Church. This was a spirit- 
 ual church ; or a church in which reigned the good of 
 charity towards the neighbor, and truth from good : this 
 truth and that good are signified by "silver," and also by 
 "the breast and the arms" (n. 41 1^). 
 
 Armageddon. — By "Armageddon" {Apoc. xvi. 16) is signified the 
 love of honor, of command, and of supereminence. The 
 same love is also signified (2 Kings xxiii. 29, 30 ; 2 Chron. 
 xxxv. 22; Zech. xii. 11) by "Megiddo" (n. loio). 
 
 Arms of War. — {See Weapons of War.) 
 
 Army, Host (Exerdtus). — "The Prince of the host" {Dan. vni. 11) 
 is the Lord as to the Divine Human, because from this 
 proceed all the truths and goods which make the church 
 (n. 3 1 60- 
 
 The tribes of Israel were called "armies," because the twelve 
 tribes taken together represented all the truths and goods 
 of the church, and by '.' armies " were signified the truths 
 and goods of heaven and the church in their whole com- 
 pass (n. 573«). 
 
32 APOCALYPSE EXPLAINED. 
 
 Whereas the truths and goods of heaven and the church are 
 understood in the Word by "armies," therefore Jeho- 
 vah is called in the Word "Jehovah Zebaoth;" that is, 
 "Jehovah of hosts," or "of armies" (n. 573a). 
 
 {See Zebaoth.) 
 
 By "the host of the heavens" in the sense of the letter are 
 meant the sun and moon and stars ; for these are called 
 "the host of Jehovah," in the Word : but in the spiritual 
 sense by "the host" are signified all the goods and truths 
 of heaven and the church in the complex; for by "the 
 sun" is signified the good of love, by "the moon" the 
 good of faith, and by "the stars" knowledges of good and 
 truth (n. 453^1). 
 
 What is signified by "the host of the heavens" (n. 444.5; 453^, 
 573^ 632, 659^, 720, 768rf, 817^). 
 
 Most things in the Word have also an opposite sense, and 
 this is the case with "armies;" in the opposite sense 
 "armies" signify things false and evil in their whole com- 
 pass (n. 573^). 
 
 " Exercitus (an army, or a host,)" is the rendering of 
 
 CHAViL, Exod. xiv. 28 (n. 3SS^, 573^); xv. 4 (n. 355^, S38«, 573^) ; 
 Isa. Ix. II (n. 208*); 
 Jer. xxxvii. 7, 10, 11 (n. 573^) ; 
 Dan. xi. 25 (n. 573^); 
 7(7^/ii. ii(n. 573i); 25 (n. 573*): 
 MiTZTZABHAH, Zech. ix. 8 (n. 573a): 
 TZABHA', Gen. ii. i (n. STS") ; 
 
 Exod. vi. 26 (n. 5733); vii. 4 (n. 573.2); xii. 41 (n. S73a); 
 
 Nuvi. i. 3 (n. 573.1) ; ii. 3 (n. 573a) ; 
 
 Deut. iv. 19 (n. 573*) ; 
 
 I Kings xxii. 19 (n. 573a) ; 
 
 Ps. xxxiii. 6 (n. 275*, 528.:, 573a) ; xliv. 9 (n. 5735); ciii. 21 
 
 (n- 573") ; cxlviii. 2 (n. 401^, 573^;); 
 Isa. xiii. 4 (n. 453^, 573^); xxiv. 21 (n. 401,^) ; xxxiv. 2 (n. 
 
 573«); vers. 4 (403^, 573^); xl. 26 (n. 294^, 573a); 
 Jer. vm. 2 (n. 573.5, 659^); xix. 13 (n. 573*); xxxiii. 22 (n. 
 
 444^. 573", 768rf); Ii. 3 (n. 573^); 
 Dan. viii. 10, u (n. 316^, 573a); 
 Zeph. i. 5 (n. 573^) : 
 STRATEUMA, Apoc. IX. i6 (n. 573^) ; xix. 14 (n. 573a, 1143); verse 
 
 19 (n- 573'^): 
 STRATOPEDON, Luke xxi, 20 (n. 573^). 
 
 Aroer.—Ey "Damascus" and by "Aroer" {Isa. chap, xvii.) are 
 signified knowledges of the truth and good which pertain 
 to the church,— that they were destroyed (n. 91 1.5). 
 
 Aromatics. — {See Spices.') 
 
 Around (Cina, Circ«m). — The interior or higher heavens are most 
 closely around the Lord (n. 277a ; compare n. 335, 462). 
 
INDEX OF WORDS. 33 
 
 What is without is also around (n. 283a). 
 
 By "around (kuklo)," in the Word, is understood what is in 
 the more remote borders, thus what is distant ; but where 
 heaven is treated of, by what is "around" is meant what 
 is distant in degree of intelligence and wisdom ; thus what 
 is below (n. 335). 
 
 See Apoc. iv. 6 (n. 277a); v. 11 (n. 335); vii. n (n. 462). 
 
 Arrange {Ordinare) ; Arrangement, Ordination {Ordinatio). — The or- 
 derly arrangement of the angelic societies depends solely 
 on the infinite wisdom of One who knows all things, has 
 cognizance of all things, and explores them, and hence 
 disposes and arranges all things {see more, n. 306). 
 
 The whole heaven is distinguished into societies ; and these 
 are arranged according to affedlions for good and truth, 
 in general and in particular. These societies correspond 
 to those on earth who are in similar affeftions for good and 
 truth (n. 90). 
 
 The arrangements of the twelve tribes of the sons of Israel 
 represented the arrangements of angelic societies in the 
 heavens (n. 431c). 
 
 The heavens are as expanses, one above another : beneath the 
 heavens is the world of spirits ; under this the hells, one 
 below another. Influx from the Lord takes place accord- 
 ing to this arrangement (n. 702). 
 
 Array (Amidre). — (See Clothe, Compass, Put on.) 
 
 "To array (labhash) the daughters of Israel in scarlet," and "to 
 put ornaments of gold upon their apparel " (2 Sam. i. 24), 
 signifies to impart intelligence and wisdom to those who 
 
 are in spiritual affeflion for truth (n. 19515). 
 « 
 
 "To be arrayed (pebiballo)" {Apoc. xix. 8) signifies to be in 
 truths (n. 1222). 
 
 {Circumamicire). — {See Clothe.') 
 
 "To be arrayed (periballo)" {Apoc. xviii. 16) signifies appear- 
 ance in externals (n. 1166). 
 
 (Circuminduere). — "To be arrayed (pEBiBALLo)" {Apoc. xvii. 4) 
 
 signifies to be in externals ; for articles of dress are the ex- 
 ternal things which cover; hence "to be arrayed" is ap- 
 pearance in externals (n. 1042). 
 
 See Apoc. xi. 3 (n. 637a); xix. 13 (n. 195;:). 
 
 Arrogant. — {See Glory, to.) 
 
 Arrow {Sagitta). — {See Bow, Bowman, Dart, Javelin, Nerves.) 
 
 "The bow" signifies dodfaine, fighting; or dodrine from 
 
34 
 
 APOCALYPSE EXPLAINED. 
 
 which is combat against things evil and false: and "ar- 
 rows," "javelins," and "darts," signify the ti'uths of doc- 
 trine, which fight (n. 357«). 
 The weapons of war, as "spears," "bows," "arrows," and 
 "swords," signify such things as belong to spiritual war- 
 fare (n. 671). 
 
 "Sagitta (an arrow) " represents 
 
 CHET2, Dsut. xxxii. 23 (n. 357<^). 
 
 Flashes, Fiery shaft {Scintnia). — "There He brake the ar- 
 rows (' flashes,' ' fiery shafts,' in the margin of the revised version ; 
 
 hesheph) of the bow, the shield, and the sword, and the 
 batde" (^Ps. Ixxvi. 3), signifies the dissipation of all com- 
 bat of falsities of dodtrine against what is good and tiTie 
 (n. 365/; but in article n. 357 rf, instead of "scintillae" is 
 found "nervi;" see this under Nerves). 
 
 Dart (Teium). — {See Dart.) 
 
 The Hebrew word chetz, that is sometimes rendered by "sagitta (an ar- 
 row)," is often rendered by the more general word " telum" which means some- 
 thing thrown far away, a dart. See Ezek. xxxix. 9 (n. 257, 357'')- 
 
 Arrow snake {Serpens jacuius). — [See Asp, Adder.) 
 
 In article n. 581^, the Hebrew sh"phiphon {Gen. xlix. 17) is rendered "ser- 
 pens jacuius (meaning arrow snake) ;" this agrees with the marginal reading of 
 the authorized version. 
 
 In n. 355^, the reading is " asfis." This probably agrees with the text of 
 the English versions, which have "adder." 
 
 In n. 581^, the spiritual meaning of " serpent " is given ; but for the meaning 
 of "Serpens jacuius " or "arrow snake," see what is said concerning "aspis" 
 or the " adder," in n. 355*. 
 
 Artificer. — {See Craftsman.) 
 
 As, As it were {suut). — {See Comparison.) 
 
 It is said concerning "the locusts" {Apoc. ix. 7), that their 
 faces were seen "as (hos) the faces of men ;" by which is 
 signified that they appear to themselves like affedlions for 
 truth (n. 554 ; compare Apoc. ix. 8, n. 555a). 
 
 Any one may see that a recipient of life cannot do the least 
 thing from himself, but that what he does is from the life 
 which is God ; he may still, however, aft as from himself. 
 The wisest of the angels are not even willing to think and 
 to will as of themselves (n. 1134). 
 
 As if {Tanquam). — It is Said that "His head and His hairs 
 
 were white as (hos) white wool, as (hos) snow ;" and that 
 " His feet were like unto burnished brass, as if (hos) glow- 
 ing in a furnace" (Apoc. i. 14, 15) ; but it is to be noted 
 that all comparisons in the Word are significative ; for they 
 
INDEX OF WORDS. 35 
 
 are from correspondences, as well as the things themselves 
 (n. 69). 
 
 Ascend, Come up. Go up (Ascenders). 
 
 In all the passages of the Old Testament to which reference is here given, 
 " ascendere" is used to represent the Hebrew <alah ; in the passages of the New 
 Testament, it represents the Greek anabaino. 
 
 "To come up" {Apoc. iv. i), when said of hearing from the 
 Divine, is signified elevation of the mind, and attention 
 (n. 263). 
 
 By "ascending into heaven" {Apoc. xi. 12) is signified separa- 
 tion from the evil, and also proteftion (n. 669, 670). 
 
 In the Apocalypse, where it is said, "The smoke of their tor- 
 ment ascendeth to ages of ages" (chap. xiv. ii), "to as- 
 cend" signifies to encompass and to flow forth (n. 889). 
 
 Passages of the Sacred Scripture may be seen in articles n. 130a, 
 263, 2,o^,c,/, 328<', 35Srf,e, 365^, 388^, 392^, 405,^,^, 4n^, 
 418*, 421, A22a,c, 433c,., 494, 5i8«, 537^, 538*, S39S 555*, 
 
 S^Qi^j S^l'^t 678, 6241;, 644^,1:, 6SOa, 653^, 654e,/4, 659<r, 669, 
 
 670, 727a, 730rf, 734rf, 773, 774, 814, 815^, 85015, 863a, 899c, 
 1029^, loss, "75. 1204. 
 
 Climb {Conscendere). — " To ascend (tzaleach) in honor" {Ps. xlv. 
 
 4) signifies to aft from divine good (n. 288(5) ; it also sig- 
 nifies to fight from divine good (n. 298^ ; compare n. 
 
 684'^). (The reading found in the margin of the authorized version, 
 " Prosper thou in thy majesty (or honor)," agrees better with Swedenborg's 
 translation as found in some other places.) 
 
 That they who are in falsities of evil, and have fortified their 
 falsities against truths, reason from falsities against truths 
 and thereby assault them, is signified {Joel ii. 7) by the 
 words, " They run like heroes, they climb ('alah) the wall 
 like men of war" (n. 1135). 
 
 Ascensions. — {See Degrees.) 
 
 As/iamed. — {See Blush, Shame.) 
 
 Asher (Ascher). — Asher had his name from a Hebrew word mean- 
 ing blessed, or blessedness (n. 438). 
 
 By "Asher" in the supreme sense is signified eternity, in the 
 internal sense happiness of life from the blesssed state of 
 the affedlions which belong to love and charity, and in the 
 external sense natural enjoyment therefrom (n. 438). 
 
 By "Asher," in the Lord's kingdom or the church, is signified 
 the blessed state of spiritual affeftions, and thus spiritual 
 affedion itself is signified (n. 438 ; compare n. 70) ; or 
 charity towards the neighbor, which is the very spiritual 
 internal of those who are in the second or middle heaven 
 (n. 441). 
 
36 APOCALYPSE EXPLAINED. 
 
 By "Asher" is signified spiritual affe<5lion for truth, which 
 makes one with charity towards the neighbor (n. 438). 
 
 Ashes {Ciiiis). — Mourning was represented by putting ashes (>epher) 
 upon the head (n. 637a,^, 1175)- 
 "Ashes" signify what is accursed, because "fire" which pro- 
 duces them signifies infernal love (n. 1175). 
 
 "Ashes" is the rendering of 
 
 'EPHER, Job xlii. 6 (n. ii7S); 
 Jer. vi. 26 (n. 737*) ; 
 Esek. xxvii. 30 (n. 1175) ; 
 Dan. ix. 3 (n. 637a). 
 
 That there was no worship whatever, is signified (i Kings 
 xiii. 3) where it is said that the altar was rent and the ashes 
 (deshen) poured out (n. 391^). 
 
 "To repent in sackcloth and ashes (spodos) {Maiik. xi. 21), is 
 to grieve and mourn on account of the non-reception of 
 divine truth, and on account of the evils and falsities that 
 hindered (n. 637^). 
 
 (Faviiia). — By " ashes (piXcm) of the furnace" {Exod. ix. 10) 
 
 are signified the false things of cupidities (n. 962). 
 
 Asia. — In ancient times, and in the most ancient also, the church 
 was in Asia (n. 21). 
 When Asia is named, the angels have a perception of the 
 south ; and as the clear light of intelligence is signified by 
 "the south," therefore that light is signified by "Asia" (n. 
 21, 58). 
 
 Ask, Ask for {Petere). — By "praying," "asking for (aiteo)," and 
 "making supplication" {Mark xi. 24, 25), in the spiritual 
 sense, is meant a life of love and charity ; for to those who 
 are in the life of love and charity, what they ask for is 
 given by the Lord ; they ask only for what is good, and 
 this is done to them (n. 325^; compare n. 4052, ^wJ). 
 
 Desire {Expostuiare). — " Expostulare" represents 
 
 EXAiTEOMAi, Luke xxu. 3!; this is rendered "desired" in the au- 
 thorized version, but the revised version has "asked," and in 
 the margin "obtained by asliing" (n. 820i). 
 
 — ^ Ask counsel (/nterro^are).^— That " the people ask counsel 
 (sHA'AL) of wood" (^Nos. iv. 12) signifies that they consult 
 their own love (n. 376^?-). 
 See also ^er. xxx. 6 (n. 721.?). 
 
 Asmodaeus. — " Asmodaean demons" (n. 1003). {See Tobit iii. 
 
 I7-) 
 
INDEX OF WORDS. 37 
 
 Asp, Adder, Basilisk (Aspis). — By "an asp (sh^phiphon; text of English 
 versions, 'adder') in the path" Gen. xlix. 17), is signified the 
 sensual as to good (n. 3550- (See Arrow snake.) 
 
 By "dragons'* and "asps (pethen)" (Deui. xxxii. 33) are sig- 
 nified sensual things, which are the lowest of the natural 
 man, full of unspeakable evils, and of falsities that confirm 
 them (n. 714c)- 
 
 "The poison of asps" (yod xx. 16) signifies the false (n. 
 51915; compare n. 581a). 
 
 By "the gall of asps" i^Deut. xxxii. 33 ; the English versions have 
 
 "venom") is signified good commingled with evil (n. SiQi^). 
 By "treading upon the lion and asp" {Ps. xci. 13) is under- 
 stood not only to destroy them, but not to be hurt by 
 them (n. 632; compare n. 714c). 
 
 " They have sharpened their tongue like a serpent ; the poi- 
 son of the asp ('akhshubh; the English versions have 'adder,') IS 
 
 under their lips" (Ps. cxl. 3), signifies their subtle and 
 treacherous deception (n. 581a). 
 
 The clandestine evils to which they adhere by their crafti- 
 ness, are signified (^Isa. lix. 5) by "the eggs of the asp 
 
 (tziph'oni), ' (the authorized version has " cockatrice," the revised ver- 
 sion has "basilisk;" they have "adder" in the margin,) which they 
 
 set (n. 581a). 
 
 Ass {Asinus, Asina), Foal (Aseiius). — He who does not know what is 
 signified in the representative sense by "horse," "mule," 
 and "the foal of an ass," will believe that the Lord's 
 riding upon an ass's colt was significative of misery and 
 humiliation ; but it was significative of royal magnifi- 
 cence. To sit upon an ass, and upon the foal of an ass, 
 was a mark of distindion that belonged to the highest 
 judge and to the king (n. 3115). 
 
 By "the ass (onos) " {Luke xiv. 5) is signified the truth of the 
 natural man (n. 5373). 
 
 ONOS is also used. Matt. xxi. 5 (n. 313) ; 
 yohn xii. 15 (n. 31^). 
 
 By "a bony ass (ch«iwor) " {Gen. xlix. 14 ; the English versions have 
 "a strong ass,") is signified the lowest service (n. 445). 
 
 "The flesh of asses" {Ezek. xxiii. 20) is the voluntary pro- 
 prium (n. 654/). 
 
 CH'MOR is used also, Exod. xxi. 33 (n. 537*); 
 Zech. ix. 9 (n. 31*). 
 
 By "asses (-avir)" {Isa. xxx. 6) are signified things that be- 
 long to the sensual man (n. 654,^). 
 
38 APOCALYPSE EXPLAI^ED. 
 
 "White asses (as»a, 'athon) " {fudges v. lo) signify the ra- 
 tional, as to good (n. 355/). 
 
 'ATHON may also be seen, Gen. xlix. 11, which is quoted just be- 
 low (n. 433<2) ; 
 Num. xxii. ^^ (n. 140) ; 
 yudges V. 10 (n. 31^, 355/) ; 
 Zech. ix. 9 (n. 31*). 
 
 "He binds his foal (aseiius, 'ayir) unto the -vine" {Gen. xlix. 
 11), signifies the external church and its truths from the 
 Lord; "and his ass's (adna, 'athon) son (or colt) unto the 
 choice vine," signifies the internal church and its truths 
 from the Lord (n. 433a). 
 
 The arcanum concerning the ass ('athon) on which Balaam 
 rode {Num. xxii. 21, etc.) (n. 140). 
 
 (Asinarla). — " It is profitable for him that an ass-millstone (mola 
 
 adnaria, mulos onikos) should be hanged about his neck" 
 {Matt, xviii. 6), signifies that it is better not to have known 
 any good and truth, but evil and falsity only (n. 1182). 
 {See Wild ass.) 
 
 Assemble, Meet {Convenire); Assembly, Meeting (Conventus). — By 
 "the tent of meeting (mo'edh)" {Num. xvii. 4) was repre- 
 sented heaven, whence are the truths of the church (n; 
 727^). 
 "The mount of assembly (mo-edh)" and "the sides of the 
 north" {Isa. xiv. 13) are goods and truths in the celestial 
 kingdom of the Lord (n. 405-?) : " the mount of assembly 
 at the sides of the north," is where there is ascent into 
 the heavens (n. 1029^ ; compare n. 687*). 
 
 MO'EDH, Lev. xvi. 16 (n. 730f) ; 
 
 Num. xvii. 4 (n. 727*) ; 
 
 Isa. xiv. 13 (n. ifi^e') : 
 MO'ADH, Isa. xiv. 31 (n. %V]d). 
 
 "An assembly ("tzereth) of the treacherous" {Jer. ix. 2) signi- 
 fies those who falsify knowledges of good (n. 357c)' 
 
 " Convenire (to assemble) " is the rendering of 
 
 'uz, yer. vi._ I (n. 449.5); this seems to agree with the authorized 
 version, not with the revised. 
 
 Concerning a place which is called "The assembly of the in- 
 telligent and wise," whither very many go to meditate (n. 
 3643). 
 
 Assembly. — {See Assemble, Congregation.") 
 
 Asshur, Assyria, Assyrian. — "The land of Assyria" is the church 
 as to rational truth (n. 6oia). 
 By "Asshur" in the Word are meant those who h^ve been 
 
INDEX OF WORDS. 39 
 
 made rational by knowledges of good and truth, thus 
 those who have the mind enlightened from heaven ; also 
 the rational itself, with the man of the church (n. no, 
 13W, 195^ 313-5, 518^, 6543,^, 7o6f, 923, iiooO- 
 
 By "Asshur" is signified a rational understanding of the 
 Word (n. 846). 
 
 By "Asshur, a cedar in Lebanon" {Ezek. xxxi. 3), is signi- 
 fied the rational which on the one part is from matters of 
 knowledge, and on the other from the influx of spiritual 
 truth (n. 6^0d). 
 
 Asshur is called "the work of the hands of Jehovah," because 
 the rational (which is meant by "Asshur") is reformed in 
 man (n. 585^). 
 
 By "Asshur" are signified rational truths; and in the oppo- 
 site sense falsities (n. Bi2']i). 
 
 By "the king of Asshur" is meant the rational, in each sense 
 (n. 2\Oi). 
 
 By "Ass)'ria" in the opposite sense is signified the natural 
 man reasoning from falsities (n. 6547). 
 
 By "the Assyrians" are signified the reasonings by which 
 truths are falsified (n. 355/) ; also those who reason from 
 falsities and from fallacies against the true and good things 
 of the church, from their own intelligence, thus from the 
 love of self (n. 504c). 
 
 By "Asshur," and by "the king of Asshur" is signified the 
 rational which is from propritfm (n. 355/) ; the perverted 
 rational (n. 405^, 41 1«, Z'^9>d,e, joSc) ; reasoning about the 
 truths of the church from one's own intelligence (n. 37 2i, 
 375«(viii.)) : reasoning from the matters of knowledge be- 
 longing to the natural man (n. 81 Jl) ; reasoning from the 
 natural and sensual man and from the scientific [principle] 
 therein (n. 388c) ; reasoning from falsities against truths 
 (n. 141^, 304<f, 328<f, 419^, 514^:, s^Sa, 569^, 650/ 923). 
 
 "The pride of Asshur" signifies man's own intelligence, 
 which belongs to the perverted rational (n. 518^); one's 
 own intelligence, from which is reasoning (n. 538a) ; rea- 
 sonings from the pride of one's own intelligence (n. 654«). 
 
 By "whoredoms with the sons of Asshur" is signified falsifi- 
 cation of truth from the rational man ; which is done by 
 reasoning and by sophistries from fallacies, appearances, 
 and scientific [fadls] (n. 1029^). 
 
 Passages of the Sacred Scripture may be seen in articles n. no, 
 lyi, 141^, 19s*, 240*, 27Si,so46, 313*, 340^, 355/, 37Sf(viii.), 
 388^,/, 405^, 410c, 419^, 504^, si8*,rf, 532, s6ga-c, 576, s8s<s, 
 
 6oia, 637a, d^Od,/, 6S4.i,e,i,j,l,m, 659a, 706c:, 7241/, 72^3, Tj8e, 
 8273, 923, 962, 1029s, llOOi,C. 
 
 Assurance. — (See Security.') 
 
40 APOCALYPSE EXPLAINED. 
 
 Assyria. — {See Asshur.) 
 
 Astonish. — (See Amaze.) 
 
 Astonis/iment, Stupor {stupor). — " Stupor (astonishment) (timm ahon) " 
 (Zech. xii. 4) is said of the understanding when it has 
 no perception of good; and "blindness" is predicated 
 of it when it has no apperception of truth (n. 355a ; com- 
 pare n. 239^). 
 
 "Stupor" represents 
 
 SHftMMftH, Jer. xlii. 18 (n. 386^^), and li. 37 (n. 7141:), in which 
 passages the English versions have " astonishment :" 
 
 SH'MAMAH, Ezek. vii. 27, where the English versions have "deso- 
 lation" (n. 1751S) : 
 
 sHiMMAMON, Ezek. iv. i6, where the English versions have "as- 
 tonishment" (u. 727*). 
 
 Athanasius, Athanasian Creed, Athanasian Faith. 
 
 Concerning this Creed or Faith see the following articles: — n. 
 10, 26, 114, 183^, 250;:, 297, 309, 3153, 343, 349s, 735, 749, 
 852*, 885, 1091-1094, 1096-1100, 1102-1104, 1106-1109, mi, 
 1112, 1114-IH6, HI8-II2Z, 1124-1127, 1129-1131, 1133-1136, 
 1138, 1139, 1141-1148, U50-11S6, 1158-1160, 1162-1168, 1170. 
 
 At hand. — (See Near.) 
 
 Atmosphere {Atmosphaera). — From the sun of the world, as from 
 their fountain, have gone forth auras and atmospheres 
 which are called ethers and airs : Consequently, nearest 
 around it is pure ether ; and more remote are ethers less 
 pure, and at length airs ; but these ethers and airs sur- 
 round the earths. These ethers and airs brought into 
 adlivity in volume, give heat ; and they give light when 
 modified singly (n. 726 ; compare n. 944). 
 
 From the Lord as a sun have emanated auras and atmo- 
 spheres ; but spiritual, because from divine love which 
 makes that sun. The spiritual auras and atmospheres 
 which are nearest the Lord as a sun, are the most pure ; 
 but as they are removed by degrees, they are by degrees 
 less and less pure. Those auras or atmospheres, which 
 are spiritual because they had existence from the Lord as 
 a sun, when brought into adlivity in a general way present 
 heat, and when modified singly they present light : this 
 heat, which in its essence is love, and this light, which in 
 its essence is wisdom, specifically are called divine truth ; 
 and taken together with the auras, which are spiritual also, 
 they are called the proceeding Divine ; from these were 
 the heavens created, and the worlds also (n. 726 ; compare 
 n. 944). 
 
 In the spiritual world, they to whom the third degree of life is 
 
INDEX OF WORDS. 4I 
 
 opened are in a pure atmosphere like ether ; but they in 
 whom only the second degi'ee is opened, who are in the 
 second or middle heaven, are in an atmosphere aerial in 
 character; but they in whom the first degree only is 
 opened, who are in the first or ultimate heaven, are in an 
 atmosphere as it were watery, but rare and pure (n. 538a, 
 « 594<^. 832, 876). 
 
 An atmosphere as it were grossly watery, approximating 
 black or I'ed in color, corresponds to natural thought in 
 which there is nothing spiritual ; they have such thought 
 who are in the hells where falsities reign (n. 5380). 
 
 Of the origin of the natural form in which are all vegetables, 
 from the conatus and the consequent flux of the natural 
 forces which are atmospheres and which are called ethers, 
 in which there is this conatus from the determination of 
 spiritual forces (n. 1208). 
 
 Attraction and Impulsion (Attraaio et impuhio). — With the good man 
 there is after death a perpetual turning of the face to the 
 Lord, and there is as it were an attraftion to Him as to a 
 common centre : but whereas it is according to divine or- 
 der that there should be impulsion where there is attrac- 
 tion, it is therefore according to divine order that tliere 
 should be impulsion with man ; and although man has this 
 from the Lord, yet it appears to be from the man ; and 
 the appearance causes it to be as of man (n. 646). 
 
 Auricle. — {See Ear.) 
 
 Authority, have absolute, Command (imperare). — Hatred is with 
 those especially who are in the love of absolute authority 
 over all ; with others there is enmity (or unfriendliness) 
 (n. 1016). 
 
 Autumn, Summer {Autumnus). — By "the fruits of autumn (qayitz)" 
 
 (Jer. xlviii. 32; the English versions have "summer"), are sig- 
 nified the good things of the church, for which there is 
 lamentation (n. 376i:, 919). 
 In Jeremiah viii. 20, quoted in n. 9113, Swedenborg has " autumnus" as 
 the rendering of qayitz ; the English versions have "summer;" the revised ver- 
 sion has also the marginal reading, " ingathering of summer fruits." 
 
 Aven. — "The high places of Aven shall be destroyed" {Hos. x. 8), 
 signifies that the principles of the false, and reasonings 
 therefrom, shall be destroyed (n. 39 li'). 
 
 Avenge {VindUare), Revenge {Uidsd). — {See Vengeance.) 
 
 "To judge and to avenge (vindicare, ekdikeo) our blood" (Apoc. 
 vi. 10), signifies to judge and to remove those who perse- 
 
42 APOCALYPSE EXPLAINED. 
 
 cute and infest those who profess the Lord and are in the 
 life of charity (n. 394). 
 
 " Ulcisci (to revenge, to take vengeance,) " represents 
 
 NAQAM, yer. li. 36 (n. 275*). 
 
 Avenger (Vindex), Revenger {uitor). — {See Vengeance.') 
 
 Where God is called "the avenger (vindex)," "the re^nger 
 (uiior)" "zealous (or jealous)," "angry," "wrathful," such 
 things are said in the sense of the letter of the Word in 
 accordance with appearances (n. 77812). 
 
 The Divine is blasphemed by falsification of the Word when 
 it is thought that God is in any respeft an avenger {vin- 
 dex), a revenger {uitor), that He is angry, that He casts 
 into hell, that He punishes (n. 'J'j^a). 
 Aversion, Turning away, Baclcsliding {Aversio) ; Avert, Turn away. 
 Turn back. Drive back (Avertere). — "Aversio" (rendered 
 "backsliding" in the English versions), representing 
 M=sHUBHAH, may be seen, yer. v. 6 (n. 780*). 
 "Avertere" (rendei-ed "turn away"), representing 
 SHUBH, may be seen, Ps. cxxxii. 10 (n. 684c) ; 
 yer. xxxii. 40 (n. 701^) ; 1. 6 (n. 405/1) : 
 HAPHAKH fvendered "turn back "), Ps. Ixxviii. 9 (n. 357'^) : 
 SABHABH (rendered "was driven"), Ps. cxiv. 3 (n. 405^). 
 
 {See Turning.) 
 
 Awake {Evigiiare). — That we may be elevated by the Lord out of 
 falsities, is signified {Ps. xliv. 23) by, "Awake (»ur), O 
 Lord, do not desert us {or, cast us not off) for ever" (n. 
 3150- 
 
 {Expergisci). — " Expergisci (to awake) " represents 
 
 QUTZ, yoel\. 5 (n. 543^). 
 
 {See Rouse.) 
 
 Awe, stand in {ExUmescere). — " Extimescere (to stand in awe of)" 
 represents 
 
 GUB, Ps. xxxiii. 8 (n. 741^). 
 
 Axe (Securis). — " The work of the workman, with the axe (ma"tzadh)" 
 {Jer. X. 3), signifies that which is from proprium, and 
 from man's own intelligence (n. 458^). 
 
 "The axe (gabzen)" {Deut. xix. 5) is falsity ; "the axe (qardom)" 
 {yer. xlvi. 22) is falsity destroying good; "the axe 
 (ma'«tzadh)" {Jer. X. 3) is falsity that destroys good and 
 confirms evil (n. 1 145). 
 
 Azal.- — "Azal" {Zech. xiv. 5) signifies separation and liberation 
 (n. 405^). 
 
 Azazel (Asasei). — How hell, which is the natural man, can be re- 
 
INDEX OF WORDS. 
 
 ■43 
 
 moved by the Lord, was represented by the goat called 
 
 " Azazel ("zazel) " (^Lev. xvi. 26 ; see revised version), that waS 
 
 sent forth into the desert (n. 730«). 
 
 Baal. — By " Baal (ba<al)," whom Jezebel served, and to whom she 
 raised an altar, is signified worship from the evils of lie 
 love of self and of the world (n. 160). 
 
 "To set up altars, altars to burn incense unto Baal" {jfer. xi. 
 13). signifies worship from the love of self, and from the 
 love of the world (n. 3241?, 6521;). 
 
 By "other gods " and by " Baal," whom they worshipped, are 
 signified the falsities of evil (n. 644*). 
 
 By "Baalim" and "lovers" (^Hos. ii. 13) are signified things 
 which are of the natural mind and which are loved; 
 namely, cupidities and falsities therefrom (n. 730<f) : con- 
 jundion with the Lord through affedlions for trudi, when 
 cupidities have been rejefted from the natural man, is sig- 
 nified (verse 16) by, "In that day thou shalt call me My 
 Husband, and shalt call me no more My Baal" (n. T^od). 
 
 Baal Peon. — By "Baal Peor" is signified the adulteration of good 
 (n. 655a, 140). 
 
 Baalejudah. — " Baalejudah " (2 Sam. vi. 2) signifies the ultimate 
 of the church, which is called its natural (n. 700/). 
 
 Babel, Babylon, Babylonia, Babylonians. — By "Nebuchadnezzar," 
 as king of Babel, " in the beginning," is signified the celestial 
 church, and its growth even to the height of wisdom. By 
 " the head " of the statue seen by him in his dream, which 
 was of gold, is signified the celestial church, which is the 
 primary of all: that church is signified by "the king of 
 Babel " in the beginning, for the reason that the church, 
 which afterwards becomes Babel or Babylonia, begins 
 fi-om the worship of the Lord and from love to Him ; and 
 then there reigns with those of the church a zeal for ex- 
 tending and perfedting it by the holy goods and truths of 
 heaven ; but this from a cause as yet hidden, namely, the 
 love of exercising dominion ; this however breaks out only 
 successively (n. b^od). 
 "Babel" in the beginning is the church which is in zeal for 
 the Lord, for good of love and for truths of faith ; although 
 inwardly in. the zeal of its pastors there is hidden the fire 
 for exercising dominion, by means of the holy things of 
 the church, over all whom they can bring into subjecStion 
 to themselves. For this reason Babel is called " Lucifer, 
 the sun of the morning" {Isa. xiv. 12) ; and for this rea- 
 
44 APOCALYPSE EXPLAINED. 
 
 son also its king is called "king of kings," into whose 
 hand were given all things {Dan. ii. 37) ; and he is also 
 called " the head of the statue " which is gold {Dan. ii. 38) ; 
 and also "the tree in the midst of the earth, of great 
 height" {Dan. iv. 10, 22). Babel as in the beginning, 
 was also meant by "the lion that had the wings of an ea- 
 gle, and that afterwards appeared as a man, and to whom 
 was given the heart of a man " {Dan. vii. 4) : and it is 
 also called "the ornament of kingdoms, and the beauty 
 of the magnificence of the Chaldeans" {Isa. xiii. 19) ; and 
 it is mentioned {Ps. Ixxxvii. 4) among those "that know 
 Jehovah" (n. 1029/). 
 
 Every church in its beginning is in the love of doing goods, 
 and in the love of knowing truths ; but in process of time 
 it is devastated as to goods and as to truths, even so that 
 there is no longer any good or any truth in the church ; 
 it is devastated first by the love of ruling by means of holy 
 things, successively, over the souls of men, then over 
 heaven, and over the Lord Himself This is described in 
 the Apocalypse by "Babylon," and by the "harlot sitting 
 upon the scarlet beast " (n. 879). 
 
 In general, it is to be known that every church in its begin- 
 ning is like a virgin, but in progress of time becomes a 
 harlot; for by degrees it enters into a life of evil, and 
 thence embraces the do<5lrine of the false, as by degrees it 
 begins to love self and the world ; and then from being a 
 church it becomes either a Babylonia or a Philistia; a 
 Babylonia, of those who love themselves above all things ; 
 and a Philistia, of those who love the world above all 
 things (n. I029«). 
 
 The first church after the flood would have become a Baby- 
 lonia if the Lord had not impeded the attempt by the dis- 
 persion of their religion ; this is represented and signified 
 by "the tower" which was to reach even to heaven, which 
 the posterity of Noah began to build (n. io29«). 
 
 Babylonia in its end diflfers litde from the gentilisms of the 
 ancients (n. 1029a). 
 
 Not that their idolatrous worship in the world, together with 
 themselves, is to be destroyed, for this will remain ; it will 
 remain, however, not as the worship of any church, but as 
 the worship of paganism (n. 1029c ; compare n. 880). 
 
 But from those who have not adored the Pope, nor saints and 
 graven images, but the Lord, a new church is being gath- 
 ered by the Lord (n. 1029c). 
 
 By " Babylon " in the Apocalypse is meant the church with 
 the Papists, since by " Babylon " is signified the love of 
 ruling over heaven and over earth by means of the holy 
 
INDEX OF WORDS. 45 
 
 things of the church ; and this love is principally dominant 
 
 with the Papists (n. 102 1). 
 By "Babylonia" or "Babel" in the Word is meant the love 
 
 of dominion over all the earth, over heaven, and over the 
 
 Lord Himself (n. 1029c). 
 By "Babel" is sigfnified dominion, by means of the holy 
 
 things of the church, over heaven and over the souls of 
 
 men (n. 960a). 
 " Babel " signifies those who abuse holy things in exercising 
 
 domination (n. 6016). 
 By "Babel" is signified the adulteration of the Word, and 
 
 profanation (n. 724c). 
 By " Babylon " are signified those Who have profaned the holy 
 
 things of heaven and the church by the domination as- 
 sumed over it (n. 1097) ; and who make light of the Word 
 
 itself (n. 1200). 
 "Babylonians" at last claim a right over the holy things of 
 
 heaven and the church (n. 650^) ; these are they who 
 
 have transferred divine authority to themselves (n. 879). 
 
 By "the Chaldeans" are signified the profanation and adul- 
 teration of the truth of dodtrine from the Word ; and by 
 "the dwellers of Babel," the profanation and adultera- 
 tion of the good of love (n. 653^). 
 
 By "Babel" are meant those who through evils destroy 
 goods ; and by "the Chaldeans," those who through falsi- 
 ties destroy truths (n. 5i4<r)- 
 
 By "the daughter of Babel" is signified profanation of good, 
 and by "the daughter of the Chaldeans" the profanation 
 of truth. Such is their signification for the reason that they 
 make use of the divine goods and truths which are in the 
 Word and from the Word, as means of bearing rule: 
 whence then "Babylonians" and "Chaldeans" regard 
 themselves as ends, for the reason that they look to their 
 own empire; and they regard the holy things of the 
 church, from the Word, as means ; thus they do not re- 
 gard the Lord and His dominion as the end, nor do they 
 regard the neighbor and love towards him (n. 687*). 
 
 "By the king of Babel," near the Euphrates {Jer. xlvi. 2), 
 by whom the army of the king of Egypt was overcome, is 
 meant the rational spiritual man (n. 557). 
 
 By "the king of Babel" (jfer. xliii. 10) is signified the pro- 
 fanation of truth (n. 540* ; compare n. 659^). 
 
 By "the king of Babel" {Jer. xlix. 30) is signified evil and 
 the false, laying waste (n. 4174). 
 
 By "the sea of Babel" iyer. li. 42) are signified traditions 
 which are adulterations from the Word (n. 275^). 
 
^6 APOCALYPSE EXPLAINED. 
 
 By "the rivers of Babel" (Ps. cxxxvii. i) are signified falsi- 
 ties (n. 518.;). 
 
 " Lying in the bed of loves with the sons of Babel " {.Ezek. 
 xxiii. 17), is profanation of good (n. \\\b). 
 
 By "whoredom" with the sons of Babel and with the Chal- 
 deans is signified the adulteration of good and the profa- 
 nation of truth (n. 1029s). 
 
 Passages of the Word in which the word "Babel" is used in the 
 original Latin of this work, may be seen n. 131a, 141^, 275^, 
 304^, 355rf, 357^, 373, 374^ 376<^, 40S^, 417*. 481, Sio, SW, 
 518, 557. 569^, 587^, 589. 6oii, 650^, 653-5, 654/, 697, 714c, 
 724?, 730.5, %\\a,b, giii, 96o«, 1029, 1037. 
 
 Passages in which the word "Babylon" occurs, n. 3161:, 877, 879, 
 880, 923, loii, 1032, 1037, 1091, 1094, 1097, 1134, 1143, 1183, 
 1200. 
 
 Concerning "Babylonia," see n. 6504 1029, 1080. 
 
 Concerning " the Babylonians," see n. 6501^, 687*. 
 
 Back, Hump, Bunch {Dorsum). — "Dorsum (back)," is the rendering 
 of 
 
 DABBESHETH, Isa. XXX. 6 (u. 654^) ; 
 
 Schmidius, too, has "dorsum;" but see A.C, n. 2781, where is the better 
 rendering, " Super gibbo," upon the hump (or with the English versions, "upon 
 the bunches "). 
 
 Back ( Tergum). — If faith be not in the life of man, it is not with him 
 inwardly, but it is behind him, or "at the back (opisthen)" 
 {Apoc. V. i) (n. 299). 
 
 Back parts, Secret parts {Podex). — "The back parts (poth)," which 
 shall be made bare {Isa. iii. 17), signify the love of the 
 evil and false (n. 240^). 
 
 Back {Reti-d), Backwards (Retrorsum). — " Reirorsum (back, back- 
 wards) " represents 
 
 >ACHOR, Ps. xliv. 10 (n. 573*)* 
 
 Backsliding. — {^See Aversion.) 
 
 Badgers' skin (Taxus). — "To clothe with broidered work, and to 
 shoe with badgers' skin (tachash) " {Ezek. xvi. 10), signi- 
 fies to instruft in knowledges of the true and the good 
 from the sense of the letter of the Word, or its ultimate 
 sense (n. 375«(viii.)). 
 
 In Exodus we read of " Badgers' skins," as forming one of the coverings 
 of the ark; also as the covering of the table, the candlestick, and their vessels." 
 As the badger is not found in the land of Canaan or its vicinity, there has long 
 been doubt what animal supplied the skins for these purposes. In the revised 
 version of the Scriptures we find "sealskin" in the text, and "porpoise-skin" 
 as a suggested reading in the margin. 
 
 We find the same word with the same renderings, in JSzekiel xvi. 10. 
 
 Swedenborg uniformly renders this word by Taxus. 
 
 In his Index Biblicus, under Taxus, Swedenborg says that Taxus is the 
 skin of the Metis. 
 
INDEX OF WORDS. 47 
 
 Under yife//s he says the same, and refers to Agnus, a lamb, and to Ovis, a 
 sheep. 
 
 Under Ovis ha says that " skins of Meles were used as the outermost cover- 
 ing of the ark, for the table, the candlestick, and their vessels." 
 
 In Adversaria on Exodus xxv. (n. 1297), he says, " Meles are the males of 
 kids." See also Adversaria on Exodus xxxv. (n. 4363). 
 
 In the writings which Swedenborg himself published, he nowhere tells what 
 animals are to be understood by Meles. The scholars of the church will find it 
 interesting and profitable to consider whether what is said in these earlier writ- 
 ings is wholly consistent with what Swedenborg was authorized to reveal con- 
 cerning the coverings, and concerning the ram and the kid. This is not the place 
 for the editor to give his own views. 
 
 Badness, Maliciousness, Wickedness [MaHHa); Malicious {Maiitio- 
 sus). — Wisdom is of truth from good ; but badness is of 
 falsity from evil (n. 544). 
 "Badness (ra-)" {^Isa. xiii. 11) is evil, and "iniquity" is pre- 
 dicated of falsities (n. 741'^). 
 
 Sensual men are malicious and crafty above others (n. 544). 
 
 " Malitia (badness),'' represents 
 
 RA' (variously rendered "affli(5Uon,"" trouble," "evil," and "wick- 
 edness," in the English versions), Ps. cvii. 39 (n. 650*) ; 
 
 Isa. xiii. 11 (n. 401.?, 741^) ; 
 
 yer. iv. 14 (n. 622a.) ; xii. 4 (n. 304^, 650c) : 
 ROA', Jer. xxiv. 3, for which the margin of the authorized version 
 
 gives "badness" (n. 403^). 
 
 " Malitiosus " represents 
 
 RA'A', Isa. xiv. 20, where the English versions have "evil-doers" 
 (n. 659?, 768^, \02t)d). 
 
 Bake.— {See Cook.) 
 
 Baker {Pistor).- — They who compafl truths or falsities so that they 
 cohere, appear in the spiritual world as bakers kneading 
 their lump, and near them is the oven {see Hos. vii. 4) (n. 
 54p«). 
 Hanging upon wood, or crucifixion, was decreed among the 
 Jews, [as the penalty] for the destru6lion of good in the 
 church: and whereas by "the baker" was signified the 
 good of love, much the same as by "bread," the baker was 
 hanged for his offence against king Pharaoh (n. 655a). 
 
 "Pistor (a baker)" is the rendering of 
 
 >APHAH, Gen. xl. 22 (n. 655a); 
 Hos. vii. 4 (n. S40a). 
 
 Balaam. — By "Balaam" are meant those who are enlightened as 
 to the understanding, and teach truths, but who love 
 craftily to destroy those who are of the church (n. 140). 
 The arcanum concerning the ass on which Balaam rode (n. 
 140). 
 
^.8 APOCALYPSE EXPLAINED. 
 
 Ba/ak.— Those "holding the teaching of Balaam, who taught Ba- 
 lak to cast a stumbling block before the sons of Israel" 
 (Apoc. ii. 14), are those who as to the understanding are 
 enlightened and teach truths, but who still love ti'eacher- 
 ously to destroy those who are of the church (n. 140). 
 
 Balance, Balances {Lanx, Lances).— By "balances" is signified esti- 
 mation of a thing in regard to truth ; and for this reason 
 the weights of balances were stones, or were made of 
 stone, because by "stones" in the Word are signified- 
 truths {see much more, n. 373 ; compare n. 629c). 
 
 "Lances (balances)" represents 
 
 MO'ZSNAYIM, Isa. xl. 12 (ll. 373)5 
 
 Ezek. xlv. 10 (n. 629c); 
 
 Hos. xii. 7 (n. 373) ; 
 
 Amosm\. 5 (n. 373); 
 
 Micah vi. 11 (n. 373). • 
 
 {Staiera). — By " the balance (zuoos) " in the hand of him who 
 
 sat on the black horse {Apoc. vi. 5), is signified the esti- 
 mation of truth from the Word (n. 373). 
 
 [Trutinae). — There were many measures, in the represent- 
 ative church ; there were also balances and scales used in 
 weighing; and these specifically signified the estimation 
 of a thing, in respedl to truth. By " Weighed in the bal- 
 ance (Oiaidee, mo'zenaytn) " {Dan. V. 27) is signified estima- 
 tion according to the quality of good and truth, and judg- 
 ment (n. 373). 
 
 Bald [Caivus), Baldness (CaivUies, Caivitium). — Where there are not 
 the ultimates of intelligence, signified by "the hairs of the 
 head," intelligence perishes. For this reason, in the Jew- 
 ish Church it was unlawful to shave the hair of the head 
 and induce baldness ; and for the same reason, they who 
 are destitute of intelligence appear bald in the spiritual 
 world. From these considerations it may be manifest 
 what is signified by "a bald head," or by "baldness (calvi- 
 iies, oorchah)," namely, that there is not intelligence (n. 
 5773,3 ; compare n. 66). 
 
 " Calvities" represents 
 
 QORCHAH, Lev. xxi. 5 (n. 577^)5 
 Jsa. xxii. 12 (n. 6373) ; 
 Ezek. vii. 18 (n. 577^); 
 Amos viii. 10 (n. 637*) ; 
 Micah i. 16 (n. 724.:). 1 
 
 " Inducere calvitiem (to induce baldness, or to make bald)," 
 
 represents 
 
 OARACH, Ezek. xxvii. 31 (n. 637^); 
 Micah i. 16 (n. 7241:). 
 
INDEX OF WORDS. 49 
 
 "Baldness {calvitium, qorchah) upon every head" {Amos viii. 
 10), signifies mourning on account of the loss of the under- 
 standing of truth (n. 637*). 
 
 The reason why the boys were cursed by Elisha, and were on 
 that account torn to pieces by two bears (2 Kings ii. 23, 
 24), because they called him " bald (qereXch) " (n. 66, 78 1<:). 
 
 io make (Decaimre). — " Decalvare (to make bald)," is the 
 
 rendering of 
 
 SAPHACH, Isa,. iii. 17 (n. 240^): 
 
 " scabie afficient (will affeft with a scab)," is the rendering, A.C. n. 2576, which 
 agrees with the English versions. 
 
 Bales.— {See Balls.) 
 
 Balls {Boli). — By "balls (path)" {Ps. cxlvii. 17 ; the English versions 
 
 have " morsels,") are signified matters of knowledge in the 
 natural man, and the knowledges which are with man be- 
 fore reformation (n. 4191^). 
 
 {See Rolls.) 
 
 Balm, Balsam (Bahamum, Opobalsamum), — By "balsam (T2»ni) " {Ezek. 
 xxvii. 17) are signified truths which are grateful from 
 good ; for all truths which are from good are perceived 
 in heaven as fragrant, and thence as grateful (n. 375e(viii.), 
 433'^. 6ig0- 
 
 Gilead was not far from the Euphrates, and thence were car- 
 ried wax, balsam, and sta6le {see n. 654A). 
 
 By "Gilead" {Jer. xlvi. 11), beside other things, are signified 
 reasonings from the sense of the letter of the Word ; by 
 " balm (tz»ri)" is signified application, and thence the con- 
 firmation of the false (n. 654/2). 
 
 Bands, Bonds, Chains ( Vmcuia). — " Bands (moser) of the neck " {Isa. 
 Hi. 2) signify falsities that preclude the entrance of truths 
 (n. 687*). 
 
 "The bond (masoreth) of the covenant" {Ezek. xx. 37) is con- 
 jundion with the Lord (n. 730-^). 
 
 They are said "to go in chains (ziqoim)" {Isa. xlv. 14), with 
 whom the cupidities of the natural man are restrained (n. 
 654^). {See Chains, Thongs.) 
 
 Bands {Turmae). — {See Troops.) 
 
 Baptism (Baptisma, Baftismus, BapHzatio), Baptize {Bapiizare). — The rea- 
 son why washings were instituted in the ancient churches, 
 and afterwards baptizing in their place, which never- 
 
50 APOCALYPSE EXPLAINED. 
 
 theless were only representative and significative rites, 
 was, that heaven might be conjoined with the human 
 race, and specifically with the man of the church ; for 
 heaven is conjoined to man when man is in ultimates, that 
 is, in such things as are in the world, as to his natural man, 
 and in such things as are in heaven as to his spiritual 
 man ; there cannot be conjunftion in any other way. Jt 
 was for this reason that baptizing was instituted, and the 
 Holy Supper also ; likewise that the Word was written by 
 such things as are in the world, and that there is in it a 
 spiritual sense in which are such things as are in heaven 
 (n. 475-5). 
 
 He who believes that Baptism contributes anything to the 
 salvation of man unless he be at the same time in the 
 tniths of the church and in a life according to them, is 
 much deceived ; for baptizing is an external thing, which, 
 without what is internal, does nothing for salvation, but it 
 contributes to it where the external is conjoined with the 
 internal. The internal [meaning] of Baptism is this, — that 
 by truths from the Word, and by a life according to them, 
 things evil and false may be removed by the Lord, and 
 thus man may be regenerated (n. 475^). 
 
 Baptism represented and signified purification from evils and 
 falsities, and likewise regeneration through the Word, from 
 the Lord (n. 724^). 
 
 Baptism is not regeneration, but by "water and the spirit" 
 are meant truths and life according to them (n. 236^). 
 
 " To baptize (baftizo) " signifies to regenerate ; the " holy spirit " 
 signifies divine truth, and "fire" signifies divine good (n. 
 71. 183^, 374^, 504a). 
 
 If a representative of purification from falsities and evils, 
 through the baptism of John, had not prepared the Jew- 
 ish nation for reception of the Lord, that nation, at the 
 presence of His Divine, would have perished with diseases 
 of every kind (n. 724^). 
 
 The difference between the baptism (baptisma) with which the 
 Lord was baptized {Mark x. 38, 39), and the baptism with 
 which men are to be baptized, is like that between glorifi- 
 cation and regeneration (n. 893). 
 
 BAPTizo may also be seen, Matt. iii. 11 (n. 183c, yj^d, 504^)5 
 xxviii.-ig (n. 183.:); 
 Mark X. 38 (n. 893). 
 
 Barbarous {Barbams).- — By " a people of depths of lip " {Isa. xxxiii. 
 
 19 ; the revised version has " of deep speech "), and by "barbar- 
 ous (ua'agh) in tongue," (the authorized version has " of a stammer- 
 ing tongue," the revised version has " of a strange tongue,") are sig- 
 nified things similar to those which are meant by "peo- 
 
INDEX OF WORDS. 5 1 
 
 pies of deep lip and grave in tongue " {Ezek. iii. 5, 6 ; where 
 
 the English versions read " of a strange speech and of a hard l&nguage ") ; 
 
 and by these are signified those who are in do6trine that 
 is not intelligible, and who thence are in an abstruse reli- 
 gion, of whose dogmas there is no perception (n. 4551^). 
 
 Bare, to lay. To make Bare, To make Naked (Denudare, Denudatio). — 
 
 "Thy bow shall be laid bare (<ur)" i^Hab. iii. 9), signifies that 
 
 the doftrine of truth will be opened (n. 357^). 
 "To make oneself bare (chasaph)" (^Isa. xlvii. 2) signifies to 
 
 adulterate the goods of the Word (n. 1153). 
 "In making it bare he hath made it bare, and hath cast it 
 
 away" \yoel i. 7) signifies that there is no good or truth 
 
 that is not destroyed (n. \02,b). 
 
 <ARAH, Zeph. ii. 14 (n. 650/): 
 'EBYAH, Ezek. xxiii. 29 (n. 240*). 
 
 {See Naked.) 
 
 Bark. — (^See Foam.) 
 
 Barley {Hordeum). — By the "meal" from barley is signified truth 
 from natural origin, for "barley" signifies natural good 
 (n. 1 153; compare n. 1182). 
 By "wheat and barley" are signified the good and truth of 
 the church ; "wheat" signifies its good, and "barley" its 
 truth (n. 3740-c). 
 
 (See also articles n. 375a/, 617^, 911^.) 
 
 "Hordeum (barley)" represents 
 
 s"oRAH, in all the passages of the Old Testament that are here re- 
 ferred to: 
 KRiTHE, Apoc. vi. 6 (n. 374a). 
 
 Barn, Garner (Horreum). — -By "food" are signified the goods and 
 truths of the church ; these are therefore signified by 
 "garners," because garners are sources of supply (n.336ii). 
 "The barn (or garner)" signifies where goods and truths 
 are, whether it be the church or the man in whom 
 the church is, or the mind of man which is their subject 
 (n. 403O. 
 
 "To gather into the barn" {Matt xii. 30) signifies to con- 
 join with heaven (n. 911a). 
 
 "Horreum (a barn)" represents 
 
 M^GHURAH, Hagg. ii. 19 (n. 403*) : 
 MEZEv, Ps. cxliv. 13 (n. 33615): 
 
 APOTHEKE, rendered "garner," Matt. iii. 12 (n. 374<f); rendered 
 " bam," Matt. xiii. 30 (n. 911a). 
 
 Barren {steriKs). — "The barren (<aqar), that had not borne" (Isa. 
 liv. i), signifies the nations (or gentiles) with whom there 
 
52 
 
 APOCALYPSE EXPLAINED. 
 
 were not yet truths from the Word (n. 2231; ; compare n. 
 768O. 
 
 See I Sam. ii. 5 (n. 257, 721a); 
 Ps. cxiii. 9 (n. ^2lb). 
 
 " Sterilis (barren) " represents 
 
 STEiRA, Luke xxiii. 29 (n. 721^). 
 
 Bars {Vectes).—?>y the "bars (or staves, baddim)" {i Kings viixi 
 7, 8) with which the ark was borne, is signified divine 
 power (n. 700^). 
 
 "To throw down the bars (bariSch)" (Aa. xliii. 14, margin of 
 authorized version), signifies to cast down the principles of 
 what is false (n. ^\\c). 
 
 {See Thongs.) 
 
 Bashan. — By "Bashan" is signified the external of the church, thus 
 the natural ; for Bashan was outside of the land of Canaan, 
 where the church was (n. 163). 
 
 By "Sharon," "Bashan" and "Carmel" {Isa. xxxiii. 9), is 
 signified the church as to knowledges of good and truth 
 from the natural sense of the Word (n. 730^). 
 
 That "They shall feed in Carmel and Bashan, and in the 
 mount of Ephraim and in Gilead" {Jer. 1. 19), signifies 
 that they are to be led by the Lord and instrufted in 
 the good of charity (n. 433c). 
 
 By "the mountain of Bashan" {Ps. Ixviii. 16, 19) is signified 
 voluntary good, such as is with those who are in the ex- 
 ternals of the church ; by "the hills" of that mountain are 
 signified goods in a<?t (n. 4051:). 
 
 By "cedars of Lebanon," and by "oaks of Bashan" {Isa. ii. 
 13), is signified pride from one's own intelligence ; interior 
 pride by "cedars of Lebanon," and exterior by "oaks of 
 Bashan" (n. 410^) : by "cedars of Lebanon" are signified 
 those who boast of their own intelligence, and by "oaks 
 of Bashan," those who boast of their knowledge (n. 514c)- 
 
 By "fatlings of Bashan" {Ezek. xxxix. 18) are signified the 
 goods of the natural man, from spiritual origin (n. 6505 ; 
 compare n. 674c). 
 
 By "kine of Bashan in the mountain of Samaria" {Amos iv. 
 i) are meant those who abound in knowledges because 
 they have the Word and the prophets (n. 5 131:). 
 
 "The fat of lambs, of rams of Bashan, and of goats" {Deut. 
 xxxii. 14), signifies the goods of innocence of three degrees 
 (n. 314O. 
 
 Basilisk (BasUisc-us). — " Out of the serpent's root shall go forth a 
 basilisk (tzepha-) " {Isa. xiv. 29), signifies that out of the 
 sensual man shall spring a dogma destroying all truth ; 
 
INDEX OF WORDS. 
 
 53 
 
 "the serpent's root" is the sensual, which is the ultimate of 
 man's life, and "the basilisk "is the destrudion of all truth 
 (n. Siyd): that faith alone, or faith separated from charity, 
 desti'oys all the good and truth of the church, is meant by 
 the words, "From the serpent's root shall go forth a basi- 
 lisk ;" "the serpent's root" is that false principle, and "a 
 basilisk " is the destrudtion of the good and truth of the 
 church thereby (n. 386^, 727^) : the sedu6lion of many by 
 sophistries, by which that faith is confirmed, is described 
 where it is said, " Out of the serpent's root shall go forth 
 a basilisk, whose fruit shall be a fiery flying serpent" 
 (n. 5813). 
 
 By "the hole of the viper," and the "basilisk's (t2iph<oni) den" 
 (/sa. xi. 8), are meant the hells in which are the crafty and 
 the cunning ; the entrances to these also appear like 
 dusky holes, and within they appear as dens (n. 581a) ; 
 they who are in them, when they are observed in the light 
 of heaven, appear like monsters of various kinds, and also 
 like wild beasts ; they who are in the hells where are such 
 as adt craftily against innocence, appear like vipers ; and 
 they who aft against the good of love, appear as basilisks ; 
 and because the "sucking child" or the infant at the 
 breast, signifies the good of innocence, it is therefore said, 
 "The sucking child shall play on the hole of the viper ;" 
 and as " the weaned child," or the infant that has been 
 taken from the breast, signifies the good of love, it is there- 
 fore said, "And the weaned child shall put his hand on 
 the basilisk's den" (n. 410c). 
 
 (See Asp.) 
 
 Basis, Foundation (Basis). — "Jehovah hath founded the earth upon 
 her bases (makhon) " (Ps. civ. 5, margin), signifies that he has 
 founded the church with man, with its boundaries and its 
 closures (n. 405 rf) : "the bases" are the knowledges of 
 truth and good (n. 27 5^). 
 
 By "the bases (matzuq) of the earth" (i Sam. ii. 8) are signi- 
 fied the more external truths, such as those of the sense 
 of the letter of the Word : for upon these are founded in- 
 terior truths (n. 741^, 3041;). 
 
 "Upon what were the bases (-edhen) thereof made to sink, 
 and who laid the comer-stone thereof?" {Job xxxviii. 6, 
 margin,) signifies the foundation of the church with man 
 upon the things which are in the natural man (n. 629^). 
 
 Basket {Cophinus, Cortis). — " Twelve baskets (kophinos) of fragments" 
 (Matt. xiv. 20) signify knowledges of truth and good in 
 all abundance and fulness (n. 430O ; thus full instrudion 
 and full benedidlion (n. 548). 
 
54 APOCALYPSE EXPLAINED. 
 
 By "the basket (coriis, dudh) of good figs" {yer. xxiv. 2), are 
 signified those who ai-e inwardly good from whom a new 
 heaven is to be formed; "the basket of bad figs" signi- 
 fies those who are inwardly evil, who are to be cast into 
 hell (n. 403^). 
 
 (Sporta). — " Sporta (a basket) " represents 
 
 spuRis, Matt. XV. 37 (n. 257); 
 Mark viii. 8 (n. 257). 
 
 Bat ( Vesfertiiio). — Worship from such things as are from man's 
 own intelligence is signified i^Isa. ii. 20) by the "idols" 
 which they made for themselves, to bow down to the 
 moles and the bats. The evils and falsities of doftrine 
 from which their worship is, are signified by " moles and 
 bats ("talleph)," because their sight is in darkness, and 
 they shun the light (n. 587<;; compare n. 410^). 
 
 The bat seems to be called a bird {avis) (n. iSya). 
 
 Bath (Bathus). — By "a bath (bath)" {Isa. v. 10) the same is signi- 
 fied as by " wine ;" namely, truth from good (n. 6751}). 
 
 Baft/e {Proeiium, Proeiiare). — (See War, Combat.~) 
 
 "Battle (poLEMos)" (Apoc. xvi. 14) is spiritual combat, and 
 contention about truths and goods (n. 1003 ; compare n. 
 55. 358)- 
 
 " Proeiiare (to fight, to give battle)," is the rendering of 
 
 LACHAM, Zech. X. 5 (n. 355/). 
 
 Battlements. — {See Corner.) 
 
 Bay. — {See Robust.') 
 
 Be {Esse), Exist {Exisiere). — Nothing can exist except from another, 
 and so at last from Him who is and who exists in Him- 
 self; and He is God. God therefore is also called Esse 
 (or inmost Being), and Existere (or standing-forth) ; 
 "Jah" from Esse, and "Jehovah" from Esse and Exis- 
 tere, in Himself (n. 1206). 
 Esse, when said of the Lord, is to be from Himself, which is 
 in himself; and Existere, when said of Him, also is to 
 exist (or stand out) from Himself and in Himself Divine 
 Esse is also divine Existere; it is called Existere with 
 respefl to heaven (n. 972). 
 
 Concerning the Beast {Apoc. xvii. 7, 8) "which was, and is 
 not, but yet is" (n. 1052, 1058, 1059, 1067). 
 
 Beam {Trabs). — By "wood" is signified good; and therefore by 
 "beam" is signified the truth of good (n. 746/). 
 
INDEX OF WORDS. 55 
 
 By "the mote" (^Matt. viii. 3-5) is signified some little falsity 
 of evil, and by "the beam (dochos) " a great falsity of evil 
 (n. 746/). 
 
 " Trabs (a beam) " represents 
 
 KAPHis, Hab. ii. ii (n. 746/): 
 
 QORAH, Gen. xix. 8, where it is rendered "roof" in the English 
 versions (n. 746/) ; 
 
 2 Kings y:\. 5 (n. 746/); 
 
 Song of Songs i. 17 (n. 746/). 
 
 Beams, lay the {Contignare), — "To lay the beams (qabah) of his 
 chambers in the waters " {^Ps. civ. 3), signifies to fill, with 
 knowledges of truth and good, those who are in the 
 lowest heaven and in the church (n. 283^) : and thus that 
 the Lord forms the heavens and the church from divine 
 truths (n. 5941^). 
 
 Bear ( Ursus), She bear ( Ursa). — " Bears " signify truth in ultimates 
 
 (n. 66). 
 "The bear" signifies power from the natural sense of the 
 
 Word, both with the well-disposed and with the evil (n. 
 
 781.).. 
 " Bears " signify those who are in power from the natural sense 
 
 of the Word, both the well-disposed and the evil (n. 
 
 781^). 
 In the spiritual world there appear bears that are white ; and 
 
 by them is represented the power of the spiritual-natural 
 
 man by the Word (n. 781^). 
 By " the she bears out of the wood " (2 Kings ii. 24) was 
 
 signified power from the natural sense of the Word, or that 
 
 of the letter (n. 781^). Why the boys were cursed by 
 
 Elisha, and were therefore torn by the two bears, because 
 
 they called him "bald" (n. 781^. 
 " We growl (or roar) like bears, and in mourning we mourn 
 
 like doves" (^Isa. lix. 11), signifies the grief of the natural 
 
 man, and the grief of the spiritual man (n. 781(f). 
 
 By "the bear" in the opposite sense is signified the power of 
 falsity against truth (n.78 ic) ; " the bear " is the power and 
 the desire of the natural man for falsifying the truths of the 
 sense of the letter of the Word (n. 781a'). 
 
 "The feet of the bear (arrtos) " {Apoc. xiii. 2) are fallacies from 
 the ultimate natural, which is the sensual (n. 781a). 
 
 (See articles n. 66, 388^, SS6a, 'jiia-d, 783, 1086.) 
 In all the passages of the Old Testament here referred to, the Hebrew word 
 
 is DOBH. 
 
 Bear {Gignere). — {See Beget, Bring forth.) 
 
 By " the barren," and by " the wombs that never bare (gennao)" 
 {Luke xxiii. 29), are signified those who have not received 
 
56 APOCALYPSE EXPLAINED. 
 
 genuine truths, that is, truths from the good of love (n, 
 710a; compare n. 721^). 
 
 " Gignere (to bring forth, or to beget,)" represents 
 
 YALADH, Jer. ii. 27 (n. 1145). 
 
 Carry, Bearing (Portare, Portatio), — There was no bearing 
 
 of our iniquities by the Lord, and consequent hberation 
 from them, according to the common idea of these things ; 
 which is, that the Lord transferred upon Himself the sins 
 of the world, and cast them down to hell, and so took 
 them away. It was from divine order for prophets to 
 represent the state of their church; so that the quality 
 of those of the church might thence be known. " Carry- 
 ing iniquities," where this is attributed to the Lord who 
 was the greatest Prophet, has a similar meaning ; for He 
 represented in Himself how the Jewish Church treated 
 with contumely divine truth, or the Word, for He was 
 Himself this truth (n. 8o5i(iii.) ; compare n. 40915, 655^, 
 806). 
 
 ^^ Portare (to bear, to carry)," represents 
 
 NASA', ha. XXX. 6 (n. 654^); xl. 11 (n. 314*); Ixiii. 9 (n. 328^, 
 
 4125). 
 SABHAL, Isa. liii. 11 (n. 409*, 655^, 805^). 
 
 Endure (Sustinerc). — "To bear (bastazo)" (Apoc. ii. 3), when 
 
 said of those who are in knowledges of truth and good, 
 is resistance against those who assault the true things of 
 faith (n. loi). 
 
 {Perre). — " To bear (nasa>) as with eagle's wings, and to bring " 
 
 {Exod. xix. 4), is to bring into intelligence, because into 
 heaven and its light (n. 281^). 
 "To bear (or receive) blessing" {Ps. xxiv. 5) signifies the 
 reception of divine truth ; and by " bearing justice (or 
 righteousness)," the reception of divine good (n. 340*)- 
 
 "To bear (-asah) fruit of increase" {Ps. cvii. 37) is to do 
 spiritual truths and to receive goods (n. 386if). 
 
 By "not being able to bear (bastazo)" (^Apoc. ii. 2) is signi- 
 fied to rejeS; ; for what one cannot bear, that he reje6ts 
 (n. 99). 
 
 Borne, fo be ( Veki). — " Borne on the wings of the wind " (Ps. 
 
 xviii. 10) signifies omnipresence in the natural world (n. 
 282, 283,5 ; compare n. 355c, 419'^) : "to be borne on the 
 wings of the wind" signifies to give understanding, and 
 to enlighten the ultimate heaven (n. 529 ; compare n. 
 594^)- 
 
INDEX OF WORDS. 57 
 
 " Veki (to be borne) " represents 
 
 DA'AH, rendered "did fly" in the authorized version, Ps. xviii. 10 
 (n. 282, 2834, 3SSf, ^lod, 594^). 
 
 In 2 Sam. xxii. 11 (n. 529), we find the word ar'ah, which is rendered 
 "was seen" in the EngUsh versions. In this word, the passage differs from Ps. 
 xviii. 10. 
 
 • {Bajuiare). — " Issachar .... will bow his shoulder to bear 
 
 (sabhal), and will be serving unto tribute" <yGen. xlix. 14, 
 15), signifies that he still labors in every work for merit 
 (n. 445)- 
 
 Beard (Barda). — By "the hair of the head and of the beard (zaqan)" 
 is signified the ultimate of man's life which is called the 
 corporeal sensual (n. 66, 4170) ; by "the head" is signi- 
 fied the inmost, by "the beard" the ultimate (n. 375«(viii.)). 
 
 Aaron and his sons were forbidden to shave the head and 
 the corners of the beard {^Lev. x. 6 ; xxi. 5) ; for by "the 
 beard" is signified the ultimate of the rational man ; and 
 that they "should not shave the beard" signifies that they 
 were not to deprive themselves of the rational ; for when 
 the ultimate is taken away, the interior perishes also (n. 
 
 577^)- . 
 That David "laid hold of the beard of the bear" (i Sam. 
 Kvii. 35), involves arcana which can indeed be opened, 
 but can scarcely be comprehended : "the beard" signifies 
 , divine truth in ultimates, in which its very power has its 
 seat; which truth even the evil who are in falsities have 
 on their lips, but they abuse it to destroy it ; and when 
 this has been taken away, they no longer have any power : 
 wherefore he slew the bear and he smote the lion. But of 
 this more will be said elsewhere (n. 7811;). 
 
 ZAQAN is used in Levit. xix. 27 (n. 417a) ; 
 Ps. cxxxiii. 2 (n. 375<;(vui.)) ; 
 Isa. vii. 20 (n. 66, 5691:) ; xv. 2 (n. 577^, 637*); 
 Jer. xlviii. 37 (n. 637^) ; 
 Ezek. v. I (n. 66). 
 
 Beast {BesHa). — {See Wild Beast) 
 
 By "beasts" are meant man's affe6Hons (n. 2^gd, iiooi.); 
 affeftions for good (n. 175^, 304^ 355c, 584, iiooi); 
 affedtions of the natural man (n. 507, 6=,oi,e, iioo^) ; affec- 
 tions for good, both rational and natural (n. 650^) ; man's 
 voluntary [part] (n. 5130 ; they who are in affedlions for 
 the good of the natural man (n. 650^). 
 
 In the passages of the Old Testament that are here quoted, the Hebrew 
 B'HEMAH is the word that is rendered "beast," when no other word is give.i. 
 In all the passages quoted from the New Testament, the word meaning " beast" 
 is the Greek therion. 
 
58 APOCALYPSE EXPLAINED. 
 
 By "beasts" are signified affedlions, and by "beasts 6f the 
 field" are signified afFedtions for good (n. 3291;; compare 
 n. 357(^, iioai). 
 
 By " beasts of the field " ( Joel ii. 22) are signified aflfedlions for 
 good in the natural man (n. 403/5). 
 
 " The beasts (chay) of the field which bring forth their young 
 under the branches " {Seek. xxxi. 6), signify the affeftions 
 of rational thoughts concerning the truths of the church 
 (n. iioOiS). 
 
 " The beast of the field crieth unto Thee " ( yoel i. 20), signi- 
 fies the grief of those who are in natural affedtion and 
 thence in the desire for knowledges of truth and good (n. 
 650^) ; or the lamentations of those who are natural, but 
 still desire truths (n. 730^). 
 
 By "men and beasts" are understood those who are in intel- 
 ligence and thence in the good of life ; by " men " those 
 who are in intelligence, and by "beasts " those who are in 
 natural affediion and thence in the good of life (n. 629a) ; 
 also by "men and beasts" are signified affedlions for truth 
 and good in the spiritual and in the natural man (n. 304/); 
 by "man" is signified the interior or spiritual, and by 
 " beast " the exterior or natural ; and thus by " man " spirit- 
 ual affedtion for truth from which is all intelligence, and 
 by "beast" natural affedtion corresponding to spiritual. 
 That the exterior or natural is signified by " beast " is be- 
 cause man as to the external or natural man is but a beast ; 
 for he enjoys similar cupidities and pleasures, also appetites, 
 and senses ; so that man, as to them, is altogether like a 
 beast, and for this reason the natural man may be called the 
 animal man. But that the internal or spiritual is signified 
 by "man," is for the reason that man is man as to his in- 
 ternal or spiritual [part] ; this enjoys affediions for good 
 and truth such as are with the angels of heaven ; and be- 
 cause man through the spiritual part that is in him rules 
 his natural or animal man, which is a beast (n. 6503 ; see 
 also articles, n. 342,^, 386^, 388/^, 433;^, 513^, 6542, 695^, 
 724^, 768^). 
 
 "To sow the house of Israel and the house of Judah with the 
 seed of man and with the seed of beast" (^fr. xxxi. 27), 
 signifies to reform those who are of the new church by 
 the truths and goods which are of intelligence and affec- 
 tion ; "seed" is truth, "man" is intelligence, and "beast" 
 is the good of affedlion (n. 433/^). {See Man.') 
 
 In the Word there is a careful distindlion between " beasts " and 
 "wild-beasts :" by "beasts" are signified the affediions of 
 the natural man which are of his will, and by "wild 
 beasts " the affediions of the natural man that are of his 
 understanding (n. 650,5 ; see also n. 388^, 6503^^, i loob). 
 
INDEX OF WORDS. 59 
 
 "There shall not be a barren [male] or a barren [female] in 
 thee or in thy beast" {Deut vii. 14), signifies the multi- 
 plication of truth and the fru6tification of good in the in- 
 ternal and the external man (n. 3401:). 
 
 In Leviticus (xxv. 7) we read, In the year of Sabbath "all 
 the increase which is in thy land shall be for thy beast and 
 the wild beast to eat:" by "beasts and wild beasts" are 
 here meant lambs, sheep, she-goats, kids, rams, he-goats, 
 bullocks, oxen, cows, horses and asses : not however lions, 
 bears, wild boars, wolves, and other rapacious wild beasts 
 (n. 388.). 
 
 That the man of the Most Ancient Church was enabled to 
 know all the affections of the natural man, that he might 
 have dominion over them, is signified by these words in 
 Genesis: " Out of the ground Jehovah formed every beast 
 (chay) of the field, and every bird of the heavens, and 
 brought them unto the man to see what he would call 
 them ; and whatsoever the man called the living soul, that 
 was the name thereof" (ii. 19) : by "calling the name," in 
 the spiritual sense is signified to know the quality of a thing 
 (n. 6500. 
 
 By "dominion over the beasts"- (Gen. i. 26), which was given 
 unto the man, is meant the dominion of the spiritual man 
 over the natural (n. 650c). 
 
 By the "beasts" introduced into the ark with Noah are 
 meant affedlions of the natural man corresponding to 
 spiritual affecftion, which affedlions men of the Ancient 
 Church possessed (n. 650^). 
 
 Sacrifices of beasts of various kinds were permitted because 
 they were significative of spiritual things, and of natural 
 things from spiritual origin (n. 6^od). 
 
 In the opposite sense, by "beasts" and by "beasts of the 
 earth" are signified cupidities (n. 65o/^»-, 659?, iiooii). 
 
 By "the beasts" with which Jesus was, in the desert (Mark 
 i. 12, 13), are not meant beasts, but hells and evils rising 
 out of them (n. 650^). 
 
 "O deliver not the soul of thy turtle dove unto the beast 
 
 (chay) " (Ps. Ixxiv. 19 ; the revised version has " wild beast "), sig- 
 nifies that spiritual good is not to be given to those who 
 are in cupidities of evil (n. 650^). 
 By "the tooth of beasts" (Deut. xxxii. 24) are signified falsi- 
 ties from evils of every kind (n. 5563, 650^). 
 
 There is a prophecy (in ^a.'xxx. 6, etc.) concerning "the 
 beasts of the south," by which are signified adulterations 
 of good and falsifications of truth, whence arise evils and^ 
 falsities of eveiy kind with those who are of the church in 
 externals only: they are called "beasts of the south" be- 
 
5o APOCALYPSE EXPLAINED, 
 
 cause they can be with those who have the Word, and 
 from this are in the light of truth, which is meant by " the 
 south" (n. 650i-, 654^-). 
 For the reason that only falsities fight against truths and goods 
 and destroy them, and not evils without falsities, therefore 
 "women, infants and beasts," by which among the nations 
 were signified evils, were not smitten {Deut. xx. 14) ; for 
 evils can be subdued, amended and reformed by truths 
 (n. 725*). 
 
 By " the four beasts (cheva') ascending out of the sea," seen by 
 Daniel, were described the successive states of the church, 
 from its first to its last (n. 1029^, 316c, 418^, 556a, 610, 
 650^^, 697,780*, ySirf). 
 
 By "the first beast," which was like a lion having the wings 
 of an eagle, which appeared afterwards like a man, is sig- 
 nified that in its first state they were in truths and thence 
 in intelligence (n. 10291;). 
 
 By "the second beast," which was like a bear, is signified 
 falsification of the truth of the Word, while its power still 
 remained in the sense of the letter (n. i%id, 556a). 
 
 By "the third beast," which was like a leopard, are signified 
 reasonings, discordant, but appearing to be coherent ; 
 that upon its back were "four wings like those of birds," 
 signifies the appearance of the understanding of good and 
 truth, from the application of the sense of the letter of the 
 Word (n. 780*). 
 
 That in the last state they are in falsities from evil, of every 
 kind, is signified by "the fourth beast," which was terrible, 
 and which devoured and brake in pieces, and trampled 
 the residue with its feet (n. 1029c) ; by this " beast " is also 
 signified the love of bearing rule over all heaven and the 
 whole earth, which love is in those who are of Babel (n. 
 697 ; compare n. 610, 650^). 
 
 By the "beast coming up out of the sea" {Apoc. xiii. etc.) 
 are signified reasonings from the natural mind in confir- 
 mation of the separation of faith from the life (n. 774, 780, 
 
 787. 789- 790. 7.9I)- 
 By "the beast coming up out of the earth" are signified con- 
 firmations from the sense of the letter of the Word in be- 
 half of faith separate from the life, and thence falsifications 
 of the truth of the church (n. 815^, 774, 816, 817^). 
 
 By "the scarlet beast" (Apoc. xvii. 3) is signified the Word 
 in respedl to its holy things that have been profaned by 
 Babylon (n. 1038, 1053, 1054, io55> 1067, 1079, 1086). 
 
 All man's affedlions and the thoughts therefrom are repre- 
 sented in the spiritual world by various beasts of the earth 
 
INDEX OF WORDS. 6 1 
 
 and by birds, and are presented in correspondent forms 
 (n. 552). 
 
 The quality of the life of beasts of the earth (n. 1199). 
 
 The soul of beasts (n. 1201). 
 
 The difference between men and beasts (n. 1202). 
 
 " BesHa (beast)" represents 
 
 B'HEMAH, Gen. i. 25, 26 (n. 650,:); ii. 20 (n. Gsoc); vii. 2,8 (n. 
 
 650<:) ; ix. 10 (n. 10\e) ; 
 Exod. ix. 22 (n. 503a) ; verse 25 (n. 650c) ; xii. 12, 29 (n. 
 
 6501:) ; xiii. 2 (n. 28); verse 12 (n. 28, 710^); 
 Lev. XX. 25 (n. 6sorf) ; xxv. 7 (n. 388<;) ; xxvi. 22 (n. 388^) ; 
 Num. xviii. 15 (n. 650c) ; 
 Oeut. iv. 17 (n. 1%-ld, 650^); vii. 14 (n. 340^); xx. 14 (n. 
 
 72515) ; xxxii. 24 (n. (>^0g) ; 
 yob xii. 7 (n. 342^, 513^, iiooc) ; 
 Ps. viii. 7 (n. 342^, Si3<5, 650a, iiooi); xxxvi. 6 (n. 650^); 1. 10 
 
 (n. 388«, 65o<5) ; civ. 14 (n. 507, 6500) ; cvii. 38 (n. 
 
 650*) ; cxlvii. 9 (n. 507, 650^) ; cxlviii. 10 (n. 388/;, 6504, 
 
 iioo^) ; 
 Isa. xviii. 6 (n. iiooc) ; xxx. 6 (n. 65Qf) ; xlvi. I (n. 650^-, 
 
 8m); Ixiii. 14 (n. 355c); 
 Jer. vii. 20 (n. 650^) ; ix. 10 (n. iioo<r) ; xii. 4 (n. 304^1, 
 
 65o<;) ; XV. 3 (n. 650^, iiooc) ; xvi. 4 (n. 650^, looc) ; 
 
 xix. 7 (n. 650^) ; xxi. 6 (n. 650^) ; xxxi. 27 (n. 280^, 
 
 433^, 768M; xxxii. 43 (n. 650,}); xxxiii. 10, 12 (n. 650.5); 
 
 xxxiv. 20 (n. 650*); 1. 3 (n. 650^1); 
 Ezek. viii. 10 (n. 650^) ; xiv. 13 (n. 388^) ; verse 19 Tn. 6505) ; 
 
 xxv. 13 (n. 650.J) ; xxxii. 13 (n. 650*) ; xxxvi. 11 (n. 6503) ; 
 yoeli. 18, 20 (n.- 650^); ii. 22 (n. 403*, 6$Qe); 
 Jonah iii. 7, 8 (n. 650c) ; 
 Hab. ii. 17 (n. 650.^) ; 
 
 Zeph. i. 3 (n. 280*, 3421:, 5133, 650, iioor) ; 
 Zech. ii. 4 (n. 650*) ; viii. lO (n. 650^) : xiv. 15 fn. 584) : 
 B"iR, Ps. Ixxviii. 48 (n. 503a;): 
 CHAY, Gen. ii. 19, 20 (n. 6501:) ; 
 Ps. Ixxiv. 19 (n. 65Qf) ; 
 yer. xxviii. 14 (n. 650^) ; 
 Ezek. xxxi. 6 (n. iioo*) ; xxxviii. 20 (n. 342c, 513^, 650^) ; 
 
 xxxix. 17 (n. 329^) ; 
 Hos. ii. 18 (n. 3290!) ; iv. 3 (n. 342c): 
 CHEVA> (Chaldee), Dan. ii. 38 (n. 650^); iv. 14, 15, 16 (n. d'-pd, 
 
 1I0O3); V. 21 (n. 5871/); vii. 3 (n. 316c, 6505-, 10291:); 
 
 verse 6 (n. 780^) : 
 THERroN, in all the passages of the New Testarhent to which refer- 
 ence is given. 
 
 ■ Beasts of burden cyumen/um). — By "beasts of burden" are 
 signified truths which look to goods of charity : asses are 
 chiefly meant, which were used for riding and which car- 
 ried burdens ; and these signified things which are of use 
 and which pertain to instruftion. For example, it is said 
 in I^uke (x. 34) that the Samaritan lifted upon his own 
 beast him who was wounded by robbers: "setting him 
 
62 APOCALYPSE EXPLAINED. 
 
 Upon his own beast," signifies instmdling him according 
 to his ability (n. 1154; compare n. sys^viu.), 376s, 444c)- 
 
 " yumentum" represents 
 
 <«vARiM, Isa. XXX. 6, in article, n. 1154 ; but elsewhere we find the 
 
 more specific term "aselli (young asses)," which agrees 
 
 with the English versions; 
 KTENOS, Luke X. 34 (n. 1154); Apoc. xviii. 13 (n. 1154). 
 
 Beasts of the desert. — {See Tziim.) 
 
 Beat upon (irmere). — {See Bruise, Smite.) 
 
 Temptations in which the man of the church does not suc- 
 cumb, but overcomes, are signified {Matt. vii. 25) by 
 "The rain descended, the floods came, the winds blew, 
 and beat upon (prospipto) the house, and it fell not, for it 
 was founded upon the rock" (n. 411c; compare n. 518^). 
 
 Beat in pieces, Minis/t (Comminuere). — ^"To beat in pieces 
 
 (daqaq) many peoples" {Micah'w. 13), signifies to disperse 
 falsities (n. 31615). 
 
 "The streams of Egypt shall be minished (dalal) and dried 
 up" {Isa. xix. 6), signifies that all things of natural intel- 
 ligence will perish (n. 62'jb). 
 
 Boating, S/iaking (Strictura). — Vastation is signified {Isa. xxiv. 13; 
 
 see margin of revised version) by "the beating (noqeph) " and 
 
 " the gleaning," after the consummation (n. 638^ ; compare 
 n. 3133, 919). 
 
 Beautiful {Puicker).- — "Whence thou wast made beautiful (yaphah)" 
 {Ezek. xvi. 13), signifies made intelligent (n. 375«(viii.) ; 
 compare n. 61'] i). 
 
 "Beautiful (vapheh) in situation" {Ps. xlviii. 2), signifies pleas- 
 ant to the soul (n. 405^. 
 
 " Pulcherrima (very beautiful, very fair)" represents 
 Y=PHEH-PHiYYAH, Jer. xlvi. 20 (n. 69S<f). 
 
 Beauty, Glory (d«ckj).— "Beauty (decus)" in the Word is said of the 
 church, and of the doftrine of truth in the church (n. 
 316a). 
 
 By "beauty (hodh)" {Ps. xlv. 3) is signified divine truth ("n. 
 298^). 
 
 "The east" and beauty {or, the pleasant land, tz^bhi)" {Dan. 
 viii. 9), are where good through truth is in clearness (n. 
 3160- 
 
 "A crown of ornament" {Isa. xxviii. 5) is wisdom which is 
 
INDEX OF WORDS. 63 
 
 of good from the Divine ; " a diadem of beauty (tiph'arah) " 
 is the intelligence which belongs to the truth from that 
 good (n. 272). 
 "A staff of beauty" (^Jer. xlviii. 17) is the Divine in the 
 spiritual sense (n. 727a). 
 
 "The house of beauty (tiph'eheth) " (^Isa. Ix. 7) signifies the 
 Divine Human of the Lord, as to divine truth (n. 39i<r). 
 
 Divine good and divine truth in the church are signified (i'j. 
 xcvi. 6) by "strength and beauty" (n. 2881^). 
 
 "A crown of beauty" (^Isa. Ixii. 3) is the wisdom which is of 
 good (n.' 272),; "a crown of beauty" {^Jer. xiii. 18) is in- 
 telligence (n. 22315). 
 
 Truths of doftrine are signified {^Isa. lii. i) by "the garments 
 of beauty" that Jerusalem shall put on (n. Surf). 
 
 "Beauty" {Isa. Ixiv. 11) signifies the spiritual church (n. 
 
 504^- 
 By "the beauty" which was given into the hand of the 
 enemy (/"j. Ixxviii. 61) is signified natural truth from 
 spiritual (n. 8iia). 
 
 See also Isa. a. 12 (n. 844) ; xx. 5 (n. 406*). 
 
 {Pvichriiudo). — By "the beauty (y«phi) of the Lord" {Zech. 
 
 ix. 17) is meant the divine truth (n. 86315). 
 
 See also Isa. iii. 24 (n. 637*) ; xxxiii. 17 (n. 304^) ; 
 Ezek. xvi. 15 (n. 240^); verse 25 (n. 652c). 
 
 Beauty is predicated of afifedlion for truth, for this makes the 
 beauty of the angels (n. 863*). Every one in the spiritual 
 world is beautiful according to truths from good, and in- 
 telligence from them (n. 6521:), The angels have all their 
 beauty from conjugial love, and according to this is each 
 angel beautiful (n. looi). 
 
 Bod, Couch (CuHle, Lectus, Sfonda, Stratum). 
 
 The words meaning "couch" seem to be used somewhat interchangeably; 
 as will be seen in the lists of Hebrew words given in this article. 
 
 " Cubile (a couch) " is the rendering of 
 
 MiTTAH, Ps. vi. 6 (n. 484) : 
 
 MARBETz, Zeph. ii. 15 (n. 388c, 650/): 
 
 MisHKABH, Gen. xlix. 4 (n. 434</, 8i7<;); 
 
 Lev. XV. 4, 5 (n. 163) ; 
 
 Ps. cxlix. 5 (n. 1310) : 
 BEBHETz, Isa. XXXV. 7 (n. 714c). 
 
 *' LeBus (a bed, or couch)" is the rendering of 
 
 MITTAH, Gen. xlix. 33 (n. 163); 
 
 Amos iii 12 (n. 163) : 
 lEREs, Deut. iii. 11 (n. 163); 
 
 Ps. vi. 6 (n. 484); 
 
 Amos vi. 4 (n. 163) : 
 
64 APOCALYPSE EXPLAINED. 
 
 KLINE, Luke xvii. 34 (n. 163); 
 
 Apoc. ii. 22 (n. 163) : 
 KRABBATOS, Mark ii. 9, II (n. 163); 
 
 John V. 8 (n. 163). 
 
 "Sponda (a couch, or bedstead) " is the rendering of 
 
 'EREs, Fs. cxxxii. 3 (n. 6841:); 
 Amos iii. 12 (n. 163). 
 
 " Stratum (a bed) " is the rendering of 
 
 YATZUA', Gen. xlix. 4 (n. 434</) ; 
 Ps. cxxxii. 3 (n. 684c). 
 
 "A couch (lectus)" signifies the natural man, for the reason 
 that this is spread beneath {or, is the substratum of) the 
 spiritual ; and thus the spiritual man lies in it and in the 
 things that are there, as in its bed (n. 163). 
 By "a bed (lectus)" is signified doctrine. To be "in one 
 bed" is to be in one do&ine of the church. That the 
 Lord said to certain sick persons, " Arise, take up the bed 
 and walk," signifies doftrine and a life according to it. 
 They are "in the corner of a bed (lectus), and at the ex- 
 tremity of a couch (sfonda)" {AmoS iii. 12 ; see authorized ver- 
 sion, margin), who are in a little natural light from what is 
 spiritual, and are thence in some truths (n. 163). 
 
 "The couch {sponda) of the bed {stratum)'" {Ps. cxxxii. 3; see 
 revised version, margin) signifies the doftrine of the church 
 (n. 684c). 
 
 See Amos iii. 12, just above. 
 
 " He ascended my couch [stratum) " {Gen. xlix. 4), signifies 
 that he defiled spiritual good in the natural (n. 434^). 
 See Ps. cxxxii. 3, just above. 
 
 Bedchamber. — {See Chamber.^ 
 
 Bee {Afis). — By "the bee (d«bhorah) in the land of Asshur" or 
 Assyria {Isa. vii. 18) are signified false reasonings from 
 matters of knowledge falsely applied ; for as bees suck out 
 and draw their store from flowers, so does the rational 
 from the things of knowledge belonging to the natural 
 man (n. 4101;). 
 Samson found in the carcass of the lion a swarm of bees and 
 honey ( Judges xiv. 8) ; by which was signified, that, 
 after the faith which is separate from charity has been 
 dissipated, in its place succeeds the good of charity (n. 
 6191;). 
 
 Beelzebub. — That Beelzebub is called "Satan" {Matt. xii. 24, 26), 
 and not the Devil, is for the reason that by " Beelzebub," 
 who was formerly the god of Ekron, is meant the god of 
 
INDEX OF WORDS. 65 
 
 all falsities :. for the word Beelzebub (baal 2>bhubh) means 
 the lord of flies; and "flies" signify the falsities of the 
 sensual man, and so falsities of every kind. It is from 
 this meaning that BeelzeSub is called "Satan" (n. 7403). 
 
 Bear, Beersheba. — "Beer" in the original Hebrew (b"er) means 
 a well; and "a well" in the spiritual sense signifies the 
 Word, and do6trine from the Word (n. 537a, 727a): so, 
 too, with " Beersheba," which is mentioned several times 
 in the historical portions of the Word (n. 537a). 
 By " all the tribes of Israel, from Dan even unto Beersheba," 
 are signified all the truths and goods of the church, from 
 the last even to the first (n. 41715). 
 
 Before, In presence of (Coram). — " Coram (before, in presence of, 
 etc.)," is the rendering of 
 
 pANiM (pANEH), Ps. cxiv. "J (n. ^o^c, 411c); 
 Jsa. xxvi. 17 (n. 721a) ; 
 yer. XXXV. 19 (n. 639) : 
 
 EMPROSTHEN, Lukt XXi. 36 (n. 639): 
 
 ENOpioN, Apoc. iii. 2 (n. 189); verse 5 (n. 200); iv. 5 (n. 274); 
 verse 10 (n. 292); v. 8 (n. 322); vii. 9 (n. 456) ; verse 11 
 (n. 463) ; verse 15 (n. 477) ; viii. 2 (n. 489, 639) ; verse 
 3 (n- 493) ; verse 4 (n. 494); ix. 13 (n. 567); xl. 4 (n. 
 639); verse 16 (n. 687a); xii. 4 (n. 721a); verse 10 (n. 
 7471 ; xiii. 13 (n. 825) ; verse 14 (n. 826) ; xiv. 3 (n. 
 858) ; verse S (n. 867) ; verse 10 (n. 888) ; xv. 4 (n. 
 945)- 
 
 {See View, within.) 
 
 Beget, Generate, Bear, Bring forth {Generare). — {See Bear, Gen- 
 eration.') 
 
 "To bear," and "birth," and "to generate," or "beget," and 
 "generation," in the Word, signify spiritual birth and 
 generation, which belong to faith and love, thus reforma- 
 tion and regeneration (n. 304/; compare n. 419c, iiOa,d, 
 
 ']2la-c, 1082). 
 
 " Generare " represents 
 
 YALADH, Isa. xlv. lo (n. 721^); Ixvi. 8 (n. 304/) ; verse 9 (n. 721a) ; 
 
 ZecA. xiii. 3 (n. 624e) : 
 GENNAo, ybAn iii. 5, 7> ^ {^- 4i9'^> 7^°"! 72i«). 
 
 Beginning, Principle (Prmcifi-um). — It is said that the Lord is "the 
 Beginning and the End " {Apoc. i. 8) ; and by this is 
 meant that He is from eternity to eternity (n. 41 ; com- 
 pare n. 23). 
 
 From the appearance, faith is called {Apoc. iii. 14) "the be- 
 ginning of the work of God" {more may be seen, n. 229). 
 
 Such as man is in principles, such he is in the whole man (n. 
 775)- 
 
66 APOCALYPSE EXPLAINED. 
 
 " Principium (the beginning)" represents 
 
 Ri'SHON, Isa. Ix. 9 (n. 4o6<r): 
 RE'SHrxH, Ps. cxi. lo (n._696<f); 
 
 y^r. xlix. 35 (n. 357<f) : 
 ARCHE, John i. I (n. 726(11.)); 
 
 Apoc. i. 8 (n. 41) ; iii. 14 (n. 229). 
 
 Behemoth. — Where behemoth (bshemah) and leviathan are men- 
 tioned in yob (xL, xli.) ; by each of them is signified the 
 natural man ; by " behemoth " the natural man as to goods, 
 which are called the enjoyments of natural love ; and by 
 "leviathan" the natural man as to truths, which are called 
 scientifics and knowledges, from which is natural light 
 (n- 455-5). _ 
 The signification of "behemoth" {jfob xl. 15) is similar to 
 that of "beast" in the Word; namely, the natural affec- 
 tions which man has (n. 507). 
 
 Behind {Post). — "Behind (opiso) me" {Apoc. i. 10) signifies mani- 
 festly ; for the reason that those things which flow-in from 
 heaven into man's affeftion, flow-in into the occipital re- 
 gion, and come thus into his manifest perception {see more, 
 n- 55)- 
 
 Behold. — {See Look, See.) 
 
 Belial. — That "Belial (b=liyya'al) shall no more pass through Ju- 
 dah" {Nahum i. 15, margin), but that "every one shall be 
 cut off"," signifies that evil shall not be with them, because 
 they are in the Lord (n. 433*). 
 
 Believe {Credere). — "He that believeth in Me" {John xi. 25), sig- 
 nifies who believes in His Divine, and believes Him to be 
 the omnipotent and only God ; and whereas no one believes 
 this but he who lives the life of charity, this therefore is 
 included in the meaning of "believing in Him" (n. 89915). 
 In the Word are found the expressions, "to believe in God" 
 and "to believe the things which are from God." Believ- 
 ing in God is the faith which saves ; but believing the 
 things which are from God is historical faith, which, apart 
 from the former, does not save, and therefore is not true 
 faith: for "to believe in God" is to know, to will, and to 
 do ; but "to believe the things which are from God" is to 
 know, and there may be this faith without willing and do- 
 ing (n. 349^). 
 The ancients understood " believing in God " to mean know- 
 ing and understanding truths, and also willing and doing 
 them, and this from the Lord (n. 813). 
 
 " Credere (to believe) " represents 
 >AMAN, Exod. iv. 8 (n. 'jodS); 
 
INDEX OF WORDS. 67 
 
 Num. xiv. II (n. 706*) ; 
 
 Lam. iv. 12 (n. 741*) : 
 pisTEuo, in all the passages of the New Testament to which refer- 
 ence is here given. 
 
 Passages of the Sacred Scripture may be seen, n. 2950^, 349*, 
 706^,^, 740^, 741*, 745, 805^, 813, 815, 852^, 899*. 
 
 Bells iTintinnabula.). — By"thebells (m=tzilloth) ofthehorses" {Zeck. 
 xiv. 20) are signified scientifics and knowledges, and 
 * preachings from them, which are from an understanding 
 of truth ; and as all understanding of truth is from the 
 Lord, and consequendy the knowledges and the preach- 
 ings, it is therefore said that "upon the bells of the horses 
 shall be, Holiness to Jehovah." Whereas "bells" have 
 this signification, there were therefore "bells (pa"mon) of 
 gold" {Exod. xxviii. 34, 35) on the skirts of Aaron's robe 
 round about (n. 355a ; compare n. 204<5). 
 
 Belly ( Venter). — {See Womb.) 
 
 By "the belly" are signified the interior things of thought or 
 of understanding (n. 622i). It has this signification be- 
 cause it stores the food within it; and by "food" is sig- 
 nified all that nourishes the soul: also because the belly, 
 like the other viscera, is within, or in the midst of the 
 body (n. 6220). 
 
 By "the belly" is signified the faith and understanding of 
 what is good (n. 750«). 
 
 "The belly" {yokn vii. 37) signifies thought from memoiy, 
 for this is its correspondence (n. 518^). {See Stomach.) 
 
 " The belly " is said, meaning the womb, from its increase in 
 size with those who are with child ; but the term belly is 
 used where truths are treated of, and "womb" where good 
 is treated of (n. 7 loa). 
 
 By "sons" who are the heritage of Jehovah, and by "the 
 fruit of the womb " which is His reward (Ps. cxxvii. 3) are 
 meant the true and good things of t;he church ; by " sons " 
 truths, and by "the fruit of the belly" good things (n. 
 
 7240- 
 "The fruit of the belly" {Deut. vii. 13), and "the desires of 
 the belly" {Hos. ix. 16, see margin), in the sense of the let- 
 ter signify offspring in a natural sense ; but in the spirit- 
 ual sense, spiritual offspring, which are knowledge, intel- 
 ligence and wisdom ; for into these is man re-born while 
 he is becoming regenerate (n. 622^). 
 
 " Venter (belly)," represents words that have the various ren- 
 derings, "belly," "body," "womb," "inward part:" 
 
 BETEN, Deut. vii. 13 (n. 340f, 622^, 710*); xxviii. 4 (n. 710*) ; 
 
 Job XV. 35 (n. 622a); xix. 17 (n. 622i); xxxii. 18, 19 (n. 
 622a) ; \ 
 
68 APOCALYPSE EXPLAINED. 
 
 Ps. xvii. 14 (n. 622(j); xxii. 10 (n. 6223, 710a); xxxi. 9 (n. 
 6223, 7S0f); xliv. 25 (n. 622a); Iviii. 3 (n. 622^, 7io*h 
 cxxvii. 3 (n. 35 7^, 622J, 6951^, 710^); cxxxii. 11 (n. 710^); 
 cxxxix. 13 (n. 6223, 710*) ; 
 
 Jsa. xiii. 18 (n. 357c, 622*, 710c, 724c); xlix. 15 (n. 710^); 
 
 £zek. iii. 3 (n. 622a) ; 
 
 JIos. ix. II (n. 710a); verse 16 (n. 6223); 
 
 Jonah ii. 2 (n. 622a) ; 
 
 Hab. iii. 16 (n. 622a) : 
 GACHON, Gen. iii. 14 (n. 622a)' 
 
 Lev. xi. 42 (n. 622<i) : 
 K'RES, yer. \\. 34 (n. 622a): 
 
 MS'iN (M'A', or M=AH,) (Chaldec), Dan. ii. 32 fn. 176): 
 QEREBH,/*.;. V. 9 (n. 622a, 659* has "medium" inward part); Ixiv. 
 
 6 (n. 622a; here, too, we find " medium" in n. 313*) : 
 KoiLiA, Matt. xii. 40 (n. ^o()b)•, xv. 17 (n. 580); 
 
 Mark vii. 19 (n. 622a) ; 
 
 Luke xi. 27 (n. 710a) ; xxiii. 29 (n. 710a) ; 
 
 yohn vii. 38 (n. 5180^, 622a) ; 
 
 Apoc. i. 9 (n. 618) ; verse 10 (n. 622a). 
 
 Beloved {DUeaus). — "The beloved (agapetos) son" (^Matt. xvii. 5; 
 Mark ix. 7 ; Luke ix. 35) is the Divine Human of the Lord 
 (n. 64 ; compare n. 706*). 
 By "the beloved son" whom they cast out of the vineyard 
 and slew {Luke xx. 13), is meant the Lord as to divine 
 truth (n. 315^). 
 
 By "the beloved (yadhidh)" who had a vineyard in the horn 
 of a son of oil {Isa. v. i), is meant the Lord (n. 375e(viii.),- 
 compare n. 918, 9221;). 
 
 Below {Infra), — That which is above is also within, and that which 
 is below is also without ; and what is without is also around 
 (n. 283a). 
 
 Belshazzar. — {See Babel.) 
 
 Belshazzar was king in Babel ; and "a king" in the Word 
 has a similar signification with the nation or the kingdom 
 over which he is set. Profanation of the good and truth 
 of the church is signified by "drinking from the vessels 
 of gold and silver that were taken from the temple at Je- 
 rusalem," and at the same time "praising the gods of gold, 
 of silver, of iron, and of wood" (n. 373 ; compare n. 220*, 
 587a, 1029c). 
 
 Bench.— {See Plank?) 
 
 Bend, Couch (Curvare). — By "bending himself (couching, rabhatz)" 
 {Gen. xlix. 9) is signified to put himself into power (n. 
 2783) ; for " bending himself (couching)," when predicated 
 of a lion, is putting himself into power (n. 433a). 
 
 Bow down. Stoop, Couch {inmrvare). — "To bend himself {or 
 
INDEX OF WORDS. 69 
 
 Stoop, or couch, baba.) " {^Num. xxiv. 9) is to put himself 
 into power (n. 278^5). 
 
 By "the footstool of the feet, to which they shall bend {or, 
 at which they shall worship, shachah)," is signified the 
 natural sense of the Word, and thence also the church on 
 earth (n. •jooi). 
 
 Worship from evils and falsities is signified {Isa. ii. 20) by " the 
 idols" which they made for themselves, to bend them- 
 selves to the moles and the bats" (n. 410,5). 
 See also Isa. xxvii. 13 (n. 502^). 
 
 "Incurvare" represents 
 
 SHACHACH, Ps. cvii. 39, rendered "bow down " in the revised ver- 
 sion, but "brought low" in the authorized version (n. 
 650*). ^ 
 
 Stretch (Tendere). — " To bend the bow and dire<ft it" {Ps. 
 
 vii. 12) signifies from falsities to make for oneself doftrine 
 against truths (n. l^^d; compare n. 238, 357^). 
 
 " Tendere (to stretch, to bend) " represents 
 
 DARAKH, Ps. vii. 12 (n. 357^^); xi. 2 (n. 357c) ; xxxvii. 14 (n. 238, 
 357^); Ixiv. 3(n.3S7^); 
 Jer. IX. 3 (n. 357c). 
 
 Beneath. — {See Downward.^ 
 
 Benedict XIV. — A great scapdal heard in the spiritual world from 
 
 Pope Benedia XIV. (n. 114.) 
 Because he claimed divinity, even after death, after a few days 
 
 he was cast into hell (n. 114). 
 {See Pope.) 
 
 Benevolence {BenevoienHa). — By " a rain of benevolences (nsdhabhah) " 
 
 {Ps. Ixviii. 9; English versions have "plentiful"), is signified di- 
 vine truth from divine good (n. 388^) ; or influx of divine 
 truth from the divine clemency (n. 650a). 
 
 Benjamin. — {See Joseph.) 
 
 Whereas "Benjamin" signifies truth conjoined to good in the 
 natural man, and thus truth conjoined to good with those 
 who are in the lowest heaven, therefore Benjamin was 
 born to Jacob the last of his sons, and Jacob called him 
 "Son of the right hand" (for the word Benjamin in He- 
 brew means "son of the right hand") ; and he was bom 
 in Bethlehem, by which city also is signified truth con- 
 joined to good in the natural (n. 4490). 
 
 He was born last, because a natural consisting of truth con- 
 joined to good is the ultimate or last of the church in man 
 (n. 449a). _ _ 
 
 He was called "son of the right hand," because "son" signi- 
 
JO APOCALYPSE EXPLAINED. 
 
 fies truth, and "right hand" signifies the power of truth 
 from good ; and all power in the spiritual world belongs to 
 truth which is from good in the natural man (n. 449a). 
 
 They who are in the ultimate heaven are called either spirit- 
 ual-natural or celestial-natural ; their conjundlion with the 
 Lord is signified by "Benjamin" (n. 449a). 
 
 By "Benjamin" is meant the conjundtive [element] of truth 
 and good, or the conjoining medium in the natural (n. 
 
 "Little Benjamin is over them" (Ps. Ixviii. 27 ; revised version 
 
 reads, "Little Benjamin their ruler"), signifies the innocence of 
 
 the Lord, from which He worked and accomplished all 
 things (n. 439) ; by "little Benjamin" is there signified the 
 innocence of the natural man (n. 4493). 
 By "Benjamin" is signified the conjunflion of the spiritual 
 man with the natural, and by "Joseph" the conjundlion 
 of the celestial man with the spiritual (n. 449^). 
 
 (Other passages concerning Benjamin may be seen explained, n. 
 449a/). 
 
 Bereave {Oriare, Orios facere). — That the sword "shall bereave (oriare, 
 
 shakhol) no more" {Ezek. xxxvi. 14), signifies that falsity 
 shall no longer destroy truth (n. 280^). 
 "Sons" {Hos. ix. 12) are truths; "to bereave them (orios fa. 
 cere, shakhol) of man" is to deprive of wisdom (n. 282). 
 
 Berries (Baccae). — By "the two olive trees" and the "olive berries 
 
 (shibboleth)" i^Zech. iv. 3, II, 12; the English versions have 
 
 "branches"), are signified celestial good things, which are 
 those of love to the Lord and of love toward the brother 
 and the companion (n. 638(5). 
 
 That the knowledges of truth and of good belonging to the 
 church have been lost, is described (Aa. xvii. 5, 6) where 
 it is said that " there shall be left gleanings as in the shak- 
 ing of an olive tree, [two] three berries (gargah) in the top 
 of the bough, four five in the head [branches] of the fruit- 
 ful" (n. 911*). 
 
 Beryl.— {See Onyx.) 
 
 Beseech. — {See Inireat) 
 
 Besom. — {See Broom.) 
 
 Besprinkled. — {See Dyed.) 
 
 Bethel.— The word Bethel (beth-el) signifies the house of God ; 
 and "the house of God" signifies the church as to good, 
 and in the highest sense the Lord as to His Human (n. 
 
 375<i-)). 
 
INDEX OF WORDS. 7I 
 
 In the opposite sense, by "the altars of Bethel" {Amos iii. 
 14) is signified worship from evil, and by "the horns of 
 the altar" are signified the falsities of that evil (n. 316^, 
 
 Jeroboam built two altars, one in Bethel and the other in Dan : 
 by "Bethel" is signified the ultimate of good, and by 
 '' Dan " the ultimate of truth ; hence by those two " altars " 
 is signified worship in ultimates or in extremes, which 
 kind of worship is with those who separate charity from 
 faith, and acknowledge faith alone as the medium of sal- 
 vation (n. 391A). 
 
 Passages of the Word in which Bethel is mentioned may be seen 
 as follows: — 
 
 Gen. xxviii. 19 (n. 37Sf(i)); 
 
 1 Kings xii. 29, 32, 33 (11. 391A); 
 
 Amos iii. 14 (n. 316^, 39rt). 
 
 Bethesda. — By "a sick man" are signified those who have trans- 
 gressed and sinned : wherefore the Lord said to the sick 
 man at the fish-poal of Bethesda {yokn v. 14), "Behold 
 thou art made whole; sin no more, lest a worse thing 
 befall thee" (n. 163). 
 
 Beth/ehem. — By "Bethlehem" is signified truth conjoined to good 
 
 in the natural (n. 449a). 
 The Lord was born in Bethlehem, because He was born King, 
 
 and from his birth truth was conjoined to good with Him ; 
 
 for with the Lord alohe the natural hungered for good 
 
 and ever desired truth (n. 4490). 
 Whereas "Benjamin" signifies truth conjoined to good in the 
 
 natural man, therefore Benjamin was born in Bethlehem 
 
 (n. 449a). _ 
 
 David was born in Bethlehem, and there also he was anomted 
 
 king ; for David as king represented the Lord as to truth 
 
 from good, and "king" also signifies the same (n. 449a). 
 
 By Rachel was represented the internal spiritual church, and 
 by Leah the external natural church, by Bethlehem the 
 spiritual, and by the boys who were slain there ( yer. 
 xxxi. 15-17 ; Matt. ii. 18) truth from that origin (n. 695^). 
 
 By "Ephrath Bethlehem" (Gen. xxxv. 19) is signified the 
 spiritual church which is in truths from good, or in faith 
 from charity: by "the adultery of Reuben" there (verse 
 22) is signified the rejection of the good of charity from the 
 truths of faith (n. 434<^). 
 
 " Lo, we heard of Him in Ephrathah, we found Him in the 
 fields of the wood" (Ps. cxxxii. 6), signifies botli in the 
 spiritual sense of the Word and in the natural : for " Ephra- 
 thah" and "Bethlehem" signify the spiritual-natural, and 
 
72 APOCALYPSE EXPLAINED. 
 
 "fields of the wood" the natural (n. 684^:): Ephrathah 
 is Bethlehem, where the Lord was born ; and by " Ephra- 
 thah" is signified the Word as to its natural sense, and 
 by "Bethlehem" the Word as to its spiritual sense, and it 
 was the will of the Lord to be born there because He is 
 the Word ; by " the fields of the wood " are signified things 
 which are of the natural sense of the Word, thus which 
 belong to the sense of the letter (n. 700*). 
 
 Beihogarma, House of Togarntah. — {See Togarmafi.) 
 
 Bethsaida. — That the blind man was led outside of the village of 
 Bethsaida {Mark viii. 23), was because "Bethsaida" sig- 
 nified damnation on account of non-reception of the Lord 
 (n. 239^ ; compare n. 637.}). 
 
 Betray. — {See Beliver.) 
 
 Betroth (Desfonsare), Betrothmonts, Espousals {Desponsatio). — Where- 
 as man, while from natural he is becoming spiritual, is 
 conjoined to the Lord, and is as it were betrothed to Him, 
 this therefore is what is meant {Jer. ii. 2) by "the love 
 of betrothments {or espousals, keluloth) " (n. 73O1/). 
 
 Since the conjunftion of the Lord with those who are in love 
 to Him is comparatively like the conjunftion of a husband 
 with a wife, it is therefore said {Hos. ii. 19, 20), " I will 
 betroth (>aras) thee unto Me injustice and judgment" (n. 
 946 ; compare n. 650^). 
 
 The c6njun6tion of good and truth is signified {Deut. xx. 7) 
 by "betrothing to oneself a wife, and marrying her" (n. 
 734c; compare Ti.. 1162). 
 
 The reason why lying with a betrothed virgin {Deut. xxii. 
 23, 25) was a crime punishable with death (n. 863*). 
 
 " Desponsare (to betroth)" represents 
 
 GAMEo, Luc. xiv. 20, in the English versions rendered "marry" 
 
 (n. 1162). 
 
 Bewail. — {See Sigh.) 
 Beyond. — {See Passing.) 
 
 Bible of the Papists. — By "the woman" {Gen. iii. 15) the papists 
 understand Mary and her worship ; wherefore in their 
 Bibles the reading is not Ue, but "it" and "she" (n. 
 
 768^). 
 
 Billows. — {See Waves.) 
 
 Bind ( Vmcire), Bound, Prisoners ( Vinai). — ^That from His own Divine, 
 the Lord withholds the heavens from things that are false, 
 
INDEX OF WORDS. 73 
 
 and holds them in things that are true, and that He thus 
 gives then) intelligence and wisdom, is described (Ps. cv. 
 22) where it is said of Joseph that " He bound princes at 
 his pleasure, and taught his elders'' (n. 448a;). 
 "To be bound with chains" {^Nahum iii. 10) signifies to be 
 tied by falsities, so that truths cannot go forth (n. 652a'). 
 
 After the Lord had finished the whole work of redemption, 
 He freed those who in the Word are called "the bound 
 in the pit ;" for many of the faithful could not be saved 
 until the Lord had come into the world, and had subju- 
 gated the hells ; meanwhile they were detained in places 
 called "pits," up to the coming of the Lord; and they 
 were set free by the Lord immediately after His coming 
 (n. 659<f). 
 
 " Vincire (to bind) " represents 
 
 >ASAR, Ps. cv. 22 (n. 448rf) ; cxlvi. 7 (n. 239^, 386^) ; 
 
 Isa. xlix. 9 (n. 481) : 
 >ASIR, Zech. ix. II (n. 329s, 537^) • 
 'AssiR, Isa. xlii. 7 (n. 8iirf): 
 RATHAQ, Nahum iii. 10 (n. 652<i) : 
 DEO, Luke xiii. 16 (n. 8ii<i;) ; 
 
 Apoc. ix. 14 (n. S69a). 
 
 {Ligare). — "To bind ('asar) with cords" {Ps. cxviii. 27) is to 
 
 conjoin (n. 391c). 
 
 "To open and shut," and "to bind (deo) and loose" {Matt. 
 , xvi. 19), mean in general to save (n. 206 ; compare n. 
 
 4iirf, 820a). 
 , See also Matt, xviii. 18 (n. 206, 4ii<;) ; xxii. 13 (n. 195^). 
 
 {ColUgare). — " Gather up first the tares, and bind (deo) them in 
 
 bundles to burn them " {Matt. xiii. 30), signifies that the 
 evil, according to the genera and the species of the evil 
 which is in them, are to be gathered up and cast into hell 
 (n. 426 ; compare n. 849, 911a). 
 
 Bind up {Oiiigare). — " To bind up (katadeo) the wounds, and 
 
 pour in oil and wine" {Luke x. 34), signifies to prepare 
 a remedy against the falsities that had injured the life, 
 through the good of love and the truth of faith, by giving 
 instruftion (n. 444c ; compare n. 962). 
 
 "Not bound up (chabhash), and not mollified with oil" {Isa. 
 i. 6), signifies not amended by repentance, nor tempered 
 by good (n. 962). 
 
 See also Isa. Ixi. I (n. 612, 684*, Siic). 
 
 Bird, Fowl, Overspreading {Avis, VoiucHs). — By "birds" are signi- 
 fied things rational, things intelledual, thoughts, ideas, 
 
74 APOCALYPSE EXPLAINED. 
 
 reasonings ; and in the opposite sense are signified fallacies 
 from the sensual man, then reasonings from falsities against 
 truths, and also falsities themselves, — worse and more 
 noxious according to the genera and the species of un- 
 clean birds ; the falsities that destroy truths are especially- 
 denoted by birds of prey. It is to be observed that there 
 are many kinds of falsities and that these are denoted by 
 the several kinds of birds which are enumerated in Moses 
 {Lev. xi. 13, etc. ; Deut. xiv. 11-20), and which are men- 
 tioned in various parts of the Word ; as the eagle, the kite, 
 the raven, the screech-owl, the pelican, the heron, the owl, 
 the horned owl, the dragon, and others (n. iiooa.rf). 
 By "birds of heaven" are signified things intelleflual and 
 rational, in the good sense and in the opposite sense (n. 
 28oi5, 281a, 282, 388/, 400^, 513*). 
 
 The Latin word "avis" represents several words that are rendered both 
 "bird" and "fowl" in the English versions. The most common of these words 
 is 'OPH. Passages here quoted, in which other words occur, will be designated. 
 
 By "birds" are signified affeflions for truth, from which is 
 intelligence ; by " the winged fowl (tzippoh) " {Deut. iv. 17) 
 is signified the spiritual understanding of truth, and by 
 "flying towards heaven" is signified the survey which 
 belongs to intelligence in divine things (n. 282 ; compare 
 n. b^od). 
 
 By "the bird of every wing " {Ezek. xxxix. 17, margin) is sig- 
 nified spiritual truth in all its compass (n. 329a') ; also the 
 enjoyment of the good and truth of the spiritual man (n. 
 3881;; compare n. 650^, iioOi;). 
 
 TzippoR occurs Ps. viii. 8 (n. 513^, 650a, iioo*); cxlviii. 10 (n. 388*, 
 Iioo*) ; 
 Isa. xxxi. 5 (n. 282) ; 
 
 Ezek. xvii. 23 (n. iiooi) ; xxxix. 4 (n. iioo<^) ; 
 Hos. xi. II (n. 6oia, 654^, iiooc). 
 
 " The bird ('ayit) Zabuah'" {Jer. xii. 9 ; the authorized version has 
 "speckled bird;" the revised version has "speckled bird of prey,") 
 
 signifies reasonings from falsities (n. 650/). 
 
 'AYiT occurs also in Isa. xviii. 6 (n. 650*, iiooc) ; xlvi. 11 (n. 
 
 IIOOc). 
 
 By " the beast of the field " which found shade under " the 
 tree in the midst of the earth" {Dan. iv. 12, 14), and "the 
 birds (Chaidee, tzippar) of the heavens which dwelt in its 
 branches," are signified affeftions for good, and the 
 thoughts and perceptions of truth from those affeftions 
 (n. 650^; compare n. iiooi;). 
 
 By " the bird (kanaph) of abominations" {Dan. ix. 27 : the au- 
 thorized version has "overspreading;" the revised version has "wing") 
 
INDEX OF WORDS. 
 
 75 
 
 is signified faith alone, thus separate from charity (n. 
 684.). 
 
 'OPH (Chaldee) is found in Dan. ii. 38 (n. 650^) : 
 • <opH (Hebrew) is found in the many passages of the Old Testament 
 
 to which reference will be given, and which have not been 
 already adduced : 
 ORNEON (Greek) occurs, Apoc. xviii. 2 (n. iiooa) ; xix. 17 (n. iioOf) ; 
 
 verse 21 (n. iiooaT) : 
 PETEiNON (Greek) is found, Ma^f. xiii. 4 (n. iiooif). 
 
 (" Volucris" vmy be seen, Esek. xxxix. 4, n. 3881:; but "avis" 
 is the reading in n. iioo<f.) 
 
 Passages of the Word may be seen, n. 280*, 281a, 282, 283^, 
 304^, 329^, 342c, 355*, 357</, 386*. 388<:,s,/, 6oia, 6soa-e, 
 ^iA^<e.', 659c, 684^, ^old, iioou-d. 
 
 Birth.— {See Bear.) 
 
 Bite, Gnaw {Manden). — "To bite (massaomai) the tongues" {Apoc. 
 xvi. 10), signifies not to wish to perceive and know genu- 
 ine goods and truths; for by "tongue" is signified per- 
 ception of truth, and "to bite the tongue" signifies holding 
 this back (n. 990). 
 
 Bitter (Amarus), Bitterness {Amaritudo), Malce bitter (Amaricare). — By 
 
 "bitter" in the Word is meant undelightful ; but this with 
 
 variety according to the qualities of those concerning whom 
 
 it is predicated (n. 522). 
 Sweet becomes bitter, and thus undelightful, by admixture 
 
 with something foul : thence is the bitterness of wormwood, 
 
 of gall, and of myrrh (n. 618). 
 To spirits, there is a bitter taste from the adulterated truth of 
 
 good ; but to men, from the commixture of what is sweet 
 
 and what is foul (n.'6i8). 
 By "bitter," when said of wormwood, is signified that which 
 
 is falsified by the commixture of truth with the falsities of 
 
 evil : but there is a bitter which is neither from herbs nor 
 
 iruits, and which signifies grief of mind and anxiety from 
 
 many causes (n. 522). 
 
 By the "pottage" into which were put bitter gourds (2 Kings 
 iv. 38-41), is signified the Word falsified (n. 618). 
 
 "Bitter (mar) waters" {Exod. xv. 23) are those things which 
 are apparently truths, but which draw [their quality] from 
 falsities (n. 1145; compare n. 618). 
 
 Mention is made in Moses of "the water of bitterness that 
 causeth the curse" {Num. v. 18, ig, 23, 24, 27), that was 
 given by the priest to every woman accused by her hus- 
 band of adultery. By "adultery" is signified the con- 
 junflion of the false and the evil ; and this was the reason 
 why, in case of guilt, the water became bitter^ by which is 
 
76 APOCALYPSE EXPLAINED. 
 
 signified the adulteration of good (n. 6i8 ; compare n. 
 522). 
 Where it is said, "Woe unto them that say concerning evil, 
 It is good, and concerning good, It is evil ; that put dark- 
 ness for light, and light for darkness ; that put bitter for 
 sweet, and sweet for bitter" {Isa. v. 20), adulterated good 
 and truth are signified by "bitter" (n. 618; compare n 
 522). 
 
 "Grapes of gall" and "clusters of bitterness (m=rorah)" {Deut. 
 xxxii. 32) signify evils from dire falsities (n. 433^, 519^, 
 618, 918). 
 
 "Strong drink (sicera) shall be bitter (marar) to them that 
 drink it" {Isa. xxiv. 9), signifies that they are averse to 
 all things which are in harmony with truths (n. 376^; 
 compare n. 522, 618). 
 
 "He hath sated Me with bitterness (m=rohii«i), he hath made 
 Me drunken with wormwood" {Lam. iii. 15), signifies 
 that the Lord found nothing beside falsities and falsified 
 truths in the church which was then with the Jews (n. 
 5I9«). 
 
 By "bitterness (tamrurim)" {Hos. xii. 14) are signified per- 
 versions of the Word, and thence falsities, from which are 
 things undelightful (n. 624c). 
 
 "Bitter" or "bitterness" {Apoc. x. 9, 10) signifies undelight- 
 ful from adulterated truth; and hence "to make bitter 
 (piKRAiNo)" signifies to render undelightful (n. 618; com- 
 pare n. 522). 
 
 Bitter-apples {Coiocyntudes). — "By the "pottage" into which the 
 sons of the prophets cast bitter-apples (paqqu'oth), or bit- 
 ter grapes of the field (2 Kings iv. 38-41 ; the English ver- 
 sions have "wild gourds"), is signified the Word falsified (n. 
 618). 
 
 Bittern. — {See Cormorant.) 
 
 Bitumen. — "Bitumen (chomer)" {Nahum iii. 14; the English versions 
 have "mortar") is the conjoining falsity from evil (n. 540^). 
 
 Black, Blacken, Blackness, Bark, Barken, Barkness {Ater, Atrare, 
 
 Atror). 
 
 In several of the passages to which reference is here given, the English ver- 
 sions of the Scriptures have "mourn," " mourning," and "mournfully." 
 
 "Blackness (paruh)" {yoelii. 6) is the false of evil (n. 412/). 
 
 "Atror" represents 
 
 QADHRUTH, Isa. 1. 3 (n, 637*) J this word is found in no other pas- 
 sage. 
 
INDEX OF WORDS. 77 
 
 . The heavens are said to be "black (qadhah)" {Jer. iv. 28) 
 when no affeflion and perception of truth flows-in from 
 the Lord (n. 372^ ; compare n. 304^). 
 
 "Atrare" is the rendering of 
 
 QADHAR, yob XXX. 28 (n. "Jl^)', 
 
 Fs. xxxviii. 5 (n. 372^); xlii. 9 (n. 372^); xliii. 2 (n. 372*) ; 
 yer. viii. 21 (n. 372^); xiv. 2 (n. 3724); 
 Esek. xxxi. 15 (n. 372*); xxxii. 7 (n. 372a, i^oic, 526a); 
 yoeHi. 10 (n. 40o«, 40K:, 526a); iii. 15 (n. 4011:, 526a). 
 
 "Atratus" represents 
 
 Q'DHORANNiTH, Mai. iU. 14 (n. 3723); this word is found in no 
 other passage. 
 
 (Niger, Nigredo, Nigrescere). — "Black (melas) " is said of what is 
 
 not true ; and it signifies this for the reason that black has 
 its origin from darkness, or from the withdrawal of light 
 {see Apoc. vi. 5, n. 372a; verse 12, n. 37215, 401a). 
 
 By "the black (shachor) horses" {Zech. vi. 2, 6) is signified 
 the quality as to truth, in the beginning, with those among 
 whom the church was to be propagated (n. 355<5, 364^). 
 
 The form of the Nazirites " has been made darker than black- 
 ness (sHtcHOR), they are not known in the streets" {Lain. 
 iv. 8), signifies that divine truth is in such obscurity that it 
 is not apparent to any one (n. 6523). 
 
 That "the day becomes dark (qadhar) upon the prophets" 
 {Micah iii. 6), signifies that the truth of faith is not seen 
 and known (n. 372a). 
 
 {Denigrari). — "Our skins like an oven have been blackened 
 
 (kamsr) because of the storms of famine" {Lam. v. 10), 
 signifies that because of the failure of knowledges of good 
 and truth, the natural man is in his evil love (n. 3861:) ; 
 also that the natural man is without the light of truth, and 
 consequently is in the darkness of the false (n. 540a). 
 
 Blaspheme, Blasphemy {Biasphemare, Biasphemia). — {See Calumniate.') 
 
 Blasphemy is vituperation and invedtive (n. 119) ; it is falsi- 
 fication of the Word (n. 778a) ; it is falsification of the 
 Word even to the destruftion of divine truth such as it 
 is in heaven (n. 797, 991). 
 
 Blasphemy when said of the Word is adulteration and falsi- 
 fication of it (n. 1039). 
 
 "To blaspheme (blasphemed) God" {Apoc. xvi. 21) signifies to 
 
 falsify the Word (n. 1027). 
 "Sin and blasphemy (blasphemia) against the Holy Spirit" 
 
 {Matt. xii. 31), are to deny the Word, also to adulterate 
 
7S APOCALYPSE EXPLAINED. 
 
 its goods and falsify its truths ; "a word against the' Son .of 
 Man" means to interpret according to appearances the 
 natural sense of the Word, which is the sense of its letter 
 (n. 778O. • 
 
 Various terms, by which are expressed different kinds of blas- 
 pheming God and divine truth (n. 778<:). 
 
 " Blasphemare (to blaspheme) " is used to interpret 
 
 GADHAPH, Num. XV. 30 (n. ^^&c)•, 
 
 ha. xxxvii. 6, 23 (n. "n^c) : 
 BLASPHEMEo, Mark \\\. 2g (n. TjSi); 
 Luke xii. 10 (n. 778*) ; 
 
 Apoc. xiii. 6 (n. 798a); xvi. 9 (n. 984); verse II (n. 991); 
 verse 21 (n. 1027). 
 
 " Blasphemia (blasphemy) " is used as the rendering of 
 
 BUASPHENirA, Matt xii. 31, 32 (n. 778*); 
 
 yW^, verse 9 (n. 735); . .. , „ 
 
 Apoc. xiii. 5 (n. 794); verse 6 (n. 797); xvii. 3 (n. 778c, 
 1039). 
 
 Blast, Breath {Flatus). — {See Breath.) 
 
 By "the breath," "the .spirit," and "the breathing," of the 
 nostrils of Jehovah, is meant the proceeding Divine, by 
 which, when it flows intensely and strongly, the evil are 
 dispersed and cast down (n. 419c ; compare n. 578). 
 
 "Flatus (a blast, a breath)" represents 
 
 N^SHAMAH, Gen. vii. 22 (n. 419c) ; 
 
 Ps. xviii. 15 (n. 419,:) ; 
 
 Isa. XXX. 33 (n. 419^, 578) : 
 RUACH, Exod. XV. 8 (n. 4191:). 
 
 Blasting {Uredo). — By "blasting (shiddaphon) and mildew" (Amos, 
 iv. 9) are signiried evil and falsity in what is outmost, or 
 from the corporeal sensual (n. 6381:). 
 
 Bleating. — (See Hissing.) . 
 
 Blemish, Spot (Macula). — It was prohibited for any of Aaron's seed 
 with a blemish (or spot, mum) to draw near to the altar, 
 or to enter within the vail (Levit. xxi. 17-23) ; also for 
 any sacrifice to be made, as of oxen, calves, goats, or 
 lambs, in which there was a blemish (Levit. xxii. 19-25) : 
 the blemishes also are named, by all of which are signified 
 falsities and evils of various kinds (n. 867). 
 
 Without blemish. Without spot (immacuiatm). — "To be without 
 
 blemish (amomos) " (Apoc. xiv. 5) signifies to be free from 
 'falsities from evil (n. 867). 
 
 Bless, Blessedness, Blessed {Beati/icare, Beatitude, Beatus). — That Asher 
 
INDEX OF WORDS. 79 
 
 was so called from a word that means blessed or bless- 
 edness, is evident not only from the meaning of his name 
 in Hebrew, but also from what was said of him at the time 
 of his birth.: for Leah said, " In my blessedness (>osheh) ! 
 for the daughters will bless me (>ashar)" {Gen. xxx. 13). 
 By "the daughters," who shall bless, are signified spiritual 
 affeftions for truth, which make the church ; from which 
 affedlions is all internal blessedness that is heavenly. In 
 this blessedness are they who are in charity towards the 
 neighbor (n. 438). 
 
 When -grief ceases after temptations, blessedness follows, 
 through truths from good ; for angels have all their bless- 
 edness through truths from good, or through spiritual 
 affedlion for truth (n. 484). 
 
 They who are in divine truths are in the life of heaven, and 
 consequently in eternal blessedness (n. 484^. 
 
 By "Blessed ('ashre) are all they that put their trust in Him" 
 {Ps. ii. 12), is signified salvation through love and faith in 
 the Lord (n. 684^) ; and that they are saved who have 
 faith in Him (n. 850a). 
 
 Other passages in which 'ashre is rendered by "bealus," are Ps. 
 cxxvii. 5 (n. 724.;) ; cxxxvii. 9 (n. 411/) ; 
 yob V. 17 (n. 388^). 
 
 "The blessed (makarios)" {Apoc. xix. 9) are they who are in 
 heaven, and they who are to come into heaven (n. 1225). 
 
 "Blessed" {Apoc. xvi. 15) signifies to be in a happy state (n. 
 1006). 
 
 By "the dead" and "the dying" {Apoc. xiv. 13) who are 
 blessed, are understood those who are to rise again to life 
 hereafter, who are those that live a life of charity (n. 899^). 
 
 That " the blessed " {Apoc. i. 3) signifies those in whom heaven 
 is, is evident from the meaning of "one who is blessed," 
 that it is one who is happy forever, and thus one in whom 
 heaven is. The blessedness which is not eternal is indeed 
 called blessedness ; but still it is not so, for it passes away ; 
 and what passes away, compared with that which does not 
 pass away, is relatively as nothing (n. 12). 
 
 - Benediction, Blessed (Bemdicere, Benediaio, Benedicius), — Where 
 "blessed" and "blessing" are said of Jehovah, that is, the 
 Lord, and where the expression "to bless God" is used, 
 by these words are signified acknowledgment, glorification 
 and thanksgiving that from Him are all good and truth, 
 and hence heaven and eternal happiness for those who re- 
 ceive Him (n. 340a, 344). 
 
 By "blessing," when said of man, nothing else is signified 
 than the reception of divine truth and divine good ; for in 
 
8o APOCALYPSE EXPLAINED. 
 
 these is heaven, and eternal happiness (n. 340^, 465, 466). 
 
 "To receive a blessing" (Ps. xxiv. 5) is reception of divine 
 truth; and "to receive justice (or righteousness)" is re- 
 ception of divine good (n. 340*). 
 
 " To bless himself" (isa. Ixv. 16), is to instruft himself in di- 
 vine truths, and to apply them to life (n. 340^?) : " to bless " 
 (Matt. V. 44) signifies to instrud: (n. 644c). 
 
 By " blessing " is signified reception of divine truth, and bring- 
 ing forth fruit therefrom ; whence is happiness, and eter- 
 nal life (n. 465). 
 
 "Satisfied with the good pleasure (or favor) of Jehovah" 
 (Deut. xxxiii. 23) signifies to be filled with the good of 
 love ; and to be filled with truths therefrom, is meant by, 
 "full with the blessing of Jehovah" (n. 439). 
 
 "To bless with the blessings of heaven from above" (Gen. 
 xHx. 25), signifies with goods and truths from what is 
 interior; "with blessings of the deep that coucheth be- 
 neath," signifies with knowledges of truth and good, and 
 with confirmatory matters of knowledge from what is exte- 
 rior; "with blessings of the breasts and the womb," signi- 
 fies their spiritual affeftions, and conjun6lion (n. 448,5, 7 loi). 
 
 In the opposite sense (as Isa. Ixvi. 3), "to bless" signifies to 
 have what is evil and false, and to imbue oneself therewith 
 (n. 340<^). 
 
 In the passages of the Word to which reference is here made, " benedicere" 
 represents the Hebrew barak, and the Greek eulogeo. 
 
 "Benedic^io" represents the Hebrew b^rakhah, and the Greek eulogia. 
 " BenediiHus" represents the Greek eulogetos. 
 
 See passages of the Word, n. 313^, y-%d, 3291?, ^/^Oia-d, 344, 365^ 
 412a, 435^, 438, 439, 444<t, 448^, 465, 466, 577a, 612, 
 644c, 654^, 675c, 7007; ^o\c, yioi, 721^. 
 
 B/ind {Caecus, Caecare, Occaecare), BHndnesS [Caecitas). — That the Lord 
 
 is called "blind (mwer)" (Isa. xlii. 19), is because the 
 Lord is as if He saw not and perceived not the sins of 
 men. He is called "blind" and then "Servant" from di- 
 vine truth; and He is called "deaf" and then "Angel" 
 from divine good; for to be "blind" has reference to the 
 understanding and to perception from it, and to be " deaf" 
 has reference to perception and hence to the will : the 
 meaning therefore is, that He, as it were, does not see ; 
 although divine truth is His, from which He understands 
 all things (n. 4091?). 
 
 "The blind," whom the Lord cured, signified the spiritually 
 blind, who are they who do not know and understand truths 
 (n. 239, 152). 
 
 "To open the eyes of the blind" signifies to instru<5l those 
 
INDEX OF WORDS. 8 1 
 
 who are yet ignorant of truths, and still desire them ; thus 
 the gentiles (n. 152). 
 
 By "the blind from birth" are meant those who were born 
 outside of the church, and hence were not able to know 
 anything of the Lord and to be instruded from the Word 
 (n. 2393): by "the blind" are meant those who are in 
 ignorance of truth, especially those who are outside of 
 the church (n. 152, 252a). 
 
 The Scribes and Pharisees were called "blind leaders of the 
 blind" because they taught falsities, and because the falsi- 
 ties were believed by the people (n. 537^). 
 
 " Caecitas (blindness) " is the rendering of 
 
 SANVERiM, Gen, xix. 11 (n. 653^); 
 'ivvARON, Zech. xii. 4 (n. 152, 3S5a). 
 
 " Caecus (blind) " is the rendering of 
 
 'ivvER, Isa. xlii. 7 (n. 687^); verse 19 (n. 409*); 
 
 jfer. xxxi. 8 (n. 72M) ; 
 
 Lam. iv. 14 (n. 329/, 652*) : 
 TUPHLos, Matt. XV. 14 (n. 537*); 
 
 Luke vi. 39 (n. 537^!; vii. 21 (n. 584); xiv. 13 (n. 252a); 
 verse 21 (n. 223<:); xviii. 35 (n. 815^); 
 
 yohn ix. 32 (n. 815*); 
 
 Afoc. iii. 17 (n. 239a). 
 
 " Occaecare (to make blind) " is the rendering of 
 
 TUPHLoo, yohn xii. 40 (n. 706^, 1081). 
 
 Blind, to {Occaecare), — {See Smear,') 
 
 "To blind (>avab) the eyes of the wise" {Deut. xvi. 19), is to 
 prevent their seeing or understanding the truth (n. 152). 
 
 " Occaecare (to blind) " represents 
 
 TUPHLOO, John xii. 40 (n. 239^). 
 
 Blood {Sanguis), — {See Victory.) 
 
 " The blood of the Lord " signifies divine truth proceeding from 
 Him (n. 329a/; compare n. 30, 2981:, 748, 778<r, 810). 
 
 "The blood of the Lamb" {Apoc. xii. 11) signifies divine truth 
 proceeding from the Divine Human of the Lord (n. 748). 
 
 The expression "blood of the new covenant" is used {Matt. 
 xxvi. 27), because "blood" signifies divine truth proceed- 
 ing from the Lord, and "covenant" signifies conjundlion 
 (concerning which much more may be seen, n. 701c). 
 
 Blood corresponds to truth, and thence signifies it (n. 962). 
 
 By "the blood of the saints" {Apoc. xvii. 6) are signified di- 
 vine truths (n. 1049). 
 
 "Bread" signifies the good of love, and "blood" and "wine" 
 
82 APOCALYPSE EXPLAINED. 
 
 signify trutli from that good; each from the Lord (n. 
 
 By "blood" is signified interior truth (n. bijii). 
 By ■' wine " and " the blood of grapes " is signified divine tnith 
 (n. 475*; compare n. igs^r, 374<;). 
 
 By " blood " in the opposite sense is signified falsity, bringing 
 violence to the truth which is from the Lord (n. 30 ; com- 
 pare n. 329/). 
 
 " Blood " is falsity (n. 405A). 
 
 "To shed blood" signifies to offer violence to charity, and also 
 to the divine truth which is in the Word (n. 645). 
 
 " Bloods " {Esek. vii. 23) are evils that offer violence to the 
 good things of love and of charity, and utterly destroy 
 them (n. 304^ ; compare n. 329/^). 
 
 " Sanguis (blood) " represents 
 
 ,DAM, Gen. ix.4, 5 (n. 750^); xlix. 11 (n. 329?, 376^, 4753); 
 
 Exod. xii. 7, 13, 22, 23 (n. 329a); xxiii. 18 (n. 3290?); xxiv. 
 
 6, 8 (n. 329*); xxix. 12, 16 (n. 329c) ; verse 20 (n. 298c, 
 
 329<r, 6oo<r) ; verse 2i (n. 3291:) ; xxx. 10 (n. 329c) ; 
 Lmit. i. 5, II, IS (n. 329c); iii. 2, 8, 13 (n. 329c) ; iv. 6, 7, 17, 
 
 18, 25, 30, 34 (n. 329c); V. 9 (n. 329,;); viii. 15, 24 (n. 
 
 329^^ ; xiv. 14, 17, 25 (n. 6oOir) ; xvi. 14, 15, 18, 19 (n. 
 
 329c) ; xvii. 10, II, 14 (n. 750^) ; 
 Ntim. xviii. 17 (n. 329c); 
 
 Deut. xii. 27 (n. 329c) ; xxxii. 14 (n. 314*, 374c) ; 
 2 Sam. i. 22 (n. 357*); 
 
 Ps. v. 6 (n. 329/) ; Ixxii. 14 (n. 329^) ; cv. 29 (n. 329/); 
 Isa. i. 15 (n. 329/); iv. 4 (n. 329/); xv. 9 (n. 3297-) ; xxvi. 2i 
 
 (n. 329^) ; xxxiii. 15 (n. 329/J ; xxxiv. 3 (n. 405A) ; lix. 
 
 3.7 (n-3Z9/); 
 Jer. w. 34 (n. 329/) ; 
 Lam. iv. 14 (n. I9S<:, 23915) ; 
 Ezek. vii. 23 (n. 175^, 3045) ; xvi. 6 (n. 329/) ; xxxix. 17, 18, 
 
 19 (n. 329,/, 388/, 617^) ; 
 Has. xii. 14 (n. 624c) ; 
 
 Joel ii. 30 (n. 329/) ; verse 31 (n. 329/, 40I1:) ; iii. 19 (n. 730^) ; 
 Micah vii. 2 (n. 918) ; 
 Nahum iii. i (n. 355^, 403?) ; 
 Zech. ix. 7 (n. 5S6r); verse 11 (n. 329*, 701c): 
 HAiMA, j1/a«.xvi. 17 (n. 617^); xxvi. 28 (n. 32915,7011:, 7781:, 9603); 
 Mark xiv. 24 (n. 329*, 701c, 9603) ; 
 
 Luke xi. 50, SI (n. 329^, 39i<') ; xxii. 20 (n. 329*, 701c, 960^); 
 John i. 12 (n. 151) ; verse 13 (n. 329^) ; vi. S3-S6 (n. 329*, 
 
 617c); xix. 34 (n. ZZ^e); 
 Afoc. i. S (n. 30); V. 9 (n. 328a); vi. 10 (n. 394); verse 12 
 
 (n. 329/, 372*, 401a) ; vii. 14 (n. 476I ; viii. 7 (n. 5030) ; 
 
 verse 8 (n. 512); xi. 6 (n. 645); xii. 11 (n. 329/, 748); 
 
 xiv. 20 (n. 923) ; xvi. 3 (n. 329/, 966) ; verse 4 (n. 329/) ; 
 
 verse 6 (n. 975, 976); xvii.-6 (n. 1049, 105°); "viii. 24 
 
 (n. 329^, 1193). 
 
 Blossom {Efflorescere). — {See Flourish.') 
 
 Because the internal of the church is founded on its externals, 
 
INDEX OF WORDS. 83 
 
 and the internals are thence multiplied and made fruitful, 
 it is said {Isa. xxvii. 6), that "Jacob shall cause them to 
 take root that are to come," and that "Israel shall blossom 
 (tzutz) and flourish" («. 741^). 
 
 Blot out. Swallow up (Deiere). — " To blot out (destroy, or swallow 
 up, BAL»') the way of the paths" {Isa. iii. 12), signifies so 
 that truth that leads may not be known (n. 555<i?). 
 "I will not blot out (exaleipho) his name from the book of life" 
 {Apoc. iii. 5), signifies that they shall be in heaven, because 
 they are fitted for it (n. 199). 
 
 Blow (Flare, Sufflare). — {See Blast.) 
 
 " Flare (to blow) " represents 
 
 PNEO, Apoc. vii. 1 (n. 419a). 
 
 ''Sufflare (to blow)" represents 
 
 NAPHACH, Ezek. xxii. 20 (n. 540.5). 
 Blue (Caeruleum), Hyaclnih, Hyacinthine {Hyadnthus, Hyadnthinum,' Hya- 
 
 cinthinus). — " Blue (caeruiemu)," takes from heavcn {or the 
 sky) its signification of truth (n. 1063). 
 " Hyacinth " in the spiritual sense signifies celestial love of the 
 true ; but in the opposite sense diabolic love of the false 
 (n. 1063). 
 
 " Hyacijithinum" represents 
 
 T=KHELETH, Exod. xxvi. 4, 31, 36 (n. 576); xxvii. 16 (n. 576); 
 xxviii. 6, 15 (n. 576); verse 37 (n. 427*); 
 Num. iv. 6, 7, 9, II, 12 (n. 576); xv. 38 (n. 576); 
 y^T-.x. 9(11.576, 587*); 
 Ezek. xxiii. 6 (n. 576); xxvii. 7 (n. 195^). 
 
 " Hyacinthus " represents 
 
 T=KHELETH, Ezck. xxvii. 24 (n. igS^J; 
 
 HUAKINTHOS, ApOC. Xxl. 20 (n. Tl'Jo). 
 
 " Hyacinthinus" represents 
 
 HUAKINTHINOS, ApOC. ix. I7 (n. 57^)' 
 
 Blunt, to be made {HehetaH). — That " the teeth are made blunt (qahah ; 
 
 the English versions have 'set on edge')" {Jer. XXxi. 30 ; Ezek. 
 
 xviii. 2), signifies to be in the falsity of evil ; "to be made 
 blunt" signifies the appropriation of falsity from evil (n. 
 5560- 
 
 Blush, Confound, Languish, Be ashamed (Erubescere). — The moon 
 and the sun are said "to blush (chapher)" and "to be 
 ashamed" {Isa. xxiv. 23), when the truth of faith and the 
 good of love are no longer received (n. i\.oid). 
 
 See also/fff. xxxiii. 9 (n. 3045, 73o3); 
 jfer. xv. 9 (n. ^oid). 
 
84 APOCALYPSE EXPLAINED. 
 
 '^Erubescere (to blush) " represents 
 
 BOSH (rendered "ashamed," "confounded," "languish" in the 
 English versions), Isa. xix. 9 (n. 654A); xx. 5 (n. 406*); xxiii. 
 4 (n. 406c, 863a). ^ 
 
 Boanerges. — Whereas James and John represented charity and its 
 works, they were called by the Lord "Boanerges," that is, 
 " Sons of thunder ;" and by " sons of thunder " are signified 
 truths from celestial good (n. %2U; compare n. 9, 273). 
 
 Boar (Afer). — "The boar (ch'zir) out of the wood" {Ps. Ixxx. 13), 
 signifies the evil cupidities of the natural man (n. 388.5). 
 
 Boards. — {See Tables.) 
 
 Boai (Navigium). — {See Ship.) 
 
 By "ji boat (ploion)" is signified dodlrine from the Word: 
 wherefore by "its right side," at which they should cast 
 the net ( yh^n xxi. 6), is signified good of life (n. 6ooa). 
 See also Zuie v. 2, 3 (n. Si4<i). 
 
 Bod/ (Corpus). — (See Substance.) 
 
 "The body" {Matt. vi. 22, 23) is the man (n. 1081). 
 
 The life of man is never given separate from a body, but in a 
 body ; for the body is the external form of that life which 
 is called the soul, effecEiing the things of its choice and its 
 requirement in both worlds, the natural world in which 
 men live, and the spiritual in which spirits and angels live 
 (n. 750A). 
 
 With man there are two lives, namely, the life of the un- 
 derstanding and the life of the will. To these two foun- 
 tains of life all things of the body correspond : and for this 
 reason they are afluated and they aft at their bidding ; 
 and this, so that any part of the body which does not suf- 
 fer itself to be actuated by them is not alive. Hence it is 
 that the whole body throughout is subjeft to the govern- 
 ment of these two lives (n. 622b). 
 
 Every deed or every afl, which to appearance is done from 
 the body, is not done from the body, but by the body 
 from man's will and thought (n. 98). 
 
 Cunning, deceit, enmities, hatreds, revenge, and other things 
 of like nature, rend and devour the interiors of the mind, 
 and thence also the interiors of the body (n. 365A). 
 
 The whole body is said to be "light" {Matt. vi. 22) while the 
 understanding is from truths that are from good (n. 313^ ; 
 compare n. 152, 274). 
 
 When the disciples asked the Lord where the last judgment 
 should be, He said to them, "Where the body is, there 
 shall the eagles be gathered " {Luke xvii. 37) : by " the 
 
INDEX OF WORDS. 85 
 
 body" is there signified the spiritual world, where all men 
 are together, both good and evil (n. 28 li). 
 That "the tombs were opened," and that "the saints that had 
 been dead went forth" {Matt, xxvii. 52, 53), represented 
 the resurredion of those who were reserved by the Lord, 
 in places under heaven, even till His coming into the world ; 
 and who; after His resurredion, were taken out of these 
 places and raised into heaven ; these things also took place, 
 and were seen by those who were in Jerusalem ; but still 
 they were representative of the resurreftion of those who 
 had been so reserved (n. goo^) : not that the bodies them- 
 selves, that lay in the tombs, arose; but that they ap- 
 peared, so that both regeneration and resurreftion to life 
 from the Lord might be signified (n. 6591?). 
 
 The proprium of the Lord's Divine Human, which is the di- 
 vine good of divine love, is called His " Body," in the Holy 
 Supper (n. 1082). 
 
 By "the body of Moses" {Jude, verse 9) is meant the sense 
 of the letter of the Word (n. 735). 
 
 " Corpus (body) " is the rendering of 
 
 PTOMA, Apoc. xi. 8 (n. 652a); verse 9 (n. 658): 
 SOMA, Matt. vi. 22, 23 (n. 274, 313c, 526^, 1081); x. 28 (n. 696^, 
 750rf); xxvii. 52 (n. 659^, 899^); 
 Luke xi. 34, 36 (n. 526*) ; xii. 4 (n. 696<f, 7501?); xvii. 37 (n. 
 
 281*) ; 
 Jude, verse 9 (n. 735). 
 
 Boil. — {See Sore.) 
 
 Bondage, Servitude, Slavery (Servitus). — When the natural man 
 does not think and a6l under the auspices of the spiritual 
 man, then one is in a state of servitude ; this servitude is 
 also signified {Ps. Ixxxi. 6) by "I removed the shoulder" 
 of Israel "from the burden" of Egypt. Egypt thence is 
 called {Exod. xiii. 3, 14) " the house of bondage ('ebhedh) " 
 (n. 540^). 
 
 Bonds. — {See Bands.) 
 
 Bone ( Os), Bony ( Osseus). — The Divine of the Lord in ultimates was 
 His Human which He made divine even to the flesh and 
 bones which are ultimates. That He made it divine even 
 to the flesh and bones, is evident from the fafl that He left 
 nothing in the sepulchre, and that He Himself said to the 
 disciples that He had flesh and bones that a spirit hath not 
 (n. 66). 
 The Lord disclosed to His disciples that He glorified or made 
 divine His whole Human, even to the natural and the sen- 
 sual of it. This is signified by "the hands and feet," and 
 
86 APOCALYPSE EXPLAINED. 
 
 by "the flesh and bones," which they should see and feel ; 
 "the hands and feet" signifies the ultimate of man, which 
 is called the natural, " the flesh " its good, and " the bones " 
 its truths ; for all things belonging to the human body cor- 
 respond to spiritual things ; flesh to the good of the natural 
 man, and bones to its truths (n. 619^; compare n. 513^). 
 
 Because bones are ultimates with man, for they are the sup- 
 ports of the whole body, they correspond to things ulti- 
 mate in heaven : " bones " therefore signify the ultimates in 
 the spiritual world ; which are also the ultimates of Divine 
 truth, or of the Word (n. 196 ; compare n. 313^). 
 
 " Bones " signify truths in their ultimate, thus truths in all their 
 compass ; for in the ultimates are all things together, and 
 in fulness (n. 364^). 
 
 "A bony ass " (^Gen. xlix. 14) signifies lowest service (n. 445). 
 
 "Dry bones" {Ezek. xxxvii. 3, 4, 11) are those who have 
 nothing of spiritual life (n. 418^, 419^; compare n. 6591;, 
 6^5, 666). 
 
 " Os (bone) " represents 
 
 <ETZEM, yer. xxiii. 9 (n. 313^); 
 
 Lam. iv. 7 (n. 196, 364*) ; 
 
 Ezek. xxxvii. i, 4, 7, 11 (n. 418^, 419^, 665, 666): 
 OSTEON, Luke xxiv. 39 (n. 66, y.J,d, 619*). 
 
 " Osseus (bony) " represents 
 
 GEREM, Gen. xlix. 14 (n. 445). 
 
 Book {Liter). — "What thou seest, write in a book" {Apoc. i. ii), 
 signifies that the things revealed are for posterity (n. 57). 
 
 By "the book of life" is meant what has been inscribed from 
 the Lord on man's spirit, or, what has been inscribed on 
 his heart and soul ; or, what is the same, on his love and 
 faith ; and what is inscribed on man by the Lord is heaven 
 (n._ 199). 
 
 All things and every single thing which a man has thought, 
 has willed, has spoken, has done, and even all which he 
 has seen and heard, are with the man, as it were inscribed 
 on his spirit, even so that absolutely nothing is wanting ; 
 this is man's book of life (n. 199). 
 
 In ancient times they wrote upon parchments, which were 
 rolled together; and a parchment was called "a book," 
 and "the roll (or volume) of a book:" and from this it 
 may be known how the book seen by John was written 
 within and on the back (n. 299). 
 
 When "a book" signifies the states of the life of all, then "to 
 open" and "to loose the seals" signifies to know and to 
 perceive those states (n. 303). 
 
INDEX OF WORDS. 87 
 
 "Liber (a book)" represents 
 
 sEPHER, Exod. xxxii. 32, 33 (n. 199, 222a); 
 
 Ps. Ixix. 28 (n. 199) ; cxxxix. 16 (n. 199) ; 
 Jer. li. 63 (n. 569c) ; 
 Ezek. ii. 9 (n. 222*) ; 
 Dan. xii. i (n. 199) : 
 s=PHAR (Chaldee), Dan. vii. 10 (n. 199) : 
 
 BiBLioN, Apoc. i. II (n. 57); V. 1 (n. 299); verse 2 (n. 303); verse 
 3 (n. 304a) ; verse 4 (n. 306); verse 5 (n. 311) ; verse 7 (n. 
 319); verse 8 (n. 321) ; verse 9 (n, 327) ; vi. 14 (n. 404) ; 
 xvii. 8 (n. 199, 222a); xx. 12 (n. 199); xxi. 27 (n. 199, 
 222<l) : 
 BiBLos, Afoc. iii. 5 (n. 199); xx. 15 (n. 199). 
 
 LiWe book {Uteiius). — "To write in a little book (sepheh)" 
 
 {^yer. xxxii. 44), means to implant in the life (n. 223^). 
 
 "The little book (biblahidion)" {Apoc. x. 2, etc.) signifies the 
 Word ; and because the Word was made manifest to angels 
 and to men, it is therefore said that "the little book was 
 opened" (n. 599 ; much more may be seen, n. 614, 616, 617a, 
 619*, 620). 
 
 Book of Jashar, Book of the Upright — {See Jashar.) 
 
 Border, Boundary, End ( Terminus). — {See End, Skirts.) 
 
 By "the border" {Ps. cv. 33) is signified the ultimate, into 
 
 which inner things close, and in which they are together 
 
 (n. 403s ; compare n. 3655''). 
 "The border" {Ps. cxlvii, 14) signifies all things of heaven and 
 
 the church ; since in the border or in the ultimate are all 
 
 things in a complex (n. 365/; compare n. 374c). 
 
 In the spiritual world there are seas that are boundaries {con- 
 cerning which see n. 4061^). 
 
 " Terminus (border)" represents 
 
 G'BHUL, Ps. cv. 33 (n. 403^); cxlvii. 14 (n. 3bS/, 374^); 
 Isa. xix. 19 (n. 39i<;, 654*); Ix. 18 (n. 365^); 
 yer. xxxi. 17 (n. 6951^); 
 Ezek. xlvii. 13 (n. 448<f). 
 
 " Terminus (bound) " represents 
 
 G^BHULAH, Deut. xxxii. 8 (n. 3313). 
 
 " Terminus (end) " represents 
 
 AKRON, Matt. xxiv. 31 (n. T2^d). 
 
 Bore through. — {See Pierce.) 
 
 Born (Nasci, Natus). — {See Son.) 
 
 "To be born (gennao) of God" {yohn i. 13), is to be regen- 
 erated through truths of faith, and life according to them 
 (n. 329^). 
 
88 APOCALYPSE EXPLAINED. 
 
 By "the born of God" are meant those who have been regen- 
 erated by the Lord through divine truth, and hfe according 
 to it (n. 768^). 
 
 "Born (y=lidh) of the house" {^yer. ii. 14) signifies those who 
 are in goods (n. 601*). 
 
 " To slay those born (yeledh) " (Jsa. Ivii. 5) means to extinguish 
 trutlis (n. 411/). 
 
 Borne upward, to be, To be High (EveU). — The glorification of the 
 Lord's Human is meant {Isa. hi. 13), by " He shall be ex- 
 tolled, exalted, and be borne upward (gabhah) exceedingly" 
 (n. 409<>). 
 
 Borrow (Mutuo acclpere, Mutuo petere, Mutuum accipere). — " From him that 
 
 would borrow (daneizo) of thee, turn thou not away" {Matt. 
 V. 42), signifies to instruct, if any one desires to be in- 
 strufted ; for the evil desire this that they may pervert, and 
 may take from others ; which, however, they cannot do (n. 
 5563)- 
 " Mutuo accipere (to borrow)" represents 
 SHA'AL, Exod. xii. 35 (n. 193^). 
 
 Lend {Mutuo dare). — "To lend (daneizo)" {Luke vi. 35) sig- 
 nifies to communicate goods and truths of do6lrine from 
 the Word (n. 695*). 
 
 "Mutuo dare (to lend)" represents 
 
 SHA'AL, Exod. xii. 35 (n. 193^). 
 
 "Mutuo dare (to borrow, to lend,)" represents 
 LAVAH, Deut. xxviii. 44 (n. 559)- 
 
 Bosom {Peaus). — {See Breast, Breasts.) 
 
 By "bosom" and by "breast" in the Word is signified spir- 
 itual love, which is love in a.&. ; and by "the bosom" and 
 "the breast" of the Lord, is signified the divine love itself 
 (n. 821^). 
 
 Whereas the middle or second heaven corresponds to the 
 breast, therefore by "the breast" is signified the good of 
 spiritual love, which is the good of love towards the neigh- 
 bor (n. 65 ; compare n. 6oOfl, 606, 952). 
 
 "Sinus (bosom)" represents 
 
 CHEQ, Lam. ii. 12 (n. 750^) : 
 HOLPos, John xiii. 23 (n. 821^). 
 
 Botany {Botanka ars). — They who are skilled in the arts of botany, 
 chemistry, medicine, and pharmacy, come after death into 
 the knowledge of spiritual uses from the vegetable pro- 
 
INDEX OF WORDS. 89 
 
 du6tions in the heavens ; and they also bring that knowl- 
 edge into pradlice, and have the greatest possible delight 
 in it (n. 12 14). 
 
 Botch.— (See Sore.) 
 
 Bottles {Utres). — {See Flagon.') 
 
 The Lord compared the truths of the church to bottles {or 
 skins) of wine, because by "wine" is signified truth, and 
 "bottles" are the knowledges that contain it (n. 195-5). 
 
 By "old bottles {or skins)" {Matt. ix. 17) are signified the 
 statutes and judgments of the Jewish Church; and by 
 "new bottles" the pretepts and commandments of the 
 Lord (n. 376^). 
 
 That the Jews so immersed themselves in falsities that there 
 was nothing of truth among them, is described {Isa. xxx. 
 14) by the breaking of the bottle of the potters, so "that 
 there should not be found in the breaking, a sherd to take 
 fire from the hearth, or for drinking water out of a pit" 
 
 (n..i77)- 
 
 By "wine" {yer. xiii. 12) is signified what is false; and by 
 "every bottle," the mind of man, since it is a recipient of 
 the true or the false, as a bottle is of wine (n. 376/). 
 
 " Earthen bottles {or pitchers), the work of the hands of the 
 potter" {Lam. iv. 2), signify evils of life from falsities of 
 dodtrine that are from man's own intelligence (n. 2421^). 
 
 " Utres (bottles) " represents 
 
 WEBHEL, Isa. XXX. 14 (n. 177); 
 
 yer. xiii. 12 (n. 376/); 
 
 Lam. iv. 2, rendered "pitchers" in the English versions (n. 
 242flr) : 
 ASKOS, Mait. ix. 17 (n. 376e). 
 
 Bottoms. — {See Cutting off.) 
 
 Boughs (Frondes). — " Boughs " and "leaves" signify the things that 
 belong to knowledges of truth and good, and "fruits" sig- 
 nify the goods of life (n. 109). 
 {See Fruit, Leaf.) 
 
 Bound (Limes), — {See Border, End.) 
 
 "Thou hast set a bound (g=bhul), they do not pass over, they 
 return not to cover the earth" {Ps. civ. 9), signifies that 
 falsities and evils are held without, separate from truths and 
 goods, and limited so that they may not flow back and 
 destroy (n. 405^). 
 
 Bow (Arcus).—QY "the bow" is signified dodtrine combating, both 
 in the good and the evil sense ; that is, the do6trine of truth 
 combating against the false, and the doftrine of the false 
 
90 APOCALYPSE EXPLAINED. 
 
 combating against truth (n. 238, 272, 278^, 281^^ 355/, 
 357^-^, 433<>, 734^ 866). 
 
 "Arrows," "javelins," and ''darts," signify the truths of doc- 
 trine which fight (n. 357a, 684^, 866). 
 
 Doftrine from truths is signified by "quiver," as by "bow" 
 (n. 724O. 
 
 By "a bow (qesheth) of brass" (Ps. xviii. 34 ; see revised version), 
 
 is signified the doftrine of charity (n. 357*), or the dodlrine 
 of the good of life (n. 734^). 
 
 " He that sat on the white horse " {Apoc. vi. 2) signifies the 
 Word; the "bow (toxon)" is the dodlrine of charity and 
 of faith, from which there is combat against evils and falsi- 
 ties ; and from which these are dissipated (n. 356, SSJa-d, 
 358). 
 
 In the opposite sense, by "bow" is signified falsity of doc- 
 trine (n. 710^). 
 
 Passages of the Sacred Scripture may be seen n. 238, 2421^, 272, 
 281^, 354a,/, 356, 357'^'^. 36s/. 433'*. 734^. "OO'*- 
 
 Bow, Incline {incimare). — {See Bend.) 
 
 "To bow (natah) the heavens and come down" (Ps. cxliv. 5) 
 signifies to visit and judge (n. 405.^). 
 
 " Inclinare (to bow) " represents 
 
 NATAH, Ps. xviii. 9 (n. 419^); Ixxxvi. 1 (n. 238). 
 
 • Submit {Sutmiitere). — " The hills of an age (the authorized version has 
 
 ' the perpetual hills,* the revised has ' the everlasting hills ') submitted 
 themselves (shachach) (the English versions have 'did bow') 
 
 {Hab. iii. 6), signifies that the spiritual church, such as 
 there had been with the ancients after the flood, perished 
 (n. 629^). 
 
 Bowels ( Viscera). — Whereas by " bowels " are signified the interiors 
 of the thought, and these are what are affefled with grief, 
 therefore this grief is expressed in the Word by commotion 
 of the bowels (n. 622J). 
 
 " Viscera (bowels) " represents 
 
 ME'iM, Gen. XXV. 23 (n. 710^); 
 
 A. xl. 8 (n. 622*) ; Ixxi. 6 (n. 710^) ; 
 
 Isa. xvi. II (n. 622*); Ixiii. 15 (n. 622i); 
 
 yer. xxxi. 20 (n. 622*) ; 
 
 Lam. i. 20 (n. 622^) ; 
 
 Ezek. vii. 19 (n. 622/5, 750^) : 
 QEREBH, Ps. ciii. I, whcrc the English versions have "all that is 
 
 within" (n. 6224) : 
 BPLANCHNA, Lukc I. 78, whcre the English versions have "tender" 
 
 (n. 622^). 
 
INDEX OF WORDS. 9 1 
 
 " Viscenbus commoveri (to be moved with compassion, etc.,^ " 
 represents 
 
 SPLANCHNIZOMAI, Matt. IX. 36 (ll. 622i) ; 
 
 Mark vi. 34 (n. 622^) ; viii. 2 (n. 622^) ; 
 Luke vii. 12, 13 (n. 622*) ; x. 33 (n. 444c, 622^) ; xv. 20 (n. 
 622^). 
 
 {See Viscera.) 
 
 Bowls (Scyfhi).—{See Cup, Vial.) 
 
 "Vials," "chalices," "cups," "bowls," "dishes," are named in 
 the Word for their contents ; and they therefore have sim- 
 ilar signification with their contents (n. 960a). 
 
 " Scyphi (bowls) " represents 
 
 MizRAQ, Amos vi. 6 (n. 376^, 448<r). 
 
 Cruse {Lecythus). — '^ Lecythtcs" represents 
 
 GULLAH, rendered "bowl" in the English versions, Zepk. iv. 2 
 (n. 62). 
 
 Bowmen, Archers {Sagimrii). — "Bowmen," or " those who hold the 
 bow," are those who, from falsities of doftrine, assault 
 truth (n. 357c) : " the voice of the bowmen " signifies false 
 dodtrinals (n. 41 1^). 
 
 " Sagiftarii (bowmen) " represents the two words, 
 
 RAMAH (to cast with) QESHETH (the bow), yer. iv. 29 (n. 223*, 
 SSS-i, 357^. 4ii0- 
 
 Box tree [Buxus). — "The fir tree" {Isa. xli. 19) is higher natural 
 truth, "the pine {taeda)" is lower natural truth, and the 
 "box tree (tj-ashshur) " is the understanding of good and 
 truth in the natural (n. 730^) ; by "the fir tree, the pine, 
 and the box tree," are signified those things of the church 
 which are in the natural or external man (n. 375 «( viii.)). 
 
 Boy {Puer), Girl (Pueiia).- — By "boys (yeuedh) and girls (yaldah)" 
 {Zech. viii. 5) are signified affeflions for truth and good 
 in which there is innocence (n. 22315 ; compare n. 652,;) ; 
 the true and good things of innocence, such as are the 
 truths and goods of the Word, which essentially make the 
 church (n. 8633). 
 "A boy (yeledh)" {yoelm. 3) is the truth of the church, and 
 "a girl (yaldah)" is the good of the church (n. 376if). 
 
 "The little boy (na<ar)" who shall lead {Isa. xi. 6), signifies 
 innocence, and at the same time love to the Lord (n. 
 780^). 
 
 "Puer (a boy) " also represents 
 
 NA'AR, Lam. ii. 21 (n. 863a); v. 13 (n. 655a). 
 
92 APOCALYPSE EXPLAINED. 
 
 By "the infant boy {or little child, paidion)," whom the Lord 
 placed in the midst of the disciples {Matt, xviii. 2), is sig- 
 nified the good of innocence (n. 41 2^). 
 
 By "boys" is signified charity (n. 270). 
 
 Bozrah. — Bozrah (botzrah) signifies gathering the vintage; and 
 this is said of truth (n. 922^). 
 "Garments from Bozrah" {Isa. Ixiii. i) signify the ultimate 
 of the Word, which is the sense of its letter (n. 359). 
 
 Bracelet (Armiiia). — "Bracelets (tzamidh)," "the necklace," "the 
 ring [for the nose]," "earrings," and "the crown" {Ezek. 
 xvi. II, 12), were insignia by which are signified spiritual 
 things of various kinds. " Bracelets " are the truths and 
 goods of the church (n. 195*); "bracelets upon the 
 hands" specifically signify truths from good (n. 242(f). 
 
 "The crown" in battles (2 Sam. i. 10) was the ensign of 
 combat, and "the bracelet (>etz>adhah) on the arm" was 
 the badge of power, each against things evil and false : by 
 " the bracelet on the arm " is signified the power of truth 
 from good (n. 358). 
 
 Braided. — {See Interlaced.) 
 
 Brain. — {See Cerebrum, Tail.) 
 
 Bramble {Rhamnus). — {See Brier.) 
 
 By "the bramble ('atadh)" {Judges ix. 15), is signified the 
 evil of what is false, appearing like good (n. 638c). 
 
 Branch {Palmes). — {See Bough, Shoot, Berries.) 
 
 "The branches (sARroHiM) th«-eofare made white" {Jveli. 7), 
 signifies that there is no longer any spiritual (n. 4033^ 
 
 "Palmes (a branch)" represents 
 
 KLEMA, yohn xii. 13 (n. 458*); xv. 5 (n. 114, 293). 
 
 Bough [Ramus). — "Branches," which were multiplied {Ezek. 
 
 xxxi. 5), are truths (n. 175*). 
 
 "To make the branch" {Ezek. xvii. 8), is to multiply truths 
 (n. 281a). 
 
 " A rod of the branches " {Ezek. xix. 14) is a falsity of doc- 
 trine (n. 504^). 
 
 " Ramus (a bough, a branch,) " represents 
 
 'AMIR, Isa. xvii. 6, where the authorized version has "bough" (n. 
 
 532): 
 BADDiM, Ezek. xix. 14 (n. y^e, 727a) : 
 DALiYYOTH (dalith), Ezek. xxxi. 9 (u. 654^) ; 
 6"iPH, Isa. xvii. 6, where the authorized version has "outmost 
 branch " (n. 532) : 
 
INDEX OF WORDS. 93 
 
 s^'APPAH, Ezek. xxxi.i, where the authorized version has "boughs" 
 (n. 388/) ; verse 6, where the authorized version has 
 "boughs" (n. 654*): 
 
 SAR'APPAH, Ezek. xxxi. 5 (n. 175^) : 
 
 •ANAPH, Ps. Ixxx. 10 (n. 405£') ; 
 
 Ezek. xvii. 8 (n. z^ia) ; xxxi. 3 (n. 654*) : 
 
 ps'ORAH, Ezek.yixid. 6, where the authorized version has "branches " 
 (n. 388/, 654*); verse 13 (n. 388^). 
 
 Little branch (Ramuscuius). — By "Thou hast sent forth its 
 
 shoots even unto the sea, and its little branches (voneqeth) 
 to the river" {Ps. Ixxx. 11), is described the extension of 
 the spiritual things of the church (n. 569.5 ; compare n. 
 518O. 
 
 By "the little branch (the authorized version has 'highest branch,' 
 
 tzammereth) of the cedar" {Ezek. xvii. 3) are signified 
 knowledges (n. 28 is). 
 
 Brand {Titio). — "A brand (-odh) plucked from the fire" {Zech. iii. 
 2), signifies that little truth was left (n. 740^). 
 " A smoking brand " {Isa. vii. 4) signifies lust for what is false, 
 and thence burning wrath against the true and good things 
 of the church (n. 559). 
 
 Brass, Fine brass (Aes, chaicoiUanum). — By " brass " is signified good 
 (n. 275^, 430*) : natural good, or good in ultimates (n. 
 176,' 279a, 355^, 391/, 405^^, 41 1^, 438, 491, 587a, 650^): 
 the external of the church, which in itself is natural (n. 
 70). 
 
 The things that belong to the sense of the letter of the Word 
 are signified by "brass," "tin," "iron," and "lead," for 
 the reason that these signify the good and true things of 
 the natural man ; for which man are those things of the 
 Word that are contained in the sense of its letter (n. 5405). 
 
 "Vessels of' brass" are matters of knowledge pertaining to 
 natural good (n. 70) ; the truths of natural good (n. 3551;) ; 
 knowledge of good in the natural man (n. 750^). 
 
 By "walls of brass (nschosheth)" {J^er. i. 18) is signified the 
 
 good which defends (n. 219). 
 By "mountains of brass" {Zech. vi. i) is signified the good 
 
 of love, in the natural man (n. 355^). 
 By "the brazen serpent" {Num. xxi. 4-10) is signified the 
 
 divine sensual (n. 70, 5813). 
 
 N=cHosHETH may also be seen, Deut. xxxiii. 25 (n. 70,438); 
 Isa. Ix. 17 (n. 70, 176) ; 
 
 Ezek. i. 7 (n. 69, 70, 279a) ; xxii. 18, 20 (n. 540^) ; xxvii. 13 
 (n. 70. 355-^, 750^); xl.3(n.7o). 
 
 The successive states of the church, even until the coming of 
 the Lord, are meant by the "gold," "silver," " brass " and 
 
94 APOCALYPSE EXPLAINED. 
 
 "iron" of which the statue was composed that was seen 
 by Nebuchadnezzar in a dream. By " the belly and thighs, 
 which were of brass (nechash)," is signified the third state 
 of the church, when men were no longer in spiritual good, 
 but in natural good, for " brass " signifies that good (n. 1 76 ; 
 compare n. 70). 
 By "the bands of iron and brass" (^Dan. iv. 15), is signified 
 that the interior truths and goods of the Word are kept 
 closed and bound in ultimates ; " iron " signifying truth in 
 ultimates, and " brass" good in ultimates (n. 6500?). 
 
 " I will make thy horn iron" {Micak iv. 13), signifies divine truth 
 mighty and powerful; "and thy hoofs brass (n=chushah)," 
 has a similar signification, "hoofs" signifying truths in ulti- 
 mates (n. 3i6i5). 
 
 "Brass (chalkos) and iron" {Apoc. xviii. 12) signify natural 
 goods and truths, but profaned (n. 1147). 
 
 By "fine brass (chalkolibanon)," or "brass polished" {Apoc. i. 
 15), is signified natural good (n. 69) : by fine brass {chaico- 
 libanum) is meant brass polished, and shining as from some- 
 thing fiery ; and " brass " in the Word signifies natural good, 
 or ultimate good, which is what is just and sincere in moral 
 life(n. 70, 2793, 1 147). 
 
 See also Apoc. ii. 18 (n. 153). 
 
 Breach, Breaking {Confraaio), Break {Confringere). — "To break" 
 signifies to destroy (n. 556a, 727^). 
 "A bruised reed shall He not break (confringere, shabhar)" {Isa. 
 xlii. 3) signifies that He will not hurt the sensual divine 
 truth with the simple and with little children (n. 627a). 
 
 " Confringere (to break) " represents 
 
 shabhar, yob xxix. 17 (n. 5S6c); 
 
 Ps. iii. 7 (n. 5S6a); cv. 33 (n. 403*); 
 
 Jsa. xiv. 5 (n. 727*, loagaf) ; 
 
 Jer. ii. 13 (n. 483*); viii. 21 (n. 911^); xi. 16 (n. 638^); 
 RA'A», Isa. xxiv. 19 (n. 304*, 697). 
 
 "To be broken (suntribo)" {Apoc. ii. 27) signifies to be dis- 
 persed (n. 177). 
 
 By "the breaking {confraaio, sh^bher) of the daughter of my 
 people" {Lam. iv. 10) is signified the vastation of the 
 
 church (n. 555'^ J the English versions have "destruction"). 
 
 "Devastation" (Jsa. Ii. 19) signifies that there is no longer 
 good, and "breaking" that there is no longer truth (n. 
 
 380^; the authorized version gives "destruction" in the text, and 
 "breaking" in the margin, as the proper meaning of shebher). 
 
 "They are not grieved for the breach of Joseph " {A mos vi. 6), 
 signifies that it does not at all affed them that the internal 
 
INDEX OF WORDS. 95 
 
 of the church, or its spiritual, perishes (n. 376a ; compare 
 
 II- 163, ifific : the authorized version has "afBi(Stion" in the text, but 
 "breach" in the margin). 
 
 " For the breach of the daughter of my people have I been 
 broken" {Jer. viii. 21), signifies grief that there are no 
 
 longer good and truth, (n. 911^: in place of "breach" and 
 "broken" the English versions here have "hurt"). 
 
 See also Isa. Ix. 18 (n. 3655-) ; Jer. vi. I (n. 449*). 
 
 [Praatird). — {See Break.) 
 
 Reformation of doftrine, through truths, is signified {Isa. 
 XXX. 26) where it is said that "Jehovah will bind up the 
 breach (shebheh) of His people" (n. 962; compare Ps. Ix. 
 4, n. 304c). 
 
 That they had so immersed themselves in falsities that there 
 was nothing of truth left among them, is described {Isa. 
 XXX. 14) by the breaking (shebheh) of the potter's botde, 
 so that there was not found among the pieces a sherd to 
 take fire from the hearth, or for drinking water out of a 
 pit (n. 177). 
 
 {Rvptura). — That there is "no breach (or breaking-in, peretz)" 
 
 {Ps. cxliv. 14) signifies coherency (n. 652c). 
 "The breaches of the house of Israel" {Ezek. xiii. 5) are the 
 lapses of the church (n. 734<^). 
 
 By "breach (paratz)" {Ps. Ix. i) is signified the falling away 
 of the church, and the consequent perversion of truth and 
 irruption of falsity (n. 400c). 
 
 "The breaches (bsoia') of the house of David" {Isa. xxii. 9) 
 are signified falsities making their irruption (n. 453^). 
 
 That "Jehovah will smite the great house with sprinkHngs {or 
 scatterings), and the little house with breaches (or clefts)" 
 {Amos vi. 11), signifies much perversion and falsification 
 of truth with the learned, and some with the unlearned (n. 
 
 Bread (Panis). — {See Nourishment, Holy Supper.) 
 
 In the supreme sense, "bread" signifies the Lord as to divine 
 good (n. 376^; compare n. 513^, 899^). 
 
 By " bread " is meant the divine good of the Lord's divine 
 love (n. 329a, 41 2^). 
 
 By "the bread which cometh down from heaven" is meant 
 spiritual food, which is from the Lord alone (n. 8993) ; 
 "bread" is to be taken as meaning all spiritual food (n. 
 329a, 555^) ; spiritual food is instrudion in truths and 
 goods, whence are intelligence and wisdom (n. 5371*). 
 
 " Bread " signifies the good of love ; things that pertain to spir- 
 itual nutrition are expressed in the sense of the letter by 
 
96 APOCALYPSE EXPLAINED. 
 
 such things as belong to natural nutrition (n. 71 ; compare 
 n. 433^, 480, 513^, booh, 655a). 
 
 By "bread" are signified good and truth which nourish the 
 soul (n. 675*). 
 
 By "the bread of the increase," which Jehovah will give {Isa. 
 XXX. 23), is signified good of love and of charity, which is 
 produced by means of truths of the Word vivified by di- 
 vine influx (n. 644c ; compare n. 650^). 
 
 By "the meat-offering," (the revised version has "meal-offering,") 
 
 which was of fine flour, and thus was bread, is signified 
 
 celestial good (n. 491). 
 By "bread and water" in the Word are signified all good of 
 
 love and truth of faith (n. 364^ ; compare n. 701c). 
 By "bread and wine" are signified goods and truths in the 
 
 spiritual man (n. 340<f). 
 "To break bread" signifies in the Word to hold one's good 
 
 in common with another (n. 611 d). 
 By "the bread of straitness" {Isa. xxx. 20) are signified 
 
 temptations as to the good of love (n. 6oo^). 
 
 In the passages of the Old Testament to which reference is here made, "J>a- 
 nis (bread)" represents lechem. In those of the New Testament, it represents 
 
 ARTOS. 
 
 Passages of the Sacred Scripture maybe found in articles n. 71, 
 146, 175^, 1953, 295^, 304c, 324^,«, 329a,*, 340rf, 349*, 
 376^, T,?,bb~d, 39U, 403^, 412*, 430*, 433^, 475a, 513^, 
 537*. 555'*. 6ooi, ti.Ta,c, 644c, 650*, 6s5«, 701c, 727a, 
 730*. 899*. 9"^. 1054. "59- 
 
 Breadth (Latittido), Broad, Wide (Latus). — "Great" is predicated of 
 what is good, and "broad" of what is true (n. 514c). 
 By ' ' breadth ' ' is signified the truth of the church, by ' ' length ' ' 
 its good, and by "height" both the truth and the good as 
 to degree. This is the signification of these three dimen- 
 sions for the reason that heaven is said to be broad from 
 south to north, and is said to be long from east to west ; 
 and its height is reckoned from the third heaven which is 
 highest, to the first which is lowest {concerning which, 
 more may be seen, n. 629a). 
 By "breadth" is signified truth of docSrine from the Word. 
 "To make the feet to stand in a broad place {latitudo, 
 mehchabh) " {Ps. xxxi. 8), signifies to cause to live accord- 
 ing to divine truths ^n. 666). ^ 
 See also Hab. i. 6 (n. 355?). 
 
 "The breadth of the earth " signifies the truths of the church ; 
 and in the opposite sense, falsities (n. 3041^). 
 
 " Latitudo (breadth) " is the rendering of 
 
 RACHABH, Isa. xxxiii. 21 (n. SI'K) '• 
 RocHABH, Isa. viii. 8 (n. 304/f); 
 
INDEX OF WORDS. 97 
 
 Eaek. xl. 5, 6, n, 13 (n. 629a) ; 
 Zeck. ii. 4 (n. 629a) : 
 PLATos, Apoc. xxi. 16 (n. 430*). 
 
 "Dare latitudineni (to give breadth to, or to enlarge,) " repre- 
 sents 
 
 RACHABH, Deut. xxxiu. 20 (n. 278c, 435^)- 
 "Latus (broad) " represents 
 
 RACHABH, Ps. civ. 25 (n. $^£); 
 RACHABH, Isa. xxx. 23 (n. 644*:). 
 
 Break, Deal {Frangere); Broken (Fraaus). — "To break (or deal) 
 bread for the hungry " (Isa. Iviii. 7), signifies to communi- 
 cate from charity, and to instru6l those who are in ignorance 
 and at the same time in the desire to know truths (n. 386^ ; 
 covtpare n. 2g^c). 
 By "the broken in heart" (^Isa. Ixi. i) are signified those who 
 gprieve because truths with them are few (n. 81 ic). 
 
 "Frangere (to break, to deal) " represents 
 
 PARAS, Isa. Iviii. 7 (n. 2951:, ■^Zdd). 
 
 "Frangere (to break)" and "fraSlus (broken)" represent 
 
 8HABHAR, Zifz/. xxvi. 26 (n. 675''); 
 I Kings xxii. 48 (n. 514*) ; 
 Ps. xxxvii. 15 (n. 357c); xlvi. 9(11. 3S7rf); Ixxvi. 3 (n.*357rf', 
 
 2(>S/, 734'S) ; 
 Isa. xiv. 25 (n. 304^^); verse 29 (n. 386*, 8i7<;); xxiv. 10 (n. 
 
 376rf); Ixi. I (n. Siic); Ixvi. 9 (n. 721a); 
 yer. ii. 13 (n. 537'*); xxiii. 9 (n. 313*); xlviii. 25 (n. 316^); 
 
 xlix. 35 (n. 357rf); 
 Lam. i. 15 (n. 922*) ; 
 
 £zek. iv. 16 (n. 7274) ; vi. 4 (n. 8ila) ; xxix. 7 (n. 627^, 654!") ; 
 Ban. viii. 7 (n. 316c, 817^) ; 
 Hos. ii. 18 (n. 3S7</). 
 
 " FraSlus (broken)" is the rendering of 
 cHATH, I Sam. ii. 4 (n. 3S7"^ 386(^, 783). 
 
 "Frangere''^ is the rendering of 
 
 KLAZo, Matt. xxvi. 26 (n. 329*). 
 
 (Irritum. nddere). — "A broken (parar) Covenant" (Isa. xxxiii. 
 
 8) signifies no conjundlion with the Lord (n. 280^). 
 
 Break apart {Diffringere). — (See Breach, Tear off, Throw 
 
 down.) 
 
 "Diffringere (to break apart, to break, to rend) " represents 
 
 PATZAM, Ps. Ix.' 2 (n. 304c, ifOKx). 
 
 Break forth {Erumpere). — (See Open.) 
 
 That "waters shall break forth (baoa') in the wilderness " (Isa. 
 XXXV. 6), signifies that truths shall be opened where they 
 were not before (n. 455^, 518a). 
 
98 APOCALYPSE EXPLAINED. 
 
 "To break forth (par»tz; the revised version has ' spread abroad ') On 
 
 the right hand and on the left" {Isa. Hv. 3), signifies en- 
 largement as to the good of charity and as to the truth of 
 faith (n. 6oo^, 768^). 
 
 Break through (rerrumpere). — (See Pierce.^ 
 
 "Perrumpere (to break through) " represents 
 
 PARAR, Fs. Ixxiv. 13, where the English versions have "divide;"' 
 and where the revised version reads " break up," in the 
 margin (n. 483^). 
 
 * 
 
 ■ Break forth {Personare). — {See Roaring.) 
 
 Various kinds of affedlions, from which are confession and 
 glorification of the Lord, are expressed by various kinds 
 of sounds, as {Ps. xcviii. 4) by "sounding," "breaking 
 forth," "shouting" and "singing" (n. 3231^; compare n. 
 3041/,/, 326c) : confessions from joy, springing from the 
 good of love, are signified {Isa. xlix. 13) by "Break forth, 
 ye mountains, in song" (n. 4051J). 
 
 Goods, and truths from them, with man, are what exult, shout, 
 sing, sing psalms ; that is, they rejoice, and from this the 
 heart of man rejoices (n. 326<;). 
 
 t' Personare (to break forth in song) " represents 
 
 PATZACH, Ps. xcviii. 4 (n. 323*, 326c); 
 
 Isa. xliv. 23 (n. 304/) ; xlix. 13 (n. 304^, 405^). 
 
 Breakfast, Early meal {Prandium). — By the early meal and by the 
 supper was represented and thence was signified spiritual 
 consociation (n. 391A). 
 
 Breast (Peiius). — {See Bosom.) 
 
 By " bosom " and by "breast" in the Word is signified spirit- 
 ual love, which is love in aft ; and by " the bosom " and 
 "the breast" of the Lord is signified the divine love itself 
 Those, therefore, in heaven are in the province of the breast, 
 who are in spiritual love (n. 821^). 
 
 Whereas the middle or second heaven corresponds to the 
 breast, therefore by "breast" is signified the good of spirit- 
 ual love, which is the good of love towards the neighbor 
 (n. 65 ; compare n. 6ooa, 606, 952). 
 See also articles n. 176, 329?, 411*. 
 
 "PeHus (breast) " represents 
 
 CH»DHiN (Chaldee), Dan. ii. 32 (n. 176); 
 STETHos, John xxi. 21 (n. 821*) ; 
 Afoc. XV. 6 (n. 952). 
 
 Breasts, Paps {Mamiiiae). — By "the breasts (shodh)" {Isa. Ix. 
 
 16) is signified spiritual love (n. 65 ; n. 175a has "uber"). 
 
INDEX OF WORDS. 99 
 
 By "breasts (mastos)" {Apoc. i. 13), when attributed to the 
 Lord, is meant divine good proceeding from Him (n. 65). 
 
 ( iner). — '' Breasts (shodh) " {Isa. Ixvi. 11) signify spiritual love 
 
 (n. 365^; compare n. ']2ia). 
 
 "Milk" {Isa. Ix. 16) is the enjoyment belonging to the good 
 of love ; "breasts" have a similar meaning, because milk 
 
 is from them (n. 175^ ; n. 65 has " mamilla"'). 
 
 By "blessings of the breasts (shadh) and of the womb" {Gen. 
 xlix. 25) are signified spiritual good things and celestial 
 good things (n. 34o0- 
 
 "A miscarrying w^mb {vulva)" {Hos. ix. 14) signifies falsities 
 from evil, in place of truth irom good ; " dry breasts (shadh)" 
 have a similar meaning; but "the womb {vulva)" signifies 
 truths from the good of love, and " breasts " truths from 
 the good of charity ; here, however, falsities from evil, op- 
 posite to those truths (n. 710a). 
 
 Breastplate {Peaoraie). — {See Urim and Thummim.) 
 
 The breastplate of judgment was fashioned of precious stones, 
 under which were the names of tfie twelve sons of Israel, 
 that they might thereby receive responses from heaven, 
 which showed themselves in the breastplate, and from it, 
 by variegations of the colors shining forth from the stones 
 {see more, n. 71715). 
 
 "PeSlorale (the breastplate) " is the rendering of 
 
 CHOSHEN, Exod. xxviii. 26, 28-30 (n. 7173). 
 
 {Thorax). — "Breastplates," or "coats of mail," are safeguards 
 
 against things evil and false (n. 557). 
 "Breastplates (thorax), as it were breastplates of iron" {Apoc. 
 
 ix. 9), are persuasions against which truths do not avail 
 
 (n. 557). 
 "Breastplates, fiery, blue, and sulphurous" {Apoc. ix. 17), 
 
 signify reasonings that fight from the cupidities of the love 
 
 of self and the love of the world, and from the falsities 
 
 that come from these cupidities (n. 576). 
 
 Breath, Blast, Exhalation {Haiiius). — (5".?.? Soul, Spirit.) 
 
 "The breath {or blast, n>shamah) of God" {see Job iv. 9) (n. 
 
 183c)- 
 From exhalations concealed within the earth, gold attrads 
 its element, silver its element, copper and iron theirs ; and 
 this by some property of an unknown kind of heat, dis- 
 tindly, together, and instantaneously (n. 1084). 
 
 Breathing, Respiration {Respiratio). — By "the wind" is meant 
 
lOO APOCALYPSE EXPLAINED. 
 
 the breath : and by it is signified divine truth, and spiritual 
 life to those who receive it (n. 419^ ; compare n. 418^). 
 
 "Breathing (r^vachah) " {Lam. iii. 56) is said concerning truths 
 (n. 419.). 
 
 Respiration, belonging to the lungs, corresponds to the life 
 of truth, or the life of man's understanding : the heart and 
 its motion correspond to the life of good, or the life of 
 man's will (n. 419a). 
 
 Breaihe on. — {See Inspiration.) 
 
 Breaihe out {Exhaiare). — "To cause the soul to breathe out 
 
 (naphach)" {Job xxxi. 39; see margin), signifies to make 
 void the spiritual life (n. 374c). 
 
 Breeches {Caiigae). — By "clean linen" is signified genuine truth: 
 Aaron and his sons therefore had "breeches (MiRHNtsAvim) " 
 and other garments of linen {Lev. xvi. 4; Ezek. xliv. 18), 
 in which they ministered (n. 951). 
 
 • 
 
 {Femoraiia). — The "breeches (mirhnssayim) of linen" which 
 
 Aaron had, signified covering truths (n. 1009). 
 
 See Exod. xxviii. 42 (n. 24a:, 951, 1009); xxxix. 28 (n. 1009). 
 
 Breeding. — {See Place.) 
 
 Bricks (Laleres), Brickkiln {Lateritiafomax). — By"bricks (ubhenah)" 
 
 {Isa. Ixv. 3) are signified false thing's from man's own in- 
 telligence (n. 324^) : also falsities which are fashioned, and 
 do not cohere with truths (n. 540^) ; thus falsities of doc- 
 trine (n. 659a). 
 
 "A brickkiln (malben) " {Nahum iii. 14) is do&ine compared 
 from figments (n. 540^). 
 
 Bride {sponsa), Bridegroom {Sfonsus). — {See Marriage, Nuptials.) 
 By "the Bridegroom" {Matt. xxv. i) is meant the Lord as 
 to conjunftion with heaven and the church through love 
 and faith (n. 252^ ; compare n. 840, 1189). 
 
 When the Lord is called "the Bridegroom" and "Husband," 
 then heaven and the church are meant by "the Bride" and 
 "Wife" (n. 1 120; comparers. 1189). 
 
 "Sponsus (bridegroom)" represents 
 
 CHATHAM, Isa. Ixi. lo (n. 1189); Ixii. 5 (n. 1189) ; 
 
 yer. vii. 34 (n. 223^, 660, 1189) ; xvi. 9 (n. 1189) ; xxv. 10 (n. 
 
 274, 660, 1189) ; xxxiii. 11 (n. 660, 1189); 
 Joel ii. 16 (n. 1189) : . 
 
 NUMPHios, Matt. ix. 15 (n. U89); xxv. i, 5, 6, 10 (n. 252*, 274, 
 
INDEX OF WORDS. lOI 
 
 yokn ii. 9 (n. 376«) ; iii. 29 (n. 1189) ; 
 Afoc. xviii. 23 (n. 274, 1189). 
 
 " Sponsa (bride) " represents 
 
 KALLAH, Isa. Ixi. lo (n. 1189); Ixii. 5 (n. 1189); 
 
 Jer. vii. 34 (n. 223,7, 660, 1189) ; xvi. 9 (n. 1189) ; xxv. JO 
 
 (n. 274, 660, 1189); xxxiii. u (n. 660, 1189); 
 Joel ii. l6 (n. 1189) : 
 NUMPHE, John iii. 29 (n. 1189); 
 
 Apoc. xviii. 23 (n. 274, 1189) ; xxi. 2, 9 (n. 1189) ; xxii. 17 
 (n. 1189). 
 
 Bridle [Frenum). — By " horses " is signified the understanding ; and 
 by their "bridles," is signified guidance, and control (n. 
 923)- 
 
 "A misleading bridle {or a bridle that causeth to err)" {Isa. 
 XXX. 28) properly means withdrawal from the understand- 
 ing of truth (n. 923). 
 
 ^"■Frenum (a bridle)" is the rendering of 
 
 METHEGH, Isa. xxxvii. 29 (n. 923): 
 RESEN, Isa. xxx. 28 (n. 923) : 
 cHALiNos, Apoc. xiv. 20 (n. 923). 
 
 Brier {Sentis), Place of Briers {SentUetum). — {See Tliistle, Refractory.') 
 
 By '"the brier [sentis, shamir) " {Isa. v. 6) are signified falsi- 
 ties of evil (n. 644,5). 
 
 See also Isa. xxxii. 13 (n. 730^)- 
 " Sentis (the brier) " also represents choach, which is rendered " bramble " 
 and "thistle" in the English versions. 
 
 "A place of brambles (senticetum, shamir)" {Isa. vii. 24) signi- 
 fies the false from evil, and "a place of thorns" evil from 
 the false (n. 357<; ; compare n. 304£:). 
 See also Isa. x. 17 (n. 504^). 
 
 Brigandine. — {See Mail, coats of.) 
 
 Bright, Brightness. — {See Shining.) 
 
 Bright- white. — {See Shining-white.) 
 
 Brimstone {Suiphur). — By "brimstone" is signified love for the false 
 from evil; properly, lust for destroying truths of good 
 belonging to the church by means of falsities of evil (n. 
 888). 
 
 " Sulphur (brimstone) " represents 
 
 GOPHRiTH, Gen. xix. 24 (n. 578, 6533); 
 Deut. xxix. 23 (n. 578); 
 ^0,5 xviii. IS (n. 578); 
 Ps. xi. 6 (n. 578, 960a) ; 
 Isa. xxx. 33 (n. 578); xxxiv. 9 (n. 578); 
 Ezek. xxxviii. 23 (n. 644^^) : 
 
I02 APOCALYPSE EXPLAINED. 
 
 THEioN, Luke xvii. 29 (n. 57^); 
 
 Apoc. ix. 18 (n. 578, 579); xix. 20 (n.578); xx. 10 (n. 578); 
 xxi. 8 (n. 578). 
 
 "Sulphureus (sulphurous, of brimstone,) " represents 
 
 THEioDES, Apoc. ix. VJ (n. 576). 
 
 Bring, Bring to. Introduce {introducere). — " I will bring them (bo>) 
 upon the mountain of holiness" {Isa. Ivi. 7), signifies that 
 they shall be gifted with the good of love (n. 39i«). 
 "To bring the afflifted that are cast out to the house" {Isa. 
 Iviii. 7), signifies to amend and restore those who are in 
 falsities, and thence in grief (n. 386^). 
 
 Bring again {Reducere), — (^See Return.) 
 
 "To bring again the captivity of the people" (^Hos. vi. 11), 
 
 signifies to liberate from falsities (n. Siiii). 
 By "bringing back the people from captivity" {Amos ix. 14) 
 
 signifies the establishment of a new church (n. 405^;). 
 
 " Reducere (to bring again, to bring back, to turn again, to 
 turn back, to return,)" represents 
 
 SHUBH, Ps. xiv. 7 (n. 8iic); liii. 6 (n. 811.:); 
 yer. xxix. 14 (n. Sue); xxx. 18 (n. 8iic); 
 ilos. vi. II (n. &iid) ; 
 Amos ix. 14 (n. 405c, 811c) ; 
 Zep/i. iii. 20 (n. 8ii«). 
 
 Broug/ii back (Reduces). — " Those brought back (or returned, 
 
 shubh) from war" {Micah ii. 8, where the EngHsh versions have 
 
 " men averse from") are those who have shaken ofiF falsities (n. 
 395(f) ; who have been in temptations, and have fought 
 against falsities (n. 555.5). 
 
 Bring bacic. Bring again, Braw back (Retrahere, Retraaio). — 
 
 " Bringing back (shubh) the shadow which went down in the 
 steps of Ahaz before the sun " (Isa. xxxviii. 7, 8), signifies 
 extension of time that would precede the end of the Jewish ■ 
 Church (n. 706(7). 
 
 • Bring down. Letdown, Let loose (Demittere).- — {See Cast down. 
 
 Put away, Sinlc.) 
 
 "To bring down (yaradh) into the pit" {Ezek. xxviii. 8) sig- 
 nifies immersion in falsities (n. 315c; compare n. 537^). 
 
 "Demittere" is the rendering of 
 
 SHALACH, Gen. xlix. 21 (n. 439). 
 
 Of NACHATH, Ps. xviii. 34, "demittere se" is the rendering in n. 
 734*; this agrees with Schmidius: in n. 357^, the read- 
 ing is "ponere." 
 
 Bring out. Lead out [Educere). — Liberation fi-om things evil 
 
 and false is meant {Ps. Ixvi. 12) by "But thou broughtest 
 
INDEX OF WORDS. IO3 
 
 US out into a broad place" [latUudo; the English versions have 
 "wealthy place") (n. 355^). 
 
 " To bring out Israel from their midst " {Ps. cxxxvi. 1 1) signi- 
 fies to open the spiritual man, and so to regenerate (n. 
 4oirf). 
 
 Reformation by the Lord through divine truth, is signified 
 {Ps. cxxxv. 7) by, " He bringeth forth the wind out of His 
 treasuries" (n. ^igd; compare n. 644c). 
 
 "Educere (to lead out, to bring out,) " represents 
 
 YATZft', Deut. iv. 20 (n. ^A,ob\; 
 I Kings viii. 51 (n. 540*); 
 Ps. Ixxviii. 16 (n. 411c) ; 
 Jer. xi. 4 (n. S40<;). 
 
 Bring through ( Transire). — [See Pass.) 
 
 Bring forth. Bear {Parere). — (See Beget.) 
 
 By "generations," "births," and "nativities," in the Word, 
 are meant spiritual generations, births, and nativities, which 
 are effefted through truths and a life according to them 
 
 (n. 121a). 
 
 " To bring forth " signifies to bring forth spiritually ; for the 
 reason that the man who is being regenerated, is, as it 
 were, conceived, carried in the womb, born, and educated, 
 in a manner like that in which one is conceived from his 
 father, carried in the womb by his mother, born, and after- 
 wards educated (n. 721a). 
 
 "To be in travail," "to bring forth," and "to generate," sig- 
 nify to procreate such things as are of the church (n. 
 721O. 
 
 "To bring forth" signifies produdion and fruftification (n. 
 7243). 
 
 " To bring forth " signifies to frudlify truths by doing them ; 
 whence comes reformation (n. 72ii). 
 
 "To bring forth" signifies to frudtify and to produce in a6i: 
 the truths of the Word ; which is, to live according to 
 them, and so to be reformed (n. 721c). 
 
 "To bear sons" signifies to bring forth truths fi-om the mar- 
 riage of truth and good (n. 72 ic). 
 
 "To bear seven" {^er. xv. 9) is to be gifted with all the 
 truths of the church (n. 401^; compare n. 257, 3861?, 7210). 
 
 In the passages of the Old Testament to which reference is here given, "pa- 
 rere (to bring forth, to bear,)" represents yaladh. In those of the New, it rep- 
 resents Tl KTO. 
 
 Passages of the Sacred Scripture may be found in articles n. 257, 
 ZZS'^. 381, 386^^, 388/, 401^, 406c, 412/, 7n, ^2.\a-c, 722 
 724«, 758. 
 
 <—— Travail, To be in labor (Parturire). — "The earth" is the 
 
I04 APOCALYPSE EXPLAINED. 
 
 church ; and it is said "to be in travail" (Ps. cxiv. 7 ; the 
 
 English versions have "tremble") when the church is being es- 
 
 tabhshed, or when the man of the church is being gen- 
 erated anew (n. 4051;). 
 
 "Parturire (to be in travail)" represents 
 
 CHUL, Ps. cxiv. 7 (n. 40517, 411c, 483a, 72I1:); 
 
 Isa. xiii. 8 (n. 412/, 721c) ; xxiii. 4 (n. 27Sa, 406c, 72l<i;) ; xxvi. 
 18 (n. 721a) ; xlv. 10 (n. 721*) ; li. 2 (n. 721^) ; Ixvi. 7 
 (n. 721c); verse 8 (n. 304/); 
 Ezek. XXX. 16 (n. 721*) ; 
 Micah iv. 10 (n. 721^) : 
 YALADH, Isa. xxi. 3 {n. 721c) ; 
 
 Jer. vi. 24 (n. 721c) ; xxii. 23 (n. 72ic) ; xxx. 6 (n. 381) ; 
 
 xlix. 24 (n. 721c) ; 1. 43 (n. 721c) ; 
 Hos. xiii. 13 (n. 721c) : 
 ODiNo, Apoc. xii. 2 (n. 711, 72I1:). 
 
 " Parturiens primogenitum ' ' represents 
 
 BAKHAR, jfer. iv. 31, where the English versions have "bringeth 
 forth her first child" (n. 721c). 
 
 " Dolor parturienitum'' represents 
 
 cHiL, Exod. XV. 14 (n. 721c), where the authorized version has 
 "sorrow," but the revised has "pangs." 
 
 Bring up, Nourish {Bducare). — " If they have brought up (gadhal) 
 
 sons" {Hos. ix. 12), signifies if they have even produced 
 truths (n. 282). 
 "I have not brought up (gadhal) young men, made virgins 
 to grow up " {Isa. xxiii. 4), signifies that there is neither 
 understanding of truth nor affedlion for truth ^(n. 275a, 
 721a, 863a). 
 
 That "they who were brought up ('aman) upon purple have 
 embraced dunghills" {Lam. iv. 5), signifies that they who 
 derived genuine goods from the Word have only falsities 
 of evil (n. 6521;, 653^). 
 
 Broad, make. — {See Enlarge.) 
 
 Broad places. — {See Quarters.) 
 
 Broiled [Assus).- — The Lord, by eating, showed and proved that His 
 whole Human even to its ultimates was glorified, that is, 
 was made divine ; for He ate in their presence of a broiled 
 (opTos) fish and of a honey-comb {Ltic. xxiv. 42) : " a 
 broiled fish" signifies the truth of the natural and sensual 
 man, and "a honey-comb" signifies the good of the same 
 truth (n. 61915). 
 
 Brook {Torrens). — {See River, Streams.) 
 
 " Torrens (a brook, a torrent,) " represents 
 nachal, yob XX. 17 (n. 6ig»). 
 
INDEX OF WORDS. IO5 
 
 Broom, Besom _{Scopa).— That no truth at all will be left, is signified 
 {Isa. xiv. 23) where it is said, "It shall be swept with the 
 besom (mat'«te') of destrudlion" (n. 724?). 
 
 " Purgata scopis (made clean with brooms, swept,)" repre- 
 sents 
 
 SAROO, Matt. xii. 44 (n. 1160). 
 
 Brothels {Lupanaria). — From the brothels in the hells are exhaled 
 stenches which excite vomiting (n. 986 ; compare n. 1005). ' 
 
 Brother {Frater). — They who performed the good works of charity 
 are called by the Lord "brethren" {Matt. xxv. 40). He 
 is their Father from the divine love ; but Brother from the 
 Divine that proceeds from Him : they who are recipients 
 of this proceeding Divine are called "sons of God;" and 
 fi'om this Divine received in themselves they are brothers. 
 The goods of charity, therefore, are what are the Lord's 
 brethren, in the spiritual sense. It is therefore a tenet that 
 is to be noted, that the Lord did not call them brethren 
 from His being a Man as they were men, according to the 
 opinion received in the Christian world ; and from this it 
 follows that it is therefore not allowable for any man to call 
 the Lord, Brother ; for He is God even as to the Human ; 
 and God is not brother, but Father {concerning which 
 more may be seen, n. 746^). 
 
 In heaven there are no other affinities than those which are 
 spiritual, and thus there is no other brotherhood ; for they 
 are not made brothers there from any birth : and besides, 
 they who were brothers in the world do not there know each 
 other [from this], but each one knows another from the 
 good of love ; they who are most closely conjoined by good 
 recognize each other as brothers ; and others, according to 
 their conjunftion by good, recognize each other as kinsmen 
 and as friends. From this it is that by "brother" in the 
 Word is signified the good of love (n. 46). 
 
 All are brothers who acknowledge the Lord and are in the 
 good of charity from Him (n. 746/). 
 
 Where it is said, "brother and companion," by "brother" is 
 signified good, and by "companion" its truth (n. 746c). 
 
 By "man and brother" are signified truth and good, and in 
 the opposite sense the false and evil (n. 7461:). 
 
 In all the passages of the Old Testament to which reference is here given, 
 "frater (a brother) " represents 'ach. In all of the New Testament, it represents 
 
 ADELPHOS. 
 
 Passages in which "frater (a brother) " occurs, may be found in 
 the following articles :— n. 46, 47, 315^, 355^, 365/, 366, 
 375«(viii.), 386*, 39i<^, 397, 433".^. 438, 443-^. 444*. 577". 
 
106 APOCALYPSE EXPLAINED. 
 
 654^. 693. 710^. 724^. 730^. 734'-.'^. 74o«, 746'»-/. 7SQO 
 IIS5, 1156. 
 
 Brought low. — (^See Bend.) 
 
 Bruise, Beat (Contundere). — That " He was pierced for our prevarica- 
 tions, and bruised (dakha-) for our iniquities, the chastise- 
 ment of our peace was upon Him " {Isa. liii. 5) signifies the 
 cruel temptations which the Lord underwent in the world, 
 that He might subdue the hells, and reduce all things in 
 them and in the heavens to order (n. 3651;). 
 
 "A bruised (batzatz) reed shall he not break" {Isa. xlii. 3), 
 signifies that the Lord wilt not hurt sensual (or sensuous) 
 divine truth with the simple and with little children (n. 
 627a). 
 
 See also Isa. xxxvi. 6 (n. 6273). 
 
 " They shall beat (kathath) their swords into ploughshares, and 
 their spears into pruning hooks" (Isa. ii. 4), signifies that 
 then, from the agreement of all, combats will cease (n. 
 7340- 
 
 ; See also Ps. Ixxxix. 23 (n. 684c) ; 
 
 Micah i. 7 (n. 5871:) : 
 Also Judges V. 22 (n. 355/), where halam is found. 
 
 Break, Break in pieces (Conterere). — "Jehovah willed to bruise 
 
 (dakha') Him" (Isa. liii. 10), signifies the increasing griev- 
 ousness of temptations (n. 768^) : it signifies the tempta- 
 tions of the Lord, which were most grievous because they 
 were against the hells ; for by temptations the loves of the 
 proprium are broken, and thus the body is bruised and 
 weakened (n. 900). 
 
 "Thou shalt thresh the mountains and bruise (daqaq) them" 
 
 (Isa. xll. 15 ; the English versions read "beat them small"), Sig- 
 nifies the destrudtion of evils that spring from the love of 
 self (n. 4054). 
 
 "Thou shalt bruise (ra'a<) the nations with an iron sceptre" 
 
 (Ps. ii. 9 ; the English versions have "break"), signifies tO chas- 
 tise and subdue evils which are in the natural man (n. 177). 
 
 "It devoured and brake in pieces (Chaldee, dsqaq)" (Dan. vii. 
 
 7), signifies that it pefverted and destroyed (n. 5562). 
 "He shall break the earth in pieces" (Dan. vii. 23) signifies 
 
 to destroy the church utterly (n. 697). 
 
 " Conterere (hast sore broken) " is the rendering of 
 
 OAKHAH, Ps. Xliv. I9 {n. 7I41:). 
 
 IxiApoc. ii. 27, n. 727^, "conterere" is the rendering of suwtribo; 
 but in n. 177 we find " confringere" which properly means 
 to break or crush. 
 
INDEX OF WORDS. IO7 
 
 Brutish, Stolid [stoUdus). — " Stolidus (stolid) " represent 
 
 BA'AR.rendered "foolish" in the authorized version, and "brutish" 
 in the revised, Ps. Ixxiii. 22 (n. 167, 298^). 
 
 Bucket {Situia). — "Situla (bucket)" represents 
 
 DELI, Isa. xl. 15 (n. 4o6rf). 
 
 Buclcler .{Oipeus). — {See Weapons of War.^ 
 
 All arms or weapons of war are significative of such things as 
 pertain to spiritual warfare. By " a buckler," as it proteds 
 the breast, is signified protedlion against falsities that de- 
 stroy charity, which is the will of good (n. 734*). 
 
 By "buckler" in the opposite sense is signified the false, de- 
 stroying truth (n. 357^). 
 
 " Clipeus (a buckler) " represents 
 
 MAGHEN, 2 Sam. 21 (n. 375^")); but it will presently be seen that 
 
 the rendering is not uniform ; 
 TziNNAH, Ps. V. 12 (n. 295.:); XXXV. 2 (n. 734^) ; xci. 4 (n. 283*); 
 Ezek. xxxix. 9 (n. 257, 357rf). 
 
 Shield {Parma). — " To cover beneath the wing " {Ps. xci. 4), 
 
 signifies to guard by divine truth, which is the spiritual 
 Divine; "to trust beneath the abyss {sub atysso: but see A.C., 
 
 n. 17S8, and elsewhere, where we find 'sub alls' beneath the wings)" 
 
 signifies scientific truth, which is the spiritual-natural Di- 
 vine: because truth is thus signified, and "to cover" sig- 
 nifies protection by it, it is therefore said, " Truth is a buck- 
 ler {clipeus, tzinnah) and a shield {parma, socherah) " (n. 283^). 
 
 {Scutum). — By "a shield," because it guards the head, is sig- 
 nified safe-keeping against falsities that destroy the under- 
 standing of truth (n. 734;*). 
 
 That arms or weapons of war, as shields and bucklers, were 
 anointed, was for the reason that they were significative of 
 truths fighting against falsities. And truths from good are 
 what avail against them, and not truths apart from good 
 (n. 375<"-))- 
 
 The dissipation of all the combat of falsities of evil against good 
 and truth, and in general the dissipation of all dissension, 
 is signified {Ps. Ixxvi. 3) where it is said, " There brake 
 He the lightnings {or fiery shafts ; see revised version) of the 
 bow, the shield, and the sword, and the battle " (n. 365/). 
 
 "Scutum (a shield)" represents 
 
 MAGHEN, 2 Sam. xxii. 3 (n. 3161}) ; 
 
 Ps. xviii. 2 (n. 3161*); Ixxvi. 3 (n. 3S7<^, 365/, 734i); Ixxxiv. 
 
 II (n. 40i«) ; 
 Isa. xxi. 5 (n. 37SKii)); 
 Ezek. xxxix. 9 (n. 257). 
 
I08 APOCALYPSE EXPLAINED. 
 
 In all these passages " shield " is the rendering in the English versions, except- 
 ing only Ps. xviii. 2; here the authorized version has "buckler," but the revised 
 has "shield;" and in this passage Swedenborg's rendering is not uniform; he has 
 "cli^eus," A.C., n. 1788, and elsewhere. 
 
 Bud.— {See Flourish, Shoot) 
 
 Build {Aedificare). — By "building (banah) a house" {Deut. xx. 5) is 
 signified establishing the church (n. 734;^). 
 
 " He shall build my city " {ha. xlv. 13), signifies that the Lord 
 will restore the doflrine of truth (n. 7061:, 81 ic). 
 
 "To build Jerusalem " {Dan. ix. 25) is to establish the 'church 
 (n- 3254^'i-)> 652,:, 684«). 
 
 "Build thou the walls of Jerusalem" {Ps. li. 18), signifies to 
 re-establish the church, by teaching in truths of doflrine 
 (n. 391^). 
 
 " That saith of the cities of Judah, Ye shall be built " {Isa. xliv. 
 26), signifies the re-establishment of the church and of 
 dodlrine (n. 5383). 
 
 "To build houses and inhabit them" {Isa. Ixv. 21), signifies 
 to fill the interiors of the mind with the goods of heaven 
 and the church, and thereby to be in the fruition of heav- 
 enly life (n. (i\']b). 
 
 "They that are far off shall come and build in the temple of 
 Jehovah" {Zech. vi. 15), signifies that they who before 
 were remote from the truths and goods of the church will 
 draw near to the church (n. 355^). 
 
 "Aedificare (to build)" represents 
 
 BANAH, in the following passages also : — Exod. xx. 25 (n. S^S*) » 
 Jos. vi. 26 (n. 70a/) ; 
 \ Kings v\. 7(n. 585*); 
 Fs. Ixxxix. 4 (n. 684c) ; cii. 16 (n. 294^) ; cxviii. 22 (n. 417*) ; 
 
 cxxii. 3 (n. 392^, 431*) ; 
 Isa. V. 2 (n. 918) ; xxv. 2 (n. 223.5) ; xliv. 28 (n. 220*) ; 
 Jer. xxiv. 6 (n. 403^) ; xxx. 18 (n. 724c) ; 
 Ezek. xvi. 25, 31 (n. 6521:); xxvii. 5 (n. 514a); 
 Zech. viii. 9 (n. 220^, 695c). 
 
 When the House of Jehovah was building, it was built of stone 
 made ready before it was brought thither ; so that there 
 was neither hammer, nor axe, nor any tool of iron, heard in 
 the house. That nothing of their own intelligence should 
 approach the truths of doflrine and of religion, and the 
 worship therefrom, and be therein, was represented by the 
 stones' being entire and not hewn (n. 585*). 
 
 After Solomon had built his own house, "he built (<asah) also 
 a house for Pharaoh's daughter," whom he had taken to 
 wife (i Kings vii. 8) ; by which was represented that knowl- 
 edge, upon which all intelligence and wisdom is founded, 
 is signified by " Egypt" (n. 654/). 
 
INDEX OF WORDS. lOg 
 
 "Upon this rock I will build (oikodomco) My church" {Matt. 
 xvi. 1 8), signifies that it is built upon divine truth which is 
 from the Lord, or upon truths fi-om good (n. 41 ii^). 
 
 oiKODOMEO, rendered " aedificare" occurs in the following passages 
 also : — Matt. vii. 24, 26 (n. 212) ; xxi. 33 (n. 9221:) ; verse 
 42 (n. 4175); 
 Mark xii. 10 (n. 417^) ; 
 Luke xvii. 28 (n. 840); xx. 17 (n. 417^). 
 
 Builders {Aedificantes, Architeai). — By "the builders (banah)" {Ps. 
 
 cxviii. 22) who rejedled the corner stone, are meant those 
 who are of a church which has rejefted the Lord, and with 
 Him all divine truth (n. /^\']b\. 
 There remained with these "builders (oikodomeo)" {Matt. xxi. 
 42) nothing but vain traditions, from the sense of the letter 
 of the Word, in which the very truths of the Word were 
 falsified and the goods adulterated (n. 417*). 
 
 Bull.— {See Mighty.) 
 
 Bullock {fuvencus). — {See Calf.) 
 
 That "a calf" or "a bullock" signifies the good of the natural 
 man, is because things from the herd signified affedlions of 
 good and truth in the external or natural man, and things 
 from the flock affe6lions of good and truth in the internal 
 or spiritual man (n. 279a ; compare n. 650a). 
 
 "Bullocks" {Ps. li. 19) signify natural-spiritual good, which 
 is the good of charity (n. 391s). 
 
 "Juvencus (bullock) " represents 
 
 PAR, Ps. li. 19 (n. 391^); 
 Hos. xiv. 2 (n. 279a). 
 
 Bulwark {AntemitraU). — By "bulwark (chel)" {Isa. xxvi. i) are sig- 
 nified truths guarding (n. 223,5). 
 
 "To set the heart to the bulwark (chelah) " of Zion {Ps. xlviii. 
 13), signifies to love the outer truths that guard the celes- 
 tial church against falsities (n. 453,5). 
 
 The outer man, with the things therein, which are natural 
 scientifics and enjoyments, is like a bulwark or rampart to 
 the inner man ; for it is without and before the inner man, 
 and prote(5ts it (n. 365/). 
 
 Bunch. — {See Back.) 
 
 Bundle {Fasciculus). — That the evil, according to the genera and spe- 
 cies of evil in them, are to be gathered together and rejefted 
 to hell, is meant {Matt. xiii. 30) by "the gathering of the 
 tares into bundles (desme)" (n. 426; compare n. 91 lo). 
 
 Burden {Onus). — The term "burden (baros)" is used {Apoc. il. 24), 
 
no APOCALYPSE EXPLAINED. 
 
 because there is resistance from man's proprium, which is 
 loving oneself more than God, and the world more than 
 heaven (n. 172). 
 
 "Not to bring a burden (iwassa>) through the gates of the city 
 Jerusalem " ( yer. xvii. 24), means not to give admission to 
 what is from man's proprium, but to that which is from the 
 Lord (n. 2083). 
 
 Burdens (Sarcmae). — " Lying down (or couching down) be- 
 tween the burdens (mishp=thayim)" (Gen. xlix. 14; the re- 
 vised version here has ''sheep-fold"), signifies life amid works 
 (n- 445)- 
 
 By "burdens" (Judges v. 16 ; here both the English versions have 
 "sheep-folds") are signified knowledges and scientifics in the 
 natural man (n. 434c)- 
 
 Burial {SepelUw, SepuUura), Bury {Sepelire). — By " burial {sepuliura) " is 
 
 meant awakening and resurreftion into life, and also re- 
 generation (n. 659c ; compare n. 659a!,/). 
 
 Whereas "burial {sepeKiio)" when said of man, signifies resur- 
 reflion, and also regeneration, therefore in respeft to the 
 Lord it signified the glorification of His Human (n. 659/). 
 
 Burial signifies awakening into eternal life, or resurreflion, for 
 the reason that where the death of man is named in the 
 Word, for death the angels have a perception of man's 
 passing from one world into the other ; and where burial 
 is mentioned, they have a perception of his resurre6lion 
 into life (n. 659a). 
 
 "To be buried," "burial," and "the sepulchre," signify regen- 
 eration and resurreftion (n. 687c). 
 
 "Not to be buried" signifies that there is not resurreftion 
 into life, but into damnation, by which is meant spiritual 
 death (n. 6593). 
 
 That the sons of Jacob did not bury the bodies of those whom 
 they killed in battle, was not from divine commandment, 
 but from the cruelty inborn in that people (n. 650^). 
 
 "Sepelire (to bury)" represents 
 
 QABHAR, Gen. XV. 15 (n. 6591/); xxiii. 4, 6, 8, n, 19 (n. 6$gd). 
 
 Burin. — (See Poinf) 
 
 Burn [Adurere), Burning (AdusHo). — (See Fire, Kindle, Incense, Ex- 
 purgation.') 
 
 By "burning (ki) instead of beauty" (Isa. iii. 24) signifies folly 
 instead of intelligence ; "burning" signifies the insanity 
 
INDEX OF WORDS. Ill 
 
 which is from the pride of one's own intelligence, which 
 is foolishness; and "beauty" signifies intelligence (n. 
 
 637^)- . 
 By "walking through the fire and not being burned (kavah)," 
 and by " the flame not kindling upon them " {Isa. xliii. 2), 
 is signified that evils, and the cupidities arising from them, 
 shall do no hurt (n. 504e). 
 
 - Burning up {Combustio). — "Burning (pubosis)" {Apoc. xviii. 18) 
 
 signifies the damnation and punishment of the evils flow- 
 ing from the loves of earthly and corporeal things (n. 
 
 "73)- 
 Because the church would become vastated and destroyed by 
 the falsities of evil and the evils of the false, it is therefore 
 said (^Deut. xxix. 23) that "the whole land should be 
 brimstone, and salt, and burning (stpEPHAH) ;" "the land" 
 signifying the church (n. 578 ; compare n. 653^). 
 
 " Combustio (burning)" represents 
 
 s'REPHAH, Deut. xxix. 23 (n. 578, 653^); 
 
 Jer. li. 25 (n. 405^, 4111:, 1029^) : 
 puRosis, Apoc. xviii. 9 (n. 1131); verse 18 (n. 1173). 
 
 - Burn up, Burn togefher {Comburere). — "To be burned (ba-ar)" 
 
 (^Isa. i. 31) signifies to perish from falsities of evil (n. 
 504^). 
 Whereas man's proprium imbibes all evil and falsity, and 
 through these destroys all good and truth, it is therefore 
 said (^Isa. i. 31), "The strong shall be as tow, and his work 
 as a spark, so that they are both burned together (ba-ar) :" 
 to perish from the falsities of evil is signified by "being 
 burned together" (n. 504^). 
 
 Since "sons" in the Word signify the truths of the church, 
 and "daughters" signify its goods, it may be evident 
 what is signified by "burning (yatzath)" them {Jer. xlix. 
 2) (n. 504^). 
 
 That evil cupidities would deprive knowledges of all spiritual 
 life, and that there would no longer be any truth in clear- 
 ness, nor even any remnant of it in obscurity, is signified 
 {Esek. XX. 47) where it is said that " All faces from the 
 south to the north shall be burned (yatzath) therein" (n. 
 504^ ; cotnpare n. 412/). 
 See Jer. xlix. 2 (n. 504s). 
 
 That "the earth shall be burned up (nasa-) before Him, and 
 the world and all that dwell therein" {Nahum i. 5), sig- 
 nifies that the church as to all its truths and goods will 
 perish by infernal love (n. 741 <^). 
 
 "Fire" {Nahum i. 5) signifies the loves of self and the world; 
 
112 APOCALYPSE EXPLAINED. 
 
 and "to melt" and "to be burned (nasa>)" signify to per- 
 ish by them (n. 400* ; compare n. 40550-). 
 
 "To set on fire and burn (n»saq)" (^Ezek. xxxix. 9), signifies 
 
 to consume by evils (n. 257). "To burn (nasaq) the 
 
 weapons" signifies to extirpate falsities of every kind (n. 
 
 357''). 
 "To be burned (saraph) with fire" {Deut. xiii. 16) is to perish 
 
 by the evil of what is false (n. 131^; compare n. 504-!, 
 
 652^). 
 That every thing of the do<5lrine of the false shall be destroyed, 
 
 is signified \Ps. xlvi. 9) by "burning (saraph) the chariot 
 
 in the fire" (n. 357<i). 
 
 SARAPH is used in the following passages also : — 
 Exod. xii. 10 (n. 504*) ; 
 
 Deut. vii. 25 (n. 587^) ; xiii. 16 (n. 131*, 504^, 652</) ; 
 Ps. Ixxiv. 8 (n. 504s) ; 
 Jer. vii. 31 (n. 504c); xliii. 12 (n. 8iia); 
 E%ek. xxiii. 47 (n. 3151*) ; 
 Micah i. 7 (n. 695^). 
 
 By "burning (katakaio)" {Matt. xiii. 30) is signified to deliver 
 up to hell, and by "gathering into the barn" is signified 
 to conjoin to heaven (n. 911a ; compare n. 374<f, 426, 849). 
 
 That "the chaff shall be burnt up (katakaio) with unquench- 
 able fire" {Matt. xiii. 30), signifies that every kind of fal- 
 sity, from an infernal origin, will be destroyed, and thus 
 those who are in it (n. 374<?; compare n. 426, 849, 911a). 
 
 katakaio is used also in Matt. iii. 12 (n. 374<?); 
 
 Afoc. viii. 7 (n. 506, 507) ; xvii. 16 (n. 1083) ; xviii. 8 (n. n26). 
 
 — — Kindle (Ardere). — By "burning (ba-ar) pitch" {Isa. xxxiv. 9) 
 is signified all evil springing up from the love of self (n. 
 304*). 
 
 BA'AR may also be seen, 2 Sam. xxii. 9 (n. 539^) ; 
 Fs. xviii. 8 (n. 539^). 
 
 By "Fire shall be burning (yaqadh) upon the altar continually, 
 it shall not be extinguished" {Lev. vi. 13), from represen- 
 tation, is signified that the divine love of the Lord is per- 
 petual and eternal (n. 496). 
 
 It is said, " A fire has been kindled in Mine anger, and shall 
 burn even to the lowest hell" {Deut. xxxii. 22), although 
 Jehovah has no fire of anger, still less any that burns to 
 the lowest hell (n. 405A). 
 
 "Lamps of fire burning (kaiomenos) before the throne" {Apoc. 
 V. 4), are the divine truth united to divine good, proceed- 
 ing from the Lord's divine love (n. 274). 
 
 "To burn as a lamp" {Apoc. viii. 10) signifies to be falsified, 
 
INDEX OF WORDS. II3 
 
 from one's own love ; " to burn " is said of one's own love, 
 because "fire" signifies that love (n. 517). 
 "A mountain burning with fire" {Apoc. viii. 8) is the love of 
 self, and the love of one's own intelligence frorh it (n. 510). 
 
 - Kindle, To be angry (Exardere, Bxardescere). — A last judgment 
 
 by the Lord is signified {Ps. ii. 12) by, "His anger will 
 soon be kindled (ba-ar)" (n. 850a; compare n. 684}; see 
 also n. 8i7«). 
 
 Whereas the Jewish nation did not wish well to others, but 
 to themselves, thus not to the gentiles, therefore Jonah 
 who represented that nation was exceedingly angry 
 (charah) {yonak iv. i, 9) because Jehovah spared Niniveh 
 (n. 401A). 
 
 CHARAH is used also in Ps. xviii. 7 (n. 304c). 
 
 - Burn up (Exurere). — " Exurere (to bum up)" is the render- 
 
 ing of 
 
 CHARAR, Isa. xxiv. 6 (n. 280) : 
 SARAPH, Isa. i. 7 ("■ 962) : 
 KAUMATizo, Matt. xiii. 6 (n. ^oig). 
 
 - Burn up, Devour {Defiagrare). — "The flame hath burned up 
 
 (lahat) all the trees of the field" i^Joel i. 19), signifies that 
 the pride of their own understanding consumed all under- 
 standing of the truth of doftrine from the sense of the let- 
 ter of the Word (n. 730*). 
 
 See also Joel ii. 3 (n. 730*). 
 
 - Set on fire, Kindle, Inflante {incendere); Burning (/ncmdinm). — 
 
 " The women coming shall set it on fire (-or) " {Isa. xxvii. 
 11), signifies that the cupidities of the false wholly consume 
 the church (n. 5551?). 
 
 "To set on fire (ba'ar) {Esek. xxxix. 9) signifies to consume by 
 evils (n. 257 ; compare n. 357^). 
 
 "To follow strong drink (sicera), wine inflameth (dalaq) them" 
 {Isa. V. 11), signifies to bring forth dodlrinals from them- 
 selves (n. 376^0-). 
 
 ,"I will kindle (yatzath) a fire in the houses [of the gods] of 
 Egypt, that he may burn them and carry them away cap- 
 tives" {yer. xliii. 12), signifies that the loves of self and 
 the world will destroy all things of the natural man by 
 evils and falsities (n. 81 la). 
 
 " Made into a burning of fire {in incendium faaa, serephah) " signi- 
 fies that all the goods were turned into evils (n. 504«). 
 
 - Burning (Ustio). — " Aburning (mikhvah) " {Lev. xiii. 24, 25, 28) 
 
 among the appearances in leprosy (n. 962). 
 
114 APOCALYPSE EXPLAINED. 
 
 Burnt-offerings, Wfiole burnt-offerings {Bolocausta). — {See Sac- 
 rifice.^ 
 
 " Bunitr offerings and sacrifices " were significative of all repre- 
 sentative worship from the good of love and from the 
 truths therefrom ; " burnt-offerings " signified worship from 
 the good of love, and "sacrifices " specifically worship from 
 truths from that good (n. 314^ ; compare n. 391c). 
 
 Whereas " burnt-offerings and sacrifices " were significative of 
 celestial and spiritual things, " burnt-offerings " of celestial, 
 and " sacrifices " of spiritual, therefore the law was given 
 {Lev. i. 2, 3 ; chap. iii. i, 6) that burnt-offerings should be 
 made of males w),thout blemish, whether from flock or from 
 herd, but that sacrifices [of thank offerings, or peace offer- 
 ings,] might be either of males or of females {concerning 
 whicJi more may be seen, n. 7253). 
 
 See also'articles n. y.i!fi,d, 444^, 504^. . 
 
 " Holocausta (burnt-offerings) " is the rendering of 
 
 KALiL, Detit. xxxiii. 10 (n. 324^): 
 
 <OLAH, Exod. xxix. 42 (n. 3i4<r); xxx. 9 (n. 324^); 
 
 Lev. i. 3 (n. 725^); iii. 5 (n. 7253); 
 
 Num. xxviii. 3, 6, 19, 23, 24, 27 (n. 3i4r); xxix. 2, 6 (n. 3141:); 
 
 Ps. Ixvi. 13, 15 (n. 324^) ; 
 
 Isa. xliii. 23 (n. 324^); Ivi. 7 (n. 391c); 
 
 Jer. xvii. 26 (n. 324^) ; xxxiii. 18 (n. 444^). 
 
 Bust) (Siibus). — {See Courses.} 
 
 "The bush (seneh)" in which the Lord appeared to Moses 
 {Exod. iii. 2) signifies the divine love of truth (n. 295c). . 
 
 See also Deut. xxiii. 16 (n. 295c). 
 
 Butler (Pincerna). — By " butler (shaq*h)" {Gen. xl. 20, 21) is signi- 
 fied truth of doftrine; the signification is like that of 
 "wine" (n. 655a). 
 
 Butter {Buiyra, Butyrum). — By "butter (butyrum, chemah) " {Isa. vii. 22, 
 
 ^yhere it tells of the Lord), is signified the good of celes- 
 tial and spiritual love (n. 304^); "to eat butter" signifies 
 the appropriation of spiritual divine good (n. 61 7.*); by 
 "butter" is signified the enjoyment of spiritual good (n. 
 619a). 
 "Butter of the herd and milk of the flock" {Deut. xxxii. 14), 
 signify the good of truth, external and internal (n. 314.5; 
 compare n. 374c, 376c). 
 
 See also Job xx. 17 (n. 619a). 
 
 To make " his mouth smooth as butter (butyra, m*ch«ma'oth) " {Ps. 
 Iv. 21), signifies good counterfeited through the affeiSlions'; 
 "butter" signifies the good of external affeflion (n. 537^). 
 
INDEX OF WORDS. 115 
 
 Buttocks (Nates). — By "the buttocks (sheth) uncovered" {Isa. xx. 
 4) are meant evils of the love of self (n. 240^). 
 
 Buy {Emere), Buyor (Emptor).— {See Redeem.) 
 
 "To buy" signifies to procure and to appropriate (n. 242a). 
 "To buy and sell" signifies to procure to oneself knowledges 
 
 of truth and good from the Word, and to communicate 
 
 them to others ; or, what is the same, to learn and to teach 
 
 (n. 840). 
 By "those buying and selling in the temple" {Matt. xxi. 12) 
 
 are signified those who make gain out of holy things (n. 
 
 840). 
 
 By those "bought from the earth" are signified diose who, 
 being instrudled, have received in the church the things 
 which the Lord has taught in the Word. Those who have 
 been estranged through falsities, are said to have been 
 "sold." Those who have been led back from falsides to 
 truths, are called " the redeemed," and the Lord is called 
 "the Redeemer" (n. 860). 
 
 "And there shall be no buyer" {Deut. xxviii. 68) signifies 
 those altogether worthless (n. 514;;). 
 
 " Emere (to buy) " is the rendering of 
 
 QANAH, Jer. xxxii. 44 (n, 223c): 
 sHABHAR, ha. Iv. I (n. 376*, 840) : 
 
 AGoRAZo, Matt. xiii. 44, 46 (n. 840, 863a); xxi. 12 (n. 840); xxv. 
 9, 10 (n. 840) ; 
 Luke xiv. 18, 19 (n. 1162); xvii. 28 (n. 840); xxii. 36 (n. 
 
 840); 
 Apoc. iii. 18 (n. 242a) ; xiii. 17 (n. 840). 
 
 " Emptor (a buyer) " is the rendering of 
 QANAH, Deut. xxviii. 68 (n. 514^). 
 
 (Comfarare). — " Comparare (to procure, to buy,)" is the ren- 
 dering of 
 
 KARAH, IIos. iii. 2 (n. y4d). 
 
 Cain. — By " Cain " are signified knowledges of truth and good sep- 
 arate from a life according to them, and thus from celestial 
 love ; and by " Abel " is signified celestial love : or, what 
 is the same, by "Cain" is signified truth separate from 
 good, and by " Abel " good conjoined to truth. And be- 
 cause truth is the first [element] of the church, (for every 
 church is formed by truths ; for from truths, or from knowl- 
 edges of truth and good, every truth has its beginning,) 
 
Il6 APOCALYPSE EXPLAINED. 
 
 therefore Cain was the firstborn. Separation of truth from 
 good is signified by. "Cain's killing Abel." But whereas 
 truths are the first [elements] of the church, for life must 
 be taught by truths, therefore a mark was placed on Cain, 
 that no one should slay him (n. 817^; compare n. Z'^9s, 
 427a). 
 
 Cake (Coiiyra).-{See Mass.) 
 
 Whereas evils and falsities are not separated from the goods 
 and truths that are from the sense of the letter of the Word, 
 but cohere with them, it is therefore said (Hos. vii. 4), 
 "The raiser ceaseth from kneading the mass until the 
 leavening :" "the leavening" signifies separation ; thus the 
 meaning here is, that there was not separation. The sig- 
 nification is similar (verse 8) where it is said that " Ephraim 
 became a cake (<uggah) not turned" (n. 540a). 
 
 (Placenta). — By " cakes ('uggah)" {Nupi. xi. 8) is signified the 
 
 good of celestial love (n. 146). 
 
 " To make cakes (kawanim) to the queen of the heavens " {Jer. 
 vii. 18), signifies to cherish infernal evils of every kind (n. 
 
 Calamity, Destruction {Exitium). — "To scatter" and "to bring ca- 
 lamity ('edh) " (^Jer. xlix. 32) signify devastation (n. 4171*). 
 
 Calamus. — {See Spices, Cane, Flag, Reed, Rod, Rush.) 
 
 Caleb. — By Caleb were represented those who are to be intromitted 
 into the church: hence by his "seed" {Num. xiv. 24) is 
 signified the truth of the doctrine of the church (n. '](>%£). 
 
 Calf ( vituius). Heifer ( vuuia). — By " a calf (vituius) " or " bullock " is 
 signified the good of the natural man, specifically the good 
 of its innocence and chaiity ; and because it is the good of 
 the natural man, it is also the good of the ultimate heaven, 
 for this heaven is spiritual-natural (n. 2793). 
 
 "The calves of the peoples" {Ps. Ixviii. 30) are the good 
 things of the church (n. 439 ; compare n. dz'jh). 
 
 "To kiss the calves" {Hos. xiii. 2) signifies to become merely 
 natural (n. 587<:). 
 
 That Abram divided "a heifer, a she goat, and a ram," and 
 set each part over against another {Gen. xv. 9, 10), was 
 in accordance with the ritual of covenants, made between 
 two parties (n. 701 rf). 
 
 " Vituius (a calf, of either gender,) " represents 
 
 <EGHEL, I Kings xii. 28, 32 (n. 279^); 
 Ps. Ixviii. 30 (n. 439, 627^) ; 
 Jer. xxxiv. 18, 19 (n. 279<t) ; 
 
INDEX OF WORDS. II7 
 
 Ezek. i. 7 (n. 279a) ; 
 
 Hos. viii. 6 ^n. 279^); xiii. 2 (n. S87i;); 
 
 Amos vi. 4 (n. 2790); 
 
 -Mj/. iv. 2 (n. 279a): 
 PHAR, Hos. xiv. 2 (n. 279a) : 
 MoscHos, Luke XV. 23 (n. 2790); 
 
 .<4/oc. iv. 7 (n. 279a). 
 
 " FzV«/a (a heifer)" represents 
 
 •EGHLAH, Gen. XV. 9 (n. 279a; in n. laid, we find "vitulus"); 
 Jer. xlvi. 20 (n. 279*). 
 
 Ca// ( Vocare), The called ( VocaU). — (^See Name.) 
 
 " He calleth all by name" {Isa. xl. 26), signifies that He knows 
 the quality of all (n. 453,5 ; compare n. 746^). 
 
 In the natural sense men may be called "teachers" and "fa- 
 thers " {Matt, xxiii. 8, 9), but in a representative way ; that 
 is to say, it is true that teachers of the world teach truth, 
 yet not from themselves, but from the Lord ; and that 
 fathers of the world are good, and lead their children to 
 what is good, yet not from themselves, but from the Lord : 
 consequently, although they are called teachers and fathers, 
 still they are not so, but the Lord alone is Teacher and 
 Father (n. 746^). 
 
 Who are "the called (rletos) the chosen, and the faithful" 
 {Apoc. xvii. 14J (n. 1074). 
 
 " Vocare (to call) " represents 
 
 QARA>,iia. xl. 26 (n. 453*); xliii. i (n. 328.:) ; Ixii. 12 (n. 3281:): 
 KALEo, Matt. xxi. 13 (n. ^lOc); xxiii. 8, 9 (n. 746^); 
 
 Luke xiv. 12, 13 (n. 695*) ; • 
 
 Apoc. xvii. 14 (n. 1074). 
 
 Call to remembrance. — (See Commend.) 
 
 Calm {Comfescere). — That the Lord "calmed the wind" signifies the 
 natural state of life, that precedes ; which state is unpeace- 
 ful and as it were tempestuous (n. 5I4<^). 
 
 Calumniate (Calumniari). 
 
 The Latin verb " Calumniari" includes within it the meaning of the Hebre* 
 noun RAKHiL (slander), yer. ix. 4 '(n. 746c). 
 
 It seems to represent gadhaph in Isaiah xxxvii. 23 (n. 778^), which is ren- 
 dered by " blaspkemare (to blaspheme) " in other verses of the same chapter: it is 
 possible, however, that there is here a transposition of words. 
 
 Camel (Cameius). — "Camels" are confirmatory scientifics (n. 417^) ; 
 they are things that belong to the natural man (n. 654^) ; 
 they are also knowledges of truth (n. 799.5). 
 
 By "the troop {or multitude) of camels (gamal)" {Isa. Ix. 6), 
 are meant all who are in knowledges of truth and good 
 (n. 2^2d; compare n. 324^). 
 
Il8 APOCALYPSE EXPLAINED. 
 
 OAMAL is found also in ha. xxx. 6 (n. 6545-); 
 Jer. xlix. 32 (n. 417*) ; 
 Zech. xiv. 15 (n. 584, 650^). 
 
 By "the camels' (ramelos) hair" with which John the Baptist 
 was clad {Matt. iii. 4 ; Mark i. 6), are signified the ulti- 
 mates of the natural man, such as are the exteriors of the 
 Word (n. 619c) ; John was so clad because he represented 
 the Word (n. 5430'). 
 
 Camp {Castro), Encamp (CastrameiaH), Encampment (Casiramctatio). — 
 
 By the camp of the sons of Israel were represented heaven 
 and the church (n. 324*, q22a). 
 
 "Without the camp" signifies hell (n. 922^). 
 
 The encampment of the sons of Israel around the tent of 
 meeting represented and thence signified the arrangement 
 of angelic societies (n. 447 ; compare n. 434i:)- 
 
 "Castra (camp)" is the rendering of 
 
 MACH'NEH, Lev. A. 5 (n. 3246); xiii. 46 (n. 922<j); 
 
 J\/um. ii. 3, 9, 10 (n. 447); verses 10, 16 (n. 434^); verses 18, 
 
 24 (n. 449*) ; V. 2, 3, 4 (n. 922<i) ; 
 Deui. xxiii. 12 (n. 922a). 
 
 " Castrametari (to encamp)" represents 
 
 CHANAH, Num. iii. 38 (n. 422</); 
 Deut. i. 31 (n. izod). 
 
 Cana of Galilee {Cana GalUaeae, Kana Galilaeae). — It is tO be known 
 
 that all the miracles wrought by the Lord, like all the mira- 
 cles from Him that, are mentioned in the Old Testament, 
 were significative of such things as belong to heaven and 
 the church ; that is, that these things were contained in- 
 wardly within them, and that consequently His miracles 
 were divine. So with the miracle at Cana of Galilee ; by 
 " the nuptials" there is signified the church, and "in Cana 
 of Galilee " signifies among the gentiles {see the explana- 
 tion, n. 376^). 
 
 Canaan. — All the tra6te in the Land of Canaan, with the cities in 
 them, were representative. In relation to the quarters, 
 they correspond to regions in the spiritual world, and to 
 the cities of the regions there : but there was the difference 
 that men on earth cannot be arranged in their quarters 
 according to the good of love and the light of truth, as 
 spirits and angels can in the spiritual world ; wherefore in 
 the Land of Canaan and in its cities the places were them- 
 selves representative, and not persons (n. 700/). 
 By "the Land of Canaan" in the spiritual sense is meant the 
 church (n. 304^0-, 374^, 403^,^, 430^, 433^, 475^ 514/;, 518^,^, 
 569^, 6i9«, 638^, 644^, 650/, 701a', 730^) ; and not only 
 
INDEX OF WORDS. II9 
 
 the church, but also heaven (n. 141^, 433<^, 503^, ^^gii, 
 7 sod) ; and also the spiritual mind which is in the man of 
 the church (n. 569*). 
 
 There were three rivers, besides the sea, which were bounda- 
 ries of the Land of Canaan. These were the river of Egypt, 
 the river Euphrates, and the river Jordan (/or the signi- 
 fication of which, see n. 569a; compare n. 518^,^). 
 
 The Land of Canaan represented, and hence in the Word it 
 signifies, the church ; the region beyond the Jordan the 
 external church, and the region this side of Jordan the in- 
 ternal church, and the river Jordan itself the limit between 
 them (n. 434,; ; cotnpare n. 700c). 
 
 Because the Land of Canaan signified the church, since the 
 church was there, and because the church there was a 
 representative church, therefore all things therein were 
 representative (n. 3044°- ; compare n. 644*) ; and this from 
 the earliest times (n. yoorf). 
 
 The sons of Israel were natural, and could hardly become 
 spiritual ; but still it was their part to represent the things 
 that belong to the spiritual church. It was for this reason 
 that they were led into Egypt, and afterwards into the 
 desert, and at length into the Land of Canaan ; by which 
 were represented the rise, the progress, and at length the 
 establishment of the church with man (n. 654-6). 
 
 By the struggle of Jacob with the angel (Gen. xxxii. 25-32), 
 is described the persistency with which they insisted on 
 possessing the Land of Canaan, by which is meant that the 
 church should be instituted with them (n. ~\ob). 
 
 "The lip of Canaan " {Isa. xix. 18) signifies the genuine truths 
 of the church (n. 223^; compare n. 374c, 548, 654^). 
 
 When the Land of Canaan was held in possession by idola- 
 trous nations, the signification of the places and cities in 
 that land was changed to the opposite (n. -jood). 
 
 By "the nations in the Land of Canaan" are signified falsities 
 from the cupidity of evil and from reasonings (n. 65o^o-). _ 
 
 By "the kings of Canaan" (Judges v. 19) are signified falsi- 
 ties of evil (n. 447). 
 
 Canaanite [Cananaeus). — "To drive out the Hivite, the Canaanite, 
 and the Hittite" (Exod. xxiii. 28) signifies the flight of 
 falsities which are from evils (n. 650/; compare n. 815*). 
 
 Candle {Candeia). — By "candles (luchnos)" which are to give light 
 
 (Luke xii. 35 ; the authorized version has "lights," the revised has 
 
 " lamps "), are signified truths of faith from the good of love 
 (n. 252a). 
 
120 APOCALYPSE EXPLAINED. 
 
 By "lighting a candle" (^Luke xv. 8) is signified deep search 
 within oneself, from affe6lion (n. 6751}). 
 
 Candlestick {Candelabrum). — By "lamp" or "candlestick" is signi- 
 fied heaven, also the chureh (n. 1188). {See Lamp.) 
 
 By " the fire of the altar " was signified celestial divine love, 
 and by "the fire of the candlestick (msnorah)," which was 
 flame, was signified spiritual divine love (n. 504a). 
 
 " Candelabrum " represents 
 
 M'NORAH, £xoti. XXV. 3! (n. 504a); xxxvii. 17-20 (n. 5043); xl. 
 24 (n. 504a); 
 ZiTO. xxiv. 4 (n. 504") ; 
 Num. viii. 2—4 (n. S04») ! 
 Zech. iv. II (n. 638,5). 
 
 "Seven golden candlesticks (uuchni*)" (Apoc. i. 12) signify 
 the new heaven and the new church (n. 62, 63, 89, 91, 96, 
 97, 106). 
 
 By "candlestick" in the broad sense is signified the Lord's 
 spiritual kingdom, and hence the spiritual church : and 
 because the principal thing of that church is truth of doc- 
 trine, and truth of faith, therefore also these are signified 
 by " candlesticks " (n. 638a). 
 
 In the spiritual heaven appear candlesticks, in much magnifi- 
 cence, by which their heaven is represented (n. 62). 
 
 Cane (Cama). — {See Reed, Rush.) 
 
 That measurement was made with "a. reed" {Apoc. xi. i), is 
 because by " a reed " or " cane " is signified divine truth in 
 the ultimate of order (n. 627a). 
 
 That men must beware of the false scientific, that is of the 
 scientific falsely applied, proceeding from the natural man 
 separate from the spiritual, is meant {Ps. Ixviii. 30, see 
 revised edition) by, " Rebuke the wild beast of the reed," or 
 the cane (n. 6,27,5). 
 
 Canker-worm (Meioiontha). — {See Grasshopper.) 
 
 By "the locust," "the canker-worm (yeleq)," "the grasshop- 
 per," and "the palmer- worm" {yoel i. 4; ii. 25), are sig- 
 nified falsities and evils laying waste or consuming the truths 
 and goods of the church (n. 573^ ; compare n. 543^). 
 
 Capacity. — {See Faculty.) 
 
 Capernaum {Kapemaum, Capernaum). — " Capemaum" signifies those 
 who are being instrufted by the Lord concerning the 
 truths and goods of the church, but who nevertheless re- 
 ject and deny them (n. 653^). 
 See Matt. iv. 13 (n. 447). 
 
INDEX OF WORDS. 121 
 
 Caphfor. — "The remnant of the isle of Caphtor" (yer. xlvii. 4) 
 has a similar signification with " the helper that remaineth " 
 (n. 406^). 
 
 Captains. — {See Superintendents.) 
 
 Captains of thousands (Chiiiarchi). — By "Captains of thousands 
 (cHiLiARCHos) " OTC signified external goods, which are goods 
 of the natural man (n. 408 ; compare n. 355a, 783. The 
 
 English versions have " chief captains "). 
 
 Captivity (Cafiivitas), Captive {CapHvus), To be led captive {CaftivaH),— 
 {See Exile.) 
 
 There is spiritual captivity when the mind is so closed that 
 it does not perceive good, and understand truth : there is 
 deliverance from captivity when the mind is opened (n. 
 355^)- 
 
 "Captivity" is removal from spiritual affedlion for truth and 
 from intelligence (n. 270) ; it is seclusion from divine 
 truths, that is, from the understanding of the truths in the 
 Word ; then, also, destrudtion through falsities of evil and 
 evils of the false (n. Biia,^). 
 
 The "captivity (galuth)" which the Lord will set free {Isa. 
 xlv. 13), signifies the falsities of ignorance in which the 
 gentiles are (n. 7061; ; compare n. 81 ic) : this spiritual cap- 
 tivity is with those who are remote from goods and truths, 
 but still are in the desire for them (n. 376^). 
 
 SHtBHuTH may be studied in the following passages: — Ps. xiv. 7 
 (n. 8uc, 8504); 
 
 Jer. XXX. 18 (n. -jz^c, 799*, Sue); xlviii. 47 (n. %uh); 
 
 Hos. vi. II (n. %\id) ; 
 
 Amos ix. 14 (n. 376^, 405^. Siic) ; 
 
 Zeph. iii. 20- (n. 8iic) : 
 SH^BHi may be seen in the following passages: — Deut. xxi. 11 (u. 
 
 Ps. Ixviii. 18 (n. %\\c) ; Ixxviii. 61 (n. Sua) ; 
 
 Isa. XX. 4 (n. 4o6i, 811^) ; xlvi. 2 (n. 8ii^) ; xlix. 24, 25 (n. 8n^) ; 
 
 Jer. XV. 2 (n. 811*) ; xxii. 22 (n. 811*) ; xliii. 11 (n. 8iia); xlvi. 
 27 (n. 8iic); 
 
 Lam. i. 18 (n. 270, Sua) ; 
 
 Ezek. xii. 11 f n. 8ita) ; 
 
 Dan. xi. 33 (n. 8ni); 
 
 Avios ix. 4 (n. 8iia) ; 
 
 Hab. i. 9 (n. 8iia) : 
 SHiBHYAH, Deut. xxxU. 42 (n. 8ii*) : 
 AICHHALOSIA, Apoc. xiU. lo (n. 8io). 
 
 . \CafHvus). — In many passages of the Word it is said that 
 
 "they that are captive" are to be led back: and by 
 "captives" are meant the gentiles, who are so called be- 
 cause they have been secluded from truths (n. 8iic). 
 
122 APOCALYPSE EXPLAINED. 
 
 By "a captive woman, beautiful in form" {Deuf. xxi. n), is 
 signified what pertains to religion with the nations who 
 have a desire or affeflion for ti'uth (n. 5550- 
 
 " Captivus (a captive) " represents 
 
 SHABHAH, Ps. Ixvui. i8 (n. Sllc) J 
 
 Ohad. verse ii (n. 8iii) : 
 BHSBHi, Num. xxxi. 12 {5SS<^); 
 
 Detit. xxi. lo (n. SS5c); . 
 
 ha. lii. 2 (n. %ud). 
 
 {Captivari). — That "they shall be led captive (aichmalotizo) 
 
 among all nations " (Luke xxi. 24), signifies that evils will 
 prey upon the goods and truths of the church (n. 632). 
 
 " Captivari" is the rendering of 
 
 SHABHAH, ha. xiv. 2 (n. %\\d); Jer. 1. 33 (n. 8ii<r). 
 
 Carbuncle {Carbuncuius). — "Stones of the carbuncle ('eqdach)" {Isa. 
 liv. 1 2) signify the resplendence of the truths of dodlrine, 
 from good (n. 40 le). 
 
 Carcass, Dead body (Cadaver). — "To give the dead bodies (n^bhelah) 
 of the servants of God as food unto the bird of the heav- 
 ens, and the flesh of the saints to the wild beast of the 
 earth" (Ps. Ixxix. 2), signifies to destroy all truths by 
 falsities and goods by evils (n. 388c). 
 
 Whereas by "wild beasts" and by "birds" are signified falsi- 
 ties from cupidity of evil and from reasonings, and by 
 "the nations in the Land of Canaan" are signified evils 
 and falsities of religion and worship, therefore the sons of 
 Jacob did not bury the dead bodies of those of the nations 
 that they killed in war, but left them to the birds and the 
 beasts to be devoured: but this was done not by divine, 
 commandment, but from the inborn cruelty of that people ; 
 thus from permission, so that such things might be repre- 
 sented (n. 650^). 
 
 Hence it was formerly accounted amongst things horrible and 
 profane, and it is likewise so regarded at the present day, 
 to leave dead men on the surface of the earth, unburied, 
 even after battles (n. iioorf). 
 
 n'bhelah, occurs in the following passages also : — Z)eut.xxi.2^ (n. 
 
 Jer. vii. 33 (n. iioorf) ; xvi. 4 (n. 386^, 6Sqr, 659<^, iioorf) ; 
 xix. 7 (n. d^og, wood) ; xxxiv. 20 (n. 650^, wood) ; xxxvi. 
 30 (n. 481). 
 
 They are called "thrust through" {Nakum iii. 3 ; the English 
 versions have 'slain") who have perished from falsities; and 
 "carcasses (pegher)," who have perished from evils (n. 
 335f)- 
 
INDEX OF WORDS. 1 23 
 
 They are called "carcasses" in the Word who have perished 
 by evils, and "their stink" {Isa. xxxiv. 3) signifies their 
 damnation (n. 405A). 
 
 Because Samson was a Nazirite, and by the Naziriteship 
 represented the Lord as to His ultimate natural, he tore 
 in pieces the lion, and afterwards found in the carcass 
 (gsvivyah) a swarm of bees, and honey {^yudges xiv. 8, 9) ; 
 by which was signified that after the dissipation of faith 
 separate from charity, the good of charity succeeds in its 
 place (n. 619c). 
 
 Care, io take (Cumm habere). — That the Samaritan took the wound- 
 ed man to the inn, and said, "Take care (epimeleomai) of 
 him" {Luke x. 34, 35), signifies to those who were in- 
 strudted in the dodrine of the church from the Word, and 
 who would be able to heal him more fully than could be 
 done by one who was still in ignorance (n. 375i?{viii.), 444-')' 
 
 Careful, Carefulness. — {See Anxiety, Solicitous, Solicitude.') 
 
 Carmel, Fruitful field {Carmeius). — By "Carmel" {^er. iv. 26) is 
 signified the spiritual church, which is in truths from good 
 
 (n. 7305, 2233): that "Carmel (the English versions have ' the 
 
 fruitful field') was a desert," signifies that the church was 
 without good and truth (n. I looc). 
 
 "The top of Carmel" {Amos i. 2) signifies the truths of the 
 church, for the reason that in Carmel there were vineyards, 
 and "wine" signifies the truth of the church (n. 601*). 
 
 The good of the church is meant {Isa. xvi. 10) by "Carmel," 
 and the truths therefrom by "vineyards" (n. 376^). 
 
 "The glory of Lebanon" {Isa. xxxv. 2) signifies the divine 
 truth, and "the honor of Carmel and Sharon" signifies 
 the divine good, which are received (n. 288(5). 
 
 By "Lebanon" {Isa. xxxiii. 9) is signified the church as to 
 the rational understanding of good and truth; by "Sha- 
 ron," "Bashan" and "Carmel," the church as to knowl- 
 edges of good and truth from the natural sense of the 
 Word (n. 730^). 
 
 By "the glory of the forest and Carmel" (the English versions 
 here have "fruitful field") {Isa. X. i8), is signified the truth of 
 the church and the good of truth (n. 750^). 
 
 That the enjoyment from spiritual and celestial love, which is 
 the very joy of the heart, is about to perish, is signified 
 {yer. xlviii. 33) where it is said that "gladness and joy 
 
 shall be taken from Carmel" (n. 919 : here the authorized ver- 
 sion has "plentiful field;" the revised version has " fruitful field"). 
 
 Carriages. — {See Arched carriages.) 
 Carry. — {See Bear.) 
 
124 APOCALYPSE EXPLAINED. 
 
 Carry away {Deferre). — "And he carried me away (apophero) in the 
 spirit into the wilderness " (Apoc. xvii. 3), signifies into a 
 place, appearing in vision, which corresponded to the state 
 of the religious system understood by "Babylonia" (n. 
 1037)- 
 
 Carried away, to be { TransportaH). — " Transportari (to be car- 
 ried away captive) " represents 
 GALAH, Jer. XX. 4 (n. 8n*). 
 
 Cari {Piaustrum). — {See Chariot.) 
 
 " A cart ("ghalah)" (i Sam. vi. 7, 8) signifies doflrine of natural 
 truth, and "a new cart" signifies this dodtrine undefiled 
 and not polluted by falsities of evil (n. "jooi). 
 
 Case.— (See Caul.) 
 
 Cassia {Kesia). — " Myrrh " signifies good of the ultimate degree, 
 " aloes " good of the second degree, and " cassia (o=tzi'oth) " 
 good of the third (n. 6843). 
 
 See also Ps. xlv. 8 (n. 195c). 
 
 Cast. — {See Founder.) 
 
 Cast {Conjicere). — That in the consummation of the age the evil are 
 to be cast into hell, is signified {Matt. xiii. 50) where it is said 
 that "the angels shall cast (ballo) them that do iniquity 
 into the furnace of fire " (n. 5403). 
 
 See also Apoc. ii. 10 (n. 122) ; verse 22 (n. 163) ; xiv. 19 (n. 920). 
 
 (Jacere). — "To cast (yadhadh) the lot" signifies to dissipate (n. 
 
 376"^). 
 
 " Jacere (to cast) " represents 
 
 YADHADH, Joel \\\. % (n. 376(f, 863a); 
 Nahum iii. 10 (n. 652^). 
 
 Cast away. Cast off. — {See Neglected.) 
 
 Cast down. Cast out (Dejicere). — "Dejicere (to cast down, to 
 
 cast out, etc.) " is the rendering of 
 
 YADHAH, Zech. i. 21 (m. 3i6i5) ; 
 YARADH, Ps. Iv. 23 (n. 537*); 
 
 Isa. xliii. 14 (n. 514^) ; 
 
 yer. xlix. 16 (n. 4103); 
 
 Zeck. X. II (n. 7273) : 
 NABHEL, Isa. i. 30 (n. 5042): 
 NATASH, Eiek. xxxi. 12 (n. 388c, 654^) : 
 NAPHAL, Ps. xxxvii. 14 (n. 3571;); 
 
 Dan. viii. lo (n. 3i6<r, 535) : 
 SHAMAT, Ps. cxli. 6 (n. 411/') : 
 BALLO, Apoc. vi. 13 (n. 403a); xii. 9 (n. 535); xviii. 21 (n. 1183J. 
 
INDEX OF WORDS. 1 25 
 
 Cast out [Exfeliere). — By " the outcasts (dachah) of Israel " {Isa. 
 
 xi. 12) are meant those who are not in truths, but are still 
 in the desire of learning them (n. 433^). 
 
 " Expellere (to cast out, etc., etc.,)" represents 
 
 GARASH, Exod. xxiii. 28 (n. 650/); verse 30 (n. 388^); 
 
 Ps. Ixxx. 8 (n. Ap^c, 654c) : 
 DACHAH, ha. xi. 12 (n. 433^); Ivi. 8 (n. 650^) ; 
 YARASH, Job XX. 15 (n. 519^) : 
 NADHACH, Isa. xxvii. 13 (n. 654^); 
 
 Jer. xlix. 36 (n. 418.5). 
 
 Cast out (Dispeiiere). — (^See Throw down.') 
 
 " Dispellere (to cast out)" is the rendering of 
 DUACH, yer. li. 34 (n. 714^). 
 
 Cast out. Scatter {EjUere). — "To cast (pa>ah) into the farthest 
 
 corners" {Deut. xxxii. 26) signifies to deprive of all good 
 and truth (n. 417^). 
 
 "Ejicere" represents 
 
 GARASH, Isa. Ivii. 20 (n. 275^): 
 
 EKBALLO, Luke XX. 12, I4 (ll. 315^). 
 
 Cast forth. Cast down. (Projicere). — "To cast down to the 
 
 earth" {^Dan. viii. 12) signifies to destroy (n. 3i6<r). 
 
 "Thou are cast forth from thy sepulchre" (^Isa. xiv. 19), sig- 
 nifies that he was condemned to hell (n. 659<?). 
 
 "Projicere (to cast forth, to cast down,) " represents 
 
 SHALAKH, Isa. u. 20 (ll. S^Tc) ; XIV. 19 (ii. 659«); xxxiv. 3 (n. 405/*) ; 
 
 Ezek. xix. 12 (n. 727a); 
 
 Dan. viii. 12 (n. 316^:) : 
 BALLO, Mark xi. 23 (n. 4052) ; 
 
 Apoc. xii. 9 (n. 739a, 742, 746a); verse 13 (n. 757). 
 
 Cataracts (Cataraaae). — By "the catarafts ("bubbah) " which were 
 opened from on high {Isa. xxiv. 18), is meant an inunda- 
 tion of evil and the false (n. 400^ : the English versions have 
 "windows;" " cataradls " agrees with the Septuagint). 
 
 Catch {Sapere). — {See Prey.) 
 
 "To be caught up (harpazo) to God and to His throne " {Apoc. 
 xii. 5), signifies safe-keeping by the Lord (n. 628). 
 
 " To catch (taraph) the prey and devour men " {Esek. xix. 6), 
 signifies to destroy truths, and to consume all affedion 
 for them (n. 280^). 
 
 Caterpillar. — {See Grasshopper.) 
 
 Cattle, small (Pecudes). — {See Sheep, Flocks.) 
 
 "The flocks of small cattle ((7r sheep, tzon) are made desolate" 
 
126 APOCALYPSE EXPLAINED. 
 
 {^Joelx. 1 8), signifies failure of spiritual truth and good, 
 belonging to faith and charity (n. 6501?). 
 
 "Pecudes (small cattle) " is the rendering of 
 sEH, Isa. xliii. 23 (n. 324^). 
 
 Caul, Case {Oausura). — The separation of truth from good through 
 falsity and evil, is signified {^Hosea xiii. 8) by "rending the 
 caul (ssohor) of the heart" (n. 38815). 
 
 Cause ( Causa). — There is no effeft without a cause ; whatever exists in 
 effe6l is from a cause. Every thing of the spiritual world 
 is a cause, and every thing of the natural world is an effedl ; 
 in the spiritual alone is the effedlive force (n. 1206). 
 
 Ends are in the celestial kingdom, causes in the spiritual king- 
 dom, and effedls in the natural world (n. 1082). 
 
 There is this trine, namely, end, cause and effeft, in every 
 heaven from creation : the end is the good of love, truth 
 from that good is the cause, and use is the effe&. (n. 1082). 
 
 Inasmuch as all means savor of the end, and in their essence 
 are such as their ends are, therefore they are also called 
 intermediate ends (n. 182). 
 
 The end, mediate causes, and effects, are called also the princi- 
 pal end, the intermediate ends, and the ultimate end (n. 
 1 1 86). 
 
 The spiritual by influx establishes what is correspondent to 
 itself in the natural, so that the end may become the cause, 
 and the cause become the efifeft ; and thus that the end, 
 by the cause, in the effe6l may present itself so to be seen 
 and felt (n. 1082). 
 
 There is indeed an existence of one thing from another by 
 progression even in the natural world also, but this by 
 causes from the spiritual world ; for where the cause of the 
 effeft is, there also is the cause of the effedl when it is effi- 
 cient ; for every effefl becomes an efficient cause, in order, 
 even to the last, where the effeftive force rests (n. 1206). 
 
 There are two mediate causes in Nature, by which every effedl, 
 or produdhon and formation there, is accomplished : these 
 mediate causes are light and heat {concerning which, see 
 n. 1206). 
 
 (See Effect, End.) (See Rashly.) 
 
 Cave, Den {Cavema, Spelunca). — " CaveS (caverna, meiarah) " (Esek. 
 
 xxxiii. 27) are confirmations from scientifics (n. 388<;). 
 
 {Spelunca). — The several particulars that are recounted con- 
 cerning the cave (spelunca, ivi"arah) Machpelah (Gen. xxiii., 
 jcxy., xxxv., xlix., 1.), were significative of resurredlion to 
 life (n. 659^). 
 
INDEX OF WORDS. I27 
 
 Entrances to the hells appear like holes in rocks, and like 
 openings leading to dens {speiunca) such as belong to wild 
 beasts of the forest (n. 410c). 
 
 By "the cave (m"arah) Makkedah" (yosh. x. 27) is signified 
 
 dire falsity from evil (n. 655a). 
 By "a den of robbers" (^er. vii. 11) is signified evil of life 
 
 from falsities of doftrine (n. 4io<r). 
 
 M"ARAH, is rendered "spe/unca" in the following passages also: — 
 Gen. xix. 30 (n. 410c); 
 Judges vi. 2 (n. 410c) ; 
 Isa. ii. 19 (n. 410^) ; xxxii. 14 (n. 410c, 730*). 
 
 They who are in the hells of those who aft craftily against 
 innocence appear like vipers, and they who act craftily 
 against the good of love appear like basilisks ; and as "a 
 sucking child," or an infant at the breast, signifies the good 
 of innocence, it is therefore said i^Isa. xi. 8), " The sucking 
 child shall play on the hole of the viper;" and. as "a 
 weaned child," or an infant that has been taken from the 
 breast, signifies the good of love, it is therefore said, "and 
 the weaned child shall put his hand on the basilisk's den 
 (me'urah)" (n. 410c; compare n. 314*). 
 
 When the wicked are in "the caves (spelaion) and the rocks" 
 {Apoc. vi. 15 ; see revised version), the anguish and torment 
 which they suffered from the influx of the light of heaven 
 then cease (n. 411a). 
 
 See also Matt. xxi. 13 (n. 4101:). 
 
 Coase (Cessare). — " Cessare (often rendered cease)" represents 
 
 c»koHii\^ ytidges V. 6 (n. 6521^); 
 Ps. xxxvi. 3 (n. 866); 
 Isa. i. 16 (n. 475^): 
 
 SHABHACH, Ps. IxV. 7 (n. ']0(>d) l 
 
 shabhath. Lev. xxvi. 6 (n. 304^); 
 Ps. xxxvi. 3 (n. 866) ; 
 
 Isa. xxiv. 8, 9 (n. 323^) ; xxx. 11 (n. 412/) ; 
 Jer. xxxi. 36 (n. 768ar) ; 
 
 Ezek. xxvi. 13 (n. 326*); xxxiv. 25 (n. 388^, 650/, 70K:); 
 Dan. ix. 27 (n. 684s) ; 
 Hos. vii. 4 (n. 5400). 
 
 Cedar ladrus). — "Cedrus (a cedar)" is the rendering of 
 
 'ARZAH, in Zeph. ii. 14 (n. 6507) : 
 
 'EREZ, in all other passages here referred to. 
 
 " The cedar" is the intelledtual (n. 388<:) ; it is the truth of the 
 church (n. 304-5) ; it is the truth of the spiritual church (n. 
 37 2i) ; it is the truth of spiritual good (n. 458^). 
 
 By "the magnificent (or goodly) cedar" (Ezek. xvii. 23) is 
 signified the spiritual church (n. 283*). 
 
J28 APOCALYPSE EXPLAINED. 
 
 By "a cedar in Lebanon'' is signified the rational man, or the 
 rational of man (n. 5i8<5, 175,5, 388/, 514*, 650/, 654/); 
 the rational which is from spiritual origin (n. 654^) ; "ce- 
 dars of Lebanon " are things rational which are from truths 
 (n. 638c) ; they are internal truths of the spiritual church, 
 which are from good (n. 405^). 
 
 "The cedar of shittah" signifies genuine truth (n. 294,5; com- 
 pare 375<?(v;ii.)) ; it is the higher rational truth (n. 'J2f>c). 
 {See Shittah, ShiWm.) 
 
 " Cedars of God " {Ps. Ixxx. 10) are spiritual truths (n. 405<:). 
 
 "The high cedar" {Ezek. xvii. 22) is the spiritual-rational 
 church, such as was the the church with the ancients after 
 the flood (n. iioob). 
 
 By "wood of cedar" is signified rational good (n. 1145). 
 
 By "cedars of Lebanon," in the opposite sense, is signified 
 interior pride, from man's own intelligence (n. 410,5). 
 
 By "cedars of Lebanon, high and lifted up" {Isa. ii. 13), are 
 signified those who boast from their own intelligence (n. 
 514^)- 
 
 Celesiial. — {See Heaven.') 
 
 Celestial sense (Senses caeiestis). — The celestial sense of the 
 
 Word is for the third heaven (n. 1066). 
 
 {See Celestial Sense, under the head Word.) 
 
 Celestial-spiritual sense {Sensus caeiestis spirituaKs). — All things 
 
 of the Word involve two internal senses besides the su- 
 preme sense which is a third ; one of these is the proxi- 
 mate sense, and is called spiritual-moral ; the other is more 
 remote, and is called the celestial-spiri,tual sense (n. 1012). 
 {See Celestial Spiritual Sense, under pie head Word.) 
 
 Censer (Acerra, Thurihuium). — {See Incense, Frankincense.) 
 
 " Frankincense " in the Word signifies spiritual good ; so, too, 
 "the censer (ikuribuium)" which held it; the container is 
 taken for the thing contained (n. 491). 
 
 The censers that were in use with the nation of Judah and 
 Israel, were of brass ; and offering incense from those cen- 
 sers, represented worship from spiritual good, and at the 
 same time conjunction with natural good ; for " brass " sig- 
 nifies natural good (n. 491). 
 
 By "a golden censer (thuribuium)" {Apoc.vm. 3), is signified 
 spiritual good from celestial good, for "gold" signifies 
 celestial good (n. 491). 
 
 " Thuribulum (a censer) " represents 
 
 MACHTAH, Levit. X. I (n. 3243); xvi. 12 (n. 496); 
 
INDEX OF WORDS. 
 
 1 39 
 
 Jfum. xvi. 38, 39 (n. 496; in n. 324^ the rendering is " acer- 
 ra"): 
 LiBANOTos, Apoc. viii. S (n. 491, 496). 
 
 Centre of grant/ {Centrum gravium). — The centre of gravity in the 
 spiritual world is determined with man from the love in 
 which he is ; downwards if his love is infernal, and up- 
 wards if heavenly (n. 159). 
 
 Cerebellum. — {See Cerebrum.) 
 
 Cerebrum, Cerebellum. — The cortical or cineritious substance (n. 
 
 775)- 
 The medullary substance (n. 775). 
 
 The nerves, through which the cerebrum, the cerebellum and 
 the spinal marrow form the whole body (n. 775). 
 
 Things of the body, all and every one, are ruled by the brains 
 (n. 775)- 
 
 The understanding and the will, called by the single term 
 mind, and consequently intelligence and wisdom, have 
 their seat in the brains, and they are there in their first 
 principles (n. 775). 
 
 Their derivations are such that the brains are present every 
 where (n. 775). 
 
 The cerebellum was formed to receive good which is of the 
 will, and the cerebrum for receiving truth which is of 
 the understanding (n. 3161:). 
 
 By "brain" is signified intelligence and wisdom, the same as 
 by "head" (n. 559 ; compare n. 553). 
 
 {See Tail.) 
 
 Cerulean. — {See Blue, Hyaointhine.) 
 
 Chaff, Stubble (Paled). — By "the chaff (achuron) " which should be 
 burned with unquenchable fire {Matt. iii. 12), is signified 
 the false of every kind, from infernal origin, which should 
 be destroyed. It thus signifies those who are in it (n. 
 Z7¥)- 
 " Palea (stubble) " also represents 
 OASH, ^1??". xiii. 24 (n. 419^). 
 
 {Giuma). — "A threshing instrument having teeth, to thresh 
 
 the mountains and beat them small, and to make the hills 
 as chaff (motz)" {Isa. xli. 15), signifies the destruftion of 
 evils that arise from the love of self and of the world (n. 
 405A). 
 
 Chain \ Catena). — {See Bands, Bonds.) 
 
 How doflrine is fashioned and compared, so that falsities 
 
130 APOCALYPSE EXPLAINED. 
 
 may cohere and appear as truths, is signified (^Isa. xl. 19) 
 by the words, "He casteth chains (RtTHuooTH) of silver" (n. 
 
 By being "bound in chains (ziqqim)" (^Nakum iii. 10), signi- 
 fies to be tied by falsities so that truths cannot go forth (n. 
 652^). 
 
 " Catena (chain) " is the rendering of 
 
 HALUsis, ^/0<:. XX. I (n. T^Oc). 
 
 Necklace [Torques). — "A chain (habhidh) upon the neck" 
 
 {Ezek. xvi. 11) signifies conjunflion of inner true and 
 good things with outer, or of spiritual things with natural 
 (n. 242^;; compare n. 19515). 
 
 Chaj, Chajah. — In the Hebrew language chaj (chay) means life ; 
 wild beast is expressed by the same term ; the wife of 
 Adam is called Chavah (chawah), from the same word; 
 the "four animals," or "living creatures," which were 
 cherubs, are called chajah (the feminine of chaj), in the 
 plural (chayvoth) (n. 388^). 
 
 Chaldea [Chaidaea), Chaldeans {Oiaidaei). — By "Chaldea" is meant 
 a church in which all the truths of faith have been de- 
 stroyed and at last profaned (n. 1029c) ; by " the land of 
 the Chaldeans," the profanation and destru6lion of truth 
 (n. 304^) ; " Chaldea, a land of traffic," is profanation of 
 truth (n. 141^); by "the daughter of the Chaldeans" is 
 signified falsification of truth (n. 52615). 
 
 By "the Chaldeans" are meant those who by falsities destroy 
 truths (n. 5i4<r). 
 
 By " Chaldeans " are signified truths of the Word profaned 
 because applied to the loves of self and the world (n. 
 827^) ; hence by "images of the Chaldeans" are signified 
 doftrinals made to favor those loves (n. 8271^). 
 
 (See also articles n. lya, 355^, 374^, 403^, 513^, 573*, 587c-, 653*, 
 654/, 687^, 8lla.) 
 
 Chalice, Cup {Caiix). — Containing vessels have similar signification 
 with their contents ; as "chalices {caiix)," "bowls," "cups," 
 with the wine or other liquid in them (n. 960a). 
 
 By "the cup {caiix, kos) of wine" iyer. xxv. 15) is signified 
 
 falsity which is from hell (rt. 960a). 
 "The dregs of the cup" {Isa. li. 17) are mere falsities from 
 
 which are evils (n. ^2/^). 
 
 "Caiix" is the rendering of 
 
 KOS, in the following passages also : — Ps. xi. 6 (n. 960a) ; xvl 
 5 (n. 960*) ; Ixxv. 8 (n. 960a) ; cxvi. 13 (n. 960^); 
 Jsa. li. 22 (n. 724/^, 960*); 
 
INDEX OF WORDS. I31 
 
 jfer. xvi. 7 (n. 960^) ; xxv. 17 (n. 406J, g6oa) ; verse 28 (n. 
 
 960a) ; li. 7 (n. 960a) ; 
 Lam. iv. 21 (n. 96o<s); 
 Ezek. xxiii. 31-33 (n. 960a); 
 SAPH, Zech. xii. 2 (n. 960a). 
 
 By "the cup {caiix, poterion) of the anger of God" {Apoc. xlv. 
 10), is signified the false of evU (n. 37^). 
 
 " Calix" also represents 
 
 POTERION, Matt. xxvi. 37, 39, 42 (n. 960^). 
 
 Cup (Poculum). — The container has the same signification with 
 
 the contents ; thus " the cup (focuium) " has similar mean- 
 ing with "wine," and the "platter" similar meaning with 
 "food" (n. g6oa,i). 
 
 "My cup {focuium, Kos) runneth over" (JPs. xxiii. 5) signifies 
 the intelligence which is from truths (n. 375e(viii.) ; com- 
 pare n. 727a, 960^). 
 
 By "the chalice {caiix)" or "cup (/ocaAm, poterion) " of the 
 anger of God, is signified the false of evil (n. 376^"-). 
 
 (Passages of the Word may be seen n. 375«(viii.), 376^, 727a, 794, 
 887, 960a/, 1022, 1045, 1116.) 
 
 Chalkstone {Caix). — " Chalkstones (gih) that are scattered" {Isa. 
 xxvii. 9), are falsities that do not cohere (n. 391(f). 
 
 Chamber {Conclave). — "To water" (Ps. civ. 13) is said concerning 
 truths, "mountains" are the goods of love, and "chambers 
 ("liyyah) " are the heavens from which they are (n. 405<^). 
 
 "Without shall the sword bereave, and from the chambers 
 (chedheh) terror" (^Deut. xxxii. 25), signifies that the false 
 and evil, which are from the internal, shall lay waste both 
 the natural and the rational man (n. 863a). 
 
 "The chambers of kings" {Ps. cv. 30) signify interior truths 
 (n. 1000) : similar is the signification {Exod. viii. 3) of 
 "bedchamber" (n. 1000). 
 
 {Triclinia). — "He layeth the beams of His chambers ("livy»h) 
 
 in the waters " (^Ps. civ. 3), signifies that the Lord forms 
 the heavens and the church from divine truths : "waters" 
 signify divine truths, "the chambers of Jehovah" signify 
 heaven and the church, and "to lay the beams" signifies 
 to form (n. 594*) : " to lay the beams of His chambers in 
 the waters," signifies to fill those who are in the ultimate 
 heaven and those in the church with knowledges of what 
 is true and good (n. 2833). 
 
 Change {Mutare, Mutatio). — {See Variations.') 
 
 It is to be observed that before any change takes place, all 
 
132 APOCALYPSE EXPLAINED. 
 
 things are pre-arranged, and prepared for the coming event ; 
 for all things are foreseen by the Lord, and according to 
 this foresight they are disposed and provided for (n. 258). 
 In the spiritual world when the good are to be separated from 
 the evil, and the good are to be protefted lest they be hurt 
 by the evil, then the good are taken out of' the societies 
 there, arid the evil are left ; and when the good have been 
 taken away, then, in the societies in which the good and 
 the evil were together, a signal change takes place as to 
 the things which pertain to the church (n. 674). 
 
 {immutaiio, immuiatus). — Change of the State of the church (n. 
 
 534)- 
 
 Channels (Aivei). — {See Aqueduct) 
 
 "The channels ('aphiq) of the waters" (2 Sam. xxii. 16 ■ Ps. 
 
 xviii. 15) are the truths of the church (n. 7411^). 
 By " the channels {or watercourses) and valleys " {Ezek. vi. 
 
 3) are signified exterior or natural things of the church (n. 
 
 405?). 
 
 Chant— {See Sing.) 
 
 Character. — (^1?^ Mark.) 
 
 Charge, those placed in. — {See Superintendent.) 
 
 Chariot {Oirrus). — {See Arched Carriages.) 
 
 "The chariots of God" {Ps. Ixviii. 17) are truths of doftrine 
 
 (n. 336^). 
 " To make the clouds His chariot " {Ps. civ. 3), signifies the 
 
 dodlrine of truth from the literal sense of the Word (n. 
 
 283^) ; from ultimate divine truths (n. 594^). 
 By "riding on horses," when said of Jehovah, that is, the 
 
 Lord, is signified the divine wisdom which is in the Word ; 
 
 and by "chariots" are signified doflrinals therefrom (n. 
 
 5i8rf). 
 
 By "a chariot " is signified doftrine (n. 187^, 283^,;:, 329,/, 355a, 
 539<!) ; dodrine of truth (n. 36, 208^ 278^, 355^, 357a, 
 650,?, 684^, 700/) ; truth of dodrine (n. 223^, 336*) ; doc- 
 trine from the Word (n. 5045, 61 71?). 
 
 By "chariots" are signified dodrinals (n. 131a, 175a, 405^, 
 518^,1155); dodlrinals, or truths of doflrine (n. 558) ; 
 dodrinals of truth (n. 652*) ; dodrinals of truth «nd good 
 (n. 418*). 
 
 "Wheels" signify the truths of dodrinals, for the reason that 
 "chariot" signifies dodlrine (n. 283c). 
 
 In the opposite sense, by "chariots" are signified dodlrinals 
 
INDEX OF WORDS. 
 
 133 
 
 of the false (n. 281*, 355^,^, 357^, 654A) ; falsities of doc- 
 trine (n. 654^, 734c, 863a). 
 By "the wheel of the chariots" {Exod. xiv. 25) is signified 
 the faculty of reasoning (n. 654/2). 
 
 "Currus (a chariot) " is the rendering of 
 
 MERKABHAH, yiT. iv. I3 (n. 28ll5, 355<f) J 
 
 Nahum hi. 2 (n. 355?) ; 
 
 Hab. iii. 8 (n. 355^^,1;, Si8rf); 
 
 Hagg. ii. 22 (n. 355^) ; 
 
 Zech. vi. I (n. 355,5, 405^) : 
 •'GHALAH, Ps. xlvi. 9 (ii. 357^) : 
 REKHEBH, Dcut. XX. I (n. 734ir) ; 
 
 2 Kings ii. II, 12 (n. 355^) ; vi. 17 (n. 355^) ; xiii. 14 (n. 355c) ; 
 
 Ps. Ixviii. 17 (n. 336*); Ixxvi. 6 (n. 187,5, 355,:) ; 
 
 Jsa. xxi. 7 (n. 278^); xxxi. i (n. 654^); Ixvi. 20 (n. 175a, 
 355'. "55); 
 
 Jer. xvii. 25 (n. 2o8i, 2233); xlvi. 9 (n. 734c); 1. 37 (n. 355^;'); 
 li. 21 (n. 355^, 863a) ; 
 
 Ezek. xxvi. 7, 10 (n. 355^); xxxix. 20 (n. 3291/, 355^, 617^^, 
 650^); 
 
 Nahum ii. 4 (n. 652,5) : 
 R'KHUBH, Ps. civ. 3, 36 (ii. 283^, 594^). 
 
 Charmers. — {See Enchantment.) 
 
 Chase out, Excommunicate {Excommunicare). — "To chase out (nadhadh) 
 the world" {^ob xviii. i8), is to ejedt from the good of 
 the church (n. 7411^). 
 
 Chasten, Chastise (CasHgare), Chastisement iCasUgatio). — {See Disci- 
 pline.) 
 
 Temptations are signified {Job v. 17) by, "God chastiseth 
 
 (yakhach) " (n. 386c ; the English versions have " corredleth "). 
 
 "To reprove and chasten (paideuo) " {Apoc. iii. 19), when said 
 of those who procure good, and through this receive truths, 
 signifies to admit into temptations (n. 246). 
 
 The cruel temptations of, the Lord are meant {Isa. liii. 5) 
 where it is said that " He was wounded for our prevarica- 
 tions, and bruised for our iniquities," and that "the chas- 
 tisement (musar) of our peace was upon Him" (n. 365^). 
 
 By "admitting chastisement {casHgationem admittere, yasar) " {yer. 
 
 vi. 8 ; the Enghsh versions have "be instruaed "), is signified tO 
 
 receive discipline (n. 750/). 
 
 Chastity (Castitas). — What are the good works of chastity (n. 1002). 
 
 Chebar. — {See article n. 21'ja.') 
 
 Chemosh {Chemosch). — By "the people of Chemosh'' {Jer. xlviii. 
 46) are meant those who are in natural truth (n. 811*). 
 
134 APOCALYPSE EXPLAINED. 
 
 Chares. — "Cheres" (/sa. xix. i8), which in the Hebrew language 
 
 signifies the sun and its beams, is the good of charity and 
 
 the faith therefrom (n. 65415). 
 
 " Cheres " means brilliancy, such as is that of the sun (n. 391^). 
 
 The reading cheres, which Swedenborg here recognizes and explains, is 
 
 suggested in the margin of the Enghsh Bible ; it is approved by Gesenius. The 
 
 textus receptus has heres, rendered " destrudlion." 
 
 Cherub, Cherubim {cheruU). — {See Animal, Chajah, Wild beast) 
 
 By "cherubs (k>rubh)" in the Word are meant guard and 
 protecSlion, lest the holy things of heaven should be vio- 
 lated, and that the Lord may not be approached except 
 by love ; and hence they signify the sense of the letter of 
 the Word, for that sense guards and proteds (n. 1088, 
 "ji-jc, 739i5; compare n. i3i<5, 152, 179, 277^,^, 282, 2833-rf, 
 284, 285, 313a, 362, 422^, 594^, 595, 6oo^, 630::, 700a). 
 
 The "four animals," or cherubs, in the supreme sense are the 
 Lord as to providence and guard, that He may not be 
 approached except by the good of love ; and in the re- 
 spe6live sense they are the inmost or third heaven, because 
 that guard is especially in the inmost heaven (n. 152, 277, 
 313a, 322, 348, 353, 362, 458a, 529, 594<;, 630O; _ 
 
 By "the wings of the cherubim" is signified the spiritual Di- 
 vine, which is divine truth instructing, regenerating, and 
 protefling (n. 283c) ; so many eyes are ascribed to them, 
 because the divine providence of the Lord, which is sig- 
 nified by "cherubim," consists in ruling from divine wis- 
 dom all things \A the heavens and on earth ; for the Lord 
 from divine providence sees all things, disposes all things, 
 and foresees all things (n. 152). 
 (See also articles n. 370, S04a.) 
 
 Chief {Primarius). — By " the chief (or first, protos) robe," with which 
 the returned prodigal was to be clothed {Luke xv. 22) are 
 signified general and primary truths (n. 279a). 
 
 Chief captains. — {See Captains of thbusands.') 
 
 Children (LibeH). — {See Son, Daughter.) 
 
 Truths from celestial good, and what grow out of them, are 
 signified {j^ob v. 25) by "oflTspring (tze'stzamm) which shall 
 be as the herb of the earth." (n. 659^). 
 
 That " children (teknon) shall rise against their parents and 
 put them to death" {Markyiiii. 12), signifies that falsities 
 of evil shall fight against the good and true things of the 
 church and shall destroy them (n. 3151;; compare n. 366, 
 724*). 
 
 The love of self, and the love of the world therefrom, are the 
 "father and mother" {Matt. xix. 29; Mark x. 29, 30; 
 
INDEX OP WORDS. 
 
 135 
 
 , Luke xiv. 26), and the cupidities thence arising; and their 
 evils and falsities, are "the children," who are to be for- 
 saken and who are to be held in hatred (n. 724^). 
 
 Offspring, Increase, Young (Fetus). — By "the fruit of the 
 
 belly," and by "the fruit of the earth," by "corn," "new 
 wine [mustum)" and "oil," by "the young {or increase) 
 (shegher) of the cattle and of the rams of the flock" {Deut. 
 vii. 13) are meant multiplications of truth and fruftifi- 
 cations of good, thus spiritual blessings (n. 340^). 
 
 That "the cow and the bear shall feed, and their young ones 
 (yeledh) shall lie down together" {Isa. xi. 7) denotes the 
 power and the lust of the natural man to falsify the truths 
 of the Word,— that they shall not harm the good of the 
 natural man and its affe<5lion (n. -j?,!!!). 
 
 "The child (teknon) " that the woman was about to bring forth 
 {Apoc. xii. 4) signifies the doftrine of the church (n. 722, 
 
 893). 
 That "the child was caught up to God and His throne" 
 {Apoc. xii. 5) signifies the safe keeping of the dodlrine by 
 the Lord, because it was for the New Church (n. 728). 
 
 Witli citild {Gravida). — One who " is with child (harah) " {Jer. 
 
 xxxi. 8) is one who has received truths ; one who " trav- 
 aileth" is one who does them (n. 721^). 
 
 To be wiill citild {Gerere in utero, Gestire venire). — -They are Said 
 
 "to be with child (or to carry in the womb) (en gastri 
 ECHousAi)" (Matt. xxiv. 19) who receive the good of love; 
 and they are said "to give suck" who receive the truths 
 of that good (n. 710a). 
 " Woe unto them that are with child, and to them that give 
 suck" (Luke xxi. 23) signifies that then good and truth 
 cannot be received (n. 693). 
 
 Having many cliildren {MuiUf rolls). — "The barren that beareth 
 
 seven" (i Sam. ii. 5) signifies those who are outside of 
 the church, and do not know truths because they have 
 not the Word ; thus the nations (or gentiles) to whom all 
 will be given. " She that hath many children (rabbath 
 banim)" signifies those who have them, and from whom 
 they would be taken away (n. 257). 
 
 Little child. Early childhood. — (See Infant.) 
 
 Chinks (Rimae). — With those who do not apply to their lives the 
 knowledges of truth and good that are in the Word, the 
 spiritual mind is not opened : the light of heaven is indeed 
 immitted through it into the natural by the dire<?l: way, 
 but only through chinks round about (see more, n. 406a). 
 
136 APOCALYPSE EXPLAINED. 
 
 What is signified in the Word by " dens," " caverns," " hol- 
 lows," " holes," " clefts " and " chinks " of rocks and moun- 
 tains (n. 4ioa,^). 
 
 Chisel, Tool (Crcium). — By "chisel," "hammer," "axe," and "iron" 
 {Exod. XX. 25; I Kings vi. 7; Joshua viii. 30, 31), is 
 signified truth in its ultimate ; and this especially is falsi- 
 fied from man's proprium (n. 585^ ; compare n. 391/). 
 
 " CcBhim (a chisel) " represents 
 
 CHEREBH, Exod. XX. 25 ; it is rendered " tool" in the English ver- 
 sions (n. 391/, 585^). 
 
 Chitiim, Kittim, Hittite {Chitthim, chitthaeus). — By "ships from the 
 
 coast of the Hittites" (^Num. xxiv. 24; the English versions 
 
 have "Chittim" and "Kittim;") are signified the knowledges 
 of truth and good which .were possessed by those of the 
 Ancient Church (n. ^\i,c). 
 
 By "the land of Chittim" (^Isa. xxiii. i) is signified what is 
 idolatrous (n. 304^). 
 
 "It shall drive out the Hivite, the Canaanite and the Hittite" 
 {Exod. xxiii. 28), signifies the flight of falsities which are 
 from evils (n. 650/). 
 
 Choice (Eieaio). — {See Pleasure.) 
 
 " To cut down the tallness of the cedars thereof, and the choice 
 (mibhchar) of the fir trees thereof" {Tsa. xxxvii. 24, margin), 
 signifies the attempt to destroy both the internal and the 
 external goods and truths of the church (n. 405e). 
 
 "SeleBio" is the rendering of 
 
 MIBHCHAR, Isa. xxii. 7 (n. 208*; but A. C. n. 2851 has " eleiflio"). 
 
 (Praesians). — " Proestans vitis (a choice vine)" is the render- 
 ing of 
 
 soREQAH, Gen. xlix. 11 (n. 376c). 
 
 Choose (Biigere).- — {See Elect.) 
 
 By " whom Thou choosest (bachar) " {Ps. Ixv. 4) are signified 
 those who are in love towards the neighbor, or in charity 
 (n. 630c). 
 
 It is known how "to refuse evil and choose good" {Jsa. vii. 
 14, 15), so far as divine good, spiritual and natural, is ap- 
 propriated : these are signified by " butter and honey " (n. 
 tijb; compare n. 304^, 619a). 
 
 See also Deut. xvii. 15 (n. 654A); 
 Ps. Ixxviii. 68 (n. 8501:) ; 
 Esai. xl. 20 (n. 5874, II45)- 
 
 Chosen. — {See Elect) 
 
INDEX OF WORDS. 1 37 
 
 Christ (Chrisius). — {See Lord.) 
 
 "The Anointed," "the Messiah," and "the Christ," like "the 
 King," signify the Lord as to divine truth proceeding from 
 His divine good (n. 31*, 375«(vi.), 684a, 695^,^, 734^). 
 
 By "the Christ" is meant the Lord as to divine truth, and 
 thus as to the Word and as to doflrine from the Word 
 (n. 730i). 
 
 By "the Christ" is meant the same as by " God" in the Old 
 Testament, and by " the Son of God " in the New ; namely, 
 the Lord as to the Divine Human, and also as to divine 
 truth (n. 684a). 
 
 Peter's confession, "Thou art the Christ, the Son of the living 
 God" {Matt. xvi. 16), signifies that He is the divine truth 
 (n. 411^). 
 
 The name "Lord" and the name "Jesus Christ" are not 
 uttered in the spiritual world as they are on earth ; but 
 instead of those names, a name is formed from the idea of 
 all things that are known and believed concerning Him 
 
 (n. I02a). 
 
 All who pervert the Word and teach falsities are false Christs ; 
 for "the Christ" signifies the Loid as to divine truth; 
 whence "false Christs" signify divine truths falsified (n. 
 624^, 684a, 730^ 734^). 
 
 (See pass^es of the Word n. 683, 73S, 745, T\,(>e, 820a, 96015.) 
 
 Chrysolite (Chrysoiuhus). — By the "twelve precious stones" of the 
 foundations of the walls of the city New Jerusalem {Apoc. 
 xxi. 20), among which is mentioned the chrysolite (chrusoli- 
 THos), are signified divine ultimate truths, which are the 
 truths of the sense of the letter of the Word, upon which 
 the doftrine of that church is founded (n. 717^). 
 
 ChrysopraseiChrysofrasus).—"The. chrysoprase(KADHKODH),"like"hy- 
 acinthine-blue " {Esek. xxvii. r6), signifies celestial love 
 
 of truth (n. 195*; compare n. •Jl'Jb.c). (In this verse the au- 
 thorized version has " agate " in the text, but " chrysoprase " in the mar- 
 gin-) 
 
 " Chrysoprasus" represents 
 
 NOPHEKH, Exod. xxviii. 18, where the English versions have 
 "emerald" (n. 717^); 
 Ezek. xxviii. 13, where the English versions have " emerald," 
 but the authorized version has " chrysoprase " in the mar- 
 gin (n. 717c): 
 
 CHRusopRAsos, ^/Of. xxi. 20 (n. 717^). 
 
 Church {Ecciesia). — The church is the Lord's heaven on the earths 
 (n. 2523, 1 179). 
 There are two kingdoms into which the heavens are distin- 
 
138 APOCALYPSE EXPLAINED. 
 
 gnished ; namely, the celestial kingdom and the spiritual. 
 In the celestial kingdom are those who are in the good of 
 love to the Lord, and in the spiritual kingdom those who 
 are in the good of charity towards the neighbor. But the 
 two kingdoms are not only in the heavens, but also on the 
 earths ; and on the earths they are called the celestial 
 church and the spiritual. Besides those who are in these 
 two kingdoms, there are no others who are of the church 
 (n._33iJ). 
 
 There is a complete correspondence of heaven with the church 
 by which they make a one (n. 90). 
 
 The church of the Lord is with men in the natural world, and 
 the natural is the ultimate into which the Divine closes, and 
 upon which it as it were makes its stand. It is from this 
 that the church in the earths is also called " the footstool 
 for the Lord's feet" (n. 606). 
 
 There are two things which make the church ; namely, good 
 and truth, both of them from the Lord (n. 331a). 
 
 Good is what makes the church ; antl this good flows-in im- 
 mediately out of the spiritual man into the natural ; and 
 without this influx the church is not in man (n. 440*). 
 
 Conjunftion of good and truth makes the church in man while 
 he lives on earth, and it afterwards makes heaven in him 
 (n. 292). 
 
 Do(5trine and worship therefrom make the church (n. 799.5). 
 
 To know and understand the truths and goods of faith, or 
 do6trinals and the Word also, does not make the church ; 
 but to give ear, that is to understand and do (n. 108). 
 
 The church, like heaven, is in man, and not outside of him ; 
 ' hence the man who is in truths from good is a church (n. 
 
 20). 
 
 The church is in man, and it is from men in whom the church 
 is (n. 400,5) ; every church is constituted of those who are 
 of the church, and not by others, though born where the 
 church is (n. 159). 
 
 The Lord's church is of all those, wheresoever they are, who 
 are a church ; that is, who are in truths from good (n. 20 ; 
 compare n. 21, 58, 90), or in faith from charity (n. 19, 108) ; 
 others are not of the church (n. 108). 
 
 Every man with whom the church is to be implanted must 
 first be instru6led in scientifics {or matters of knowledge) ; 
 for without the instruftion of the natural man by scientifics, 
 which also include various experiences from things of the 
 world and associations therein, man cannot become ra- 
 tional ; and if he does not become rational he cannot be- 
 come spiritual (n. 654c). 
 
 The church is built upon truths from good (n. \i\d). 
 
 The church itself with man is in his internal or spiritual man 
 
INDEX OF WORDS. I39 
 
 or mind, thus interiorly with him ; but the things which 
 are in the external or natural man or mind all correspond 
 to the things which are of the church itself (n. 629a). 
 
 By the external church is meant worship from good and truth 
 in the natural man ; and by the internal church is meant 
 the good of love and faith, which is in the spiritual man, 
 from which is worship (n. 400i5). 
 
 They who are in the external church are in the good of life 
 according to truths of dodtrine ; and they who are in the 
 internal church are in truths of dodlrine, according to which 
 the life is (n. 3921). 
 
 Concerning the initiation of the church in man, which takes 
 place in the natural or external man ; then concerning its 
 establishment, which takes place in the spiritual man (n. 
 281a). 
 
 All things which are of the church refer themselves to these 
 general divisions, — to doflrine, to a life according to doc- 
 trine, and to faith according to the life ; then to temptations, 
 which are combats against evils and falsities (n. 256). 
 
 If the successive states of the church on our earth are con- 
 sidered, it is plain that they have been similar to the suc- 
 cessive states of the man who is being reformed and 
 regenerated : that he may become, a spiritual man, he is 
 first conceived, next is born, then grows up' and is after- 
 wards led on further and further into intelligence and wis- 
 dom. The church from the most ancient times, even to 
 the end of the Jewish Church, increased as a man who is 
 conceived, is born, and grows up, and is then instrufted 
 and taught ; but the successive states of the church since 
 the end of the Jewish Church, or from the time of the 
 Lord even to the present day, have been as those of a man 
 who grows in intelligence and wisdom, or who is being re- 
 generated (n. 641). 
 
 In ancient times, and also in the most ancient, the church was 
 in Asia, and extended through many kingdoms there (n. 
 21). 
 
 Tff£ Most Ancient Church. 
 
 The establishment of the first church on this earth is treated 
 of in the first chapter of Genesis. That there was no 
 church before, because men were without good and truth, 
 is signified by "the earth's being void and empty" (the re- 
 vised version has "waste and void") ; and that they were in dense 
 ignorance and also in falsities before, is signified where it is 
 said that "there was darkness on the faces of the deep." 
 Their first illumination is signified by its being said that 
 
140 APOCALYPSE EXPLAINED. 
 
 " the spirit of God moved itself upon the faces of the waters, 
 and God said, Let there be light, and there was light" 
 (n. 294O. 
 
 The Most Ancient Church, which was a celestial church, is 
 meant by "Adam and his wife." Because the men of that 
 church were in love to the Lord, they had divine truths 
 inscribed upon them ; and thence from influx they knew 
 the corresponding things in the natural man, which are 
 called scientifics {concerning which more may be seen, n. 
 6 1 70- _ 
 
 Inmost divine truths were revealed to those who were of the 
 Most Ancient Church (n. 948). 
 
 Whereas truth is the first of the church, for every church is 
 formed by truths, (for from truths, or from knowledges of 
 truth and good, every church has its beginning,) therefore 
 Cain was first born, and was named "A man of Jehovah" 
 (n. 8i_7^). 
 
 The intelligence and wisdom of this church are meant by " the 
 garden in Eden" (n. 725a ; compare n. 280c). 
 
 Whereas they were in love to the Lord, the men of this church 
 were most wise, having almost immediate communication 
 with angels of heaven, through whom they had wisdom 
 from the Lord ; and whereas they were in love to the Lord, 
 and had revelations from heaven, and forthwith committed 
 to life the divine things revealed to them, they were there- 
 fore in a similar state with the angels of the third heaven ; 
 wherefore the third heaven consists primarily of the men 
 of this church (n. 739^). 
 
 It is to be observed that it was in no wise forbidden them to 
 procure for themselves knowledges from heaven concern- 
 ing good and evil, for through these knowledges their 
 intelligence and wisdom were perfedled ; neither was it 
 forbidden to procure to themselves knowledges of good 
 and evil from the world, for their natural man thence had 
 science : but they were forbidden to view these knowledges 
 by the posterior way, because to them it was given to see 
 by the prior way all the things that appeared in the world 
 before their eyes {concerning which ways much more may 
 be seen, n. Ty^b). 
 
 It was granted to the men of this church to know all the affec- 
 tions of the natural man, in order that he might have do- 
 minion over them : by "dominion over the beasts" {Gen. 
 i. 26, 28) is meant the dominion of the spiritual man over 
 the natural (n. 650c). 
 
 It was forbidden them to view knowledges from the world by 
 the posterior way, which is done when conclusions are 
 drawn from them concerning celestial things, and thus in 
 inverted order. This was done by those of the Most 
 
INDEX OF WORDS. I4I 
 
 Ancient Church when they began to love worldly things 
 above celestial, and to be elated and to glory on account 
 of their wisdom. From this their posterity became sensual, 
 and then their sensual part, which is meant by " the ser- 
 pent," seduced them ; and the sensual does not wish to 
 advance by any other than the posterior way : this there- 
 fore is what is signified by "the tree of the knowledge of 
 good and evil," of which it was forbidden them to eat (n. 
 739.5; compare n. 280^, 581a). 
 The meii of the Most Ancient Church were in spiritual under- 
 standing and perception of all things which they saw with 
 their eyes ; and thence from the objefts in the natural world 
 they perceived the spiritual things which corresponded to 
 these objefls. And whereas the Lord foresaw that this 
 spiritual perception would perish with their posterity, and 
 with this perception also the cognizance {cognUio) of cor- 
 respondences by which mankind have conjundlion with 
 heaven, therefore the Lord provided that certain ones who 
 lived among the most ancient people should colledl the 
 correspondences into one, and bring them together into a 
 codex. This codex, because it was to serve the churches 
 that were to come for knowledge and for the cognizance 
 of spiritual things in natural, was preserved by the Lord 
 for the use of these churches (n. 728 ; compare n. 670). 
 {See Enoch.) 
 
 By "the statue" seen by Nebuchadnezzar in a dream were 
 represented the successive states of the church. By "the 
 head of gold" was represented and signified the Most 
 Ancient Church, which was in celestial wisdom and thence 
 in intelligence above the churches that followed (n. 577a ; 
 compare n. 41 ii}). 
 
 The Most Ancient Church, the most excellent of all on this 
 earth (n. 725a), is described {Deut. xxxiii. 15) by "the 
 
 mountains of the east" (n. 448^; the English versions have " the 
 ancient mountains "). 
 
 This church, which was a celestial church, is meant {Deut. 
 xxxii. 7, 8) by "the days of eternity" (<7r"the days of 
 old"), "when the Most High gave to the nations their in- 
 heritance, when He separated the sons of man " (n. 431.5). 
 
 By "Noah's Flood " in the spiritual sense is described the end 
 of the Most Ancient Church, and also the last judgment 
 upon the men of that church (n. 650^ ; compare n. 595, 
 633^ 644^). 
 
 Those who lived before the flood, who were called Nephilim, 
 were in persuasive [power] above others ; and unless the 
 Lord, when He was in the world, had subjugated them, 
 and cast them into a hell and closed it, no mortal could 
 have been saved ; for they had infested and almost mur- 
 
142 APOCALYPSE EXPLAINED. 
 
 dered whomsoever they met in the spiritual world (n. 544). 
 {See Nephilim, Persuasive.) 
 
 "To the people of an age" {Ezek. XXvi. 20; the revised version 
 reads, " To the people of old time "), signifies tO those in hell who 
 
 were there from the Most Ancient Church just before the 
 Flood: they are called "the people of an age," because 
 they were of old and were in dire falsities beyond others 
 (n. 538a). 
 
 (See also articles n. 377a, 3643, 401?, 513^, 948.) 
 
 The Ancient Church. 
 
 By " Noah and his sons " is signified the new church, which 
 is to be called the Ancient Church, and its establishment 
 after the devastation of the Most Ancient Church (n. 644(f). 
 
 By "the beasts" introduced into the ark with Noah, are 
 meant the affedlions of the natural man corresponding to 
 spiritual affedion, which pertained to those of this church 
 (n. 650^. 
 
 By "the rain of forty days" {Gen. vii. 4, 12) is signified. the 
 ruin of the Most Ancient Church by falsities of evil ; but 
 the beginning of a new church is signified by "the drying 
 of the earth " after those forty days, and by " its germinat- 
 ing anew :" "the dove" which was sent out {Gen. viii. 6, 
 12) signifies the good of charity which was the essential of 
 the new church (n. 633J). 
 
 The Ancient Church was a spiritual church (n. 43I15). 
 
 The spiritual church is that which is in love towards the neigh- 
 bor, and in worship from that love (n. 799a). 
 
 All light in heaven is spiritual, and is in its essence divine truth 
 proceeding from the Lord. It may hence be evident that 
 by " the bow in the cloud " or the rainbow {Gen. ix. 12—17) 
 is signified spiritual divine truth translucent through nat- 
 ural divine truth ; which translucence is efiefled by those 
 who are being reformed and regenerated by the Lord 
 through divine truth and through a life according to it ; 
 the translucence in the heavens also appears as. a rainbow : 
 " the sign of covenant" signifies the presence and conjunc- 
 tion of the Lord with them (n. 595). 
 
 Inmost divine truths were revealed to those who were of the 
 Most Ancient Church ; but more external truths were re- 
 vealed to those who were of the Ancient Church (n. 948). 
 
 A codex, into which correspondences were brought together 
 by certain persons who lived among the most ancient peo- 
 ple, was preserved by the Lord for the use of the churches 
 that were to come (n. 728 ; compare n. 670). {See Enoch.') 
 
 That the ancients also had a Word, both prophetic and his- 
 
INDEX OF WORDS. 1 43 
 
 torical, which is now lost, appears in Moses {Num. xxi. 
 14, 27), where its prophetical parts are mentioned, which 
 are there called "Enunciations," and the historical parts 
 also, which are called " the Wars of Jehovah " (n. 734^) : 
 the "Book of the Upright" {Jos. x. 13) was a propheti- 
 cal book (n. ii^oid). {See Jashar.) 
 
 What is said by the apostle Jude concerning Michael (verse 
 9), he took from ancient books that were written by cor- 
 respondences (n. 735). 
 
 The Book of Job is a book of the Ancient Church, full of 
 correspondences, according to the mode of writing of its 
 time (n. 74°'^) ; but the spiritual sense there collefted from 
 correspondences, does not treat of the holy things of 
 heaven and the church, like the spiritual sense in the 
 Prophets; wherefore that book is not among the Books 
 of the Word (n. 543^) : but still it is a remarkable and 
 useful book (n. 740c). 
 
 In ancient times the church existed in many kingdoms of 
 Asia ; as in the Land of Canaan, in Syria and Assyria, in 
 Arabia, Ethiopia, Egypt [then an Asiatic power], Chal- 
 dea, in Tyre and Sidon, and elsewhere (n. 42212'; coinpare 
 (n. 391A). 
 
 The Ancient Church, which extended through a great part 
 of the continent of Asia, was divided, like our church at 
 the present day, into many churches. In it was the 
 Ancient Word (n. 1177). 
 
 In the ancient churches and afterwards in the Jewish church 
 all things were representative, and thence significative (n. 
 121b) ; for in every thing belonging to their worship, 
 and in every statute, spiritual and celestial things which 
 are the internals of the church were represented, and in 
 the supreme sense the Lord Himself was represented. 
 These representatives continued with many even to the 
 coming of the Lord, and thence there was knowledge 
 concerning His coming (n. 422^). 
 
 Washings were instituted in the ancient churches, and after- 
 wards baptizing in place of them, which nevertheless were 
 only representative and significative rites (n. 475-5). 
 
 Whereas mourning in the ancient churches was significative 
 of spiritual mourning, which is on account of the depriva- 
 tion of truth, therefore in their mourning this deprivation 
 was represented by their rending their mantles or cloaks 
 (n. 395^; compare n. 401c). 
 
 The Ancient Church, which was a representative church, had 
 no knowledge of sacrifices ; and when they were instituted 
 by Eber, it looked upon them as abominable (n. 391/0- 
 
 All the churches that have existed on this earth, in process of 
 time, have degenerated into two enormous errors; into 
 
I (4 APOCALYPSE EXPLAINED. 
 
 one that has adulterated all the goods of the church, and 
 into another which has falsified all its truths. So it was 
 with the Ancient Church (n. 817a; compare n. 879). 
 
 Among those who were of the Ancient Church were the Egyp- 
 tians ; but because they applied representatives to mag- 
 ical arts, this church became extinft with them (n. 391/0- 
 
 From those who were of this church were derived the relig- 
 ious systems of many nations ; which yet, in process of 
 time became, with many, more or less idolatrous (n. 1 177). 
 
 The Ancient Church which followed the flood, and was a spir- 
 itual church, is meant {Deut. xxxii. 7, 8) by " the years of 
 generation and generation," when the Most High set the 
 bounds of the peoples according to the number of the sons 
 of Israel (n. 431.5) : the same chapter (verses 10-14) treats 
 of the establishment of the Ancient Church, and of the first 
 reformation of those who were of that church ; comparison 
 is made with an eagle, because "the eagle" signifies intel- 
 ligence (n. 281^; compare n. 314^, 329^, 374<:, 376c, 411c)- 
 
 This church is described by " the hills of an age " (^Deut. xxxiii. 
 15), because "hills" signify charity towards the neighbor 
 (n. 448^^. 
 
 By "ships from the coast of Kittim" {Num. xxiv. 24) are 
 signified knowledges of truth and good which were held 
 by those of the Ancient Church (n. 514c). 
 
 Concerning the Ancient Church, here called "Jerusalem," it 
 is said that " she was adorned with gold and silver " {Ezek. 
 xvi. 13), by which is signified the love of good and truth, 
 in the men of that church (n. 619^ ; compare n. 6ijb). 
 
 By "the mother who was as a vine" {Ezek. xix. 10) is signi- 
 fied the Ancient Church, which was in the good of life and 
 thence in truths ; that the church is now without goods 
 and truths, is signified by " Now she is planted in the 
 desert, in a land of drought and of thirst" (ri. 504<;). 
 
 By "Israel" and by "the fathers" {Hos. ix. 10) are not here 
 meant the fathers of the tribes from the sons of Jacob, but 
 those who were of the Ancient Church, because they were 
 in good (n. 403^^). 
 
 By "the wife of youth" (Mai. ii. 14) is signified the Ancient 
 Church, against which the Jewish Church is said to have 
 "dealt treacherously :" and because both were representa- 
 tive churches, and in that respeft alike, and so to be con- 
 joined, it is therefore said " when she is thy companion and 
 the wife of thy covenant" (n. 701^). 
 
 In the statue seen by Nebuchadnezzar in a dream, by "the 
 breast and arms," which were of silver, is signified the 
 Ancient Church, which was a spiritual church, or a church 
 in which reigned the good of charity towards the neighbor 
 and truth from good (n. 41 li). 
 
INDEX OF WORDS. 1 45 
 
 By "Simeon" in the opposite sense, is signified faith without 
 charity, and by " Levi " the opposite of the good of charity ; 
 that "Simeon and Levi slew Hamor, his son Sechem, and 
 the whole city " which was the wider family (gens) of Hamor 
 {Gen. chap, xxxiv.), signifies that that in the church which 
 these two represented extinguished the truth and good of 
 the Ancient Church, which yet survived with the nation of 
 Hamor (n. 443^). 
 
 Hebrew Church. 
 
 In the statue seen by Nebuchadnezzar, by "the belly and 
 thighs," which were brass, is signified the church that suc- 
 ceeded the spiritual Ancient Church, and which may be 
 called spiritual-natural : in it reigned the good of faith, and 
 truth from that good (n. 41 1^). 
 
 The Hebrew Churd? came after the Ancient. Outmost or 
 ultimate divine truths were revealed to the Hebrew Church, 
 and afterwards to the Israelitish (n. 948). 
 
 The Hebrew Church was instituted by Eber. Sacrifices were 
 first begun by Eber, and were afterwards in use with his 
 posterity (n. 391.4). 
 
 Israelitish Church, Jewish Church. — {See Israel, Jacob, 
 Judah.) 
 
 The sons of Jacob were wholly natural and external men, and 
 not internal and spiritual (n. 608*). 
 
 Those who constituted the Israelitish Church were evil from 
 the beginning to the end (n. 619*). 
 
 The Jewish Church, like the ancient churches, was a represent- 
 ative church (n. 727a ; compare n. 6o8^). 
 
 The Jewish Church is said to have "dealt treacherously" with 
 the Ancient Church {Mai. ii. 14) ; and because both were 
 representative churches, and in that respedt alike, and so 
 to be conjoined, it is therefore said, "when she is thy com- 
 panion and the wife of thy covenant" (n. 7oi«). 
 
 In the Israelitish Church, all things that were commanded 
 were representative of celestial and spiritual things, and 
 not the least thing was otherwise (n. 3293, 608.5). 
 
 Outmost or ultimate divine truths were revealed to the Israel- 
 itish Church, but with this church at length all divine truth 
 perished ; for at last there was nothing in the Word that 
 was not adulterated (n. 948). 
 
 The Jews represented the Lord's celestial kingdom, or the 
 celestial church ; but the Israelites represented His spirit- 
 tual kingdom, or the spiritual church (n. 405^). 
 
 Worship in the Jewish Church consisted principally in sacri- 
 fices (n. 39i«). 
 
146 APOCALYPSE EXPLAINED. 
 
 As all the representatives of the Israelitish Church and of the 
 Jewish had respefl; to the Lord, therefore He also in Him- 
 self represented, and perfefted the representatives (n. 6540). 
 
 Whereas the sons of Jacob were external men above all others, 
 and thence prone to idolatries, and also to magic, therefore 
 it was so severely forbidden them to make to themselves 
 sculptured things, images and figures having any similitude 
 to things existing in the heavens, upon the earth, and in 
 the sea ; but nevertheless, as the church among them also 
 was representative, the tabernacle was built, in which were 
 placed the chief representatives of celestial things ; and 
 afterwards the temple was built, in which also all things 
 were representative ; and it was allowed them to cherish 
 all these things as holy, provided they would acknowledge 
 the tabernacle and afterwards the temple as the dwelling 
 place of Jehovah. These things were given to them, that 
 they might not turn aside to th^ idolatry and magic which 
 then existed with various nations in Asia (n. 8270). 
 
 There were two things which in the supreme sense were signi- 
 ficative of the Lord's Divine Human, namely, the altar and 
 the temple ; the altar signified the Divine Human as to divine 
 good, and the temple as to divine truth proceeding from 
 that good (n. 391^): "burnt-offerings" signified worship 
 from the good of love, and " sacrifices " worship from truths 
 which are from that good (n. 391^) : all things that were 
 first born were holy to Jehovah, because the first born sig- 
 nified good from the Lord, and in the supreme sense the 
 Lord Himself as to the Divine Human from which is all 
 good (n. 28) : by washings were represented purifications 
 from falsities and from evils, and thence regeneration (n. 
 475a) : by wars, spiritual wars, which are those of truths 
 against falsities and of falsities against truths (n. 1310 ; com- 
 paren. 64,357*, 375^(1!.), 386^, 650a, 671, 684,?, 734a-fi,8o2a) : 
 their "mourning" was significative of mourning because 
 of the desolation of truth and the devastation of good in 
 the church, and in particular it was also significative of re- 
 pentance, and thus mourning in heart on account of evils 
 (n. 637*) : and so on. 
 
 In the statue seen by Nebuchadnezzar, by "the legs and the 
 feet," which were part of iron and part of clay, is signified 
 the Israelitish and Jewish Church, which was an external 
 church in which there was not an internal ; "clay" there 
 signifies good adulterated, and "iron" truth such as it is 
 in the external sense of the Word (n. 411*). 
 
 The whole period of the duration of the Jewish Church was 
 represented by the degrees of Ahaz ; by the retradlion 
 of the shadow from the going down towards the rising, is 
 meant an extension of that period : because Hezekiah was 
 
INDEX OF WORDS. I47 
 
 an upright king, the period was prolonged ; for because 
 of his uprightness, the iniquity of that nation would not 
 so speedily reach its consummation (n. yobc). 
 The quality of the Jewish Church and of the Israelitish Church, 
 many things respefting the perversion and falsification of 
 all the truth which they had from the Word through their 
 traditions arid their applying it to themselves, and that they 
 were devastated and utterly destroyed by falsities and evils, 
 may be seen in many passages : — 
 
 /sa. xxviii. 22-26 (n. 374^^); 
 
 ^er. xiii. 4-7 (n. 410c, 569c); xxv. 29-31 (n. 6oii); 
 
 Ezek. xix. 10-J4 (n. 727a); xxiii. 2-17 (n. 141^); xxiii. 47 
 
 ("•315*); 
 Hos. iii. I, 2 (n. 374^) ; 
 Zech. ix. 10-14 ("• 357"); 
 Mark xii. 2-9 (n. 3iS<^); 
 Luke XX. 10-15 (n. 3IS<^). 
 
 "The evil" and "the unjust" {Matt. v. 45) signify in an in- 
 ternal sense those of the Jewish Church (n. 401^). 
 
 That the Jewish Church dispersed the divine truth which is 
 in the sense of the letter of the Word, but that they were 
 not able to disperse the divine truth which is in the inter- 
 nal sense, is signified {John xix. 24) by, "They parted 
 My garments among them, and upon My vesture they 
 cast the lot" (n. 64). 
 
 " The builders " who rejefled the Corner Stone {Matt. xxi. 42), 
 are those of the Jewish Church, which rejedled the Lord, 
 and with Him all divine truth (n. 417^). 
 
 By "the fig-tree" {Matt. xxi. 18, ig ; Mark xi. 12, 13) is 
 meant the church with the Jewish nation : that with that 
 nation there was not any natural good, but only falsified 
 truth, which in itself is the false, is signified by " the Lord's 
 coming to the fig-tree and finding nothing on it but leaves " 
 (n. 403^ ; compare n. 386^). 
 
 That they who were born and educated into the external 
 things which belonged, to the Jewish Church could not at 
 once be brought into the internal things which belong to 
 the Christian Church, is signified {Luke v. 39) by, " No 
 one drinking old wine straightway desireth new, for he 
 saith, the old is more useful" (n. 376«). 
 
 When the Lord came into the world, then the representing 
 externals were abolished, because it was the Lord Him- 
 self that the representatives of the church shadowed forth 
 and signified ; and because they were external, and as it 
 were coverings within which was the Lord, therefore when 
 He came those coverings were taken away, and He be- 
 came manifest, with heaven, and the church, in which the 
 Lord is all in all (n. 700^ ; compare n. 624<?, 641). 
 
148 APOCALYPSE EXPLAINED. 
 
 More respecting the Representative Churches (n. 324c, 412c, 
 4310, 532, 6o8^, 6i7«, 700^). 
 
 The Christian Church. 
 
 It was foretold in the Prophets that, when there should be 
 nothing of the church left with the Jews, the Lord would 
 come into the world, and would Himself establish a new 
 church (n. 355a). And it is declared in many passages 
 that this new church would be established with the na- 
 tions {or gentiles) : see , 
 
 Isa. xli. 5, 18 (n. 304a') ; xli. 19 (n. 37S«(viii.)) ; liv. 2, 3 (n. 
 
 dool, y68i) ; liv. 12 (n. 401^) ; 
 yer. iii. 18 (n. 433c); 1. 19, 20 (n. 433c) ; 
 £zei. xxxix. 18-21 (n. 388/) ; 
 ZecA. vi. I (n. 405^) ; ix. 10 (n. SSS")- 
 
 John the Baptist was sent before the Lord, to prepare the peo- 
 ple for His reception, by baptism ; for baptism represented 
 and signified purification from evils and falsities, and also 
 regeneration by the Lord through the Word : and unless 
 this representation had preceded, it would not have been 
 possible for the Lord to manifest Himself in Judea and in 
 Jerusalem, to teach and to abide there. For the Lord was 
 the God of heaven and the God of the earth under a hu- 
 man form, who could not possibly be together with a 
 nation which was in mere falsities as to do6lrine and in 
 mere evils as to life. Wherefore unless a representative of 
 purification frofti falsities and evils, by baptism, had pre- 
 pared that nation for the reception of the Lord, it would 
 have perished with diseases of every kind at the presence 
 of the Divine (n. 724*). (See John the Baptist.) 
 
 The Lord came into the world that He might put on the Hu- 
 man, and glorify it, that is, make it divine even to the ulti- 
 mate, or even to flesh and bones, that He might thus rule 
 all things. If the Lord had not done this, the human race 
 on this earth would have perished in eternal death (n. 41). 
 {See Lord.} 
 
 When the end of a church is at hand, then interior things 
 of the Word, of the church, and of worship, are revealed 
 and taught. The reason of this is, that so the good may 
 be separated from the evil ; for these interior things, which 
 are celestial and spiritual, are received by the good, but 
 are rejefted by the evil, and thence comes separation. 
 Moreover, the interior things of the Word which are re- 
 vealed in the end of a church, are serviceable to the new 
 church, which then also is being established, for dodlrine 
 and for life. That this is the case, may be plain from the 
 
INDEX OF WORDS. I49 
 
 fa6l that, when the end of the Jewish Church was at hand, 
 the Lord Himself opened and taught the interior things 
 of the Word, and especially revealed those things which 
 were predicted therein concerning Himself; and when 
 these were opened and revealed, the externals of the church 
 were abrogated, which consisted principally of sacrifices, 
 and of rituals and statutes, which shadowed forth the Lord, 
 and which represented and thence signified the interiors 
 of the church which were being revealed by Him : that 
 this would so be done, was foretold in various passages in 
 the Prophets (n. 641 ; compare n. 624^, 670, yoo^"-). 
 
 Since representatives were the ultimates of heaven and the 
 church, and all prior things (which are things rational, 
 spiritual and celestial,) enter into ultimates and are in them, 
 therefore the Lord was in ultimates by representatives. 
 Hence it was that the Lord's whole life in the world- was 
 representative (n. 654£?). 
 
 The disciples of the Lord, all together, represented the 
 church ; and each one of them represented some consti- 
 tuent of the church : Peter represented the truth of the 
 church ; James, its good ; and John, good in adl, or works ; 
 the rest of the disciples represented the truths and goods 
 which have their derivation from these (n. 411^). 
 
 After the end of the Israelitish Church interior divine truths 
 were revealed by the Lord for the Christian Church (n. 
 948). 
 
 The truths which the Lord disclosed were especially those 
 concerning Himself, concerning love to Him, concerning 
 love towards the neighbor, and concerning faith in Him, 
 which before lay stored up in the interiors of the Word, 
 being in its representatives, and thence were stored in the 
 several particulars of the church and of worship. These 
 truths, however, were not received immediately, nor till 
 after a notable lapse of time ; the cause of which delay 
 was, that they could not be received before all things in 
 the spiritual world were reduced to order {concerning 
 ■which much more may be seen, n. 670) : reasons why the 
 Christian Church, after the Lord left the world, grew so 
 slowly in Europe, and did not reach its full for more than 
 an age {or century) (n. 732). 
 
 The Lord foretold to the disciples the states of the church, 
 successively declining even to its devastation and consum- 
 mation (n. 870). 
 
 Every church in its beginning is in the love of doing goods, 
 and in the love of knowing truths ; but in process of time 
 it is so devastated as to goods and as to truths that there 
 is no longer any good or any truth in the church. It is 
 
150 APOCALYPSE EXPLAINED. 
 
 devastated first by the love of having empire by means of 
 holy things, in succession over the souls of men, and at 
 length over heaven, and over the Lord Himself: this is 
 described in the Apocalypse by "Babylon," and by "the 
 harlot" sitting upon the scarlet beast. It is devastated 
 secondly by faith separated from charity and thus from the 
 goods of life ; and at length by faith alone, in which there 
 is nothing of truth : this is described in the Apocalypse by 
 "the dragon" and by his "two beasts" (n. 879; compare 
 n. Siyu, io29£^). 
 
 With those who are described by " Babylon," all the good of 
 the church is adulterated, and hence also all its truth, for 
 the one thing follows the other ; this takes place with the 
 Papists, who have made dominion over the holy things of 
 heaven the essential of the church (n. 879). {See Babylon.') 
 
 •Whereas dodtrine from the Word makes the church, there- 
 fore when dodb'ine disagrees with the Word it is no longer 
 a church, but a religious system which counterfeits a church 
 _(n. 786). 
 
 With those who are described by "the dragon," all the truth 
 
 of the church is falsified, and thence also all its good, for 
 
 . the one thing follows the other ; this takes place with the 
 
 Reformed, who have adopted faith alone as the essential of 
 
 the church (n. 879). {See Dragon, Beast, Philistia.) 
 
 In the prophecy of Daniel {cha.^. ix. 24-27), "The Messiah 
 shall be cut off," signifies that they would recede from the 
 Lord ; which was done principally by those of Babylon by 
 the transfer of the Lord's divine power to the popes, and 
 thus by their not acknowledging the Divine in His Human. 
 "Nevertheless there shall be a covenant, one week" (verse 
 27), signifies the time of the Reformation, when the Word 
 was again to be read, and there would be acknowledgment 
 of the Lord, that is, of the Divine in His Human. "But in 
 the midst of the week he shall cause the sacrifice and the 
 meat-offering to cease" signifies that still interiorly with 
 the Reformed, there would be no truth and good in wor- 
 ship {concerning which more may be seen, n. 684c). 
 
 In Matthew (chap, xxiv.) the consummation of the age is 
 treated of; and thus the successive vastation of the Chris- 
 tian Church (n. 684?). {See Consummation of the Age.) 
 
 The Lord is not acknowledged when there is not an acknowl- 
 edgment of His Divine in His Human ; for so the Lord 
 is not acknowledged as God, but only as a man who has 
 not power to save (n. 807). 
 
 Because they separate His Human from His Divine, they dis- 
 tinguish the Lord as it were into two persons, which they 
 call natures, so that the Lord is one as the Son of God 
 from eternity, and another as Mary's son. Such has been 
 
INDEX OF WORDS. I5I 
 
 the idea concerning the Lord from the first establishment 
 of the church. The Lord was so divided in the church 
 from its beginning, because they understood not the 
 Word. That from its beginning the church has not ac- 
 knowledged the Divine of the Lord in His Human, is what 
 is signified {Apoc. xiii. 8) where it is said, that "the Lamb 
 hath been slain from the foundation of the world " (n. 807 ; 
 compare n. 49, 52, 114). 
 
 The last judgment does not come before there is a consum- 
 mation ; that is, till there is no longer any good and truth 
 remaining with the man of the church (n. 624a). 
 
 When the last judgment was accomplished upon those who 
 were of the Christian Church, then all those who were in 
 faith separate from charity both in docSlrine and life were 
 cast into hell ; and all were preserved who were in faith 
 from charity (n. 81 7^). {See Last Judgment.) 
 
 The English Church is mentioned (n. 885) ; the Evangelical 
 (n. 376a); the Ftench (n. 1070, 1071); the Lutheran (n. 
 885) ; the Papal (n. 26, 376a) ; the Reformed (n. 26, 684^) ; 
 the Moravian assembly (n. 893). 
 
 Popery, Lutheranism, Calvinism, Melandthonism, Moravian- 
 ism, Arianism, Socinianism, Quakerism, are named as 
 heresies (n. 1176). 
 
 Tj/b New Church, The Church of the Nations, The 
 New Jerusalem. 
 
 When the end of a church is at hand, the Lord then pro- 
 vides that a new church shall succeed, because the world 
 cannot continue to exist without a church in which the 
 Word is, and in which the Lord is known ; for without the 
 Word, and from it a knowledge and acknowledgment of the 
 Lord, heaven cannot be conjoined to the human race ; and 
 consequendy the Divine that proceeds from the Lprd can- 
 not flow-in with new life ; and without conjundion with 
 heaven and thereby with the Lord, man would not be man, 
 but beast. Because of all this, a new church is always pro- 
 vided by the Lord when the old is being ended. The very 
 beginning only of a new church is meant ; and not yet its 
 establishment (n. 665). 
 
 That a church is to be established by the Lord which will 
 worship Him, is ^eant where it is said that "To Him 
 hath been given dominion, and glory, and a kingdom," 
 that " His dominion is the dominion of an age that will not 
 pass away ;" and the church to be established by Him is 
 meant by " the kingdom given to the people of the saints " 
 
152 APOCALYPSE EXPLAINED. 
 
 (^Dan. vii. 13, 14, 27). That this would come to pass 
 when the church becomes "Babylon," that is, becomes so 
 devastated that there is no longer any good or truth re- 
 maining in it, is for the reason that then comes the end of 
 it [Babylon] ; thus when there is no longer any church 
 therein: this end is meant (verse 26) by "the end" of 
 Babylon. Not that their idolatrous worship in the world 
 is to be destroyed, with themselves ; for this is to continue ; 
 not however as the worship of any church, but as the wor- 
 ship of paganism ; wherefore also after death these same 
 persons come amongst the pagans, and no longer among 
 Christians. But from those who have not adored the 
 pope, nor saints and graven images, but the Lord, a new 
 church is being gathered by the Lord (n. 10291;). 
 
 There is implanted within every one from heaven (and this 
 by continual influx therefrom), the desire to see what he 
 holds divine, and this indeed under the human form. 
 This desire is implanted in the simple-minded and also 
 with the well disposed nations (or gentiles). Whereas 
 this conception, implanted within every one from heaven, 
 has been almost wholly rejefted among the learned of the 
 world, and approach to the Divine thereby precluded, on 
 this account a new church is being established among the 
 nations which have not extirpated the idea, and faith with 
 it (n. 52; compare n. 49, 1750, 724^): the Church of the 
 Nations will receive divine truth, and will acknowledge the 
 Divine Human of the Lord (n. 52). 
 
 It has now pleased the Lord to reveal many arcana of heaven, 
 especially the internal or spiritual sense of the Word, which 
 had before been wholly unknown ; and with this He has 
 taught genuine truths of do6lrine ; which revelation is 
 meant in Matthew (xxiv. 3, 30, 37) by "the coming of the 
 Lord." The reason for a revelation in the end of a church 
 is, that through it separation may be effefted of the good 
 from the evil ; likewise the estabhshment of a new church ; 
 and all this, not only in the natural world where men are, 
 but also in the spiritual world where spirits and angels are ; 
 for the church is in both worlds, and revelation takes place 
 in both, and separation by it, as also the establishment of 
 a new church (n. 641). 
 
 When the Most Ancient Church, which was before the flood, 
 reached its end, then the representatives of celestial things, 
 which were with the most ancient people, were gathered 
 into one by those who were called Enoch, and were re- 
 served for the use of the new church that came after the 
 flood : these things were separated from the evil by being 
 taken into heaven ; and so they were kept safe, and this even 
 till the old church reached its last, when the new church 
 
INDEX OF WORDS. I53 
 
 was to be established. When the end of the Jewish Church 
 was at hand, the Lord Himself came into the world, and 
 opened the interiors of the Word. The truths which the 
 Lord disclosed were interior truths, and in themselves spir- 
 itual, which afterwards served the new church for dodtrine 
 and life ; these were not however received at once, but 
 after a notable lapse of time. The case is the same at this 
 day. This church, which is called Christian, has at the 
 present day reached its end ; wherefore arcana of heaven 
 and the church have now been revealed by the Lord, to 
 serve a new church, which is meant in the Apocalypse by 
 "the New Jerusalem," for doctrine of life and of faith : and 
 this dodtrine also has been taken up into heaven, lest it 
 should be hurt by the evil before the establishment of the 
 new church : this therefore is what is signified by its being 
 said that "the two witnesses ascended into heaven" 
 {Apoc. xi. 12) ; and also (Apoc. xii. 5) that "the boy was 
 caught up to God, and to His throne" (n. 670). 
 
 Inmost divine truths were revealed to those who were of the 
 Most Ancient Church : more external divine truths were 
 revealed to those of the Ancient Church ; but outermost 
 or ultimate divine truths to the Hebrew Church, and after- 
 wards to the Israelitish, with which church at last all di- 
 vine truth perished. After the end of the Israelitish 
 Church, interior divine truths were revealed by the Lord 
 for the Christian Church ; and now, still more interior 
 truths for the church which is coming ; these interior truths 
 are what are in the internal or spiritual sense of the Word. 
 From all this it is plain that there was a progression oi 
 divine truth from inmosts to ultimates, thus from wisdom 
 to mere ignorance ; and that now there is taking place a 
 progression of divine truth from ultimates to interiors ; 
 thus from ignorance again to wisdom (n. 948). 
 
 The successive states of the church since the end of the Jew- 
 ish Church, or from the time of the Lord even to the pre- 
 sent day, have been as those of a man who is growing in 
 intelligence and wisdom, or is becoming regenerate. So 
 far as interior things are revealed, man may become wiser ; 
 for to become more interior is to become wiser, and to 
 become wiser is to become more interior (n. 641). 
 
 They who are to be in the New Jerusalem will all acknowl- 
 edge the Divine Human of the Lord. This is His "new 
 name" (n. 224). 
 
 It is to be observed that there are two principal things belong- 
 ing to the church ; namely, to acknowledge the Divine of 
 the Lord in His Human, and to make truths from the 
 Word to be of one's life : and no one can be in one of these, 
 
154 APOCALYPSE EXPLAINED. 
 
 without being at the same time in the other ; for all truths 
 which become of the life are from the Lord, and this with 
 those who acknowledge the Divine in His Human (n. 209). 
 
 By "the seven candlesticks and the seven churches" {Apoc. 
 i. 20) are signified all those who will be in the new heaven 
 and the new church (n. 91) : "the seven churches" are all 
 those who are in truths from good, and in faith from charity 
 (n. 58). 
 
 Who are to be understood by each church, may be seen as 
 follows: — Who by the Church in Ephesus (n. 93-110); 
 the Church in Smyrna (n. 11 2-1 28) ; the Church in Per- 
 gamum(n. 130-148) ; theChurch inThyatira(n. 150-180) ; 
 the Church in Sardis (n. 182^201) ; the Church in Phila- 
 delphia (n. 203-225) ; theChurch in Laodicea (n. 227-255). 
 
 "The woman encompassed by the sun" {Apoc. xii. i) signi- 
 fies the church with those who are in love to the Lord, 
 and thence in love towards the neighbor. That by this 
 "woman" is signified the new church which is to be estab- 
 lished by the Lord after the end of that which is now in the 
 Christian world, may be evident from the things which fol- 
 low in the same chapter ; namely, that "she brought forth 
 a male, a son," that the dragon wished to devour, and that 
 was caught up to God ; and that the woman "fled into the 
 wilderness," and that the dragon also wished to destroy 
 her there : by "a male, a son (man child) " is meant the 
 truth of doftrine in that church, and by "the dragon" are 
 meant those who are opposed to the truths of that doc- 
 trine. The church which is here meant by "the woman," 
 is the same church with "the New Jerusalem," which is 
 described in the Apocalyspe (chap, xxi.), and is called 
 (verse 9) "the Bride, the Lamb's Wife" (n. 707 ; .compare 
 n. 711, 713, 724a, 725a, 728, 730<z, 732). {See Dragon.) 
 
 In very many passages in the Apocalypse obstacles are treated 
 of which must be removed that the new heaven and the 
 new church may be established. See what is said concern- 
 ing "the dragon," and "the beasts of Babylon." When 
 these have been removed, the new heaven and the new 
 church arise and become manifest (n. 91 ; compare n. 711, 
 713)- 
 
 The new church in the beginning will be external (n. 403.;). 
 
 The new church, which is called "the Holy Jerusalem," will 
 make its beginning with a few ; it will afterwards be with 
 more ; and it will at last be made full : several reasons for 
 this (n. 732). 
 
 The church grows on earth according to the increase in the 
 world of spirits (n. 732). 
 
 The church specifically is where the Word is, and where by 
 
INDEX OF WORDS. 155 
 
 means of the Word the Lord is known (n. 252a ; compare 
 n. 21). 
 The church in all the earth is before the Lord as one man. 
 The church where the Word is, and where the Lord is 
 known through the Word, is in this man as heart and 
 as lungs ; the church with those who are in celestial love, 
 as heai't ; and with those who are in spiritual love, as lungs. 
 Wherefore, as all members, viscera and organs of the body 
 live from the heart and the lungs, and from their inflowing 
 and consequent presence, so also all in all the earth, con- 
 stituting the church universal, live from the church where 
 the Word is ; for the Lord flows-in therefrom, with love 
 and with light, and vivifies and enlightens all who are in 
 any spiritual affeftion for truth, wherever they are (n. 
 
 351)- 
 It is believed that the church is where the Word is, and where 
 the Lord is known ; but still the church is not, except of 
 those who in heart acknowledge the Divine of the Lord, 
 and who learn truths from the Lord through the Word,_ 
 and do them ; the rest do not constitute the church (n. 
 388a). 
 
 (Concerning the New Jerusalem, see also articles n. 100, 
 223a,<r, 288i, 430i, 431^, 629*, (i^2d, 699, 711, 865, 870, 
 
 948, 950, II83.) 
 Cicada. — {See Locust) 
 
 Cinnamon (cinnamomtim). — By "cinnamon (kinsmomon)" {Apoc. xviii. 
 13) is signified the good of celestial love (n. 1150). 
 
 Circle {Cinuius).— The circle of man's life is to know, to understand, 
 to will, and to do (n. 242a). 
 
 "To dwell upon the circle (chugh) of the earth" (Isa. xl. 22) 
 signifies upon heaven ; for heaven encompasses the earth 
 as a circle the centre (n. 799* ; compare n. 543-^). 
 
 Circuit — {See Roundabout) 
 
 Circumcise (Circumcidere), Circumcision {Grctimcisio). — (See Foroskin.) 
 
 The commandment that the males of Abraham's seed should 
 be circumcised (mul) (Gen. xvii. 10, 14) (n. 701,^, 75oO- 
 
 Circumcision represented purification from the loves of self 
 and the world, which are corporeal and earthly loves and 
 their removal ; wherefore circumcision was performed with 
 a little knife of stone, which signified truth of do6trme ; 
 for by this truth all purification from evils and falsities, and 
 their removal, are effeded (n. 70W; see also rv. 750^). 
 
 Whereas "fruits" signified goods of life with man, therefore 
 
156 APOCALYPSE EXPLAINED. 
 
 in the Israelitish Church, which was a representative 
 church, it was commanded that the fruits of trees, like the 
 men themselves, should be circumcised (n. 109). 
 
 Circumspectly (Circumsfe£ie). — In Ezekiel (k-vW. 5), "to place circum- 
 spedly (tzaphtzaphah) " means to separate from falsities (n. 
 281a). 
 
 The English versions have, "Set it as a willovf tree;" Gesenius gives the same, 
 following the Rabbins. Instead of " willow tree," Schmidius has the Latin word 
 "speculatio (a thing for observation)." The Vulgate has "in superficie (on 
 the surface)." The Hebrew word that has these various renderings occurs in 
 no other passage of the Word; Swedenborg seems not to have quoted it else- 
 where. 
 
 Cistern {Cisumd). — {See Pit, Well.') 
 
 By "cisterns (eon) dug out" {Deut. vi. 11) are signified the 
 interiors of the natural mind, full of knowledges of good 
 and truth (n. 6173, 6383). 
 
 City {Civitas,Uris). — By "cities {civitates sen xries)" in the Word are 
 signified doftrines (n. 223^) ; compare n. 39!'/, 548, 1088) ; 
 truths of doftrine (n. 280^ ; compare n. 223i,c, 41 ir); 
 all things of dodrine (n. 304<^) ; docSlrinals of truth and 
 good from the Word (n. 376^ ; compare n. 2231:) ; things 
 that are of intelligence and wisdom (n. 1 1 2). 
 
 Angels, being spiritual, can have no other conception of a 
 city than of the nation therein in respefl to dodtrine (n. 
 223^). 
 
 {Civitas). — By "the city (polis) of my God" {Apoc. iii. 12) is 
 
 signified the doflrine of divine truth (n. 2333). 
 
 By "the sides of the north" {Ps. xlviii. 2) are signified truths 
 from celestial good; and "the city (qiryah) of the great 
 King'' is the do6lrine of truth therefrom (n. 405^). 
 
 {Urbs). — "The streets of the city" signify truths of dodlrine 
 
 (n. 3761:) ; true doftrinals (n. 724^) ; truths (n. 417^). 
 " A city " is dodlrine ; and by " the gate," which gives entrance, 
 are signified natural truths (n. 734'^). 
 
 "The city of God" {Ps. xlvi. 4) signifies the church in respe6l 
 to do<5trine (n. 5i8rf; com.pare n. 223c). 
 
 "The city of holiness" {Dan. ix. 24) signifies divine truth, 
 which is the Word (n. 684e). 
 
 By "the city of David" or "Zion," and by "the city Jeru- 
 salem," is signified the church in respeft to the Word and 
 in respeft to dodlrine from the Word (n. 922a). 
 
 As "Zion" signifies the celestial church, and as "Jerusalem" 
 signifies the church in respeft to the doflrine of truth, 
 Zion is therefore called "the city of Jehovah," and Jerusa- 
 
INDEX OF WORDS. 1 57 
 
 lem is called "the holy city," "the city of God," and "the 
 city of the great King" (n. 2231;). 
 
 "The cities of Judah," and "cities of the mountain" (^Jer. 
 xxxii. 42, 44), are the truths of doftrine which they possess 
 who are of the Lord's celestial kingdom; "cities of the 
 plain," and "cities of the south," are the truths of doc- 
 trine which are possessed by those who are in the Lord's 
 spiritual kingdom (n. 223c). 
 
 By "a city set on a mountain" (Matt. v. 14) is signified truth 
 of doftrine from the good of love (n. 223^). 
 
 By "cities great and good" {Deut. vi. 10) are signified doc- 
 trinals which teach the goods ol love and of charity (n. 
 638O. 
 
 "The great city" {Apoc. xvi. 19) signifies all things of doc- 
 trine from the Word (n. 1019). 
 
 In the opposite sense, by "cities" are signified doflrinals from 
 
 mere falsities (n. 724^ ; compare n. 324c, 6540- 
 "The streets of the city" signify false do<5lrinals (n. 724^;). 
 "Fortified cities ((7r fenced cities)" {Zeph. i. 16) signify false 
 
 dodlrinals which have been confirmed (n. t^iTi). 
 "Desolate cities" {Isa. liv. 3) signify truths of dodlrine from 
 
 the Word, heretofore destroyed (n. 768^). 
 "A city of bloods" {Nahum iii. i) signifies dodlrine of what 
 
 is false, offering violence to the good of charity (n. 240-^ ; 
 
 compare n. 355«). 
 
 " Urbs (a city) " represents 
 
 MR, in the following passages: — Deut. vi. 10 (n. 6i7(5, 638^); xiii. 
 12 (n. 131^) ; verse 15 (n. 652^) ; xxi. 21 (n. 655a) ; xx. 
 23 (n. 863*); 
 Ps. xlvi. 4 (n. 223^, SiSrf); xlviii. 8 (n. 223,:) ; Ixix. 35 (n. 
 342^) ; cvii. 4, 7 (n. 223*) ; verse 36 (n. 386^) ; exxii. 3 
 (n. 392^); 
 Isa. vi. I (n. 223^, 280^); xiv. 17 (n. 2233, 304(/, 730*); verso 
 
 21 (n. 724^); xix. 2 (n. 734<^); verse 18 (n. 223c, 391-/); 
 xxiv. 12 (n. 2233) ; xxv. 2 (n. 223^) ; xxvi. i (n. 223^) ; 
 xxxii. 14 (n. 304c, 410c); xxxiii. 8 (n. 2231:, 280*); xl. 9 
 (n. 612) ; xliv. 26 (n. 223c, 538a) ; liv. 3 (n. 223a, 768^) ; 
 Ix. 14 (n. 223^); Ixii. 12 (n. 223^); Ixiv. 10 (n. 223c); 
 Ixvi. 6 (n. 2203) ; 
 
 Jer. i. 18 (n. 219, 223^) ; ii. 15 (n. 6oi3) ; iv. 7, 26 (n. 223*) ; 
 verse 29 (n. 223-5, T,c,e,d, 357c); v. 17 (n. 175^) ; vii. 17 
 (n. 223(r, 652c) ; verse 34 (n. 223c) ; ix. 11 (n. 714c) ; x. 
 
 22 (n. 714c); xi. 13 (n. 324,?, 652c); xiii. 19 (n. 223*); 
 xiv. 18 (n. 1313) ; xxx. 18 (n. 724<r) ; xxxii. 44 (n. .223^) ; 
 xlvi. 8 (n. 5i8f); xlvii. 2 (n. 223*); xlviii. 8 (n. 223*); 
 xlix. 25 (n. 652^); li. 43 (n. 63); 
 
 Zam. i. 19 (n. 750«); ii. 12 (n. 376c); 
 
 Ezek. iv. 3 (n. 7060") ; vii. 15 (n. 131*) ; ix. 5 (n. 427«) ; xi. 
 
 6 (n. 6523) ; xii. 20 (n. 3041:) ; xix. 7 (n. 304^, 6oii) ; xxii. 
 
 2 (n. 148) ; xxix. 12 (n. 6542) ; 
 Dan. ix. 24 (n. 684?) ; 
 
158 APOCALYPSE EXPLAINED. 
 
 Amosvf. 6 (n. SS6<:); verse 8 (n. 532); vi: 8 (n. 675^); ix. 
 
 14 (n.^^6l,)■, 
 Nahum iii. i (n. 240*) ; 
 Zeph. i. 16 (n. 417-5) ; ii. 15 (n. 388<:, 650/) ; iii. 6 (n. 2233, 
 
 417^, 65 2«); 
 Zech. viii. 3 (n. 223*, 652c) ; verse 20 (n. 331a) : 
 ,AH, Isa. xiv. 21 (n. 724^, 741^) : 
 oiHYAH, Ps. xlviii. 2 (n. 223c); 
 
 Isa. xxiv. 10 (n. 223^', ^^(ld)•, xxv. 3 (n. 175^, 223^); 
 Lam. ii. 11 (n. 376c, 652^) : 
 poLis, Matt. iv. 5 (n. 223c); v. 14 (n. 2231:) ; verse 35 (n. 223c); 
 
 X. 5, 23 (n. 223c) ; xii. 25 (11. 223c) ; xxi. 18 (n. 403-?) ; 
 
 xxvii. 53 (n. 223c); 
 Luke X. 10 (n. 652^) ; xiv. 21 (n. 223^) ; xix. 17 (n. 112, 223c) ; 
 
 verse 19 (n. 223c) ; 
 Apoc. xi. 8 (n. 652a) ; verse 13 (n. 67Sa) ; xiv. 8 (n. 880) ; 
 
 verse 20 (n. 922a) ; xvi. 19 (n. 223^, 1019, 1020) ; xvii. 
 
 18 (n. 1088); xviii. 10 (n. 1134); verse 18 (n. 1174); verse 
 
 19 (11.1176). 
 
 Clang, Clangor, Sound, Shout {ciangere, clangor). — {See Cornet, 
 Trumpet.^ 
 
 As "trumpet" signified divine truth, therefore when divine 
 truth was first to be revealed.before the people of Israel, 
 sounds of a trumpet were heard from Mount Sinai'; and 
 because of this, to sound with a trumpet was made a re- 
 presentative among them, when they were to assemble and 
 when they were to go forward ; and also in their solemn 
 observances at the beginning of months, at burnt-offerings 
 and eucharistic sacrifices ; they also sounded trumpets for 
 wars, and as they went forth to battle (n. 55, 502a/). 
 
 "To sound the trumpet" signifies influx of divine truth from 
 heaven, for the reason that when divine truth flows down 
 from heaven, it is sometimes heard in the spiritual world 
 as the sound of the curved trumpet and as the clang of 
 the straight trumpet ; and by those who stand below, there 
 are also seen as it were angels having trumpets (n. 502a) : 
 but with those through whom divine truth is to be revealed 
 in the ultimate sense, which is representative of the inte- 
 riors, it is heard in this manner only in the beginning ; it is 
 heard afterwards as a human voice (n. 55). 
 
 " Clangere" represents 
 
 RUA', jfob xxxviii. 7 (n. 502*); 
 
 Ps. xcviii. 4 (n. 323^) ; verse 6 (n. 323^, 502*) ; 
 
 Isa. xlii. 13 (n. 502*); 
 
 jfer. 1. 15 (n. 502c) ; 
 
 Zeph. iii. 14 (n. 502^, 850*) : 
 TAQA', yos. vi. 4 (n. 502c) ; 
 
 Judges vii. 18, 19, 20 (n. 502^) ; 
 
 Ps. Ixxxi. 3 (n. 323*, 448<:) ; 
 
 Isa. xviii. 3 (n. 55, 741*); xxvii. 13 (n. t,Q2t, 654<); 
 
 Jer. vi. I (n. 449^) ; Ii. 27 (n. 502^) ; 
 
 Hos. V. 8 (n. 502«) ; 
 
INDEX OF WORDS. I59 
 
 yoel ii. I (n. 502^) ; 
 Zech. ix. 14 (n. 55, 502*) : 
 ssLPizo, Apoc. viii. 6 (n. 500) ; verse 7 (n. 502a) ; verse 8 (n. 509); 
 verse 10 (n. 516) ; verse 12 (n. 524); ix. i (n. 534); verse 
 13 (n. 566); X. 7 (n. 611); xi. 15 (n. 681). 
 
 "Clangor (clang, sound, shout,)" is the rendering of 
 
 TEQAS Ps. cl. 3 (n. 323*, 502i) : 
 
 TSRu'AH, Ps. xlvii. 5 (n. 55); Ixxxix, 15 (n. 5021!); cl. 5 (n. 323*) ; 
 Zeph. i. 16 (n. 5021;). 
 
 Clap, Stamp, Strike (Compiodere, Piausus). — "The clapping sounds of 
 their strong ones who did strike (dah»rah) " (^Judges v. 22), 
 signifies the argumentations from falsities that are from the 
 
 sensual (n. 355/! ^^^^- 'he Latin " complosl piausus " seems to be the - 
 rendering of dah'roth dah'ROTh). 
 
 Clap the hands. Applaud (Piaudere). — ^Joy from the Lord's coming is 
 described {Ps. xcviii. i, 4-8, and elsewhere) not only by 
 "singing," "singing psalms," "shouting," "clapping the 
 hands (macha')," but also by various musical instruments 
 (n. 326^). 
 
 By "All the trees of the fields shall clap (i»iacha>) the hand" 
 {Isa. Iv. 12), are signified truths which give joy (n. 405'5). 
 
 Clay, Mud (Lutum). — {See Potter's earth.) 
 
 "Clay (pELos)" is the ultimate formative Divine; "to anoint 
 the eyes of a blind man with clay" {John ix. 6), means 
 to give an understanding of truth, by means of that Di- 
 vine (n. 239^) : "clay" signifies good from which is truth, 
 thus formative good (n. 239^). 
 
 By "clay from spittle" is signified sensual truth, such as there 
 is in the Word for the sensual who see only the things 
 which appear before the external senses (n. 47515 ; compare 
 n. 304^)- 
 
 Where it is said of Jehovah, " Thou didst tread the sea with 
 thy horses, the clay (chomer) of many waters" {Habi. iii. 
 
 15 ; the authorized version has " heap of great waters," but in the mar- 
 gin "mud of great waters"), "clay" signifies the ultimate from 
 which and in which [truths are], and "waters" signify 
 truths (n. 355^). 
 
 CHOMER is used in the following passages also: — Isa. x. 6 (n. 
 (>c,2d) ; xxix. 16 (n. 177} ; xlv. 9 (n. 177) ; Ixiv. 8 (n. 177JT 
 Nahum iii. 17 (n. 177). 
 
 By "the waters which cast up mire and clay (tit)" {Isa. Ivii. 
 20 ; the English versions have "dirt"), are signified the falsities 
 from which come evils of life and falsities of doflririe (n. 
 
 275^)- 
 
 Tij, is used in the following passages also: — Ps. xl. 2 (n. 666); 
 Ixix. 14 (n. 537*). 
 
l60 APOCALYPSE EXPLAINED. 
 
 "Potter's earth of clay (««/. tin)" {Dan. ii. 43 ; in the English 
 versions " miry clay ") signifies the false which is from man's 
 own intelligence (n. 237*; compare n. 41 1^). 
 
 In one article (n. 70), " luium" is used as the rendering of the Chaldee 
 CH«SAPH ; this is rendered elsewhere " argilla." 
 
 That "the mud of the streets," "mire," and "dung," signify 
 the false of the love of evil, is from the appearance in the 
 spiritual world ; in cities there, where falsities from evil reign, 
 the streets appear full of dung, mire and mud (n. 652^). , 
 
 {See Mire.) 
 
 Clean (Mundus), Cleanse (Mmdare), Cleansing {Mundatio). — {See Ex- 
 purgation.) 
 
 All who are in the hells are unclean from falsities of evils ; for 
 all unclean things exist from falsities which are from evil,' 
 and all clean things from truths which are from good (n. 
 1000). 
 
 "Clean of hands" {Ps. xxiv. 4) signifies those who are in 
 truths from faith ; and "pure in heart," those who are in 
 good from love (n. 340*). 
 
 "The Jews' cleansing (or purifying) " {John ii. 6) signifies 
 purification from sins (n. 376«). 
 
 "Mundare (to clean, to cleanse,)" is the rendering of 
 
 ZAKHAH, Ps. Ixxiii. 13 (n. 475*): 
 ZAHHAKH, yob ix. 30 (n. 475'') : 
 TAHER, Lev. xiv. 8,9 (n. 257); 
 
 2 Kings V. 14 (n. 475^) ; 
 
 Ps. Ii. 2 (n. 475*). 
 
 "Mundatio (cleansing) " represents 
 
 TAHORAH, Lev. xiv. 2 (n. 257) : 
 KATHARisMos, John 11. 6 (n. 376«). 
 
 "Mundus (clean)" represents 
 
 TAHOR, Ps. Ii. 10 (n. 294S) : 
 NAQi, Ps. xxiv. 4 (n. 340^) : 
 KATHAROS, Matt, xxiii. 26 (n. 4751).' 
 John xiii. 10 (n. 475a). 
 
 Cleanse, Make clean (Purgare). — " To plant the vine," " to make 
 
 clean {or to prepare) (panah) before it," "and to make its 
 roots to be enrooted " {Ps. Ixxx. 8, 9), signify instrudlion 
 according to order (n. 654c). 
 
 It is said that "the inside of the cup and the platter is to be 
 cleansed (kathahizo), that the outside also may be clean" 
 {Matt, xxiii. 26) ; for the outer part cannot be made clean 
 with man, until the inner has been made clean ; for the 
 
INDEX OF WORDS. 161 
 
 outer is made clean by the inner (see much more, n. 475a, 
 775). 
 
 Cleave, Rend (Diffindere). — That cupidities and falsities shall destroy 
 them, is signified (Hos. xiii. 8) where it is said, " The wild 
 beast shall rend (baqa-) them (n. 38815). 
 
 See also Zech. xiv. 4 (n. 405<f). 
 
 That there was no worship at all, is signified (i Kings xiii. 3) 
 where it is said that "the altar should be rent (qaha<), and 
 the ashes poured out" (n. 391 a). 
 
 Rend (Disdndere), Rent {Discissio). — "Discindere (to cleave)" 
 
 represents 
 
 BAQA', Micah \, 4 (n. 405A) ; 
 
 BARA>, rendered "dispatch" in the English versions, Ezek. xxiii. 
 
 47 (n. 315-5). ' _ , , , 
 
 QARA', translated "rend" in English, Gen. xxxvu. 34 (n. 6372); 
 
 2 Kings xix. i (n. 637a) ; 
 
 Hos. xiii. 8 (n. 388^, 781^). 
 
 "Discissio (a rent) " represents 
 
 NiQPAH, Isa. iii. 24 (n. 637^). 
 
 Thrust through {Dissecare). — "They shall cleave (bathaq) thee 
 
 with swords" (Ezek. Xvi. 40; the English versions have " thrust 
 
 through") signifies that the church will utterly die through 
 falsifications of truth (n. 240^). 
 
 Cleave to. Cling to, Adhere {Adhaerere). — {See Cohere.') 
 
 "To cleave to (dabheq) Jehovah God, and to swear in His 
 name" {Deut. x. 20) involve the good of worship ; for "to 
 cleave to" is an expression which belongs to the good of 
 love, since one who loves cHngs (n. 696.5). 
 
 See also Deut. xiii. 4 (n. 696*). 
 
 Clefts (Scissurae). — Certain hells appear as dens in rocks, and the 
 entrances to them as the clefts (niqarah) of rocks, and the 
 fissures of ragged rocks (see Isa. ii. 21, n. 410^ ; compare 
 
 n. 411/). {A.C., II. 8931, here has "fissurae.") 
 
 Clemency, Meekness {Mansuetudo). — (See Pity.') 
 " Mansuetudo (clemency)" represents 
 
 •anvah, Ps. xlv. 4, where the English versions have "meekness" 
 (n. 2983, 355^, 684^). 
 
 Cliff, Height (ctivus).—" The poor and needy " (Isa. xli. 17) are they 
 who desire knowledges of good and truth ; the abundance 
 which they are to have is described (verse 18) where it is 
 said that "rivers shall be opened on the heights (sh=phi, 
 
 which the revised version renders ' bare heights '), and fountams m 
 
 the midst of the valleys" (n. 118) : "to open rivers" is to 
 
l62 APOCALYPSE EXPLAINED. 
 
 give intelligence ; " on the heights " is in the interior man 
 (n. 483a; compare n. 518a); "rivers on the heights " sig- 
 nify intelligence from spiritual truths (n. 730^:). 
 
 That "the cliff (<oph el) and the lookout shall be for dens for 
 ever" i^Isa. xxxii. 14), signifies that there shall no longer 
 be any church with those who have only evil of life and 
 falsity of doflrine. In the spiritual world there are many 
 hells in the depths, that are wholly concealed by lands, 
 rocks and hills that are above them, or by " cliffs and look- 
 outs " where there is grass as pasture for flocks ; whence 
 it comes to pass that these hells are not known to those 
 who dwell upon the earth there (n. 410c). 
 
 'OPHEL is also found Micah iv. 8 (n. 721^), 
 The Hebrew g«bh, Ezek. xvi. 31, is represented by " clivus" in article n. 
 695^; the same is represented by "alius" in article n. 652^-: the rendering is 
 "high place" in the authorized version, and "lofty place" in the revised. 
 
 {Scopuius). — By " waters out of the rock of the cliff (cHALLAwrsH) " 
 
 {Deut. viii. 15; the English versions have "flint"), are meant 
 
 truths of the good of celestial love, from the Lord (n. 
 
 " Beneath the cliffs (s"iph) of rocks " (Isa. Ivii. 5), signifies from 
 the sensual, in which is the most remote natural life (n. 
 
 41 ly). i-^.C, 11. 2722, here has "^romineniiae,'' prominences.) 
 
 Cling to. — {See Cleave to.) 
 
 Cloak.— (See Robe.) 
 
 Clods, to break. — (See Harrow.) 
 
 Close, Shut {Ciaudere); Closure, Inclosure {Ciaustrum). — (See Press.) 
 The interior mind, which is heaven in man, is opened so far 
 as man acknowledges the Divine of the Lord ; but this 
 interior mind is not opened, so far as he does not acknowl- 
 edge the Divine of the Lord, and does not live a life of 
 love and faith : and this mind is shut so far as man is in 
 evils and the falsities from them ; and when this has been 
 closed, then the natural mind becomes hell in man (n. 644a), 
 
 "To open and shut," and "to bind and loose," mean in gen- 
 eral to save (n. 206). 
 
 When the door is shut, entrance is denied ; and when it is 
 not shut, entrance is not denied (n. 208a). 
 
 "Ciaudere (to close, to shut,)" represents 
 
 SAGHAR, Isa. xxii. 22 (n. 206); xxiv. 10 (n. 376^, 652^); verse 22 
 (n. Slid) ; xlv. I (n. 208^, 298^) ; Ix. 11 (n. 2o8i5) ; 
 yer. xiii. 19 (n. 223S) : 
 KLEio, Apoc. iii. 7 (n. 206); verse 8 (n. 2o8«); xi. 6 (n. 644a). 
 
INDEX OF WORDS, 163 
 
 " Claustrum (an inclosure) " represents 
 
 MASGER, Isa. xxiv. 22, rendered "prison" in the English versions 
 (n. i\\J). 
 
 (Ocdudere). — " To sell" and "to shut up (saghar)" {Deut. 
 
 xxxii. 30) mean to be deprived of (n. 411;:). 
 
 "Closed ('atzam) eyes" {Isa. xxix. 10) mean no understanding 
 (n- 376/). 
 
 See also Isa. xxxiii. 15 (n. 152). 
 
 Cloth, piece of. — {See Piece of clot/i.) 
 
 Clothe, Put on {induere); Clothing, Covering {indumentum); Putting on 
 clothing (induUio). — {See Garment.) 
 Whereas men rise again after death, therefore the Lord was 
 willing to undergo death and to rise again the third day ; 
 but this, for the purpose of putting off all the human which 
 He had from the mother, and of putting on the Divine 
 Human : for all the human which the Lord took upon 
 Him from the mother. He reje6led from Himself by temp- 
 tations and at last by death ; and by the putting-on (indu- 
 itio) of the Human from the Divine itself which was in 
 Him, He glorified Himself, that is, made His Human di- 
 vine (n. 899c). 
 
 By "the garment that reached down to the foot" {Apoc. i. 
 13), which is the common covering {indumentum), is signified 
 in a general way all divine truth (n. 64). 
 
 By "white garments" {Apoc. iii. 18) are signified genuine 
 truths ; " that thou mayest be clothed {induere) " signifies to 
 procure intelligence therefrom (n. 243). 
 
 "Induere (to clothe, to put on,)" is the rendering of 
 
 LABHASH, Ps. cix. l8 (n. 695^): 
 
 •ajah, yer. xliii. 12 (n. 8110): 
 EN DUO, Luke XV. 22 (n. 279a) ; 
 
 Afoc. i. 13 (n. 64): 
 PERiBALLo, Matt. XXV. 36, 38, 43 (n. 240c); 
 
 Apoc. iii. 18 (n. 243) ; vii. 9 (ti. 457); verse 13 (n. 472). 
 
 ( Vestire). — {See Garments, Compass.) 
 
 Whereas spirits and angels are clothed according to their 
 intelligence, and all intelligence is of truth, and angelic 
 wisdom is of divine truth, they therefore are clothed ac- 
 cording to truths (n. 395a ; compare n. 41 2^). 
 
 All the angels appear clothed according to their, funflions ; 
 for the garments in which they go clad correspond to their 
 ministrations, and in general to their interiors (n. 951). 
 
1 64 APOCALYPSE EXPLAINED. 
 
 " Vestire (to clothe)" represents 
 
 LABHASH, 2 Sam. xiii. 18 (n. 39Sir); 
 
 Szek. xvi. 10 (n. 240*, 37Sf(viii.)); xxiii. 6 (n. 576); 
 
 PERIBALLO, ApOC. Yil. 2^ (n. I98). 
 
 Cloud (Nuies). — "Behold He cometh with the clouds" {Apoc. i. 7), 
 signifies that the Lord is about to reveal Himself in the 
 Word, by the internal sense. " Clouds " are divine truths 
 in ultimates, thus the Word in the letter ; for the Word 
 as to the sense of the letter is divine truth in ultimates : 
 and because every single thing therein contains an inter- 
 nal or spiritual sense, therefore "to come with clouds" is 
 to reveal Himself through that sense (n. 36 ; compare n. 
 64, 69, 220^, 282, 401^, 405«, 406c, 4191/, 455a, 594a-<i, 644^, 
 670, 905. 937)- 
 
 Whereas "cloud" is the external of the Word, it is also the 
 external of the church and of worship, for the church and 
 worship are from the Word (n. 69). 
 
 "A bright cloud" {Matt. xvii. 5) signifies the Word in the 
 letter, in which is the internal sense (n. 64). 
 
 " A white cloud" signifies the Word in the sense of the letter, 
 in which is the spiritual sense. The cloud was seen as 
 white {Apoc. xiv. 14) from the translucence of the divine 
 truth in the heavens, such as the Word is in the spiritual 
 sense (n. 905, 906 ; compare n. 272). 
 
 "A light (cr swift) cloud" {Isa. xix. i) signifies natural-spirit- 
 ual divine truth (n. 654/;). 
 
 "The clouds dropped waters" {Ps. Ixxvii. 17), signifies that 
 there are truths from the sense of the letter of the Word ; 
 "the skies {or upper clouds) sent out a voice" signifies 
 that there are truths from the spiritual sense of the Word 
 (n. 273). 
 
 That "the clouds dropped waters" {Jktdges v. 4) signifies 
 instrudtion, influx and perception of divine truth (n. 594^). 
 
 "The heights of the cloud" {Isa. xiv. 14) are the interior 
 truths of the Word (n. 1029^). 
 
 That "clouds" signify divine truths in ultimates, comes from 
 the appearances in the spiritual world. There appear 
 there clouds in various light ; in the inmost or third heaven 
 in flame-like light, in the middle or second, in shining- 
 white, and in the ultimate or first in that which is less 
 clear ; and every one there knows that they are significa- 
 tive of divine truth from the Lord through angels {see n, 
 36, 594a). 
 
 By "clouds" in the opposite sense are signified falsities (n. 
 
INDEX OF WORDS. 165 
 
 "To enter clouds " signifies to come into the non-acknowledg- 
 ment of truth (n. 41 1^). 
 
 Clouds thick and black are seen roundabout many of the hells ; 
 and from this circumstance it is plain that by " clouds " in 
 the opposite sense are signified falsities of evil that are 
 contrary to truths from good (n. 594^). 
 
 "Nubes (a cloud) " represents 
 
 >*BH, J-udges V. 4 (n. 594^); 
 2 Sam. xxiii. 4 (n. 401^); 
 yob xxvi. 8 (n. 594^) ; 
 Ps. xviii. 12 (n. 594*); Ixxvii. 17 (n. 273, S94«'); civ. 3 (n. 36, 
 
 28315, i,v)d, 594*) ; cxlvii. 8 (n. 405^, 594*) ; 
 Isa. V. 6 (n. 594.^ : xiv. 14 (n. 594^, 1029^) ; xviii. 4 (n. 594^) ; 
 
 xix. I (n. 36, 594j5) ; Ix. 8 (n. 406c) ; 
 yer. iv. 29 (n. 4ii«) : 
 'ANAN, Exod. xiii. 21 (n. 504*, 594^) ; xiv. 19, 20 (n. 594^) ; xix. 9 
 
 (n. S94<^, 937); xxiv. 15, 16, 18 {11. 594^); xxxiii. 9, 
 
 10 (n. 594rf) ; xxxiv. 5 (n. 594^) ; xl. 36-38 (n. 594^) ; 
 Num. ix. 15-17, 19-22 (n. 594^) ; x. 11, 12, 34 (n. 594^:) ; xiv. 
 
 14 (n. 594c) ; 
 Deut. i. 33 (n. 594^); iv. 11 (n. 594^/) ; v. 22 (n. S94</); 
 yob xxxvii. 15 (n. 594^) ; 
 Ps. Ixxviii. 14 (n. 594,:) ; cv. 39 (n. 594^) ; 
 Isa. iv. 5 (n. 294*, 594^, 955) ; 
 yer. iv. 13 (n. 281*, 355(f) ; 
 Ezek. i. 4 (n. 594^;) ; x. 3, 4 (n. 36, 2203, 594</, 630c) ; xxx. 
 
 18 (n. S94</); xxxii. 7 (n. 372a); xxxiv. 12 (n. 594^); 
 
 xxxviii. 9 (n. 594</) ; 
 yoel ii. 2 (n. 372*, 594^) ; 
 Nahum i. 3 (n. 69, 594*) ; 
 Zeph. i. 15 (n. 594^) : 
 <»NAN (Chaldee), Dan. vii. 13 (n. 455a, 594*, 1029c): 
 "RABHAH, Ps. Ixviii. 4 (n. 36, 594*): 
 sHACHAo, Deut. xxxiii. 26 (n. 36, 594*); 
 
 Ps. Ixviii. 34 (n. 36, 594^); Ixxxix. 37 (n. 36, 401*, 594^); 
 yer. li. 9 (n. 594^) : 
 NEPHELE, in tlie passages cited from the New Testament. 
 
 "Nubes superiores (the higher clouds) " represents 
 
 SHACHAQ, Isa. xliv. 8 (n. 36, 59'V)- 
 {See Skies.) 
 
 Cluster (Boirus). — {See Grape.) 
 
 By " the vine " is signified the church as to truth, and conse- 
 quendy the truth of the church ; by " grapes " are signi- 
 fied good things therefrom, which are the good things of 
 charity; and by "clusters (>eshkol)" the good things of 
 faith (n. 618). 
 
 By " clusters of bitterness " {Deut. xxxii. 32) are signified the 
 good things of faith adulterated (n. 433^; compare n. Sig^J, 
 618). 
 
 See also Micah vii. i (n. 919). 
 
 BOTRus may be seen Apoc. xiv. 18 (n. 918). 
 
1 66 APOCALYPSE EXPLAIICED. 
 
 Bunches (Sacemi). — By "clusters" or "bunches" of gripes, 
 
 and by "grapes," are signified the good things that make 
 the spiritual^ church : by " clusters " or " bunches " are prop- 
 erly signified variations of the state of spiritual good, or 
 the good of charity, because in the clusters many grapes 
 are joined in their series (n. 918). 
 
 "Racemi (clusters) " represents 
 
 'OLELOTH, Obad. verse 5, where the revised version has "gleanihg 
 grapes" (n. 919). 
 
 (^See Gleaning.) 
 
 Coaches. — {See Arched carriages.) 
 
 Coal {Pruna). — By "a coal (ritzpah) from the altar" (^Isa. vi. 6) is 
 signified divine love, from which is all purification (n. 580). 
 
 By "coals (gacheleth)" which shall overwhelm (/V. cxl. 10), 
 is signified pride in one's own intelligence (n. 455^). 
 
 By "coals" or "fire (resheph) " {Ps. Ixxviii. 48) is signified the 
 love of evil, and its ardor for destroying (n. 503a). 
 
 — — Coals, Charcoal (Cario). — "A fire of coals" is the evil of the 
 love of what is one's own (n. 386^). 
 " To fashion the iron with the tongs, and to work in the coals 
 (pecham)" {Isa. xliv. 12), signifies to work out falsities to 
 favor one's own loves (n. 587,5). 
 
 Coai {Tunica). — The cloth, like the robe, was a general covering, 
 for it encompassed the coat (_or waistcoat) or inner gar- 
 meilt (n. 395c). 
 By "the garments of the Lord" is signified the Word; by 
 " the garments that were divided," the Word in the letter ; 
 and by "the coat {or vesture)" the Word in the inter- 
 nal sense (n. 375c; compare n. 64, i95<:, 6271:). 
 
 "The coat (chiton)" {Matt. v. 40) signifies interior truth, and 
 "the cloak" extericy truth (n. 556^). 
 
 "To pull oflf the robe, with the garment (saumah)" {Micah 
 ii. 8), signifies to deprive of truths (n. 555*). 
 
 Cock-crowing (Gaiiicininm). — "Cock-crowing," like "twilight," sig- 
 nifies the last time of a church (n. 9). 
 "The twilight" before the morning, or "cock-crowing," sig- 
 nifies the state of faith and charity in their beginning (n. 
 
 187^). 
 
 Cockle.— {See Wild vine.) 
 
 Cogitaiive, Belonging to thought {Cogitativum); Belonging to cog- 
 nition (Cognitivum). — Both the scientific and the rational are 
 in the natural man : one end of which man is what belongs 
 
Index of words. 167 
 
 to knowledge and cognition (sdeniificum et cogniHvum), and the 
 other end is what belongs to intuition and thought {intuiti- 
 
 vum et cogitativum) (n, 5^9*^)' 
 
 Cognition (CognUio), Cognize {Cognoscere, Noscere). — {See Know, Knowl- 
 edge.) 
 
 To make it easy for the student to know where the terms cognitio and cog- 
 noscere are used, and where scieniia and scire, in this article the former are ren- 
 dered by cognition and cognize, the latter by knowledge and know. This dis- 
 tinffion is by no means always observed in the translations of Swedenborg's works. 
 
 The natural man has cognition and apperception, as the spir- 
 itual man has intelligence (n. 58irf}. 
 
 Perception of a thing makes cognition of it ; cognition without 
 perception is dead, not living ; so also is cognition of the 
 meaning of words only, and not of the thing itself: there 
 are such cognitions of truth and good, derived frorh the 
 Word and from the doflrine of the church, with those in 
 whom predominate the loves of self and of the world. 
 When perception concerning spiritual truth and goods' per- 
 ishes, their cognition perishes also (n. 506). 
 
 The natural mind is opened to man by knowledges and cog- 
 nitions of truth and good, Etnd the spiritual mind by a life 
 according to them (n. 1050). 
 
 The church with man is first formed by knowledges and cogni- 
 tions in the natural man, which man is first cultivated by 
 them (n. 654^). 
 
 Love and faith are not given without previous cognitions ; for 
 without these man would be empty (n. no). 
 
 The truths of the natural man are truths that are matters of 
 knowledge (vera scientifica), which are under the inspe6lion 
 of the rational man ; and they are cognitions of truth, 
 which are under the inspeftion of the spiritual man : cog- 
 nitions of truth are what the natural man knows from the 
 Word ; and truths which are matters of knowledge are 
 what the natural man sees from the rational, and by which 
 also he is accustomed to confirm the truths of the church 
 (n. 406a). 
 
 By scientifics (or matters of knowledge) from the Word, are 
 meant all the things of the sense of its letter in which what 
 belongs to dodtrine does not appear ; but by cognitions of 
 truth and good are meant all the things of the sense of the 
 letter of the Word in which and from which is what belongs 
 to doftrine (n. 545 ; compare n. 93). 
 
 All cognitions of good and truth or doftrinals from the Word 
 proceed from the Lord : to love God and to believe in 
 Him include all things taught by the church, which are 
 called doflrinals and cognitions, since He is loved and 
 believed in from these (n. i lo). 
 
1 68 APOCALYPSE EXPLAINED. 
 
 Before cognitions are in a man's will, they are not m the man, 
 but are in the place of enti-ance to him, which is his mem- 
 ory (n. 242a). 
 
 The sight of cognitions recedes with man if the cognitions 
 are not enrooted in his life (n. 242a). 
 
 The faith of cognitions is historical faith before it becomes the 
 faith of life (n. 242a). 
 
 When man has cognitions from the Word and applies them 
 to life, then by means of them he communicates with 
 heaven, and through that communication he becomes spir- 
 itual. But cognitions that are from other books, which 
 present the dodlrinals of the church and confirm them in 
 various ways, do not open communication with heaven 
 except through the cognitions that are in them irom the 
 Word (n. 1953). 
 
 Thought becomes fuller from cognitions of truth which are 
 of faith, and of good which are of love, from the Word (n. 
 1098). 
 
 The interior things of heaven and the church, which are called 
 celestial and spiritual, are founded on the cognitions of 
 truth and good which are in the sense of the letter of the 
 Word, understood rationally (n. 5i8d). 
 
 Cognitions and truths differ in this, that cognitions belong to 
 the natural man, and truths to the spiritual (n. 275^) ; the 
 truths of the natural man are cognitions of truth and good 
 (n. 538a) ; the truths which are in the natural man, and 
 are called cognitions and scientifics, are the generals of 
 truth (n. 27 5^). 
 
 By the truths of the natural man are meant cognitions of truth, 
 and by the goods of the natural man are meant cognitions 
 of good (n. 406c) : cognitions of good are also truths, for 
 to have cognition of goods is from the understanding, and 
 understanding belongs to truth (n. 5561:). 
 
 He who merely has cognitions from the Word in the memory, 
 and has not committed them to life, still remains natural 
 as before. To commit to life the cognitions which are 
 from the Word, means to think from them when one left 
 to himself is thinking from his spirit, also to will thern and 
 do them, for this is loving truths because they are truths ; 
 and they who do thus are they who through cognitions 
 from the Word become spiritual (n. 193^; compare n. 
 105)- 
 
 "Cognitio (knowledge)" represents 
 
 DE'AH, Jer. iii. 15 (n. 700^). 
 
 "Cognoscere (to know)" represents 
 
 YADHA', Gen. iii. 7 (n. 7391?); 
 ' Deut. viii. 2 (n. 730^) ; 
 
INDEX OF WORDS. 169 
 
 Job V. 24 (n. 659^) ; 
 
 Ps. cxxxix. 1 (n. 687^) ; 
 
 Isa. xix. 21 (n. 65415) ; xliv. 9 Tn. 5873) ; 
 
 Jer. V. I (n. 652^) ; verse 15 (n. 455*) ; xxxi. 34 (n. 701c) ; 
 
 Ezek. xxix. 6 (n. 054/) : 
 NAKHAR, Lam. iv. 8 (n. 372^) : 
 EPiGiNOSKO, Matt. vii. 20 (n. 7853). 
 
 Cognition, belonging to. — {See Cogitative.') 
 
 Coliabitafion {CohaHtatio). — The name Zebulun, in Hebrew, was 
 derived from a word meaning cohabitation (zabhal) ; and 
 "cohabitation" in the spiritual sense signifies conjun6lion, 
 such as there is with those who love each other (n. 447). 
 
 Cohere, Cleave, Compact (Cokaerere). — " They shall not cohere {Oiai- 
 dee, debhaq) One with the other, even as iron doth not min- 
 gle with clay" {Dan. ii. 4 ; the English versions have "cleave"), 
 
 signifies that true things were mixed with false, but that 
 still they do not cohere (n. 176; compare n. 237^, 411*, 
 10293). 
 
 "Jerusalem, built as a city which coheres (chabhar) together" 
 
 {Ps. CXxii. 3 ; the English versions have " compadl"), is the church 
 
 in which all things are in order. It is said to "cohere to- 
 gether," when all things of its dodlrine are consistent and 
 of one mind, and when they look to the Lord and love to 
 Him, which is from Him, as beginning and end (n. 431*). 
 
 Coins. — {See Money.') 
 
 Cold, Frost {Frigus). — Whereas "heat" signifies heavenly love, by 
 "cold" is signified infernal love (n. 231). 
 By "cold (or frost) (qerach) in the night" {Jer. xxxvi. 30) is 
 signified aversion to truths ; for with those who are in 
 falsities from evil there is cold when the light of heaven 
 flows-in, intense in proportion to the heat of the falsity 
 from evil (n. 481 ; compare n. 419^). 
 
 Man before reformation is wholly cold ; the cold is manifestly 
 felt when the Divine flows-in out of heaven (n. \\<^d, where 
 
 is explained Ps. cxlvii. 17; here "frigus" is the rendering of qarah). 
 
 (FHgidus). — "To give one of the little ones a cup of cold 
 
 [water] (psuchbos) to drink, in the name of a disciple" 
 {Matt. X. 42), means to do p:ood and to teach truth from 
 obedience ; for by " water " is signified truth in affedion, 
 and by "cold [water]" truth in obedience; for obedience 
 alone is a natural and not a spiritual affeftion ; it is there- 
 fore relatively cold (n. 6953 ; compare n. 6243). 
 " That thou art neither cold nor hot " {Apoc. iii. 15), signifies to 
 be neither in infernal lov-e nor in spiritual love, but be- 
 tween the two {concerning which see much more, n. 231 ; 
 compare n. 189, 232). 
 
I-JO APOCALPYSE EXPLAINED. 
 
 " Cold " signifies the deprivation of the good of love (n. 503*). 
 
 By "cold (qar) strange waters" (Jer. xviii. 14) are signified 
 falsities in which there is not good ; " strange waters " are 
 falsities ; and " cold " is that in which there is not good (n. 
 411/). 
 
 Collect, Gather, Gathering (CoiUgere. Coiuaio). — " Colligere (to col- 
 left, or to gather,) " represents 
 
 'ASAPH, Dent. ix. 14 (n. 376c) ; 
 
 2 Kings xxii. 20 (n. dtjtjd) ; 
 
 Ps. 1. 5 (n. 8500") ; civ. 28 (n. 294*) ; 
 
 Isa. xxiv. 22 (n. 8iirf) ; Ix. 20 (n. 401^,*) ; 
 
 Jer. XXV. 33 (n. 659?) : 
 LAQAT, Ps. civ. 28 (n. 294*) ; 
 
 Isa. xxvii. 12 (n. 654?); 
 
 Jer. vii. 18 (n. 5550-) : 
 TZABHAR, Zech. ix. 3 (n. 236^): 
 QABHATz, Isa. xl. II (u. 314^) ; xhii. 5 (n. 239^, 724^;, 768^) ; Ixii. 9 
 
 (n. 630c) : 
 suLLEGo, Matt. xiii. 28, 29, 30 (n. 374^, 426); verse 40 (n. 426); 
 
 verse 41 (n. 540a) ; 
 suNAGo, Matt. XXV. 35, 38 (n. 3860?); 
 
 John iv. 36 (n. 911c). 
 
 "ColleHio (gathering)" represents 
 >osEPH, Micah vii. I (n. 919). 
 
 Color {Color). — {See Appearance.) 
 
 The light in heaven, which in its essence is divine truth, is 
 changed into various colors according to the truths from 
 good that are received. Hence "colors" in the Word, 
 from their correspondence, signify truths from good (n. 
 431^). 
 
 There are colors in heaven, more brilliant than in the world, 
 having their origin in the light there (n. 1042). 
 
 In the spiritual world there are seen the choicest colors, de- 
 riving their origin from good and truth : for colors there 
 are modifications of heavenly light, and thus of the intelli- 
 gence and wisdom which are with the angels in heaven 
 (n. 576, 364,2). 
 
 There are two colors which are fundamental in all the colors 
 there ; namely, red and white. The red has ks origin from 
 the flamy light from divine good, and the white from the 
 shining-white light from divine truth : and because of this, 
 so far as colors are derived from red they are significative 
 of good, and so far as they are derived from white they are 
 significative of truth (n. 364a). 
 
 Colors are significative of quality (n. 364a). 
 
 Column.— {See Pillar.) 
 
INDEX OF WORDS. 17I 
 
 Combat (Pugna), Fight (Pu^are). — {See War, Battle.) 
 
 By Jacob's struggle (or combat) with the angel ( Gen. xxxii. 
 25-32) is described the contumacy with which Jacob and 
 his posterity insisted on possessing the Land of Canaan ; 
 by which is meant, that the church should be instituted 
 with them (n. 710^). 
 
 By "war" is signified combat against falsities and evils, and 
 their destruftion (n. 355/). 
 
 So far as the genera and the species of thefts are removed, so 
 far the Lord removes insincere and unjust things as to in- 
 tention and will, where the roots of them are ; and ever 
 with less resistance and combat, and thus with easier work, 
 than in the beginning (n. 973). 
 
 "Pugnare (to fight) " represents 
 
 LucHAM, Zech. xiv. 3 (n. 405<!^) : 
 poLEMEo, Ajtoc. xii. 7 (n. 735). 
 
 •" Patenter pugnare (to fight powerfully)" represents 
 
 SUB, Hos. xii. 4, where the revised version has "strove" in the 
 margin (n. 710^). 
 
 — — Fight against (opfugnare). — "Oppugnare (to fight against)" 
 is the rendering of 
 
 LACHAM, Deut. XX. lo (n. 725^). 
 
 Come, Come into, Go, Go into. Enter into {Advenire) ; Advent, Com- 
 ing (Adventtis). — The Lord's advent or coming is revelation 
 of Himself, and of the divine truth which is from Him, in 
 the Word and by the internal sense. The Lord does not 
 reveal Himself elsewhere than in the Word, nor does He 
 reveal Himself there except by the internal sense (n. 36). 
 
 By "the coming (parousia)" of the Lord {Matt. xxiv. 3, 30, 
 42), which is also foretold where He says, " If I will that 
 he tarry till I come (erchomai), what is that to thee" {John 
 xxi. 22), is not there meant His coming in person, but that 
 He will then reveal Himself in the Word ; that He is Him- 
 self Jehovah, Lord of heaven and earth, and that He alone 
 is to be adored by all who are to be in His new church which 
 is meant by "the New Jerusalem :" and for this end also 
 He has now opened the internal or spiritual sense of the 
 Word, in which sense the Lord is everywhere treated of 
 (n. 870). 
 
 By " the coming of the Lord and the consummation of the 
 age" {Matt. xxiv. 3; Mark xiii. 4; Luke xxi. 7) are sig- 
 nified the beginning of a new church and the end of the 
 former church; by "the coming of the Lord" the begin- 
 
172 APOCALYPSE EXPLAINED. 
 
 ning of the new church, and by "the consummation of the 
 age" the end of the old church (n. ']o6b). 
 Three causes of the Lord's coming into the world (n. 806). 
 
 In the Word, by "the Lord's coming" is signified visitation. 
 By visitation is meant the exploration of man, after death, 
 in respecft to his quality, before he is judged (n. 144). 
 
 " Thou shalt not know what hour I will come ( h eko) upon thee " 
 {Apoc. iii. 3), not only means that you are ignorant of the 
 time of death, but also that the state of life which there is 
 then, will remain to eternity ; for such as has been the 
 state of man's past life, even to its end, such does he re- 
 main through eternity (n. 194; compare n. 193a, 870). 
 
 {Venire). — " To come (erchomai)," when said concerning the 
 
 Lord {Apoc. i. 7), signifies to reveal Himself (n. 36). 
 
 "To come (ebchomai) to the Lord" {John vi. 35) is to do His 
 precepts (n. 386^). 
 
 "To come (ehchomai)" (Apoc. vi. i), when anything is pre- 
 sented to be seen, means to giVe attention ; for by "com- 
 ing" in the spiritual sense is meant to draw near by sight, 
 and thus to give attention (n. 354). 
 
 "Behold there came ("thah) with the clouds of heaven one 
 hke unto the Son of Man" {Dan. vii. 13) signifies revela- 
 tion in the Word (n. 36). 
 
 "We will go (bo>) into the land of Egypt " {Jer. xlii. 14) sig- 
 nifies desire for the natural state and for those things which 
 belong to the natural man (n. 654;^). 
 
 " Venire " is the rendering of 
 
 BO', yob V. 26 (n. 659^) ; 
 
 Jer. xxiii. 5 (n. 102^) ; xlii. 14-16 (n. 654*) ; 
 
 £zek. xxiii. 17 (n. 654/) : 
 EHCHOMAI, Matt. xxi. 9 (n. I02a) ; xxiv. J (n. io2a) ; xxv. 3 (n.* 
 36, 870) ; verse 42 (n. 193a, 870) ; xxvi. 64 (n. 36) ; 
 
 yohn xii. 28 (n. 102b) ; 
 
 Afoc. i. 4 (n. 23) i verse 8 (n. 42) ; iii. 11 (n. 216) : 
 HEKo, Apoc. ii. 25 (n. 173). 
 
 Coming forth. — {See Going out.} 
 
 Come fortfi. Come out. Go fortfi {Exire). — The last judgment is 
 
 meant {Micah i. 3) where it is said, "Jehovah, coming forth 
 (yatza') out of His place, cometh down and treadeth upon 
 the high places of the earth (n. 405A; compare n. 405-^, 
 7340- 
 
 By "coming forth from the Father" and "returning to the 
 Father," is meant to be conceived and so to exist from 
 Him, and also to be united to Him as soul to body (n. 
 852^). 
 
INDEX OF WORDS. 1 73 
 
 "To go forth" is predicated of truth (n. 3363). 
 What conies forth and proceeds from divine truth that is re- 
 ceived, is a life according to the truth (n. 76815). 
 
 "To come forth from the monuments (or graves)" (John v. 
 28, 29) is signified from the material body (n. 659c). 
 
 By "the monuments ((?r graves)" which will be opened, are 
 meant places in the lower earth ; the meaning is not that 
 the monuments (or graves) on earth are to be opened, and 
 that they are coming out of them at the day of the last 
 judgment (n. 899(5). 
 
 "To come out of Babylon" {Apoc. xviii. 4) is to leave those 
 who are meant by " Babylon" (n. 1107). 
 
 " Exire (to come forth, to come out, to go forth, etc.) " is the 
 rendering of 
 
 YATZA', in the following passages: — Gen. ii. 10 (n. 518*); 
 
 Deut. viii. 7 (n. Si8a); 
 
 Judges XX. I (n. 417*) ; 
 
 Ps. cv. 38 (n. 594<r) ; 
 
 Isa. xxvi. 21 (n. l^^d); xlii. 13 (n. 734c); li. 4 (n. 406*); 
 
 Jer. vi. 25 (n. 721c) ; x. 20 (n. 799*) ; 
 
 Micah i. 3 (n. 405/1); iv. 2 (n. 850^); verse 10 (n. 72li); 
 
 Zech. vi. I (n. 355^, 405^); verses 5-8 (n. 355*); 
 
 Mai. iv. 2 (n. 279a) : 
 N^PHAQ (Chaldee), Dan. vii. 10 (n. 336/i) : 
 EKpoREuoMAi, John V. 29 (n. 659c, 899*): 
 EKCHOREo, Luke xxi. 21 (n. 3I3(5): 
 EXERCHOMAi, Matt, xxvii. S3 (n. 899a) ; 
 
 Mark xiv. 48 (n. 1145); -xvi. 20 (n. 815^); 
 
 John xiii. 3 (n. 852^); xvi. 30 (n. 8iS£-); 
 
 Apoc. ix. 3 (n. 543«) ; xiv. 20 (n. 923) ; xv. 6 ^n. 949) ; xvi. 
 17 (n. 1013); xviii. 4 (n. 1107). 
 
 - Como forth. Go forth. Go out. Proceed {Egredi). — By "that 
 
 which proceedeth (or cometh forth) from the mouth" 
 (Matt. XV. 18, 19) in the spiritual sense is signified thought 
 from the will or from love (n. 580). 
 
 "Egredi (to go forth) " represents 
 
 TZA'ADH, Judges V. 4 (n. 594^) ! 
 
 EKPOREUOMAT, Matt. IV. 4 (n. 1074); XV. 18 (n. 580); 
 
 Apoc. xi. 5 (n. 642) ; in all these passages it is rendered "pro- 
 ceed" in the English versions: 
 
 EXERCHOMAI, Matt. XV. i8, 19 (n. 580); this is the vford that is 
 rendered "come forth" in the revised version of these 
 verses. 
 
 - Come forth (Prognatt). — (See Products, which represents the 
 
 same Hebrew word.) 
 By "the world and all who come forth (tze'tzamm) of it" (Isa. 
 xxxiv. i), is signified the church as to all goods (n. 741^). 
 
 - Come.— (See Walk.) 
 
174 APOCALYPSE EXPLAINED. 
 
 Come again. — (See Return.) 
 
 Come before. — (See Prevent) 
 
 Come near. — (See Approach.) 
 
 Come up. — (See Ascend.) 
 
 Comeliness (Decor). — (See Beaut/.) 
 
 It is from correspondence that the angels appear adorned with 
 beautiful hair ; and that according to the orderly arrange- 
 ment of their flowing locks, and the comeliness and gloss 
 of the hair, it is known what is the quality of the corre- 
 spondence of the natural man with the spiritual in them 
 (n. SSS'^)- 
 
 Comfort {Consoiari), Consolation {Consoiatio). — "Jehovah will comfort 
 (nacham) Zion, He will comfort all its waste places" (ha. 
 li. 3), is said concerning the coming of the Lord, and con- 
 cerning the establishment of the church (n. 326^) : by " com- 
 forting the waste places" is signified to re-establish the 
 church (n. 72115 ; compare n. 730c). 
 
 "I am He that comforteth you" (Isa. li. 12), signifies that all 
 things are from the Lord (n. 507). 
 
 "Thy rod and Thy staff shall comfort me" (Ps. xxiii. 4), sig- 
 nifies that spiritual divine truth together with natural di- 
 vine truth will keep in safety (n. 727^). 
 
 That no spiritual truth will any longer be left, is signified ( Jer. 
 xxxi. 15) where it is said that "Rachel, weeping for her 
 sons, refuseth consolation for her sons, because there is not 
 one of them" (n. 6951:). 
 
 "Consoiari (to comfort)" represents 
 
 NACHAM, in the following passages also : — ha. xl. i (n. 1115) ; xlix. 
 13 (n. 405^) ; Ixi. 2 (n. 29S<r, 6iz) ; 
 Lam. i. 16 (n. 750^; but in n. 7241: the Latin rendering is 
 " consiliarius"). 
 
 By "the breast of consolations (tanchumim)" (Isa. Ixvi. 11) is 
 signified divine good (n. 365^). 
 
 Command {Mandare). — (See Autliority, to iiave absolute.) 
 
 "Mandare (to command) " represents 
 
 ENTELLOMAI, yohn XV. I4 (n. 4091^, 7850). 
 
 Commandments, Commands {Mandata). — (See Precepts.) 
 
 In the Word mention is frequently made of keeping and do- 
 ing God's commandments and His precepts ; and by 
 "doing the precepts of God" is meant the same as by 
 loving the Lord above all things, and the neighbor as 
 oneself (n. 894). 
 
INDEX OF WORDS. 175 
 
 All commandments which are immediately from the divine 
 love, are of the divine will. There are also command- 
 ments which are not of the divine will, but of leave and 
 permission, of which many were given to the sons of Is- 
 rael (n. 423). 
 
 " Testimonies " are mentioned in many passages in the Word ; 
 and at the same time "the law," "precepts," "command- 
 ments," "statutes," and "judgments;" and by "testimo- 
 nies" and "commandments" are there signified teachings 
 concerning life, by "the law" and by "precepts" those 
 things that teach do6lrine, by "statutes " and "judgments " 
 those teaching rituals (n. 392^). 
 
 "Mandata (commandments) " represents 
 
 piaauDHiM, Ps. xix. 8, which the authorized version renders "stat- 
 utes," and the revised " precepts " (n. 392 ; we find "prae- 
 cefta" A.C., 11. 2826); cxix. 4, where the English ver- 
 sions have "precepts " (n. 392) : 
 
 ENTOLE, John xiv. 15 (n. 78Sa). 
 
 Commend. {Commendare). — " So thou commendedst (paqadh) the wick- 
 edness of thy youth" {Ezek. xxiii. 21), signifies the love 
 of the false, implanted from the . earliest age (n. 654/). 
 
 (The English versions have " calledst to remembrance," in place of " com- 
 mendedst.") 
 
 Commit adultery. — {See Adultery.) 
 
 Commix, Commixtion, Mingle {Comntiscere, CommixHo).- — " Commisccre 
 (to mingle) " represents 
 
 SAKHARH, Jsa. xix. 2 (n. 746c): 
 
 'AHABH, Isa. xxiv. II (n. 652^, 919 ; where A.C., ii. 2851, has "ife- 
 so/are"). 
 
 Common, General {Ccmmuma). — Things common (<7r general princi- 
 ples) precede, particulars are insinuated into them, and 
 singulars into these _(n. 904). 
 With Ae man who is being regenerated, common (or general) 
 things precede, and particulars and singulars follow in order 
 (n. 904) : afterwards there takes place a subordination of 
 all things under the common (or general) things that are 
 with him, and thus connexion (n. 904). 
 
 Communicate (Communicare), Communication, Communion (Communi- 
 caHo). — Through communication with heaven the internal 
 spiritual man is opened (n. ig<,a). 
 Man communicates with heaven through knowledges from 
 the Word, and through this communication he becomes 
 spiritual ; for a man becomes spiritual by being in similar 
 truths with the angels of heaven, or in corresponding truths 
 (n. 195a). 
 
176 APOCALYPSE EXPLAINED. 
 
 Cognitions that are from other books, which present the doc- 
 trinals of the church and confirm them' in various ways, 
 do not open communication with heaven except through 
 the cognitions that are in them from the Word : these 
 communicate, if they are truly understood and are apphed 
 not to faith alone but to life (n. 195a). 
 
 In the spiritual world there is communication of all affedlions, 
 and sometimes of thoughts ; and within every society 
 there is a general communication, extending itself from 
 the middle of the society in all diredlions even to its 
 boundaries (n. 674 ; compare n. 675a). 
 
 From this communication, one is held by another, and thus 
 all in the same society are held one by the other, in simi- 
 lar affeflion, and consequently in similar good (n. 675a). 
 
 Compact — {See Cohere.) 
 
 Companion (Consodus). — "Companion {consocius, sugkoinonos) in afflic- 
 tion " {Apoc. i. 9) signifies the truth of faith infested by 
 falsities (n. 47). 
 
 {Socius). — In many passages of the Word mention is made of 
 
 "brother and companion," and by these are signified good 
 and truth. In ancient times also they were called brethren 
 who were in good, and companions who were in truths, 
 for the reason that truth ought to be consociated with 
 good, and when consociated it becomes a brother (n. 47 ; 
 compare n. 365/, 746.;). 
 
 "Socius " represents 
 
 RE*', variously rendered in the English versions, in the following 
 passages : — Deut. xv. 2 (n. 7461:) ; 
 A. cxxii. 8 (n. 36s/); 
 Isa. xix. 2 (n. 746c) ; 
 Jer. ix. 4 (n. 746c) ; xxiii. 35 (n. 746^) ; xxxiv. 17 (n. 746c). 
 
 Company, Congregation (Coetus). — "The company (<edhah) of God" 
 
 {Ps. Ixxxii. I ; the English versions have " congregation,") signifies 
 
 heaven (n. 313^); by "the company of God" are meant 
 the angels (n. 639). 
 
 Divine truth from divine good is signified {Ps. Ixviii. 27) by 
 "the princes of Judah, their company (righmah) " (n. 439). 
 
 That a church is to be established from the nations is signified 
 {yer. xxxi. 8) where it is said, "I will bring them . . . , I 
 
 will gather them a great company (qahal) shall they 
 
 return hither" (n. ']2ib). 
 
 " The inheritance of God," by which is signified the church, 
 is called (•/!?. Ixviii. 9, 10) "His wild beast," "His com- 
 pany (chay) " (n. 650a ; the English versions have simply " congrega- 
 tion:" compare n. ']2ii). {See Wild beast.') 
 
INDEX OF WORDS. 1 77 
 
 Comparisons {Comparationes). — All Comparisons in the Word are 
 significative ; for they are from correspondences, like real 
 things (n. 69, 3754viii.), 376«. 40i«. 403^. 41 1'^. 53% 644^). 
 
 Compass, Encompass {Grcumdare). — (See Go round.') 
 
 The Hebrew and Greek words which are here represented by " circumdare," 
 in the English versions have the various renderings, Array, Clothe, Compass, 
 Encompass, Fence, Trench. 
 
 "To compass (s«bhabh) the altar of Jehovah" {Ps. xxvi. 6) 
 signifies . conjunclion of the Lord, by worship from the 
 good of love (n. 391^). 
 
 "A woman shall encompass a man" {yer. xxxi. 22 ; see revised 
 version), signifies that a new church is to be established, in 
 which truth will be conjoined to its affedlion ; " to encom- 
 pass " is to be conjoined with (n. 555a). 
 
 SABHABH may also be seen, Ps. xlviii. 12 (n. 453^) : 
 
 'APHAPM, jfonah ii. 5 (n. 'J$Od): 
 
 <AZAQ, Isaiah v. 2 (n. 918) : 
 
 'AJAR, Psalm V. 12 (n. 295c) : 
 
 KUKLOO, Luke xxi. 20 (n. 573*); 
 
 PERiBALLO, Apoc. X. I (n. S94<i) J xii. i (n. 401^, 707). 
 
 Comprehend [Compuai). — "To comprehend (kul) the dust of the 
 earth in a measure" {Isa. xl. 12) signifies to arrange lower 
 things (n. 629*). 
 
 Lay hold of {Comprekendere). — "The darkness comprehended 
 
 (katalambano) it not" {^yohn i. 5), signifies that they who are 
 in falsities of evil do not perceive divine truth (n. 294(f). 
 
 "Comprehendere" represents 
 
 RRATEo, .<4^of. XX. 2; which the English versions render, " lay hold 
 of" (n. 750.:). 
 
 Conceive [Condpere), Conception {Conceptus, ConcepHo). — {See Idea.) 
 By "conceptions," "births," "nativities" and "generations," 
 in the Word, are signified spiritual conceptions, births, 
 nativities and generations (n. 721c, 434a, 4441^). 
 
 The Son that a virgin should conceive (harah) and bring forth, 
 and whose name should be called " God-with-us " {Isa. 
 vii. 14), is the Lord as to the Human (n. 617^). 
 
 The man who is being regenerated is as it were conceived, 
 carried in the womb, born and educated ; much as the 
 man was conceived of his father, carried by his mother 
 and bom of her, and afterwards educated (n. 721a). 
 
 All conception has its place in the spiritual man, and the whole 
 work of pregnancy or gestation in the womb ; but the 
 birth itself takes place in the natural man (n. 724a). 
 
 Good is first conceived of the Lord with man ; and it is 
 
178 APOCALYPSE EXPLAINED. 
 
 brought forth by means of truths in which good is in its 
 own form and effigy (n, 434a). 
 
 "Birth" {Hos. ix. 11) signifies those things that are last, be- 
 cause it signifies that which has been born; "from the 
 belly and from the conception (herayon)," signifies what is 
 before birth : thus all things are signified, from ultimates 
 to firsts (n. 710a, 721^). 
 
 "Conception (heron)" {Gen. iii. 16) signifies the reception of 
 truth which is from good ; and "to bring forth sons" sig- 
 nifies to produce truths (n. 721;;). 
 
 That in place of truths vanities are imbibed, in which are no 
 truths, is signified {Isa. xxvi. 18) by "We have conceived 
 (harah), we have been in labor, and we have brought forth 
 wind" (n. 721a, T^ii). 
 
 Conclusions {Condusiones). — The reasonings from the spiritual man 
 are rational. They are better called conclusions from 
 reasons and from truths (n. 569c). 
 
 Concubine [ConcuHna), Concubinage, Lying with (ConcuHtus). — {See 
 Mistress.) 
 
 That "Reuben" {Gen. xxxv. 22) signifies faith separate from 
 charity, may be manifest from his adultery with Bilha, his 
 father's concubine (pileghesh) (n. 434(;). 
 
 The reason why lying with a betrothed virgin was a crime to 
 be punished with death (n. 863^). 
 
 Concupiscence. — (See Lust.) 
 
 Condemn {Condemnare). — That one must not think evil concerning 
 good and truth, is meant (Luke vi. 37) by the words, 
 "Judge not, that ye be not judged ; and condemn not, that 
 ye be not condemned (katadirszo) " (n. 629c). 
 "They shall condemn (katakhino) Him, and shall deliver Him 
 to the Gentiles" (Matt. xx. 18), signifies to adjudge divine 
 truth and divine good to hell, and to deliver them up to 
 evils and falsities which are from hell (n. 655^). 
 
 Conduit. — (See Aqueduct.) 
 
 Confection. — (See Ointment.) 
 
 Confess, Give thanks (Coaji/eri) ; Confession (Confissio). — By "confess- 
 ing," where it is said that the Lord will confess (ExoMOLocEOMAr 
 or HOMOLoGEo) (Apoc. \\\. 5), Is meant to grant that the 
 things should be (n. 200). 
 Worship from truths which are from good, from the Lord, is 
 signified (Ps. cxxii. 4) by " to confess (yadhah) to the name 
 
 of Jehovah" (n. 431*; the English versions have "to give thanks"). 
 
INDEX OF WORDS. 1 79 
 
 "The testimony of Jesus is the spirit of prophecy" {Apoc. 
 xix. 10), signifies that the confession of the Lord, and the 
 acknowledgment of His Divine in His Human, is the life 
 of every truth, both in the Word and in dodrine from the 
 Word (n. 392£). 
 
 " Confiteri (to confess)" is the rendering of 
 
 YADHAH, Lev. xvi. 22 (ll. 730f) ; 
 
 Ps. xxxiii. 2 (n. 323*); xliii. 4 (n. 323*); Ivii. 9 (n. 323*); 
 Ixxi. 22 (n. 32315) ; cxix. 7 (n. 392«). 
 
 " Confessio (confession) " is the rendering of 
 
 TODHAH, Ps. xxvi. 7 (n. 39i</) ; cxlvii. 7 (n. 323^) ; 
 Isa. H. 3 (n. 326*, 730<r). 
 
 Confide, Trust {Confidere) ; Confident, Trustful (Confidentes) ; Confi- 
 dently {ConfidenUr). — " Blessed are all they that put their trust 
 in Him" (^Ps. ii. 12), signifies salvation through love and 
 faith in the Lord (n. 684^, 850a). 
 Because the Lord as to His Human acquired power over the 
 hells, and thus over the evils and falsities which rise there- 
 from into the flesh with every one, and infest. He there- 
 fore says {^John xvi. 33), "Be trustful, I have overcome 
 
 the world" (n.365^; the English versions read, " Be of good cheer "). 
 
 By "dwelling confidently in the desert, and sleeping in the 
 woods " {Ezek. xxxiv. 25), is signified that they who are 
 conjoined with the Lord shall be safe from all infestation of 
 evil and the false, wherever they may be (n. 701.: ; the author- 
 ized version has " safely," the revised version has " securely "). 
 
 "They that trust in the mountains of Samaria" (Amos vi. i), 
 are they who trust themselves, and bring forth doftrines 
 • from their own intelligence (n. 163). 
 By "confident daughters" (Isa. xxxii. 9, 10; the revised version 
 
 has " careless," but gives "confident" as the meaning of the Hebrew) 
 
 are signified the falsities which they are in, who place trust 
 in their own intelligence (n. 555^^) ; also those in the church 
 who love falsities more than truths (n. 919). 
 
 "Confidere" (translated in various ways in the English ver- 
 sions) is the rendering of 
 
 BATACH, Isa. xii. 2 (n. 326^); xxxi. I (n. 355£i 654^-); xxxii. 9 (n. 
 S55</) ; xxxvi. 6 (n. 627^) ; 
 
 yer. V. 17 (n. 724?, 91117); ix. 4 (n. 746c); 
 
 Hos.yi.iT, (n. 783); 
 
 Amos vi. I (n. 163) ; 
 
 Hab. ii. 18 (n. 5873) : 
 CHASAH, 2 Sam. xxii. 3 (n. 316^); 
 
 ' Ps. ii. 12 (n. 684^, 850a) ; xviii. 2 (n. 316*) ; Ixi. 4 (n. 799^) ; 
 xci. 4 (n. 283^) : 
 VACHAL, Isa. Ii. 5 (n. 4063) : 
 OAVAH, Isa. Ix. 9 (n. 724^) : 
 
l8o APOCALYPSE EXPLAINED. 
 
 THARSEo, Matt. ix. 22 (n. 815^) ; 
 yohn xvi. 33 (n. 365^, 806). 
 
 Confidence, Trust (Fiduda). — {See Security.) 
 
 It is a fallacy that the confidence which is called saving faith, 
 held without understanding, is spiritual confidence ; when 
 nevertheless confidence without understanding is persua- 
 sion from another, or from confirmation by passages scat- 
 tered here and there in the Word, which are collefled to- 
 gether, and by reasonings from the natural man applied 
 to a false principle. Such confidence is a blind faith (n. 
 78W). 
 
 Confidence confirms such things as are not truths, thus which 
 are not to be of faith (n. 806; compare n. 8057). 
 
 " Fiduda " represents 
 
 BAT*cH,/'j. xxii. 9, rendered " hope " in the authorized version, and 
 "trust " in the revised; for this we have "■Jiduciam faci- 
 ens" (n. 710a) :. 
 
 BiTCHAH, Isa. XXX. 15, rendered "confidence" in the English ver- 
 sions (n. 355^) : 
 
 MiBHTACH, Job xxxi. 24 (n. 627*), and Ps. Ixv. 5 (n. 1133), ren- 
 dered " confidence " in the English versions. 
 
 Confirm, Help, Strengthen {Confirmare). — " Conjinnare" is the ren- 
 dering of words that are variously translated in the Eng- 
 lish versions : — 
 
 '>i.nkTz,Amosii. 14 (n. 7S3): 
 GABHAR, Dan. ix. 27 (n. 684^) : 
 CHAZAe, Isa. xli. 6 (n. 746.;) ; verse 13 (n. 298*) ; 
 yer. xxiii. 14 (n. 653*) ; 
 Nahum iii. 14 (n. 177, 540^) : 
 . KUN, Ps. Ixviii. 9 (n. 388*) : 
 aiBAioo, Mark xvi. 20 (n. 815,5) : 
 STERizo, Luke xxii. 32 (n. 740^, 746/"); 
 Apoc. iii. 2 (n. 188). 
 
 Confirmation, Proof (Confirmatio). — Confirmations of evils, from the 
 thought, are falsities (n. 1109). 
 What is false can be confirmed as well as what is true (n. 
 824). 
 
 Conflict {Confliaus). — Conflidl of the interiors with the exteriors, in 
 some persons, in the first state of separation ; which con- 
 fli6l ceases as soon as the exteriors are wholly closed (n. 
 702). 
 
 Confound {Confundere). — {See Blush.) 
 
 The desolation of the church as to its truths and goods is de- 
 scribed {Isa. xxiv. 4, 5) by "mourning," "being con- 
 founded (nabhel)," and "languishing" (n. 74i<?; compare 
 
 n. 697 • '" place of " being confounded " the English versions have 
 "fade away.") 
 
 Confusion. — {See Emptiness.) 
 
INDEX OF WORDS. l8l 
 
 Congregate, Gather, Gather together {Congregare) ; Congregation, 
 Assembly (Congregatio). — (kSi?^ Company.) 
 "The kingdoms of the nations gathered together ('asaph)" 
 {Isa. xiii. 4), signify the falsities of evil which they have 
 • made to cohere (n. 4531*) : " the nations gathered together " 
 signify the churches, as to the evils and the falsities there- 
 from which conspire against the truths and goods of the 
 church (n. 573.5) ; also falsities from evil (n. 7340?). 
 
 See also Hab. i. 9 (n. 8lia) ; verse 15 (n. 513c). 
 
 "To gather together (qabhatz) the waters of the lower fish- 
 pool" {Isa. xxii. 9) signifies to colledt many things from 
 the sense of the letter of the Word and from the natural 
 man (n. 453*). 
 
 QABHATZ occurs in the following passages also: — Tso, xi. 12 (n. 
 .433,5) ; Ixii. 9 (n. 376c, 630c) ; Ixvi. 18 (n. 427a) ; 
 y^?-,xxix. 14 (n. 8iic) ; xxxi. 8 (n. 721^) ; verse 10 (n. 374*); 
 £zek. xxii. 19 (n. 540^) ; xxix. 5 (n. 388,;, 6542) ; verse 13 
 
 (n. 633,5, 654?) ; xxxix. 17 (n. 388/, 6vjd, 650?) ; 
 Hos. ix. 6 (n. 799*) ; 
 Mica/t i. 7 (n. 695^) ; 
 Zech. X. 10 (n. 328^). 
 
 " Congregare (to gather together)" is the rendering of 
 
 QAHAL, jMges XX. I (n. 417*). 
 
 By "gathering together- (episunago) the e\e&." {Matt. xxiv. 
 31), is signified to join to Himself those who are His (n. 
 427^) : this also signifies the establishment of a new church 
 (n. 418,5; compare n. 849). 
 
 " To gather (sunago) into the barn " {Matt. xiii. 30) signifies 
 to conjoin to heaven (n. 911a). 
 
 sunago also occurs, Matt, xviii. 20 (n. 4iirf, 696a) ; 
 Apoc. xvi. 14 (n. 1003) ; verse 16 (n. loio). 
 
 The term "congregation" in the Word is used concerning 
 spiritual truths (n. 340a). 
 
 "Congregatio (a congregation) " is used as the rendering of 
 
 MAQHELOTH, Ps. IxviU. 26 (n. j,spa, 439) : 
 iedhah, Ps. Ixviii. 30 (n. 627^ 654!, 783) ; 
 
 Jer. XXX. 20 (n. 724/:) : 
 QAHAL, Gen. xlix. 6 (n. 443*) ; 
 
 j-udges XX. 2 (n. 417,5) ; 
 
 Job XXX. 28 (n. 714,:) ; 
 
 Ps. Ixxxix. 5 (n. 205) ; 
 
 Jer. 1. 9 (n. 357^). 
 
 Conjugial {Cotijugiaiis), Marriage {Conjugium), Consorts, Married 
 partners {Conjuges). — {See Love, Matrimony, Nuptials.) 
 
 For the exposition of the Sixth Precept of the iDecalogue, 
 
l82. APOCALYPSE EXPLAINED. 
 
 which is commonly called the Seventh where English is 
 
 spoken, see articles n. 981-986, 988-1010. 
 Love truly conjugial is from the Lord alone. No one can be 
 
 in love truly conjugial unless he acknowledges the Lord 
 
 alone (n. 995). 
 The genuine conjugial is given chiefly in the third heaven : 
 
 the angels of this heaven are in the Lord because in good, 
 
 and the Lord is in them because in truths ; this is the 
 
 heavenly marriage from which love truly conjugial descends 
 
 (n. 995)- 
 Conjugial love, and its ongm (n. "jioc, 983, 984, 990, 991). 
 Love truly conjugial, in its first essence, is love to the Lord 
 
 from the Lord (n. 995, 996) ; it is also innocence (n. 996) ; 
 
 it is peace (n. 997). 
 Man has intelligence and wisdom in measure and of quality 
 
 such as is the conjugial love with him (n. 998). 
 From love truly conjugial is power and proteftion against the 
 
 helb, and hence peace (n. 999). 
 They who are in love truly conjugial return after their death 
 
 into their youth and adolescence (n. 1000). 
 Angels have all their beauty from conjugial love (n. looi). 
 Love truly conjugial is an image of the Lord (n. 984). 
 Love truly conjugial is itself the very medium whereby man 
 
 becomes a love, which is an image or a likeness of God 
 
 (n. 984). 
 Conjugial love is the fundamental love of all the loves of heaven 
 
 (n. 993)- ... , . 
 
 Love truly conjugial can be given only between two (n. 1004). 
 
 All scortation that destroys the conjugial and extinguishes the 
 love of it, is adultery or is of adultery ; but that which 
 does not destroy the conjugial and does not extinguish the 
 love of it, is fornication gushing up from a sort of instindl 
 of nature for marriage, which for various reasons cannot 
 yet be entered into (n. loio). 
 
 In the Word there is everywhere the marriage of divine good 
 and divine truth (n. •jiod). 
 
 Good is not good except from truth, and truth is not truth 
 except from good ; wherefore when the two make a one 
 they then first are and exist. This conjunftion into a one 
 is called the heavenly marriage, and from this marriage is 
 heaven, and the church (n. 638a, yoii). 
 
 " Marriage " in the spiritual sense signifies the marriage of good 
 and truth (n. 710c). 
 
 Upon the conjun<?tion of truth and good are founded all the 
 precepts in the Word respe6ling marriages (n. 555c). 
 
 There are throughout the Word two expressions, one of them ' 
 referring to good and the other to truth, and this for the 
 reason that the conjunftion of good and truth makes both 
 
INDEX OF WORDS. 1 83 
 
 heaven and the church : hence heaven and the church are 
 each compared to a marriage, the Lord being called Bride- 
 groom and Husband, and heaven and the church being 
 called Bride and Wife. Wherefore any one who is not 
 in that marriage, is not an angel of heaven, nor is he a 
 man of the church (n. 660). 
 
 All intelligence and wisdom are from that marriage (n. 660). 
 
 In this marriage man enters when he is being regenerated and 
 is becoming a church (n. 555c). 
 
 By the marriage of a man with a wife is signified the marriage 
 of truth and good, since love truly conjugial descends from 
 that spiritual marriage (n. 618). 
 
 There are marriages in the heavens as well as on earth ; but 
 in the heavens there take place marriages of like with like 
 (n. 710c). 
 
 Marriages such as there are in the heavens derive their spir- 
 itual origin from the conjunftion of good and truth (n. 
 817.). 
 
 It is to be observed that mamage of the understanding of 
 truth and good with the affedion for truth and good is in 
 general from three-fold origin, and consequently in three- 
 fold degree ; in the supreme degree is the marriage of 
 those who are called celestial, in a lower degree between 
 those who are called spiritual, and in the lowest between 
 those who are called natural (n. 710c). 
 
 The love of marriage descends from the inmost or third 
 heaven (n. 990). 
 
 Marriage is from the marriage of truth and good (n. 988). 
 
 Man was created to be the understanding of truth, and thus 
 to be truth ; and woman was created to be affediion for 
 good, and thus good ; in them therefore there is given a 
 conjunftion of truth and good (n. 984). 
 
 In marriage, the man is the truth which is of thought, and the 
 woman is affedlion (n. 555.5). 
 
 By marriage is meant, where its love, which is conjugial love, 
 reigns (n. 988). 
 
 How holy are marriages in themselves, that is, from creation, 
 may be seen from considering that they are the seminaries 
 of the human race ; and whereas the angelic heaven is from 
 the human race, they are also the seminaries of heaven 
 (n. 988). 
 
 How it is to be understood that heaven is from marriages 
 (n. 989). 
 
 Marriage is an image of heaven (n. 984). 
 
 The enjoyment of marriage is heaven with man (n. 981). 
 
 The enjoyments of the love of marriage derive their [charac- 
 teristics] from the enjoyment of doing good uses, thus from 
 the enjoyment of well-doing (n. 990). 
 
184 APOCALYPSE EXPLAINED. 
 
 The delights and pleasantnesses in conjygial love are so many 
 and are such in quality that they cannot be numbered and 
 cannot be described ; they are also multiplied with increase 
 to eternity : their origin (n. 992). 
 
 Marriage, in its ultimate ad also, is purity itself and chaste- 
 ness itself (n. 990). 
 
 What are the good works of charity (n. 1002). 
 
 Two married partners, who are in conjugial love from the 
 Lord, love each other mutually and in return, from the 
 heart, thus from inmosts : and therefore, although they 
 are apparently two, still they are adlually one ; they are 
 two as to body, but one as to life (n. 984). 
 
 There are in the heavens consorts who are in such conjugial 
 love that the two can be one flesh, and they also are so 
 when they wish it, and they then appear as one man (n. 
 1004). 
 
 Angels separated from their consorts are indeed in intelligence 
 but not in wisdom ; as they turn their faces to their part- 
 ners, so far they are in «. state of wisdom (n. 998). 
 
 From the marriages in the heavens children are not born ; but 
 instead of children, there are born things good and true 
 (n. 1000). 
 
 Many things concerning the marriages of the angels, made 
 known to the author by the angels themselves (n. 992). 
 
 Conjunction ■ {Conjmaio), Conjoin, Join (Conjungere). — How conjunc- 
 tion of the Lord with man, and of man with the Lord, 
 takes place (n. 701a). 
 
 So far as man from freedom thinks false things and wills evil 
 things which are contrary to fne truths and goods of the 
 Word, so far he is not being conjoined to the Lord ; but 
 so far as he thinks true things and wills good things, which 
 are from the Word, so far he is being conjoined to the 
 Lord (n. joia). 
 
 This conjunction is reciprocal ; namely, of the Lord with man 
 and of man with the Lord. Such is the conjuncSlion 
 which is meant by "covenant" in the Word (n. yoia-d). 
 
 The conjun6tion of truth and good makes heaven with man, 
 but the conjun6lion of the false and evil makes hell with 
 him (n. 736). 
 
 Conjundlion of truth and good is accomplished in the spirit- 
 ual world by aspe<5t : wherefore as truth turns towards 
 good, so truth is vivified (n. 998). 
 
 The conjundlion of the Lord's celestial kingdom and His 
 spiritual kingdom into one heaven, is signified {Ezek. 
 xxxvii. 17) by "joining (qah»bh) two sticks," so that they 
 would be one (n. 222.5) : the two kingdoms have been 
 
INDEX OF WORDS. 1 85 
 
 conjoined into one by the Lord, through the good of love 
 to Him and through the good of charity towards the neigh- 
 bor (n. 1 145 ; compare n. 43315, 4481:). 
 
 Conquer {Vmcere). — "To conquer (or overcome) " is to receive in 
 heart, for the reason that every one who is to receive spir- 
 itual Hfe must combat the evils and false things of his nat- 
 ural life ; and when he conquers them, then he receives in 
 the heart the good and true things of spiritual life. To 
 receive in the heart means to receive in will and in love 
 (n. 109). 
 
 " Vincere (to conquer, to overcome) " represents 
 
 NiKAO, John xvi. 33 (n. 3S9); 
 
 Apoc. ii. 7 (n. 109, 359); verse 11 (n. 128, 359) ; verse i^ (n. 
 146); verse 26 (n. 174, 359); iii. 5 (n.197); verse 12 (n. 
 219. 359); verse 21 (n. 253^, 254); v. 5 (n. 309); vi. 2 
 (n- 359) ; xi. 7 (n. 651) ; xii. n (n. 359, 748); xxi. 7 (n. 
 359). 
 
 Consanguinity {Consanguinitas). — The names of consanguinities and 
 affinities signify spiritual things which have reference to 
 spiritual nativity, which is regeneration (n. 166). 
 
 Consider. — {See Distinguish, Look.) 
 
 Consistory, Papal {ConsistoHum Papaie). — {See articles n. 1075, 1076, 
 1078, 1080.) 
 
 Consort. — {See Conjugial.) 
 
 Constellations (Sidera). — {See Star.) 
 
 By " the stars and constellations (k^sil) " that do not shine {/sa. 
 xiii. 10), are signified knowledges of truth and good (n. 
 304^) ; by "stars" are signified knowledges of good, by 
 " const'ellations " knowledges of truth (n. 401c). 
 
 Consternation, to be in, To throw into consternation. To be afraid. 
 To make afraid. Dismay {Consternare). — "They shall be in 
 consternation (chathath) and shall be ashamed because of 
 Cush " {Isa. XX. 5), signifies that the natural man in whom 
 are the goods of truth is in grief (n. 4063). 
 
 " Asshur shall be in consternation at the voice of Jehovah " 
 {Isa. XXX. 31), signifies reasoning from things that are 
 false, — that the falsities shall be dissipated through divine 
 truth (n. 7273). 
 
 " The devastation of the beasts shall throw them into conster- 
 nation" {Hab. ii. 17), signifies the destru<5tion of truths, 
 through the cupidities of evil (n. 650^). 
 
 CHATHATH occurs also in Isa. xxxi. 9 (n. 4ii«); 
 
 Jer. XXX. 10 (n. 8uc) ; xlvi. 27 (n. Zuc) ; 1. 36 (n. 783). 
 
1 86 APOCALYPSE EXPLAINED. 
 
 Consume, Spend (.Consumere). — "Thou shalt consume ('akhau) all the 
 peoples which Jehovah God shall deliver unto thee" 
 {Deut. vii. i6), signifies the dissipation of the evils and the 
 falsities which are contrary to the truths and goods of the 
 church (n. 340c)- 
 
 " I will spend mine arrows upon them " {Deut. xxxii. 23), sig- 
 nifies that they will be imbued with all evils and falsities 
 (n. 357<^). 
 
 "Thy posterity shall be consumed by the fire" {Esek. xxiii. 
 
 25 ; the English versions have, "Thy residue shall be devoured by the 
 
 fire "), signifies that the other things are to perish by earthly 
 loves (n. 654/). 
 
 'AKHAL is found also in Deut. iv. 24 (n. So-^) ! 
 ' Isa. X. 17 (n. 750«); 
 
 • Jer. viii. 16 (n. 355/). 
 
 " Consumere (to consume, etc.,) " is the rendering of 
 
 KALAH, Ps. xxxvii. 20 (n. 539i5); 
 
 Isa. xxxii. lO (n. SSS''); 
 
 yer. xvi. 4 (n. 65g«) : 
 suPH, yer. viii. 13 (n. 403^, 918); 
 
 Zefh. i. 3 (n. 28oi5, 3421:, 650^, Iiooir) : 
 SAPHAH, Isa. vii. 20 (n. 569c, 577^); 
 
 yer. xii. 4 (n. 3044) : 
 TAMAM, Ps. cii. 27 (n. 768^); 
 
 Ezek. xlvii. 12 (n. 422c'). 
 
 Consummate {Cotisummare), Consummation (Consummatio). — By "con- 
 summation " is meant impletion, or a filling out ; and thus 
 brought to fulness (n. 761). 
 " To be consummated " signifies to be filled out (n. 612) ; also 
 to be brought to an end, and rejected (n. 957). 
 
 The last time of a church, when there is no longer faith be- 
 cause there is not charity, is called in the Word " vasta- 
 tion," "desolation;" and by the Lord, "the consumma- 
 tion of the age " (n. 397) : " the consummation," therefore, 
 is the last state of a church, which is when there is no 
 longer truth because there is not good, or when there is 
 no longer faith because there is not charity ; and when 
 this is the state, then comes a last judgment (n. 397)'. 
 The last time of an old church is called "the consumma- 
 tion of the age," and the beginning of a new church is 
 called "the coming of the Lord" (n. 9). 
 
 " Consummare (consummate, or finish,) " represents 
 
 KALA', Dan, ix. 24 (n. 624^, 684^) : 
 
 KALAH, Isa. xxiv. 13 (n. 638c-, 919); xxxii. 10 (n. 919); 
 
 Dan. xii. 7 (n. 761) : 
 SHALEM, Gen. XV. 16 (n. 397): 
 TELEO, Afoc, X. 7 (n. 612); XV. I (n. 929) ; xvii. 17 (n. 1087). 
 
INDEX OF WORDS. 1 87 
 
 " Consummatio (the consummation, or the end,) " is the ren- 
 dering of 
 
 KALAH, Gen. xviii. 21 (n. 397) ; 
 
 Isa. X. 23 (n. 397); xxviii. 22 (n. 374c, 397); 
 
 Jer. IV. 27 (n. 372*) ; 
 
 Dan. ix. 27 (n. 397, 684?, wood) ; 
 
 Zeph. i. 18 (n. 397) : 
 
 KILLAYON, Isa. X. 22 (ll. 397) : 
 
 suNTELEiA, Matt. xiii. 39 (n. 397, 426) ; xxiv. 3 (n. 706.?, 870). 
 
 Containants, Containers (Continentia) ; Contents {Co7itenia). — In the 
 Word containing vessels are for the most part used for the 
 things contained, for the reason that they are ultimates, 
 and in order that the sense of the letter of the Word may 
 be in ultimates (n. 954 ; compare n. 960a). 
 
 Contend {Contendere). — By "mountains" are meant goods of charity 
 and by "hills" goods of faith; but yvhere evils and falsi- 
 ities opposite to those goods are signified, it is there said 
 QMicak vi. i), "Contend (ribh) with the mountains, and 
 let the hills hear thy voice " (n. 405^-). 
 
 See also Hosea ii. 2 (n. 388*). 
 
 Contending with {Disputans). — That " Michael, contending with 
 
 (diakrino) the devil, disputed about the body of Moses" 
 ( yude, verse 9), signifies that the sense of the letter of the 
 Word was falsified (n. 735). 
 
 Continual, Daily (yuge) — By "the continual [burnt-oflfering] (tamidh)" 
 
 that should cease (^Dan. viii. 13 ; the authorized version has 
 
 "daily sacrifice "), are signified the externals of worship which 
 were to be abolished (n. 700^). 
 
 Contract, Withdraw, Gather {Contrahere). — "The stars withdrew 
 (iasaph) their shining" (^Joel ii. 10). signifies that there 
 were no longer knowledges of truth and good (n. 400^). 
 
 "All faces have gathered (qabhatz) blackness " {^Joel ii. 6), sig- 
 nifies that their interiors are in ialsities of evil (n. 412/). 
 
 " A net cast into the sea, and gathering (sunago) of every kind 
 of fishes" {Matt. xiii. 47), signifies the separation of the 
 good and the evil (n. 513^). 
 
 See also Mali. xxiv. 38 (n. dvje). 
 
 " Matrimonium contrahere (to marry) " represents 
 
 GAMEo, Matt. xix. 10 (n. 710^). 
 
 The spiritual degree of the mind, or the spiritual mind, con- 
 trafls at evil and at the falsities of evil, of whatever kind, 
 as a little fibre of the body contradts at the touch of a 
 
1 88 APOCALYPSE EXPLAINED. 
 
 point ; for the fibres of the body contrafl at the touch of 
 anything that is at all hard (n. 739a). 
 
 Controversy (Controversia). — (^See Strife.) 
 
 The origin of all dissensions, controversies and heresies in the 
 church (n. 365a). 
 
 Contumely, treated with, Shamefully entreated. Spitefully en- 
 treated (Contumeiiis affici). — The reason why the Lord was 
 "treated shamefully (hubrizo)" {Luke :x.\ni. 32) (n. 83). 
 
 Conversation. — {See Discourse.) 
 
 Convocation, Assembly {Convocatio). — By " the convocations {or as- 
 semblies) (miqra') of Mount Zion" {Isa. iv. 5) are signified 
 the truths of the celestial church (n. 594c; compare n. 
 504^, 850^). 
 
 That the sons of Aaron sounded the trumpet when the peo- 
 ple were to assemble and when they were to proceed on 
 their journey, was for the reason that divine truth calls to- 
 gether, gathers together, teaches the way, and leads (n. 
 502a). 
 
 Cook, Bake, Seethe {Coquere). — "To cook {or bake) (>*phah)" {Lev. 
 xxvi. 26) signifies to prepare and to conjoin, so as to serve 
 the use of life (n. 555^) : that " ten women bake bread in 
 one furnace {or oven) " signifies that in all things of the 
 church with man there is so little good and truth that it is 
 almost none (n. 675^). 
 
 "To cook (or seethe) (bashal) children" {Lam. iv. 10) signi- 
 fies through falsities to destroy the true and good things 
 of doftrine from the Word (n. 555^^). 
 
 Cool {Refrigerare). — "To cool (katapsucho) the tongue with water" 
 {Luke xvi. 24), signifies to allay the thirst and cupidity 
 for perverting truths, and for confirming falsities by means 
 of truths (n. 455^). 
 
 Copper {Cuprum, Cufreus). — {See Brass.) 
 
 "Copper" or "brass" signifies the good of the external or 
 natural man (n. 176). 
 
 The ancients called the ages by the names of metals : the 
 golden age, from those of the most ancient times, who 
 lived in the good of love ; silver, from the ancients who 
 came after them, who lived in the truth from that good ; 
 copper, from the posterity of those of the silver age, and 
 who lived in external or natural good ; iron, from the pos- 
 terity of these, and who were in natural truth alone, with- 
 out good (n. 176). 
 
INDEX OF WORDS. 1 89 
 
 Corals {Coraiiia). — The vegetation of cretaceous substances into 
 corals (n. 1208). 
 
 Cord, Line [Funis). — By "the cords (chebhel)" which shall not be 
 broken {Isa. xxxiii. 20) is signified conjunction through 
 divine goOd (n. 799^). 
 That "the earth shall be divided by line" {Amos vii. 17), sig- 
 nifies that the church and every thing thereof was being 
 dissipated- (n. 624^). 
 
 "To lengthen the cords (methar)" {Isa. liv. 2) signifies exten- 
 sion of the truths of dodlrine (n. 600* ; compare n. 799*). 
 
 "All my cords are broken" {yer. x. 20) signifies that there 
 is no conjunftion of truth with good, nor of truths with 
 each other (n. 724^). 
 
 Coriander ( Corianirum). — " Manna, like coriander (gadh) seed, white " 
 was significative of truth from a celestial origin (n. 146). 
 
 Cormorant [Piatea). — It is to be observed that there are false things 
 of many kinds, and that the several kinds are signified by 
 tlieir own kinds of birds ; these are enumerated in Moses, 
 and are mentioned in various places in the Word ; as 
 "eagles," "kites," "woodpeckers," "ravens," "owls" of 
 various kinds, "cormorants," "bitterns," etc., etc. (n. 
 
 IIOOi^). 
 
 "The cormorant (qa-ath) and the bittern" {Zeph. ii. 14) is the 
 falsity of thought and perception (n. 3881;; compare n. 
 650/). 
 
 Corn {Frumentuvi). — By " com (daghan)" {Joel '\. id) is signified 
 good of every kind, in the external man (n. 374.5 ; compare 
 
 n. 3754™.), 376'^)- . . .^ . . 
 
 "Corn," from which bread is made, signifies all which spirit- 
 ually nourishes ; "the cornfloor" {Hos. ix. i) is the Word, 
 as to the good things of charity (n. (i<^^d). 
 
 DAGHAN occurs in the following passages: — Gm. xxvii. 37 (n. 
 
 376"^) ; 
 
 Deut. vii. 13 (n. 3401:); xi. 14 (n. 376c) ; xxxiii. 28 (n. 376c) ; 
 
 Isa. Ixii. 8 (n. 3761:) ; 
 
 Lam. ii. 12 (n. 376c); 
 
 Hos. ii. 22 (n. 304e, 37SK™i-)); 
 
 Zech. ix. 17 (n. 863^). 
 
 Where it is said, " The valleys are covered over with corn 
 (bah)" {Ps. Ixv. 13), by "corn" is signified natural truth 
 (n. 730^). 
 
 See also Joel ii. 24 (n. 37S«(viii.), 543c, 922c). 
 
 "Frumentum (corn) " is the rendering of 
 
 8IT0S, Mark iv. 28 (n. 911^). 
 
I go APOCALYPSE EXPLAINED. 
 
 {Seges). — "Corn" and "the fniit-tree" signify knowledges of 
 
 truth and good (n. 1081). 
 
 Corner {Anguius, AnguiaHs). — "The stone of the corner" signifies all 
 divine truth, on which heaven and the church are founded ; 
 and whereas the foundation is the ultimate, on which the 
 house or the temple rests, it therefore signifies all things 
 (n. 41 7^. 
 Whereas by the "stone of the corner" is signified all divine 
 truth on which the church is founded, the Lord as to the 
 Divine Human is therefore signified; because all divine 
 truth proceeds from that (n. 417^). 
 
 "The stone of the corner (pinnah)" (^yob xxxviii. 6) is the 
 truth of the natural man, which is called scientific truth ; 
 upon this is founded the truth of the spiritual man, or spir- 
 itual truth (n. 62915). 
 
 PINNAH occurs also in the following passages: — Exod. xxvii. 2 (n. 
 4i7<z) ; xxxviii. 2 (n. 41711) ; 
 
 Judges XX. 2, rendered "chief" and "chiefs" in the English 
 versions (n. 417a) ; 
 
 Ps. cxviii. 22 (n. 417*) ; 
 
 Jsa. xxviii. 16 (n. 417*); 
 
 Jer. li. 26 (n. 417^) ; , 
 
 Ezek. xliii. 20 (n. 417a) ; 
 
 Zeph.\. 16, rendered "towers" and "battlements" in the Eng- 
 lish versions (n. 417*) ; iii. 6, rendered " towers " and 
 "battlements" in the English versions (n. 417.5, 652^). 
 
 Egypt is called the "corner stone (anguians lapis, pinnah) of the 
 tribes" (^Isa. xix. 13 ; see revised version), for by "the tribes" 
 are signified all the true and good things of the church in 
 the complex, and by "the corner stone" is signified their 
 foundation (n. 654/). 
 
 By "the corner (anguiaris) " (^Zech. x. 4) is signified truth guard- 
 ing (n. 355/; compare n. 417^). 
 
 By "the cut off of the corner (pe'ah)" {Jer. ix. 26), they are 
 signified who are in the ultimates of the church separate 
 from the interiors which are spiritual things ; thus they who 
 are only in sensual things, which are the last things of the 
 natural man (n. 417^). 
 
 "The corners of Moab" {Num. xxiv. 17) are adulterations of 
 the Word, and thence of the church and of worship (n. 
 41 7^). 
 
 PE'AH occurs also in the following passages : — Exod. xxvi. 18, 19 
 (n. 417a) ; xxvii. 9 (n. 417a) ; xxxvi. 23, 25 (n. 417a) ; 
 
 Lev. xix. 9, 27 ^n. 41711^ ; xxi. 5 (n. 417a); xxiii. 22 (n. 417a)'; 
 
 Num. XXXV. 5 (n. 417a) ; 
 
 yos. XV. S (n. 417a) ; xviii. 12, 14, 15, 20 (n. 4170!) ; 
 
 Jer. xxv. 23 (n. 417^) ; xlviii. 45 (n. 417^) ; xlix. 32 (n. 417^) ; 
 
 Ezek. xlvii. 17-20 (n. 417a) ; xlviii. 2, 3, 6, where the English 
 versions have "side" (n. 417a). 
 
INDEX OF WORDS. I9I 
 
 The Hebrew word miqt2oa< is used to designate the corners of 
 the altar, Esek. xli. 22 (n. 417a). 
 
 "To cast out into the farthest corners (pa'«h)" {Deut. xxxii. 
 26) signifies to be deprived of all good and truth (n. 417^ ; 
 
 the authorized version has " scatter into corners," the revised version has 
 " scatter afar.") 
 
 By "the four corners (gohia)" {Apoc. vii. i) are meant the 
 quarters of the spiritual world (n. 417a). 
 
 GONiA maybe found, Mait. xxi, 42 (n. 417^); 
 Mark xii. 10 (n. 417*) ; 
 Ajioc. vii. I (n. 417a). 
 
 Cornet — (^See Trumpet.) 
 
 Cornucopia. — Because of the signification of "horns," well known 
 to the ancients, it was customary to make horns, budding 
 and fragrant : whence came the term cornucopia, or horn 
 of plenty (n. 316/). 
 
 Coronef.^iSee Crown.') 
 
 ■Correct, Correction. — {See Chasten.) 
 
 Correspond (Correspondere), Correspondence {Correspondentia). — There 
 is correspondence between spiritual things and natural ; 
 and such correspondence that when man has bread and 
 wine in thought, in the thought of angels there is the good 
 of love and the good of faith (n. 376^). 
 
 All things of the natural world correspond to things that are 
 in the spiritual world (n. 273). 
 
 All things pertaining to man, throughout his body, things 
 that are within and things that are without, correspond to 
 heaven (n. 427a). 
 
 The Word is written throughout by mere correspondences ; 
 without a knowledge of these, therefore, it cannot be known 
 what the internal sense is (n. 375<;). 
 
 Man becomes spiritual by being in similar truths with the 
 angels in heaven, or in corresponding truths : it is said, in 
 corresponding truths, because the things in the sense of 
 the letter, all and every one, are correspondences ; for they 
 correspond with the truths that the angels have (n. 195a) ; 
 and things that correspond conjoin (n. 659^). 
 
 All the comparisons in the Word are from correspondences 
 (n. 376.). . . , 
 
 All things and every single thmg m the natural or ultimate 
 sense of the Word, are perpetual correspondences ; that 
 is, they correspond to the spiritual and the celestial things 
 that are in heaven, and hence they also signify them (n. 
 597)- 
 
192 APOCALYPSE EXPLAINED. 
 
 The internal or spiritual sense of the Word was not opened 
 to the Jews, for if it had been opened they would have 
 profaned it ; and for the same reason it was not opened to 
 Christians, for if it had been opened, they too would have 
 profaned it : for this reason it was as it were hidden from 
 them that there was any internal or spiritual sense within 
 the sense of the letter of the Word, which is natural ; and 
 that they might be in ignorance respe6ling it, it was so pro- 
 vided that the knowledge of correspondences, which was 
 the primary knowledge with the ancients, has been lost ; 
 and thus that it is wholly unknown what correspondence 
 is, and consequently what the spiritual sense of the Word 
 is (n. 375^. 
 
 Corrupt, to. To mar {Corrumpere); Corrupt (Cormftus), Corruption 
 {ComifHo), Corrupter (Carruptar). — "That did corrupt the 
 earth with her fornication " {Apoc. xix. 2), signifies by whom 
 all the truths of the Word were falsified, and all its goods 
 adulterated (n. 1201). 
 " The girdle was marred, and was profitable for nothing " ( yer. 
 xiii. 7) signifies that there was no conjunction at all of the 
 church with the Lord ; and consequently no church (n. 
 410c). 
 
 "Corrumpere (to corrupt)" is the rendering of * 
 
 SHACHATH, Jer. xiii. 7 (n. 4I0<;); 
 
 Ezek. xxiii. 11 (n. 654?) ; 
 
 Mai. i. 14. (n. 725*) ; ii. 8 (n. 444*, S6gc, 701^) : 
 PHTHEiRo, Apoc. xix. 2 (n. I20I). 
 
 " Corruptus (corrupt, 'profane,')" is the rendering of 
 
 CHALAL, Lev. xxi. 14 (n. 768</, 863^). 
 " Corruptio (corruption) " is the rendering of 
 
 SHACHATH, Ps. Xvi. 10 (ll. ^^Od'). 
 
 Cortical [Corticaiis).- — The cortical substance (n. 775). 
 
 Cottage ( Teguium, Tug-urium). — " Tegillum (cottage, hut,) " is the ren- 
 dering of 
 
 M=LUNAH, Isa. xxiv. 20, in article n. 304^; in article n. .4003, the 
 reading is " iugurium." 
 
 Coucli.—{See Bed.) 
 
 Couch, to.— {See Bend, Lie, Lie down.) 
 
 Council {Synednum). — Three degrees of punishment are signified by 
 "the judgment," "the council (sunedhion)," and "the ge- 
 henna of fire " {Matt. v. 22) ; punishments for compara- 
 tively light evils are signified by "the judgment," punish- 
 ments for graver evils by "the council," and punishments 
 for the gravest evils by "the gehenna of fire " (n. 746/). 
 
INDEX OF WORDS. 1 93 
 
 Counset (Consilium). — The divine truth which was in the Lord when 
 He was in the world, and which since the glorification of 
 His Human proceeds from Him, is meant (Isa. xi. 2) 
 by "the spirit of Jehovah which rested upon Him ;" that 
 from this there was to Him divine wisdom and divine 
 power, is meant by " the spirit of wisdom and intelligence," 
 and by "the spirit of counsel (-etzah) and might" (n. 696^). 
 
 "Thou leadest me in thy counsel" (Ps. Ixxiii. 24), signifies 
 by divine truth (n. 2981;). 
 
 By "a man of counsel" {/sa. xlvi. 11) is meant a man who is 
 intelligent, from truths which are from the good of love (n. 
 
 I lOOc). 
 
 " Counsel has perished from the elders " (^Ezek. vii. 26) means 
 that the right has perished from the intelligent (n. 237a) ; 
 by " counsel from the elders " is meant wisdom from the 
 precepts of life (n. 624^). 
 
 "In taking counsel, but not from Me" (^Isa. xxx. i), signifies 
 thoughts and conclusions respe<fling the things of heaven, 
 from themselves and not from the Lord (n. 6547). 
 
 The "counsel" concerning which the term "to walk" is used 
 (Pj. i. i), regards the thought (n. 687^). 
 
 To counsel [Suadeo). — "I counsel (sunbouleuo) thee" (Apoc. iii. 
 
 18) involves precepts, how they must live that they may be 
 reformed, and thus saved (n. 241 ; compare n. 243, 244). 
 
 To fake counsel ( Consuitare). — " The rulers took counsel (y*s»oh) 
 
 together" {Ps. ii. 2), signifies that the evils of the church 
 are altogether opposed to divine good and divine truth 
 (n. 684/! ; compare n. 685). 
 
 Counsellor {Consiiiarins). — "Counsellor (va<»tz)" {Micah\v._ 9) sig- 
 nifies the understanding of do6lrine from the Word (n. 
 721O. 
 
 See also Isa. ix. 6, where the Lord is called Counsellor (ya'atz) 
 (n. 2S3a, 365^). 
 " Consiliarius (counsellor) " is found in article n. 7241:, as the rendering of 
 NACHAM {Lam. i. 16); but inn. 750«, and also in A. C, n. 2930, nacham is ren- 
 dered by "consolans," which agrees with the English versions, which read 
 " comforter." 
 
 Count [Comfutare). — {See Number.') 
 
 " He that hath intelligence, let him count (pzephuo) the num- 
 ber of the beast" {Apoc. xiii. 18), signifies that they who 
 are in a state of enlightenment inquire into the quality of 
 the faith of the religious system referred to: "to count" 
 signifies to make inquiry (n. 845). 
 
 Country, own (Patna). — The Lord could not do miracles in His 
 own country, for the reason that there they had seen Him 
 
194 APOCALYPSE EXPLAINED. 
 
 from infancy like another man ; and they were on that 
 account not able to add the idea of divinity to the idea 
 that they held of Him ; and when there is not the idea of 
 divinity, the Lord is indeed present, but not with divine 
 omnipotence in man : for faith causes the presence of the 
 Lord in man in accordance with the quality of the percep- 
 tion concerning Him (n. 815^). 
 
 "Patria (one's own country) " represents 
 
 PATHis, Matt. xiii. 57 (n. 815^). 
 
 Courses, Streams {Duaus). — "Rivers, and courses {or streams) 
 (vABH»t) of waters" {Isa. xxx. 25) signify intelligence from 
 truths (n. 401c): "rivers" signify wisdom, and "courses 
 of waters" intelligence (n. 405^). 
 
 "Courses (nah«loliivi)" (^a. vii. 19; rendered " bushes " in the au- 
 thorized version, and "pastures" in the revised) are perceptions (n. 
 4IO<r). 
 
 Court {Atrium). — By "the court (aule) without the temple" {Apoc. 
 xi. 2) is signified the very entrance into heaven and into 
 the church, in which they are who are being introduced 
 into heaven ; and by the court within the temple was 
 represented the ultimate heaven. The case is the same 
 with the church, and also with the Word and with wor- 
 ship ; for by "the court without the temple" is signified 
 the external of the Word, that is, the Word such as it is in 
 the natural sense which is for the world, and through which 
 sense man is introduced into its spiritual sense (n. 630a). 
 
 The courts (chatzer), the temple itself, and the holy place, sig- 
 nify the three heavens, according to their degrees (n. 6301}). 
 
 Many passages of the Old Testament may be found in articles, n. 283^, 39i</, 
 422c-, 4583, i,T,Oa-c, "ji/^c. The Latin ^^ atrium" represents chatzer in all these 
 passages, excepting the three which now follow. 
 
 The devastation of all good and truth is signified {Isa. xxxiv. 
 13) by being " a habitation of dragons, and a court (chatzir) 
 for the daughters of the owl" (n. 714.:). 
 
 By "weeping between the court ('ulam)' and the altar" {yoel 
 ii. 17) is signified lamentation over the vastation of divine 
 truth and divine good in the church (n. 630c). 
 The word 'ulam is uniformly rendered "porch" in the English version ; but 
 here, and also in i Kings vi. 3 (n. 630^), it is rendered "atrium;" and it is ex- 
 plained as meaning the outer court. Schmidius, too, has "atrium" in both of 
 these passages. 
 
 Covenant {Foedus). — "A covenant" is conjunflion (n. 242^;, 279a, 
 280^, 329*, 357^, 365^?, 39i«, 433^, 535, 695^, 7000, 701a, 
 
 llOOi). 
 
INDEX OF WORDS. 195 
 
 By "covenant" is signified conjundlion with the Lord by re- 
 ception of divine truth with understanding and will, or 
 heart and soul, that is, with love and faith ; and this con- 
 jundUon takes place reciprocally (n. yoia). 
 
 The Lord Himself is called the Covenant ; because He effefts 
 conjunftion with Himself by means of the Divine that 
 proceeds from Him (n. •joib). 
 
 The proceeding Divine, which is divine truth, thus the Word, 
 is the covenant, because it is that which conjoins (n. 
 yoi^. _ 
 
 The bow in the cloud, or the rainbow, is called " the sign of 
 the covenant" {Gen. ix. 13), because by "the bow in the 
 cloud" is signified spiritual divine ti'uth shining through 
 natural divine truth, and by that was the Lord's presence 
 and conjundlion, which is the covenant (n. 595). 
 
 The covenant which the Lord made with Abraham, Isaac, 
 and Jacob (n. 569^, yoirf). 
 
 The covenant of circumcision (n. 701^, l^ob). 
 
 The precepts, judgments, and statutes, which were given by 
 commandment for the sons of Israel, were a covenant for 
 them ; because at that time there was conjundUon with the 
 Lord through these things (n. yoirf). 
 
 Whatever conjoins was called a covenant ; as the Sabbath 
 (n. 7oi«). 
 
 The tables on which the Law was inscribed are called "the 
 tables of the covenant" (n. 'JOYc) ; and the ark in which 
 those tables were deposited was called "the ark of the 
 covenant" (n. 700^). 
 
 The Lord is called "the Angel of the covenant," from the 
 divine truth (n. -jOYb). 
 
 By "a covenant of the day and of the night" {Jer. xxxiii. 
 20) are meant all the statutes of the church that were 
 prescribed in the Word for the sons of Israel : these are 
 called "a covenant of the day and of the night" because 
 they are for heaven and also for the church ; the spiritual 
 things which are represented and signified are for heaven ; 
 and the natural things which represent and signify are for 
 the church (n. 527). 
 
 The old covenant was conjundUon by such divine truth as is 
 contained in the Books of Moses; in which however lay 
 inwardly concealed divine truth such as is in heaven, 
 which is internal and spiritual. This divine truth was 
 opened by the Lord when He was in the world ; and as 
 by this alone there is conjunflion of the Lord with men, 
 therefore this is meant by "the covenant;" and this, 
 too, is meant by " His blood," which is thence called "the 
 blood of the new covenant" (n. ']o\c). 
 
 By "the covenant of Levi" {Mai. ii. 4) is meant conjundlion 
 
195 APOCALYPSE EXPLAINED. 
 
 of the Lord through love and charity; which conjunftion 
 is called "a covenant of life and of peace" (n. 444*). 
 In the passages of the Old Testament to which reference is here given, "/e?- 
 dus (a covenant)" represents bsrith. In those of the New Testament it repre- 
 sents DIATHEKE. 
 
 (See passages of the Sacred Scripture, n. 2^2d, 279a, 280^, 304/;, 
 329^,<;, 340f, 357^ 3(>S'l.', 388e, 391-'. 39^'^, 433''. 444^, 527. 
 S37^> 569^, 595, 650^, 684<;, 695*, 696c, 700*^, 7oi<t-«, "jodd, 
 IdiO'i, 734^ 768rf, noo*.) 
 
 To make a covenant (Foedus fang-erf).— Th.& conjunftion of 
 
 those of the church with the Lord, is signified {^Ezek. 
 xxxiv. 25) by "the covenant (bsrith) of peace" which He 
 will make ijangere, rarath) with them (n. 365e). 
 
 See also Ezek. xxxvii. 26 (n. 36s</) ; 
 Hos. xii. I (n. 4i9e). 
 
 Cover ( Tegere). — {See Clothe, Veil.) 
 
 "To cover [tegere) " is predicated of truths, because "gar- 
 ments" signify truths that clothe good. " To cover oneself 
 (msrhasseh) with what is ancient" {Isa. xxiii. 18) signifies 
 to imbue oneself with genuine knowledges of truth (n. 
 617*). 
 
 "To cover (ras*h)" with a garment {Exod. xxviii. 42), and 
 " to clothe," signifies to instruct in truths (n. 2401;). 
 
 Covering {Tegumentum), — Where it is said, "Every precious 
 
 stone is thy covering (mssurkah) " {Ezek. xxviii. 13), by 
 "every precious stone" are signified knowledges of what is 
 true and good, and "covering" signifies the external of the 
 Word that covers its internal : the external of the Word is 
 the sense of its letter, covering the internal, which is its 
 spiritual sense (n. 717c). 
 Knowledges of truth and of good are called " a covering " be- 
 cause they are in the natural man, and the natural man 
 covers the spiritual (n. 294*; compare h. no, 717c)- 
 
 Truths which give intromission, and which were destroyed, 
 are called "the coverings (masarh) of Judah" {Isa. xxii. 8), 
 because by "Judah" is signified celestial love, and those 
 truths serve for its covering and proteftion (n. 208^). 
 
 Whereas all spiritual good and truth is protefted by natural 
 good and truth, that it may not be injured, it is therefore 
 said {Isa. iv. 5) that " over all the glory there is a covering 
 (cHuppAHj " (n. 594ii). 
 
 (Oitcgere, Obiegumentum). — The external or literal sense of the 
 
 Word because it covers and conceals the spiritual, is called 
 
INDEX OF WORDS. 1 97 
 
 "a covering {or defence) (chuppah) ovei;all the glory" (/sa. 
 iv. 5) ; "glory" is the spiritual sense (n. 294^: compare n. 
 539*. 594^. 955)- 
 
 By "precious stones" {Ezek. xxviii. 13) are signified knowl- 
 edges of truth and good ; these are called " a covering 
 (mssukkah) because they are in the natural man, and the 
 natural man covers the spiritual (n. 294^). 
 
 "To cover (kasah) the naked" {Isa. Iviii. 7) signifies to in- 
 stru6l with truths him who desires to be instrudted (n. 
 
 2950- ... 
 That nothing flows-in fi-om heaven, is signified {Ezek. xxxii. 
 
 7) by " I will cover the heavens :" that there is no good of 
 
 love, and no truth of faith, is signified by "I will cover the 
 
 sun with a cloud, and the moon shall not make her light 
 
 to shine " (n. 372a ; compare n. 40i<;). 
 "To cover the face, that it may not see the earth" {Ezek. xii. 
 
 6), represented that all truths of doftrine firom the Word 
 
 were cast out (n. 8iia). 
 
 See also Isa. xxix. lo (n. 376/"); 
 Jer. xlvi. 8 (n. 654,4) ; 
 JEzek. xviii. 16 (n. 1951;); xxxi. 15 (n. 372*). 
 
 " Obtegere (to cover) " also represents 
 
 cHAPHAH, Jer. xiv. 4 (n. 6443). 
 
 SAKHAKH, Ps. CXXXix. I3 (n. 7I0i). 
 
 SA 
 
 {operire). — "To cover (kasah) nakedness" {Ezek. xvi. 8), sig- 
 nifies to remove evils of the will and falsities of the under- 
 standing (n. 240^ ; compare n. 283^). 
 
 {Celare). — That the iniquities of all shall be disclosed in the 
 
 day of judgment, is meant {Isa. xxvi. 21) where it is said, 
 " Then shall the earth reveal its bloods, and shall no more 
 cover (kasah) its slain" (n. 315^). 
 
 (Contegere, Tegere). — Various commotions of the Outer mind 
 
 (animus) from grief on account of evils, are described by 
 various expressions denoting fear and grief: as in Ezekiel 
 (chap. vii. 17), where it is said that " the hands were hang- 
 ing down," that "the knees went into water," that "terror 
 covered {contegere, kasah) them," and that " shame was on 
 all faces" (n. 677). 
 
 Covered ( Obduaus). — " The wings of a dove, covered (chaphah) 
 
 with silver" {Ps. Ixviii. 13), signify spiritual truths; cov- 
 ered " with the yellow of gold," they signify spiritual good, 
 from which are those truths (n. 283/5). 
 
 Covert — {See Secret.) 
 
igS APOCALYPSE EXPLAINED. 
 
 Covet — (See Lust.) 
 
 Cow. — (See Kine.) 
 
 Craftsman, Artificer, IVorkman {Artifex). — By "the craftsman 
 (technites) of whatsoever craft" (Apoc. xviii. 22), is meant 
 all that belongs to the uriderstanding ; thus wisdom, intel- 
 ligence, and knowledge (n. 1186). 
 
 By "a craftsman (charash)" is also signified intelligence from 
 man's proprium ; see ha. xl. 20 (n.i 186 ; compare n. 587^, 
 1 145); Hos. xiii. 2 (n. 1186; compare n. 5871;). 
 
 Crawling things. — (See Creeping things.) 
 
 Create (Creare), Creation [Creatio), Creator {Creator), Creature (Cna- 
 tura). — The universal world, with all things and every sin- 
 gle thing therein, had existence and has subsistence from 
 the Lord the Creator of the universe (n. 1196). 
 
 The whole work of creation had its beginning from the Sun 
 which is divine love ; and it was carried to its accomplish- 
 ment by means of the sun which is fire (n. 1 196 ; compare 
 n. 726). 
 
 Created things follow in such order that one may be for an- 
 other, and that there may be perpetual ends which are 
 uses, and that the ends which are uses may be constantly 
 so direfted as to return to God from whom they are. All 
 things have been created from Life itself, which is Wisdom 
 itself, and the whole created universe is full of God (n. 1 129). 
 
 By "Creator (bara')" in the Word is signified the Lord as 
 Reformer and Regenerator and Saviour (n. 1057 ; eom- 
 pare n. 294^, 328c, 405.5). 
 
 "To create" signifies to reform and regenerate men, and so 
 to establish the church (n. 294^, 295a, 304/, 3281:, 342a, 
 453^ 555^> 609, 1057). 
 
 "Creation" in the Word signifies reformation, and the estab- 
 • lishment of the church, which is effefted by divine truth 
 which proceeds from the Lord (n. 294^). 
 
 By "the creation of heaven and earth," in the first chapter of 
 Genesis, in the spiritual sense is described the establish- 
 ment of the Most Ancient Church (n. 29, 229, 28o<:, 294^, 
 555^. 650c, 725a, 1057). 
 
 By "created" is signified reformed and regenerated; by 
 "every creature" (Mark xvi. 15) are meant all who re- 
 ceive the Gospel and can be reformed by it (n. 342^ ; com- 
 pare n. 335). 
 
INDEX OF WORDS. I99 
 
 Man was so created as to be spiritual love and celestial love, 
 and thus an image of God and a likeness of God (n. 984). 
 
 " Creatures of the sea" or fishes, signify scientifics (n. 5i2,a,d). 
 
 " Creare (to create) " is the rendering of 
 
 BABA' in all the passages of the Old Testament that are here re- 
 ferred to : 
 KTizo, Apoc. iv. II (n. 294a); x. 6 (n. 609) : 
 
 " Creatura (creature) " is the rendering of 
 
 KTisis, Mark xvi. 15 (n. 342a, 5131^). 
 
 KTiSMA is rendered "creatura (creature)" Apoc. v. 13, as found 
 in article, n. 513^; also Apoc. viii. 9 (n. Si3a) : but the 
 rendering is " creatum (a created thing)" \a.Apoc. v. 13, 
 as found in articles, n. 335, 342a. 
 
 Creation {opifidum). — (^See l//ork.) 
 
 Creed. — (See Athanasius.) 
 
 Creep forth {Prorepere). — " Prorepere (to creep forth)" represents 
 
 SHARATz, Gen. i. 21, where the authorized version has "brought 
 forth abundantly" (n. 750^). In the English version, the 
 rendering "to creep forth" is confined to the participle, 
 Poel. 
 
 Creeping (Reptans). — By "the creeping thing {reptile, bemes) that 
 creepeth (reptans, RAMAs) upon the earth" {Esek. xxxviii. 
 20), is signified the sensual, which is the ultimate of the 
 natural, with the enjoyments and the things of knowledge 
 therein (n. 400; ; compare n. 405^). 
 
 Creeping thing, Crawling things (Reptile). — By "the creeping 
 
 thing (remes) " {Ps. cxlviii. 10) is signified the sensual which 
 is the ultimate of the natural man (n. 650^) ; also the en- 
 joyment belonging to the good and truth of the natural 
 man (n. 388?). 
 By "creeping things " (^Ps. civ. 25) are signified things of knowl- 
 edge that are living (n. 514c; compare n. 650a). 
 
 See also Ezek. xxxviii. 20, as given just above (n. 4001:, 405^); 
 Has. ii. 18 (n. 701^). 
 
 By "the crawling things (zachal) of the earth" {Deut. xxxii. 
 
 24; the authorized version has "serpents," the revised version "crawl- 
 ing things"), are signified the things belonging to the sen- 
 sual man, which, when separated from the spiritual man, 
 are merely falsities from evils (n. 556a). 
 
 Crime, Sin (Crimen). — "If there hath been in a man a crime (chetO, 
 a judgment of death, . . . thou shalt hang him on wood" 
 
200 APOCALYPSE EXPLAINED. 
 
 {Deut. xxi. 22), signifies if he has done evil against the 
 good of the Word and the church (n. 655a ; compare n. 
 863^). 
 
 Crooked ( Tortuosus). — " To go by crooked ways {viae tortuosae, "qaiqal) " 
 
 ( Judges V. 6), signifies wandering away from truths (n. 
 652^). 
 
 By "leviathan the oblong {or extended) serpent" {Isa. xxvii. 
 i) are signified those who rejecSl all things which they do 
 not see with their eyes, thus the merely sensual, who are 
 without faith because they do not comprehend. By "levi- 
 athan the crooked (<»qallathon) serpent" are signified those 
 who, for the same reason, do not believe, and still declare 
 that they do believe (n. 275a) : subtieties are signified by 
 "leviathan the crooked serpent" (n. 58 1*). 
 
 Cross {Crux). — {See Crucify, Passion.) 
 
 That by "cross" are meant temptations, is for the reason that 
 the evils and the falsities from them, adhering to man froin 
 nativity, infest and thus cross those who are natural, whilfe 
 they are becoming spiritual ; and since those evils and the 
 falsities from them can be dispersed only by temptations, 
 therefore by "cross" are signified temptations: for this 
 reason the Lord says {Maii. x. 38 ; xvi. 24) that " they must 
 ' deny themselves," and " must take up their cross ;" that is, 
 
 r that they must deny the proprium : man's "cross" is his 
 
 proprium, against which he is to fight (n. 893). 
 
 " Crux (a cross) " is the rendering of , 
 
 STAURos, Mat/. X. 38 (n. 893) ; xvi. 24 (n. 122, JSOd, 893); 
 Mark viii. 34. (n. 122, 75o<f) ; a. 21 (n. 122) ; 
 Luke xiv. 27 (n. 122). 
 
 Cross, to. — {See Pass.) 
 
 Crown {Corona, Coronare), CorOnoi {Coronamentum). — {See Plate, Top.) 
 
 After His last temptation the Lord put on the divine good of 
 His divine love, and thus He united the Divine Human to 
 the Divine itself which was in Him : this is the "crown" 
 {Ps. Ixxxix. 39) : the " crown " that was given to Him who 
 sat upon the White Horse {Apoc. vi. 2) is the divine good, 
 which He put on even as to the Human, as the reward of 
 viftory (n. 272). 
 
 That "the crown" is divine good from which is divine truth, 
 was represented by the plate of gold on the face of the 
 mitre which was upon Aaron ; which plate was also called 
 "a crown" or "coronet" (n. 272). 
 
 By " a crown " is signified wisdom ; for all things that clothe 
 man and the insignia that distinguish him, derive their sig- 
 
INDEX OF WORDS. 2QI 
 
 nification from that part of the man which they clothe or 
 adorn ; and "a crown" signifies wisdom, because it adorns 
 the head, by which in the Word is signified wisdom, for 
 this has its seat there (n. 126). 
 
 Truths are what are crowned (n. 272, 907). 
 
 " A crown " signifies eternal life, which is the reward of viftory 
 (n. 358). 
 
 " A golden crown " signifies good, and the wisdom from it (n. 
 907 ; compare n. 272, 553) : "a crown of adorning" (Zra. 
 xxviii. 5), the wisdom which is of good from the Divine 
 (n. 272) : "a crown of beauty" (^Isa. Ixii. 3) also is the 
 wisdom which is of good (n. 272) : by "a crown of twelve 
 stars" {Apoc. xii. i) are signified knowledges of good and 
 truth (n. 724a). 
 
 To martyrs, after death, crowns were given ; but lest they 
 should claim honor to themselves, and so should contrafl; 
 pride, they cast them from off their heads (n. 358). 
 
 By " the crown of pride, the drunkards of Ephraim " {Isa. 
 xxviii. i) are meant those who are in the pride of their 
 own intelligence (n. 734<;). 
 
 "Corona (crown) " is the rendering of 
 NETZER, Exod. xxxix. 30 (n. 272); 
 Lev. viii. 9 (n. 272) ; 
 
 Ps. Ixxxix. 39 (n. 126, 272) ; cxxxii. 18 (n. 126, 272, 684c-) : 
 ■«XAR*H, Job xix. 9 (n. 126, 272) ; 
 Ps. xxi. 3 (n. 340a) ; 
 Isa. xxviii. i (n. 376/, 734''); verse 3 (n. 376/); verse 5 (n. 
 
 126, 272); Ixii. 3 (n. 272); 
 Jer. xiii. 18 (n. 126, 272) ; 
 Lam. V. 16 (n. 126, 152, 272) ; 
 Ezek. xvi. 12 (n. 126, 195*, 272, 577*); xxi. 26 (n. 126); 
 
 xxiii. 42 (n. 126) ; 
 Zech. vi. II, 14 (n. 126) : 
 STEPHANOS, Apoe. \\. 10 (n. 126, 358); iii. u (n. 126, 218); iv. 4 
 (n. 126, 272) ; verse 10 (n. 292) ; vi. 2 (n. 272, 358) ; ix. 
 7 (n- 553) ; xii. I (n. 401^, 43°^ 1°% T^'^) 5 xiv. 14 (n. 
 272, 907). 
 
 " Coronare (to crown) " is the rendering of 
 
 'ATAR, Ps. viii. S (n. 288i5). 
 
 "Coronati (crowned) " is the rendering of 
 
 MiNNSiAHiM, Nahum iii. 17 (n. 543'^)- 
 
 Crucify {CruHfigere), Crucifixion {Crudjixio). — {See Cross, Passion.) 
 
 With the Jews there were two kinds of punishment by death, 
 
 namely, crucifixion and stoning. By " crucifixion " were 
 
 ' signified condemnation and the curse on account of the 
 
 destruftion of good in the church, and by "stoning" were 
 
 signified condemnation and the curse on account of the 
 
202 APOCALYPSE EXPLAINED. 
 
 destruftion of truth in the church. " Wood," upon which 
 was the suspension, signified good, and in the opposite 
 sense evil ; and " a stone," employed in stoning, signified 
 truth, and in the opposite sense the false (n. 655a). 
 
 By the crucifixion of the Lord were represented the adultera- 
 tion and destru6tion of the good of the church and the 
 Word (n. 655-5). 
 
 " Crucifigere (to crucify) " is used as the rendering of 
 
 STAURoo, Matt, xxiii. 34 (n. 122); 
 Apoc. xi. 8 (n. 6552). 
 (See also articles, n. 653a, 8oSi(iii.).) 
 
 Cruel {Crudeiis). — By " the day cruel, and of the wrath of the anger 
 of Jehovah" (^Isa. xiii. 9, 13) is meant the last judgment 
 (n. 41 3O. 
 
 Falsities from evil, which were with the Jews, are meant {Deut. 
 xxxii. 32, 33) where it is said that "the grapes are grapes 
 of gall, they have clusters of bitterness, their wine is the 
 poison of dragons, and the cruel gall of asps" (n. 433«, 
 714O. 
 
 " Crudeiis (cruel) " represents 
 
 'AKHZftR, Deut. xxxii. 33 (n. 433^, 519*, 714.:} : 
 'ACHZARi, Isa. xiii. 9 (n. 413*); 
 yer. vi. 23 (n. ^^^d). 
 
 ■ (Saevjis). — By "the day of Jehovah, cruel ('akhzari)" (Isa. xiii. 
 
 9) is signified the day of the last judgment (n. 401^; i.. 
 
 413^ h^ "crude/is"^. 
 
 Crumb XMica). — "To wish to be filled with crumbs (psichion) from 
 the rich man's table" {Luke xvi. 21) means to desire some 
 truths from the Word (n. 118). 
 
 Cruse, Bowl (Lecythus). — " Lecythus" represents 
 
 GULLAH, rendered "bowl" in the English versions, Zeck. iv. 2 (n. 
 62). 
 
 Cry {Clamor), To cry (Clamare), Shout {Exclamare). — " To Cry OUt " 
 
 signifies interior affeftion, because the cry is the effedt of 
 such affedlion ; for when man is in interior affe<5iion, and 
 from this comes into its expression, then he cries out. It 
 results from this that the term "cry {or shout)" is used 
 in the Word with reference to various affedlions ; as of 
 interior lamentation, of imploring and supplication because 
 of gnef, of attestation and indignation, of confession, etc, 
 (n- 393)- 
 In the Word " shouting " is predicated of the good of love (n. 
 
INDEX OF WORDS. 2O3 
 
 424): "to shout (tzavach) from the top of the mountains" 
 {Isa. xlii. 11), is to worship from the good of love (n. 
 405*). 
 
 "Cry {clamor, tz"aqah) " {j^er. xlix. 21) is said concerning the 
 
 damnation of evil; and "voice" (the English versions have 
 
 "noise"), concerning the damnation of the false (n. 400;). 
 " Clamare (to cry) " represents 
 
 ZA'AQ, with various renderings in the English versions, in the fol- 
 lowing passages : — Isa. xiv. 31 (n. %V]it); xv. 4 (n. 393); 
 
 Lam. iii. 8 (n. 781^) ; 
 
 Has. vii. 7 (n. S40a) ; 
 
 Hab. ii. 11 (n. 1145) : 
 TZAVACH, Isa. xlii. II (n. 326^, 405^, 4063), as shown above : 
 TZA'AQ, Ps. cvii. 6 (n. 7301/); 
 
 Isa. xix. 20 (n. 654,5) : 
 OARA', Ps. 1. 4 (n. 8500) ; 
 
 Isa. xl. 3 (n. 404?-) ; 
 
 yer. iii. 12 (n. 412*); 
 
 yoeli. 19 (n. 730/!) : 
 KRAZo, Matt. ix. 27 (n. 815*) ; 
 
 yoAn xii. 44 (n. 852*) ; 
 
 Afoc. vi. 10 (n. 393); vii. 2 (n. 424); verse 10 (n.459); x. 3 
 (n. 6oia) ; xii. 2 (n. 711) ; xiv. 15 (n. 910) ; xviii. 18 (n. 
 
 1173) : 
 PHONEo, Apoc. xiv. 18 (n. 917). 
 
 " Clamor (a cry or shout) " represents 
 
 Tz'VACHAH, Isa. xxiv. II (n. 223*, 6523): 
 Tz"AQAH, yer. xlix. 21 (n. 400c) : 
 KRAUGE, Apoc. xiv. i8 (n. 917). 
 
 Exclamare. — By "to cry (exciamare, krazo)" {Apoc. xviii. 2) is 
 
 signified to manifest (n. 1096). 
 
 " Exclamare (to cry out) " represents 
 tzahal, Isa. xii. 6 (n. 3266). 
 
 Ca/f upon {invocare). — " Sons of the raven" {Ps. cxlvii. 9 ; the 
 
 English versions have "young ravens") are natural men who are 
 in a darkened light {lumen) from fallacies respeding divine 
 truths, such as many of the gentiles were in : it is there- 
 fore said, " He giveth to the sons of the raven that call 
 upon Him (qara>) " (n. 65015). 
 
 Pant {Giocitare). — "The beast of the field crieth (>araoh) unto 
 
 thee" {ybeli. 20; the revised version has " panteth "), signifies 
 
 the pain of those who are in natural affeftion, and who 
 thence are in the desire for knowledges of truth and good 
 (n. 650^, 7303). 
 
 (See Groan, Sigh.) 
 
204 APOCALYPSE EXPLAINED. 
 
 Cry aloud.— {See Shout) 
 
 Crystal (Crystaiius, Crystaiium). — "Crystal" signifies Divine truth (n. 
 
 "The glassy sea" {Apoc. iv. 6) is said to be "like crystal 
 (krustallos)," to express transparency from the influx of 
 divine ti-uth united to divine good (n. 275a ; compare n. 
 
 931)- 
 
 See also Apoc. xxii. I (n. 2S3a). 
 OEHACH, Ezek. i. 22 (n. 931). 
 KRUSTALLizo, Apoc. xxi. n (n. TS-le), 
 
 Cubit (Ulna). — {See Measure.) 
 " Ulna (a cubit) " represents 
 
 >AMMAH, Ezek. xl. S (n. 627a). 
 
 Cucumbers (Cucumeres). — That the sons of Israel had an appetite 
 for natural things, is signified {Num. xi. 5) by its being said 
 that "they lusted after the fish in Egypt, the cucumbers 
 (qishshumm), the melons, the leeks, the onions, and the gar- 
 lic." These are all significative of such things as belong 
 to the lowest natural, that is, to the corporeal sensual man 
 (n. 5i3fl). 
 
 Cud {Rumen). — {See stomach.) 
 
 All things in Leviticus (chap, xi.) concerning the several 
 beasts and birds, and as to their hoofs, their feet, and the 
 cud (gerah) (verse 3), by which the clean are distinguished 
 from the unclean, are significative (n. 617c). 
 
 Cultivate, Dress, Till (Coiere, BxcoH).—" Hhou shalt plant vineyards 
 and dress (<abhadh) them, but thou shalt not drink the 
 wine" {Deut. xxviii. 39), signifies that although the church 
 is being established and the truths of dodrine taught, still 
 truths will not affeft and will not perfe6l (n. 638<:). 
 "I am a tiller ('abhadh) of the ground, for man hath sold me 
 from boyhood" {Zech. xiii. 5) signifies that the Jewish 
 Church was only external, and not internal (n. 624e). 
 
 {For the Latin word "coiere," in various connexions, see 
 Worship.) 
 
 {Extoii) — " Excoli (to be tilled)" is the rendering of 
 
 'ABHADH, E%ek. xxxvi. 9 (n. 304*, "jd&d). 
 
 Cumber. — {See Unfruitful, make.) 
 
 Cummin, black. — {See Fitches.) 
 
 Cup {Pocuium).—{See Chalice, Platter.) 
 
 The container has the same signification with the contents ; 
 
INDEX OF WORDS. 205 
 
 thus the signification of "cup" is like that of "wine," and 
 the signification of "platter" like that of "food" (n. 
 9602/ ; compare n. 794, 1045). 
 "My cup shall abound" {Ps. xxiii. 5) signifies the intelligence 
 which is from truths (n. 375^(viii.)). 
 
 By "the chalice" or "cup " of the anger of God is signified 
 the false of evil (n. 376^). 
 
 "Poculum (a cup)" represents 
 
 Kos, Ps. xxiii. 5 (n. 37S«(viii.); compare n. 727a, g6o3): 
 poTEBioN, Matt. XX. 22 (n. 960a); xxiii. 25, 26 (n. 960*) ; xxvi. 
 27 (n. 960^) ; 
 Mark ix. 41 (n. 960^) ; 
 Luke xi. 39 (n. 794, 960^) ; 
 yohn xviii. 11 (n. 9603) ; 
 
 Apoc. xiv. 10 (n. 887); xvi. 19 (n. 376.?-, 9603, 1022); xvii. 4 
 (n. 960a, 104s); xviii. 6 (n. 960a, 1116). 
 
 Cure {Medeia). — Liberation from evil and falsities is signified (y^r. 
 xxxiii. 6) where it is said, " I will cause to ascend upon them 
 health and cure (marpc), and I will heal them ;" for to be 
 healed spiritually is to be healed from evils and falsities (n. 
 3650- 
 
 To cure. — {See Heal.) 
 
 Curse {Maiedicere, Maiediaio). — By "the cursed" in the Word are 
 meant all who turn themselves away from the Lord (n. 
 6ooa). 
 " To curse {mahdUere, oalal) " {Isa. viii. 2i) is to detest (n. 386i;). 
 
 "Maiedicere (to curse)" represents 
 
 'ARAR, Gen. xii. 3 (n. ■^^Qd); 
 Num. xxiv. 9 (n. 340^); 
 Jos. vi. 26 (n. "jood); 
 Jer. XX. 15 (n. 725^). 
 
 The church is called "a curse {maiediaio, qilalah)" {Zech. viii. 
 13) because evil and falsity are there ; but the church that 
 is to be established is called "a blessing," because good 
 and truth are there (n. 340^). 
 
 " Maledi5lio (a curse)" represents 
 
 'ALAH, Isa. xxiv. 6 (n. 304^, 376</). 
 
 Jer. xlii. 18, where the word " execration " is found in the 
 English versions. 
 
 Curtains (Coriinae), Hangings (Auiaed). — By "the curtains (cortina, 
 v=ri<ah) of thy tents " {Isa. liv. 2) are signified truths from 
 the good of love (n. 799*) : "to stretch forth the curtains 
 of thy habitations," signifies the increase of the church in 
 respeft to truths of doflrine (n. 600^). 
 
206 APOCALYPSE EXPLAINED. 
 
 "To Stretch out the heavens as a curtain" (/If. civ. 2), signifies 
 to fill with divine truth, and through this with intelligence, 
 heaven and those that are therein (n. 283.5). 
 
 " Cortina (curtain) " is also the rendering of 
 
 YiRi'AH, Jer. iv. 20 (n. 799*); a. 20 (n. 799*;; xlix. 29 (n. 799*). 
 
 "Hangings {aulaea, chor)" (Tfa. xix. 9; authorized version has"net- 
 *' works, "in margin *' white works ;" revised version has "white cloth/* 
 
 in margin " cotton "), are natural truths fi-om a spiritual origin ; 
 and "to make" and "to weave" them is to teach (n. 654A). 
 
 The Hebrew word y'ri'ah, commonly rendered cortina, is rendered " au- 
 laea" Exod. xxvi. 1, 3 (n. S48). 
 
 Cush. — {See Ethiopia.') 
 
 By "Cush" is signified the external or the natural, in respedt- 
 to worship ; for when these are without the spiritual inter- 
 nal, they are also without truth and good (n. 532). 
 
 By "Cush" {ha. xx. 3, 5) are signified the fallacies of the 
 senses (n. 2405). 
 
 (See also articles n. 304^, 4o6i,<f.) 
 
 Custody. — {See Guard.) 
 
 Custom. — {See Toll, Tribute.) 
 
 Cut {Caedere, Deciders), Cut Out, Hown (Caedere, Excidere), Cut off {Bxci- 
 
 dere, Exscindere). — By "the work of the smith, the artificer, 
 and the skilled workman," in many passages of the Word 
 is signified such [a principle] of dodtrine, religion, and 
 worship, as comes from man's own intelligence. Hence it 
 was, that the altar, and also the temple were by com- 
 mand built of whole stones {Exod. xx. 25), and not hewn 
 (caedere, gazith) by any workman or artificer (n. 585^) ; by 
 "hewn stones {lafides excises, oazith)" {Lam. iii. 9) are sig- 
 nified the things which belong to man's own intelligence ; 
 it was on this account forbidden to build an altar of hewn 
 stones, Ukewise the temple at Jerusalem (n. 'j'&id). 
 
 "Excidere" is the rendering of 
 
 GADHA<, yer. xlviii. 25 (n. 3i6rf) : 
 GAZAR, Ezek. xxxvii. 11 (n. 6591:) : 
 G^ZAH (Chaldee), Dan. ii. 34 (n. 10293) ; 
 DAMAH, Hos. X. 7 (n. 391^): 
 CHATZABH, JDeut. vi. II (n. 6383); 
 
 Isa. V. 2 (n. 922c) ; xxii. 16 (n. /^ue) ; li. I (n. 411c) ; 
 
 yer. ii. 13 (n. 5373) : 
 KARATH, yer. X. 3 (n. 1145) ; xxxili. 17 (n. 444*) ; xlvii. 4 (n. 406if) ; ' 
 
 Dan. ix. 26 (n. 3151^) ; 
 
 y.Jf/i. S(n.543^). 
 
 " To cut (decidere, oazab) on the right hand and to eat on the 
 
INDEX OF WORDS. 20; 
 
 left hand" {Isa. ix. 20), signifies to make inquisition (n. 
 
 3861*, 600*, 617^ : here there seems to be want of careful discrimination 
 between " decidere (to cut)," and " decidere (to fall)"). 
 
 "Exscindere (to cut oflf)," a word very similar in meaning to " excidere" is 
 more frequently used, and sometimes interchangeably with " excidere." It is found 
 as the rendering of 
 
 GADHA', Amos iii. 14 (n. 3l6rf; but in n. 391A " excidere" is also read) : 
 DAMAM, yer. xlix. 26 (n. 652^); li. 6 (n. I029«) : 
 KARATH, Lev. xvii. lo (n. 75Qr) ; xx. 3 (n. 768c) ; xxvi. 22 (n. 388^) ; 
 Isa. ix. 14 (n. 5772) ; xiv. 22 (n. \02tjd) ; xxxviii. 24 (n. /^o^e) ; 
 xlviii. 19 (n. 148, where there is also the reading "exci- 
 dere"); 
 Jer. ix. 21 (n. 555^); 
 Ezek. xiv. 13 (n. 386*, 388<f) ; xxiv. 16 (n. 275^) ; xxxi. 12 
 
 (n. 388c, 654^-) ; 
 Zeph. i. 3 (n. 280*, iiooc) ; 
 Zech. ix. 10 (n. 355,1, 357^, 734*); 
 QARA', Hos. xiii. 8 (n. 388*) : 
 EKKOPTo, Luke xiii. 7, 9 (n. 403^). 
 
 (Concidere, Secure, Seaio, Sea-us), — By "the calf CUt (kabath) in 
 
 twain" (^Jer. xxxiv. 18) is signified good proceeding from 
 the Lord on one part,„and good received by man on the 
 other; whence there is conjun(3:ion (n. 279a). 
 
 Cutting off, Bottoms, Separation (Excisio). — By "the cuttings- 
 
 off (qetzebh) of the mountains," to which Jonah descended 
 ( Jonah ii. 6 ; see margin) are signified the hells where are 
 evils and whence they come (n. 538^). 
 
 By "a land of separation ((7r cutting off) (gszerah)" {Lev. xvi. 
 22 ; see margin), is signified hell (n. 730c). 
 
 Cuttings. — {See Grave, Shave.) 
 
 Cyrus {Coresck, Koresch, Choresch). — By " Cyrus " {Isa. xlv. i) in the 
 representative sense is meant the Lord (n. 298*). 
 
 Dagger. — {See Sword.) 
 
 Dagon. — Because of the nearness and the presence of the ark, 
 Dagon the god of the Ashdodites was cast down to the 
 ground, and afterwards his head and the palms of his hands 
 were thrown upon the threshold of his temple, for the 
 reason that " Dagon " signified their religious system : this, 
 because it was without spiritual good, was also without any 
 intelligence and without any power ; for " the head " sig- 
 nifies intelligence, and " the palms of the hands " signify 
 power (n. 700^,^, 8171^). 
 
 Damascus. — By " Tyre " {Ezek. chap, xxvii.) is signified the church 
 
2o8 Ai'dCAi.Yrsn icxrr.AiNioi). 
 
 ill n'Sin'c^ ((> kii(nvl('<li;rs of l;()(k1 ;iih1 (lutli ; and l)y " I"*:!- 
 iiiascus," whicli was a t-ity <'l Syria, is sij^jiiilicd ccmcoidant 
 inaltcrs ut sciciicr (ii. .^ylvO. 
 Ill /s(ii<i/i (ciiaiiU'r wii.), il is licad'd oi' llic ivnoulcdncs of 
 t^cxid and Iriilii iu'lniii;iii); to the cliiiii'li, and ol llicir dc- 
 slnu'lioii: llicsc arc sii^iiilicd l>y " I )aiiiasciis," wliiili ia 
 tlicix' ta'alcd of, and by " Aron" (ii. ()i i/>). 
 
 Damn, Profano ( ihimn.ir,); Damnation {/>.>mii. ,//,). l!y " liu- Anoint- 
 ed" (/',v. Ixxxix. .'(H, M)) is iiicanl the Lord; "aiif^iT (iir 
 wi'alli ) " rrliTs lo llii' stale ol temptations in vvllicli I le was 
 while in comliats wilii the hells; (lis lanientation then is 
 deserilied liy "an^er"and "danillntioii (oh»l«l) ;" like llio 
 Lord's last lamentation on tlie eidss, that 1 le was llirsaken 
 (n. 27J.) 
 
 Tho Mnj;lisli voisiiiiis Imvu " |iniri,iiu'il " wliric tlir I.iiliii li'sl ImH "ifii/n- 
 jiair." In IIk- /iiilfx Itililims, s. v. Corona, we lind " /'ii'/iinnii;" wliicli iigrooK 
 witli llif Kn|;listi. 
 
 Damsel. — {\tr Virgin.) 
 
 Dan. liy "the trilK' of Dan" are sii^nilied the nltmiales of the 
 ehnreh, thus those who are in the nitimates of truth and 
 f^ood, who are ealled the sensual (n. .V'i.S'''). 
 
 By"Oair'is meant Initii in its iillimale: this triitii in the 
 rhnrch is what is contained in the sense of the Ictlcr of the 
 Word (n. 355/ )■ 
 
 The reason why the trihe of Dan is not nienlioiied amonjj; 
 those lidin e;ieh of which twelve thousand ari' saicl to have 
 liceii sealed; but in its place the tribe ol Maliasseh (n. 
 450). 
 
 By "all the tribes of ImiicI, from Dan even to licerslicba,'' are 
 si)^iiilied all the true and )j;^ood lhin|,jH of the church, from 
 ihe last to the lirst (n. i\ 17/.). 
 
 (Si-i: (iIho nrticl™ 11. ynli, /\\\,{\\.), 5i,)r, 5X1/'.) 
 
 Dance (("//^/vw).--" The dance (maohol)" ( Z's-.c].^) si)_;nilics the joys 
 and j;ladness that result lioin alleclions (n. 3i'3<, X-'"')- 
 
 "The virj^in shall be j^Iad in the dance" ("/rr. xxxi. T3) sig- 
 nifies the (gladness of those wlio are in spiritual uHvHidd 
 for truth (n. KCi^,,). 
 
 To dance. — (See Leap.) 
 
 Darius. — (Sec nrilcle n. loagc.) 
 
 Darkness (Tn,r/,r,ir). (S/r T/iiok darkness.) 
 
 "Black," and "dark" in \\\i- Word sij^nify tlial there is not 
 truth; like "darkness," "cloud," "obscurity," and other 
 tliin^(s that [iroduce blackness (n. 37215). 
 
INI'IOX f)K WORDS. 209 
 
 "n;irknoHH";.ijMii(icH ii;iliir:il Ii^;lil (ur lumen); fnr in fotji|j;iri 
 
 ■;')ii with :;|)iriliKil lij^'jil, thi:; is likt- i|;irkrii'',s ("n. ^2(1/1). 
 " l);irknr;v-," in llic Wold si^^Miifir:; (;ilsili<-s of various kiriHs 
 
 (n. ^,2fi'i)- 
 " I>aikii'")s" .si(Miilirs falsily, l/ccnisf "\]y]\\" sij;iiiliis Inilli ; 
 
 for (alsily in opposite lo Iriilh as daikiicss in opjioi.il.c to 
 
 ii^lit (11. ^■■'.(hl). 
 
 '' I )a/kiicH8" (I's. xviii. 2H) si^Miilics inr-ri- i^jiioianrc from di:- 
 j)rivation ()f (riitii ; by " <larkii(s.H" (ha. xlviii. 5j arc also 
 sij.Mii(ic(| liilsilics of evil ; Ijy " darkness" wliirli iiicn l<wed 
 more llian ii^dit ( "/a/ni iii. M)) m HJj^nified inlirnal falsity, 
 wlijeii is llie lalsily that comes of evil (w. '^'zUii): "ontei- 
 most f«/' ouler^ darkii<-SH" [Matt. xxii. !,-;; means falsiticH 
 from evil fn. iv5'''j- 
 
 "l)aikne.ss" f Art. Iviii. I'lj signifies tlie ijoiorane(> of the 
 spiritnril mijid, and "thick darkness" tin- ijMionince of thf; 
 nalnral mind (n. 'S>''<^'l) \ " darkness" and "thick darkness " 
 are i^nor.ancc of wiiat is true and j^'ooil (\\. 750c). 
 
 " ICiH'lirdi' ("darkness^" rcpresejils 
 'OPHCL, /'.i. xi. •/ (n. 3571;)! 
 
 CHOCHtKH, /•,\llll. X. 21 (11. 52'^"''); 
 
 /'i. cxxxix. \'J. (11. r(i7) ; 
 
 Jsa. V. 20 (ti. S''-^'l'< '^"**)i vcnii; -jo (n. 52^1/1, 601/1) ; ix. 2 fn. 
 
 ^2'i/'); x»ix. iK (11. i^'l.Uli); xlvil. 5 fi].5zC<<J; xlix. 9 f;i. 
 
 ■jzfi/', iKl); Iviii. ro (n. .(Kf///, 52^/,, 7^1)/); lix. 9, wticn- 
 
 llir l',l]|;li;,l] VCC.iollH liuvc " otccilrily " (ll. 27,9/', 526//); 
 
 tx. 2 (ri. 52^"'); 
 I'.rj-I;. xxxii. 8 fn. 72, 304'', 40i<, 52f)/() ; 
 /or/ ii. -/ (11. .172/', -lor,, ijzfwj ; vi'.ri;i: 31 (n. /loii, ^2(iii)\ 
 Aiiias V. iH, 20 (n. '526,1) ; 
 /I//Vw// vii. K (n. 526/.J; 
 X,'/»//. I. 15 (n. ■;2f),/) J 
 
 CH»1MI.KH«H, Clll. XV. 12 (n. 279«, /lOl/) ; 
 
 /i«. viil. 22 (n. i;2f)/<; we liiiil "ui/i/;ii," tliicit iJ.'irkrjcM;, in 
 II. :)M6<); 
 
 CHOtHKHAM, Miiull iii. 6 (ll. 372,i, (>2\c) ! 
 M«OH»HAKH, /'l. <xliii. j (n. 526//); 
 
 Isa. xlli. 16(11. ,'526/,j: 
 ■ KOTIA, 'John i. S (n. 151, 294,/, 52O,/); viii. 12 (n. 526/,, K64); 
 
 xii. ji;, 46 (n. ,';26//l : 
 • HOTOa, niiill. iv. r6 (n. '52''''')! viii. 12 (n. 526*); xxii. 13 (n. 195/.) ; 
 xxvii. 41; (n. i;2'w) ; 
 l.iU-r i. 79 (n. 526/.); xi. 55 (n. 52G1}); xxii. 53 (n. 526*); 
 
 xxiii. 44 (11, 401,/) ; 
 Jahii. iii. 19 (11. 52(1/'). 
 
 " fiidiKcrr Inirhras fto cause darkness)" represents 
 f;HA«HAHH, yrr. xiii. 16 (n. 405A, 526,/). 
 
 • Darken lo/nninn-r), Obscurity {(i/iuuri/n^).- -"'I"he land is dark- 
 ened ('ATHAM)" (Avr. ix. I';), si^jnidcH that the tliiiij^s ol ihc 
 chiircii are in thii k darkni'ss, or in falsities; for falsities ol 
 
2IO APOCALYPSE EXPLAINED. 
 
 evil are said to be in thick darkness, but truths in light (n.i 
 
 304^). 
 
 " Obscurare (to darken) " represents 
 
 CHASHAKH, Lum. iv. 8 (n. 372^, 652*): 
 sROTizoMAi, Afoc. ix. 2 (ii. 54i). 
 
 {Oiienebrare), Darkening (Obtenebratio). — If the Understanding be 
 
 from falsities of evil, that the whole man is such, is signi- 
 fied {Matt. vi. 23) where it is said, " li thine eye be evil, thy 
 whole body is darkened (skoteinos)" (n. 313c). 
 "The darkening (chasharh) of the land" {Amos viii. 9) signi- 
 fies falsity of dodlrine from evil of life (n. 401^). 
 See also Isa. xiii. 10 (n. 401c). 
 
 Dark, Full of darkness {Tenebricoms). — Concerning certain 
 
 spirits who turn the face away from the Lord, and turn it 
 towards something that is full of thick darkness, and some- 
 thing that is full of darkness there, which are in place of 
 the sun and moon of the world, opposite to the sun and 
 moon of the angelic heaven (n. 401^^). 
 The caverns and dens in which those are who are in the hells, 
 appear to those who are in the heavens like caves full of 
 darkness (n. 5261?). 
 
 By "the body," which is either "light" or "full of darkness 
 (skoteinos)" {Luke xi. 34), is meant the whole man (n. 
 526^). 
 
 Darkened (Tenebrosus). — "And his kingdom became full of 
 
 darkness (or was darkened) (skotoomai)," signifies that the 
 church was in mere dense falsitities (n. 989). 
 
 Dari {Teium). — {See Arms, Javelin, Arrow.') 
 
 "Arrows," "javelins," and "darts," signify truths of do6lrine 
 that are in combat (n. 357a). 
 
 In the opposite sense, "the dart" is falsity destroying truth 
 
 (n- 357^- 
 
 " Telum (a dart, sometimes an arrow,) " represents 
 
 CHETZ, Ps. vii. 13 (n. 3S7</); xi. 2 (n. 357^); xlv. 5 (n. 684*); 
 Ixiv. 4 (n. 3571:) ; cxxvii. 4 (n. 724c) ; 
 Isa. V. 28 (n. 355/, 357^) ; vii. 24 (n. 357c) ; xlix. 2 (n. 357^) ; 
 Jer. 1. 9 (n. 357.); 
 
 Ezek. xxxix. 9, rendered "arrow" (n. 257, 3S7<^); 
 Hab. iii. 11 (n. \o\d) : 
 
 CHATZAT2, Ps. IxXvli. V] (fl. 273, 594<^)- 
 
 Dash in pieces (Aindere). — "Their bows shall dash (hatash) the 
 young men in pieces" {Isa. xiii. i8), signifies that falsities 
 of dodlrine shall destroy all understanding of truth (n. 
 
 -JlOc). 
 
INDEX OF WORDS. 211 
 
 " Her infants were dashed in pieces at the head of all the 
 streets" {Nahum iii. lo), signifies that the truths that first 
 come to the birth and ai'e vivified will be dispersed and 
 will perish (n. 652^). 
 
 Dathan. — Korah, Dathan, and Abiram, with their company, were 
 swallowed up by the earth, for the reason that their mur- 
 muring against Moses and Aaron signified profanation of 
 the good of celestial love : for by Moses and Aaron was re- 
 presented the Lord ; and to murmur, that is, to rebel against 
 the Lord, and at the same time perform holy offices, is 
 profanation (n. 3243 ; compare n. 496, 727^). 
 
 Daughter (FUia). — {See Son.) 
 
 In the spiritual sense of the Word, such things only are treated 
 of as belong to the church and to heaven ; and all things 
 of the church and of heaven have relation to the good 
 things that are of love and the true things that are of faith. 
 Hence the names of relationships by blood and affinities 
 signify spiritual things which have reference to spiritual 
 nativity which is regeneration, and to the heavenly mar- 
 riage which is that of good and truth. The things which are 
 born from this marriage are also goods and truths ; and it 
 comes from this that by "daughters" in the Word are sig- 
 nified goods, and by " sons " truths ; both of them derived 
 from the good that is signified by "father" and from the 
 truth that is signified by "mother" (n. 166). 
 
 "Daughters" are they who receive goods (n. 294^). 
 
 By "king's daughters" are signified spiritual affedlions for 
 truth (n. 684^ ; compare n. 195^, 242^, 298^, 395^, 863^). 
 
 "Daughters" in the opposite sense signify cupidities for the 
 false and the evil (n. 617^). 
 
 In all the passages of the Old Testament to which reference is here given 
 "filia (a daughter) " represents bath ; in all those of the New Testament, it re- 
 presents THUGATCR. 
 
 (Passages of the Sacred Scriptures may be seen in articles 11. 141*, 
 166, 175^, 176, 19S*, 236^, 240^, ^S^a,c, Yi2b, 395c, 403c, 412/, 
 438, 448^, 504^, 518a, 5263, 532, SSS^j/, 586, 587f, 617^,622/5, 
 6243, 637^, 650?, 664/1/, 655<i, 684^, 687-5, TiAc4, ^2lc, 724r,rf,e, 
 730c, 734^, %iib, 815^, %S0a,c4, $63a.,i,gn6,c, 919, 922(5, 1175.) 
 
 Daughter in law (Nurus). — "Daughters who commit whoredom" 
 
 {HoS. iv. 13 ; see margin of revised version) are gOods of truth 
 
 that have been perverted ; "daughters in law (rallah) that 
 commit adultery" are evils conjoined to falsities therefrom 
 (n. 141* ; compare n. 324^). 
 
 "Nurus (a daughter in law)" represents 
 NUMPHE, Luke xii. 53 (n. 724^). 
 
212 APOCALYPSE EXPLAINED. 
 
 David. — In the supreme sense, by " David " is signified the Lord 
 as to divine truth (n. 19) ; divine truth proceeding from the 
 divine good of the Lord (n. 206) ; the Lord as to royalty, 
 which is divine truth in the spiritual heaven (n. 253a, 684c) ; 
 the Lord as to the Divine Human, and its royalty (n. 701*). 
 
 "David" as "servant" signifies the Human of the Lord £is to 
 divine truth (n. 684^ ; compare n. 316^, 4091;, 433^). 
 
 That in the Word the Lord is meant by " David" is for the 
 reason that by kings in the Word was represented the 
 Lord as to divine truth, and especially by King David, 
 because he cared much for things of the church, and also 
 wrote psalms (n. 205). 
 
 The Lord as to the Human is called "the Root of David," 
 because all divine truth is from Him (n. 310). 
 
 In the internal man, by " David " is signified all truth from 
 good that is from the Lord (n. 206). 
 
 By "the throne of David" is meant heaven as to divine truth 
 (n. 2533 ; compare n. 401^) : thus the Lord's spiritual king- 
 dom (n. 205, 946). 
 
 By " the house of David " is meant the spiritual kingdom (n. 
 205) ; and also the church as to truths of do(5lrine (n. 453*). 
 
 By "the seed of David," in the abstraft sense, is meant the 
 truth of the Word, or the truth of do<?lrine from the Word ; 
 and consequently by his "seed" are meant those who are 
 in the truths of the church, from the Word (n. 768^ ; com- 
 pare n. 205, 401^). 
 
 Whereas by "David" is meant the Lord, by his "sons" are 
 meant those who do the Lord's precepts (n. 392^). 
 
 "He that hath the key of David" {Apoc. iii. 7) signifies to 
 whom is power, by the divine truth (n. 205). 
 
 (See also articles n. 62, 272, 375^(vi.), 376/, 409c, 433c, 444^, 449a, 
 SSS^ 700/, ^olc, 781^, 799*, 850a.) 
 
 Day (Dies). — {See Night, Time.). 
 
 "Days" in the Word signify states; for all times mentioned 
 in the Word signify states (n. 664; compare n. 23, 137, 
 
 ^ .747)- 
 
 Quite often in the Word occur the expressions " the great 
 day," "the day of Jehovah," "the day of anger and of 
 wrath," "the day of vengeance," "the terrible day;" and 
 in such passages by "day" is meant the last state of the 
 church, and then the coming of the Lord, and the last 
 judgment (n. 1004; compare n. 298^, 315^, 401,;, 4051;^, 
 410^ 4iifl, 413*, 414, 502^, 514*, 578, 721^, 750^, ^%\d, 
 850rf). 
 
 " That day " {Isa. xxx. 23) is the coming of the Lord (a 
 6441;; compare n. 391^, 502*, 617^, 654^, 721^:, iioo^). 
 
INDEX OF WORDS. 213 
 
 " To desire one of the days of the Son of Man " {Luke xvii. 
 22) is to desire genuine divine truth ; the end of the church 
 is here meant, when all divine truth would perish (n. 63 ; 
 compare n. 840). 
 
 "The day of the Sabbath" {Luke xiv. 5) signifies the Lord 
 as to instrudlion and dodrine ; wherefore the Lord calls 
 Himself " Lord of the Sabbath " (n. 537a). {See Sabbath.) 
 
 "Days" are states of light, which are states of the enlighten- 
 ment of all by divine truth (n. 76815). 
 
 " Day " signifies the light of the spiritual man ; for to the spir- 
 itual man there are enlightenment and perception from the 
 good of love (n. 4010!). 
 
 By " day " is signified the state of life when the mind is in clear 
 idea; and by "night," the state when the mind is in ob- 
 scure idea (n. 747). 
 
 By " days " in the first chapter of Genesis are not meant days, 
 but the successive states of the regeneration of men at that 
 time, and thus of the establishment of the church with them 
 (n. 664). 
 
 By "day" {Apoc. xiv. 11) is signified the state of the false, 
 and by "night" the state of evil (n. 890). 
 
 "Dies (a day)" represents 
 
 YOMAM, Jer. XV. 9 (n. 4011/, 721a); xxxi. 35 (n. 275^, 40i<?, 527, 
 
 610, 768^); xxxiii. 20 (n. 527); verse 25 (n. 610, 768^): 
 
 voM, in all other passages of the Old Testament that are referred to : 
 
 MEM ERA, in all the passages of the New Testament that are here 
 
 referred to. 
 
 (Passages of Sacred Scripture in which "dies (day)" occurs, 
 
 may be found in the following articles: — n. 63, 137, 199, 
 
 224, 285, 2984, 304^, 315*, 315^, T,2.?>c,d, Z^dd, Sgid, 401<r,rf, 
 
 40Si,d^, 4ioi, 4110, 412*, 4i3a,6, 414, 430c, 431*, 433.5,0?, 
 438, 44Ad, 478, 502*, 5043,^, 514*, 526^, 527, 532, 537a, 
 540«, 543^, 548, 550. 571. 578. 584. 585*. 594<^. 610, 611, 
 6l7«-, 624c, 636, 6443,^, 654^,^, 685, 664, 706*, 72l3-<r, 
 727a, 730rf, 734^<^, 747, 750^, 7684,rf, 78irf, Sni, 815c, 
 840, Sioi,d, 890, 900, 907, 937, 965, 1004, 1029?, 11004, 
 117s, 1189.) 
 
 "Diu (here meaning day, or by day,)" represents 
 
 YOMAM, /sa. xxxiv. 10 (n. ^041, 578); 
 
 jfer. ix. I (n. 484) : 
 HEHERA, Apoc. xiv. II (n. 890). 
 
 " Hodie (to-day, or this day,)" represents 
 
 HAYYOM, Ps. ii. 7 (n. 23, 6844): 
 SEMERON, Matt. xi. 23 (n. 6534); xiv. 3 (n. 7064) ; 
 Luke ii. II (n. 612, 7064); iv. 21 (n. 375<vi.)); xiii. 32 (n. 532); 
 xxii. 34 (n. 726/) . 
 
214 APOCALYPSE EXPLAINED. 
 
 " Interdiu (meaning by day, or in tlie daytime,) " represents 
 
 YOMAM, Exod. xiii. 21, 22 (n. 504^); xl. 38 (n. 504^); 
 Num. X. 34 (n. ^<Xlb)\ xiv. 14 (n. 594(r); 
 Dnit. \. 33 (n. 504^, 594^) ; 
 Fs. Ixxviii. 14 (n. 594c) ; xci. S (n. i86i, 336*) ; cxxi, 6 (n. 
 
 2983, 401A) ; 
 Isa. iv. 5 (n. 504^, 539^, 594^, 955); verse 6 (n. 504^); xxi. 
 
 8 (n. 278.^); xxxiv. 10 (n. 504<r, 578); Ix. ii (n. zo&i); 
 
 Ix. 19 (n. 401A). 
 
 Dead body. — {See Carcass.) 
 
 Deaf (Surdus). — {See Hear, Ear.) 
 
 That the Lord is called " blind" {Isa. xlii. 19), is because the 
 Lord is as if He saw not and perceived not the sins of 
 men. He is called "blind" and then "Servant" from di- 
 vine truth; and He is called "deaf (cheresh)" and then 
 " Angel" from divine good ; for to be " blind " has reference 
 to the understanding and to perception from it, and to be 
 "deaf" has reference to perception and hence to the will : 
 the meaning therefore is, that He, as it were, does not see ; 
 although divine truth is His, from which He understands 
 all things (n. 409^). 
 
 By " the deaf (cheresh), who shall hear the words of the book " 
 {Isa. xxix. 18), are meant those who wish to be obedient 
 to truths, and thence to lead a life of good, but who are 
 not able because they have not the Word (n. 239^). 
 
 That they who are not in the perception and will of good, will 
 then obey and will live in good, is signified {Isa. xxxv. 5) 
 where it is said that " the ears of the deaf shall be opened " 
 (n. 2391} ; compare n. 152). 
 
 That all will be received by the Lord, and will be reformed, 
 who acknowledge Him, is signified {Isa. xliii. 7, 8) where 
 it is said, "I have created, have formed, and have made 
 every one that is called by My name ;" these are they who 
 are meant by "the blind who have eyes," and by "the 
 deaf who have ears" (n. 239^; compare n. 152). 
 
 By " the deaf man (kophos) " {Mark vii. 33) are signified those 
 who are not in the understanding of truth, and who con- 
 sequently are not in obedience (n. 455c). 
 
 A spirit was. called "deaf and dumb" {Mark ix. 25), because 
 he was not willing to perceive and understand truth ; for 
 such are meant by "the deaf" and "the dumb" (n. 556c). 
 
 Deal.— {See Break.) 
 
 Death {Mors), Die {MoH), Dead (Mortuus). — In heaven by the Lord's 
 "death" and by His "burial," are not understood death 
 and burial, but the purification of His Human, and glori- 
 fication (n. B99C). 
 
INDEX OF WORDS. 215 
 
 Natural death is no other than resurreftion ; for, when the 
 body dies man rises again as to his spirit, and so death is 
 but a continuation of his life ; for by death man passes 
 from life in the natural world into life in the spiritual world 
 (n. 899«). _ 
 
 By " dying," in some passages of the Word {see Apoc. xiv. 
 13), is meant the extindtion of man's own life, which 
 viewed in itself consists solely of evils and falsities from 
 them ; and whereas when this life has been extinguished, 
 spiritual life enters in its stead, thei'efore by "the dead in 
 the Lord" are signified those who have been made spirit- 
 ual by the Lord (n. 899a). 
 
 In a spiritual sense, by "dying" may be understood resur- 
 reftion, because angels who are in the spiritual sense of 
 the Word do not know anything of natural death such as 
 takes place with men who decease, but only of spiritual 
 death such as takes place with those who are being regen- 
 erated by the Lord, with whom evils and falsities from 
 them are being subdued and given over to death {con- 
 cerning which, see n. 899a). 
 
 When death is not death, it is life (n. 899^). 
 
 By " the resurreftion of the dead " is not only meant the res- 
 urredUon of those who die naturally, but the resurredtion 
 of those who die spiritually and are vivified by the Lord 
 (n. 8993). 
 
 "The second death" {Apoc. xx. 6; xxi. 8) is damnation (n. 
 
 128 ; compare n. 8995). 
 Spiritual death is turning away and removal from the Lord 
 
 (n. 78). 
 "Death" signifies the life of hell; which life in the Word is 
 
 called " death," because it is the privation of the life of 
 
 heaven: "death" is damnation (n. i86a). 
 By "the dead" are meant those who have not the life of 
 
 heaven in them (n. 186^). 
 
 At the presence of the Divine, man cannot live with the body ; 
 they who do live, are surrounded by an angelic column, 
 which moderates the divine influx : for the body of no 
 man is capable of receiving the Divine : and for this rea- 
 son it dies and is cast off (n. 78). 
 
 "Mors (death) " is found as the rendering of 
 
 OETEBH, Ps. xci. 6 (see n. i86^, 336J), where the English versions 
 have "destruflion;" Schmidius, too, has "mors:" but 
 see A. C, n. 1458, where we find " excidium (a cutting 
 off)," which is nearer the English rendering. 
 
 "Umbra mortis (the shadow of death)" is the rendering of 
 
 TZALMAVETH, Ps. xllV. I9 (n. 714^). 
 
2l6 APOCALYPSE EXPLAINED. 
 
 "Mors" represents 
 
 MAVETH, in all other passages of the Old Testament to which ref- 
 erence is now given : 
 THANATos, in all of the New Testament. 
 
 "Mori (to die) " represents 
 
 MUTH, in all the passages of the Old Testament to which refer- 
 ence is here given : 
 APOTHNESKo, in all those of the New Testament. 
 
 "Mortuus (one dead) " represents 
 
 MUTH, in all the passages of the Old Testament Oiat are here re- 
 ferred to : 
 
 NEKROs, in those of the New. 
 
 (Passages of the Sacred Scripture may be seen, n. 78, 80, 83, 
 84, 86, 114, 125, 128, 166, i?,6a,i, 188, 27Sa, 3045-, 315c, 336*, 
 342^, 3S7ar, 383, 3863, 387, 388a, 413*, si3a, 521, 550, 
 SSI, 617c, 6S4^, 659^,^, 675^, 694, 7i4£, 739*, 750a, 8990-^:, 
 966, 967, 1125.) 
 
 Deborah. — The song of Deborah and Barak treats of the desola- 
 tion of truth in the church, and then of its restitution (n. 
 652^). 
 
 (See articles n. 3SS/, 422.?, 434"^, 439. 447-) 
 
 Decalogue [Decaiogus). — The ten precepts of the decalogue are all 
 things of the Word and all things of the church, in sum 
 (n. 1024). 
 
 A general view of the precepts of the decalogue (n. 1024-1028). 
 
 The precepts of the decalogue, and an explanation of the sev- 
 eral precepts (n. 935-1028). 
 
 Religion with man consists in a life according to the divine 
 precepts which are contained in sum in the decalogue; 
 with him who does not live according to them, there can- 
 not be religion (n. 948). 
 
 Most nations have a knowledge of these precepts, and also 
 make them of their religion, and live according to them, 
 because God so wills and has so commanded : by so doing 
 they have communication with heaven and conjunftion 
 with God ; wherefore, also, they are saved (n. 948). 
 
 The evils which are enumerated in the decalogue include all 
 the evils that ever exist : its precepts are therefore called 
 The Ten Precepts, for "ten" signifies all (n. 935). 
 
 The two tables (n. 1179). 
 
 (See also articles n. 240^, 67S».) 
 
 Deceive. — {See Defraud, Seduce.) 
 
 Decision, That determined (DeciHo). — By "consummation and de- 
 cision (cHARATz) " {Isa. X. 22, 23 ; xxviii. 22 : Dan. ix. 27) 
 is signified the last state of a church, which is when there 
 is no longer truth because there is not good, or when there 
 
INDEX OF WORDS. 217 
 
 is no longer faith because there is no charity ; and when 
 this is the state of the church, then comes the last judg- 
 ment (n. 397 ; compare n. 83, 374c, 684^, wood). 
 " Consummation and decision " mean full destru6Uon (n. 3741:). 
 
 Deck.—(^See Plank.) 
 
 Decked.— {See Gilded.) 
 
 Decline, Turn aside {Dedinare). — "To get out of the way," and "to 
 turn aside (natah) from the path " {Isa. xxx. 1 1 ) is to recede 
 from the truth and good of the church (n. 412/). 
 
 Decrees, Decretals {Decreta).— The Pope's decrees (n. 1067, 1070, 
 1074). 
 
 Dedan. — By "Dedan" (Esek. xxvii. 20) are signified those who 
 are in knowledges of celestial things (n. 195*, 840). 
 
 Deed i^Faaum). — {See Do, Maker, Works.) 
 
 Every work, or every deed, or every aft, done according to 
 appearance from the body, is not done from the body, but 
 by the body from man's will and thought. Deeds in them- 
 selves are nothing ; but their all is from the will ; for deeds 
 are the will in &&. (n. 98). 
 
 "The work of Jehovah" {Isa. v. 12) is said concerning goods 
 of life, and " the deed {or operation) (ma"seh) of His hands " 
 is said concerning truths of do(5ixine, both from the Word 
 (n. 376^-). 
 
 See also Jer. xxv. 14 (n. 585^). 
 
 Defecated, Well-refined (De/aecare). — By " a feast of fat things," " of 
 fat things full of marrow" {Jsa. xxv. 6), are signified both 
 natural and spiritual good, with joy of heart ; and by " lees," 
 " lees defecated {or well refined) (zaqaq)," are signified truths 
 from that good, with felicity from them (n. 1159). 
 See also Mai. iii. 3 (n. 2^2d, 444^). 
 {See Lees, Wine.) 
 Defence. — {See Fortress, Might) 
 Defend.— {See Protect.) 
 
 Defile (inguivare). — How the garments of those are defiled who have 
 lived a moral life from natural origin only {see Apoc. iii. 4, 
 
 "To be defiled (moluno) with women" {Apoc. xiv. 4) signifies 
 to falsify the truths of the Word (n. 862). 
 
 Defraud, Deceive {Defraudare). — ^That worship fi-om things falsified, 
 
21 8 APOCALYPSE EXPLAI^fED. 
 
 inasmuch as it is fraudulent, is infernal, is signified {^Mal. 
 i. 14) by "Cursed be he that defraudeth (nakhal)" (n. 
 
 7250- 
 
 See also Mark x. 19, where the Greek is apostereo (n. 893). 
 
 Degrees, Steps (Gradui). — (See Simultaneous, Successive.} 
 
 An idea of the Life which is God cannot be had, unless there 
 be procured also an idea of the degrees by which life de- 
 scends from its inmosts to its outmosts (n. 1125). 
 
 There are degrees of spiritual things, and each degree is dis- 
 tinft from another, and the prior or higher degree is more 
 perfeft than the posterior or lower (n. 12 10; compare n. 
 1201). 
 
 There is an inmost degree of life, and there is an outmost, 
 and there are intermediate degrees. The distindlion of 
 these is like the distincSlion between things prior and things 
 posterior ; and the difference is like that between things less 
 and more common (i^r general) (n. 11 25). 
 
 There are such degrees of life in every man, from creation ; 
 and they are opened according to the reception of life from 
 the Lord. In some, the degree that is next to the out- 
 most is being opened, in some the middle, and in some 
 the inmost. Men in whom the inmost degree is be"ng 
 opened, become after death angels of the inmost or third 
 heaven ; they in whom the middle degree is being opened, 
 become after death angels of the middle or second heaven ; 
 and they in whom the degree that is next to the outmost 
 is being opened, become after death angels of the ultimate 
 heaven (n. 1125 ; cofnpare n. 436, 449a, 538a, 563, 739a, 
 832, 1201, 1210, 1224). 
 
 These degrees are called degrees of man's life ; but they are 
 degrees of his wisdom and his love, for they are opened 
 according to the reception of wisdom and love, thus of life 
 from the Lord (n. 1125). 
 
 Every man has three degrees of life ; the lowest he has in 
 common with the beasts ; the two higher are not in com- 
 mon with them. By these two higher degrees, man is man. 
 These degrees are closed with the evil, but open with the 
 good : thev are not, however, closed with the evil to the 
 light of heaven, which is wisdom ; but they are closed to 
 its heat, which is love (n. 1224). 
 
 The degrees are opened with man according to reception of 
 divine cruth in his life (n. 832 ; concerning this much more 
 may be seen in articles, n. 436, 739«, 832, 940, 1125). 
 
 There is a lowest degree, which belongs to the body and to 
 matter, which is with man while he lives in the world (n, 
 832). 
 
 In man there are three degrees of natural affeftions ; so, too, 
 
INDEX OF WORDS. 219 
 
 there are in beasts ; inse6ls of various kinds are in the 
 lowest degree ; the fowls of the heavens are in a higher ; 
 and in a degree stitl higher are the beasts of the earth that 
 have been created from the beginning (n. 1201 ; compare 
 n. 1224) : from the beginning only useful and clean beasts 
 have been created, whose souls are good affedtions (n. 
 1201). 
 There are such degrees in man, for the reason that such are 
 the degrees of the life which proceeds from the Lord : but 
 in the Lord the degrees are Life, but in man they are re- 
 cipient of life. It is, however, to be known, that in the 
 Lord there are still higher degrees ; and that all, both 
 supreme and ultimate, are Life (n. 1125). 
 
 There are degrees of life in every organ, in all the viscera and 
 members of the body, and they ad as one with the degrees 
 of life in the brains through influx ; skins, cartilages and 
 bones, make their ultimate degree (n. 11 25). 
 
 It should be known that the goods of heaven and the church 
 are of three degrees {concerning which much more may 
 be seen, n. jiod). 
 
 Divine truth in its descent proceeds according to degrees, from 
 highest or inmost to lowest or ultimate (n. 627a). 
 
 To those in the spiritual world to whom the Lord appears as 
 a sun, the quarters are not the same as to those to whom 
 He appears as a moon ; they differ by about thirty degrees 
 (n. 422a). 
 
 By "the degrees of Ahaz" (Isa. xxxviii. 8) is signified the 
 time even to the advent of the Lord ; by "the shadow" 
 is signified the progression from the rise to the setting ; that 
 "it was drawn back ten degrees" signifies the extension 
 of the time by many years more (n. 7061;). 
 
 To all the prohibited degrees {concerning which see Lev. xx. 
 i\to end) there are corresponding spheres from spirits who 
 delight in whoredoms and adulteries (n. 1413). 
 
 " Gradus (step) " represents 
 
 MADHHEOHAH, Ezck. xxxviu. 20, rendered "stairs" in the margin 
 
 of the authorized version (n. 4001:) : 
 MA'«LAH, I Kings X. 19, 20, " steps" (n. 253*) ; 
 Isa. xxxviii. 8, "degrees" (n. 706c); 
 
 Amos ix. 6, rendered "stories," margin "ascensions," in the 
 authorized version (n. 275a). 
 
 Delicacies ( Cupecliae) . — Delicacies, being savory, signify truths which 
 are of wisdom (n. 519a). 
 
220 APOCALYPSE EXPLAINED. 
 
 Lantitiae). — "Delicacies (ma"dhan) " (Z.a»«. iv. 5) are genuine 
 
 truths from the Word (n. 652*). 
 
 {See Delights.) 
 
 Delicaie, Given io pleasures (DeHcata). — " Delicaia (delicate) " rep- 
 resents 
 
 •ADHiN, Isa. xlvii. 8 (n. nzi). 
 
 Delight {DeieaaH). — "To delight in (chaphetz) the precepts of Jeho- 
 vah" {Ps. cxii. I ) is to love them, and so to will and do 
 them (n. 696c). 
 
 CHAPHETZ may be seen also, A. li. 19 (n. 391*); cxlvii. lo (n. 
 
 355^) : 
 'AVAH, Ps. xlv. II (n. 863^). 
 
 Delights, Delicacies, Dainties, Deticaies, Pleasures {Deiiciae) — "The 
 delights (ma"ohan) of the king (<7r royal dainties)" {Gen. 
 xlix. 20) signify that which is pleasant from truth (n. 438). 
 
 By "the river of delights (-edhen)" {Ps. xxxvi. 8; the English 
 versions have "pleasures,") is signified intelligence, and happi- 
 ness therefrom (n. 1159). 
 
 "Delights" {yer. li. 34; the English versions have " delicates ") are 
 
 knowledges of good and truth from the Word (n. 622^ ; 
 compare n. 714c)- 
 
 "Deiiciae'" is the rendering of 
 
 <oNEGH, Isa. xiii. 22; the English versions have "pleasant" (n. 
 
 I029<!). 
 
 "Sons of delights (ta'«nugh)" {Micah i. 16; see revised version,) 
 
 are so called from the love of truths, and the enjoyments 
 from them (n. T2\c). 
 
 " The abundance of the delicacies (strenos)" of Babylon (^/(?f. 
 xviii. 3) signifies those things of the church that are called 
 knowledges and said to be holy, which nevertheless draw 
 all that they have from the love of ruling over both heaven 
 and the world (n. 1104; compare n. 1034). 
 
 The delights of married partners in the heavens can not be 
 described by the words of any language (n. 992). 
 
 Deliver, Pluck out (Eripere). — " Eripere" ("deliver" in the English ver- 
 sions,) represents 
 
 malat, Isa. xlix. 25 (n. Siic) ; 
 
 Amos ii. 14 (n. 783) : 
 natzal, rendered " deliver " in the English versions, Ps, xxxiii, 
 
 19 (n. 386<f) ; Ixix. 14 (n. 537^) ; cxliv. 11 (n. 724^) : 
 PALAT, rendered "deliver," Ps. xci. 14 (n. 7141;): 
 SHALAKH, rendered "pluck," yob xxix. 17 (n. S56C). 
 
INDEX OF WORDS. 221 
 
 Deliver up Betray {Trader). — {See Shut up.) 
 
 That they are to undergo temptations, is meant {Luke xxi. 
 i6, 17, 19) by" being dehvered up (^r betrayed) (paradioomi) 
 to death," and "being held in hatred" (n. 813). 
 See also MaU. xx. 18, 19 (n. 655*). 
 
 " Tradere (to deliver)" represents 
 
 NATHAN, Isa. xxxiv. 2 (n. 405A); 
 Jer. XXV. 31 (n. 659?). 
 
 " Ignominiae tradere (to deliver to ignominy, 'to put to 
 shame,')" represents 
 
 KALAM (n. 573*). 
 
 Delve. — {See Dig.) 
 
 Demon {Daemon, Daemonium), DemOniuC (Daemonium). — {See DevH, 
 
 Satan.) 
 
 Of those in hell they are called " demons {daemones) " who are 
 in the cupidity for falsifying truths, which is done princi- 
 pally by reasonings; hence by "demons (daemones)" and 
 "demoniacs (daemonia)" in the abstracfl sense are signified 
 cupidities and falsities (n. looi). 
 
 "Demons (daemonia)" are those who are in dire falsities, froni 
 truths and goods profaned (n. 1098). 
 
 What is meant by " worshipping demons (daemonia)" (n. 586). 
 
 By "demons of the wood (daemones siivestres, sa'ir)" or "satyrs" 
 {Isa. xxxiv. 14), are signified merely corporeal cupidities 
 (n. 586). 
 
 By the "demons (daemonia)" cast out by the Lord, with whom 
 many were obsessed at that time, are signified falsities of 
 every kind, with which the church was then infested, and 
 from which it was liberated by the Lord (n. 586, 7061;). 
 
 "Daemon" is the rendering of 
 
 SA'iH, Lev. xvii. 7 (n. 586) : 
 SHEDH, />«</. xxxii. 17 (n. 586); 
 
 Ps. cvi. 37 (n. 586) : 
 DAiMON, Matt. viii. 31 (n. 659*); 
 
 Apoc. xvi. 14 (n. 734^, 74irf, lOOi); xviii. 2 (n. 586, 1098). 
 
 "Daemonium" is the rendering of 
 
 DAiMONioN, Matt. vii. 22 (n. 624*); xii. 24, 28 (n. 740*); Mark 
 xvi. 17 (n. 455r, 706c, 8153); 
 Apoc. ix. 20 fn. 586). 
 
 Den.— {See Cave.) 
 
 Denarius, Penny (Denarius). — As this coin was the smallest of all, 
 it is used to denote the least price. By "a denarius 
 
222 APOCALYPSE EXPLAINED. 
 
 (denarion) " {Apoc. vi. 6), in the spiritual sense is signified 
 to be as it were of no value (n. 374<z). 
 That the Samaritan gave to the host two pence (denarion), and 
 said, "Take care of him; for whatsoever thou spendest 
 more, I, when I come back again, will repay thee" {Luke 
 X. 35), signifies all things of charity, according to ability 
 and capacity (n. 444^). 
 
 Deny, Forsake, Renounce {Aineg^are) "To deny oneself (aparneomai)" 
 
 {Matt. xvi. 24) is to rejedl the evils which are from the 
 proprium (n. 122). 
 "To deny oneself (aparneomai)" {^Markvm.. 34; Lzike ix. 23) 
 is not to be led by oneself, but by the Lord ; and he de- 
 nies himself who shuns and becomes averse to eyils be- 
 cause they are sins (n. 864). 
 
 " To deny (forsake or renounce) all that one hath (apotassomai) " 
 {Luke xiv. 33), is to attribute nothing of intelligence and 
 of wisdom to oneself: while anyone attributes these to 
 himself, he can not be instru<5led by the Lord ; that is, he 
 can not be His disciple (n. 236*). 
 
 {Negare). — "Not to deny (arneomai)" {Apoc. ii. 13), when said 
 
 concerning the faith, means to be steadfast (n. 136). 
 "Not to deny (arneomai) the Lord's name " {Apoc. iii. 8), is to 
 acknowledge the Divine of the Lord in His Human (n. 
 209). 
 
 Depart (Discede're). — That to read the Word and to be instrufted 
 from it is of no avail towards salvation, unless there is at 
 the same time a life according to it, is signified {Luke xiii. 
 27) by the Lord's reply, " I know you not whence ye are ; 
 depart (aphistemi) from me, ye workers of iniquity" (n. 
 6 1 70- 
 
 Remove {Secedere). — " Recedere (to depart, to remove,) " rep- 
 resents 
 
 MUSH, Zech. xiv. 4 (n. i,o<,d): 
 suR, Ps. xxxiv. 14 (n. 365<^); 
 Jsa. XXX. II (n. 412/); 
 
 Has. iv. 18, where the English versions have " is sour," but 
 where the authorized version has the marginal reading 
 "is gone" (n. 365^); 
 Mai. ii. 8 (n. yoii). 
 
 Depressed, Pressed down, Poor (Defressus). — "To raise up him that 
 is pressed down {or the poor) (dal) from the dust, and the 
 needy from the dung- hill" (i Sam. ii. 8), signifies the in- 
 stru6tion of the gentiles, and their enlightenment in inte- 
 rior truths (n. 74 1;^; compare n. 25 3^). 
 
INDEX OF WORDS. 223 
 
 Depih {Profiinditas, Profundum). — "To dry up all the depths of the 
 river" {Zech. x. ii) signifies to dissipate all the falsities 
 of evil (n. 538a). 
 
 " The depths of the sea" as well as "abysses," are hells where 
 and whence are evils and falsities (n. 538a; compare n. 
 538*- 659^ 1 1 82). 
 
 " Profunditates (depths, deeps,)" represents 
 
 MA»«MAQQiH, Isa. ii. lo (ii. SjSa) : 
 M'TzuLAH, Ps. Ixix. 2 (n. 538*); 
 
 Jonak ii. 5 (n. 538^) ; 
 
 Micah vii. 19 (n. 538a) ; 
 
 Zecli. X. II (n. 538«) : 
 M=TzoLAH, Exod. XV. s, scB revised version (n. 538a); 
 
 Ps. Ixxxviii. 6 (n. 538^, 659^). 
 
 "Profundum (depth)" represents 
 
 PELAGos, Matt, xviii. 6 (n. 538^, 1182). 
 
 Descend, Come down (Descenders). — "Jehovah bowed the heavens, 
 He came down (yaradh) " {Ps. xviii. 9) signifies the visita- 
 tion which precedes a last judgment (n. 41 9<^; compare 
 n. 405/^, 6oia). 
 " They that go down to the sea in ships, that do business in 
 many waters" (^Ps. cvii. 23), signify those who devote 
 themselves intensely to the study of the dodlrine of truth 
 from the Word (n. 5i4£). 
 
 " Descendere (to descend, or go down,)" represents 
 
 YARADH in the following passages also: — Gen. xv. 11 (n. Iioot^); 
 Exod. XV. 5 (n. 538a) ; 
 Fs. xviii. 9 (n. ^i^d) ; Ixxxviii. 4 (n. 659^) ; civ. 8 (n. 405^) ; 
 
 cvii. 23 (n. 419/, SI4<:) ; cxliv. 5 (n. 405A) ; 
 Isa. xxxi. 4 (n. 6oia, 850^) ; Iv. 10 (n. 644^) : 
 jfer. xlviii. 18 (n. 727a) ; 
 Lam. i. 16 (n. 724c) ; ii. 10 (n. 863a, 1175) ; 
 Ezek. xxvi. 16 (n. 395^, 687^, 988); xxvii. 29 (n. Si4»); 
 
 xlvii. I (n. 629*, 687^) ; 
 jfoel iii. 13 (n. 9iiiS) ; 
 Micah i. 3 (n. 405/1) 
 
 "Let him that is on the roof not go down i,katabaino) into the 
 house" {Mark xiii. 15), signifies that he who is in genu- 
 ine truths is to remain in them (n. 405/). 
 
 KATABAfNo occurs in the following also : — Matt. vii. 25 (n. 411^) ; 
 jfoh. vi. 50 (n. 617c, 8993) ; verse 58 (n. 899*) ; 
 Apoc. X. I (n. 593) ; xiii. 13 (n. 825) ; xviii. i (n. 1092). 
 
 Descent, Steep place (Descensus). — "Descensus (a descent iw steep 
 place)" represents 
 
 MORADH, Micah i. 4 (n. 405A). 
 
224 APOCALYPSE EXPLAINED. 
 
 Desert {Desertum). 
 
 For the sake of distindHon, in this article the Latin "desertum " is uniformly 
 rendered "desert;" though it represents words that are often well rendered 
 " wilderness " in the authorized version, and in the translations of Swedenborg's 
 writings. Careful comparison of this article with the article Wilderness just 
 below, will show that Swedenborg was not wholly uniform in his rendering of the 
 Hebrew words. 
 
 "A desert" is where there is not good because there is not 
 truth (n. i3ii>; compare n. 23915, 2403, 275a, 280i5, 28ii5, 
 304^^,^, 326^ 374^i, 375<viii.), 386^, \o^,h, 410^, 417^, 419^, 
 
 483a, 518a, 7307, 768c, 780.5, 1037, IIOOc). 
 
 "A desert" (^Ps. cvii. 35) is where there is ignorance of truth 
 (n. 386^ ; compare n. 294*, 730c ; see also Jer. ii. 6, n. 
 537^ ; Isa. xliii. 20, n. 650^). 
 
 By "desert" (^Isa. xlii. 11) is signified obscurity of truth (n. 
 405^). 
 
 "To dwell securely in the desert" {Ezek. xxxiv. 25) signifies 
 that cupidities of evil will not infest (n. 365^ ; compare n. 
 650/). _ 
 
 The vastation of the church is meant {Jer. xii. 10) by their 
 "reducing the field into a desert of wilderness " (n. 388.5). 
 
 By "desert" is signified the state of those who are in tempta- 
 tions (n. 730^; see Ps. Iv. 7, n. 282). 
 
 "Desert {desertum, midhbah)" {Isa. li. 3) is where there is not 
 good; and "wilderness (soiitudo, "rabhah)" where there is 
 
 not truth (n. 326^ ; the English versions here render midhbar " wil- 
 derness," and "RABHAH " desert"). 
 
 Whereas "desert" signifies the state of temptations,' and 
 "forty," whether years or days, signify the entire duration, 
 therefore the Lord's temptations (and above all others 
 He endured most cruel temptations from boyhood even to 
 the passion of the cross,) are meant by the temptations of 
 the forty days in the desert (n. 730<f; compare n. 650^, 
 740^). 
 
 By "desert" is also signified hell (n. 730«). 
 
 "Desertum," is the rendering of 
 
 MIDHBAR, Lev. xvi. 10 (n. 730«); 
 Num. xiv. 22 (n. 706*) ; 
 Deut. i. 31 (n. I^oi) ; viii. 2 (n. Tyod') ; verse 15 (n. 544, 730<f) ; 
 
 verse 16 (n. 730^) ; xxxii. 10 (n. 281.5, 730^) ; 
 J's. Iv. 7 (n. 282) ; Ixv. 12 (n. 730c) ; cvi. 25 (n. 768<r) ; cvii. 
 . 4 (n. 730rf) ; verse 33 (n. 730^) ; verse 35 (n. 386,/, 
 
 730^); 
 /sa. xiv. 17 (n. 697, 730^, 74i</, lozgd) ; xxxii. 15, 16 (n. 730<:) ; 
 XXXV. 6 (n. 239*, 518a) ; xl. 3 (n. 405^, 73oi) ; xli. 18 
 (n. 483a, 730c) ; verse 19 (n. 294*, 37Sf(viii.), 730^) ; xlii. 
 11 (n. 326.5, 405*, 730c) ; xliii. 19 (n. 518a, 730.;) ; verse 
 20 (n. 5183, 650^) ; 1. 2 (n. 2750, 5130, 7303) ; li. 3 (n. 
 326^, 721;;, 730r); 
 
INDEX OF WORDS. "225 
 
 yer. ii. 6 (n. 537^) ; verse 31 (n. 730*) ; iii. 2 (n. 7303) ; iv. 
 
 26 (n. 730*, iiooc) ; ix. 10 (n. 405^) ; xii. 10 (n. 388^, 
 
 730*) ; verse 12 (n. 3045, 374^, 730^) ; xiii. 24 (n. 419^) ; 
 
 xxiii. 10 (n. 304*^, 730*); 
 Lam. V. 9 (n. 131^^, 386fi730^) ; 
 Ezek. xix. 13 (n. 727a, 730*) ; xx. 35 (n. 730(f) ; xxix. 5 (n. 
 
 3881:, 5i3«, 654i) ; xxxiv. 25 (n. 365^, 650/) ; 
 Hos. ii. 3 (n. 240*, 7303) ; verse 14 (n. 730<f) ; ix. lO (n. 918) ; 
 
 xiii. 5 (n. 78oi) ; verse 15 (n. 730*) ; 
 t^RABHAH, Isa. xxxiii. 9 (n. 730^) : 
 EREMos, Matt. iii. 13 (n. 73O1S); iv. I (n. 730a?, 740^); 
 
 Mark i. 3, 4 (n. 730*); verses 12, 13 (n. 650^, 730<f) ; 
 
 Luke i. 80 (n. 7301S) ; 
 
 yohn vi. 49 (n. 899^) ; 
 
 Apoc. xii. 6 (n. 636, 730a) ; xvii. 3 (n. IO37). 
 
 " Planities deserti (the plain of the desert) " represents 
 ••RABHAH, Isa. XXXV. 6 (n. 239*). 
 
 Wilderness {SoiUudo). 
 
 (See the remark at the beginning of the article Desert.) 
 
 "Desert (deserium)" is Said (Isa. Ii. 3) where there is not good 
 and "wilderness {soiitudo, "rabhah)" where there is not truth 
 (n. 326^). 
 
 The vastation of the church is meant ( Jer. xii. 10) where it 
 is said that "they reduced the cultivated field into a desert 
 of wilderness {or solitude) (shimamah) " (n. 388^). 
 
 " Solitudo (wilderness, solitude ; rendered in the English versions by 
 'desert,' 'wilderness,' 'desolate,' 'solitary')" represents 
 
 "RABHAH, Isa. xli. 19 (n. 366«(viii.)) ; Ii. 2 (n. 326*, 730c); 
 
 Jer. ii. 6 (n. 537^, 730^) : 
 SH^MAMAH, Exod. xxiii. 2g (n. 388^); 
 
 Isa. i. 7 (n. 962) ; 
 
 Jer. xii. 10 (n. 388*, 730^) ; 
 
 Ezek. xxix. 12 (n. 6542) : 
 v=SHiMON, Deut. xxxii. 10 (n. 730^); 
 
 Ps. cvii. 4 (n. 730rf). 
 
 Deserted, Forsaken {Desertus).- — By "a woman forsaken ('azabh) 
 and affli<fled in spirit" (Isa. liv. 6) is meant a church 
 which is not in truths, but still is in the affecflion or desire 
 for them (n. 555a). 
 "A house forsaken (eremos) " {Luke xiii. 35) signifies a church 
 without truths, because without good (n. 730^). 
 
 "Desertus (deserted) " represents 
 
 NATASH, Isa. xxxii. 14 (n. 304<r, 4191:, 73°*) : 
 '•ziiBHAH, Isa. vi. 12 (n. 280*, yu^d). 
 
 Desirable, Pleasant {DesideraUUa). — " Desirable things " in the Word 
 signify the truths of the church (n. 504«)- 
 
226 APOCALYPSE EXPLAINED. 
 
 "Desirable (machmar) to the eyes" {Lam. ii. 4) are all things 
 that belong to intelligence and wisdom (n. 357<^). 
 See also Hos. ix. 6 (n. 654;, 7993). 
 " Desirable (chamadh) to be seen" (^Gen. ii. 9; English versions have 
 
 ■pleasant to the sight"), signifies that the understanding de- 
 sires (n. 739^). 
 
 See also Ps. xix. 10 (n. 619*). 
 
 Desire for truth is signified {Lam. i. 11) by "giving their de- 
 sirable things (mach'muddim) for food" (n. 750^). 
 
 " Desiderabilia (desirable things)" represents 
 
 CH*MUDHOTH, Datl. XI. 43 (d. 654/)- 
 
 Desire (DesideHum). — " StOneS of desire {desiderium, CHEPHETz)" {Isa. liv. 
 
 12) are truths from good, pleasant and enjoyable (n. 401s ; 
 compare n. 'ji'ja). 
 
 By "ships of Tarshish and images of desire (chemdah)" {Isa. 
 ii. 16) are signified falsities that favor the enjoyments of 
 earthly loves (n. 514^ ; compare n. 4105). 
 See also Jer. xii. 10 (n. 730^) ; 
 Ezek. xxvi. 12 (n. 1145) ; 
 Dan. xi. 8 (n. 8iiS). 
 
 "Ships of desire ('ebheh)" with which their days passed by 
 {Job ix. 26), signify natural affedlions and enjoyments of 
 every kind (n. 5i40- 
 
 " Desiderium (desire) " represents 
 
 machmadh, Hos. ix, 16 (n. 622^, 7^^'*) ' 
 EPiTHUMiA, John viii. 44 (n. 589); 
 Apoc. xviii. 14 (n. 1158). 
 
 Cupidity (CupidUas). — See Lust.) 
 
 Desire, to (Desiderare). — {See Ask.) 
 
 " Desiderare (to desire ; variously rendered in the English versions,) " 
 is the rendering of 
 
 'AVAH, Ps. cxxxii. 14 (n. S50C); 
 
 Isa. xxvi. 9 (n. 7413); 
 
 Amos v. 18 (n. 526a, 781^) ; 
 
 Micah viii. i (n. 918) : 
 CHAMADH, Ps. Ixviii. i6 (n. 405^) : 
 
 cHAPHETz, Ps. xl. 8 (n. 622i) ; Ixviii. 30 (n. 439, 627^) : 
 KAMAH, Ps. Ixiii. I (n. 1082) : 
 KASAPH, Ps. Ixxxiv. 2 (n. 39irf, 1082) : 
 RAT2AH, Ps, cii. 14 (n. 717c) : 
 EPiTHUMEO, Matt. xiii. 17 (n. 6245); 
 
 Luke xvii. 22 (n. 63). 
 
 (Cufere).- — " Cupere (to desire)" is the rendering of 
 
 EPITHUMEO, Apoc. ix. 6 (n. 551); 
 THELo, Matt. V. 42 (n. 556.5). 
 
INDEX OF WORDS. 227 
 
 Desist {Desistere), Desisianco {Desisientia). — Desisting from evils ; 
 also spiritual freedom (n. 803a, 936, 938-940). 
 
 Desolate, to {Desoiare). — {See Destroy, Devastate.) 
 
 "To be desolated" signifies complete extinftion (n. 6i7«). 
 
 The gentiles with whom a new church is to be established by 
 the Lord, are signified (/sa. liv. i) by "the barren" 
 that hath not borne, and by "the desolate (shamem)" who 
 shall have many sons (n. 721a). 
 
 SHAMEM may also be found in the following passages : — /sa. liv. 3 
 (n. 223c, yeSi); 
 Lam. iii. 11 (n. 'j'&i.d) ; 
 Ezek. xxxiii. 28 (n. 405^) ; 
 Zeph. iii. 6 (n. 4i7<5). 
 
 By "cities that are desolated (nathatz)" {_yer. iv. 26), are sig- 
 nified cities without truths (n. 730^ ; compare n. 7683). 
 
 "Desoiare (to desolate)" represents also 
 
 lASHAM, Joel I. 18 (n. 65o«) : 
 CHARABH, Ezek. XXX. 7 (n. 654r) '• 
 YASHAM, Ezek. xix. 7 (n. 3041;). 
 
 Desolation {Desoiatio). — {See Dry, Waste.) 
 
 "Desolation (shamem)" and "vastation" {Dan. ix. 27) signify 
 reprobation and rejeflion of divine truth with those who 
 are of the church (n. 83 ; compare n. 397, i lood). 
 
 "Desolation" {Ezek. xxxiii. 28) is said concerning truth which 
 is from faith ; and "vastation " of the good which is of char- 
 ity (n. 405^; compare n. 388;^) : "devastation (shammah)" 
 is predicated of good, and "desolation (sh=mamah) " of truth 
 (n. 960a). 
 
 "Desolation" signifies the last state of a church, when there 
 is no longer any truth, but mere falsity (n. 684^). 
 
 " Desoiatio (desolation) " represents also 
 
 BATTOTH, Isa. vii. 19 (n. 410c) : 
 
 sHtMAMAH, Ezek. xii. 20 (n. 304^); xiv. 15 (n. 388<^); verse 16 (n. 
 724s); xxiii. 33 (n. 654/, 9601). 
 
 Despatch. — {See Cleave.) 
 
 Desperate {Desferatus). — "Desperaius (desperate)" is the rendering 
 of 
 
 >ANASH, Isa. xvii. II (n. 911^). 
 
 Despise, Loathe {Fastidire). — " He hath loathed {or despised) (ma'as) 
 the cities" {Isa. xxxiii. 8), signifies that they rejedl doc- 
 trine (n. 280^). 
 
 The vastation of the church is described {Ps. xcv. 10) by 
 
228 APOCALYPSE EXPLAINED. 
 
 "I loathed (the English versions have 'was grieved,') (out) 111 this 
 
 generation" (n. 633^). 
 
 The desertion and vastation of the church are signified {Isa. 
 vii. 16) where it is said that "the land shall be deserted" 
 and "shall be loathed (t7r abhorred) (auxz) " (n. 617^ ; com- 
 pare n. 304e). 
 
 Esteem worthless ( vuipendere). — " Vilipendere (to despise) " 
 
 represents 
 
 zuL, Lam. i. 8 (n. 240^), 
 
 Destroy (Destruere), Dostro/er {Destruaor), — {See Blot out. Lose, 
 Throw down.) 
 
 "Destruere" represents words that in the English versions are rendered 
 "destroy," "throw down," and "desolate:" — 
 
 HARAS', Isa. xiv. 17 (n. 697, 730^, ^A^, 10290?); 
 
 Lam. ii. 2 (n. 316^) : 
 SHAMEM, Ezek. vi. 4 (n. 391^). 
 
 "Destroyers {destructores, HAHAs)" and "they that lay waste" 
 {Isa. xlix. 17) signify falsities of evil (n. 724^). 
 
 ■ Lose (Perdere). — "To destroy" when said of those who bring 
 
 destruflion to the church, signifies damnation and hell (n. 
 697). 
 
 " Perdere (to destroy) " represents 
 
 SHACHATH, Gen. ix. n (n. 697); 
 
 Isa. xiv. 20 (n. 697); 
 
 Jer. vi. S (n. 734<i) ; xii. 10 (n. 388^)5 xlviii. 18 (n. 727a) ; 
 li. 25 (n. 697) : 
 SHAMADH, Hos. X. 8 (n. 391^). 
 
 "Perdere (to lose)" represents 
 
 ApoLLUMi, Lukeyiv. 8 (n. 675^); 
 
 DIAPHTHEIRO, ApOC. xi. l8 (n. 697). 
 
 Destroyer {PerdUor). — By "the destroyer (shachath) of na- 
 tions "_ ijer. iv. 7) is signified evil, laying waste (n. 304^) ; 
 the evil of the false, destroying the good of the church (n. 
 637^). 
 
 Destruction, Perdition (PerdUio). — {See Breach, Chores.) 
 
 By "destruction (maschith)" {Ezek. ix. 6) is signified devasta- 
 tion (n. 270). 
 
 "The grave" {Ps. Ixxxviii. 11) is the hell where and from 
 which are evils; and "destruction ^"bhaddon)" is the hell 
 where and whence are falsities (n. 659*). 
 
 " Perditio (destruction) " represents 
 
 havvah, Ps. v. 9, as found in n. 313^, 622a, 659^; in u. 237a, we 
 find "aeTTtmna (distress)." 
 
INDEX OF WORDS. 229 
 
 Determined, that — {See Decision.) 
 
 Detest {Deiesiare), Detestable tilings (Detestationes). — So far as man 
 detests sins for the reason that they are against the Word, 
 and thence against God, so far there is given him com- 
 munication with the Lord, and conjundlion is effe6led with 
 heaven (n. 8o3a(iv.)). 
 So far as man detests certain sins (that are enumerated), so far 
 the opposite good affeflions gain entrance (n. 8o3a(v.)). 
 
 " Detestations (or detestable things) (shiqqutz) " {Ezek. vii. 20) 
 are ti'uths profaned (n. 827.^). 
 
 Devastate, Lay waste {Devastare) ; Those who lay waste {Devastatores) ; 
 Devastation (Devastatio). — By "laid waste and naked" 
 {Apoc. xvii. 16) is signified to be without any truth: for 
 spiritual devastation and nakedness are signified ; and a 
 spiritual waste is like the desert where there is no field of 
 grain and no fruit-tree, and spiritual nakedness is like that 
 of one who has no clothing (n. 108 1). 
 "To be laid waste in one hour" (Apoc. xviii. 16) means total 
 destruction (n. 1168). 
 
 How dominion over the holy things of heaven devastated the 
 church (n. 879). 
 
 How faith alone devastated the church (n. 879). 
 
 " Devastare " represents words that have various similar renderings in the 
 English versions: a common rendering is "to make desolate;" but that a dis- 
 tinction is sometimes observed between " devastation " and " desolation " is shown 
 below. (See also Ezek. xxxiii. 28, n. 960a.) 
 
 "Devastare (to devastate, to lay waste,)" is the rendering of 
 
 CHARABH, Ezek. xH. 20 (n. 304c) ; xix. ^ (n. 3041) : 
 
 YASHAM, Ezek. xii. 19 (n. 3041:): 
 
 sHA'AH, Isa. vi. II (n. 223*, 280*) : 
 
 SHADHADH, jfer. iv. 20 (n. 799*) ; v. 6 (n. 780*); X. 20 (n. 724c, 
 
 799*); 
 
 yoel i. 10 (n. 374^, Z^ed) ; 
 
 Zech. xi. 3 (n. 315^) : 
 SHAMEM, Isa. xxxiii. 8 (n. 280*); xlix. 8 (n. ^01i)•, 
 
 Lam. i. 16 (n. 724c) ; iv. 5 (n. 653-!) ; 
 
 Ezek. XX. 26 (n. 724^) ; xxx. 7 (n. 654^-) ; 
 
 Hos. ii. 12 (n. 388*, 650^) ; 
 
 Amos ix. 14 (n. 8iic) ; 
 
 Zeph. iii, 6 (n. 417*, 652*) ; 
 EREMoo, Apoe. xvii. 16 (n. 1081); xviii. 17 (n. 1168); verse 19 (n. 
 1177). 
 
 "Devastation (&™j/a/w, shammah)" (Ezek. xxiii. 33) is pre- 
 dicated of good, and "desolation (shsmamah)" of truth (n. 
 9600; see also w. d^i^i). 
 
230 APOCALYPSE EXPLAINED. 
 
 "Devastatio (devastation or wasting) " is the rendering of 
 
 SHODH, Isa. li. 19 (n. 386) ; 
 Hab. ii. 17 (n.' dytg) : 
 SHO'AH, Isa. X. 3 (n. SiS^); 
 SHAHMAH, Ezek. xxiu. 33 (n. 654/, 960a): 
 SHAMEM, Dan. ix. 27 (n. loorf): 
 SH'MAMAH, Zeph. i. 13 (n. 376c). 
 
 " Destroyers " and "those who lay waste (devastatores, charabh) " 
 {^Isa. xlix. 17), signify the falsities of evil (n. 7241^). 
 
 Devil {Diabohis). — (^See Demon, Satan.) 
 
 By "the Devil (diabolos)" is signified the hell from which 
 come evils, and by " Satan '' the hell from which come falsi- 
 ties : the latter hell is called Satan for the reason that all 
 in it are called satans ; and the other is called the Devil 
 because all who are there are called devils (n. 740a). 
 
 There was no devil or satan before the creation of the world, 
 who ha.d been an angel of light, and who with his crew 
 was afterwards cast down into hell (n. 740a). 
 
 They who have in no measure lived according to anything 
 that is the Lord's, have been inwardly conjoined to hell. 
 They are called the Devil and Satan, because they defiled 
 the truths of the Word by a life of the love of self and 
 of the world (n. 737). 
 
 The reason why "the Devil," by which term is meant hell in 
 all its compass, is called by the Lord "a murderer from 
 tlie beginning " (n. 1014). 
 
 (See articles, n. 120, 122, 124, 433?, 535, 581a, 589, 655a, 659/, 
 735. 738, 739*. 740, 753. 758, 1014, 1142, 1148-) 
 
 Devise {ExcogUare). — " Excogitare (to think out, or to devise,)" is 
 the rendering of 
 
 CHASHABH, AmOS Vl. S (n. 448c). 
 
 Devote {Devovere, Devotioni dare). — That they are to be accursed and 
 are to perish, is signified (^Isa. xxxiv. 2) where it is said, 
 " He hath devoted (charam) them, and hath delivered them 
 to the slaughter" (n. 405;^). 
 
 "Devote ye all his army" (^Jer.X\. 3; see margin of revised ver- 
 sion) signifies the total destruftion of the falsities from 
 evils that are with him (n. 573^). 
 
 "Devoting" (^yos.v'x. 21) signifies complete blotting out (n. 
 
 7000"). 
 
 Devour, Eat up {Devorare). — {See Burn.) 
 
 "To devour (kataphago)" or "to eat" the little book {Apoc. 
 X. 9) signifies to conjoin and to appropriate to himself; 
 
INDEX OF WORDS. 23I 
 
 and whereas the Word is conjoined to man by reading 
 and perception, here therefore by " devouring " or " eating " 
 is signified to read and perceive (n. 617a ; compare n. 619a, 
 620, 622a). 
 
 See Apoc. x. 10 (n. 620). 
 
 By "devouring (katesthio) their enemies'' {Apoc. xi. 5) is sig- 
 nified that they are to perish through falsities of evil (n. 
 642). 
 
 See also >akhal, Ezek. xix. 3, 6 (n. 280^). 
 
 Devi {Ros).—^y "dew (tal) from Jehovah" {Micah v. 6) is signified 
 spiritual truth ; by " the drop {or shower) upon the herb " 
 Is signified natural truth (n. 278^5). 
 
 "Precious things of heaven" {Deut. xxxiii. 13) are spiritual 
 divine truths, or those which are in the spiritual man ; "the 
 dew " signifies influx therefrom ; and " the abyss lying be- 
 neath " signifies the natural man, where are the knowledges 
 of truth and of good for perception, and confirmatory 
 known things {scientifica) (n. 448^). 
 
 Whereas by "rain" is signified divine truth flowing down, it 
 is therefore said {Deut. xxxii. 2), " My dodlrine shall drop 
 as the rain:" by "dew" is signified that which is good; 
 and whereas this also is signified by "word," it is there- 
 fore said, "My word shall distil as the dew" (n. 644^). 
 
 By "the dew of Hermon" {Ps. cxxxiii. 3) is signified truth 
 (n. 375Kviii.))- 
 
 See also Exod. xvi. 14 (n. 146); 
 Ps. ex. 3 (n. 179). 
 
 Diadem {Diadema). — {See Crown, Mitre.') 
 
 "Diadems (diadema)" {Apoc. xii. 3; see revised version), or pre- 
 cious stones, are divine truths in the ultimate of order, which 
 are the truths of the sense of the letter of the Word (n. 
 717a). 
 
 See also Apoc, xiii, i (n. 777). 
 
 Dibon, — By "the daughter of Dibon" {yer. xlviii. 18) is signified 
 the external of the church, and thus the external of the 
 Word, which is the sense of its letter (n. 727a:). 
 
 Dictates (Diaamen). — {See Pope.) 
 
 Concerning those who are in truths from the Word, and hold 
 the Word alone as holy and acknowledge it as divine truth ; 
 and not, in comparison with it, the didlates of the Pope 
 (n. 1041). 
 
 The French Church acknowledges the Word as divine truth, 
 and attributes divine inspiration to the several things of the 
 Word ; and it does not attribute to the dictates of the 
 
232 APOCALYPSE EXPLAINED. 
 
 Pope equal inspiration, in regard to the things which are 
 the means of salvation (n. 1071). 
 
 Concerning those who say that the dictates of the Pope are 
 equally holy with those which are of the Word (n. 1130). 
 
 Die. — {See Expire.) 
 
 Dig {Fodere, Effodere), Delifo (Effodere). — "Stones," which are what 
 "are hewn from the rock" {Isa. li. i), signify tniths from 
 the Lord; and "soil," which is what "is digged (effodere, 
 n*q»b) from the pit " signifies good from the Lord ; where- 
 fore it is said "the digging {effossio, maoqebheth ; rendered ' hole ' 
 in the English versions,) of the pit" (n. 411c). 
 
 By " cisterns (or wells) digged {effodere, chatzabh) " (JDeut. vi. 
 11) are signified the interiors of the natural mind, full of 
 knowledges of good and truth (n. 617^). 
 
 By "the fountain in Beer" (Num. xxi. 17, 18) is here signi- 
 fied doftrine from the Word ; by " the princes " who digged 
 (fodere, chaphar), and by "the nobles of the people" who 
 delved (effodere, rarah) are signified the intelligent and wise 
 from the Lord, who here is "the Lawgiver;" by "the 
 staves" with which they digged and delved, is signified 
 the understanding enlightened in divine truth (n. 727a; 
 compare n. 537a). 
 
 That the vinedresser said that the fig tree should still be left, 
 and that it should be dug (fodere, srafto) around it (J^uke 
 xiii. 6-9), signifies that the Jewish nation will be left, and 
 that those of that nation will be instrufted by Christians, 
 in the midst of whom they will be (n. 403e). 
 
 "Fodere (to dig)" also represents ,f 
 
 chaphar, Gen. xxi. 30 (n. 5373); 
 KARAH, Exod. xxi. 33 (n. 537i5) ; 
 oRusso, Matt. xxi. 33 (n. 922c). 
 
 Hoe. — " Sarrire (to dig, to hoe,) " represents 
 
 'ADHAR, Isa. vii. 25 (n. 3041:, 405c), 
 
 Dimensions (Dimemiones). — (See Measure.) 
 
 By "the chambers," "the bed-chambers," "the porches," and 
 the other things belonging to the new temple, are signified 
 such things as are of the church, of its do6lrine and its 
 worship ; and by their " dimensions " is signified their 
 quality (n. 630^). 
 
 Dinner. — (See Breakfast) 
 
 Dip (iniingere). — The good of love from which are the truths of the 
 
INDEX OF WORDS. 233 
 
 Word in the sense of the letter, is signified {Deut. xxxiii. 
 24) by "dipping (tabhal) the foot in oil" (n. 438). 
 
 " Intingere (to dip) " represents 
 
 BAPTO, Luke xvi. 24 (n. 455*). 
 
 Direct, Guide {Dirigere). — "To bend the bow and dire6l (kon) it" 
 
 (^Ps. Vli. 12 ; A. C, n. 2799, has " fraefarabit," will prepare, with 
 which the English versions agree except in tense), signifies that from 
 
 falsities he makes for himself do<5lrines against truths (n. 
 357'')- 
 
 Ahaz was permitted to choose whether he would have a sign 
 from heaven or from hell; which is signified (^Isa. vii. 11) 
 by, "Dire£l (sha>al) it into the deep, or lift it upward" (n. 
 706c). 
 
 "To guide (kateuthuno) the feet " {Luke i. 79) signifies instruc- 
 tion (n. 365*). 
 
 Dirt— {See Clay.) 
 
 Disagree [Dissentientes). — Two who disagree may possibly speak 
 alike, but their perception differs ; and it is the perception 
 of a thing that causes it to be true or false (n. 810). 
 
 Discern {DijudUare). — " Dijudicare (to judge between, to distin- 
 guish, to discern,) " is the rendering of 
 
 DiAKRiNO, Matt. xvi. 3 (n. 706*). 
 
 Disciple {Dhdpuius). — "Disciples" are all those who are in goods, 
 and in truths from them (n. 25, 253^, 405/). 
 By " disciples " are meant all who are to be of the Lord's church 
 
 (n. 731)- 
 
 All the disciples of the Lord, together, represented the church ; 
 and each one of them represented some element of the 
 church (n. \\\d, 433/, 851). 
 
 By "disciples" are signified all things good and true in the 
 aggregate (n. 223c, 333). 
 
 By "disciples" in the representative spiritual sense are meant 
 all the true and good things of the church (n. ■i\'~,d; com- 
 pare n. 695*, 851). 
 
 "Disciple (mathetes)" {Matt. x. 24) is said from good, and 
 
 "servant" from truth (n. \oq<i). 
 By "a prophet" {Matt. x. 41) is signified truth, by "a just 
 
 person" is signified good, and by "a disciple" is signified 
 
 good from truth (n. 102*). 
 
 (See also articles n. 122, 366, 624*, 815*.) 
 
 Discipline, Chastening (Discipiind). — By "the discipline (musar) of 
 Shaddai" {Job v. 17) are signified temptations; for by 
 
234 ,' APOCALYPSE EXPLAINED. 
 
 " Shaddai " are signified temptatioiis, liberation from them, 
 and consolation after them (n. 3861;). 
 
 Disconnected. — {See Scatter.) 
 
 Discourse (CoiiocuHo). — Discourse with the Lord is by the Word 
 
 (n. 937)- 
 Discretion. — (See Intelligence.) 
 Disease {Morius).—{See Languor.) 
 
 All the diseases which the Lord healed, represented and 
 thence signified spiritual diseases corresponding to the nat- 
 ural diseases ; and spiritual diseases can be healed by 
 the Lord only, and indeed by a looking to His divine 
 omnipotence, and by repentance of the life {concerning 
 which see n. 815^). 
 
 By the miracles in Egypt, which were so many plagues, which 
 were also called diseases, are signified so many evils and 
 falsities, investing, devastating, and destroying the church 
 which is with spiritual men {concerning wkick see n. 962 ; 
 also compare n. 654OT). 
 
 Diseased, Unsound (infirmatus) "To push the diseased (chaiah) 
 
 with the horns, till ye have scattered them abroad" {Ezek. 
 xxxiv. 21) signifies to destroy by falsities the well disposed 
 who are not yet in truths from good, but who still desire 
 to be (n. 3i6rf). 
 
 Disgrace {Deturfare). — " Deturpare (to disgrace) " represents 
 
 NABHEL, Jer, xiv. 21 (n. 253a). 
 
 Dishes (Paropsides). — Vials, chalices, cups, bowls, dishes, etc., are 
 mentioned instead of their contents ; and they have there- 
 fore similar signification with the things which they hold 
 (n. 960a). 
 
 Dismay. — {See Consternation, Terror.) 
 
 Disperse {Dispergere). — {See Scatter.) 
 
 The winds that there are in the spiritual world, appear to 
 come from various quarters there ; some from the south, 
 some from the north, and some from the east. The winds 
 from the south disperse the truths that are with those who 
 are in falsities, and those from the east disperse the goods 
 that are with those who are in evils (n. 419/). 
 
 " Dispergere (to disperse, representing words that are variously ren- 
 dered in the English versions,)" is the rendering of 
 
 B^DHAR, Dan, iv. 14 (n. 1029^) : 
 BAZAR, Ps. Ixviii. 30 (n. 439, 654/): 
 
INDEX OF WORDS. 235 
 
 ZARAH, Ps. cvi. 27 (n. 768c); 
 
 /sa. xli. 16 (n. 405A) ; 
 
 J^n.xlix. 32 (n. 417*); verse 36 (n. 418^); 
 
 £zek. V. 10 (n. 724^) ; 
 
 ZuA. i. 19 (n. 316*) : 
 NAPHATZ, Ps. ii. 9 (n. 727^) ; cxxxvii. 9 (n. 411/) ; 
 
 /sa. xi. 12 (n. 4334) ; 
 
 yer. li. 20 (n. 355^, 863a); verse 21 (n. 3SS«); verse 23 (n. 
 863<i) ; 
 
 i?<z«. xi. 7 (n. 610, 761) i 
 PUTZ, Gen. xlix. 7 (n. 443*); 
 
 Num. A. 35 (n. 7004) ; 
 
 Isa. xxviii. 25 (n. 3741:) ; 
 
 Jer. ix. 16 (n. 519a); xiii. 24 (n. 419^); 
 
 Ezek. xxxiv. 21 (n. 3161/); 
 
 .Sa^. iii. 6 (n. 629^). 
 
 Dispose, Lay [Dispmere). — "Disponere (to dispose, or to lay,) " (rep- 
 resenting words that have various similar renderings in the English ver- 
 sions) is the rendering of 
 
 'ARAKH, Ps. cxxxii. 17 (n. 316*) : 
 RABHATz, Isa. Uv. II (n, 717a); 
 SMITH, I Sam. ii. 8 (n. 7411:); 
 
 Ps. civ. 20 (n. 6500) : 
 SHAPHATH, Isa. xxvi. 12 (d. 365<i). 
 
 Dispute (Coarguere). — {See Plead.^ 
 
 That "Michael, contending with the devil, disputed (oiale- 
 GOMAi) about the body of Moses" (^Jude, verse 9), signi- 
 fies that the sense of the letter of the Word was falsified 
 (n. 735)- 
 
 Dissensions {Dissensioms). — The origin of all dissensions, controver- 
 sies, and heresies, in the church (n. 365a). 
 
 Dissipate (Dissipare). — ^That the angelic heaven may exist and may 
 perpetually stand, all things there must be in order ; for it 
 would be dissipated if it were not in order (n. 306). 
 
 "Thou shalt scatter them, that the wind may carry them 
 away and that the storm may dissipate (putz) them" (Zw. 
 xli. 16), signifies that they shall be as nought (n. 405A). 
 
 " He saw and He dissipated the nations " {Hab. iii. 6), signi- 
 fies casting down into hell all who are in evils and in falsi- 
 ties from them; "to dissipate" signifies to cast into hell 
 (n. 629^). 
 
 The Lord dissipated all evils and falsities from the human 
 which He had from the mother (n. 178). 
 
 "Dissipare" represents 
 
 TZA'AN, Isa. xxxiii. 20 (n. Z^Oc), 
 
 Dissolve. — (See Melt, Rent.) 
 
236 APOCALYPSE EXPLAINED. 
 
 Distance {Distantia). — {See Absence, Presence.) 
 
 In the spiritual world there are not distances that are constant, 
 and that can therefore be measured as in the natural world ; 
 but similitude of affeftion and the thought therefrom 
 makes presence, and their dissimilitude makes absence : 
 from this source are all distances in that world (n. 628). 
 
 Distinguish (DisHng-uere). — {See Discern.') 
 
 To "distinguish {or consider) (pasagh) her palaces" {Ps. xlviii. 
 13) signifies to perceive tiie good things of truth (n. 453*, 
 8500. 
 
 The angelic heaven is distinguished into societies (n. 306). 
 {See Heaven.) 
 
 Distress. — {See Anxiety, Straitness.) 
 
 Ditch, JIf oat (Fossa). — By "ditch {or moat) (charutz)" {Dan. ix. 25) 
 is meant doftrine (n. 65 2c; compare n. 684«). 
 
 Divers colors. — {See Variegated.) 
 
 Divide {Dividere). — {See Break through.) 
 
 "I will divide (chalao) them in Jacob" {Gen. xlix. 7) signifies 
 that faith separate from charity must be exterminated by 
 the external church (n. 443'5). 
 
 By "three" are signified truths, and by "two" goods; its 
 being said {Luke xii. 52) that "five shall be divided (dia- 
 MERizo)," signifies that with those who are being reformed 
 there will be such separation (n. 532 ; compare n. 724*). 
 
 Divine itself, the. The Divine Human, The Proceeding Divine, The 
 , celestial Divine, The spiritual Divine, The natural Divine, 
 The sensual Divine. — {See Lord.) 
 
 Divine, to {JCHvinare), Diviners {Divinatores). — "Darkness in place of 
 divining (qasam) " {Micah iii. 6), signifies that there are falsi- 
 ties in place of revealed truths (n. 624c). 
 
 Many things respedling the diviners (qasam) of the Philistines 
 (i Sam., vi. 2) (n. 7oo«). 
 
 Wizards (HarioU). — When the men of the representative 
 
 churches from being internal became external, the celestial 
 and spiritual things that were represented, and thence were 
 signified, remained as traditions with their priests and wise 
 men, who were called magi and diviners (n. 827a). 
 
 " Harioli" represents 
 
 YiDD"oNi, Lev. XX. 6, rendered "wizard" in the English versions 
 
 (n. 14115) : 
 QASAM, I Sam. vi. 2, rendered "diviners" in the English versions 
 (n. 827^). 
 
INDEX OF WORDS. 237 
 
 Division (Classis). — By "the divisions (p=l*ggah) of Reuben" {Judges 
 V. 15, 16) are signified all truths and all goods that are in 
 the natural man (n. 434<:)- 
 
 Divisions {DhiHones). — The three divisions of the temple, 
 
 namely, the courts, the temple itself, and the adytum or 
 shrine, signify the three heavens according to their degrees 
 (n. 630i). 
 
 Divorced {Refudiata). — By " a woman divorced (garash) " {Levit. xxi. 
 14) is signified good rejedted by truth, and thus that which 
 is discordant (n. "jiAd). 
 
 Do, Slake {Facere). — (_See Mailer, Deed.) 
 
 To love and to do are one thing ; wherefore where "to love " is 
 said in the Word, doing is meant ; and where " to do " is 
 said, to love is also meant : for what I love that I do (n. 
 
 ^°99)- . . , ,. • 
 
 You are very greatly at fault if you think that you beheve m 
 God and do not the things that are of God (n. 1099). 
 
 To do belongs to the will ; thus it pertains to love and to 
 
 good (n. 696^). 
 Shunning evils is doing goods (n. 803a), 
 
 "To make" or "to create," signifies to make man new (n. 
 294rf). 
 
 " To do " in the opposite sense is said concerning evil (n. ^gi/). 
 
 By " that which his fingers have made " (/sa. xvii. 8) is meant 
 worship from man's own intelligence, from which are falsi- 
 ties of do6lrine (n. 3914°-). 
 
 " Facere (to do, to make,) " represents 
 •ASAH, Exod. XX. 4 (n. 827«); 
 Lev. xxvi. I (n. 827a); 
 Deut. iv. 16 (n. 827a); 
 Ps. xxxiii. 6 (n. 538c); ciii. 21 (n. 2951;); cvii. 23 (n. 514^); 
 
 cxlviii. 8 (n. 419^); 
 Isa. xvii. 8 (n. 391^); xix. 15 (n. 654A); xliii. 7 (n. 239^); 
 yer.yx\.Vl (n. 555^); 
 Ezek. xvii. 6, 8 (11. 281a) : 
 GiNOMAi, John i. 3, 6 (n. 294^); 
 
 poiEO, Matt. V. 19 (n. 250^, 78Sa); vii. 24, 26 (n. 2501:, 78s<i); 
 xiii. 23 (n. 250^, 785^) ; 
 Luke vi. 46 (n. 250^, 7853); viii. 21 (n. 785^); 
 John V. 29 (n. 250c); ix. 6 (n. 239*); xiii. 17 (n. 2501:); xiv. 
 
 23 (n. 2Soc); XV. 14 (n. 785a); 
 Apoc. viii. 13 (n. 824) ; xxii. 14 (n. 785*) : 
 PRASso, yokn v. 29 (n. 2501:). 
 
 " Fru^um facere (to make fruit, or to yield fruit,) " is the 
 rendering of 
 
 KARPOPHOHEO, Luke viii. 15 (n. 250c, 813). 
 
238 APOCALYPSE EXPLAINED. 
 
 Do good {Benefacere). — " Do good Cyajabh) in Thy good pleasure unto 
 Zion; build Thou the walls of Jerusalem "(/"j.li. i8), means 
 to re-establish the church by leading into good of love, 
 and by teaching in the truths of dodtrine (n. 391O. 
 Inasmuch as there is reciprocal conjunftion, it is said ( yer. 
 xxxii. 40), "I will not turn Me away. from after them, that 
 I may do them good" (n. 701^). 
 
 "Love your enemies, and do good (agathopoieo), and lend, 
 hoping for nothing again " {Luke vi. 35), signifies that good 
 should be done, not for the sake of recompense, but for 
 the Lord's sake (n. 695^). 
 
 Neighborly love is described {Matt. v. 44), which is to will 
 good, and to do good (kalos poieite), even to enemies (n. 
 644.). 
 
 By "loving enemies," and "doing good to them," in the prox- 
 imate sense is meant to love the gentiles and to do good 
 to them ; which is done by teaching them truth, and by 
 truth leading them to good (n. 695* ; compare n. 644c). 
 
 Doctrine, Teaching {Doarina). — The dodtrine of the church is truth 
 in every complex (n. 724a). 
 
 The truth of the church, from the Word, is dodtrine ; for doc- 
 trine contains truths which are for the church ; but the 
 genuine dodtrine of the church is dodtrine of good, and 
 thus dodtrine of life, which is of love to the Lord and of 
 charity towards the neighbor : yet still it is dodtrine of 
 truth ; for dodtrine teaches life, love and charity ; and in- 
 asmuch as it teaches, it is truth (n. 724a). 
 
 The truth of dodtrine becomes good, and it becomes of love- 
 and of charity, while from dodtrine it passes into life (n. 
 724a). 
 
 Truths of dodtrine apart from good are not truths ; for all 
 truths pertain to good (n. 538a). 
 
 The following propositions may be seen illustrated in their 
 order (in article n. 356) : — 
 
 1. No one can understand the Word without doc- 
 trine. 
 
 2. No one can fight against evils and falsities and dis- 
 sipate them without dodtrine from the Word. 
 
 3. Within the church, where the Word is, no one can 
 become spiritual without dodtrine from the Word. 
 
 4. Dodtrine can be procured from no other source 
 than the Word, and by none but those who are in 
 enlightenment from the Lord. 
 
 5. All things belonging to dodtrine are to be con- 
 firmed by the sense of the letter of the Word. 
 
INDEX OF WORDS. 239 
 
 Spiritual good and spiritual truth, natural good and natural 
 truth, also sensual good, enter into genuine dodtrine ; for 
 it is from both the spiritual and the natural sense of the 
 Word (n. 587a).. 
 
 All of the dodlrine of the church is to be formed and is to be 
 confirmed from the sense of the letter of the Word (n. 
 594^)- 
 
 By "Joseph" in the supreme sense is meant the Lord as to 
 the spiritual Divine, and hence also the truth of do<5trine 
 which is founded upon the matters of knowledge of the 
 natural man (n. 654/). 
 
 "Because thou hast there some who hold the doftrine {or 
 teaching) (dioache) of Balaam, who taught Balak to cast a 
 stumbling block before the sons of Israel" {Apoc. ii. 14), 
 signifies those who are enlightened as to the understand- 
 ing and teach truths, but still love craftily to destroy those 
 who are of the church (n. 140). 
 
 " Thou hast some who hold the teaching of the Nicolaitans, 
 which thing I hate" {Apoc. ii. 15), signifies those who 
 separate good fi-om truth, or charity from fiith (n. 142 ; 
 compare n. 107). 
 
 " DoSlrina (teaching) " is also the rendering of 
 DiDACHE, Apoc. ii. 24 (n. 170). 
 
 By "the woman Jezebel" {Apoc. ii. 20) are described those 
 who are in doctrine of all falsities from the enjoyments of 
 the loves of self and the world (n. 160). 
 
 " DoSlrina" is the rendering of 
 
 LEQACH, Deui. xxxii. 2 (n. 507): 
 MUSAH, Jer. X. 8 (n. 1145). 
 
 Dog (.Canis). — By "those who lapped the waters in the hand as a 
 dog (kelebh) lappeth" {Judges vii. 5, 6), are meant such 
 as seek for truths ; thus those who from some natural 
 ■ affedion have a desire to know truths ; for by "a dog" is 
 signified appetite and desire (n. 455*). 
 They who care for nothing but worldly and earthly things, 
 by which the spiritual internal man is closed, from their 
 want of perception of good and their want of understand- 
 ing of truth are called {Isa. Ivi. 11)" dogs stubborn in soul, 
 that know not satiety" (n. 376/). 
 
 Where it is said, " Give not that which is holy to dogs (kuon) " 
 {Matt. vii. 6), by "dogs" are signified lusts and appetites 
 (n. 1044). 
 
 Doings.— {See Work.) 
 
240 APOCALYPSE EXPLAINED. 
 
 Doleful creatures. — {See Ochim.) 
 
 Dominion, Lordship [Dominium), To exercise dominion (Dominari), 
 One who exercises dominion {Dominator). — {See Might.') 
 "Dominion" is predicated of good, and "to reign" is said of 
 truth. Throughout the Word the two terms are therefore 
 used, " dominion " and " kingdom," or "to have dominion " 
 and "to reign" (n. 685 ; compare n. 331a). 
 
 "Kings" {Hab. i. 10) signify truths, and "lords" and "they 
 that exercise lordship (dominatores) " signify goods (n. 355s). 
 
 Many things respe6ting those who, through the holy things 
 of the church, aspire to dominion over the whole world, 
 and this through dominion over the souls of men (n. 
 1029). 
 
 "Dominium (dominion) " is the rendering of 
 
 MEMSHALAH, Ps. cxiv. 2 (u. 433^); cxlv. 13 (n. 685); 
 
 Micah iv. 8 (n. 685) : 
 SHOLTAN (Chaldee), Dan. vii. 6 (n. 1029c-); verse 14 (n. 331a, 
 455^, 685, \o2<)c) ; verse 27 (n. 685). 
 
 "Dominari (to rule, to have dominion, to exercise lordship,) " 
 represents 
 
 MASHAL, 2 Sam. xxiii. 3 (n. 4ttc); 
 
 Ps. viii. 6 (n. iioo^); 
 
 Isa. xiv. 5 (n. 727*, lO'Kjd); xix. 4 (n. 654*); rf. lO (n. 612) ; 
 Jer. xxxiii. 26 (n. 768<f) ; 
 Ezek. xix. II, 14 (n. 727a) : 
 RADHAH, Gen. i. 26 (n. 5133); 
 Ps. Ixxii. 8 (n. ifidd); 
 Isa. xiv. 2 (n. 8iirf). 
 
 "Dominator (ruler, one who exercises dominion,) " is the ren- 
 dering of 
 
 MASHAL, Ps. cv. 20 (n. 448<^: 
 RAZAN, Ps. ii. 2 (n. 375f(vi.), 684^, 685); 
 Hai. i. 10 (n. 355^, Sua). 
 
 Door [Ostium). — By "door-way," "the door," and "gate," to heaven 
 and to the church, in the supreme sense is meant the Lord 
 {concerning which more may be seen, n. 208a, 248). 
 
 " The door " which the Lord wishes to open is the spiritual 
 mind {concerning which muck may be seen, n. 250a ; com- 
 parer. 41 2«). 
 
 " Behold, a door opened in heaven " {Apoc. iv. i), signifies 
 the arcana of heaven, revealed (n. 260^). 
 
 " Ostium (a door) " is the rendering of 
 THURA, yohn X. 9 (n. 208a),; 
 
 Ajioc. iii. 8 (n. 208a) ; verse 20 (n. ioia, 248, 2So«, 4i2e). 
 
INDEX OF WORDS. 
 
 241 
 
 Door-way {yanua). — When spirits in their novitiate are being 
 
 introduced into a heavenly society, a way leading to it is 
 opened for them by the Lord ; and when they come thither, 
 there appears a gate, with a door {ostium) at the side, where 
 there are keepers who admit them, and afterwards there 
 are others who receive and introduce them. From this it 
 may be evident what is signified in the Word by door- 
 ways Uanita), doors {ostium), and gates (porta), namely, intro- 
 duftion into heaven ; and whereas heaven or the church 
 is in man, therefore by "door-ways," "doors," and "gates" 
 are also signified approach and entrance with man. And 
 moreover, since all things that signify heaven and the 
 church are also significative of the things that belong to 
 heaven and the church, in the present case the things that 
 give introdudlion, which are truths from good which are 
 from the Lord ; and whereas these, being from the Lord, 
 are His, and He Himself is in them therefore by the "door- 
 way," "door," and "gate" to heaven and the church in the 
 supreme sense is meant the Lord (n. 208a). 
 Whereas there are two ways that lead into man, there are 
 also two doors or gates by which entrance is effedled. By 
 the gate or door which opens from heaven, enters spiritual 
 affeaion for truth from the Lord, for good enters by it, 
 and all spiritual affeftion for truth is from good. But by 
 the gate or door which opens from the world enters all 
 knowledge from the Word, and from preaching from the 
 Word, for truth enters by it (n. 208a). 
 
 "yanua (a door- way, a door,) " is the rendering of 
 
 DAL, Ps. cxli. 3 (n. 32S<i) : 
 DELETH, Exod. xxi. 6 (n. 208^); 
 
 Isa. xlv. 1 (n. 208^, 298*) : 
 PETHAOH, Ezek. xl. II (n. 629a) ; 
 THURA, Luke xiii. 25 (n. 2o8i); 
 
 John X. 1, 2 (n. 208a). 
 
 "Adjanuam stare (to stand at the door) " represents 
 
 SAPHAPH, Ps. Ixxxiv. loj 566 margin of revised version (n. 63a.-). 
 
 ■ Doors (Fores). — By "the doors (deleth) of the temple, upon 
 
 which were cherubim (i Kings vi. 32), is signified access 
 or entrance to heaven and the church (n. 277,5, 4582) : for 
 "the cherubim," and also "the doors" and "the posts" 
 before the shrine of the temple, were significative of guard 
 that there should not be access to the Lord except by the 
 good of love (n. 63815). 
 
 Double (Dupium), To double (Dupucare). — {See Two-fold.') 
 
 " The double " is much, and it is said concerning retribution 
 (n. 1 1 16). 
 
242 APOCALYPSE EXPLAINED. 
 
 " To double the double " {Apoc. xviii 6) signifies retribution, 
 much according to their profanation of good (n. 1115; 
 compare n. 960*). 
 
 " Duplum (the double) " represents 
 
 KEPHEL, ha. xl. 2 (n. 1115) : 
 MisHNEH, Isa. Ixi. 7 (n. 1115); 
 
 Zech. ix. 12 (n. 1115) : 
 DiPLOus, Apoc. xviii. 6 (n. 960^, IIIS). 
 
 " DupHcare (to double)" represents 
 
 DiPLOo, Apoc. xviii. 6 (n. 960^, 1115). 
 
 " Duplicaia (doubled)" represents 
 
 MISHNEH, yir. xvii. 18 (n. 1115). 
 
 Double-dyed. — {See Scarlet^ 
 
 Dough. — {See Mass.) 
 
 Dove (Coiumda). — {See Turtle.') 
 
 By " doves (yonah) " {Isa. Ix. 8) is signified spiritual afieflion 
 
 for truth (n. 282) ; by " doves " are also signified the goods 
 
 of the letter of the Word (n. 406.:). 
 "A dove out of the land of Assyria" {Hos. xi. 11) is rational 
 
 good (n. 6oia) ; which is from spiritual (n. 654c). 
 "The wings of a dove covered with silver" {Ps. Ixviii. 13), 
 
 signify spiritual truths (n. 283^). 
 By "the young of doves" and by "turtle-doves," innocence 
 
 is signified (n. 314c). 
 "The dove," which was sent forth from the ark, signifies the 
 
 good of charity, which was the essential of the Ancient 
 
 Church (n. 63315). 
 "Son of Jonas" signifies the truth of the good of charity, or 
 
 the faith of charity ; for vonah in Hebrew signifies the 
 
 dove, which in the spiritual sense signifies the good of 
 
 charity (n. 443a). 
 
 " Columba (a dove) " is the rendering of 
 
 YONAH, in all other passages of the Old Testament here referred to. 
 
 That by "serpents" in the Word is signified subtlety, and 
 also the prudence of the sensual man, is plain from the 
 words of the Lord in Matthew (chap. x. 6), " Be ye wise 
 as serpents and harmless as doves (pehistera)" (n. 581). 
 
 By "the seats of them that sold doves {Matt. xxi. 12)" are 
 meant those who made gain for themselves from holy 
 goods (n. 840). 
 
 (Other passages of the Word may be seen, n. 2753, i,\id,e, 
 638*, 654:, 724rf.) 
 
 Downward, Beneath (Deorsum). — To be "upward" {Dent, xxviii. 
 
INDEX OF WORDS. 243' 
 
 13; the English versions have "above") is to be raised by the 
 
 Lord so as to look toward heaven ; and to be " downward 
 [rendered beneath) (mattah)" is not to be raised by the 
 Lord, but of oneself; and of himself man looks only to the 
 world (n. 559). 
 
 Dowry, to pay a, Endow {Dote dotare).—" Dote dotare" represents 
 
 MAHAR, Exod. xxii. 16, which is repeated in Hebrevi', so that a lit- 
 eral rendering would be, "endowing he shall endow" 
 ... 863-5). 
 
 Drachma, Piece of silver (Drachma). — By "a drachma" is signified 
 truth : "to lose a drachma {or a piece of silver) (drachme) " 
 {Luke XV. 8) signifies to lose one of the truths or the 
 knowledges of truth that have been possessed (n. 675;). 
 
 Dragon (Draco). — Since by "serpents" are signified the sensuals 
 which are the ultimates of the natural man, and these are 
 not evil except with those who are evil, and whereas the 
 word that means dragon in Hebrew is the same that 
 means serpents that are not poisonous, therefore by " drag- 
 ons," when such serpents are meant, are signified sensual 
 things which are not evil ; or, when applied to persons, 
 sensual men who are not evil (n. 714^). {See Wfiale.) 
 The interpretation is allowable, that the rod of Moses, when 
 
 cast before Pharaoh, was turned into a dragon (n. 7141^). 
 "A dragon" is the merely natural and sensual man (n. 714a). 
 
 By "the dragon," which is a flying serpent, is signified the 
 sensual man who still soars towards heaven by speaking 
 and thinking from the Word or from dodlrine that is from 
 the Word (n. 714^0.)). 
 
 It is to be noted that there are many kinds of falsities, and 
 that their several kinds are signified by their own kinds 
 of birds, which are named in Moses ; among these birds 
 {or flying things) " dragons " are named (n. i tood). 
 
 Who they are, specifically, who constitute the head of the 
 dragon mentioned in the Apocalypse (n. 714^(11.)). 
 
 Who constitute the dragon's body (n, 7i4^(iii.))- 
 
 That by " the tail of the dragon " is meant falsification and 
 adulteration of the Word (n. ']ii\i(w\.)). 
 
 By "the dragon" are meant those in the church who regard 
 the life as of no account ; and whereas they especially 
 do this who hold the dodlrine that faith alone justifies, 
 and that the life of faith which is charity has no justi- 
 fying power, therefore by "the dragon" is signified the 
 religion of faith alone separate from the life of charity (n. 
 757)- 
 
244 APOCALYPSE EXPLAINED. 
 
 (Concerning "the dragon," much more may be seen in articles 
 n. 28oi, 5i8a, 650^, 707, 711, 713, 714, 715, 716, 717^, 721a, 
 
 ySO"^. 735. 737. 738, 739. 757. 758. 763, 764. 767, 775. 783. 
 789, 814, 817a, 819, 893, 998, io29«, iiooc, 1129.) 
 
 " Draco (a dragon) " is the rendering of 
 
 TANNOTH, Mai. i. 3 (n. 7141:) : 
 TANNiM (singular), Ezek. xxix. 3 (n. 7141:) : 
 TANNiM (plural). Job xxx. 29 (n. 7141:); 
 Ps. xliv. 19 (n. 714c); 
 Isa. xiii. 22 (n. 714c', 1029^); xxxiv. 13 (n. Ji/^c); xliii. 20 (n. 
 
 518a, 650s, 714^, 730c) ; 
 ^er. ix. II (n. 7i4<:, iiooc) ; x. 22 (n. 7i4<r) ; xiv. 6 (n. 7I4<^) ; 
 
 xlix. 33 (n. 280,}, 7141:); li. 37 (n. 714c, I029«) ; 
 Ezek. xxxii. 2 (n. 714c) ; 
 Micah i. 28 (n. 7i4<r, 1129) : 
 TANNIN, Deut. xxxii. 33 (n. 7^4'^); 
 
 Ps. xci. 13 (n. 714c) : 
 DRAKON, in all passages of the New Testament to which reference 
 is given in this article. 
 
 Drain, Suck, Wring '^Bxsugere). — " Exsugere (to suck)" represents 
 
 MATZAH, Ps. Ixxv. 8, rendered "wring out" in the authorized ver- 
 sion, and " drain " in the revised (n. 960a, 1116) ; 
 Isa. li. 17 (n. 724^). 
 
 Drain out. — (See Press.) 
 
 Draw {Trahere). — "To draw (suRo) with the tail" {Apoc. xii. 4), 
 when said of " the dragon," signifies falsification and adul- 
 teration (n. 718). 
 
 Dravi out. Take out (Extrahere). — " Extrakere" represents 
 
 LAQACH, rendered "take out" in the English versions, 2 Kings 
 
 xxiii. 16 (n. 659/) : 
 MASHAKH, rendered " prolonged " in the English versions, Isa. xiii. 
 
 22 (n. 1029^) ; but A. C, n. 23, has " protraheniur," 
 
 which shows that "extrahere" must be here interpreted as 
 
 meaning to draw out, or prolong : 
 NASA', rendered " take away," Amos iv. 2 (n. 5i3'> 5^) ■ 
 •ALAH, rendered " take up," Hab. i. 15 (n. S13C) : 
 ANASPAo, rendered "pull out," Luke xiv. 5 (n. 537»). 
 
 Dra\N out {Expromere>j. — " Expromere (to draw out)" repre- 
 sents 
 
 PUQ, Isa. Iviii. 10 (n. 386:/). 
 
 Scrape {Detrahere). — " I will draw {or scrape) (sachah) her dust 
 
 from her" (Ezek. xxvi. 4), signifies that there is no good 
 (n. 41 1«). 
 
 Falsification and adulteration of the truths of the Word are 
 meant {Apoc. xii. 4) by "drawing (suro) with the tail the 
 third part of the stars of heaven" (n. 718; see also n. 
 716). 
 
INDEX OF WORDS. 245 
 
 ■ Draw forth, Pull asunder {Vistrahere) ; Scattered {Distraam).— 
 
 " The ploughman shall overtake the reaper, and he that 
 treadeth grapes him that draweth forth (or soweth) 
 (mashakh) seed" (Amos ix. 13), signifies that he who re- 
 ceives good and truth will also do use or make fruit ; and 
 thus that they will be together, in the man of the church 
 (n. 376^). 
 By "a people pulled asunder and peeled" (Isa. xviii 7), are 
 signified those with whom truths have been taken away, 
 changed, or perverted, by those who are in falsities of 
 doftrine (n. 331a). 
 
 • (See Unsheathe, Lengthen, Bring back.) 
 
 Oread, Fear (Formido). — The holy tremor which seizes, vibrates, 
 and strikes the interiors of the head, when the Divine 
 flows-in and infills them, is called " fear," " terror," " dread " 
 (n. 677). 
 
 "Formido^' represents 
 
 MAOHOR, Isa. xxxi. 9, which the authorized vsrsion renders "fear,'' 
 and the revised renders " terror" (n. 411^). 
 
 "Metns" represents 
 
 PHOBos, Luke xxi. 26 (n. 304/). 
 
 To dread. To fear {Formidare). — "To be terrified," "to be in 
 
 consternation," "to fear," and the like, signify to be greatly 
 moved from a change of the state of the interiors (n. 677). 
 
 Dreadful, Fearful, Terrible {FormidabUis). — "Formidabilis'' 
 
 represents 
 
 'EMTHANi, Dan. vii. 7, rendered "terrible" in the authorized ver- 
 sion, " powerful " in the revised version, and "dreadful" 
 in its margin (n. 556a, 650^, 1029c). 
 
 VARE', Isa. Ixiv. 3, rendered " terrible " in the English versions (n. 
 4l2e). 
 
 To dread. To be afraid (Pavescere). — The natural man does not 
 
 know otherwise than that the Lord does evil to the evil, 
 condemns them, and casts into hell ; from this it is, that 
 they fear and dread the Lord : it is on account of this that 
 mention is so frequently made in the Word of being afraid 
 {pavescere) and trembling before Jehovah (n. 696^). 
 
 {Pavor). — By "terror" and "dread" in the Word are meant 
 
 various kinds of commotion of the mind from the influx 
 of such things as cause amazement, and also conjoined with 
 joy (see n. 677). 
 "Fear (Umor)" (Isa. viii. 13) is said with regard to the spirit- 
 ual man, and "dread {pavor, -ahatz)" with regard to the 
 natural (n. 6961/). 
 
246 APOCALYPSE EXPLAINED. 
 
 Falsities which are not known to be falsities, are meant (Ps. 
 xci. 5) by the "dread (or tenor) (pachadh) of the night" (n. 
 
 3360- 
 
 See also yd xxxi. 23 (n. 627^). 
 
 Dream (So?Kmare, Somnvum). — In Moses (Deut. xiii. 1-3) mention is 
 made of "a prophet" and "a dreamer of dreams," also of 
 "a sign " and "a miracle." The sign is named with refer- 
 ence to a prophet, and the miracle to a dreamer of dreams : 
 this is so for the reason that by "a prophet" is meant one 
 who teaches truths, and in the abstradl sense doftrine of 
 truth, and by " a dreamer " is meant one who excites to the 
 doing, and in the abstradt sense the excitation from which 
 the deed is ; and this belongs to the miracle, the other to 
 the sign : for prophets were instrufted by the Lord by the 
 living voice, and dreamers by representatives exciting to 
 the doing. These representatives flowed into the afieftion 
 of the dreamer, and thence into the sight of the thought ; 
 for when a man is dreaming, his natural understanding is 
 laid asleep, and his spiritual sight is opened, which derives 
 its all from affeflion (n. 706a). 
 
 " Somniare (to dream) " represents 
 
 CHALAM, Deut. xiii. 3 (n. 7060) ; 
 ha. xxix. 8 (n. 750^); 
 Joel\\.. 28 (n. 6245). 
 
 " Somnium (a dream) " represents 
 
 CH*LOM, Deut. xiii. 3 (n. 706a); 
 Joel ii. 28 (n. 624^). 
 
 Dregs. — {See Lees.) 
 
 Drench, Water {Made/acere, Liquefacere). — " Shedding tears " signifies 
 grief of mind, and "weeping" grief of heart : "to drench 
 {or 'to water') (masah) the couch," is said concerning tears 
 (n. 484). 
 
 Dress. — {See Cultivate.) 
 
 Drink {Bihere). — {See Eat.) 
 
 The expressions "to eat" and "to drink" are often met with 
 in the Word ; and one who has no knowledge of a spir- 
 itual sense can know no otherwise than that by eating and 
 drinking are meant natural eating and drinking ; when yet 
 by these terms are meant to nourish oneself spiritually, and 
 thus to appropriate good and truth to oneself; by " eating " 
 to appropriate good, and by " drinking " to appropriate 
 truth (n. 617a). 
 
 "To eat and drink (pino) together" at the Lord's table in His 
 
INDEX OF WORDS. 247 
 
 kingdom {Luke xxii. 30) signifies to eat and drink together 
 spiritually; wherefore by "eating" is here signified to re- 
 ceive fi-om the Lord, to perceive, and appropriate to one- 
 self the good of heaven ; and by "drinking" is signified 
 to receive, to perceive, and to appropriate to oneself the 
 truth of that good (n. bi^a). 
 "To drink the blood of the Lord" {Matt. xxvi. 27, 28) means 
 to receive the divine truth proceeding from the divine 
 good of His divine love, to appropriate it to oneself, and 
 so to be conjoined to the Lord (n. 329a,^, 388/). 
 
 "To drink (Chaidee, sHi-tHUH) wine from the vessels of the tem- 
 ple at Jerusalem" {Dan. v. 3) signified to imbibe truths 
 of the church from the Word (n. 376(f) ; "to drink wine 
 from the vessels of the temple " and at the same time 
 "praise" or worship "godsof gold, silver, brass, iron, wood, 
 and stone," is profanation of good and truth (n. 587^;). 
 
 " To drink " is to be instrufted in truths (n. 240^) ; also to ap- 
 propriate truths (n. 38615). 
 
 "To drink (shaqah) great deeps" {Ps. Ixxviii. 15; the revised 
 version reads "as out of the depths"), signifies tO imbibe and to 
 
 perceive arcana of wisdom (n. 5i8<f). 
 
 "What hast thou with the way of Egypt, to drink (shathah) the 
 waters of Shihor?" {^er. ii. 18,) signifies instruftion from 
 the natural man only, whence come mere falsities (n. 654^; 
 compare n. 5i8«, 569.:). 
 
 "To drink (shathah) and be drunken" {Jer. xxv. 27) is to 
 imbibe falsities and to commingle them with truths, and 
 thence to be insane (n. 235). 
 
 "To drink the cup of wrath" {Isa. li. 17, 18) is to imbibe what 
 is false ; " the dregs of the cup " are things that are merely 
 false, from which are evils ; to take them to oneself is sig- 
 nified by "drinking" and "draining" (n. 724^). 
 
 "To make the companion drink, in making him drunken" 
 {Hab. ii. 15, 16), signifies to imbue with falsities (n. 240*). 
 
 "To drink (pino) the wine of the wrath of God" {Apoc. xiv. 
 10), signifies becoming imbued with, and appropriating, 
 what is false, and the evil therefrom (n. 887). 
 
 " Bibere (to drink)" represents 
 
 shaqah, Ps. Ixxviii. 15 (n. 5i8<f) : 
 
 SH'THAH (Chaldee), Dan. v. 3 (n. 220J, 376^, 587.^) : 
 
 SHATHAH, in the other passages of the Old Testament to which 
 
 reference is made : 
 PINO, in the passages of the New Testament to which reference 
 
 is given. 
 
248 APOCALYPSE EXPLAINED. 
 
 (Passages of the Word may be seen, n. 220,5, 235, 240^, 304^, 
 I2.<)a,b,d, 373, 374r, 376c,(f, 386*, 388^, 4o6</, 448,:, 483*, 
 
 ^\%d,e, 569^, 5870;, 6170,1:-^, 632, 638c, 644^, 650^, 654/, 
 
 7oi<r, 706c, 724ar, 727^, 750f, 840, 881, 887, 893, 923, 960a, 
 
 976, IIOI, II02, II4S, I162.) 
 
 Give drink (Potare). — By " the waters " which flowed out of the 
 
 rock {Exod. xvii. 5, 6) is signified divine truth ; and "to 
 cause the people to drink (shathah) of them" signifies to 
 nourish spiritually, which is done by instrucflion and teach- 
 ing (n. 41 1^- 
 "To drink wine" (Jsa. v. 22) is to imbibe falsities (n. 376^). 
 
 "To give to drink a draught (potizo) of that which is cold" 
 (^Matt. X. 42), signifies to teach from some little innocence 
 (n. 624^). 
 
 "To eat and to drink" {Matt. xxv. 35) signifies to instruft 
 and enlighten from spiritual affection or charity (n. 386^"). 
 (See also articles u. 481, 627c.) 
 
 Draught (Potus). — By "him that thirsteth for drink (mashoeh) " 
 
 {Isa. xxxii. 6) are signified those who desire truths (n. 
 386^). 
 
 "To give to drink a draught {j>oiare fotu, potizo) of that which 
 is cold" is to exercise charity from obedience (n. 102b). 
 
 Drinlf-offering. — {See Pour out.^ 
 
 Drive, Tiirust {impeiiere). — " Impellere " represents 
 
 HADHAPH, Job xviii. 18, rendered "drive" in the authorized ver- 
 sion (n. 741^); 
 Ezek. xxxiv. 21, where it is rendered "thrust" (n. 316^). 
 
 {Defeiiere). — That " they should be in want of bread and water 
 
 among the nations whither they should be driven (nadhach) " 
 {Esek. iv. 13, 17), signifies that they no longer have good 
 and truth, because they are in things that are evil and 
 false; "nations" signify evils and falsities; "to be driven 
 •imong them " is to be given over to evils and falsities (o. 
 617.). 
 
 Drive back {Retroagere). — ^When divine truth flows-in with the 
 
 evil, and is in the endeavor to drive back the interiors be- 
 longing to their minds, and thereby to bring them into 
 heaven, and they are not willing to recede from the enjoy- 
 ments of their loves, they thence experience anguish and 
 torments ; these cease when they come into hells where 
 similar enjoyments or similar loves reign (n. 411a). 
 
 {See Aversion.') 
 
 Drive asunder. — {See Dissipate.') 
 
INDEX OF WORDS. 249 
 
 Dromedaries {Dromades). — {See Swift beasts.) 
 
 By "the multitude of camels, and the dromedaries (bekheh) of 
 Midian and Ephah" (Isa. Ix. 6) are signified knowledges 
 of truth and of good in abundance (n. 324c). 
 
 Drop, S/iower {Gutta). — By " the dew from Jehovah " {Micah v. 7) is 
 signified spiritual truth; by "the drop ((?r shower) (rsbhibhim) 
 upon the grass," natural truth (n. 2781J). 
 
 Drops, Siiowers, Small rain {Siuiae). — Intelligence and wisdom 
 
 are signified {Deut. xxxii. 2) by " drops (or small rain) 
 (s"ibim) upon the grass" and by "drops {g-uttae) upon the 
 herbs " (n. 644^). 
 
 By " watering the furrows, lowering the ridges, and making soft 
 with drops ((?r showers) (RtBHiBHiM)" {Ps. Ixv. 10) is sig- 
 nified to fill with knowledges of good and truth (n. 6441; ; 
 
 Index Biblicus, s. v., Irtigare, has " imires," showers). 
 
 Drop, to (SHiiare). — "To drop" is said of the influx, acknowledg- 
 ment, and reception of truth (n. 730c). 
 
 " Stillare (to drop, to drop down, to distil,) " represents 
 
 NATAPH, Judges V. 4 (n. 5941;) ; 
 
 Job xxix. 22 (n. 644c-) ; 
 
 Ps. Ixviii. 9 (n. 388?, 644c) ; 
 
 Joel iii. 18 (n. 376-5, 405^, 433c) ; 
 
 Amos vii. 16 (n. 624.:) ; ix. 13 (n. 376^, 40S<r) : 
 BA'APH, Ps. Ixv. 12 (n. 730<r); 
 
 Jsa. xlv. 8 (n. 594<r): 
 'ARUPH, Deui. xxxii. 2 (n. 6443); xxxiii. 28 (n. 3761:) : 
 ZARAM, Ps. Ixxvii. 17 (n. 273, 594<r); but A.C., n. 2702, here has 
 " effuderuni" which agrees with the English "pour 
 out." 
 
 Drop down (DesHilare). — " Destillare (to drop down) " is the 
 
 rendering of 
 
 RA'APH, Isa. xlv. 8 (n. 36). 
 
 Dropping. — (See River.) 
 
 Droppings. — {See Sprinkling.) 
 
 Dross {Scoria). — "Silver" (^Esek. xxii. 18) signifies the truth of the 
 Word, and "dross (sugh)" signifies nothing of truth, or 
 that which is withdrawn from truth which is rejefted (n. 
 540*). 
 
 "The silver has gone into dross (sigh)," {^Isa. i. 22,) signifies 
 that genuine truth has been turned into falsity (n. 887). 
 
 Drought. — {See Dry.) 
 
 Drown. — {See Sink.) 
 
250 APOCALYPSE EXPLAINED. ^ 
 
 Drunkenness (EtHeias), Inebriation [inebriatid). To make drunk (ineiri- 
 are). Drunkard, Drunken {EbHus, inebriati). — By "drunken- 
 ness (ebrietas) " in many passages of the Word is signified 
 insanity in spiritual things, and lapse into errors (n. 376/; 
 compare n. 654/). 
 As to the insanity which is signified by " inebriation {inebriatio) " 
 and "drunkenness (ebrieias)" in the Word, — it is not from 
 falsities, but from falsified truths : the reason of this is, that 
 truth from heaven afls upon the understanding, and the 
 false from hell at the same time ; whence arises division 
 in the mind, and insanity like that of one who is drunk : 
 but from falsities that are not evil, spiritual inebriation does 
 not take place (n. 1035). 
 
 By " flesh " and by " fat " is signified the good of love, and by 
 "blood" truth from that good, from which is worship: 
 the abundance of these is described (£zek. xxxix. 19), 
 where it is said that they should eat flesh and fat even to 
 fulness, and should drink blood even to drunkenness, and 
 this from a sacrifice (n. ^2gd; compare n. 11 59). 
 
 By "the drunken " are signified those who are insane in spirit- 
 ual things (n. 235 ; compare n. 376/). 
 
 "To make the darts {or arrows) drunk with blood" {Deut. 
 xxxii. 42) signifies deliriums of the mind from the falsified 
 Word (n. &iib). 
 
 " Ebrietas (drunkenness) " represents 
 
 SHlK^ARON, yer. xiii. 13 (n. 376y); 
 
 Ezek. xxiii. 33 (n. 654/) ; xxxix. 19 (n. 32g</, 1159). 
 
 " Ebrius (drunken, drunkard,)" represents 
 
 SHiKKOB, Isa. xix. 14 (n. 235); xxiv. 20 (n. 304^, 400^); xxviii. 
 i(n. 376/); 
 yoel i. S (n. 543^). 
 
 " Ebrium facere (to make drunk)" represents 
 
 sHAKHAR, Deut. xxxii. 42 (n. 8ll^). 
 
 " Inebriare (to inebriate, to make drunk,) " represents 
 
 SABHA', Isa. Ivi. 12 (n. 'i'l^if^ : 
 SHAKHAR, Gen. ix. 21 (n. 376/"); 
 
 Isa. xxix. 9 (n. 376/) ; Ixiii. 6 (n. 413^); 
 
 Jer. XXV. 27 (n. 235) ; xlviii. 26 (n. 235) ; li. 39 (n. 481, 601*) ; 
 
 Lam. iv. 21 (n. 240*) : 
 METHuo, Apoc. xvii. 2 (n. 1035); verse 6 (n. 1049). 
 
 Dry {Aridus) ; Drought, Dryness, Heat {Ariditas) ; To dry. To Parch 
 
 (Arefacere); To dry up, To pine away. To wither (Arescere). — 
 
 By "a land of drought (ariditas, tzivyah) " {Esek. xix. 13), is 
 signified a church where there is not good; and by "a 
 
INDEX OF WORDS. 25 1 
 
 land of thirst" where there is not truth (n. 504^ ; compare 
 n. 727a, 730.5) : "drought" is said concerning the want of 
 good, because it comes from scorching (n. 730^). 
 
 When there is no soil upon the rocky places, but they are 
 dry, consisting only of heaped-up stones, it is a sign that 
 there is nothing good ; and where there is not good, there 
 is mere falsity : this therefore is the meaning of " the dry- 
 ness (andiias, tzschiach) of a rock " {Ezek. xxiv. 7; chap. 
 
 XXVI. 4, 14) '^^ authorized version has "top of a rock," the revised 
 version has "bare rock") (n. 4II«). 
 
 Ignorance of good and truth is signified {Isa. xxxv. i) by 
 "the desert and the dry (aridus, tziyvah) place "(n. 288-5; 
 
 see revised version, margin), 
 
 "To pour streams upon the dry ground {aridus, yabbashah)" 
 {Isa. xliv. 3) signifies to give intelligence to those who 
 from good are in the desire for truth (n. 518^). 
 
 "To make the rivers dry land {aridus, charabhah) " (^Ezek. xxx. 
 12), signifies that there are no longer knowledge and ap- 
 perception of truth (n. 518;^). 
 
 "The dry place (locus aridus, sharabh) shall become a pool" 
 (^Isa. xxxv. 7), signifies that there shall be intelligence 
 through spiritual divine truth, with those with whom 
 there was none before (n. 627.5 ; compare n. 714^;). 
 
 They are "dry {aridus, yabhesh) bones" {Esek. xxxvii. 2, 4) 
 who have no spiritual life (n. 418.5, i^igi). 
 
 " His arm shall in drying {arescere, yabhesh) be dried up " (^Zech. 
 
 xi. 17 J the English versions read, "shall be clean dried up"), Signi- 
 fies that all good shall perish (n. 131^, 6oO^ ; " arefacere " also 
 occurs here), 
 
 YABHESH, is rendered by "arefacere :" — Isa. xlii. 15 (n. 405A); 
 
 Bzek. xix. 12 (n. 419/) ; 
 
 Zec/i. xi. 17 (n. 131^, 6oo3; "arescere" also occurs here): 
 XERAiNo, is rendered by "arescere," — Apoc. xiv. 15 (n. 911a;); 
 
 it is rendered by " arefacere," — Mati. xxi. 19 (n. 403?) ; 
 Mark xi. 20 (n. 386^), 
 
 - To dry up. To wither {Exarescere). — By "to mourn" and "to 
 wither (yabhesh)" {yer. xii. 4) is signified to perish, and 
 through cupidities to be dissipated (n. 650?). 
 
 YABHESH is represented by "exarescere," rendered with variety 
 in the English versions, — Ps. cxxix. 6 (n. 507) ; 
 Isa. xix. 7 (n. 518;/) ; 
 Ezek. xix. 12 (n. 727a) ; 
 yoeli. 10 (n. 375«(viii.)); verse 12 (n, 458.5); 
 yonah iv. 7 (n. 40L4), 
 
252 APOCALYPSE EXPLAINED. 
 
 " Exarescere" represents 
 
 BOSH, rendered in the English versions "become dry," Hos. xiii. 
 
 15 (n. 730Z.) : 
 XERaiNo, rendered in the English versions "pineth away," Mark 
 
 ix. 18 (n. S56<r). 
 
 To dry up (Exskcare), Drying up {ExsiccaUo). — By " the sons of 
 
 Israel" before whom the Red Sea was dried up {exsUcare, 
 charabh), that they might pass safely through {Ps. cvi. 9), 
 are meant all who are m truths from good, whom the Lord 
 defends, lest the falsities of evil which ascend continually 
 from the hells should injure them (n. 538a). 
 
 CHARABH is rendered by "exsiccare" — Job xiv. 11 (n. 518(f) ; 
 
 Jsa. xix. 5 (n. 275.1, 5i8(/) ; verse 6 (n. 5i8</, 627^) ; xxxvii. 
 
 25 (n. 5i8rf) ; 1. 2 (n. y&d) ; li. 10 (n. 538a) ; 
 Jer. li. 36 (n. 275^). 
 
 "To make the rivers islands, and to dry up {exsiccare, yabhesh) 
 the pools" (^Isa. xlii. 15), signifies to annihilate all the un- 
 derstanding and perception of truth (n. 405A ; compare 
 n. 5i8(i). 
 
 YABHESH is rendered by " exsiccare" — yoel i. 12 (n. 458^); 
 Nahum i. 4 (n. 5i8</) ; 
 Zech. X. II (n. yS,d, 538a). 
 
 "And the water thereof was dried up {exsiccare, xeraino)" 
 (Apoc. xvi. 12), signifies that falsities were removed (n. 
 996). 
 
 {Siccus), Drought {siccitas). — "The year of drought {sicdtas, 
 
 batztzoreth) " {yer. xvii. 8) signifies a state of loss and 
 deprivation of truth (n. 481). 
 
 By "the drought {siccitas, chorebh) upon the waters" (jfer. I. 
 38), is signified the desolation of truth (n. 355<;; compare 
 n. r3ia, 304^). 
 
 chorebh is also rendered by "siccitas" Isa. xxv. 4, where the 
 English versions have " heat " (n. 481) ; 
 Zeph. ii. 14, where the English versions have "desolation;" 
 the revised version, however, has " drought " in the mar- 
 gin (n. 650/). 
 
 " As a land of drought {siccitas, tziwah) " (^Hos. ii. 3), signifies 
 without good and truth (n. 240^). 
 
 TziYYAH is also rendered by "siccitas" in Ps. cvii. 35 (n. 386(f); 
 
 Jer. ii. 6 (n. 537^). 
 It is rendered "siccus" in Isa. xli. 18 (n. 483a) ; 
 
 Zeph. ii. 13 (n. 650/). 
 
 "Aland of droughts («V«Vaj, tauubhoth)" {Hos. xiii. 5) sigfni- 
 fies a state without truths (n. 780^). 
 
 Dumb {Mutas). — By "the dumb ('illem)" {Isa. xxxv. 6) are signified 
 
INDEX OF WORDS. 253 
 
 those who, because of ignorance of truth, are not able to 
 confess the Lord, and the genuine truths of the church ; 
 "shall sing" signifies joy from intelligence in truth (n. 
 455*; comparer. 518a). 
 
 See also Hab. ii. 18 (n. 587^). 
 
 " Mutus (dumb) " is the rendering of 
 KopHos, Mark ix. 25 (n. 5561:). 
 
 Dung, Excrement (siercus). — The love of self corresponds with 
 human excrement. Those who have given themselves up 
 to that love, more than all others love stercoraceous filth 
 in the other life (n. 512 ; compare n. 1057). 
 "Dung" signifies infernal evil (n. 6 1 ye; comparer. 659e). 
 
 " Stercus (dung)" represents 
 
 DOMEN, yer. viii. 2 (n. 6S9«); 
 GELEL, Mzek.vv. 12, 15 (n. 617^). 
 
 Dunghill {SterquUinium). — " Dunghills " signify the falsities of evil 
 (n. 6523). 
 
 " SterquUinium (a dunghill) " represents 
 
 'ASHPOTH, Ps. cxiii. 7 (n. J2li); 
 Lam. iv. 5 (n. 652*). 
 
 Durable. — {See Ancient.) 
 
 Dust {Puivis). — Truth in ultimates, which is the truth of the sense 
 of the letter of the Word, is called " cloud, the dust (-abhaq) 
 of the feet of Jehovah" {Nakum i. 3), because it is natu- 
 ral and the lowest, into which closes and upon which rests 
 the divine truth in heaven, which is spiritual (n. 5943) : it 
 is called "dust of the feet," because the things that are in 
 the sense of the letter appear scattered (or disconnected) 
 (n. 69). 
 
 "Puivis (dust)" also represents 
 •ABHAs, Ezek. xxvi. 10 (n. 355<^)- 
 
 By "the dust (<aphar) of the earth" {Isa. xl. 12) are signified 
 exterior or natural truths and goods, both of them belong- 
 ing to heaven and the church (n. 373). 
 
 By "the dust" {Ezek. xxiv. 7 ; xxvi. 4) is meant the ground ; 
 by which is signified the good of the church (n. 41 le)- 
 
 Dust is predicated of the corporeal sensual ; this also is meant 
 by "going upon the belly" and "eating dust," as is every 
 where said of the serpent (n. 632). 
 
 In the spiritual world, when any one who is good comes to 
 the evil, evil flows-in from them, and causes some pertur- 
 
254 APOCALYPSE EXPLAINED. 
 
 bation ; but it disturbs only the ultimafes, which corre- 
 spond to the soles of the feet : therefore when the good 
 turn away and withdraw, they seem to shake the dust of 
 their feet behind them, which is a mark that they are libe- 
 rated, and that the evil adheres to those who are in evil ; 
 "dust" signifies what is damned (n. 365.^). 
 
 "To put dust (cHoos) upon the head" {Apoc. xviii. ig), sig- 
 ■ nifies mourning on account of their condemnation (n. 
 1175)- 
 " Pulvis (dust) " represents 
 
 'ABHAQ, Gen. iii. 14 (n. 622a, 1175) ; 
 
 Job ii. 12 (n. 1145) ; xlii. G (n. 1175) ; 
 
 Ps. vii. 5 (n. 632) ; xliv. 25 (n. (i2ia) ; Ixxii. 9 (n. ifidd) ; 
 
 Jsa. ii. 10 (n. 410*); xxxiv. 9 (n. 578); xl. 12 (n, 373); xli. 
 2 (n. 357^); Ixv. 25 (n. 1175); 
 
 Lam. ii. 16 (n. 117S); 
 
 Ezek. xxiv. 7 (n. 4ii<r); xxvi. 4 (ii.4iii'); xxvii. 30 (n. 1175); 
 
 Micah i. 10 (n. 1175) : 
 KONiORTos, Matt. x. 14 (n. 365*). 
 
 Dwell.— {See Abide.) 
 
 Dweller. — {See Inhabit') 
 
 Dwelling, Dwelling-place. — {See Habitation, Tent.) 
 
 Dyed, Desprinkled {Conspenus). — By "Who is this that cometh from 
 Edom, besprinkled (chametz) as to the garments, from 
 Bozrah?" {Isa. Ixiii. i,) is signified He that fighteth from 
 the good of love and from truth, which are from the Di- 
 vine (n. 922^ ; compare n. 359). 
 
 Eagle {AquUa). — By " the eagle " is signified true intelligence, and 
 in the opposite sense the false intelligence which is from 
 man's proprium ; this false intelligence is reasoning, from 
 falsities (n. 281^) : by " eagles " are also signified those who 
 are in truths and those who are in falsities ; thus those 
 who are in true intelligence and those who are in false in- 
 telligence (n. 281^, 410*). 
 
 That "eagle " signifies intelligence, maybe evidentfrom Isaiah : 
 " They that wait upon Jehovah shall renew their strength • 
 they shall mount up with wings as eagles (nesheh) " (chap, 
 xl. 31) ; "to mount up with wings as eagles," denotes as- 
 cent into the light of heaven, thus into intelligence (n. 
 28 1^; see n. 283^). 
 
INDEX OF WORDS. 255 
 
 NESHER is also found in the following passages : — Exod. xix. 4 (n. 
 281^) ; 
 
 Deut. xxxii. 11 (n. 281^, 2833); 
 
 2 Sam. i. 23 (n. 281^) ; • 
 
 Job xxxix. 27 (n, 281^); 
 
 Ps. ciii. 5 (n. 28ii); 
 
 >r. iv. 13 (n. 28ii, 35S<;); 
 
 Lam.'vi. 19 (n. 28li5); 
 
 Ezek. xvii. 3, 7 (n. 281a); 
 
 Obad. verse 3 (n. 41015) ; 
 
 Hab. i. 8 (n. 281*) : 
 N'SHAH (Ciialdee), Dan. vii. 4 (n. 650^, 1029c). 
 
 By "the eagle (aetos)" (Apoc. iv. 7) was represented divine 
 intelligence; and by "the eagle" is signified the intelli- 
 gence which belongs to the watchfulness and providence 
 of the Lord (n. 278a, 281a, 283^, 370). 
 
 By "the two wings of the great eagle," which were given to 
 the woman (Apoc. xii. 14), are signified the spiritual intel- 
 ligence and circumspection which are given to those who 
 are of the New Church ; they also signify the understand- 
 ing of truth ; for all who are of that church have an en- 
 lightened understanding from which they can see truths 
 from the light of truth (n. 759). 
 
 By " the eagles " (Luke xvii. 37) are signified those who are in 
 truths, and also those who are in falsities : thus those who 
 are in true intelligence, and those who are in false intelli- 
 gence (n. 28ii). 
 
 Ear {Amis), Auricle {Auricula), Ear-rings (hmures). — The ears cor- 
 respond to hearkening and to obedience (n. 427«). 
 By "ears" is signified obedience (n. 1081). (See Hear.') 
 
 That "the ear (-ozen) of a servant was bored through at the 
 door" (Exod. xxi. 6), signified perpetual obedience and 
 servitude (n. 208^). 
 
 >ozEN is used in Isa. xxxiii. 15 (n. 329/); xxxv. 5 (n. 239*). 
 
 By "ears (ous) opened" by the Lord (Mark vii. 33) are sig- 
 nified perception of truth, and obedience (n. 455c). 
 
 Where it is said," Blessed are your eyes for they see, and your 
 ears for they hear" (Matt. xiii. 16), by "the eyes" are 
 signified the understanding and faith of truth, and by 
 "the ears " is signified obedience (n. 1081). 
 
 They who in the spiritual world are in the province of the 
 ear, are forms of obedience from perception; the province 
 of the ear is in the axis of heaven (n. 14). 
 
 By "the right auricle {auricula, tsnukh)" (Exod. xxix. 20; Eng- 
 lish versions, " tip ") is signified the perceptive element of truth 
 from good (n. 298c) ; by "the tip (t=nukh) of the right ear 
 (•ozen), is signified obedience from perception (n. 600c). 
 
256 APOCALYPSE EXPLAINED. 
 
 Rings for the nose and ear-rings were representatives of per- 
 ception and of obedience (n. 195^, 272, 577a). 
 
 By "ear-rings (>aghil) upon the ears" {Ezek. xvi. 12) are sig- 
 nified hearkening and obedience (n. 577(j; compare n. 
 272). 
 
 Ear {Spica). — "Spica (ear) " is the rendering of 
 
 sTACHus, Mark iv. 28 (n. 911c, 11S3). 
 
 Early meal. — {See Breakfast) 
 
 Earth, the {Teiius). — The presence of the Lord, and thence of the 
 angels of heaven, with those who hve on this earth, is by 
 the Word ; for this was written by mere correspondences. 
 The light of heaven, or the light in which those angels 
 of heaven are who are from this earth, is from the Lord 
 by the Word : from this, light is propagated as from a 
 centre into circumferences, in every direraon (n. 351). 
 
 Men after death are scarcely aware that they are not still liv- 
 ing on earth ; and when the means are give them to look 
 upon our earth, they see nothing unlike [their own] (n. 
 304,.). 
 
 Land {Temi). — {See Field.) 
 
 By " the earth (or land) " is signified the Lord's kingdom 
 and the church ; and this especially for the reason that 
 by " the land " is meant the Land of Canaan, and the church 
 was there from the earliest times ; also because by " an 
 earth {or land) " is meant the nation therein, and its wor- 
 ship (n. 29). 
 
 "Ground," also, signifies the church ; but "ground" has this 
 signification from its reception of seeds, which are truths ; 
 while "the earth (trland)" signifies the church from the 
 nation that dwells in it, and from its worship (n. 29). 
 
 By "the earth {or a. land)" is signified the church from the 
 nation and people therein, and by "the field" the church 
 from what is sown and from the reception of seeds (n. 
 388/). 
 
 By "heaven" is signified the internal church, and also the 
 church with angels ; and by " earth " the external church, 
 and also the church with men (n. 304.5). 
 
 By "the foundation of the world," in the sense of the letter or 
 the natural sense, is meant the creation of the world, but 
 in the internal spiritual sense is meant the establishment 
 of the church. That the establishment of the church is 
 meant by "the foundation of the world," is plain from 
 passages in the Word where it says, "to found the earth," 
 "the founding of the earth," and "the foundation of the 
 earth ;" for by these expressions the founding or creation 
 
INDEX OF WORDS. 
 
 257 
 
 of the earth is not the meaning, but the establishment or 
 creation of the church upon earth is meant (n. 1057). 
 
 The truths of the church are called "the pillars of the earth," 
 also "the bases of the earth," and also "the foundations 
 of the earth" (n. 304-;). 
 
 By "the four corners of the earth," and by "the four winds 
 of the earth" (Apoc. vii. 2, 3), are signified all the true 
 and good things of the church, in the aggregate (n. 
 394^)- 
 
 "All the tribes of the earth" (Maff. xxiv. 30) signify all the 
 true and good things of the church (n. 304/). 
 
 By "the land of uprightness" (Ps. cxliii. 10) is meant the 
 church in which is what is right and true (n. 3041;). 
 
 Since "the earth (or land) " signifies the church, and where the 
 church is there is heaven, therefore heaven is called "the 
 land of the living" and "the land of life" (n. 304e). 
 
 "The extremity (or end) of the earth" signifies those who 
 are in the ultimates of the church ; and in the abstraft 
 sense these ultimates themselves are signified (n. 406,}). 
 
 By "the earth" (Ps. xcvii. i) is signified the church where 
 the Word is; and by "islands," where the Word is not 
 (n. /^o6d). 
 
 By "the earth which helped the woman" (Apoc. xii. 16) is 
 meant the church which is not in truths; for by "the 
 earth" is here meant the earth of "the wilderness" into 
 which the woman fled, and where she had a place prepared 
 of God (n. 764). 
 
 By "the earth" (Apoc. xvii. 8) is signified their religious estab- 
 lishment, for there is no church there (n. 1056). 
 
 Whereas men have not known that .the appearances of the 
 habitable earth {teiius) are similar in the two worlds, the 
 natural and the spiritual, they have not therefore had any 
 other perception, when reading the Word, than that by 
 " heaven and earth " are there meant the heaven which is 
 visible before our eyes, and the earth that is for the habita- 
 tion of men. Hence have arisen the notions about the de- 
 strudlion of heaven and earth, and the creation of a new 
 heaven and a new earth, at the day of the last judgment ; 
 when, nevertheless, by "heaven " and by " earth " are meant 
 in the Word the heaven and earth where spirits and angels 
 dwell, and, in the spiritual sense, the church with angels 
 and with men (n. 304^). 
 
 The church falls away by successive steps, and at last is des- 
 olated ; but not so the visible heaven and the habitable 
 earth (n. 304^'). 
 
 In the spiritual world where spirits and angels are, altogether 
 as in the natural world where men are, there are lands, 
 
258 APOCALYPSE EXPLAINED. 
 
 hills and mountains. The angels who are in the lowest 
 heaven call that "heaven" where the angels of the third 
 heaven dwell, because it is high above them ; but where 
 they themselves dwell, they call it "earth" (n. 304a). 
 The lands in the spiritual world are beautiful in appearance, 
 altogether according to the state of the church with those 
 who dwelUupon them ; and they undergo changes accord- 
 ing to the changes of the church with the inhabitants : in 
 a word, there is full correspondence of the lands there 
 with the reception of the good of love and the truth of 
 faith with those who dwell in them (n. 697). 
 
 As most things in the Word have also an opposite meaning, 
 so it is with "earth;" which, in this sense, signifies the 
 devastated church, that is, the church when there is no 
 longer the good of love and the truth of faith, but in place 
 of them what is evil and false ; and because these damn 
 man, therefore by "earth" in that sense is also signified 
 damnation (n. 304^). 
 
 In the hells, also, there are "earths {or lands)," but these are 
 lands that are damned {see more, n. 742). 
 
 " Terra (earth, land,) " represents 
 
 'ERETz, Gen. i. i, 2 (n. 294c-); ix. n (n. 697); x. 5 (n. 4061/); xxviii. 14 
 (n. 340^); 
 Lev. xviii. 25 (n. 304 ^^) ; xxvi. 4 (n. 304^,365^, 644*); verse 6 (n. 
 
 304^, 365^) ; 
 
 Num. xvi. 32, 33 (n. 304 ^•); xxvi. 10 (n. 304^); 
 
 Deut. viii. 7, 8 (n. 304^, 374c, 403^) ; verses 9, 10 (n. 304^) ; xi. 
 
 II, 17 (n. 644*) ; xix. 10 (n. 329^-) ; xxxii. 10 (n. 281*) ; verse 
 
 13 (n. 314*, 374^); xxxiii. 13 (11.405/); 
 
 1 Sam. ii. 8 (n. 741c) ; 
 
 2 Sam. xxiii. 4 (n. 644c) ; 
 
 Job V. 10 (n. 6521:) ; verse 22 (n. 388(f); ix. 6 (n. 400^) ; 
 
 Ps. xviii. 7 (n. 304c, 400*) ; xxiv. i (n. 304c) ; xxvii. 13 (n. 304c) ; 
 xxxvii. II (n. 365c) ; xlvi. 2 (n. 304c, 5i8rf) ; verse 6 (n. 304c) ; 
 xlviii. 2 (n. 4052) ; verse 10 (n. Zy^h) ; Ix. 2 (n. 304c, 400c) ; 
 Ixv. 5 (n. 1133) ; Ixvii. 2, 4 (n. 331a) ; Ixix. 34 (n. 342*) ; Ixxii. 
 8 (n. 4o6rf) ; Ixxiv. 12 (n. 313.5); Ixxv. 3 (n. 219, 304c) ; verse 
 8 (n. 960a) ; Ixxviii. 18 (n. 74irf) ; Ixxx. 27 (n. 28) ; Ixxxix. 11 
 (n. 74l<r, 1057); xc. 2 (n. 7411:); xcvi. 11 (n. 741c); verse 13 
 (n. 74JC) ; xcvii. i (n. ^odd) ; verses 4, 5 (n. 741^) ; cii. 15 (n. 
 294^) ; civ. 5 (n. 275*, ifi$d) ; verses 9, 13 (n. 405^) ; cv. 32 
 (n. 403^) ; cvii. 34 (n. 730^) ; ex. 6 (n. 5x8^) ; cxxxv. 6 (n. 
 342^) ; cxxxvi. 6 (n. 304/, 40W) ; cxliii. lo (n. 304?) ; cxlvii. 8 
 (n. 405<?) ; cxlviii. 7, 11 (n. 388^) ; 
 
 ha. i. 7 (n. 962) ; iv. 2 (n. 304^) ; v. 26 (n. 6oi^, H33) ; vi. 12 (n. 
 304^^ ; vii. 22 (n. 304?) ; verse 24 (n. 304c, 357c) ; viii. 8 (n. 
 304<;) ; ix. 19 (n. 304<;, 386*) ; xi. 4 (n. 304^) ; verse 9 (n. 275^); 
 xiii. 5 (n. 1133); verse 9 (n. 72, 304^, 401c, 413^) ; verse 13 (n. 
 304,5,400^,413*); xiv. 7, 9 (n. 304n', 1029:/) ; verse 12 (n. 223*, 
 304^, xo2(^d') ; verse 16 (n. 304^, 697, 741^, loztjd') ; verse 20 
 (n. 304<f, 315*, 697) ; verse 21 (n. 223*, 304^, 724^, lOT.'^d) ; 
 verse 25 (n. 304^, 10291^) ; xviii. i (n. 304^, iiooc) ; verse 2 
 
, INDEX OF WORDS. 259 
 
 (n. 30^d) ; verse 6 (n. liooc) ; xix. 24 (n. 3131^) ; xxi. 9 (n. 
 304^-) ; xxiii. I (n. 304^) ; verse 10 (n. 304^!', 730^) ; verses 13, 
 17 (n. 304^) ; xxiv. I (n. 304*, 697) ; verse 3 (n. 223^, 304^, 
 697) ; verses 4, 5 (n. 304^, 697, 74W) ; verse 6 (n, 280^, 304^, 
 376^, 697); verses 11, 13 (n. 304^, 919); verse 16 (n. 304^); 
 verse 18 (n. 304}, 400^, 697, 1057) ; verses 19, 20 (n. 304/., 697) ; 
 XXV. 12 (n. 3044-); xxvi. I (n. 223^); verse 15 (n. 304^); 
 verse 19 (n. 304^) ; verse 21 (n. 304^, 315^, 329^) ; xxviii. 2 
 (n. 3045) ; verse 22 (n. 374c) ; xxxiii. 9 (n. 3045, 730^); verse 
 
 17 (n. 304<f) ; xxxiv. 9 (n. 3043) ; xxxviii. 11 (n. 304<!) ; xxxix. ■ 
 3 ("• 1133); xl. 21 (n. 304c, 1057); verse 23 (n. 304^); verse 
 28 (n. 294^) ; xlii. 4 (n. 406^) ; verse 5 (n. 304/) ; verse 10 
 (n. 326*); xliii. 5 (n. 304,1;); verse 6 (n. 294,5, 768^, 1133) ; 
 verse 18 (n. 304^^) ; xliv. 23, 24 (n. 304/) ; xlv. 8 (n. 304/) ; 
 verse 12 (n. 2945, 304/) ; verses 18, 19 (n. 304/) ; xlvii. i (n. 
 240*. 3°4r); xlviii. 13 (n. 1057); xlix. 8 (n. 304^); verse 13 
 (n. 304^, 405*) ; li. 6 (n. 304^) ; verses 13, 16 (n. 1057) ; Ivii. 
 14 (n. 405,?); Ix. 18 (n. 365^); Ixii. 11 (n. 223c); Ixiii. 6 (n. 
 2,°AS, 359); Ixv. 16 (n. T,ifid, 608,5) ; verse 17 (n. 294^, 304/); 
 Ixvi. I (n. 606) ; verse 8 (n. 304y) ; verse 22 (n. 304/, 768^) ; 
 
 j^er. i. 18 (n. 219, 223*) ; ii. 6 (n. 537,5) ; verse 31 (n. 730^) ; iii. 2 
 ^n. 730^) ; iv. 7 (n. 223^, 304,5); verse 16 (n. 1133); verse 23 
 (n. 28oi, 3045); verse 27 (n. 3045, 355,/, 35 7^, 37 2^, 7305) ; 
 verse 28 (n. 223*, 304^, 372*) ; vi. 22 (n. 175^, 357,^) ; viii. 
 16 (n. 3SS/) ; ix. 3 (n. 357c) ; x. 10 (n. 400*); verse 12 (n. 
 3047^, 644c) ; verse 13 (n. 304/) ; xii. 4, li (n. 304^) ; verse 12 
 (n. 3045, 374^, 730i); xiv. 2 (n. 372^); verse 15 (n. 652,^); 
 xvi, 3, 4 (n. 659^) ; verse 15 (n. 405,:) ; xvii. 13 (n. 222^) ; xxiii. 
 10 (n. 304«, 7303) ; xxiv. 5, 6 (n. 403,;) ; xxv. 29 (n. 6oii) ; 
 verse 31 (n. 304,:, 601^) ; verse 32 (n. 304r, 659^); verse 33 (n. 
 304,:, 3153, 659?) ; xxvii. 5 (n. 304/); xxxi. 8 (n. 721^); verse 
 16 (n. 695c) ; xxxiii. 9 (n. 365c) ; xxxiv. 17 (n. 386^) ; xlii. 13, 
 16 (n. 386/)) ; xlvi. 8 (n. 518c); xlvii. 2 (n. 223,5, 518^); xlix. 
 21 (n. 400,:) ; I. 9 (n. 357^ ; verse 38 (n. 304^, 355,3;) ; verse 41 
 (n. 2753); li. 15, 16 (n. 304/); verse 25 (n. 405^-, 697) ; 
 
 Lam. ii. i (n. 606) ; verses 2, 10 (n. 304^) ; verse 21 (n. 315^) ; 
 
 £zek. vii. 2, 23 (n. 3042) ; xii. 19, 20 (n. 304^) ; xvii. 4, S (n. 281a) ; 
 xix. 7 (n. 304^, doii) ; verse 13 (n. 7303) ; xx. 40 (n. 405^) ; 
 xxvi. 16 (n. 6873) ; verse 20 (n. 304J-) ; xxix. 5 (n. 388c) ; 
 XXX. II (n. 5i8rf); xxxii. 4 (n. 38&); verse 8 (n. 72, 3042, 
 401^) ; verse 23 (n. 304^) ; verse 24 (n. 304^,.?) ; verse 25 (n. 
 3042, 365^) ; verse 26 (n. 304?) ; verse 27 (n. 3042, 340c, 644c) ; 
 xxxviii. 16 (n. 355^); verse 20 (n. 400,;, 405^, iiooc); xxxix. 
 
 18 (n. 329,/, 388/); xl. 2 (n. ■405e); xlvii. 13 (n. 448ar); 
 Dan. viii. 5, 7 (n. 316,:) ; verse 10 (n. 316^, 535) ; verse 12 (n. 316,:) ; 
 Mos. ii. 3 (n. 2403, 730i); verse 18 (ii. 329,^, 3882, iioo3) ; verse 21 
 
 {n. 304s) ; verses 22, 23 (n. 304^, 375«(viii.)) ; iii. 18 (n. 6502) ; 
 
 iv. I, 3 (n. iioof) ; vi. 3 (n. 644c) ; xiii. 5 (n. 780^) ; 
 yoel i. 6 (n. 403^); verse 10 (n. 374^); ii. 3 (n. 730^); verse 10 
 
 (n. 372i, 4O03, 401c); iv. 27, 28 (n. 372*) ; 
 Micak V. 3 (n. 6873) ; vi. 2 (n. 405^) ; 
 Nahum i. 5 (n. ifit,g, 741a;) ; 
 Zeph. i. 2 (n. 342,:) ; ii. II (n. lfi(sii); 
 Hag. ii. 6 (n. 400,:) ; 
 Zech. iii. 9 (n. 403^); iv. 14 (n. 37S«(viii.), 639); vi. S (n. 418,5); 
 
 viii. 12 (n. 365^, 695c) ; xii. I (n. 304/, 1057) ; xiii. 8 (n. 242,^) ; 
 Mai. iii. 12 (n. 3042) : 
 "DHAMAH, Gen. xii. 3 (n. 340,/); 
 
26o APOCALYPSE EXPLAINED. 
 
 Exod. XX. 12 (n. 304*) ; 
 
 Deut. xxi. I (n. 329^); xxv. 15 (n. 304s); 
 
 Ps. civ. 30 (n. 294*); 
 
 Jsa. vi. II (n. 223*); vii. 16 (n. 304.?, 6173); xxx. 23 (n. 644^); 
 
 xxxii. 13 (n. 3041:, 730.5); xxxvi. 6 (n. 304^); 
 Jer. xxiv. 10 (n. 386*) ; 
 JoelK. 10 (n. 375f(viii.)); 
 Zeph. i. 3 (n. 280*, iiooc) : 
 "HAQ, Jer. x. II (n. 304/) : 
 '«RA' [keri), Dan. iv. 10 (n. 1029;/, iioo^) ; verse 11 (n. iiooi) ; vii. 4 (n. 
 
 1029c) ; verse 23 Cn. 697') : 
 GE, Matt. V. S (n. 304?) ; xxiii. 35 (n. 329^) ; xxiv. 30 (n. 304/) ; verse 
 
 35 (n. 304^-); xxv. 18 (n. i93i); xxviii. 18 (n. 639); 
 Luke xii. 51, 56 (n. 644c) ; xviii. 8 (n. 815.;) ; xxi. 23 (n. 693) ; 
 
 verse 25 (n. 175^, 304/); verse 35 (n. 304/); xxiii. 44 (n. 
 
 40irf) ; 
 John viii. 6, 8 (n. 222*, 304^) ; 
 Apoc. i. 5 (n. 29) ; verse 7 (n. 39) ; v. 3 (n. 304a) ; verse 10 f n. 
 
 333); verse 13 (n. 342a;); vi. 8 (n. 384, 388a); verse 10 (n. 
 
 394); verse 13 (n. 535-); verse 15 (n..4o8); vii. i (n. 304^-, 
 
 417a, 418a, 420); verse 2 (n. 304^-) ; viii. 5 (n. 497); verse 
 
 7 (n. 505); ix. I (n. 72, 535); verse 3 (n. 543a); x. 2 (n. 
 304^); verse 5 (n. 304 £-, 606, 609) ; verse 6 (n. 304 j-) ; verse 
 
 8 (n. 304^, 615) ; xi. 4 (n. 639) ; verse 6 (n. 646) ; verse 10 
 (n. 662); verse 18 (n. 697) ; xii. 4 (n. 72, 535) ; verse 9 (n. 
 742); verse 12 (n. 752); verse 13 (n. 757); verse 16 (n. 304^, 
 764) ; xiii. 3 (n. 787) ; verse 11 (n. 8150) ; verse 12 (n. 821a) ; 
 verse 13 (n. 304^) ; xiv. 3 (n. 860) ; verse 6 (n. 871) ; verse 
 7 (n. 876) ; verse 16 (n. 912) ; verse 19 (n. 919) ; xvi. i (n. 
 960a); verse 2 (n. 304^-, 961); verse 14 (n. 304^, 74W, 1003); 
 verse 18 (n. 1016) ; xvii. 5 (ri. 1047) ; verse 8 (n. 1056) ; xviii. 
 I (n. 1094) ; verse 9 (n. 1129) ; verse 24 (n. 329^, 1194) ; xx. 
 8, 9, 11 (n. 304.r) ; xxi. i (n. 3045-, 342^ ' 
 
 ^' In ierram (on the earth) " represents 
 
 CHAMAi,n. 304^;inn. 239^, we find " j« ^k»?»ot (on the ground). "1 
 
 " Or bis terrarum (the orb of the earths)" represents 
 HE oiKouMENE, Luke xxi. 26 (n. 3047"). 
 
 Lower earth. — (^See Lower earth.) 
 
 Earthen-ware, Sherd, Potsherd ( Testa). — " Bottles of earthen-ware 
 (cHEHEs), the work of the hands of the potter" {Lam. iv. 
 2), signify evils of life that are from falsities of doctrine 
 coming from man's own intelligence (n. 242(f). 
 
 CHEHES, rendered "sherd" and "potsherd" in the English ver- 
 sions, may be found in Isa. xlv. 9 (n. 177, 585*) ; 
 Jer. xix. i (n. 177) ; 
 Ezek. xxiii. 34 (n. 960a). 
 
 Earthquake (Terrae motus). — By "the earth" is signified the church ; 
 by "motion {or quaking)," change of state: thus "earth- 
 quake" in the Word signifies a change in the state of the 
 church (n. 674). 
 The ground of this signification of "earthquake" is from ap- 
 
INDEX OF WORDS. 26 1 
 
 pearances in the spiritual world. In that world, as much 
 as in the natural world, there are earths (or lands), valleys, 
 hills, and mountains ; and on them societies of spirits and 
 angels have their abode. These places, before the new 
 heaven was formed upon them, were seen to undergo 
 remarkable changes : some appeared to settle down, some 
 to be shaken and in commotion, and some to be rolled 
 together like a scroll, and to be borne away ; some also 
 were seen to shake and tremble, as from a great earth- 
 quake. Such things were often seen before the new 
 heaven was formed ; and they were always indications that 
 the state of the church there was greatly changed. When 
 they were shaken, and trembled as from an earthquake, 
 it was an indication that the state of the church there 
 was changed ; and the extent of the change was mani- 
 fest from the measure and the character of the earth- 
 quake. From these things it is evident that by "earth- 
 quake " is signified change in the state of the church (n. 
 400a). 
 
 " Terrae motus (earthquake) " is the rendering of 
 
 RA'ASH, Isa. ix. 5, where the authorized version has " confused 
 noise," and the revised has "tumult" (n. 329/); 
 Ezek. xxxviii. 19, where the Enghsh versions have " shaking " 
 (n. 650c) : 
 SEJSMos, Matt. xxiv. 7 (n. 175^, ifiOc, 734«); xxvn. 54 (n. ifXid); 
 xxviii. 2 (n. 400^) ; 
 Luke xxi. II (n. 175^, 4001:) ; 
 
 Apoc. vi. 12 (n. 329/, 400a); viii. S (n. 499) ; xi. 13 (n. 674, 
 676); verse 19 (n. 703); xvi. 18 (n. 1015, 1017). 
 
 East (Oriens). — {See Rise.) 
 
 "The East" in the supreme sense means the Lord; for He 
 
 is the sun of heaven, that is always in its rise and morning 
 
 (n. 179 ; compare n. 422^, 448^, 6oot, 629^, 644c, 997). 
 "The east" is divine good (n. ip^i). 
 "The east" signifies the good of love (n. 277a) ; the good of 
 
 celestial love (n. 342^). 
 "The east" signifies where the good of love is clear, "the 
 
 west" where it is obscure (n. 239^, 401^). 
 
 By "sons of the east" are signified those who are in knowl- 
 edges of truth and good, and who have been made wise 
 through these knowledges (n. 654/; compare n. \22d). 
 
 "Mountains of the east" are the goods of love to the Lord 
 (n. 4221^). 
 
 "The east of Eden" {Gen. iii. 24) is where the Lords pres- 
 . ence is, in celestial love (n. isi-s). 
 
 As the Lord is the East, the ancients in their adorations there- 
 fore turned their faces to the sunrise ; and therefore they 
 
262 APOCALYPSE EXPLAINED. 
 
 SO built their temples that the front parts, where was the 
 shrine {adytum), should look to the east ; and the same is 
 also done at the present day, from the old usage (n. 
 
 \22d). 
 
 By "the east" in the opposite sense is signified the love of 
 self, for the reason that this love is opposite to love to the 
 Lord (n. \22d). 
 
 " Oriens (the east, rising,) " represents 
 
 MizRACH, Isa. xli. 2 (n. 422<r) ; xliii. 5 (n. 239*, 422*) ; 
 
 Zech. viii. 7 (422*) : 
 OADHiM, Ezek. xliii. 1 (n. 179, 4221:) ; verse 4 (n. 179, 422c, Jl^d); 
 
 xliv. I (n. 4221:) ; xlvii. I, 2 (n. 179, 422^) : 
 QEDHEM, Gen. iii. 24 (n. 131^, 2770); 
 
 Z>eut. xxxiii. 15 (n. 405/; 422^) ; 
 
 I JTing-s iv. 30 (n. 654/) ; 
 
 £zei. xi. 23 (n. 422.:) : 
 QEDHEM, Gen, xxviii. 14 (n. 422^); 
 
 Lev. xvi. 14 (n. 422^) ; 
 
 JVum. iii. 38 (n. 422^) ; 
 
 1 Kings vii. 39 (n. 6ooc) : 
 OADHMON, Ezek. xlviii. 8 (n. 342*) : 
 QADHMONi, Ezek. X. 19 (n. 422ir) : 
 
 ANATOLE, Matt. ii. 9 (n. 422^) ; viii. 11 (n. 252a, 422^) ; xxiv. 27 
 (n. 422rf) ; 
 
 Zuke xiii. 29 (n. 2S2a, 422*). 
 
 Eastern {Orientaiis). — They who dwell in the eastern quarter 
 
 in heaven are all in the good of love to the Lord, and in 
 truths from that good, and thence in the heavenly mar- 
 riage (n. 431c). XSee Quarters.) 
 Because the orientals were in knowledges of good and truth, 
 they were therefore called " sons of the east" (n. 4221/). 
 
 The evil were scattered by an east wind and were cast into 
 the hells, when the last judgment was being accomplished 
 (n. 419/). 
 
 By " the eastern sea" (Zeck. xiv. 7) is signified the natural man 
 as to good (n. 275^). 
 
 " Orientaiis (eastern, of the east,) " represents 
 
 QADHiM, Ps. xlviii. 7 (n. 514^) ; 
 
 Ezek. xix. 12 (n. 419/, 727a) ; xxvii. 26 (n. S38*) ; 
 
 Jonah iv. 8 (n. 401A, 419/) : 
 QAHDMON, Ezek. x. 19 (n. 179); xlvii. 8 (n. 422c): 
 QADHMONi, Zech. xiv. 8 (n. 2753, 422^): 
 ANATOLE, Matt. ii. I (n. 422<^). 
 
 Rising ( Ortus).— The. sun of the angelic heaven, which is the 
 
 Lord, is continually in its rising ; nor does it make circuits, 
 as the sun of our world appears to do : but there only 
 exist changes of state with angels and spirits, according to 
 
INDEX OF WORDS. . 263 
 
 their reception of the good of love and the truth of faith 
 
 (n. 571)- 
 By "the sunrising" is signified where the Lord is; thus, 
 
 "From the rising of the sun" {Apoc. xvi. 12) signifies 
 
 from the Lord (n. 997). 
 " The rising {or east) " is where they are who are in divine 
 
 good (n. 405^). 
 
 " Ortus (rising, east,) " represents 
 
 MizRACH, Ps. 1. I (n. 40if); cxiii. 3 (n. 401?); 
 
 Isa. xli. 25 (n. 401^); xlv. 6 (n. 401^); lix. 19 (n. 40i<!); 
 
 Dan. viii. 9 (n. 3i6(r); 
 
 Zech. 4. (n. 405<i) ; 
 
 Mai. i. II (n. 324c, 401^) : 
 ANATOLE, Apoc. xvi. 12 (n. 997). 
 
 East wind (Eurus). — {See Wind.) 
 
 "The vixnd" {Hos. xii. i) is the false, and "the east wind 
 (qadhim) " is the false, withering and dissipating truths (n. 
 419^; compare n. 654/). 
 
 See also Hos. xiii. 15 (n. 419^; 483*). 
 
 Eat {Edere). — By "eating {edere) " is signified to appropriate to one- 
 self, also to be consociated (n. 141a). 
 
 To give "to eat" signifies to be appropriated and conjoined 
 by love and charity (n. 146 ; compare n. 109). 
 
 "To eat and drink at the Lord's table in the kingdom of 
 God" {Luke xxii. 30), is to be conjoined to the Lord by 
 love and faith, and to enjoy heavenly blessedness (n. 
 252a). 
 
 By "eating and drinking before the Lord, and to be taught 
 in the streets" {Luke xiii. 26), is signified to hear the 
 Word and preaching from it, and to know what things 
 ought to be of faith (n. 212). 
 
 Where it is said, " Be not anxious for your soul, what ye are 
 to eat and what ye are to drink" {Matth. vi. 25), "to eat" 
 is intelleftually and thus spiritually to perceive good, and 
 " to drink " is intellectually and thus spiritually to perceive 
 truth (n. 75o«). 
 
 ^^ Edere (to eat) " represents 
 
 >AKHAL, Lev. vi. 18 (n. 725^); xxvi. S. 10, 26 (n. 617^); 
 
 Amos vi. 4 (n. 2793) : 
 ESTHio, Luke xii. 45 (n. 617?) ; xvii. 28 (n. 840); xxii. 30 (n. 252«); 
 TROGo, Matt. xxiv. 38 (n. (>V}e, 1162) ; 
 
 John vi. 58 (n. 146): 
 PHAGo, Matt. vi. 25 (n. 7SO«) ; 
 
 Luke xii. 19 (n. 6i7f) ; xiii. 26 (n. 212) ; xiv. 15 (n. 146) ; 
 
 yohn iv. 31, 32 (n. 617a) ; vi. 31, 49, 50 (n. 146) ; 
 
 Apoc. ii. 7 (n. 109) ; verse 14 (n. 141a); verse 17 (n. 146). 
 
264 APOCALYPSE EXPLAINED. 
 
 {Comedere), Feasting, Surfeiting {Comessatio), — "To eat {come- 
 
 dere) " signifies to appropriate (n. 304«', 37 6^). 
 
 " To eat and be glad {or merry) " {Luke xv. 23) signifies 
 consociation and heavenly joy (n. 279a). 
 
 In the Word, throughout, it is said that they will eat together ; 
 and by this in the spiritual sense is meant the fruition of 
 blissfulness and happiness (n. 252a). 
 
 By " eating and drinking " in the opposite sense is signified to 
 appropriate evil and the false, and thence to be conjoined 
 to hell (n. 6i7£). 
 
 " To ea-t {or devour) " signifies to destroy (n. 403;;). 
 
 "To be eaten," or "devoured," when wild beasts are spoken 
 of, means to be consumed (n. 3881?). 
 
 "To be devoured by the sword" is to perish (n. 41 le). 
 
 By "surfeiting {comessatio, rraipale) " {Luke xxi. 34) in the natu- 
 ral sense are meant luxury and intemperance, such as those 
 are in who merely indulge their inclinations ; but in the 
 spiritual sense this means to appropriate evil and the false 
 (n. 6i7i;). 
 
 "Comedere (to eat, or to devour,)" represents 
 
 •«KHAL (Chaldee), Dan. vii. 5, 7 (n. 5S6a, ySior, 1029c) ; vii. 23 (n. 
 
 697): 
 'OKHLAH, Jer. xii. g (n. 388^, 650/") : 
 'ARHAL in all other passages of the Old Testament that are here 
 
 referred to : 
 ESTHio, Mark ii. 16 (n. 617^); 
 
 Luke xxii. 30 (n. 617a) : 
 KATAPHAGo, Lukc viu. 5 (n. 632): 
 PHAco, Matt. xiv. 20 (n. 617a) ; 
 Mark xi. 14 (n. 386*') ; 
 
 Luke xiv. 15 (n. 617a) ; xv. 23 (n. 279a) ; xxiv. 43 (n. 619^) ; 
 yohn iv. 33 (n. 6i7<i) ; vi. 49, 50 (n. 617c, 899*) ; verse 51 
 
 (n. 1082) ; verse 58 (n. 899*) ; 
 Apoc. ii. 7 (n. 617^); xvii. 16 (n. 1082); xix. 18 (n. dvjd, 
 
 1082). 
 (Passages of the Sacred Scripture in which the Latin words 
 "comedere" and "comessatio" occur, may be found in 
 articles n. 175^, 252a, 279a, 304<?, 329<^, y](ib,c, 386i,c, 
 388*,^,/, 391A, 403*-^, 405A, 4iif, 4553, 481, 543^-''. 5S6a, 
 6ooi5, (>V]a-e, 6iga,i, 630c, 632, 638c, 650«'-^, 697, 722, 
 727^,*, ■jioi.d, 746c, 750^;^, 78i<;, 8iii,c, 8994, 923, 1029c, 
 
 1082.) 
 
 {Manducare), Eating {Manducatio). — By "eating" IS Signified ap- 
 propriation (n. 61'jc'). 
 
 "Manducare (to eat) " represents 
 
 PHAoo, yohn vi. 51 (n. 6171:): 
 THOGo, yohn vi. 54 (n. 617c). 
 
INDEX OF WORDS. 265 
 
 Eber. — The church instituted by Eber was called the Hebrew 
 Church (n. 391 a). 
 Sacrifices were first introduced by Eber, and were afl;erward 
 
 continued among those who came after him (n. 391A). 
 Altars were in use with all the posterity of Eber, thus with 
 all who were called Hebrews (n. 391^). 
 
 By "Eber" whom they shall affli6t {Num. xxiv. 24) are sig- 
 nified externals of worship such as there were among the 
 sons of Jacob (n. 5i4i;)- 
 
 Ebony [Ebenum). — By "ebony (hobhnim)" which the islands bring 
 {E'sek'. xxvii. 15), is signified that element of the under- 
 standing from which man is led, which is the rational (n. 
 1 146). 
 
 Ebullition (Ebuiutio). — The love of self is merely a corporeal love, 
 springing from the ebullition and fermentation of obsolete 
 parts, and their titillation inwardly in the body (n. 512). 
 
 £(/en.— " Eden " as "the east" is the Lord (n. 717O. 
 
 "The east of Eden" is where there is the Lord's presence in 
 celestial love (n. 131^). 
 
 By " the garden of Eden " is signified intelligence, and wisdom 
 therefrom (n. 2421;; compare n. 277a). 
 
 "Eden" signifies good in abundance, and "the garden of 
 Jehovah" signifies truth in abundance (n. 326^). 
 
 "Eden" signifies love to the Lord, and "the garden of Jeho- 
 vah" wisdom therefrom (n. 721^; compare n. 730^). 
 
 By " Eden, the garden of God," is signified intelligence through 
 the Word from the Lord (n. 717c). 
 
 "Eden in the garden of God" signifies the wisdom which is 
 from the good of love (n. 654^ ; compare n. 730/.). 
 
 "All the trees of Eden in the garden of God" i^Ezek. xxxi. 
 9) signify perceptions of truth from celestial good, whence 
 comes wisdom (n. 654^) ; "the trees of Eden" (verse 16) 
 are knowledges of good from the Word, which the natural 
 man perverts and falsifies (n. 654^^). 
 
 "A river out of Eden" signifies wisdom from love (n. 518^). 
 
 Edge, to set on. — (See Blunt.) 
 
 Edicts {Ediad). — {See Pope.) 
 
 The simple may be persuaded that the edicts of the Pope are 
 equally holy with the precepts of the Word, and indeed 
 even more holy ; when, nevertheless, the precepts of the 
 Word are from heaven, and the papal edidts in great part 
 from hell (n. 1033). 
 
 Edom.— By "Edom," from which the Lord is said to come (Isa. 
 Ixiii. i), is signified His Human (n. 328;: ; compare n. 359, 
 
266 APOCALPYSE EXPLAINED. 
 
 9223) : Edom signifies what is red, and Bozrah signifies 
 gathering the vintage ; and " red " is said concerning good, 
 and "gathering the vintage" concerning truth (n. 922*). 
 By " Edom " is signified the truth of the natural man (n. 81 li). 
 
 By " Edom " in the opposite sense is signified pride in one's 
 own inteUigence, and the false therefrom destroying the 
 church (n. 410^). 
 By "Edom" is signified the natural man which is in falsities 
 from the love of self (n. 653^ ; compare n. 811,5). 
 
 (See also articles n. 240^, 364,}, 400.:, 4481:, 514*, 5941:, 654;k, 
 746/-) 
 
 Effect {Effeftus). — (^See Cause, End.) 
 
 There is no effedl without a cause ; whatever exists in effeft is 
 from a cause. Everything of the spiritual world is a cause 
 and everything of the natural world is an effeft. The 
 effedling force is in the spiritual alone. There are two 
 mediate causes in Nature, by which every effedl or produc- 
 tion and formation there is accomplished ; these mediate 
 causes are light and heat (n. 1206). 
 
 Eg/on. — {See Judges, chap, iii., n. 8iirf.) 
 
 Egypt {Ae^pus), Egypt/an {Ae^ypiius).—"The\a.ndo{Egypt{mTZRnim)" 
 is the natural mind (n. 386,5). 
 
 Whereas by "Egypt" is signified the natural man in both 
 senses, that is, as conjoined with the spiritual man and also 
 as separated from it, thus in a good sense and in an evil 
 sense, therefore the various things which pertain to the 
 natural man are also signified by " Egypt ;" these in gen- 
 eral have reference to knowledges and scientifics ; for the 
 truths and falsities of the natural man are called knowl- 
 edges and scientifics (n. 654a ; compare n. 355^). 
 
 Since by "Egypt" in the broad sense is signified the natural 
 man, it therefore signifies both scientific truth and scientific 
 falsity (n. 654a). 
 
 By " Egypt " is signified faith, because faith is of truth and truth 
 is of faith ; therefore faith conjoined to charity is also sig- 
 nified by "Egypt" in a good sense, but faith separate 
 from charity in the evil sense (n. 654,1). 
 
 "Egypt" signifies science of spiritual things and of natural 
 things (n. 559) ; also the scientifics of the church (n. 235). 
 
 "Egypt" {ha. Iii. 4) signifies scientifics and knowledges, but 
 such as are from the sense of the letter of the Word (n. 
 328^; com.pare Vi. 3133). 
 
 By "Egypt" is signified natural understanding of the Word 
 (n. 846). 
 
 "Egypt" is the natural man, that has light from the world (n. 
 654,5). 
 
INDEX OF WORDS. 267 
 
 By "Egypt" which Jehovah will gather from the peoples 
 whither they were scattered (^Ezek. xxix. 13), is signiiied 
 the church with those who ai'e in moral life from natural 
 ■ lumen (n. 654^). 
 
 By "broidered work from Egypt" {^Ezek. xxvii. 7) is signi- 
 fied the knowledge of such things as belong to the church 
 (n. 576). 
 
 The Lord when an infant was carried down into Egypt 
 {Matt. ii. 14, 15), whereby was signified His first insti'udlion. 
 He went up from Egypt (verse 19) (n. 654^). 
 
 By "Fat ones shall come out of Egypt" {Ps. Ixviii. 31), are 
 meant the nations that are in the affeftion /or knowing 
 truths (n. 654«) ; also those who are in knowledge of 
 spiritual things, who will draw near to the kingdom of the 
 Lord, because they are in light from the spiritual man (n. 
 627^) : this also signifies that the natural man, when sub- 
 jugated, supplies concordant scientifics (n. 439). 
 
 "Thou madest a vine to go out of Egypt" {Ps. Ixxx. 8), 
 means the spiritual church, which has its beginning with 
 man by means of scientifics and knowledges in the natural 
 man (n. 405<r) : the sons of Israel also are meant, because 
 they represented the spiritual church ; their sojourn in 
 Egypt represented the first initiation into the things of the 
 church ; for " Egypt" signified scientifics serviceable to the 
 things of the church (n. 5183, 569^). 
 
 When Joseph was lord in Egypt, it then represented the 
 church which is in knowledges of truth and good, and in 
 confirmatory lower knowledges ; but when they began to 
 hate and to ill-treat the sons of Israel, then Egypt repre- 
 sented the church destroyed, in which were mere falsities 
 (n. 448O. 
 
 They are said to "come up out of Egypt" {Hos. ii. 16) who 
 from being natural become spiritual (n. 'JZ'^d). 
 
 "The wilderness [deseruim) of the land of Egypt " {Esek. xx. 36), 
 is the state of the natural man before regeneration (n. 730c?). 
 
 By "Egypt" {Ps. cxxxvi. 10) is signified the natural man 
 such as it is from birth, namely, in mere falsities from evil ; 
 "the first-born" denote the things which are primary; 
 and the destru6lion of these things during regeneration is 
 understood by Jehovah's "smiting Egypt in their first- 
 born" (n. 401^;). 
 
 By Egypt is signified the natural man as to its scientific ele- 
 ment, or what is scientific pertaining to the natural man : 
 scientifics of every kind are meant, whether applied to 
 confirm truths, or to falsify truths and confirm falsities (n. 
 141^, 1955, 223^, 240^, 275^, 313^, 340^;, 355i-, 386^, 39i<;, 
 401^, 403^, 405c, \ioc, 43 1^ 439, 440^1, 513a:, 5i8^,<;/, 532, 
 538«, 543'^. 654a-/, 7o6«, 730^, 827). 
 
268 APOCALYPSE EXPLAINED. 
 
 The Egyptians were more fully acquainted with representa- 
 tives than others were (n. 650^). 
 
 Where it is said, "Upon Egypt, whereon if a man lean " {Isa. 
 xxxvi. 6), the natural man is meant, separate from the spir- 
 itual ; what is scientific in it is meant also (n. 627^, 653a, 
 654«, 746c). 
 
 When Pharaoh would not let the people of Israel go, by "the 
 Egyptians (mitzri)" were signified merely natural men (n. 
 
 5034- 
 
 By " Egypt," to which the sons of Israel wished to return, were 
 signified truths falsified, and turned into magic (n. 1415). 
 
 By "the border of Egypt" (^Isa. xix. 19) are signified the 
 extremes of the natural man, which are sensual (n. sgi^^). 
 
 By " the king of Egypt " and by " his multitude " {Ezek. xxxi. 
 2) is signified the natui-al man with the matters of knowl- 
 edge therein (n. 6^od) ; by " the horses of Pharaoh " {Exod. 
 xiv. 23) are signified the imaginary things which are from 
 the fallacies of the senses, which are scientifics from a per- 
 verted intelle6lual, applied to confirm falsities; by "his 
 chariots " are signified falsities of doftrine ; by "the horse- 
 men," reasonings therefrom (n. 654^°-, 355^ ; by "the wheel 
 of the chariots " {Exod. xiv. 25) is signified the faculty of 
 reasoning (n. 654A). 
 
 By "the river of Egypt" {Ps. cv. 29) is signified the intelli- 
 gence procured by scientifics ; that the river " was made 
 blood," signifies that the intelligence was from mere falsi- 
 ties (n. 513a). 
 
 By "whoredom in Egypt" {Ezek. xxiii. 3) is meant the falsi- 
 fication of truth from the natural man, which is effedled 
 by fallacies, appearances, and scientifics (n. 1029^). 
 
 "Jehovah rideth upon a light cloud and cometh into Egypt" 
 {Isa. xix. i) signifies the visitation of the natural man from 
 divine truth spiritual-natural (n. 654/2). 
 
 The plagues of Egypt were significative of the changes that 
 preceded the last judgment (n. 503^). 
 
 By "the Red Sea (Mare Sufh)" is signified scientific truth (n. 
 518^) ; but in the opposite sense it signified damnation and 
 hell (n. 400<r, 654/). 
 
 (See Ancient Church.) 
 
 (Passages of the Sacred Scriptures maybe seen in articles, n. 1411!, 
 193*. 195*. 223^, 23s, 240^, 275a, 279^, 313^, 328<f, 34o</, 35Sr, 
 
 3861;, 3881:, 39I'/, 400<r, ^01c,d, 403?, 4051:, 6fi(>b,c, 4IO<r, 4I9«, 
 
 431'^, 439, AAOa, 448^, 503«, t,i^a, 514^, !,i%b,d,e, 532, 538a, 
 54oi, 543^, 548, 555*, 559, 569^,^, 576, 577<z, 585*, 594^-''. 
 
 6oia, 624c, 627*, 633*, 650^, 653a, (:^^,b,d-g, 659^, "joda., 
 
 T2^d, 727*, Tiod, 734<i?, 746<r, 799*, 811*, 827, 962, 1029^, 
 
 IIOO<r.) 
 
 Ehud. — (See Judges, chapter iii., n. 8ii(/.) 
 
INDEX OF WORDS. 269 
 
 Eight {oao), Eighth (oaavus). — {See Number, Two.) 
 
 By the number "eight" is signified good (n. 1067). 
 " OElavus (eighth) " represents 
 
 oGDoos, Apoc. xvii. n (n. 1067), 
 
 Ekron, Elcroniies. — Beelzebub, god of Ekron (n. 740^). 
 The Ekronites smitten because of the ark (n. 700;:). 
 
 Elation. — {See Pride.) 
 
 Elam [Eiamus). — By " Elam " is meant the knowledge that belongs 
 to the natural man (n. 357^). 
 By "Elam" {^er. xlix. 36) are signified those who are in the 
 knowledges which are called the knowledges of faith, and 
 who are not at the same time in any charity (n. 418*). 
 
 Elders (&niores). — (See Old.) 
 
 By " elders " in the Word are signified all who are in truths 
 from good, and, in an abstradl sense, truths from good 
 themselves (n. 270; compare n. 290, 307, 313a). 
 
 "Elders" {Ezek. vii. 27) signify the intelligent _(n. 237a) : by 
 "elders" {Ps. cv. 22) are meant all who are in intelligence 
 and wisdom (n. 448a'). 
 
 "The elders of the daughter of Zion" (Lam. ii. 10) signify 
 the wise and intelligent in the church, and, in an abstraft 
 sense, wisdom and intelligence (n. 6373) : also those who 
 are in divine truths (n. 863a). 
 
 By " the four and twenty elders " of the Apocalypse, are meant 
 the higher heavens (n. 687a). 
 
 By "the four and twenty elders and the four animals" are 
 signified the higher heavens (n. 1206; compare n. 313^, 
 322, 335, 462) : "the four animals" specifically signify the 
 third or inmost- heaven, and "the four and twenty elders " 
 the second or middle heaven which is conjoined to the 
 third or inmost ; and thus together they signify the higher 
 heavens (n. 322). 
 
 By "one of the elders" {Apoc. v. 5) is signified a society of 
 heaven (n. 307). 
 
 "Seniores (elders, 'ancients,' 'senators,'")" represents 
 
 lAQEN, Ps. CV. 22 (n. 448<f); 
 Isa. xxiv. 23 (n. 270); 
 yer. xix. I (n. 177) ; 
 Lam. i. 19 (n. 270, ^SOe)■, ii. 10 (n. 637^, 863a); v. 14 (n. 
 
 270, 326*) ; 
 Ezek. vii. 26 (n. 237a) : 
 PRESBUTEROs, Apoc. iv. 4 (ii. 270) ; verse lo (n. 290) ; v. S (n. 
 
 307) ; verse 6 (n. 313a) ; verse 8 (n. 322) ; verse 11 (n. 
 
 335) ; verse 14 (n. 349«) ; vii. 11 (n. 462) ; verse 13 (n. 471) ; 
 
 xi. 16 (n. 253*, 687a); xiv. 3 (n. 858) ; xix. 4 (n. 1206). 
 
270 APOCALYPSE EXPLAINED. 
 
 E/ea/efi.— By "Jazer," "the vine of Sibmah," "Heshbon," and 
 "Elealeh" (/sa. xvi. 9), are signified the men of the exter- 
 nal church, who explain the Word to favor the loves of the 
 world (n. 911^; compare n. 484). 
 
 Eleci, Chosen (Biea.us). — The Divine Human is meant by "My 
 Servant upon whom I rest," and by "Mine Elefl (bachir) 
 in whom my soul is well pleased" {Isa. xlii. i). The 
 Lord is called "Servant" from the divine truth by which 
 He works, and "Ele6l" from divine good (n. 40915 ; com- 
 pare n. yoii). 
 
 They are called the eledl (or chosen) who are in a life of 
 charity (n. 409c): they are called "the eledt" who learn 
 truths and do them (n. 802^). 
 
 "Ele5lus (chosen) " represents 
 
 BACHIR, Ps. Ixxxix. 3 (n. 7013); 
 
 ha. Ixv. 9 (n. 405,:, 433^) : 
 EKLEKTOs, Matt. xxiv. 24 (n. 6243, 706a) ; verse 31 (n. 418^, 7241/, 
 849, 910) ; 
 
 Apoc. xvii. 14 (n. 1074). 
 
 Eleventh (Undedmus). — "Eleven" signifies a state not yet full, but 
 still a receptive state, such as that of well-disposed boys 
 and little children (n. 194). 
 
 " Undedmus (eleventh) " represents 
 
 HENDEKATOS, Matt. XX. 9 (ll. I94). 
 
 Eliakim. — What is meant by "Eliakim," who was to succeed 
 Shebna, who was over the house of the king (n. 206). 
 {See Key.) 
 
 Elias.—{See Elijah.) 
 
 Elijah, El/as. — (See Elisha, John the Bapi/sf.) 
 
 Elijah and Elisha represented the Lord as to the Word ; and 
 they were clothed in accordance with their representation 
 
 (n- 395^)- 
 
 John the Baptist, like Elijah, represented the Lord as to the 
 Word ; wherefore he was called Elijah (n. 66). 
 
 Elijah and Elisha in the internal sense signify the Word ; but 
 in the supreme sense, the Lord from whom the Word is 
 (n. 19). 
 
 ^' Moses" signifies the historical Word, and "Elias" the pro- 
 phetical (n. 64). 
 
 By "the mantle of Elijah,^' which was of hair, was signified 
 the Word in ultimates, which is divine truth in general, 
 or divine truth in all its complex; "hair" also signifies 
 what is ultimate (n. 395^). 
 
 i 
 
INDEX OF WORDS. 27 1 
 
 Since in the Word there is divine wisdom and divine power, 
 these are what are meant {Luke i. 17) by "the spirit and 
 power of Ehas" (n. 72415). 
 
 (See also articles, n. 83, 35Si:, 430^, 5043, 594a, 619c, 624?, 
 937-) 
 
 Elisha {BHsaeus). — {See Elijah, John the Baptist) 
 
 That "Ehjah cast his mantle upon Elisha" (i Kings xix. 19), 
 signified transferring to Elisha the representation of the 
 Lord as to the Word : and that " the mantle fell from Eli- 
 jah when he was carried away" and that it "was taken by 
 Elisha" (2 Kings ii. 13, 14), signifies that the representa- 
 tion was transferred (n. 395*). 
 
 Why the boys were cursed by Elisha, and were therefore torn 
 in pieces by two bears, for calling him bald (n. 781c). 
 (See also. articles, n. 19, 204^, 624?, 659^.) 
 
 Elishah. — By " blue and purple from the islands of Elishah " {Ezek. 
 xxvii. 7) is signified spiritual affedlion for truth and good 
 (n. 576 ; compare n. 1143). 
 
 Elm, Terebinth {Robur). — {See Oak, Tree.) 
 
 "The oak," "the poplar" and "the elm Cthe revised version has 
 
 ' the terebintli ') ('elah) " {Hos. iv. 13), signify the lowest good 
 things of truth and true things of good, in the natural man 
 (n. 324^). 
 
 Elohim.—{See God.) 
 
 Whereas the Divine in heaven is in many, therefore in the 
 Hebrew language God is called Elohim, in the plural (n. 
 24, 220a, 222a) ; for by "God" or " Elohim," in the plural, 
 is signified the proceeding Divine which makes heaven 
 (n- 555^^)- 
 
 Embroidery {Acufiiiura), Broidered (Acufiaum). — "Embroidery" is 
 
 what belongs to science and to knowledge (n. 242a', 275a, 
 
 281a, 61915). 
 "Broidered garments (hiqmah)" are knowledges of truth (n. 
 
 395r;). 
 By " fine linen with broidered work from Egypt " {Ezek. xxvii. 
 
 7) are signified the higher knowledges of good and truth 
 
 (n. 1 143) ; what pertains to knowledge from spiritual truth 
 
 (n. 654/) ; knowledge of such things as belong to the 
 
 church (n. 576). 
 By "balls of blue and broidered work" {Ezek. xxvii. 24) are 
 
 signified all truths, spiritual and natural (n. 576-). 
 "She shall be led unto the king in broidered work" {Ps. xlv. 
 
 14) signifies appearances of truth, such as are in the sense 
 
 of the letter of the Word (n. 195.5, 863^). 
 
272 APOCALYPSE EXPLAINED. 
 
 Embryo. — ^Celestial love flows-in with mothers during the period 
 of gestation, and also with the embryos ; hence exists the 
 love of the infant with mothers, and innocence with infants 
 (n. 7 1 Da). 
 The embryo, being as yet in the womb, derives more from the 
 good of innocence than after the birth (n. yiou). 
 
 Emerald (Smaragdus). — The color of the emerald is green, and 
 "green" signifies truth obscured. Divine truth in its 
 splendor appears either of the color of the heavens, or of 
 various colors in beautiful order like the rainbow ; but when 
 it is obscured it appears of an emerald color (n. 269). 
 (The Greek word, Apoc. iv. 3, is the adjedtive, smaragdinos.) 
 
 Eminence {Emine?itia). — All the eminent in heaven are the wise, and 
 all the wealthy there are the knowing. When uses are 
 loved more than self and the world, and knowledges of 
 good and truth are loved for the sake of uses, then uses 
 are in the first place, and eminence and opulence in the 
 second. More respefting the eminence and opulence of 
 the angels of heaven (n. 1190, 1191). 
 
 Eminent place. — {See Lofty.') 
 
 Empires {im^eria). — When men went away into what is contrary to 
 the good of love, which was done in later ages when em- 
 pires had their rise, then by " nations " were signified evils 
 (n. 175a). 
 
 Employment (Opera). — {See Work.) 
 
 Empty [inanis), Emptiness {inane, /naui/as).— By "a void and empti- 
 ness {inane, bohu) " ( ^r. iv. 23 ; the authorized version has " with- 
 out form and void," the revised has "waste and void,") IS Signified 
 
 that there are no good and truth (n. 280*). 
 
 "Inane" is also the rendering of 
 BOHU, Gen. i. 2 (n. 294c). 
 
 " Inanis (empty) " is the rendering of 
 KENos, Luke i. 53 (n. 386<i). 
 
 " Wind " {ha. xli. 29) signifies falsities of evil, and " emptiness " 
 
 {inaniias, tohu ; rendered "confusion " in the English versions,) signifies 
 
 evils of the false (n. 4i9<;): in the Word "wind and empti- 
 ness " are predicated of the false things from the proprium 
 (n. 587.). 
 
 By "the city of emptiness" {Isa. xxiv. ro ; here, too, the render- 
 ing in the English versions is "confusion,") is signified dodb'ine in 
 
 which there is not truth, but the false (n. 652^) ; " empti- 
 ness " is the false (n. 376^). 
 
INDEX OF WORDS. 273 
 
 See also ha. xlv. i8 (n. 294^), where the authorized version 
 has "in vain," and the revised has " a waste." 
 
 Void {Vacuum, Vacuus., Vacue). — By "a Void {vacuum, tohu) and 
 
 emptiness " ( yer. iv. 23) is signified that there are no good 
 and truth (n. 280^). 
 
 " Vaatum" is also the rendering of 
 
 TOHU, Gen.i. 2 (n. 2941:). 
 
 The church is called "an empty (baqaq) vine" (^Hbs. x. i) 
 when there is truth no longer (n. 39 1^^; the authorized version 
 
 here has " empty," with the explanatory " emptying" in the margin ; the 
 revised has "luxuriant"). 
 
 "To send them away empty (kenos) out of the vineyard" 
 {Luke XX. 10, 11) signifies that they deprived the Word 
 of its goods and truths (n. 315^). 
 
 Whereas it was the duty of all who went to the feasts at 
 Jerusalem to carry with them such things as belonged to 
 worship, and all worship is from the interior things of the 
 heart and of faith, and these were signified by "the gifts" 
 which were offered to the Lord, it was therefore commanded 
 that every one should offer some gift. This is meant 
 {Exod. xxiii. 15) where it is said, "My faces shall not be 
 
 seen empty (the aiwerh vacue, beqam) " (n. 4I2c). 
 
 If man did not from infancy imbibe truths- from the Word, 
 from the dodtrine of the church, or from preaching, he 
 would be empty ; and into the empty man operation does 
 not fall, and influx out of heaven from the Lord is not 
 given (n. 427a). 
 
 Make empty {Evacuare). — The devastation of the church as to 
 
 the good of love and of charity, is signified {Isa. xxiv. i, 3) 
 by "making the earth empty (baqaq);" and its desolation 
 as to truths of dodrine and of faith is signified by " mak- 
 ing .it waste " and "spoiling it" (n. 697). 
 
 " Evacuare (to empty) " represents 
 
 SAPHAH, Deut. xxxii. 23, rendered " heap " in the English ver- 
 sions (n. 357<^) : 
 nuQ, Isa. xxxii. 6, rendered " to make empty " (n. 386^). 
 
 {Exinanire). — The desolation of the church as to truths of doc- 
 trine and of faith, is signified {Isa. xxiv. i) by "making 
 empty (baqaq) and spoiling the earth" (n. 697). 
 
 Encamp.— (See Camp.) 
 
 Enchantment, Incantation (/«^a«/a<w).— Enchantments by which 
 were excited good affedions, hearkening, and obedience, 
 
274 APOCALYPSE EXPLAINED. 
 
 are mentioned in the Word {Isa. iii. 1-3, 20; xxvi. 16; 
 yer. viii. 17 ; Ps. Iviii. 4, 5). In ancient times, among tlieir 
 infernal arts, called magic, were enchantments by which 
 they induced affedtions and pleasures which the other 
 could not resist. This was effedled by sounds and by tacit 
 expressions, which they either brought out or muttered ; 
 and which, by analogous correspondences, had communi- 
 cation with the other's will and excited his affeftion, and 
 fascinated him to will, to think, and to do thus and so (n. 
 590). 
 
 The deeds of Jezebel (2 Kings ix. 22) are called by the sin- 
 gle term "whoredoms and enchantments (<7r witchcrafts) 
 
 (keshaphim)" (n. 161). 
 
 " Incantatio" refers to 
 
 LACHASH, Isa. iii. 3, where the revised version has "enchanter;" 
 also verse zo, where the revised version has " amulet " 
 (n. 590): 
 
 CHESHER, Ps. Iviii. 5, where the authorized version has "charm- 
 ers," and the revised has " enchanters " (n. S90). 
 
 Encompass. — {See Compass.) 
 
 End {Fmis).-^(See Border.) 
 
 " The end of the earth " signifies the ultimates of the church 
 
 (n. 6441:, 1 1 33) : "ends" (Ps. Ixv. 7) are the ultimates of 
 
 heaven and the church (n. 706^). 
 " From the end of the earth even to the end of the earth " 
 
 (yer. xii. 12), signifies all things of the church (n. 374^5, 
 
 730^)- 
 
 "The time of the end" (Dan. xi. 40) signifies the last time 
 of the church, when there is not truth because there is not 
 good (n. 514O. 
 
 "Finis (end)" is the rendering of 
 
 'EPHEs, Ps. ii. 8 (n. 850a); Ixxii. 8 (n. 406(f) : 
 QETZ, Isa. ix. 7 (n. 946) ; 
 
 Ezek. vii. 2 (n. 304^) ; verse 6 (n. 612) ; 
 
 Dan. xi. 40 (n. 514c) : 
 oATZAH, Isa. xl. 28 (n. 294*); xli. 5 (n. 304<f, 677); verse 9 (n. 
 
 768^) : 
 QATZEH, Jer. X. 13 (n. 304/); xii. 12 (n. 374^, 730*) ; xxv. 31 (n. 
 
 304c, 659?) : 
 OETZEV, Ps. xlviii. 10 (n. 313^) : 
 QiTzvAH, Ps. Ixv. 7 (n. lodd). 
 
 The end, mediate causes, and effedls, are called also the prin- 
 cipal end, intermediate ends, and the ultimate end. In- 
 termediate ends and the ultimate end ai^ called ends 
 because the principal end produces them, and is the all 
 
INDEX OF WORDS. 275 
 
 in them, and is their inmost being (esse), and their soul. 
 The principal end is the will's love, intermediate ends are 
 subordinate loves, and the ultimate end is the will's love 
 existing (d)r outstanding) as in its effigy. Whereas the 
 principal end is the will's love, it follows that intermediate 
 ends, because they are subordinate loves, are foreseen, 
 provided and produced through the understanding ; and 
 that the ultimate end is the use foreseen, provided and 
 produced by the will's love through the understanding : 
 for all that love produces is use (n. 1186). 
 
 Whereas all means savor of the end, and in their essence are 
 such as the ends are, they are also called intermediate ends 
 (n. 182). 
 
 The spiritual, by influx, presents what is correspondent to it- 
 self in the natural, so that the ends may become the cause, 
 and the cause become the effect ; and thus that the end, 
 by the cause, may present itself in the effeft so as to be 
 seen and felt (n. 1082). 
 
 The trine of end, cause and «ffe<5t has place in every heaven 
 from creation ; the end is the good of love, the cause is 
 truth from that good, and the effedl is use (n. 1082). 
 
 Ends are in the celestial kingdom, causes are in the spiritual 
 kingdom, and effe(5is are in the natural world (n. 1083). 
 
 Endow. — (^See Dowry.) 
 
 Endurance (Toierantia), Endure (Toierare). — {See Patience.) 
 
 In several passages of the Apocalypse mention is made of "en- 
 durance ;" and when it is spoken of, it signifies what is 
 applied to life (n. 214). 
 
 By " works " {Apoc. ii. 2) in the spiritual sense is meant all that 
 man wills and loves, and by "labor" all that man thinks 
 and believes, and by " endurance " all that man thence 
 does. By "endurance" are signified all things that man 
 does, for the reason that "to endure" here means to be 
 assiduous, and to remove all obstacles in the natural man 
 that are continually rising and causing delay (n. 98). 
 
 "To have endurance" or "patience" {Apoc. ii. 3) signifies 
 assiduity in instrudling (n. loi). 
 
 When those are treated of who are in the internal and the ex- 
 ternal of the church, by "endurance" {Apoc. ii. 19) is sig- 
 nified the conjoining of internal with external, and the 
 combat then. That this is signified by "endurance" is 
 because the coniun6lion of internal with external, or of the 
 spiritual man with the natural, is eifedled by temptations ; 
 they are not conjoined in any other way : and for this rea- 
 son the combat by which the conjundiion is eife6led, as 
 man then suffers and bears, is signified by "endurance" 
 (n. 156). 
 
276 APOCALYPSE EXPLAINED. 
 
 " Tolerantia (endurance) " represents 
 
 HupoMONE, Apoc. ii. 2 Tn. 98) ; verse 3 (n. 101) ; verse 19 (n. 156); 
 iii. 10 (n. 214) ; in the English versions rendered " pa- 
 tience." 
 
 Bear {Sustmere). — "To bear (bastazo)," {Apoc. ii. 3,) when said 
 
 of those who are in knowledges of truth and good, is re- 
 sistance against those who assault the true things of faith 
 (n. loi). 
 
 "To endure oppression {exaaionem sustinere, NAOHAs)" {Isa. liii. 
 
 7), signifies temptations (n. 813). 
 
 Enemy, Foe, Adversary (HosUs). — By "adversaries (hostis, tzar)" 
 {Micah V. 9) are signified evils, and by "enemies {inimUus, 
 'ayabh) " falsities (n. 278.5). 
 " To return out of the land of the enemy {kosHs, >ayabh) " {J^er. 
 xxxi. 16) signifies to be led out of hell (n. 695^). 
 
 " Hostis" represents 
 
 >AYABH, Deut. xxxii. 31 *n. 411c); 
 Jos. X. 13 (n. 40irf) ; 
 Fs. vii. 5 (n. 632) ; Ixxii. 9 (n. 4o6</) ; Ixxiv. 18 (n. 650^) ; 
 
 cxxvii. 5 (n. 357^, 695c) ; cxxxii. 18 (n. 684c) ; 
 Aa. Ixii. 8 (n. 3761:); 
 yer. xxxi. 16 (n. 6951:) ; 
 Lam. ii. 4 (n. 3S7<^) ; verse 7 (n. 391^) ; verse 17 (n. 316^) ; 
 
 verse : 2 (n. 413*) ; iv. 12 (n. 741;}) ; 
 Ifos. viii. 3 (n. 242^) : 
 TZAR, Fs. xliv. 10 (n. 573*) ; Ix. 12 (n. 632) ; 
 Isa. Ixiii. 18 (n. 632) ■ 
 Micah V. 9 (n. 2783). 
 
 ' . : (immicus).—'&y "enemies {inimicus, >ayabh)" {Num. X. 35) are 
 signified falsities, and by "haters" evils, and also the hells 
 in regard to these (n. 700^). 
 
 "Inimicus (an enemy) " also represents 
 
 >ayabh, and 'oyebh, I Savi. ii. i(n. 316a); 
 
 Ps. Ixix. 18 (n. 328^) ; ex. i, 2 (n. Z^Ott) ; 
 
 Micah V. 9 (n. 278*) : 
 TZAR, Isa. xxvi. II (n. 671) ; 
 
 Lam. ii. 17 (n. 3i6</) : 
 TZAR, Lam. iv. 12 (n. 741^) : 
 ECHTHRos, Matt. xiii. 25 (n. 374<^, 911a) ; xxii. 44 (n. 298^) ; 
 
 Luke X. 19 (n. s8ia) ; 
 
 Apoc. xi. 5 (n. 642) ; verse 12 (n. 671). 
 
 Engrave. — {See Sculpture.') 
 
 Enjoyment {Jucundum). — Every man is such as his love is, and all 
 
 the enjoyment of his life is from his love ; for whatever 
 
 favors his love, this he perceives as enjoyable {concerning 
 
 which more may be seen, n. 159 ; compare n. 411a, 758). 
 
 The enjoyments of love to the Lord and of love towards the 
 
INDEX OF WORDS. 277 
 
 neighbor are the enjoyments of charity, various in kind (n. 
 758). 
 All the enjoyment of life that remains to eternity is the en- 
 joyment of spiritual good and truth, and from this the 
 enjoyment of natural good and truth (n. 619a). 
 
 The enjoyments of the loves of self and the world are the en- 
 joyments of hatred of various kinds (n. 758). 
 
 The enjoyment of adultery is hell with man, and the enjoy- 
 ment of marriage is heaven with him {concerning which, 
 much more may be seen, n. 981, 990, loio). 
 
 Enlarge, Make wide. Make broad (DUatare). — "Enlarging (rachabh) 
 the mouth" (i Sam. ii. i) is preaching the truth with 
 power (n. 316a). 
 
 "Making wide the mouth" {Isa. Ivii. 4) signifies the enjoy- 
 ment of the thought from things falsified, and by " making 
 long the tongue" is signified enjoyment in teaching and 
 proclaiming them (n. 7681? ; compare Ps. xxxv. 21, n. 866). 
 
 Grief on account of the truths of the church that are lost, is 
 described {Micah i. 16) by "making baldness and enlarg- 
 ing it" (n. 724c). 
 
 " Dilatare (to make broad) " also represents 
 PLATuNo, Matt, xxiii. 5 (n. 39S<^). 
 
 (Magnificare). — By " the skirts of their robes," which they en- 
 large (megaluno) (Matt, xxiii. 5), ai'e signified external truths ; 
 external truths are those which are in the ultimate sense 
 of the letter of the Word (n. 395(;). 
 
 Enlighten, Lighten, Illustrate {iiiustrare) ; Enlightenment, Illustra- 
 tion (Illusiraiio). — That the holy city New J[erusalem shall 
 have spiritual love and spiritual light is signified {Apoc. 
 xxi. 23 ; xxii. 5) by its being said, that "the glory of God 
 shall lighten (photizo) it, and its lamp is the Lamb " (n. 401A). 
 "The glory of God," by which "the earth was lightened" 
 {Apoc. xviii. i) is divine truth (n. 1094). 
 
 Things of the church and of heaven, which are called spirit- 
 ual things, do not enter into man's understanding except 
 by means of the light of heaven ; and the light of heaven 
 enlightens the understanding. This is the reason why the 
 Word, in which are the things of the church and of heaven, 
 cannot be understood except by one who is enlightened ; 
 and they alone are enlightened who are in affeflion for 
 truth from good (n. 11). 
 
 Let it be known that all the truths of the Word, which are the 
 truths of heaven and the church, may be seen by the un- 
 derstanding, in heaven spiritually, in the world rationally : 
 for the truly human understanding is the sight of those 
 
278 APOCALYPSE EXPLAINED. 
 
 truths ; for it is separated from what is material, and when 
 separated it sees truths as clearly as the eye sees obje6ls ; 
 it sees truths as it loves them, for as it loves them it is en- 
 lightened (n. iioorf). 
 
 One who is enlightened sees from spiritual and at the same 
 time from natural light ; and the natural light is with him 
 enlightened by spiritual. But one who is not enlightened 
 sees only from natural light separate from spiritual ; which 
 light is not light but is tiiick darkness in spiritual things 
 (n. 826). 
 
 Every one who is in spiritual affedlion for truth is enlightened 
 by the Lord when he is reading the Word, and it is the 
 understanding which is enlightened ; but he who is not in 
 spiritual affedion for truth cannot be enlightened as to the 
 understanding, for he sees truth as in the night, and the 
 false as in the light (n. 923). 
 
 They who read the Word from spiritual affeftion for truth, 
 see truths therein, and rejoice in heart when they see 
 them.' The reason is, that they are in enlightenment from 
 the Lord. The enlightenment descends from the Lord 
 through heaven from the light there, which light is divine 
 truth ; to them therefore it is given to see truths from their 
 own light. But they alone are in this enlightenment who 
 are in the two loves of heaven ; for these loves open the 
 interior or higher mind, which has been formed for the re- 
 ception of the light of heaven ; and through this the light 
 of heaven flows-in with them, and enlightens : they do not, 
 however, perceive truths in that mind while they live in 
 the world, but they see them in the lower mind, which is 
 that of the external or natural man (n. 177). 
 
 All enlightenment, while the Word is read, is out of heaven 
 from the Lord ; and when there is no enlightenment, then 
 the truths which are in the Word are in obscurity (n. 365a). 
 
 When man is in thought concerning truths from the Lord, 
 his mind is then elevated even into the light of heaven, 
 and hence he has enlightenment and a just perception of 
 truth (n. 517). ' 
 
 Angels of the third or inmost heaven have perception ; angels 
 of the second and of the ultimate heavens have enHghten- 
 ment of the undei'standing. The distinftion between them 
 is, that perception is full confirmation from influx from the 
 Lord, but enlightenment of the understanding is spiritual 
 sight ; enlightenment is with those who are in charity to- 
 wards the neighbor and in faith therefrom, but perception 
 is with those who are in love to the Lord (n. 307). 
 
 The three degrees of the understanding, namely, the natural, 
 the rational, and the spiritual, must be together [una), that 
 man from enlightenment may see and perceive the genuine 
 
INDEX OF WORDS. 279 
 
 truths of the Word, for the natural understanding, which 
 is the lowest, cannot be enlightened by its own lumen, but 
 it must be enlightened by the light of the rational or mid- 
 dle man, and this from spiritual light. The spiritual under- 
 standing is in the light of heaven, and sees from it ; the 
 rational is intermediate between the spiritual and the nat- 
 ural ; it receives spiritual light, transmits it into the natural, 
 and enlightens it (n. 846). 
 
 When the spiritual internal has been opened, and communi- 
 cation has been given through it with heaven, and con- 
 jun61;ion with the Lord, then enlightenment takes place 
 with man. He is enlightened especially when he is read- 
 ing the Word, because the Lord is in the Word, and the 
 Word is divine truth, and divine truth is light to the angels. 
 Man is enlightened in the rational ; for this proximately 
 underlies the spiritual internal, and receives light from 
 heaven, and passes it into the natural that is purified from 
 evils ; it also fills the natural with cognitions of truth and 
 good, and it adapts to these cognitions the knowledges 
 which are. from the world, that they may confirm and be 
 concordant (n. 941). 
 
 The good of charity from the Lord, and this alone, opens the 
 spiritual mind, by which the Lord flows-in and enlightens ; 
 and without the opening of that mind, enlightenment can- 
 not be given, and consequently the understanding of truth 
 cannot be given (n. 923). 
 
 No one can be enlightened from the Word unless he be in 
 spiritual affecflion for truth (n. 24215). 
 
 They who are not in the love of self, and who seek intelli- 
 gence for the sake of uses of life, are raised by the Lord • 
 out of their proprium into the light of heaven without their 
 knowledge, and are enlightened (n. 376^0^). 
 
 Where the Lord is present, there is enlightenment (n. 529). 
 
 What enters by the will into the understanding, or by love 
 into faith, this comes into enlightenment (n. 61). 
 
 They who are in the doftrine of faith alone, and are not in 
 charity, are in no enlightenment (n. -aio). 
 
 There is indeed given something resembling enlightenment 
 with those who have confirmed themselves in what belongs 
 to the doftrine concerning faith alone and concerning justi- 
 fication by it ; but this is an illusive enlightenment (n. 
 
 242iS). 
 
 It is further to be known that a man may be in enlightenment 
 
 as to the understanding though he be in evil as to the will. 
 
 In such enlightenment was Balaam (concerning which 
 
 more may be seen, n. 140). 
 The Lord can enlighten the understanding with any man, and 
 
 so can flow-in with divine truths, since a faculty for under- 
 
28o APOCALYPSE EXPLAINED. 
 
 Standing truth has been given to every man : but to enlighten 
 the understanding in truths, even to faith, except so far as 
 the will afts as one with it, is full of danger (n. 730a). 
 
 Truths in the natural man are scientifics and knowledges, from 
 which man can think, reason, and conclude naturally con- 
 cerning the true and good things of the church, and con- 
 cerning the false and evil things which are opposite to 
 them, and thence be in some natural enlightenment when 
 he is reading the Word ; for the Word in the letter is not 
 understood without enlightenment, and this is either spir- 
 itual or natural. Spiritual enlightenment is given only 
 with those who are spiritual, that is, with those who are 
 in the good of love and charity and are thence in truths ; 
 but a natural enlightenment only is given with those who 
 are natural. With those who are spiritual, also, there is 
 enlightenment in the natural, while they are living in the 
 world ; but this enlightenment exists from the enlighten- 
 ment in the spiritual (n. 176). 
 
 There is an intromission of the sight into heaven when the 
 sight of the eyes of the body is dimmed, and then the sight 
 of the eyes of the spirit is enlightened. By means of such 
 sight were all things seen that the prophets saw (n. 260^). 
 
 The enlightenment in which John was when he saw and heard 
 the things described in the Apocalypse (n. 79). 
 
 How man may be in enlightenment so as to learn the truths 
 which should be of his faith, and in affeftions so as to do 
 the good things which should be of his love {fully ex- 
 plained, n. 803a). 
 
 They are enlightened by the Lord who, when they read the 
 Word, do not see from the docSlrine of the church in which 
 they were born, but see as if they were separated from that 
 doftrine; for they desire to be enlightened, and to see 
 truths inwardly in themselves and not from others : and it 
 is given them to make doflrine for themselves from the 
 truths that they themselves see ; this dodrine is also im- 
 planted in them, and remains in their spirit to eternity (n. 
 190). 
 
 The Word in ultimates is like a man clothed with raiment, but 
 who nevertheless is naked as to face and hands ; and where 
 the Word is thus naked, its goods and truths appear naked 
 as in heaven, and thus such as they are in the spiritual 
 sense. Wherefore there is no want, that precludes the 
 doctrine of genuine good and genuine truth from being 
 seen by the enlightened, and from being confirmed by 
 those who ai-e not enlightened, out of the sense of the 
 letter of the Word (n. 778<:). 
 
 Doftrine is to be gathered from no other source than the 
 Word, and by no others than those who are in enlighten- 
 
INDEX OF WORDS. 28 1 
 
 ment from the Lord. They ai'e in enlightenment who love 
 truths because they are truths, and make them of their 
 life (n. 1089). 
 
 Enlightenment through religious systems (reii^iosa) is not like 
 enlightenment through the Word. Enlightenment through 
 religious systems is like that in the evening, when the 
 moon shines with less or with more light ; but enlighten- 
 ment through the Word is like that of the daytime, while 
 the sun shines from morning to noon, and so likewise with 
 less or with more light (n. 1177). 
 
 To be enlightened by the Lord through heaven is to be en- 
 lightened through the Holy Spirit ; for the Holy Spirit is 
 the Divine proceeding from the Lord as a sun, from which 
 is heaven (n. 1177). 
 
 "The spirit of life from God entered into them " {Apoc. xi. 11), 
 signifies enlightenment and reception of divine truth from 
 the Lord, with some, for beginning a new church (n. 665). 
 
 It has been given to the men of the New Church, which is called 
 the Holy Jerusalf m, to view the divine truths which are in 
 the Word not sensually, that is, according to appearances, 
 but spiritually, that is, according to their essences ; and 
 therefore the internal sense of the Word, which is spiritual, 
 has been disclosed, and this solely for those who are to be 
 of this church. From that sense divine truth appears such 
 as it is in its own spiritual light ; and from this light the 
 quality of divine truth in its own natural light becomes 
 apparent. Divine trujh is the Word ; and those who are 
 of that church are enlightened from the spiritual light of 
 the Word by inflilx out of heaven from the Lord ; and 
 this for the reason that they acknowledge the Divine in 
 the Human of the Lord, and from Him are in spiritual 
 affeflion for truth. By these, and not by others, is the 
 spiritual light received which continually flows-in through 
 heaven from the Lord with all who read the Word ; hence 
 comes their enlightenment {concerning which more may 
 be seen, n. 759). 
 
 Enmity, Unfriendliness (inimiciHa). — Hatred is with those especially 
 who are in the love of exercising absolute authority over 
 all; with others there is enmity {or unfriendliness) (n. 
 1016). 
 
 Enoch (Chanoch). — When the Most Ancient Church, which was be- 
 fore the flood, came to its end, then the representatives 
 of the celestial things which were with the most ancient 
 people were gathered into one [colleftion] by those called 
 Enoch, and were reserved for the use of the new church 
 that followed the flood (n. 670). 
 
282 APOCALYPSE EXPLAINED. 
 
 The codex into which correspondences were thus brought 
 together, as it was for the service of coming churches to 
 be established by the Lord after the flood, was preserved 
 by the Lord for their use (n. 728). 
 
 Enrich. — {See Relieve.) 
 
 Gotten riches, Increased with goods (Locuputatus). — "To be en- 
 riched (pLouTEo), and to have need of nothing" {Apoc. iii. 
 17) signifies to know all things so that nothing is wanting 
 (n. 236a). 
 
 Enroot. — {See Root.) 
 
 Ensign ( VexUium). — It is treated in Isaiah (chap. xxxi. 7-9) of a 
 judgment upon those who believe that they have wisdom 
 in divine things from their own intelligence. It is said, 
 " Princes shall be dismayed at the ensign (nes)," because 
 their primary falsities are dissipated, not by any combat 
 with truths, but simply by the sign of combat, which is 
 " the ensign." Such, also, have been seen cast down from 
 the rocks on which they had kften, by an ensign carried 
 around them (n. 41 le). 
 
 Enter (intrare). — "To enter" when said of the Lord, signifies to be 
 conjoined to Him (n. 251 ; compare n. 239a). 
 
 "To enter into them," that is, into the witnesses that were 
 slain and cast out {Apoc. xi. 1 1), signifies enlightenment, 
 and the reception of the influx of divine truth (n. 665). 
 
 " Intrare (to enter) " represents 
 
 BO', Ps. cix. 18 (n. 6951^) ; 
 
 Isa. ii. 10, 19, 21 (n. 410^) ; xxiii. I (n. 406c) ; xxiv. 10 (n. 
 
 Jer. iv. 29 (n. 411s) : 
 EisERCHOMAi, Apoc. \\\. 20 (n. 2Si) J xi. II (n. 665). 
 
 Go in (ingredi). — {See Come.) 
 
 By "the things that enter (eiserchomai) into the mouth " {Matt. 
 XV. 11), in the spiritual sense are signified all things that 
 enter into thought from the memory and also from the 
 world ; for these things correspond to articles of food : and 
 things that enter the thought, but not the will at the same 
 time, do not render a man unclean (n. 580). 
 
 By "not entering into the temple" because of the smoke 
 {Apoc. XV. 8), is signified that the Word is in obscurity 
 before the understanding (n. 956). 
 
 Enthusiasm (Emhusiasmus), Enthusiasts {Enthusiastae). — Enthusiasm 
 named among the heresies (n. 1176). 
 None but enthusiastic spirits speak with enthusiasts (n. 1 182). 
 
INDEX OF WORDS. 283 
 
 Entice. — {See Seduce.) 
 
 Enunciate [Enuntiare), Enunciation {Enuntiatum), Enunciators {Enun- 
 tiatores). — " To enunciate {or declare) (naghaoh)" {Amos'w. 
 13) is to flow-in (n. 405^). 
 
 "An enunciation (motza>) of the mouth of Jehovah" {Deut. 
 viii. 3), is all that proceeds from the Lord (n. 146 ; com- 
 pare n. 730i^). 
 
 The prophetical parts of the Ancient Word were called 
 
 "Enunciations (mashal)" {Num. xxi. 27 ; the English versions 
 here have " they that speak in proverbs," for what may well be rendered 
 "the enunciators") (n, 734^)' 
 
 Ephah. — "A perfedl and just stone," meaning a weight {Deut. 
 XXV. 15), and "a perfeft and just ephah ('ephah)," which 
 was a measure, signify truth and good and their quality 
 (n. 304.). 
 
 See also Lev. xix. 36 (n. 373). 
 
 Ephesus. — {Concerning the Church of Ephesus, see articles n. 
 93-110.) 
 
 They who are in knowledges of truth and good from the 
 Word, and who are not, or not as yet, in a life according 
 to them, are described by the things written to the an- 
 gel of the Church of Ephesus (n. 93). 
 
 Ephod {Ephodum). — "The ephod ('ephodh)" {Exod. xxviii. 6) signi- 
 fied the external of the spiritual kingdom, which is divine 
 truth in ultimates (n. 7171^; compare n. 1042). 
 
 Ephraim. — {See Manasseh.) 
 
 " Ephraim " signifies the intelledlual (n. 375f(viii.)) ; the intel- 
 le(5lual [element] in such things as are of the church 
 (n. 19312, 236^) ; the intelledlual of the spiritual church 
 (n. 222^, 3i6rf) ; truth of dodrine, and the intelledual 
 of the church therefrom (n. 440,5) ; the intelledual of the 
 church, and the truth of its doftrine in the natural (n. 
 6542) ; the intelleftual, such as those within the church 
 have who are enlightened when they read the Word 
 (n. 283<r) ; understanding of the Word (n. 624c) ; the 
 church, as to understanding of truth (n. 4191;) ; under- 
 standing of truth from good (n. 376^) ; the enlightened 
 understanding of those who are of the church (n. 282). 
 
 In the opposite sense, by "Ephraim" is signified man's own 
 understanding (n. 376/^) ; the perverted intelledual (n. 
 
 391^)- 
 
 By "Remaliah's son, the king of Israel," who also is called 
 
284 APOCALYPSE EXPLAINED. 
 
 "Ephraim" {Isa. vii. 4), is signified the perverted intel- 
 leftual (n. 559). 
 
 (Passages of the Sacred Scripture may be seen, n. 193a, 222^, 236^, 
 275^, 282, 283<r, 316^, 336^, 35Sa, 357<i/, 37SKviii.), 376^/^, 
 386i, 391^, 405c, 419P, 43ic(ii.), 433^.^, 434'^. 440*/, 448^, 449^ 
 540a, 559, 6oia, 617;, 6241:, 654/, 706c, yioa.i, yzU, JZ^d, 
 
 7303, 734^, 746<r, 799*, 8nd, 846, 887, 962, iioo<r, 1145.) 
 
 Ephraihah. — {See Bethlehom.) 
 
 Ephron. — The particulars that are related concerning the cave 
 where Abraham, Isaac, and Jacob, and their wives, were • 
 buried, — that it was in the field of Ephron, which is before 
 Mamre, etc., etc., — are significative of resurre(5tion to life 
 (n. 659^). 
 
 Epistles {Epistoiae). — There is not a spiritual sense to the writings 
 of the Apostles ; they are, however, books useful to the 
 church (n. 815^). 
 
 Equilibrium {AequUitrium). — Every where in the spiritual world 
 there is equilibrium between heaven and hell ; and wher- 
 ever there is equilibrium, two forces are afting against 
 each other ; one a6ls and the other re-a<5ts (n. 573<i). 
 
 All angels, spirits, and men, are held by the Lord in equi- 
 hbrium, that they may be in freedom (n. 1043). 
 
 He who is in the midst, between good and evil, is in equi- 
 librium ; and he who is in equilibrium can with little effort, 
 and as it were of his own accord, turn one way or the 
 other (n. 938). 
 
 Err, cause to. — (See Seduce.) 
 
 Error {Error). — The evil things which are spoken against things 
 that are good, are meant (Isa. xxxii. 6) by " the hypocrisy 
 which he pracfHses ;" and the false things which are 
 spoken against truths, by "the error (tcah) which he ut- 
 ters against Jehovah " (n. 386^ ; compare n. 238). 
 (See explanation of Deut. xix. 5, n. 1145.) 
 
 Esau (Eiavus).— By " Esau " is signified natural good from spiritual 
 (n. 710^). 
 By " Esau " (Mai. i. 3) is signified the love of the natural man 
 (n. 730*). 
 
 (See also articles n. 410*, 448c.) 
 
 Escaped, one that (Evasor). — " In the day of the anger of Jehovah 
 there was no one that escaped (palit) or remained" (Lam. 
 ii. 22) signifies that there were not good and truth (n, 
 413^)- 
 
 Esse.— (See Be.) 
 
INDEX OF WORDS. 285 
 
 Establish {stabiiire).—{See Firm, to make. Set, Up/ioid.) 
 
 " The sons of thy servants shall dwell, and their seed shall be 
 established before Thee" (Ps. cii. 28), signifies that an- 
 gels and men who are receivers of divine truth will have 
 eternal life, and that truths of dodlrine will endure with 
 them for ever (n. 76815). 
 
 " Stabilire (to establish) " represents 
 
 KUN, Ps. xxiv. 2 (n. 275a, 304c) ; xciii.l (n. 74K); cii. 28(11.768*) : 
 YATZAGH, Amos V. 15 (n. 448c). 
 
 Establishment (instauratio, instaumrc). — {See Institution, Re- 
 establishment.) 
 
 The initiation of the church with man takes place in the natu- 
 ral or external man ; its establishment is effefted in the 
 spiritual or internal man (n. 281a). 
 By "the foundation of the world" in the sense of the letter or 
 the natural sense is understood the creation of the world ; 
 but in the internal spiritual sense is meant the establish- 
 ment of the church (n. 1057). 
 
 (See articles n. 281a, 294.:, ^o^, 314*, 326*, 3281:, 3S5«,c, 365^, 
 374<^. 375«(''-. "'■'•). 388/, 391^. 40i«. 405"^. 4i8(5, 422c, 427^, 
 430*, 43I'!'. 433^.'^. 435". 443'^, 448<^, 513^. SSS'*, 595. 600*. 
 
 610, 612, 617*, 6293, 6^0a,d,e, 652c, 644?,*, 658, 665, 670, 
 
 684«', 687*, 691, 695.:, 7oo<r, 72in, 724^, 725a, 72711, 730*, 768*, 
 
 807, 1057.) 
 
 Eternal, Everlasting, Forever {Aeternus); Eternity, Of old. Ever- 
 lasting (Aeternitas). — {See Age.) 
 
 The eternal is the Divine as to existere (n. 870). {See Be.) 
 He who thinks from space and from time concerning the in- 
 finite and the eternal, falls into errors (n. 870). 
 The Most Ancient Church is meant {Dent, xxxii. 7) by " the 
 
 days of eternity (<olam ; which the English versions here render ' of 
 
 old')" (n. 431*). 
 "The joy of eternity upon their heads" {Isa. xxxv. 10 ; the 
 
 English versions read, " everlasting joy "), means eternal happi- 
 ness (n. 328c). 
 "Jehovah shall be unto thee for the light of eternity" {Isa. Ix. 
 
 20; the English versions have "an everlasting light"). Signifies 
 
 that they shall forever be in truths from the good of love 
 (n. 4oi<r). 
 
 "The mountains of eternity ('adh) were scattered" {Hab. iii. 
 
 6 ; the English versions have "everlasting mountains"), Signifies that 
 
 the celestial church, such as was with the most ancient 
 people, perished (n. 629*). 
 
 "Their inheritance shall be for ever" ('olam, in aeiemum) " {fs. 
 
286 APOCALYPSE EXPLAINED. 
 
 xxxvii. i8), signifies that they belong to the Lord alone, 
 and are in heaven (n. 386./). 
 Of "the sun" {Ps. Ixxxix. 36, 37) is predicated eternity as to 
 divine good, and of "the moon" as to divine truth (n. 
 
 6840- 
 
 That "the cliff and the lookout shall be for dens for ever" 
 (/sa. xxxii. 14), signifies that there shall no longer be any 
 church with those who have only evil of life and falsity of 
 dodtrine (n. 4101:). 
 
 "Judah shall sit for ever, and Jerusalem to generation and 
 generation" {ybe/ iii. 20), signifies that the Word, and 
 the dodlrine of genuine truth therefrom, shall remain for 
 ever with those who are in love to the Lord (n. 433<:). 
 
 "That the Jewish nation would never be principled in any 
 natural good from spiritual origin, which good is called 
 spiritual-natural, is signified by the words of the Lord 
 (yMatt. xxi. 19 ; Mark xi. 14), " Let no fruit grow oil thee 
 henceforward for ever (eis ton aiona) " (n. 403^), 
 
 Ether.— {See Skies.) 
 
 Ethiopia {AetMofia), Ethiopian (Aetkiops), Cash {Cusch, Kusch), Cushiies 
 (Ctischii, Kuschii). — Where it is said, " Ethiopia shall haste to 
 stretch out her hands unto God " (Ps. Ixviii. 31), by " Ethi- 
 ' opia (kush) " is meant the natural man as to knowledges of 
 good and truth (n. 439) : by "Ethiopia" are there meant 
 those who are in knowledges of truth and good, who 
 will draw near to the kingdom of the Lord because they 
 are in light from the spiritual man (n. 627^1) : by " Cush 
 (Ethiopia) " they are signified, who, from the enjoyment 
 of the natural man, imbibe truths (n. 654?). 
 
 By " Cush " is signified the external or the natural, as to wor- 
 ship ; when these are without the spiritual internal, they 
 ai"e also without truth and good (n. 532). 
 
 By "Cushites or Ethiopians" {Zeph. ii. 12) are signified those 
 who are in falsities, but not in the falsities of evil ; in the 
 abstract sense falsities are signified, but not the falsities of 
 evil (n. 4o6rf). 
 
 By " Cush " {Isa. xx. 3, 5) are signified fallacies of the senses 
 (n. 240^). 
 
 By the land "which is beyond the rivers of Cush" {Isa. xviii. 
 i), is signified the church as to knowledges from the sense 
 of the letter of the Word, which are falsified (n. 304^). 
 
 "Shall the Ethiopian change his skin?" {Jer. xiii. 23), signi- 
 fies that evil cannot change its nature: "the Ethiopian" 
 is evil in its form, because he is all black ; and " the skin," 
 because it is the outmost of man and corresponds to his 
 sensual part, is his nature (n. 780*). 
 
INDEX OF WORDS. 287 
 
 Eunuch {Eunuchus). — By the "eunuchs (eunochoi)" of whom the 
 Lord spake {^Matt. xix. 12), are meant those who are not 
 willing to be conjoined with the affeftion for evil. The 
 marriage of the understanding of truth and good with the 
 affe6tion for truth and good with the celestial, is meant by 
 " eunuchs who were born eunuchs in the mother's womb ;" 
 this marriage with the spiritual is meant by " eunuchs who 
 were made eunuchs by men ;" but this marriage with the 
 natural is understood by "eunuchs who make themselves 
 eunuchs " {on which subject much more may be seen, n. 
 710O. 
 
 Euphrates. — The ultimates of heaven are seas and rivers ; these 
 were represented by the two seas and the two rivers which 
 were the boundaries of Canaan. The two seas were the 
 sea of Egypt and the sea of the Philistines, and the two 
 rivers were the Euphrates and the Jordan (n. ^i?>b-d). 
 The Euphrates bounded the Land of Canaan on one side, and 
 separated it from Assyria ; and by " the Land of Canaan " 
 is signified the church, and by "Assyria" the rational (n. 
 
 996)- 
 
 By "the river Euphrates" is signified the rational, by which 
 as a medium the spiritual mind enters the natural (n. 
 569c; comparer. 5i8i>). 
 
 Where it was said to the prophet, "Go to the Euphrates" 
 {Jer. xiii. 4), by "the Euphrates" is signified all of the 
 church in resped; to good ; or in this case in respedt to 
 evil (n. 4101:). 
 
 Where it is said, "to the great river, the river Euphrates" 
 {Jos. i. 4), by "the great river" is meant the influx of 
 spiritual things into rational, and by " the river Euphrates " 
 the influx of rational things into natural (n. 569-5) ; it is 
 called "the great river" from the intelligence which man 
 has from the rational (n. 995). 
 
 In the opposite sense, by " the Euphrates" which was » river 
 of Asshur, is meant ratiocination (n. 569a) ; thus false rea- 
 sonings (n. 518c). 
 
 (Passages of the Sacred Scripture may be seen n. 410c, $iSl>-e, 
 S6ga-c, 995.) 
 
 Europe {B«ropa),— When Europe is named, angels have a percep- 
 tion of the north (n. 21). 
 Reasons why the Christian Church, after the Lord left the 
 world, increased so slowly in the European world (n. 
 732). 
 Eife (ChavaA).— The wife of Adam is called Eve (chawah), from the 
 word ckajak (n. 388^). {See Chaj.) 
 (See also article n. 739*.) 
 
288 APOCALYPSE EXPLAINED. 
 
 Even so {EUam). — "Even so (nai)" {Apoc. i. 7) is a confirmation 
 of what has gone before j that so it will be (n. 40). 
 See also Apoc. xvi. 7 (n. 979). 
 
 Evening ( Vesper, Vespera). — " Evening " signifies a state of failing faith 
 and charity (n. 187(5). 
 "Evening" signifies the last time of the former church ; and 
 "morning" the first time oi the new, and thus the coming 
 of the Lord (n. 179 ; compare n. 573a, 677). 
 
 " Vespera {pit.nv!\^ " represents 
 
 <EREBH, Deui. xvi. 6 (n. 401/) ; 
 
 Isa. xvii. 14 (n. 677) ; 
 
 Dan. viii. 14 (n. 179, S73a, 612); verse 26 (n. 179, 612); 
 
 Zech. xiv. 7 (n. 405-/, 612) ; 
 opsiA, Matt. xvi. 2 (n. 7064). 
 
 " Vesper'''' represents 
 
 OPSE, Mark xiii. 35 (n. 187*). 
 
 Everlasting. — {See Eternal, Age.') 
 
 Every side (Circumguaque). — "Circumquaque (every side) " repre- 
 sents 
 
 SABHiBH, yer. vi. 25 (n. Tile). 
 
 Evil [Malum, Maius). — {See False, Sins.) 
 
 The Lord foresees evil, and provides good (n. 974). 
 
 All the evils that one derives from his parents, which are called 
 hereditary evils, have their seat in his natural and sensual 
 man, but not in the spiritual ; consequently the natural 
 man, and especially the sensual, is opposite to the spiritual 
 man (n. 543,5 ; compare n. 556c). 
 
 The natural mind is full of evils of every kind ; for the loves 
 of evils are there; and thence enjoyments in thinking, 
 willing and doing evils. These are innate in that mind, 
 from the parents (n. 969). 
 
 All the evils into which man is born, draw their roots from 
 the love of being in command over others, and from the 
 love of possessing the goods of others ; and all the enjoy- 
 ments of man's own life spring from those two loves (n. 
 938). 
 
 Who is not able to see that the Lord cannot flow-in with man 
 from heaven, and teach him and lead him, before those 
 evils have been removed? For they are obstacles stand- 
 ing in the way of the truths and goods of heaven ; they 
 repel them, they pervert them, and they suffocate them 
 (n. 969). 
 
 All evil is from love, and thus is of the love. Man's love or 
 affedion can be reformed in no other way than by spirit- 
 
INDEX OF WORDS. 289 
 
 ually shunning and becoming averse to evils, and this is 
 shunning them and becoming averse to them because they 
 are infernal (n. 864). 
 If man lives according to knowledges from the Word, the 
 interior degree is opened in him, and he becomes spirit- 
 ual ; but this only so far as he is affeded towards truths, 
 understands them, wills them and does them : the reason 
 is, that evils and the falsities from them, which by inherit- 
 ance have their seat in the natural and sensual man, are 
 moved back and as it were shaken off in no other way (n. 
 
 Man must learn what evils are sins, first from the decalogue, 
 and afterwards from the Word throughout ; and he must 
 have in thought that sins are against God, and that they 
 therefore withhold and separate man from heaven, and 
 condemn him and adjudge him to hell (n. 837(5)). 
 
 The evils that are enumerated in the decalogue contain within 
 them all the evils that there are (n. 935). 
 
 Whereas it is the primary thing that evils be removed, before 
 man can be taught and led by the Lord, the reason is 
 manifest why in eight precepts of the decalogue the evil 
 works are recounted which are not to be done, and not 
 the good works which are to be done (n. 969). 
 
 Of all things of worship, the primary is the acknowledgment 
 of the Divine in the Human of the Lord ; for without that 
 acknowledgment man cannot believe and do except from 
 himself; and to believe from oneself is to believe falsities, 
 and to do from oneself is to do evils (n. 965). 
 
 It is the Lord who resists evils with man, and causes man to 
 feel and perceive as if he did it from himself; they, there- 
 fore, who in the world acknowledged the Lord, and like- 
 wise that all good and truth are from Him and nothing 
 from man, and thus that they have power against evils 
 from the Lord and not from themselves, these resist evils 
 as from themselves (n. 1165). 
 
 Whereas evils are of man's life, it follows that he can by no 
 means desist from them of himself; for this would be, of 
 one own's life, to desist from his life : it has therefore been 
 provided that he may desist from them from the Lord (n. 
 
 938). 
 I am aware that many think in their heart that no one can 
 shun evils of himself, because man has been born in sins, 
 and consequently is in no power of himself to shun them : 
 but let it be known that every one who thinks' in his heart 
 that there is a God, that the Lord is the God of heaven 
 and earth, that the Word is from Him and is consequently 
 holy, that there is a heaven and a hell, and that there is 
 life after death, is able to shun them (n. 936). 
 
290 APOCALYPSE EXPLAINED. 
 
 Man ought to shun evils as from himself; for what a man does 
 as from himself becomes his, and is appropriated to him 
 as his own ; but what he does not do as from himself never 
 becomes his, and is not appropriated to him (n. 971). 
 
 The Lord is able to separate and remove all, as many as He 
 wills, from infernal societies, thus from evils, and is like- 
 wise able to transmit them into heavenly societies, thus 
 into goods ; but this lasts for a few hours only, after which 
 the evils recur. In the whole spiritual world there is not 
 a single example of one's having been removed from evils, 
 except by combat or resistance as from himself (n. 1164). 
 
 Man is adopted by the Lord and is conjoined to heaven, so 
 far as he shuns evils and is averse to them because they 
 are sins, and thinks concerning heaven, and concerning 
 his salvation and eternal life (n. 837(6)). 
 
 It is to be observed that he who shuns evils because they are 
 contrary to the divine laws in the Word, also shuns them 
 because they are contrary to civil and moral laws in the 
 world ; for man thinks from these laws when he is in a 
 natural state, but from the divine laws in the Word when 
 he is in a spiritual state : from which it follows that to shun 
 evils and to do goods with a view to fame and honor, is 
 not hurtful, provided the Word and religion therefrom 
 hold the higher place and constitute the head, while the 
 man himself and the world hold the lower place and con- 
 stitute the feet ; othei-wise religion is trampled by the foot, 
 and the world is worshipped with the head (n. 825). 
 
 No evil and falsity can be absolutely wiped away from man, 
 spirit or angel, but can only be removed ; for they are 
 withheld from their evils and falsities, and are held in good 
 and truth by the Lord ; and when this is the case, they 
 appear to themselves to be without evils and falsities (n. 
 478). 
 
 So long as man does not desist from evils because they are 
 sins, the spiritual mind is closed : but when man first de- 
 sists from evils because they are sins, the spiritual mind is 
 opened, and with that mind heaven also (n. 970). 
 
 After man shuns evils and becomes averse to them as sins, 
 then his works are not only outwardly but also inwardly 
 good ; and the more interiorly they are good, the better 
 they are, because nearer to the Lord (n. 974). 
 
 So far as evils are removed as sins, so far goods flow in ; and 
 so far man afterwards does goods, not from himself but 
 from the Lord (n. 949). 
 
 If man shuns evils only from fear of evil, evils are indeed re- 
 moved, but goods do not succeed in their place ; for when 
 the fear recedes, the evils return (n. 971). 
 
 With those who are not reformed, evils are removed by pun- 
 
INDEX OF WORDS. 29 1 
 
 ishments ; with those who are to be reformed, they are 
 removed by temptations, and consequent turning away 
 from them ; but with the regenerate they are removed by 
 affediions for truth and for good (n. 1164). 
 
 It has been provided by the Lord that no one is condemned 
 to hell on account of hereditary evils, but on account of 
 evils which he adually made his own by life (n. 989). 
 
 It is also from divine justice that no one should suffer punish- 
 ments on account of the evils of his parents, but for his 
 own ; and it is therefore provided by the Lord that after 
 death hereditary evils should not recur, but the evils which 
 are one's own ; and on account of the evils which recur, 
 man is then punished (n. 989). 
 
 When the unreformed or evil person undergoes punishments, 
 which takes place in hell, he is kept under punishment 
 until it is perceived that of himself he wills not the evils ; 
 he is not sooner Uberated ; and thus he is compelled of 
 himself to remove the evils : if he is not brought by pun- 
 ishment to that intention and will, he remains in his evil. 
 Nevertheless the evil is still not rooted out, for he had not 
 compelled himself; it remains within, and there is a recur- 
 rence of it when the fear ceases (n. 1164). 
 
 After their time has passed, the evil are cast into hell, where 
 they are compelled by punishments not to do evil ; but 
 punishments do not take away the will, the intention, and 
 the consequent thought of evil ; they only take away a(Sfs 
 (n. 1165). 
 
 When the evil are in "the dens and the rocks" {Apoc. vi. 15), 
 the agonies and torments which they suffered from the 
 influx of the light of heaven then cease ; for in their evils 
 and in the falsities from them, there is rest to them (n. 
 411a). 
 
 With those who are to be reformed, evils are removed by 
 temptations ; and these are not punishments, but combats. 
 Such are not compelled to resist evils ; but they compel 
 themselves, and implore the Lord, and thus they are liber- 
 ated from the evils which they have resisted. They after- 
 wards desist from evils, not from any fear of punishment, 
 but from aversion to evil ; the aversion itself is at last their 
 resistance (n. 1164). 
 
 So far as man loves the things that proceed from the Lord, so 
 far he afts from the Lord ; and so far the Lord removes 
 evils as to the intentions and the wills, where their roots 
 are ; and ever with less resistance and combat, and thus 
 with easier labor, than in the beginnings (n. 973). 
 
 With the regenerate there are no temptations or combats, but 
 there are affeflions for truth and good, which hold back 
 evils far from them ; for they are altogether separated from 
 
292 APOCALYPSE EXPLAINED. 
 
 hell whence evils come, and are conjoined to the Lord (n. 
 
 1 164). 
 Cease therefore to ask yourself, "What are the good works 
 which I shall do?" or, "What good shall I do that I may 
 receive eternal Ufe?" Only abstain from evils as sins, and 
 look to the Lord ; and the Lord will teach and will lead 
 (n. 979). 
 
 (See aiticles n. 394, 401*, 543^, 5S6<r, 610, 624<f, 734</, 739a, 
 740c, 82s, 837, 864, 936, 938, 949, 965, 969, 970, 971, • 
 979. 9^9, "64. "65, 1201.) 
 
 "Mains" and "mahim (evil)" are the renderings of 
 
 RA<, Ps. cix. 5 (n. 740c}; cxl. I (n. 734<^); 
 
 yer. xxviii. 8 (n. 624^) ; 
 
 Ezek. vii. 5 (n. 6io) : 
 KAKos, Apoc. ii. 2 (n. 99): 
 poNERos, Matt. V. 45 (n. 401^). 
 
 Exali, Lift up {Exaitare). — "To be exalted (bum)," when said of God, 
 {Ps. xviii. 46 ; 2 Sam. xxii. 47), is said respedting worship 
 from good by truths (n. 4111:). 
 
 See also i Sam. ii. i (n. 316a); verse 10 (n. di^il); 
 
 Fs. xxvii. 6 (n. 799*) ; Ixxv. 10 (n. y.(>d) ; Ixxxix. 13 (n. 298*) ; 
 verse 17 (ti. y(>a); verse 24 (n. 316^); verse 42 (n. 
 2^Zc) ; cxii. 9 (n. 316a) ; cxlviii. 14 (n. 316a). 
 
 "To exalt (saghabh)" {Ps. xci. 14) is to lead to interior truths 
 (n. 714O. 
 
 See also Isa. xxxiii. 5 ("■ i^oct 946)- 
 
 "Exaitare (to exalt, to lift up, etc.,)" represents 
 
 GABHAH, Jer. xlix. 16 (n. 410*); 
 
 NASA', ha. lii. 13 (n. 409*) : 
 
 RAMAM, Ps. cxviii. i6 (n. 298*) : 
 
 Hupsoo, yohn iii. 14 (n. 815^); xii. 32 (n. 89911). 
 
 {See Lift up.) 
 
 Examination {Examen). — To submit to examination (n. 802*, 1091). 
 
 Excel {Exceiiere). — " Exccllere (to excel) " represents 
 YATHAR, Gen. xlix. 4 (n. 8i7<:). 
 
 Excelhncy, — {See lilfagnificence.') 
 
 Excommunicate. — {See Chase out.') 
 
 Excrement, Filth (Bxcrementum). — {See Dung.) 
 
 "Filth (<7r excrement) (tzo-ah)" {Isa. iv. 4) is the evil of the 
 love of self (n. 475*). 
 
 Nothing gives more enjoyment than excrementitious stenches 
 to those who have been devoured by the love of ruling 
 
INDEX OF WORDS. 293 
 
 imperiously, also to those who have found enjoyment in 
 adulteries and none in marriages (n. 659*). 
 
 Execration (ExecraHo). — " Execratio (an execration)" represents 
 >ALAH, Jer. xlii. iS (n. 654^). « 
 
 Exhalation. — {See Breatfi.) 
 
 Ex/ia/e, Transpire (Transpirare). — Lest the hells should strike the 
 nostrils too powerfully, and be hurtful to the interiors of 
 other spirits, they are covered over with black lands, and, 
 where persuasions of falsities reign, with rocks, and in 
 general with gravel and barren earth, and so they are 
 closed ; but still there is continual exhalation of falsities 
 from evils (n. 889). 
 
 Exhortation {Exhortatio). — Exhortations in the English language 
 to those who approach the Sacrament of the Supper (n. 
 250^, 254, 885). 
 
 Exile [Exilium). — " To go away into exile (golah) " ( yer. xlix. 3 ; the 
 English versions have " captivity ") signifies to be destroyed (n. 
 
 637^)- . . , .. 
 
 "To go away into exile" {Ezek. xu. 11 ; see revised version,) sig- 
 nifies dissipation of truth, and " to go away into captivity " 
 signifies occupation by falsities (n. 81 la). 
 
 Exiles (Turba deportanda). — That "the king of Asshur shall 
 
 lead the captivity and the exiles (galuth) " {Isa. xx. 4), sig- 
 nifies to apply to itself and to confirm by reasonings (n. 
 406^; compare 532, 81 li). 
 
 To exile, Go into captivity (Exulare). — " Exuiare" represents 
 
 GALAH, Isa. xxiv. II; the revised version gives in the margin the 
 rendering "gone into captivity" (n. 652^, 919). 
 
 Exist— {See Be.) 
 
 Existere. — (See Be.) 
 
 Expand, Stretch forth {Expandere). — "When Shaddai expandeth 
 (paras), kings are in it" {Ps. Ixviii. 14), signifies a state of 
 temptations" (n. 2833). 
 
 "To stretch forth (natah) the curtains of the habitations" {Isa. 
 liv. 2) signifies the increase of the church as to truths of 
 do6trine (_n. 600*). 
 
 "Expandere (to expand, to stretch forth, etc.,)" is the ren- 
 dering of 
 
 NATAH, Isa. xlii. S (n. 294*, 304/) ; xliv. 24 (n. 304/) ; liv. 2 (n. 
 
 dooi, 799^) : 
 PARATz, Gen. xxviii. 14 (n. 340^) : 
 
294 APOCALYPSE EXPLAINED. 
 
 PARAS, Exod. XXV. 20 (n. 283^) ; 
 
 Num. iv. 8 (n. 1042) ; 
 
 Ps. Ixviii. 14 (n. 283^); cv. 39 (n. S94'); 
 
 Isa. xix. 8 (n. 5131:); 
 
 Jer. iv. 31 (n. 3i5c^, 721^) : 
 RAQA', Ps. cxxxiW. 6 (n. 3047; ifild) : 
 SHATACH, yer. viii. 2 (n. 659«). 
 
 Expanses {Expansa). — There are six expanses. In the highest dwell 
 the angels of the third heaven, under them the angels of 
 the second heaven, and under these the angels of the first ; 
 below these dwell the spirits of the first hell, under them 
 the spirits of the second hell, and under these the spirits 
 of the third (n. 1133). 
 
 Expansion, Spreading (Expansio). — By "a covering" and "a spread- 
 ing [expansio, miphbas)" {^Ezek. xxvii. 7), are signified ex- 
 ternals (n. 1042) : "a spreading" and "a sign" signify 
 manifestation (n. 654/; see also n. 1 143). 
 
 "Expansio" represents 
 
 MiMSHACH, Ezek. xxviii. 14, where the English versions have' 
 "anointed" (n. 277*). 
 
 Expectation, Patience, Looking after {Exspeaatio). — " ExspeBatio 
 (expe6lation) " is the rendering of 
 
 MABBAT, Isa. XX. 5 (n. 406.5) : 
 
 pRosDOKiA, Luke xxi. 26, revised version (n. 304/); 
 
 "Patiens exspe£latio (patient expecSlation) " is the rendering 
 of 
 
 HupoMONE, Apoc. i. 9, where the English versions have "patience " 
 (n. 49). 
 
 Expiate, Appease (Expiare). — "To expiate {or appease) (kaphar) his 
 faces" {Gen. xxxii. 20) signifies to captivate the mind Cn. 
 412/). 
 
 Expire, Die, Give up {Exspirare). — " Exspirare (to expire, to die, to 
 give up the ghost,) " represents 
 
 GAVA', Ps. civ. 29 (n. 183a) : 
 NAPHACH, Jer. XV. 9 (n. 257, 721a), 
 
 Expression. — {See Looks.) 
 
 Expressions {Expressiones). — When two similar expressions occur in 
 the Word,'as they often do in the Prophets, they are not 
 vain repetitions ; but one of them has reference to good 
 and the other to truth (n. 484). 
 
 Expurgation {Expurgatio). — Whereas divine truth purifies, it is said 
 {Isa. iv. 4) "by the spiiit of expurgation {or cleansing) 
 (ba'ar) " (n. 329/, 475^). (See A.C., n. 374, where we find " com- 
 tustio" burning, which agrees with the English versions.) 1 
 
INDEX OF WORDS. 295 
 
 Extension (Extensio). — In the spiritual world there is a communica- 
 tion of all affedtions, and sometimes of thoughts ; and with- 
 in every society there is a general communication extend- 
 ing itself from the midst of the society every way, even to 
 the boundaries, nearly as light passes from the centi'e to the 
 circumferences. The variations and changes of affe(5lions 
 arising from communication and its extension, exist from the 
 influx of affe6lions from other societies {on which subjeSl 
 more may be seen, n. 674; compare n. 889, 1076, 1092, 
 1093, 1 174). 
 Every thought from affedlion, that proceeds from the angels, 
 has extension into the societies of heaven according to the 
 quality of the love and wisdom in the angels (n. 837(2)). 
 
 Exterior {Exterius). — Such as is the interior, such the exterior be- 
 comes ; for the interior flows-in into the exterior, and dis- 
 poses it to agreement with itself; but not vice versa (n. 
 960^ ; compare n. 803*, 842, 1045). 
 
 The Lord flows-in into the interiors of man's mind, and 
 through these into its exteriors {concerning which more 
 m,ay be seen, n. 1173). 
 
 External {Externum, ExUrnus). — {See Internal.) 
 
 Every man has an internal and an external ; his internal is 
 what is called the spiritual man, and the external what is 
 called the natural man. The external or natural rnan is 
 opened first, by means of such things as man derives from 
 the world. The external or natural man was formed for 
 the reception of such things as are in the world. The 
 things which are in the world, for the reception of which 
 the external or natural man was formed, have reference in 
 general to all things that belong to civil and to moral life. 
 With the man who has been regenerated by the Lord, 
 the internal and the external are conjoined (n. 150) : when 
 the internal and the external have been conjoined, the 
 Lord then chastises the evils and falsities which are in the 
 natural man, and this by means of knowledges of good 
 and truth (n. 176) : the one conjoins itself with the other 
 by correspondences ; thus such as is the quality of the 
 one, such is that of the other ; and every thing which does 
 not make a one with the other by correspondences is dis- 
 sipated and perishes (n. 441). 
 
 Extreme {Extremum), Last (Extremus). — Extremes or ultimates signify 
 all things in a complex, thus the whole, because the ex- 
 tremes include and comprehend all things (n. 4171). 
 
 The extremes of the natural man are what are called sensuals 
 (n. 4101;). 
 
 In extremes or ultimates all power has its seat (n. 918). 
 
296 APOCALYPSE EXPLAINED. 
 
 " Extrevms (last) " is the rendering of 
 
 EscHATos, John vi. 40 (n. 815c); xii. 48 (n. 907). 
 
 Extremity, End (ExtremUas). — " The extremity (or end) of the earth " 
 (Isa. xliii. 6) signifies the ultimates of the church (n. 11 33). 
 
 " The extremity of days (or, ' In the IMter days ') " ( yer. xlviii. 
 47) signifies the coming of the Lord (n. 8ii*; compare 
 n. 850^). 
 
 " ExtremUas (extremity, end,) " represents 
 
 'ACH«RiTH, yer. xlviii. 47 (n. 8il3); 
 
 Dan. viii. 23 (n. 412/) ; 
 
 Micak iv. i (n. 850^) : 
 QATZEH, Ps. xlvi. 9 (n. 357<^) ; 
 
 Isa. vii. i8 (n. 410c) ; xlii. 10 (n. 326^, 406^) ; xliii. 6 (n. 
 
 239^. 294^): 
 QETZEV, Isa. xxvi. 15 (n. 304^). 
 
 Exult [ExwUare), Exultation (BxuUaiio). — " Exultation " is enjoyment 
 from good ; " gladness " is enjoyment from truth (n. 294^) : 
 "exultation" signifies enjoyment from love and affedlion 
 for good, and "gladness" the pleasantness from love and 
 affeSion for truth (n. 660). 
 
 " To exult " signifies joy of heart (n. 1 179) ; or joy from affec- 
 tion for truth (n. 1218). 
 
 " Exultare (to exult)" represents 
 
 ciL, which has some variety of rendering in the English versions, 
 Ps. xiv. 7 (n. Sue, 850*) ; liii. 6 (n. Sue, 850^) ; 
 Isa. xxix. 19 (n. 238) ; xxxv. i, 2 (n. 288i) ; xlix. 13 (n. 304^, 
 
 40s*); 
 Zech. ix. 9 (n. 31^) : 
 •ALAz, Ps. xcvi. 12 (n. 326c) ; 
 Zefk. iii. 14 (n. 850*). 
 
 "Exultatio (exultation) " represents 
 
 GIL, Ps. xlv. 15, vi'here the English versions have "rejoicing'' (n. 
 863*); 
 Jsa. xvi. 10, where they read "joy " (n. 376c). 
 
 Eye (OcK&j).— The sight of man's thought, which is called under- 
 standing, corresponds to the sight of his eyes ; and there- 
 fore from the light and the beaming of his eyes, appears the 
 quality of the thought from the understanding (n. 1080). 
 
 "Eyes," when attributed to the Lord, signify divine provi- 
 dence (n. 68, 152, 277a, 284) ; as also divine wisdom and 
 intelligence, which is omniscience (n. 152, 317). 
 
 "Eyes," when said of the Lord, mean presence, and thence 
 providence (n. 68). 
 
 "The eyes of the glory of Jehovah" (Isa. iii. 8) are divine 
 truth (n. 433^. 
 
INDEX OF WORDS. 297 
 
 " Eyes," when men are spoken of, signify the understanding 
 of truth ; and the understanding of truth is intelligence 
 and wisdom (n. 152 ; compare n. 852a). 
 
 That " the eyes " signify understanding, is for the reason that 
 all the sight of the eyes, with men and angels, is from it 
 {see n. 152). 
 
 That "the eye" signifies understanding and faith, is from cor- 
 respondence ; for understanding is internal sight, and this 
 sight is what sees by means of the eye ; for by it the eye 
 is determined to its objefls, and by it the interiors of the 
 eye are disposed for reception. It is from this that the 
 affecflion of the thought can to some extent be seen from 
 the eyes {see n. 37). 
 
 "The right eye" signifies the understanding of good; "the 
 left eye" the understanding of truth (n. 152, 3i3<;). 
 
 The eye is "good," or "simple," (the authorized version has "single,") 
 
 when truth is from good, or understanding from will (n. 
 313c; compare n. 152). 
 
 "To open the eyes of the blind" is to instruct those who are 
 yet ignorant of truths, and still desire them (n. 152). 
 
 "Eye for eye, and tooth for tooth" {Matt. v. 38), signifies 
 that in the measure in which one deprives another of the 
 understanding of truth and the sense of truth, in the same 
 measure they are taken away from him (n. 556^). 
 
 By "an evil eye" is signified the understanding of the false 
 (n. 152). 
 
 " Oculiis (the eye) " represents 
 
 <AYiN, in all the passages of the Old Testament found in the arti- 
 cles here referred to : 
 
 OMMA, Mark viii. 23 (n. 239^) : 
 
 opHTHALMos, in 'all other passages adduced from the New Testa- 
 ment. 
 CPassages of the Sacred Scripture may be seen in articles n. 
 37, 68, 152, IS3, 239^, 24s, 274, 277^, 284, 313*,^, 3i6<r, 
 317, 318, 319, 328</, 355^, 357rf, 376/,-r, 391^. 4055,412/, 
 4273, 433^, 455^, 484, 526^, 556*, 577<j, 584, 612, 619^ 
 622a, 696^, 710C, 717c, 724c, 7305, 7395, 746/, 799J, 8ll<r, 
 1081.) 
 
 Having one eye {Luscus}. — "Having one eye (monophthalmos)" 
 
 {Matt. V. 29 ; xviii. 9) is an understanding that thinks not 
 evil, but truth only : for the understanding can think truth ; 
 if it thinks evil, it is from evil of the will (n. 152). 
 
 Eyelids {Paipeirae). — " Palpcbroe (eyelids) " is the rendering of 
 'APH'AppAiM, Ps. xi. 4 (n. 68). 
 
 Eyesalve (Coiiyrium). — "Anoint thine eyes with eyesalve (kollurion) 
 that thou mayest see" {Apoc. iii. 19), signifies that the un- 
 
298 APOCALYPSE EXPLAINED. 
 
 derstanding may be opened. The collyrium means an 
 ointment made from flour with oil (n. 245). 
 
 Ezekiel. — That the prophet Ezekiel was commanded to eat the 
 roll of the book, involves the same as John's bein^ com- 
 manded to eat the little book ; namely, an investigation 
 as to how divine ti'uth which is in the Word is still re- 
 ceived, perceived, and appropriated, by those who are of 
 the church ; for by the prophet Ezekiel and by John were 
 represented the doctrine of truth, and the Word (n. 619a). 
 
 Ezekiel's vision of the temple seems to be applied to the tem- 
 ple of Jerusalem ; especially to the temple that was there 
 when the Lord was on earth (n. 6303 ; see also, n. 6301;). 
 
 Ezion-geber. — That ships were built in Ezion-geber (i Kirigs ix. 
 26), of the Red Sea, in the land of Edom, on the shore 
 was significative of the sciences of the natural main {of 
 which see more, n. 514^). 
 
 Fabricator, Maker {FabrUatnr). — " The maker (yatzah) " {Hab. li. 18) 
 signifies one who works out what is false (n. sS-jd). 
 
 Face (Fades). — " The face," when said concerning the Lord, signi- 
 fies His divine love, from which is all good (n. 74 ; com- 
 pare n. 340/', 401^, 412a). 
 
 The Lord as to the Divine Human is called " the face of Jeho- 
 vah" (n. 74). > 
 
 "The faces of Jehovah" (/sa. Ixv. 3) are those things that 
 have been revealed in the Word (n. 659a). 
 
 The whole face, where the sensories of sight, smell, hearing, 
 and taste are situated, corresponds to affedions and the 
 thoughts from them, in general (n. 427a). 
 
 In man the face is a representative image of* the affeftion 
 which is of his love (n. 5043). 
 
 With angels their faces are the forms of their affedions (n. 
 381). 
 
 "The face" signifies affeftion (n. 376^). 
 
 " The face " signifies the interior things of the mind, thus the 
 
 things that are of love and faith (n. 381). 
 "To fall upon the face" signifies humiliation of heart (n. 463, 
 
 688, 815O. 
 
 "Fades (the face)" represents 
 
 PANiM, in all the passages of the Old Testament to which reference 
 
 is here given : 
 opsis, A/ioc. i. i6 (n. 74) ; 
 
INDEX OF WORDS. 299 
 
 pRosopoN, in all other passages of the New Testament to which 
 reference is here made. 
 (Passages of the Sacred Scripture may be seen in the following 
 articles : — n. 64, 74, 254, 275a, 280a, 282, 2&y,ii, 2941:, 
 304/. 3i6<r. 328c, 3404, 376^, 381, 4013, 405^, 4063, 4i2<i-r, 
 455*. 463, So^", 544. 553. 554, 596, 600*, 652c, (>t,<)a,e, 
 688, 7003, 7ofo, 724s, 74i<f, 750^-, 768^, 8iia, 8154, 8633, 
 937, 1042, 1100^.) 
 
 Faculty, Capacity (Faadtas). — {See Possessions.) 
 
 In man there are two faculties of life ; one is called the un- 
 derstanding, and the other the will. These faculties are 
 wholly distindt, but were created to make one ; and when 
 they make one, they are called one mind. But in man 
 they are at first divided, but united afterwards (n. 11 70; 
 compare n. 750^, 831, 837(4)). 
 
 Every man has a faculty for understanding truths, for by this 
 faculty the human being is distinguished from beasts. This 
 capacity also remains with every man, even with one who 
 is evil ; for it is the spiritual [element] in man, and the 
 veriest medium of his regeneration. It was found by trial 
 that an infernal spirit understood the truths of heaven, 
 when he heard them, as well as a good spirit ; but that 
 still he was unwilling to understand them, for he held them 
 in aversion (n. 970 ; compare n. 559, 874, 996, 997). 
 
 The human itself consists in this faculty. By virtue of it man 
 lives after death and then appears as a man ; for with this 
 faculty the Divine is conjoined. It is in consequence of 
 this, that, though a man be turned away from the Divine 
 as to his two lives, which are the life of the understanding 
 and the life of the will, nevertheless, by its being possible 
 for him to understand truth and perceive good, he has 
 conjundtion with the Divine, and thence lives to eternity 
 (n. 547 ; compare n. 1144). 
 
 Faint (Lassus). — "But when he awaketh, behold he is faint (<ayeph), 
 and his soul hath appetite" {Isa. xxix. 8), signifies that 
 still there is not truth, but falsity (n. 750?). 
 
 {See Fail, Soften.) 
 
 Fail, Languish, Grow weary [Deficere). — " Deficere" (represent- 
 ing words that are variously rendered in the English versions,) IS the 
 
 rendering of 
 
 •AMAL, I Sam. ii. S (n. 257) : 
 
 CHASER, Isa. xxxii. 6 (n. 3861/); li. 14 (n. 537*): 
 
 NASHATH, Isa. xix. 5 (n. 654*) : 
 
 'ALAPH, Isa. li. 20 (n. 6^2d, 724^): 
 
 •ATAPH, Ps. cvii. 5 (n. 730rf) ; 
 
 Lam. ii. 11 (n. 652^) ; verse 12 (n. 7So«) ; verse 19 (n. 386<f, 
 6S2d) : 
 KAMNO, Apoc. ii. 3 (n. 103). 
 
300 APOCALYPSE EXPLAINED. 
 
 Faiih (Fides). — That is called faith, with its own proper meaning,' 
 which is believed without an intelleftual sight and percep- 
 tion as to its being so ; in which case what is false may be 
 believed, as well as what is true : but when what is believed 
 is seen and perceived, there is not what is called faith, but 
 apperception and perception ; for the understanding en- 
 lightened by the Lord sees, the will is affedled, and aftion 
 follows from both (n. 445). i 
 
 It is to be known that truth and faith are one in their essence, 
 as faith must be of what is true, and truth must be of 
 faith : wherefore the ancients did not say faith, but they 
 said truth instead ; those of the present day, however, say 
 faith instead of truth ; the reason of which is that the an- 
 cients said that that only was to be believed that was seen 
 to be true, or that was apprehended by the understanding ; 
 but those of the present day say that there must be belief 
 although they do not see, or do not apprehend with the 
 understanding. The angels in the higher heavens are not 
 willing even to mention faith ; for they see truth from the 
 love of good, and from the light of truth which is in them 
 from the Lord ; and they say that it is folly to have faith 
 in any one who says that this or that must be believed 
 which is not apprehended by the understanding, for this 
 would be to think a thing to be so, whether true or false ; 
 and to believe what is false is hurtful. Besides, what is 
 believed but not seen, does not enter into man further than 
 into the memory ; and this cannot be appropriated to him 
 (n. 895). 
 
 It follows from this that it would be better to give up the use 
 of the word faith, and to use the expression the truth in 
 its stead. Still, however, what is believed and is not seen 
 may be named faith ; but it is only a knowing : but as 
 soon as man becomes spiritual, (and he becomes so when 
 his internal which communicates with heaven is opened,) 
 then that matter for knowledge which is called faith be- 
 comes truth, for then it is seen by reason of light from 
 heaven (n. 895). 
 
 They who are in the ultimates of heaven, inasmuch as they 
 do not see and perceive, remain in the dogma received by 
 many in the world, that the understanding must be under 
 some blind obedience to faith ; but still they are instrudled, 
 and when instructed they know truths (n. 345). 
 
 A reason why the truth ought to be named in the place of 
 faith, is, because by truths come all intelligence and wis- 
 dom ; but by faith, especially by faith separate, comes all 
 ignorance, that is, in spiritual things (n. 895). 
 
 In the Old Testament the term faith is nowhere used, but in- 
 stead of it the truth (n. 813). 
 
INDEX OF WORDS. 
 
 301 
 
 The will IS the subjeft and receptacle of charity, as it is the 
 subjea and receptacle of good ; and the understanding is 
 the subjea and receptacle of faith, because it is the subjed 
 and receptacle of truth : for charity derives all its quality 
 from good, and faith derives all its quality from truth ; and 
 therefore it is said, the good of charity, and the truth of 
 faith. _ Hence it follows that charity and faith aft as one, 
 hke will and understanding, and that such as is the charity 
 such IS the faith. But these things are in the natural mind : 
 in the spiritual mind, however, instead of charity is the 
 love of good, and instead of faith is the perception of truth 
 (n. 790^(10)). 
 Every one in heaven, in whatever society he "may be, thinks 
 from his own affe6lion. The affeftion produces the faith, 
 and faith of a quality like that of the affedion ; for faith is 
 nothing else than thinking that a thing is so in very truth 
 (n. 790^). 
 
 The Lord healed many persons according to their faith, be- 
 cause the first and primary thing of the church then to be 
 established was, that they should believe the Lord to be 
 the Almighty God ; for without that faith no church could 
 be established : for the Lord was the God of heaven and 
 the God of earth, with whom rhere cannot be any con- 
 jun(5Hori except by the acknowledgment of His divinity, 
 and this acknowledgment is faith. External men could 
 be moved to divine worship only by external things which 
 strike the mind, such as miracles ; therefore miraculous 
 faith was the first faith with those with whom the Christian 
 Church was to be established ; and it is also the first faith 
 with all in the Christian world at this day ; and therefore 
 the miracles wrought by the Lord were recorded, and are 
 also preached (n. 815^). 
 
 Historical faith must necessarily precede, before the faifh be- 
 comes saving (n. 815^): faith without understanding is 
 historical faith, because it is from another ; and, viewed in 
 itself, this is only a knowledge (n. 895). 
 
 Saving faith cannot be given, unless it be preceded by histori- 
 cal faith, which is a knowledge, from others, of the things 
 of the church and of heaven ; in a word, historical faith is 
 a knowledge of such things as are afterwards to be matters 
 of faith (n. 427a ; concerning this faith much more may be 
 seen in articles, n. 232, 2\'2b,^ 250^?, 832). 
 
 Historical faith with man then becomes saving when he learns 
 truths from the Word, and lives according to them (n. 
 
 8 1 50-. 
 Saving faith is the faith of truth from love to the Lord (n. 815^^). 
 
 Faith, with man, is truth acknowledged in heart ; for unless 
 it is acknowledged in heart, it cannot be his faith (n. 813). 
 
302 APOCALYPSE EXPLAINED. 
 
 Spiritual faith in its essence is the acknowledgment of truth 
 because the understanding sees it. Spiritual love is the 
 love of truth in aft ; and the love of truth in aft is accord- 
 ing to the sight of truth by the understanding : the faith 
 of that love is nothing else than the acknowledgment of 
 truth from its being seen and understood ; this therefore 
 is spiritual faith (n. 832). 
 
 Faith is acknowledgment, and from acknowledgment a look- 
 ing toward [its objeft] ; and all looking toward [another], 
 from acknowledgment, makes another present to oneself. 
 Faith makes the Lord present in man according to the 
 quality of the perception respedling Him (n. 815^). 
 
 If the love in man is spiritual, the truths also are spiritual, for 
 they aft as one with the love. All truths, in one complex, 
 are called the faith, because they are believed. Hence it 
 is plain that spiritual faith in its essence is charity. But 
 natural faith does not proceed from love towards the 
 neighbor or charity, which is the spiritual [principle]' itself 
 from which faith is, but from some natural love which 
 refers itself back either to the love of self or to the love of 
 the world ; and whatever proceeds from these loves is nat- 
 ural (n. 204a). 
 
 He is greatly mistaken who supposes that the Lord enters or 
 flows-in into faith alone or into faith separate from charity 
 with man ; in such faith there is no life, for it is as the 
 breath of the lungs without the influx of the heart, which 
 breathing would be mere lifeless motion ; for the breath 
 of the lungs is animated by the influx of the heart, as is 
 well known (n. 251) : it is said, faith separate from charity ; 
 and this means faith separate from life, for charity belongs 
 to life ; wherefore, when faith is separated from it, it is not 
 in the man, but out of him (n. 227; concerning which faith 
 see also articles, n. 211, 239a, 242a, 427a, 796, 797, 812). 
 
 Methods of conjunftion, chiefly the inventions of the learned, 
 that the disagreement of the dogma of faith separate might 
 appear to be harmony with the Word (n. 786, 787). 
 
 You will be very greatly deceived if you suppose that you 
 believe in God and do not the things which are of God (n. 
 1099). 
 
 {Concerning faith separate from charity, much more may be 
 seen under the heads, Dragon, Goat, Philistia.) 
 
 " Indes (faith) " represents 
 
 pisTis, in passages of the New Testament. 
 
 (The following articles may be examined : — n. 136, 155, 204a, 
 211, 227, 229, 232, 233, 2373, 239a, 242a-i:, 2C,od, 251, 
 315.:, 349^, 405/, 427a, 445, 737, 759, 769, 781^, 786, 787, 
 
 789, 79OJ, 795, 797, 798, 800, 8o2ii, 8o3<r, 8oS2(vii.,viii.), 
 813, 815^,^ 817^, 832, 837, 842, 846, 847, 895, 988, 1099.; 
 
INDEX OF WORDS. 
 
 303 
 
 Faithful (Fideih). —The Lord is called "the faithful (pistos) and true 
 witness" {Apoc. iii. 14), because all truth, and the all of 
 faith, is from Him (n. 228). 
 
 See also Matt. xxv. 21, 23 (n. 675a) ; 
 
 Apoc. i. 5 (n. 27) ; xvii. 14 (n. 1074). 
 
 By "a faithful (-aman) witness in the clouds" {Ps. Ixxxix. 37 ; 
 
 the authorized version has " in heaven," the revised has " in the sky,") is 
 
 signified the Word in the sense of the letter (n. 401^). 
 
 The angels of the first heaven, who are- in the faith of charity, 
 are called "faithful" (n. 1074). 
 
 By the journeyings of the sons of Israel in the wilderness were 
 represented, and thence were signified, the temptations of 
 the faitliful (n. 581*). 
 
 Falcon. — {See Woodpecker.) 
 
 Fall {Casus). — He who receives divine truth with one part of the 
 mind only, and not at the same time with the other part, 
 succumbs in temptations, and falls into grievous falsities, 
 which are falsities of evil ; wherefore it is said {Matt. vii. 
 27), " Great was the fall (ptosis) thereof" (n. 644^;). 
 
 Fall of Adam. — (See article n. 773(1,3)). 
 
 To fall (Cadere), To fall dOwn (Decidere, Excidere). — That "tO fall 
 
 upon their faces before God" {Apoc. xi. 16) is a movement 
 representative of most profound humiliation, is because the 
 face is the form of man's affeftions, and consequently of 
 the interiors that belong to his inner and his outer mind 
 (n. 688 ; compare n. 463). 
 "I fell at His feet" {Apoc. i. 17), signifies adoration from hu- 
 miliation of heart before the Divine ; for all affeftions what- 
 soever have their correspondent gestures in the body (n. 
 
 77)- 
 
 That "to fall," — when said of the "stars," by which are meant 
 knowledges of truth and good from the Word, — signifies 
 to perish, is because divine truth when in the spiritual 
 world it falls from heaven to the earth that is there, where 
 the evil are, is turned into the false ; and when divine truth 
 becomes false, then it perishes (n. 518a; compare n. 72, 
 402, 517- 518a, 535, 537^, 544)- 
 
 "To fall by the sword " is to perish by falsities (n. 131^, 3i5<;, 
 3i6</, 632, 6371!, 654^, 724^, 863a). 
 
 "To fall before idols" signifies to be damned (n. 391^; com- 
 pare n. 879, 1097). 
 
 Where "falling" is predicated of a city, it is predicated of 
 truths of dodrine that they are dissipated and do not exist 
 (n. 675«, 1020). 
 
304 APOCALYPSE EXPLAINED. 
 
 That " Satan fell from heaven " {Luke x. i8) signifies that the 
 Lord through divine truth, which He then was, expelled 
 all falsities from heaven, and subjugated those hells which 
 are called "Satan" (n. 740^). 
 
 (Corrucre). — " To fall by the sword and by flame " {Dan. xi. 33) 
 
 signifies to perish from falsities and evils therefrom (n. 
 811^). 
 "The boys fall ((?r stumble) on wood" {Lam. v. 13), signifies 
 driving those who might be in the will of good, to the 
 adulteration of goods (n. 1182). 
 
 {DaiaH). — "To fall from heaven" {Apoc. ix. i) signifies to 
 
 perish (n. 535). 
 
 " Cadere (to fall) " represents 
 
 HAPHAL, in the following passages: — Gen. xv. 12 (n. 279a); xlix. 
 
 17 (n- 355*. 581*); 
 Exod. xxi. 33 (n. 537*) ; 
 
 Ps. xlv. 5 (n. ii%i,b) ; xci. 7 (n. 336.5) ; cvi. 26 (n. 768c) ; 
 Jsa. iii. 25 (n. 637^) ; xiii. 15 (n. 131.5, 315^); xvi. 9 (n. 9113); 
 
 xxiv. 20 (n. 400*) ; xxv. 18 (n. 741;*) ; xxx. 25 (n. 405*); 
 
 xxxi. 8 (n. 131^) ; 
 Jer. xxv. 27 (n. 235) ; xlviii. 32 (n. 376.r) ; xlix. 26 (n. 652^, 
 
 734rf); 1. 30(u. 652*. 734<f); 
 Lam. ii. 21 (n. 863a) ; 
 Ezek. vi. 4 (n. 391^, 8iia); xxiv. 21 (n. 724^); xxviii. 20 (n. 
 
 400c) ; xxix. 5 (n. 3881:, 6S4O; 
 Hos. vii. 16 (n. S400); 
 Amos iii. 14 (n. 3i6<f, 391.%) : 
 EKPiPTo, Mark xiii. 25 (n. 72): 
 piPTo, Matt. vii. 25, 27 (n. 644^) ; xxiv. 29 (n. 72, 535); 
 
 Luke viii. 5 (n. 632) ; x. 18 (n. 535, 544, 740^) ; xxi. 24 (n. 
 
 131*); 
 Apoc. i. 17 (n. 77) ; vi. 13 (n. 402, 535) ; vii. 11 (n. 463) ; viii. 
 10 (n. 517, Si8a) ; xi. 13 (n. 675^) ; verse 16 (n. 481, 688) ; 
 xiv. 8 (n. 879); xvi. 19 (n. 1031) ; xvii. 10 (n. 1064) ; xviii. 
 2 (n. 1097). 
 
 " Decidere (to fall down) " is the rendering of 
 
 NABHEL Isa. xxxiv. 4 (n. 4033) ; xl. 8 (n. 507) ; 
 
 Ezek. xlvii. 12 (n. 422c) : 
 NAPHAL, Job xxxi. 22 (n. 627*); 
 
 Nahum iii. 12 (n. 403?). 
 
 " Excidere (to fall)" represents the two readings 
 
 ExpiPTo and pipto, Apoc. ii. 5 (n. 105); it perhaps indicates that 
 EX PI pro was the reading under consideration. 
 
 " Corruere (to fall, or to stumble,) " is the rendering of 
 
 KASHAL, Lam. v. 13 (n. 1182); 
 Dan. xi. 33 (n. 8ii5). 
 
 " Delabi (to fall) " is the rendering of 
 PIPTO, Apoc. ix. 1 (n. 535). 
 
INDEX OF WORDS. 305 
 
 Fall away (Concidere), Falling (Concidmiia). — That "the belly 
 
 should swell and the thigh fall away (naphal) " {Num. v. 
 22), signifies that the conjugial has perished (n. 618). 
 
 "The falling of the wall of Jericho" {J^os. vi. 20) signified a 
 laying bare to everything evil and false (n. 700^). 
 
 Fall forward, Prostraie {Proddere). — "To fall forward" de- 
 notes humiliation of heart, for the reason that prostration 
 upon the knees and upon the face is a gesture correspond- 
 ing to inmost humiliation, which is called humiliation of 
 heart ; for there are from creation gestures which corre- 
 spond to every afiFecSion whatsoever ; and man slips spon- 
 taneously into them when he comes into the affedtion (n. 
 1206; compare n. 290, 291, 322, 1228). 
 
 " Proddere (to fall forward, to fall down, to fall prostrate,) " 
 represents 
 
 PI pro, Apoc. iv. 10 (n. 290) ; v. 8 (n. 322) ; xix. 4 (n. 1206) ; verse 
 10 (n. 1228). 
 
 Fallacy {Faiiacia). — Fallacy is an inversion of order ; it is the judg- 
 ment of the eye and not of the mind ; it is a conclusion 
 from the appearance of a thing, and not from its essence 
 (n. 1215). 
 Fallacies are conclusions and reasonings from the natural man 
 alone, and from its delusive light (n. 781^). 
 
 There are many fallacies in natural, in civil, in moral, and in 
 
 spiritual things (n. 575). 
 The nature and quality of fallacies in spiritual things (n. 
 
 575)- 
 The sensual man is in fallacies because all the ideas of his 
 thought are from the world, and enter through the senses 
 of the body ; for this reason also he thinks from them, and 
 draws conclusions from them, concerning spiritual things 
 
 (n- 575). 
 Fallacies are enumerated in regard to faith separate from 
 good works; which are signified {Apoc. xiii. 2) by "the 
 feet of a bear" (n. 78 1^). 
 
 False {Faisus), Falsity, The false {Faisum). — Since all evils have their 
 seat in the natural and sensual man, it follows that falsities 
 also reside there, because all falsities are of evil ; for while 
 man is desiring and willing from evil, he thinks and speaks 
 from the false ; for evil of the will, when it forms itself in the 
 thought so that its quality is manifested to others or to 
 oneself, is called the false ; wherefore falsity is the form of 
 evil, as truth is the form of good (n. 543^). 
 Evils apart from falsities do not enter the thought, for they 
 are of the will alone (n. 1109). 
 
306 APOCALYPSE EXPLAINED. 
 
 There are falsities of various kinds ; there are falsities of igno- 
 rance, falsities of religion, and falsities from the Word not 
 understood. No other falsities close heaven than those 
 which are of evil. The falsities which lead to a life of evil, 
 and those which proceed from a life of evil, because they 
 are from hell, close heaven (n. 812). 
 
 Falsified truth is the false of evil, because evil falsifies truth 
 (n. 976 ; compare n. 759). 
 
 The false of evil exists from evil works, or from evils of life ; 
 for as good conjoins truth to itself, so evil conjoins to itself 
 the false, for one is of the other (n. 5261^). 
 
 Evils of the false flow from falsities of doflrine (n. 400* ; com- 
 pare n. 526a). 
 
 There are falsities in which is good, with those who are out- 
 side of the church and therefore in ignorance of ti^uth ; 
 also with those who are within the church where there are 
 falsities of doftrine (n. 452). 
 
 Falsities of religion, with those who are in good, are received 
 by the Lord as truths (n. 452 ; compare n. 455a). 
 
 They who are in falsities from ignorance, and still are in good 
 of life according to their religion, cannot be saved before 
 the falsities that are with them have been removed, and 
 truths implanted in place of them (n. 478). 
 
 Falsities are taken away from those who are coming into 
 heaven ; for one cannot enter heaven with falsities (n. 
 
 47.4)- 
 
 Falsities from evil have in them no power at all, because all 
 power is in truths from good ; but falsities have a power 
 over falsities, because this is like over like (n. 783). 
 
 The hells where persuasions of the false reign, are covered 
 over with rocks, and in general with gravel and barren 
 earth, and are thus closed : but still there continually ex- 
 hale from them falsities from evils (n. 889). 
 
 False Christ (Pseudochnstus). — They who confirm falsities from the 
 Word, are meant {Matt. xxiv. 24) by "false Christs 
 (psEUDocHRisToi) )" aud thcy who bring forth falsities of doc- 
 trine are meant by "false prophets" (n. 6843). 
 
 Falsify {Fahifican), Falsification {Fahificatio). — How infernal and 
 consequently how full of harm it is to falsify the Word even 
 • to the destruftion of divine truth and divine good in the 
 heavens {illustrated, n. 888). 
 Man shuts heaven against himself so far as he falsifies the 
 Word ; and so far as he then destroys interior divine 
 truths, which are divine truths in the heavens, and from 
 which the heavens are, so far he is removed from the 
 heavens, and is cast the lower into hell {concerning which 
 Tnore may be seen, n. 888). 
 
INDEX OF WORDS. 307 
 
 The falsification of the Word is also a produdlion of what is 
 
 false from evil, for evil falsifies (n. 920). 
 Falsified truth is the false of evil, because evil falsifies truth 
 
 (n. 976). 
 
 Fame, Report [Fama). — That the Word is to endure forever, is sig- 
 nified (^Deut. xxxiii. 25) by "As thy days shall be thy 
 
 fame (dobhe') " (n. 438 ; the English versions have '' strength;" the 
 revised version suggests " rest" and "security" in the margin: the Vulgate 
 has " old age ;" Gesenius suggests-" death ")* 
 
 "Fama (report)" represents 
 
 SHEMA', Isa. xxiii. 5 (n. 406^). 
 
 "Fama (fame)" represents 
 
 SHOMA', Jer. vi. 24 (n. 721^). 
 
 Familiar spirits. — {See Pythonists.) 
 
 Families (Famiiiae). — By "families" {Gen. xii. 3; Zech.yin. 12-14) 
 are signified truths of the church (n. ^i^od; compare n. 
 
 355^> 555*)- , ^ 
 
 " Families of the earth " signify those who are in truths from 
 good (n. 340ii ; com.pare n. 654^). 
 
 " Famiiiae (families) " is the rendering of 
 
 MisHPftCHAH, Gen. xii. 3 (n. 340^^); xxviii. 14 (n. 340<f); 
 Nahum iii. 4 (n. 355^) ; 
 Zech. xii. 12-14 (n. SS5i5) ; xiv. 18 (n. 654e). 
 
 Famine, Hunger (Fames). — " Famine" is the want of knowledges of 
 truth and good (n. 131^, 315^, 386^) : it is the failure of 
 truths (n. lys-^). 
 
 "Famine" {yer. xiv. 12) is the deprivation of good, through 
 evils (n. 386^). 
 
 "A day of famine" signifies a state of temptations (n. 386^^). 
 
 "Such as are for the famine, to the famine" {Jer. xv. 2), sig- 
 nifies that they who reje6l truths perish by falsities (n. 
 81 w)- 
 
 "Fames (famine, hunger,)" represents 
 
 KAPHAN, yob V. 22 (n. 388./) : 
 
 Ri'ABHON, Ps. xxxvii. 19 (n. 386^) : 
 
 RA'ABH, in all other passages of the Old Testament to which ref- 
 erence is here made : 
 
 LiMos, in the passages of the New Testament to which reference 
 is here made. 
 (For passages of the Sacred Scripture see n. 131^, 175^, 315^,^, 
 3860-^, 387, 388n', 400^, 540a, 652a, 654c, 734?, 811*, 
 863<j, 1125.) 
 
 Famish. — {See Lean, to make.) 
 
308 APOCALYPSE EXPLAINED. 
 
 Fan (Ventiiabruni). — "The fan (ptuon)" {Matt. iii. 12) signifies sep- 
 aration ; and "the floor" is where it takes place (n. 374^). 
 
 Fantasy {Pkantasia). — The fantasies of evil spirits (n. 510, 575). 
 
 Far, Afar (Long-inguus). — {See Long distances. Abomination.) 
 
 "Afar" signifies distant, and remote from goods and truths, 
 also opposite (n. 403c). 
 
 That "they who are far off" signify those who are in the ex- 
 ternals of the church, may be evident from those in the 
 spiritual world who are in externals and those who are in 
 internals ; those in internals are in the south ; those in 
 externeils in the north ; and thus they are separated accord- 
 ing to the degrees of their reception of truth and good 
 (n. 1133)- 
 
 " Longinquus (far) " represents 
 
 RACHOQ, Ps. Ixv. S (n. 1133) ; 
 Isa. xxxiii. 13 (n. 1133) ; 
 Zech. vi. 15 (n. 1133). 
 
 " E longinquo (afar, from afar,) " represents 
 
 MEBCHAQ, Jer. V. 15 (n. 403.;, 1133); xxxi. 10 (n. 406c, 1133) : 
 RACHOQ, ha. V. 26 (n. 355/, 1133) ; xliii. 6 (n. 294^, 1133); xlix. 
 I (n. 406*, 1133) ; verse I2 (n. 1133) ; 
 Jer. xxiii. 23 (n. 1133) : 
 
 MAKROTHEN, ApOC. Xvili. 10 (n. II33). 
 
 V (Procal). — " Procul esse (to be far from) " represents 
 
 RACHAo, Isa. lix. 9 (n. 526^). 
 
 Fartiiing (Dodrans). — "To pay the last farthing (kodrantes)" {Matt. 
 V. 26), signifies the punishment that is called eternal fire 
 (n. 1015). 
 
 Fashion, Work (,Fairicare). — "To work {faincare) iron with the tongs, 
 and to labor upon it with coals" {Isa. xUv. 12), signifies 
 to work out falsities that favor one's own loves (n. 5871! ; 
 compare n. 3863). 
 
 See also Isa. xliv. 13 (n. 587*). 
 
 Swedenborg's rendering is here like that of Schmidius. The appearance is 
 that the word rendered " fabricare " was regarded as the verb charash, and not 
 the noun which was rendered "faber." 
 
 Fast {Jejunare, Jejunium, Jejunatio). — By "the Lord's fasting" {Matt. 
 iv. 2) is signified afflicSlion, such' as there is in the com- 
 bats of temptations (n. 730^). 
 
 "To fast (nesteuo)" {Matt. vi. 17, 18) signifies to mourn, 
 since they fasted during mourning (n. 375£(vii.)). 
 
 "To fast" {Matt. ix. 15) signifies to mourn because of the 
 failure of truth and good (n. 1189). 
 
INDEX OF WORDS. 309 
 
 " yejunium (a fast) " represents 
 TzoM, Isa. Iviii. 5, 6 (n. 6373). 
 
 Fat, Fatness {Adeps). — "Fat" in sacrifices was significative of di- 
 vine good (n. 329c?). 
 By "fat (chelebh) " (^Ezek. xxxix. 19) is signified all the good of 
 heaven and the church (n. 1159) : by "fat" are here signi- 
 fied the interior goods, and by " blood" the interior truths, 
 which were made manifest by the Lord when He came 
 into the world, and which were appropriated to those 
 
 who received Him (n. 61 yrf). (in this passage, as found in n. 3291/, 
 CHELEBH is rendered hy fin^edo ; it will therefore again be given below.) 
 
 The reason why, before the coming of the Lord it was for- 
 bidden to eat fat and to drink blood (n. 617^). 
 
 "Adeps " is also the rendering of 
 
 CHELEBH, Deut. xxxu. 14 (n. 3143, 374<;) ; 
 2 Sam. i. 22 (n. 357^); 
 Ps. Ixiii. 5 (n. 1159) ; here the English versions give "marrow," 
 
 with "fatness" as a marginal reading; 
 Ps. Ixxxi. 16 (n. 619*) ; here and in the next passage also the 
 
 English versions give " finest (of the wheat)," with "fat" 
 
 as a marginal reading ; 
 Ps. cxlvii. 14 (n. 365/) ; 
 Isa. xxxiv. 6, m two places (n. 314^). 
 
 Fai things {Pinguedo). — "Fatness" signifies good and the 
 
 things which are of good, thus satisfaflions and joys (n. 
 1159). 
 
 "Fat things (shemen)" ^Isa. xxv. 6) signify the good things 
 of love, and also its enjoyments (n. 2520; compare n. 
 329^). 
 
 "To be delighted in fatness (deshen) " {Isa. Iv. 2) signifies to 
 be in enjoyment from good (n. 61715). 
 
 By "a feast of fat things (shemen), of fat things (shemen) 
 
 full of marrow " {Isa. xxv. 6), is signified good, both nat- 
 ural and spiritual, with joy of heart (n. 1159). 
 
 That "the soul is satisfied with fat {adeps, chelebh; English ver- 
 sions '-marrow,") and fatness (oeshen)" {Ps. Ixiii. 5), signifies 
 to be filled with the good of love and with joy therefrom 
 (n. 1 159). 
 
 "Pinguedo" is the rendering of 
 
 DESHEN, Ps. xxxvi. 8 (n. 483.5, 1159); 
 
 Jer. xxxi. 14 (n. 1159) : 
 CHELEBH, £2^/5. xxxix. 19 (n. 329^; but " odcps" is used in n. 
 
 6i7<f, ii59)_ : 
 MisHMAN, Gen. xxvii. 28 (n. 376<r). 
 
 Fatlings (Pinguisy—The reason why "fat things " signify 
 
 goods, and things satisfadory therefrom, is, that the fat is 
 
3IO APOCALYPSE EXPLAINED. 
 
 the best part of meat, and because it is like oil, by which 
 
 is sig:nified the good of love (n. 1159). 
 "To offer burnt offerings of fatlings (mechim ^j/., meach««^.)" 
 
 (Ps. Ixvi. 15), signifies worship from the good of celestial 
 
 love (n. 324^). 
 By "fat (dashen) and plenteous" (/rar. xxx. 23) is signified' 
 
 full of the good of love and of truths therefrom (n. 644^ ; 
 
 see n. 1159). 
 To be "fat (dashen) and green" (Ps. xcii. 14) signifies to be 
 
 in the goods and the truths of doftrine (n. 1159). 
 
 In the opposite sense by " the fat ones " are signified those 
 who are nauseated at good, and who greatly despise it and 
 rejeft it (n. 1159). 
 
 " Pinguis" is the rendering of 
 
 CHASHMANNIM, Ps. IxviU. 31, whete the English versions have 
 
 " princes " (n. 627,!^, 654^) : 
 SHEMEN, Isa, xxviii. I (n. i^(>/) : 
 LiPARos, Apoc. xviii. 14 (n. 1159). 
 
 Fatted, Fatling {Saginahis). — By "the fatted (sueutos) calf" 
 
 {Luke XV. 23) is signified the good of love and of charity 
 (n. 279a). 
 
 " Fatlings (jvuri') of Bashan " {Ezek. xxxix. 18) are good thmgs 
 of the natural man, from spiritual origin (n. 650«). 
 
 Make fat {Pinguefacere). — "To make fat (dashen) the head with 
 
 oil " (A. xxiii. 5), signifies with the wisdom which is from 
 good (n. 375<;(viii.), 727a, 960^). 
 
 {Pingue facere). — By "oblations" and "burnt offerings" (^Ps. 
 
 XX. 3) is signified worship, and by " making it fat (dashen) " 
 is signified its being from the good of love (n. 1159). 
 
 Father {Pater). — {See Lord.) 
 
 If it be taken for doflrine and acknowledged that the Lord is 
 one with the Father, and that His Human is divine from 
 the Divine in Himself, light will be seen in all particulars 
 of the Word (n. 200). 
 
 Before the Lord's advent, the Divine proceeded from His 
 Divine which He calls " the Father ;" but this did not reach 
 to ultimates after the church was laid waste (n. 422c). 
 
 The Lord called the divine good which was in Him from con- 
 ception, and which was the esse of life from which was 
 His Human, "the Father" (n. 200). 
 
 By " the Father" is signified the Divine in Him, or which He 
 had from conception (n. 178, 349*, 460, 852a, 1112) : the 
 Divine which is called " the Father" is in the Lord (n. 649). 
 
INDEX OF WORDS. 3II 
 
 The Divine which is called "the Father" was the very Divine 
 of _the_ Lord from which His Human existed, and from 
 which it was made divine (n. 852a). 
 The Divine itself, which is called "Jehovah," and " the Father," 
 and which in its essence was the divine good of the divine 
 love, anointed the Divine Human which is called " the Son 
 of God" (n. 684a). 
 The Father was in the Lord, as a soul is in its body ; for He 
 was conceived of Jehovah ; and one's soul is from him of 
 whom he is conceived (n. 32 ; compare n. 8521^). 
 
 (The following are articles in which "the Father " is mentioned : — 
 n- 32, 43. 175^. 178, 183c-, 200, 2S4, 267, 29s*, 297, 304^, 309, 
 349^, 401?, 411a', \\2.a,b, 462, 6oOa, 631, 6441:, 678, 68412, 697, 
 
 7i4i5(ii.), 746</,<?, 8s2a,^.) 
 
 It is believed from the Athanasian Confession that the Lord 
 is the Son of God born from eternity, and that His Divine 
 is equal to the Divine of the Father ; but still because they 
 separate His Human from His Divine, they distinguish 
 the Lord into two persons, as it were, which they call na- 
 tures, so that the Lord is one as the Son of God from 
 eternity, and is another as Mary's son. There has been 
 such an idea concerning the Lord from the first establish- 
 ment of the church, as may appear from the writings of 
 the fathers, and afterwards from the writings of their de- 
 scendants (n. 807). 
 
 " The Father " in the celestial sense, or the celestial Father, is 
 the Lord ; and "the Mother" in the celestial sense, or the 
 celestial Mother, is the church (n. 966). 
 
 The precept that parents are to be honored, was given be- 
 cause the hofloring of parents represented and thence 
 signified love to the Lord and love towards the church (n. 
 966). 
 
 It is to be noted that goods and truths procreated are in the 
 spiritual man, and that goods and truths procreating are 
 in the natural man ; also that those which are in the spir- 
 itual man are as father and mother ; and that those in the 
 natural man, because they are derived from those in the 
 spiritual, are as brothers and sisters ; and further, that 
 afterwards the truths and goods which are procreated anew 
 as from sons who have married within affinity, and from 
 daughters married within the same, are in the natural man 
 after those which were in the natural have been raised as 
 parents into the spiritual man ; for all conception, and all 
 child-bearing or carrying in the womb, have place in the 
 spiritual, but the birth itself takes place in the natural man 
 {see more, n. 724a). 
 
312 APOCALYPSE EXPLAINED. 
 
 The church is called "father" from good, and "mother" from 
 
 truth (n. 444i5 ; compare n. 624.;). 
 " Fathers " are those who are in the goods of the church (n. 
 
 555"^) ; "fathers" are the goods of the church (n. 6i7e). 
 
 "To be gathered to one's fathers," is to one's own ; that is, to 
 those like oneself in the other life ; for every one comes 
 after death to his like, with whom he is to live for ever (n. 
 659^). 
 
 In the opposite sense, the love of self and the love of the 
 world from it are "father and mother " (n. 724^) ; " fathers " 
 are evils (n. 724s ; compare n. 555^). 
 
 By "the father the Devil" i^yohn viii. 44) is meant evil from 
 hell, in which were their fathers in Egypt, and afterwards 
 in the wilderness (n. 7403). 
 
 " Pater (father) " represents 
 
 'ABH (Chaldee), Dan. v. 2 (n. 22o3) : 
 
 'ABH, m all other passages of the Old Testament that are referred to: 
 
 PATER, in all those from the New Testament. 
 
 (Other passages of the Sacred Scripture may be found, ii. I75i5, 
 220^, 254, 304,?, 315,/, 375a, 403^, 433^, 444^, 504?, 532, 
 SSS*/, 617^, 624^, 631, 659^,^, 7243,3,^, 740^, 746e, 852^, 
 966.) 
 
 Father of the family, Householder (Paterfamilias). — " The house- 
 holder (oiKODEspoTEs)" {MciH. xlil. 27) slgmfies the Lord as 
 to tiTJths from good (n. 911a ; conipare n. 426). 
 
 They who were of the church in the most ancient times dwelt 
 in tabernacles and tents, with which also they journeyed, 
 for in those times they were for the most part shepherds ; 
 and the father of the family taught fhe precepts of charity 
 and thence the life of love, to those who were descended 
 from his house ; this was done in tabernacles, as it was 
 afterwards done in temples (n. 799a). 
 
 Fatherless, Orphan [PufHius). — They who do good from natural 
 affedlion, which is obedience, and then think about heaven 
 as a reward, are mentioned {Mai. iii. 5) as "hirelings," in 
 connexion with " the poor, the needy, strangers, the'father- 
 less (yathom), and widows," for the reason that they are in 
 spiritual poverty (n. 695^). 
 
 Some think that good works consist solely in giving to the 
 poor, and in doing good to the needy, to widows and 
 orphans (see much more, n. 932, 933). 
 
 Fear, {Timor, Metus). — (See Dread, Terror.') 
 
 By "fear" in the Word are signified various changes of the 
 state of man's interiors (n. 667). 
 
INDEX OF WORDS. 313 
 
 The holy tremor which seizes the inner parts of the head, and 
 causes tliem to quiver and be convulsed, when the Divine 
 flows-in and fills them, is also called "fear," "terror," 
 "dread" (n. 677). 
 
 There are fears which bring compulsion on the internals or the 
 spirit of man ; but these are no other than fears that flow-in 
 from the spiritual world ; on the one side, they are fears in 
 regard to the punishments of hell, and on the other side they 
 are fears lest there should not be favor with God : but fear in 
 regard to the punishments of hell is the external fear of their 
 thought and will ; but fear that they may not have God's favor 
 is their internal fear, and it is a holy fear which adds itself to 
 their love and conjoins itself with it, and at last makes one 
 essence with it : the case is as with one who loves another, 
 and from his love is fearful of wounding him (n. 1 150). 
 
 " Tivior (fear, fearfulness,) " represents 
 
 YiH"AH, 2 Sam. xxiii. 3 (n. 411c); 
 
 Ps. Iv. 5 (n. 282, 677) ; CXI. 10 (n. 6961/) ; 
 
 Isa. xi. 2, 3 (n. 6961:) ; 
 
 Jer. xxxii. 40 (n. 696c, 701) : 
 YARE', Ps. Ixxxvi. II (n. 696,^) : 
 MORA', ha. viii. 13 (n. 6961/); 
 
 Mai. i. 6 (n. 696c) ; ii. 5 (n. 696c) ; 
 pHOBos, Apoc. xi. II (n. 667) ; xviii. 10 (n. 1133). 
 
 "Metus (fear) " represents 
 
 PHOBOS, Luke xxi. 26 (n. 304/). 
 
 — To fear (Timere). — " To fear the Lord" {Apoc. xv. 4) signi- 
 fies to worship Him (n. 942). 
 
 By " those that fear Jehovah " {Ps. xxxiii. 18) are meant those 
 who love to do His precepts (n. 386(f). 
 
 In Isaiah (chap. xxv. 3) "honor" is predicated of the good 
 of love ; and worship from truths is signified by "fearing 
 the Lord" (n. 696c). 
 
 In many passages of the Word mention is made of "fearing" 
 Jehovah God, and by this is meant to worship Him ; it 
 shall therefore be told briefly what, in worship, is specifi- 
 cally meant by "fearing" God : — All worship of Jehovah 
 God must be from the good of love, by truths ; worship 
 that is from the good of love alone is not worship ; neither 
 is that which is from truths alone, apart from the good of 
 love ; there must be both ; for the essential [principle] of 
 worship is the good of love, but good has existence and 
 form through truths, and consequendy all worship must 
 be by truths from good. As this is so, most passages of 
 the Word in .which mention is made of fearing Jehovah 
 God, speak also of keeping and doing His words and His 
 precepts ; and in these passages, by "fearing" is therefore 
 signified worship by truths, and by "keeping and domg" 
 
314 APOCALYPSE EXPLAINED. 
 
 is signified worship from the good of love ; for doing be- 
 longs to the will, and thus to love and to good ; but fear- 
 ing belongs to the understanding, and thus to faith and to 
 truth. From this it may be seen that "the fear of Jehovah 
 God " is predicated of worship by truths of doftrine, which 
 are also called truths of faith. That it is this, in worship, 
 which is meant by "the fear of Jehovah God," is for the 
 reason that divine truth causes fear, for it condemns the 
 evil to hell ; but divine good does not do this, for so far as 
 it is received through truths, by man and by angel, it takes 
 away damnation : hence it is plain that so far as man is in 
 the good of love, there is fear for God ; and that fright 
 and terror vanish, and give place to a holy fear with rever- 
 ence, so far as man is in the good of love and thence in 
 truths, that is, in the measure in which there is good in his 
 truths. Hence it follows that the fear in worship is various 
 with every one, according to the state of his life ; and also 
 that the state of sanftity, together with reverence, which 
 there is in the fear with those who are in good, likewise 
 varies according to the reception of good in the will, and 
 the reception of truth in the understanding (n. 6g6i). 
 All who come suddenly from their own life into some spirit- 
 ual life, at first are afraid ; but they are re-created by the 
 Lord. Their re-creation is effefted by the accommodation 
 of the divine presence and the fear on account of it to their 
 state of reception. This re-creation is what is signified by 
 "Fear not" (n. 80; compare n. 121). 
 
 " Timer e (to fear) " represents 
 
 YARE' (verb), Gen. xxviii. 17 (n. 696</); 
 
 Exod. xxxiv. 10, where the English versions have " reverence " 
 
 (n. 696a'); 
 Lev. xix. 30 (n. 696^) ; 
 Deut. V. 29 (n. 696c) ; vi. 2, 13, 24 (n. 696^) ; viii. 6 (n. 696^] ; 
 
 X. 20 (n. 6963) ; xiii. 4 (n. 696^) ; xvii. 19 (n. 696c) ; 
 
 xxviii. 58 (n. 6961:) ; xxxi. 12 (n. 6q6c) ; 
 >*v. 22 (n. 388<f); 
 /'s. xxxiii. 8 (n. 696^) ; xxxiv. 9 (n. 386,/) ; Iv. 19 (n. 696^) ; Ixv, 
 
 8 (n. 7o6(/) ; cxii. i (n. 696c) ; 
 /sa. XXV. 3 (n. 696c) ; xliii. i (n. 6g6d} ; 
 yer. XXX. 10 (n. 696^) ; xxxii. 39 (n. 696c) ; xliv. 10 (n. 696c) ; 
 Dan. X. 12 (n. 77); 
 yoel ii. 22 (n. 4031^) ; 
 Mai. ii. S (n. 696^) : 
 YARE' (adjeaive), Ps. xxii. 23 (n. 6g6d) ; xxxiii. 18 (n. 386^?, 696c) ; 
 
 xxxiv. 7, 9 (n. 696(;) ; cxv. 11 (n. 696c) ; cxxviii. I (n. 
 
 696c) ; verse 4 (n. 340c) ; cxlvii. 11 (n. 696c) ; 
 /sa. 1. K> (n. 696^) : 
 PACHADH, yer. xxxiii. 9 (n. 6g6d): 
 PHOREOMAi, Mait. X. 28 (n. 6961/); xvii. 7 (n. 77); 
 
 Zuie i. 13 (n. 80) ; xii. 32 (n. 696^) ; xviii. 2, 4 (n. 696a') ; 
 j4poe. i. 17 (n. 80) ; ii. 10 (n. 121) ; xi. 18 (n. 6963) ; xiv. 7 
 
 (n. 696.-, 874) ; XV. 4 (n. 942). 
 
INDEX OF WORDS. 315 
 
 Fearful. — {See Dreadful.) 
 
 Feast (Fesiiim). — {See Supper, Passover.) 
 
 By the feast of the Passover was represented the glorification 
 of the Human of the Lord (n. 314c). 
 
 The first state of the church, when it is as yet in ignorance, 
 is signified by the commencement of the passover "in the 
 evening, when the sun was set" {Deut. xvi. 6): for by 
 "the feast ol the passover" was signified celebration of 
 the Lord because of deliverance from damnation, which 
 is effefted by regeneration ; and in the supreme sense it 
 signified remembrance of the glorification of the Lord's 
 Human, because deliverance is from this (n. 401/). 
 
 By "the feast of tabernacles" was signified implantation of 
 good, through truths (n. 458*). 
 
 "To bind the festal offering (fesium, chagh) with cords even to 
 the horns of the altar" {Ps. cxviii. 27) signifies to con- 
 join all things of worship: "to bind with cords" is to 
 conjoin ; "the festal offering to the horns of the altar," all 
 things of worship; "the festal offering" and "the. altar" 
 are worship (n. 39ie). 
 
 By " sacrifices, the meat offering, new moons and stated feasts 
 (fesiastata, mo'edh) " {Isa. \. 11-14), are meant all things of 
 worship (n. 939; compare n. 1061). 
 
 {Convivium). — {See Supper, Eaf) 
 
 "Banquets," "feasts," "dinners" and "suppers," in the Word, 
 signify consociations by love, and hence communion in 
 the enjoyments which are of love (n. 252a). 
 
 By "a feast (mishteh) of fat things" {Isa. xxv. 6) is signified 
 appropriation and communication of goods; and_ by "a 
 feast of the lees (ficum)," or of the best wine, is signified 
 appropriation of truths (n. 252a; compare n. 11 59; m Ar- 
 cana Caelesiia. n. 2341 , in place of "fecum," the reading is " vinorum sua- 
 vium {or sweet, inviting wines) "). 
 
 See also Jer. li. 39 (n. 481, 6oiJ). 
 
 Feathers. — {See Pinions.) 
 
 Feed {Cibare), Food, Meat (CHus). — {See Nourish.) 
 
 "To feed" is to nourish (n. 411c; compare n. 314*). 
 
 " Cibare" with its various renderings, represents 
 
 'AKHAL, Deut. viii. 16 (n. Tiad); xxxii. 13 (n. 314*, 374c, 37S<?(viii.), 
 411C, 6194) ; 
 Ps. Ixxxi. 16 (n. 619^) ; 
 Jer. ix. 15 (n. 519a) ; xxiii. 15 (n. 519a) ; 
 Ezek. xvi. 19 (n. 619*). 
 
3l6 APOCALYPSE EXPLAINED. 
 
 "Meats" or "food" signify all truths and goods, for these are 
 what nourish the spiritual life (n. 235 ; compare n. 84, 
 374a, 376^, 386a). 
 
 "Food" from correspondence signifies knowledges and intel- 
 ligence therefrom, for the reason that knowledges nourish 
 the internal man or spirit, as food nourishes the external 
 man or body (n. 235, 3363) ; " food " therefore signifies the 
 things of knowledge, of intelligence and of wisdom (n. 
 
 374«)- 
 By "food" is signified the good of the Word and of doflrine 
 (n. 960.5). 
 
 Unless a man enjoys a nourishment of mind together with 
 the nourishment of body, he is not a man but a beast (n. 
 6173). 
 
 At the will of the Lord, spiritual food (which is also real food, 
 but only for spirits and angels,) is turned into natural food 
 as it was turned into manna every morning with the sons 
 of Israel (n. 617a). 
 
 "To be given for food to the birds of the heavens and to every 
 wild beast of the field," signifies to be destroyed by fal- 
 sities, and wholly consumed by evils of every kind (n. 
 388c,rf). 
 
 " Food for fire " signifies consumption by the love of evil (n. 
 386^). 
 
 " Cibus (food or meat) " is the rendering of 
 
 >oKHLAH, Gen. ix. 3 (n. 750^); 
 
 Ezek. yiyCvu. 5 (n. 388c) ; xxxiv. 5, 8 (n. 388^) ; xxxix. 4 (n. 
 
 388c) : 
 BARUTH, Ps. Ixix. 21 (n. 5I9«) : 
 ZAN, Ps. cxliv. 13 fn. 336,5 ; the English versions read, "all manner 
 
 of store") : 
 
 MA"KHAL, Ps. Ixxix. 2 (n. 3881?); 
 
 Isa. Ixii. 8 (n. 3761:) ; 
 
 Jer. xvi. 4 (n. 386*) : 
 BROMA, Mark vii. 19 (n. 622a) : 
 BRosis, yohn vi. 27 (n. 84). 
 
 {Pascere). — "To feed" is to teach, and to instruct (n. 314^ 
 
 376/, 482, 726). 
 
 " To feed [as a shepherd] with a rod of iron " {Apoc. xii. 5), 
 signifies to convince and to argue (n. 726). 
 
 "The threshing-floor and the winepress shall not feed them" 
 {^Hos. ix. 2), signifies that they will not profit from the 
 things that they hear (n. 3761^). 
 
 " Ephraim feedeth on wind, and foUoweth after the east wind " 
 (^Hos. xii. i), signifies that the intelligent in the church 
 imbue [themselves with] falsities which completely dissi- 
 pate truths (n. 419c ; compare n. 6542). 
 
INDEX OF WORDS. 317 
 
 " Pascere (to feed) " represents 
 
 RA'AH, Num. xiv. 33 (n. 633*) ; 
 
 Ps. Ixxviii. 71 (n. 482) ; 
 
 Isa. xi. 7 (n. 3143) ; xxx. 23 (n. 482, 644.:) ; xl. II (n. 314,5, 
 482) ; xlix. 9 (n. 482) ; Ixv. 25 (n. 314*) ; 
 
 Jer. xxii. 22 (n. 419^) ; xxiii. 2 (n. 482) ; 
 
 Eaek. xxxiv. 10, 13, 14 (n. 482) ; 
 
 Hos. ix. 2 (n. 376<!') ; xii. i (n. 654!) ; 
 
 Micah V. 4 (n. 482) ; vii. 14 (n. 482, 727a) ; 
 
 Zeph. iii. 13 (n. 482) : 
 BOSKO, John xxi. 15, 17 (n. 314*, 482) : 
 
 poiMAiNo, meaning to feed or tend as a shepherd, yohn xxi. 16 (n. 
 314*, 482) ; 
 
 Apoc. xii. 5 (n. 726). 
 
 Feed upon (Defascere). — " To feed upon (ra<ah) it, and to 
 
 trample the residue with the feet" (^Ezek. xxxiv. i8), sig- 
 nifies to destroy so that it does not appear (n. 632). 
 "They shall feed every one upon his own space" {^Jer. vi. 
 3), signifies that there will be a complete deprivation of 
 goods and truths (n. 'jggb). 
 
 Feel of. Handle, Grope {Paipare, Paipitare). — That the Lord glori- 
 fied His Human even to its ultimate, He made manifest 
 (Luke xxiv. 38-43) by showing His hands.and His feet, by 
 the disciples'" feeling of (pselaphao) them, and by His sayiif^ 
 that a spirit has not flesh and bones as He has, and also 
 by His eating of a broiled fish and of a honeycomb (n. 
 513^; compare n. 619^). 
 
 "We feel of {or 'grope for') (paifare, gashash) the wall, like 
 the blind ; and we keep feeling (or 'we grope') {paipitare, 
 gashash), as if we had no eyes" (Isa. lix. 10), signifies that 
 there is no understanding of truth (n. 7811^; compare n. 
 2390- 
 
 Fello w-servant (Conservus). — By "fellow-servants (sundoulos) " (Apoc. 
 vi. 11) are signified those who are in truths; by "breth- 
 ren" those who are in goods (n. 397). 
 " I am a fellow-servant of thee and of thy brethren that have 
 the testimony of Jesus" (Apoc. xix. 10), signifies that he 
 is like the men on earth who are receiving and who 
 have received divine truth from the Lord (n. 1227 ; com- 
 pare n. 1230, as found in the photolithograph, and as given in the Latin 
 edition published by the Am. Swedenborg Printing and Publishing So- 
 ciety). 
 
 Females (Femeilae). — "Wife" means the affedion of good, and 
 " husband " the understanding of truth ; for females and 
 males are these by birth (n. 863«). 
 
 (See Woman.) 
 
3l8 APOCALYPSE EXPLAINED. 
 
 Fence, Wall (MaceHa, Maceries). — " To remove the hedge and break 
 through the fence " (^Isa. v. 5), signifies to falsify and thus 
 to destroy the truths guarding the church : " the hedge 
 and fence" about a vineyard have a similar signification 
 with "the wall and bulwark" about Jerusalem (n. 632). 
 
 " To wander among the fences " {Jer. xlix. 3) is among truths 
 destroyed by falsities (n. 237a ; compare n. 637*). 
 
 "Fences" {Nahum iii. 17) are truths that are not apparent, 
 because they are falsified (n. 5431:). 
 
 "To surround fence with fence" {Hos. ii. 6) is to heap falsi- 
 ties upon falsities (n. 237a). 
 
 " Maceria (a fence) " represents 
 
 GtDHERAH, JcT. xlix. 3 (n. 237a, 435^, 637^) ; 
 
 Nahum iii. 17 (n. 543c): in which passages the authorized 
 version has " hedge." 
 
 "Maceries (a fence)" represents 
 
 GADHER, Isa. V. 5 ("• 632); 
 
 Hos. ii. 6 (n. 23711). In this passage from Hosea, "maceria" 
 is given where the text is quoted, and " viaceries " in the 
 explanation. 
 CHAYITZ, Ezek. xiii. 10, where the English versions have "wall," 
 with " slight wall " in the margin (n. 237a). 
 
 Hedge (Sepes), To fence, To Hedge (Sepire). — "A fence {or 
 
 hedge) (gadher)" {Ezek. xiii. 5) is that which defends 
 from an irruption of falsity (n. 734^). 
 
 "Sepire (to fence, to hedge,) " represents 
 GADHAH, in the same verse (n. 734^/). 
 
 To fence {Circumsepire). — (See Compass.') 
 
 That falsities from man's own intelligence turn aside and re- 
 jedl the influx of truth, is signified {Lam. iii. g) by, " He 
 hath fenced up (gadhar) my ways with hewn stone, he 
 turneth aside my paths" (see revised version) (n. ySid). 
 
 Fenced. — {See Fortress.) 
 
 Ferment, Fermented, Fermentation. — {See Leaven.) 
 
 Fetter (Compes). — {See Chain.) 
 
 "His foot they hurt with fetters (kebhel)" {Ps. cv. 18), signi- 
 fies that because there was no longer natural good, the 
 Lord was as it were bound and in prison (n. 44.81I, 750d). 
 
 Fever {FehHs). — Where diseases of various kinds are named in 
 the Word, as "leprosy," "fever," "carbuncles," "hemor- 
 rhoids," they all correspond to the cupidities that spring 
 from evil loves, and they therefore signify them (n. 962). 
 
INDEX OF WORDS. 319 
 
 Few {Paucits). — " And the woman fled into the wilderness " {Apoc. 
 xii. 6), signifies that the new church, called "the Holy- 
 Jerusalem," and which is signified by "the woman," could 
 not as yet be instituted except with a few, because the 
 former church was become a wilderness (n. 730a). 
 
 " Paucus (a few)" represents 
 
 oLiGos, Apoc. ii. 20 (n. 158) ; iii. 4 (n. igja). 
 
 Very few (Perpaud). — It is to be noted that there are veiy few 
 
 who live from the dodlrine of faith alone and of salvation 
 through it, although it is believed by the preachers that 
 all do so who listen to their preaching ; for it is from the 
 divine providence of the Lord that there are very few (see 
 n- 233)- 
 
 Fibres (Fibrae). — The spiritual degree of the mind, or the spiritual 
 mind, contrafts at evil and at the false of evil, of whatever 
 kind, as a little fibre of the body contradts at the touch of 
 a sharp poirit ; for the fibres of the body contradl at the 
 touch of any thing that is at all hard (n. 739a). 
 
 Field (Ager). — {See Fruitful field, Carmel.) 
 
 "A field" is the church (n. 131,5, 355,/, 372*, 374^, 375<viii.), 
 417a, 721C, giic). 
 
 By "a land" is signified the church from the nation and the 
 people there ; and by "field" the church from the sowing 
 and from the reception of seeds (n. 388/). 
 
 "A field" is the church where truth is first implanted, and 
 afterwards increases, and at length becomes of docftrine 
 (n. 8635) : the church is meant as to reception and pro- 
 creation of truth and good (n. 374^) : by "field" is meant 
 the church and its dodtrine (n. 840). 
 
 By "fields" are signified all the goods and truths of the 
 church (n. 411/). 
 
 By "the fields (sadheh) of the wood" in which the Lord is 
 
 found {Ps. cxxxii. 6), are signified the things which are of 
 
 the natural sense of the Word, thus which are of the sense 
 
 of the letter (n. ■jooi). 
 By " a good field (or soil) " in which the vine was planted 
 
 (£zek. xvii. 8), is signified the church as to the good of 
 
 charity (n. 281a). 
 By "the seed of the field" (Deut. xxviii. 38) is meant the 
 
 truth of the Word (n. 543c). 
 "To sow the fields" {Ps. cvii. 37) is to be instruded and to 
 
 receive truths (n. 386^, 426, 650*, 911a). 
 " The tree of the field " {Ezek. xxxiv. 27) signifies knowledges 
 
 of truth (n. 365^, 730,5). 
 
320 APOCALYPSE EXPLAINED. 
 
 By "the herb of the field" {^Jer. xii. 4) is signified the truth, 
 and good of the church (n. 30415, 6441:). 
 
 In the Word the distindlion is carefully preserved between 
 " beasts (besHae) " and " wild beasts {ferae) ;" and by " beasts " 
 are signified the affeftions of the natural man which be- 
 long to his will, and by "wild beasts" the affeflions of the 
 natural man which belong to his understanding (n. 650^, 
 730<>, iiooiii). {^See Beast.) 
 
 By "beasts of the field" (^Hos. iv. 3) are signified voluntary 
 things, which belong to affeftions (n. 513^; see also Joel 
 i. 19, n. 7303). 
 
 By "the wild beasts of the field" which shall honor the Lord 
 (^Isa. xliii. 20), are signified those who know truths and 
 goods from memory only (n. 518a). 
 
 By "the wild beast of the field," in the opposite sense, are sig-. 
 nified cupidities which destroy good aifeftions (n. 388i5-«, 
 78i(;). {See Wild Beast) 
 
 "Ager (a field) " is the rendering of 
 
 SADHEH, in the following passages also: — Gen. ii. 19 (n. 6501;]; 
 Exod. X. 15 (n. 543c) ; xxiii. 11 (n.,388f) ; verse 29 (n. 388^) ; , 
 Lev. xix. 9 (n. 417'0 ; xxiii. 23 (n. 417a); xxvi. 22 (n. 388^) ; 
 Bettt. vii. 22 (n. 388*) ; xxii. 25 (n. 863*) ; 
 2 Kings xix. 26 (n. 507) ; 
 Isa. xxxvii. 27 (n. 507) ; 
 yer. vi. 25 (n. 721c) ; xii. 9 (n. 388^) ; xiv. 18 (n. iy.b) ; xxxii. 
 
 44 (n. 223c) ; xii. 8 (n. 374*) ; 
 £zek. xvii. 5 (n. 281a) ; xxvi. 8 (n. 35S<f) ; xxix. S (n. 3881:, 
 
 654/) ; xxxi. 5 (n. 388c) ; verse 6 (n. 388/, IIOOi5) ; verse 
 
 13 (n. 388c); verse 15 (n. 372^); xxxiii. 27 (n. 3881/) ; 
 
 xxxiv. 8 (n. 388^) ; xxxviii. 20 (n. 4001:) ; xxxix. 4 (n. 
 
 388<:) ; verse 17 (n. 329rf, 388/) ; 
 ffos.T.1. 12 (n. 388*, 403^) ; verse 18 (n. 329^, 357<f, 388/, iiooiJ) ; 
 
 xiii. 8 (n. 3883, 78i<;) ; 
 yoeli. 10 (n. 374J, 375<viii.)); verse 11 (n. giiJ); 
 Micah iv. 10 (n. 721^); 
 Mai. iii. 11 (n. 304s). 
 
 "The increase of the fields (saohay)" (^Deut. xxxii. 13) means 
 all things of the church (n. 41 ii:; compare n. 314^, 3741;, 
 375<viii.), 411^, 6i9i). 
 
 By "the field which is to exult" (^Ps. xcvi. 12) is signified the 
 good of the church (n. 326c). 
 
 "Ager" is also the rendering of 
 
 SAOHAY, Ps. viii. 7 (n. 513*, 6so<z, iioo^); 1. n (n. 650^); Ixxx. 
 
 13 (n. 388^); civ. II (n. 483a) ; 
 Jer. xviii. 14 (n. 411/). 
 
 "The fields (shidhemah) shall make no fruit {or 'shall yield 
 no meat')," {Hab. iii. 17,) signifies that there is no spiritual 
 
INDEX OF WORDS. 
 
 321 
 
 nourishment (n. 403^) ; by "the field" is here signified the 
 church itself with man (n. 638c). 
 
 The same Hebrew word occurs in Deut. xxxii. 32 (n. 519^). 
 
 By "the shoot of the field (»dhamah) " {Gen. xix. 25 ; the Eng- 
 lish version has " that which grew upon the ground "), is signified the 
 
 nascent truth of the church (n. 578). 
 
 By "the evil wild beast in the land" {Ezek. xxxiv. 26) are 
 signified cupidities, and by "the wild beast of the field 
 ('ERET2) " (verse 28) are signified falsities (n. 388«). (But see 
 
 n. 650/, where in verse 28 we find " fera terrae," wild beast of the earth, 
 which agrees with the Hebrew.) ' 
 
 Afifedions of good and thoughts of truth are signified {Dan. 
 XV. 12) by "the beast of the field (bah)" which had shade 
 under the tree, and by "the birds" which dwelt in its 
 branches (n. iioo). 
 
 By "a field (cheloah) of desire (or 'pleasant portion') " {^er. 
 xii._ 10) is meant the church as to dodrine (n. 730^) ; by 
 "vineyard" is meant the church as to truths, and by 
 "field (oA-' portion') " the church as to good (n. 388^). 
 
 By "the field (agros) " in which was sown good seed {Mail. 
 
 xiii. 24), are meant the spiritual world and the church, where 
 
 there are both good and evil (n. 426). 
 To be "in the field" {Matt. xxiv. 40), signifies to be within 
 
 the church (n. 810; compare n. 163, 555.^). 
 
 "Ager" is also the rendering of 
 
 AGROS, Matt. xiii. 27, 36 (n. 911a) ; verse 38 (n. 374<i', 426, 911a) ; 
 verse 40 (n. 555^, 810) ; verse 44 (n. 840); 
 Luke xvii. 36 (n. 163). 
 
 That a new church was then to be established by the Lord, 
 He taught {yohn iv. 35) where He said, "Lift up your 
 eyes, and look upon the fields (chora), that they are white 
 already to harvest" (n. 911c). 
 
 Fierce {Ferox). — By "Ephraim" is meant the understanding of' 
 the Word. This is said to be "fierce among the brethren " 
 {Hos. xiii. 15) when it defends falsities with animosity, and 
 fights against truths in their behalf (n. 7305). 
 
 It will be observed that Swedenborg here has "ferox (fierce) " where the 
 English versions have " fruitful." Regarding the corresponding Hebrew word 
 as the hiphil of para', Gesenius gives its meaning as " bearing fruit," as if it 
 were the very similar word parah : he thus agrees with the English translators, 
 who might have put the \jiMa\ ferox, where Swedenborg with Schmidius puty^- 
 rox. The English translators and Gesenius were perhaps predisposed to regard 
 the meaning as fruitful, by finding the term "fruitful" though expressed by 
 another word, applied to Ephraim in Genesis xli. 52, where the giving of his name 
 is recorded. 
 
322 APOCALYPSE EXPLAINED. 
 
 The Seventy arid the Vulgate give the meaning as; "to make division." 
 In his early study of the word (see Index Biblicus, s. v., Ferox), Sweden- 
 borg gave the rendering "ferox." A little later {A.C., n."i949) he gave the ren- 
 dering, " onag'er erii (vfillhe avfild ass) " as if he regarded the Hebrew as pebe', 
 the word that he had rendered in the same manner in Genesis xvi. 12, where it is 
 said that Ishmael would be "a wild-ass man" (see the English revised version). 
 Later, Swedenborg's rendering was "ferox ;" and on this, as the sense of the 
 letter, the internal sense is based. 
 
 Fiery serpent — (See Serpent, Fiery.) 
 
 Fiery stone (Pyropus). — The sardius {Apoc. iv. 3) is the stone which 
 is called the fiery stone {pyrofus), because it shines as if 
 from fire (n. 268). 
 
 "The fiery stone {fyropns, kadhkodh ; rendered 'agate' in the author- 
 ized version, but ' ruby ' in the revised) " i^Isa. liv. 1 2) means flash- 
 ing, as from fire (n. 401^): the stories here mentioned 
 signify such truths as there are in the sense of' the letter 
 of the Word ; which are ultimate truths, because they are 
 for the natural and sensual man (n. 717a). 
 
 The words carbuncuhts and pyropus seem to have exchanged places in Isa. 
 liv. 12, as found in article n. ^Vja. They are found iii what appears to be their 
 proper order in n. 40i«. The Latin version of Schmidius, ed. 1696, has the same 
 peculiarity with n. 717a ; but the editions of 1715 and 1740 agree with n. 401^. 
 
 Fifteen (Quindedm). — "Fifteen" {Hos. iii. 2) signifies very little (n. 
 374'^)- 
 
 Fig {Ficus)..- — "The fig'' signifies the natural man and its interiors 
 (n. 169 ; compare n. 403<j, 'JZ'^b) ; that is, the natural in 
 man (n. 403a) : it signifies the natural man as to the 
 goods and truths therein (n. 815*); natural good (n. 
 375e(viii.), 386f) ; natural good and truth (n. 4582/) ; natural 
 truth (n. 503a) ; moral good which is external celestial 
 and spiritual good (n. 6381;) : it signifies the church as to 
 natliral good, and specifically the Jewish Church (n. 
 386^) ; the externals of the church (n. 638-;) ; the external 
 church (n. 175^). 
 
 ""The fig," as a fruit, signifies the good of the natural man ; 
 and "its leaf," the truth of that good (n. 403c; compare 
 n. 109) ; "the leaf" signifies scientific truth (h. 739i5). 
 
 "The fig," as a tree, in the opposite sense signifies the natu- 
 ral man as to what is evil and false ; as a fruit it signifies 
 the evil of that man; and "its leaf" signifies the false of 
 that evil (n. 403^). 
 
 " Ficus (the fig tree) " is the rendering of 
 
 TS'ENAH, in the passages of the Old Testament to which reference 
 
 is here given : 
 suKE, in those of the New Testament. 
 
INDEX OF WORDS. 333 
 
 "Ficus (a fig) " is the rendering of 
 
 T'ENAH, in the passages of the Old Testament; 
 suKOM, in those of the New Testament. 
 
 rSee articles n. 109, 175*, 374*, 375<'(viii.), 386?, 388*, ^o-^a-e, 
 
 458'S, SOS", 5S6<», 638,:, 650^, 717^, ^24^, 739*, 815*. 911^, 
 
 918.) 
 
 Unripe figs (Gnssi). — "Unripe figs {or 'untimely figs') 
 
 (oLUNTHos)" {Apoc. vi. 13) are the things in the natural 
 man ; these are especially knowledges implanted in the 
 natural man from infancy, and not yet mature, because 
 they have merely been heard, and received froni being 
 heard (n. 403a). 
 
 Fill, Full, Fulfil {im^iere). — {See Full, Satisfy.) 
 
 By "the full (empletho)" in the Word {Lukev'x. 25) are meant 
 those who have the Word, wherein are ali knowledges of 
 good and truth (n. 3861;). 
 
 That' "they were filled (pletho) with the Holy Spirit" {ASls 
 ii. 4)' signified reception of divine truth from the Lord (n. 
 
 4550- 
 
 That " the days of mourning shall be filled (shalum) " {Isa. Ix. 
 20), signifies that they shall be ended (n. 401s) 
 
 "Implere (to fill, to fulfil) " is the rendering of 
 
 MALA', Isa. xiv. 21 (n. T^id) ; xxvii. 6 (n. J^d); 
 
 Zech. viii. 5 (n. 652^) : 
 MALE', ^^?-. xiii. 12, 13 (n. 376/): 
 M'LA' (Chaldee), Dan. ii. 35 (n. 411^): 
 PLERoo, Matt. V. 17 (n. 774(iv.)). 
 
 Filth {Sordes). — {See Excrement.') 
 
 Spiritual filth means evils that go forth from the heart (n. 
 
 475«)- 
 
 Filthy, Horrible {Foedus).- — "The filthy (<;r horrible) (sha"ruhi) 
 
 thing" which the Israelites did {Jer. xviii. 13), is, that 
 they turned the goods of the church into evils, and the 
 truths of the church into falsities, and from these falsities 
 and evils worshipped Jehovah (n. 411/). 
 See also Hos. vi. 10 (n. %vid). 
 
 Find {Invenire), — " Invenire (to find)" represents 
 MATZA', Ps. cxxxii. 6 (n. 700*) : 
 HEUHisKo, Markxi. 13 (n. 386^). 
 
 Fine linen, Lawn {Byssus, Byssinum). — "Fine linen" is truth from 
 celestial origin (n. 19515, 236^, 2^2d, 619*, 1042, 1143, 
 1166). 
 That "fine linen" sigjnifies truth from celestial origin, is for 
 
324 APOCALYPSE EXPLAINED. ' 
 
 the reason that the material of which it was made was a 
 species of the whitest flax, from which . garments were 
 made; and by "flax," and also by "whiteness," is signi- 
 fied truth, and by a "garment" made of it is signified 
 truth clean and pure according to the whiteness (n. 1143). 
 
 Fine linen is also called cotton (c^r of the fibre of wood) (xyii- 
 tium) (n. 1 143). 
 
 "Fine linen" is spiritual truth (n. 654/); and genuine truth 
 from the Word (n. 118, 236*). 
 
 By "fine linen" are meant knowledges of truth, from celestial 
 origin (n. 1042 ; compare n. Ti-ld). 
 
 By "fine linen" and by what is made of it, is signified truth 
 from the Word (n. 1221, 1222, 1223). 
 
 Angels wise from divine truth appear in white garments, of 
 muslin, lawn {byssm), or hnen ; for these materials corre- 
 spond to the truths in which they are (n. 951). 
 
 "Byssus (fine linen) " represents . 
 
 BUTz, Ezek. xxvii. 16 (n. 195^) : 
 
 SHESH, Ezek. xvi. 2 (n. 242^, 619^); verse 10 (n. 195*, 1143); 
 
 xxvii. 7 (n. 654/, 11042, 143) : 
 BUSSO3, Luke xvi. 19 (n. 236*, 1042, 1143) ; 
 Apoc. xviii. 12 (n. 1143). 
 
 " Byssinum (fine linen)" represents 
 
 BussiNOS, Apoc. xix. 8, 14 (n. 1143, 1222, 1223). 
 
 Finest of the wheat. — {See Fat.) 
 
 Finger (Digitus). — "Hands" and "fingers" ('etzba<) {Isa.'Yvx.. 3) 
 signify power (n. 329/). 
 
 "Which his fingers have made'' {/sa. xvii. 8) means wor- 
 ship from his own intelligence, from which are falsities of 
 doftrine (n. 391^ ; compare n. 585,5). 
 
 Fir tree (Abies). — "Fir trees (b=rosh)" {Ezek. xxxi. 8) signify the 
 perceptive element of the natural man (n. 654^). 
 
 By "fir trees" {Isa. xxxvii. 24) are signified the external 
 truths of the spiritual church (n. 405^). 
 
 "The fir tree" {Isa. xli. 19) is higher natural truth (n. 730c). 
 
 Fire (ignis). Fiery (igneus). — {See Burn, Inflame.) 
 
 As " fire " in the supreme sense signifies the Lord's divine love, 
 it was therefore commanded that fire should burn continu- 
 ally on the altar, and that they should take from that fire 
 in offering incense. It was from this signification of " fire," 
 that among the Greeks and Romans a perpetual fire was 
 among their religious observances ; of this fire the Vestal 
 virgins had charge (n. 504a). 
 
INDEX OF WORDS. 325 
 
 The Lord's divine love was signified by " the fire " in which 
 the Lord went before the sons of Israel, in the wilderness, 
 when they were going forth on their journey ; also by " the 
 fire" over the tent of meeting, in the night-time (n. 504,}). 
 
 "To baptize with the holy spirit and with fire" {Matt. iii. 11) 
 signifies to regenerate man by means of divine truth and 
 the divine good of love from the Lord ; "the holy spirit" 
 is divine truth proceeding from the Lord, and "fire" is the 
 divine love (n. 504^). 
 
 That "fire" signifies love, is because the Lord from the divine 
 love appears in the angelic heaven as a sun, from which 
 proceed heat and light (n. 504^). 
 
 Whereas "fire" signifies good of love, and worship from good 
 of love was represented by burnt-offerings, therefore fire 
 was sometimes made to descend frpm heaven, and consume 
 the burnt-offering : by this " fire " was also signified divine 
 love, and thence the acceptance of worship from good of 
 love (n. 504,5). 
 
 It is from the correspondence between fire and love that, in 
 common discourse, when speaking of the affeftions which 
 are of love, it is customary to use the expressions to grow 
 warm, to burn, to glow, to grow hot, to be on fire, and the 
 like (n. 5045). 
 
 Where the term " fire " is used in the Word with reference to 
 evil and to the hells, it then signifies the love of self and 
 the world, and thence every evil affedlion and cupidity 
 which torments the wicked after death, in the hells. The 
 reason why " fire" signifies these opposite things, is, that 
 when divine love descends from heaven and passes into 
 societies where the evil are, it is turned into love contrary 
 to divine love (n. 504c). 
 
 " Ignis (fire, fiery,) " represents 
 
 NUR (Chaldee), Dan. vii. 9 (n. 504a); verse 10 (n. 336^, 504a) : 
 lESH, in all other passages of the Old Testament to which reference 
 
 is here given : 
 PUR, in those of the New Testament. 
 
 "Igneus (fiery, of fire,) " represents 
 
 'ESH, 2 Kings ii. 11 (n. 504^); vi. 17 (n. 504*) : 
 
 PURIN05, Apoc. ix. 17 (n. S?^)- 
 
 (Passages of the Sacred Scripture maybe seen, n. 66, 68, 152, 
 177, 238, 239*. 240,5, 2^2a,d, yc,i, 3245, 3363, 357rf, 374,/, 
 386,5, 391^,^, 400*. 401/, 405^, 4iif, 455,:, 496, 503^/, 
 5040-^, 539»A 576, 578, 595. 597. 642, 650^, 654^, lood, 
 725*, 730^, 825, 916, 931, 944, 982.) 
 
 Firebrand. — (See Brand.) 
 
326 APOCALYPSE EXPLAINED. 
 
 Firm, make, Strengthen, Establish(Firmare) — "To strengthen (ckazaq) 
 the pins (c^r stakes) " {Isa. liv. 2), signifies confirmation from 
 the Word (n. 600*, 799^). 
 
 "Making strong (takhan ; the authorized version has 'bear up,' the re- 
 vised 'setup') the pillars of the earth" {Ps. Ixxv. 3), signi- 
 fies to support with the truths upon which the church is 
 founded (n. 219). 
 
 " Fimare" represents 
 
 RUN, Ps. Ixv. 6, rendered "setteth fast" in the English versions 
 (n. 4053); Ixxxix. 4, rendered "establish" (n. 253a); 
 xciii. 2, rendered "established" (n. 518^, 741c); ciii. 19, 
 rendered " prepared " in the authorized version, and " es- 
 tablished" in the revised (n. 253a). 
 
 First and Last {Primus et uuimus). — When the Lord operates, He 
 operates not from firsts through mediates into ultimates, 
 but from firsts by ultimates and so into mediates ; and 
 therefore the, Lord is called in the Word "the First and 
 the Last :" and it is from this that the Lord assumed the 
 Human, which while in the world was divine truth dr the 
 Word, and that He glorified this even to ultimates which 
 are bones and flesh, for the sake of the end that He might 
 be able to operate from firsts by ultimates from Himself, 
 and not as before from man (n. 1086). 
 
 " Primus (first) " represents 
 
 pfiOTos, Apoc. i. II (n. 56) ; verse 18 (n. 81) ; ii. 8 (n. 113, 115). 
 
 First-born {PrimagenUus), Primogeniture (PHmogenitura). — By "the 
 first-born" is meant the good of heaven and the church, 
 because this is in the first place ; and as the Lord is He 
 from whom is all good there. He therefore is called "the 
 .first-born." He is called "the first-born from the dead" 
 {Apoc. i. 5), for the reason that, when He rose from the 
 dead. He made His Human to be divine good, through 
 union with the Divine which was in Him from conception 
 {see more, n. 28). 
 
 By " the first-born " is signified the first [element] of the church 
 from which all others follow as from their beginning (n. 
 
 ^2lc). 
 
 Whereas truth is apparently in the first place, therefore Reuben 
 was the first-born, and had his name from sight (n. 434a). 
 
 It was a matter of controversy witli the ancients whether truth 
 of faith or good of charity was, the first-born of the church. 
 The good of charity is aiflually the first-born of the church ; 
 and truth of faith is so only apparently (n. 434a ; compare 
 n. 817c). 
 
 y 
 
INDEX OF WORDS. 327 
 
 " Primogenitura (primogeniture)" represents 
 
 B'KHORAH, I Chron. V. I (n. 434<;). 
 
 " Primogenitus (first-born) " represents 
 
 B^KHOR, Gen. xlix. 3 (n. 434(/, 187c-) ; 
 
 Exod. xiii. 2 (n. 28) ; 
 
 Deut. xxxiii. 17 (n. 3i6rf, 336*) ; 
 
 1 Chron. v. i (n. 4341/) ; 
 
 Ps. Ixxxix. 27 (n. 28) ; cxxxiv. 10 (n. 40i<f) . 
 PROTOTOKOS, Apoc. \. 5 (n. 28). 
 
 First-fruits {PHmitiae). — "First-fruits" have a similar signification 
 with "first-born;" but "first-born" is said of animals, and 
 " first-fruits " of vegetables ; thus the " first-born " are those 
 that are born first, and " first-fruits " are from the first pro- 
 duflions : both of them signify the first formed spiritual 
 good, which is in itself truth from good that is from the 
 Lord {see much more, n. 865). 
 
 " First fruits " are things genuine (n. 405/). 
 
 "The first-fruits of the mountaihs of the east" {Deut. xxx. 
 15) signify genuine goods of love to the Lord (n. 405/). 
 
 " The first-fruits of the oils " with which they anoint themselves 
 
 {.Amos vi. 6 ; the English versions have "The chief ointments"), are 
 
 the externals of good, from which is worship (n. 376(f). 
 By "the first-fruits unto God and the Lamb" {Apoc. xiv. 4) 
 are meant those who will be of the new church which is 
 called the New Jerusalem (n. 865). 
 
 " Primitiae (first-fruits, first ripe,)" represents 
 
 BAKKUHAH, JeY. xxiv. 2 , here "figs" (n. 403^) : 
 
 Ro>sH, Deut. xxxiii. 15, rendered "chief things" in the English 
 
 versions (n. 405/, 422^) : 
 RE'SHiTH, Amos vi. 6, rendered "chief" in the English versions 
 
 (n. 376^, 448c) : 
 APARCHE, Apoc. xiv. 4 (n. 865). 
 
 " Primitiae frugum (the first of ripe fruits) " is the rendering 
 of 
 
 M'LE'AH, Exod. xxii. 29 (n. 28). 
 
 First-ripe. — {See Primitive, First-fruits.) 
 
 Fish {Piscis). — All the ideas of the thought of angels and spirits 
 are turned into various representatives, outside of them. 
 The ideas of the thought of those who are natural, and 
 who think from mere matters of knowledge (scientifica), are 
 turned into forms of fishes. Hence by "fishes" in the 
 Word are signified things scientific (n. 513a:). 
 
 "A fish" is the scientific (n. 513a) ; the scientific which is of 
 the natural man (n. 2752). 
 
 "Fishes " signify goods and truths in the natural (n. 340(f) ; 
 knowledges of truth and good through which is reforma- 
 
328 APOCALYPSE EXPLAINED. 
 
 tion (n. 5130 : knowledges from the sense of the letter of 
 the Word (n. 654A) ; the multitude of men who would be 
 reformed (n. 5131:) ; natural men as to knowledges exter- 
 nal and internal (n. 513^). 
 By "the fish of the sea" is signified man's scientific [part] 
 
 (n. 5130- , . . 
 
 By " fishes of the sea" are signified natural thmgs m general, 
 
 and specifically scientifics (n. 400i;, 4051?). 
 "Fishes" are scientifics ; "scales" are fallacies of the senses, 
 
 which are scientifics of the lowest sort (n. 6542). 
 
 By "a fish" in the opposite sense is signified the natural man 
 that is without spiritual good (n. 8171^). 
 
 Those who think merely naturally and sensually do not suffer 
 their minds to be elevated out of natural into spiritual 
 light. They are not unlike those birds which see and sing 
 where there is litde light, but blink with their eyes at the 
 light of day, and see but little. The good among, them 
 are like those birds, and also like flying fishes ; but the 
 evil of this class are like owls and birds of night, which 
 altogether shun the light of day ; and they are like fishes 
 which cannot be raised into the air without being deprived 
 of life (n. 342c). 
 
 " Piscis (a fish) " represents 
 
 DAGH, Exod. vii. 18, 21 (n. S'S"); 
 
 Job xii. 8 (n. 342*, 513*) ; 
 
 Ps. viii. 8 (n. 342*, 513^, 650a) ; 
 
 Ezek. xxxviii. 20 (n. 342c, 400c, 405^); 
 
 Hos. iv. 3 (11.513^, looc); 
 
 Hab. i. 14 (n. 513^) ; 
 
 Zeph. i. 3 (n. 280^, 513*, iiooir) : 
 CMGHAH, Gen. i. 28 (n. 513^); 
 
 Num. xi. 5 (n. 513a) ; 
 
 Deut. iv. 18 (n. 587.^) ; 
 
 Fs. cv. 29 (n. 329/, 342^, 513a) ; 
 
 Ezek. xxix. 5 (n. 513a, 6541) ; xlvii. g (n. 179, 342*, 4221:) : 
 iCHTHus, Matt. xiv. 17 (n. 340./, 430^:); xvii. 27 \yv.y.T,(t); 
 
 Luke V. 6, 9 (n. S'S*^) > 
 
 yohn xxi. 6 (n. 513c, 6ooa). 
 
 Little fish (PisHcuius). — By "a litrie fish (opsarion) " {yohn xxi. 
 
 9, 13) is signified knowledge of truth; and by "a littLe 
 fish on the fire of coals," knowledge of truth from good 
 (n.5i30- 
 
 To ffsfi {Piscari). — "To fish" signifies to teach knowledges of 
 
 truth and good, and so to reform (n. 513;;). 
 " To fish " signifies to instru6l natural men, (n. 820a). , 
 
 "Piscari (to fish) " is the rendering of 
 
 DIGH, jfer. xvi. 16 (n. 513c): 
 HALiEuo, yohn xxi. 3 (n. 5131:, 60011). 
 
INDEX OF WORDS. 329 
 
 I I 
 
 Fishers {PUcatores). — The apostles Peter, James, and John 
 
 were fishermen, and it was said to them, " Follow Me, 
 and I will make you fishers of men" {Matt. iv. 18), for the 
 reason that " to fish " signifies to instrudl natural men (n. 
 820a). 
 
 " To send for fishers who shall fish them, and for hunters who 
 shall hunt them" {Jer. xvi. 16), means to call together 
 and to establish a church among those who are in natural 
 good and in spiritual (n. 405c, SisO- 
 
 " Piscatores (fishermen, fishers,) " represents 
 
 DAVVAGH, yer. xvi. 16 (keri has dayyagh) (n. 405^, S'S'^)? 
 Ezek. xlvii. 10 (n. 51311) : 
 
 DAYYAGH, Isa. XIX. 8 (ll. ^\J,C, 654A) : 
 
 HALieus, Mait. iv. i8 (n. 8200). 
 
 Fishing (Piscatio), Fish (adj.) (Piscatorius), — "To draw out with 
 
 hooks for fishing (piscatio, dughah)" {Amos iv. 2) signifies 
 to draw away through fallacies of the senses (n. 560). 
 
 "Piscatorius" (the adjedtive) represents 
 
 dughah, in the same passage, ^«oj iv. 2, as found in n. S'S^- 
 
 Fissure (Pissura). — A judgment is described by " entering into the 
 caves of the rocks, and into the fissures (wchilloth) of the 
 dust" {Isa. ii. 19) ; also by entering "into the clefts of the 
 rocks and the fissures (n-qarah) of the cliffs {or ragged 
 rocks) " (verse 21) : and by "their entering into the caves 
 of the rocks, and into the fissures of the dust," is signified 
 the damnation of those who are in evils and falsities from 
 the loves of self and the world, and from pride in their 
 own intelligence ; for the hells of such appear like caves 
 in rocks, and the ways of access to them as clefts of rocks 
 and fissures of cliffs (n. 410^). 
 
 " Fissura" is also the rendering of 
 
 bedheq, Ezek. xxvii. g; vphere •' confirmanies fissuram'" repre- 
 sents "calkers" of the Enghsh versions, and "stoppers 
 of chinks " of the margin (n. 514^): 
 
 I'RUTz, Job XXX. 6, rendered " cliffs " in the authorized version, 
 and "clefts" in the revised (n. 411/). 
 
 Fisis {Pugni). — ^' Pugni (fists, or hands,)" represents 
 
 chophnayim, Exod. ix. 8 (n. 962). 
 
 Fiiches, Blacit cummin (Mgeiia). — -That the good and truth of the 
 Word are to be be applied to use of life, ia signified where 
 it is said {Isa. xxviii. 25), "When he hath made plain the 
 faces thereof doth he not cast abroad the the fitches {nigeiia. 
 oetzach), and put in the measured wheat, and the appointed 
 
 barley, and the appointed spelt?" (Instead of "fitches" the re- 
 vised version suggests in its margin " black cummin," which is nigella sa- 
 
330 APOCALYPSE: EXPLAINED. 
 
 iiva, as is the rendering for qetzach) (n. 3741:.) {^Sce Note Unde¥ 
 
 Appointed.) 
 
 Five {Quinque). — "Five" means many, or in abundance (n. 223^, 
 39irf, 654^). 
 "Five" in the Word, when it follows "ten," signifies gome 
 person or thing, also the remaining persons and thingfs, 
 and also a few persons or things ; but when it does not 
 follow " ten," it signifies many persons or many things 
 (n. 1064) : for the numbers "ten," "one hundred," "one 
 thousand," signify much and all ; and therefore "five" sig- 
 nifies some part ; for these numbers which signify much, 
 arise from the number five which signifies some part (n. 
 548). 
 
 By " five months " {Apoc. ix, 5) is signified so long as they 
 continue, or the state of their duration (n. 548). 
 
 The number " five," when predicated of quantity, denotes a 
 sufficiency ; and when predicated of time, the period of 
 duration (n. 548). 
 
 " Five " signifies all of one part (n. 548). 
 
 (As to the signification of the number "five," the following articles 
 may be studied : — n. 187*, 25O17, 375e{viii.), 430a,<:, 532, 548, 
 6oO(r, 675a, 724^, 1063.) 
 
 "Quinque (five)" represents 
 
 CHAMESH (masculine), ch'mishshah (feminine), in the passages 
 
 quoted from the Old Testament. 
 pENTE, in those of the New Testament. 
 
 Fifiii ( Quintum).—Ey '' a fifth part " is signified a sufficiency (n. 
 
 548). 
 "Quintum (a fifth) " represents 
 
 CHOMESH, 2 Sam. ii. 23 (n. 548). 
 
 Five liundred ( Quingenta). — {See " four thousand and five hundred," 
 n.438.) 
 
 Flag, Reed, Calamus (Calamus). — {See Aromaiics, Cane, Reed, Rod, 
 Rush.) 
 
 The Latin words arundo and calamus, commonly rendered reed and flag, seem 
 often to be used interchangeably. They represent the Hebrew qaneh, and the 
 Greek kalamos. 
 
 Divine truth in the ultimate degree, or in the ultimate of or- 
 der, such as divine truth is in the sense of the letter of the 
 Word for little children and for the very simple, is what is 
 signified by the "flag," ["reed,"] or "cane" (n. 627a). 
 
 Since all are explored by the outmost divine truth, therefore 
 
INDEX OF WORDS. 33 1 
 
 in the representative churches measuring and weighing 
 were performed by means of reeds and canes, by which 
 that truth is signified (n. 6270). 
 By "a measuring reed " is therefore signified the mode of ex- 
 ploring quality (n. 627a). 
 
 "A reed" also signifies visitation ; for visitation is exploration 
 of the men of the church, to manifest their quality ; and 
 visitation precedes last judgment (n. 627a). 
 
 "The flag" also signifies sensual truth, which is ultimate truth, 
 such as there is with natural men, even the evil (n. 627^). 
 
 That men must beware of the false scientific, that is of the 
 scientific falsely applied, coming out of the natural man 
 separate from the spiritual, is meant (Ps. Ixviii. 30; see 
 revised version,) by " Rebuke the wild beasts of the reed " (n. 
 
 627<:). 
 
 That they put a reed into the hand of the Lord, and that they 
 afterwards smote Him on the head with it, signified that 
 they falsified divine truth or the Word, and that they al- 
 together mocked at the understanding of truth and at 
 divine wisdom (n. 627c). 
 
 " Calamus " is the rendering of 
 
 QANEH, I Kings xiv. 15 (n. 62JI); 
 
 yob xxxi. 22 (n. 627*) ; 
 
 Ps. Ixvjil. 30 (n. 627c) ; 
 
 Isa. xix. 6 (n. 5i8rf, 627^, 654*) ; xxxv. 7 (n. 627^, 714^) ; 
 xxxvi. 6 (n. 6273, 727*) ; xlii. 3 (n, 627a) ; 
 
 Ezek. xxix. 6 (n. 627^, 727^) : 
 KALAMOS, Matt, xxvii. 29, 30, 48 (n. 627c); 
 
 Mark XV. 19, 36 (n. 62'Jc^ ; 
 
 Apoc. xi. I (n. 627a); XXI. 15, l6 (n. 627a). 
 
 Flags (Uiva). — That there will no longer be truths, even nat- 
 ural and sensuous {sensuaiia) truths, which are the lowest, 
 is signified {Isa. xix. 6) where it is said that "the reed and 
 the flag (suph) shall wither, the paper-reeds near the river" 
 
 (n. 5l8rf; A.C., n. 6726, has ''alga" in place of " jilva") ; "the reed 
 
 and the flag" signify sensuous truth or matter of knowl- 
 edge (n. 62715 ; compare n. 654A). 
 
 Flagon, Bottle [Lagena). — {See Bottle.) 
 
 "They who love flagons ("shishah) of grapes" {Hos. iii. i) 
 signifies the Word in the sense of the letter alone ; for 
 " wihe " signifies truths of doftrine from the Word ; 
 "grapes" signify its goods from which are truths ; and "a 
 flagon " signifies that which contains, and thus the ultimate 
 sense of the Word, which is the sense of the letter, which 
 they apply to their falsities and evils (n. 3741^). 
 
332 APOCALYPSE EXPLAINED. 
 
 "A bottle (baobuq)" or vessel " of potter's ware " (yer. xix. i, 
 id) is the falsity in which were all of the Jewish nation (n, 
 177)- 
 Flame {Fiamma), Flaming {Fhmmans). — {See Inflame, Burn, Fire.') 
 
 " Flame " means truth from the good of the inmost heaven, 
 and "light" truth from the good of the middle heaven; 
 for the light in the inmost heaven appears flamelike, and 
 in the middle heaven bright white (n. 68). 
 
 By "flame" is signified the good of spiritual love (n. 504fl). 
 
 " A flaming fire " signifies the good of love and the truth there- 
 from (n. /\.i<)d). 
 
 By " flame " in the opposite sense is signified the love of the 
 
 world (n. 504*). 
 By "flame" is signified pride in one's own intelligence (n. 
 
 73oO- 
 
 "Fiamma (a flame)" is the rendering of 
 
 LAWABH, /j3. xiii. 8(n. 412/); xxix. 6 (n. 504<f) ; xxx. 30 (n. 504^) ; 
 
 LEHABHAH, Ps. CV. 32 (n. 403s); 
 
 Isa. iv. S (n. 850^,955); x. 17 (n. S04<£); xliii. 2 (n. 504^); 
 
 Ezek. XX. 47 (n. 412/^) ; 
 
 Van. xi. 33 (n. 8iii) ; 
 
 yoeli. 19 (n. 730^); ii. 3 (n. 730*): 
 LAHAT, Gen. iii. 24 (n. 1313, 277a): 
 SH^BHiBH (Chaldee), Dan. vii. 9 (n, 504/;); 
 PHLOX, Luke xvi. 24 (n. 4553); 
 
 Apoc. i. 14 (n. 68) ; ii. 18 (n. 152) ; xix. 12 (n. S04a). 
 
 "Flammans (flaming) " represents 
 LAHAT, Ps. civ. 4 (n. 419(f). 
 
 Flap.— {See Skirt) 
 Flapping. — {See Fluttering.) 
 Flavor. — (6*1?^ Savor.) 
 Flax. — {See Linen.) 
 
 Flee {Fugere). — {See Bear, Fly away, Shun.) 
 " Fugere (to flee) " represents 
 
 Nus, Ps. civ. 7 (n. Afit,d); cxiv. 3,5 (n.40S<:); 
 
 Amos ii. 16 (n. 355?) : 
 PHEuGo, Mark xiii. 14 (n. 405/); 
 
 Lake xxi. 21 (n. 313*); 
 
 Apoc. ix. 6 (n. 551) ; xvi. 20 (n. 1024). 
 
 Fleeing, Going out {Bffugiem).—'&Y "no breach" {Ps. cxliv. 
 
 14) is signified coherence; by "none fleeing (yatza')" is 
 signified loss of none (n. 652^). 
 
 Flesh (C3?-o).—" Flesh "in the highest sense signifies the Divine 
 
INDEX OF WORDS. 333 
 
 Human of the Lord, specifically the divine good of di- 
 vine love proceeding from Him (n. 1082, 30, T,2ga,d,d). 
 
 "The flesh of the Lord" (ybkn vi. 51) is the proprium of 
 His Divine Human, which is the divine good of divine 
 love (n. 1082). 
 
 The Lord disclosed to the disciples that He had glorified or 
 made divine His whole Human, even to the natural and 
 sensual of it ; this is signified by the " hands and feet," and 
 by the "flesh and bones," which they were to see and 
 handle (n. 61915). 
 
 Whereas by " flesh " and " the bread " is signified the proceed- 
 ing divine good, therefore by "flesh" and "the bread" is 
 meant the Lord Himself as to divine good (n. 6i7<r). 
 
 By " flesh " is signified the good of the Word and of the church 
 (n. 1082). 
 
 By "all flesh" is meant every man (n. 1082). 
 
 The flesh of man corresponds to the good or the evil of his 
 will ; and blood to its truth or its falsity (n. 1082). 
 
 By "the flesh which longeth for Jehovah" (Ps. Ixiii. i), and 
 which "crieth out for the living God" (Ps. Ixxxiv. 2), is 
 signified man as to the good of the will (n. 1082). 
 
 To see God "from his flesh " (ybi xix. 26), signifies from his 
 voluntary proprium which is new from the Lord, and thus 
 is good (n. 1082). 
 
 By "flesh" is also signified the proprium of the will, which is 
 new from the Lord, and which thus is good, where it is 
 said {Ezek. xxxvii. 6), " I will bring up flesh upon them " 
 (n. 1082). 
 
 "Flesh" signifies all the good of love and of life (n. 4553). 
 
 Flesh Corresponds to the good of the natural man (n. 619*). 
 
 By "flesh that was restored" (2 Kings v. 14) is signified spir- 
 itual life, such as those have who are becoming regenerate 
 through divine truths (n. 475.^). 
 
 " Flesh " signifies the will and its good or its evil (n. 583). 
 
 "Flesh" is man's voluntary proprium, and thus evil (n. 295^, 
 
 329^. 355a°-> 654^,/, 745,1082). 
 By "flesh" (in the plural, Apoc. xvii. 16) are signified evils 
 
 which are adulterated goods (n. 1082). 
 They "who are not of the will of the flesh" {^John i. 13) are 
 
 they who are not in evils from their own proprium (n. 745). 
 
 " Caro (flesh) " represents 
 
 besar (Chaldee), Dan. vii. 5 (n. 722, 781.^) : 
 
 BASAR, in all other passages of the Old Testament to which refer- 
 ence is here given : 
 
 SARX, in those of the New Testament. 
 
 (See passages of the Sacred Scripture, n. 30, 151, 2gt,d, yz<)b,d^, 
 355"^. 386*. Z^'&cj, z^id, 4ssi, 475^, 507, 5ss<r, 584, dvjd. 
 
334 APOCALYPSE EXPLAINED. 
 
 619^, 650^, 654^/, 659?, 665, 666, 7ioa,^, 722, 72S«, 73o», 
 740<:, 745, 746c, 7SOg-, 781./, 802^, 811^, 1082.) 
 
 Flint {Siiex). — {See Rock, Stone.) 
 
 By " rock " {Ps. cxiv. 8) is signified the natural man in what per- 
 tains to truth, before reformation ; and by " flint (challamish)" 
 the natural man in what pertains to good before reforma- 
 tion (n. 405^). 
 
 Flock (Grex). — (.51?^ Herd.') 
 
 Animals from the herd signified afifeSions of good and truth 
 in the external man ; and animals from the flock signi- 
 fied afle6tions of good and truth in the internal or spir- 
 itual man. Animals of the flock were lambs, she-goats, 
 sheep, rams, he-goats ; and those of the herd were oxen, 
 bullocks, calves (n. 279a; compare n. 453^, 513^, 650^, 
 7103, 7301:, 911C, iioo^). 
 
 "The flock of the pasture" {Ezek. xxxiv. 31) signifies spirit- 
 ual good and truth (n. 280^). 
 
 "Sons of the flock" {yer. xxxi. 11) are spiritual truths, and 
 "sons of the herd" are natural truths (n. 374^). 
 
 By "the flock of his inheritance " {Micah vii. 14) are signified 
 those of the church who are in the spiritual things of the 
 Word, which are the truths of the internal sense (n. 727a). 
 
 " Grex (a flock, sheep,) " represents 
 
 'EDHER, Judges V. 16 (n. 434c) ; 
 
 Isa. xxxii. 14 (n. 410^, 730^); xl. ii (n. 314^); 
 
 Joel i. 18 (n. 650^) : 
 TZON, Deut.y-a. 13 (n. 710,5); xxviii. 4 (n. 710*); , 
 
 Ps. Ixv. 13 (n. lioc) ; cxiv. 4, 6 (n. 405^) ; cxliv. 13 (n. 336^, 
 652^); 
 
 jfer. V. 17 (n. 724?, 911c) ; xxxi. 12 (n. 374^) ; xxviii. 13 (n. 
 453^) ; xlix. 29 (n. 799^) ; 
 
 £ze&. xxxiv. 19 (n. 632); verse 31 (n. 280^); xxxvi. 38 (n. 
 280,5) ; 
 
 Amos vi. 4 (n. 27911) ; 
 
 Micak vii. 14 (n. 727a) : 
 TZON EH, Ps. viii. 7 (n. 342*, 513,5, iioo3) : 
 poiMNE, John X. 16 (n. 433*) : 
 poiMNioN, Luke-s\\. 32 (n. t^dct). 
 
 Flocks {Pecora). — " Flocks (mjoneh) " {Isu. XXX. 23) are the 
 
 goods and truths with man (n. 644c). 
 
 By " the beast, and the flocks " {Ps. Ixxviii. 48), in the opposite 
 sense, are signified evil affedions, or cupidities arising from 
 evil love (n. 503a). 
 
 By "the flocks (tzon) of Arabia" which shall be gathered to- 
 gether {Isa. Ix. 7) are signified knowledges of truth and 
 
INDEX OF WORDS. 335 
 
 good (n. 282) : by "flocks " are signified external goods, 
 and by "rams" internal goods (n. 391c)' 
 
 Flood (Diluvium). — {^See Waves.) 
 
 By "an inundation " and "a flood " is signified immersion into 
 things evil and false, and the consequent destruction of the 
 church (n. 304^). 
 
 By "the flood (mabbul)" {Geh. ix. 11) with which the human 
 race was destroyed, are signified the dire falsities of evil 
 from which the posterity of the Most Ancient Church per- 
 ished (n. 595) ; by "the flood" is signified the devastation 
 of the Most Ancient Church, also the last judgment upon 
 those who were of that church (n. 633^ ; compare n. 644^, 
 650O. 
 
 "Diluvium (the flood)" represents 
 
 KATAKuusMos, Matt. xxiv. 39 (n. 1162). 
 (See also articles n. 419.:, 433*, 697.) 
 
 Floor (Area). — *The floor" and "the wine-press" have similar 
 signification with "corn" and "wine," because corn and 
 wine are colledled there (n. 3761^); "corn," from which 
 is bread, signifies all which nourishes spiritually ; and " the 
 floor" signifies where that is gathered together, and thus 
 the Word (n. 6(jS'i)- 
 
 "The floor (goren)" {Hos. ix. i, 2) is the Word as to the 
 
 good things of charity (n. 695(f). 
 "The floor" {Joel ii. 24) signifies the doftrine of the church 
 
 (n. 5430- 
 
 Where the. Lord says, " He will thoroughly purge His floor' 
 (halon)" {Matt. iii. 12), "the floor" means where separa- 
 tion is effe(3:ed (n. 374<f). 
 
 Flour, Fine flour (Simiia, simiiago). — {See Meal,') 
 
 That "flour" signifies truth from spiritual good, is because it 
 
 is made from wheat signifying spiritual good, as truth 
 
 comes from good (n. 1153). 
 "The meat-offering {or meal-oifering) " was instituted {Lev. 
 
 ii. i), for the reason that the "flour" of which it consisted 
 
 was significative of genuine truth (n. 324^). 
 "To eat flour, honey, and oil" {Ezek. xvi. 13), signifies to 
 
 appropriate truth and good (n. 375f(viii.)). 
 
 "Simiia (flour, fine flour,)" is the rendering of 
 soLETH, Lev. xxiii. 17 (n. 1153); xxiv. 5 (n. 1153) ; 
 
 Ezek. xvi. 13 (n. 375»(viii.)) : 
 sEMiDALis, Afoc. xviH, 13 (n. 1153). 
 
336 APOCALYPSE EXPLAINED. 
 
 "Similago (fine flour) " is the rendering of 
 
 soLETH, Gen. xviii. 6, where the English versions read "meal " (n. 
 
 "53); 
 
 Lev. ii. I, where the reading is "fine flour" (n. 324^, 1153). 
 
 Flourish, Blossom, Bud (Fiorere). — " Florere" represents 
 
 PARACH, Ps. xcii. 12, rendered "flourish" in the English versions 
 (n.4S8i); 
 Isa. xxvii. 6, rendered "bud" (n. 74W); xxxv. I, rendered 
 
 "blossom" (n. 288*); 
 ffab. iii. 17, rendered " blossom " (n. 403^) ; 
 TzuTz, Ps. ciii. 15, rendered "flourish" (n. 507). 
 
 Flow, Flow together (Confluere). — "All nations shall flow (nahar) 
 unto it " {Isa. ii. 2), signifies that they who are in good 
 will acknowledge the Lord, and will draw near to the 
 church (n. 433c). 
 
 See Jer. xxxi. 12 (n. 374*). 
 
 Flow apart {Diffluere). — By "flowing apart (nabhel)." and 
 
 "being moved ft-om its place" {Job xiv. 18) is signified 
 to perish (n. 411/). a 
 
 Flow in. — {See inflow.') 
 
 (Fiuere). — That the hills shall flow (yalakh) with milk" {Joel 
 
 iii. 18) means that there shall be spiritual life from the 
 good of charity towards the neighbor; and that "all the 
 brooks of Judah shall flow (valakh) with waters" means 
 that there shall be truths from every thing in the Word 
 (n. 376^, 405^). 
 
 That "the waters flow (nazal) " {Ps. cxlvii. 18) signifies recep- 
 tion of truth (n. 4191?). 
 
 "Out of his belly shall flow (rheo) rivers of living water" 
 ( yokn vii. 38), signifies that there shall be spiritual intelli- 
 gence (n. 518/). 
 
 Flow down {Defluere, Defluxus). — The reason why the flowing 
 
 down of divine truth from heaven is signified {Apoc. viii. 
 7) by "sounding with a trumpet" (n. 502a). 
 This flowing down, when strong, produces one effedl with the 
 good and another with the evil. With the good it en- 
 lightens the understanding, conjoins them more closely 
 with heaven, and thence gladdens and vivifies their minds ; 
 but with the evil it causes perturbation in the understand- 
 ing, separates them from heaven, conjoins them more 
 closely with hell, induces teri'or in their minds, and finally 
 brings spiritual death (n. 502a). 
 
 " Defluere (to flow down) " represents 
 NABHEL, Jer. viii. 13 (n, 918) : 
 
INDEX OF WORDS. 337 
 
 NAGHAR, yer. xviii. 21 (n. 315^); 
 Micah i. 6 (n. 587c'). 
 
 Flower (fios). — By "the flowers" carved in the temple, in the 
 supreme sense is signified the Lord's divine intelligence ; 
 but in the internal sense by "flowers " is signified spiritual- 
 natural good (n. 458a). 
 
 "The flower of the field" is spiritual truth (n. 507). 
 
 "A flower" signifies implantation (n. 828). 
 
 "Flos (a flower)" is the rendering of 
 
 'EBH(Chaldee), Ban. iv. 12, 14, where the English versions have 
 
 "fruit" (n. 1029^, iioo^) : 
 TziTZ, I Kings vi. 29 (n. 458<z) ; 
 
 Ps. ciii. 15 (n. 507) ; 
 
 Isa. xxviii. i (n. 376/). 
 
 Flutter {MoHtare), Fluttering, Flapping {MotHaHo). — The instrudion 
 of those of the Ancient Church in truths, guarding them 
 from falsities, and the opening of the interiors of the minds 
 that they might come into the light of heaven, is described 
 {Deui. xxxii. 10-12) by the eagle, its nest on high, its 
 fluttering (rachaph) over its young, and bearing them upon 
 its wings (n. 281^). 
 
 By "flappings (muttoth) of the wings" {Isa. viii. 8) are signi- 
 fied reasonings from falsities against truths (n. 304^ ; 
 
 Schmidius, too, has " tnotitationes ;" but see A.C., a. 1613, where we find 
 " extensiones (stretchings out)," with which the English versions agree). 
 
 Fly{Musca). — "The fly (z'bhubh) that is in the uttermost of the rivers 
 of Egypt" (^Isa. vii. 18), signifies the false in the extreme 
 things of the natural man, called sensuals. It derives its 
 correspondence from originating in the filth of rivers (n. 
 410c). 
 "Flies" signify the falsities of the sensual man, and thus fal- 
 sities of every kind (n. 740^). 
 
 Fly, to ( Foiare). — {See Bear, Carry.) 
 
 " To fly " is significative of presence, and of looking all round ; 
 when said of the Divine, it signifies omnipresence (n. 281a). 
 
 By "flying" is signified looking on all sides, and presence, 
 because a bird when it flies looks about from on high, and 
 thus by sight is present at every point and all around. 
 But when in the Word Jehovah is said "to fly," it signifies 
 His omnipresence ; for omnipresence is infinite survey and 
 infinite presence (n. 282). 
 
 When the Lord is said " to fly," it signifies that He enlightens ; 
 for "flying" is predicated of the understanding and of the 
 extension of its sight round about ; wherefore when the 
 Lord is said "to fly" an- enlightenment of the understand- 
 
338 APOCALYPSE EXPLAINED. 
 
 ing is signified ; for where the Lord is present, there is en- 
 lightenment (n. 529). 
 By " the angel flying in the midst of heaven " {Apoc. xiv. 6) is 
 signified manifestation everywhere, from the Lord (n. 869). 
 
 " Volare (to fly)" represents 
 
 'UPH, Deut. iv. 17 (n. 282I ; 
 
 2 Sam. xxii. 11 (n. 282, 529) ; 
 
 /"j.xviii. 10 (n. 282, 283^, i,v^d, 529) ; 
 
 ha. vi. 2 (n. 282, 285) ; xiv. 29 (n. 386^) ; xxxi. 5 (n. 282) ; 
 Ix. 8 (n. 282) ; 
 
 Hos. ix. II (n. 282); 
 
 Z'ech. V. 2 (n. 675^) : 
 PETAOMi, Afoc. iv. 7 (n. 281a); viii. 13 (n. 282, 529); xiv. 6 (n. 
 
 869): 
 PETOMAi, Apoc. xii. 14 (n. 760). 
 
 Fly away (Avaiare). — "To fly away (<uph)" (Hos. ix. 11) sig- 
 nifies to be dissipated (n. 710a: compare n. 282, 721,5, 
 
 I lOOc). 
 
 See also Ps. Iv. 6 (n. 282). 
 
 " The sun ariseth, they fly away (nadhadh), and their place 
 is not known where they are" {Nakum iii. 17), signifies 
 that they consume all truth and good, so that there is 
 none left (n. 5431;). 
 
 Flying things ( Voiatuia). — (See Bird.) 
 
 By "the flying things (peteinon) of heaven" {Matt. xiii. 32) 
 are signified knowledges of truth (n. iiooc). 
 
 In the spiritual world there appear flying things of various 
 kinds ; but they are appearances, from the ideas of the 
 thoughts of spirits (n. 410c). 
 
 There^are in man three degrees of natural affeftions ; so, too, 
 in beasts. In the lowest degree are insefls of various 
 kinds ; in the next higher are flying things of the heaven, 
 and in the degree still higher are those beasts of the earth 
 that have been created from the beginning (n. 1201). 
 
 Foal. — {See Ass.) 
 
 Foam, Froth [spuma). — "Foam (qetzeph) on the face of the waters" 
 {Hos. X. 7) signifies what is empty and separated from 
 truths (n. 391^). 
 
 "Spuma (qstzaphah)," found in the Latin version of Joel i. 7, 
 signifies where there is not truth inwardly (n. 403* ; com- 
 pare n. ^^i>a : the authorized version here has " barked ;" and, in the 
 margin, "laid for a barliing"). 
 
 Foldings. — {See Balls.) , 
 
INDEX OF WORDS. 339 
 
 Follow {Sequi).—{See Walk.) 
 
 " To follow the Lord " signifies to acknowledge His Divine, 
 and to do His precepts (^see more, n. 864 ; compare n. 9). 
 
 "To follow with them" {Apoc. xiv. 13) signifies to be in 
 them ; for that is in one which follows with him, when his 
 life is spoken of (n. 901 ; compare n. 383). 
 
 "Sequi (to follow)" represents 
 
 AKOLOUTHEO, yokn Xxi. 22 (ll. 9); 
 
 Apoc. vi. 8 (n. 383); xiv. 4 (n. 8^14) ; verse 13 (n. 901). 
 
 Follow after {Persequi). — " To follow after sicera (b«dhaph) (the 
 
 English versions have ' strong drink ;' palm wine is probably the meaning), 
 
 and to be inflamed with wine " i^Isa. v. 1 1), signifies to bring 
 out do(5trinals from oneself (n. 376^). 
 
 Folly.— {See Foolish.) 
 
 Food. — {See Aliment.) 
 
 Fool, Foolish [stuitus). — {See Glory, to.) 
 
 Those who are truly Christians know and will and do ; but 
 those who are not truly Christians merely know : those 
 who merely know, are called by the Lord " foolish " {Matt. 
 vii. 24, 26); but those are called "prudent" who know 
 and will and do (n. 349c)- 
 
 To say "Thou fool" {Matt. v. 22), is to be wholly averse to 
 the good of charity (n. "Jijof). 
 
 " .Syz<//Mi' (foolish) " represents * 
 
 NABHAL, ha. xxxii. 6, where the English versions have " vile per- 
 son ;" but see the margin of the revised version (n. 238, 
 
 Ezek. xiii. 3 (n. 734^) : 
 MOROS, Matt. v. 22 (n. 746/) ; vii. 26 (n. 349.:); xxiii. 17, 19 (n. 
 2393) ; XXV. 2 (n. 375Kviii.), dl^a). 
 
 "Fieri stultus (to become foolish) " represents 
 
 BA'AR, Jer. X. 14, where the English versions have "brutish" (n. 
 
 Foolish (Fatuus). — By "the five foolish (moros) virgins " {Matt. 
 
 XXV. 2) are signified those of the church who are in faith 
 without love (n. 252^ ; compare n. 250c). 
 
 Folly, Foolishness (stuiutia.). — He is called "foolish (nabhal)" 
 
 {ha. xxxii. 6) who is in falsities and evils from the love of 
 self, and accordingly from his own intelligence ; falsities are 
 meant by the "folly" that he speaks (n. Tyibd). 
 
 " Stultitia (folly, foolishness,)" represents 
 'ivvELETH, Ps. xxxviii. 5 (n. 962): 
 
340 APOCALYPSE EXPLAINED. 
 
 KisLAH, Ps. Ixxxv. 8 (n. 365^) : 
 
 N^BHAUAH, Isa. xxxii. 6, see margin of revised version (n. 23S, 
 386^). 
 
 Foot (Pes). — "The feet" are the natural (n. 69, 279). 
 
 "Feet," when attributed to the Lord, signify the ultimate. of 
 divine order, which is the natural (n. 69). 
 
 By " the angel at the head " ( yokn xx. 1 2) was signified divine 
 truth in first things, and by " the angel at the feet " divine 
 truth in ultimates, both of them proceeding from the Lord 
 (n. 687^). 
 
 Whereas the external of the church, of worship, and of the 
 Word, is the ultimate of divine order in the church, and 
 is the natural, therefore this is specifically signified by " the 
 feet of Jehovah," or " of the Lord. " And this is also called 
 in the Word "the footstool of His feet" (n. 69). 
 
 By " the feet of the Angel," by whom is meant the Lord {Apoc. 
 X. i), is signified divine truth or the Word in ultimates, by 
 which is meant the Word in the sense of the letter : and 
 whereas this sense is natural, and the natural is the ulti- 
 mate of divine order, therefore the Word in the sense of 
 the letter sustains spiritual and celestial divine truth, alto- 
 gether as columns support a house, and as the feet sustain 
 the body (n. 597 ; compare n. 438, 6ooa). 
 
 "To fall at the feet" (Apoc. i. 17) signifies adoration from hu- 
 miliation (n. 77). 
 
 The feet correspond to the ultimate or first heaven, the angels 
 of which are celestial-natural and spiritual-natural ; but the 
 soles ipf the feet correspond to the world, in which all is 
 natural (n. 6003 ; compare n. 606). 
 
 By "the feet" are signified natural things in man, and by "the 
 Soles of the feet " those in ultimates (n. 240^). 
 
 By "shoes upon the foot" {Lukexv. 22) is signified conjunc- 
 tion of truth and good in the external or natural man (n. 
 279a). _ 
 
 By "the right foot" {Exod. xxix. 20) is signified intelligence, 
 and the power of truth from good in the external or nat- 
 ural, and by "its great toe" is signified fulness (n. 298c). 
 
 "Washing the feet of the disciples" represented and thence 
 signified purification from evils and falsities, by the Lord, 
 by means of divine truth (n. 951). 
 
 " To make the enemies a footstool of the feet " signifies wholly 
 to subjugate them (n. 298^). 
 
 It is not allowable for any one to walk with bare feet on the 
 lands that are damned in the spiritual world (see more, n. 
 742). 
 
 " Pes (foot) " represents 
 
 MARcaoTH, Dan. X. 6 (n. 69) : 
 
INDEX OF WORDS. 34I 
 
 B=GH*L, Dan. ii. 33 (n. 70, 176I; verse 34 Tn. 4113): 
 REGHEL, Gen. xlix. 10 (n. 329s); verse 33 (n. 163); 
 Exod. xxiv. 10 (n. 717,;) ; xxix. 20 (n. 298c) ; 
 Lev. xi. 21 (11. 5431/) ; 
 Deut. viii. 4 (n. 7300?) ; xxxiii. 3 (n. 204*) ; xxxiii. 24 (n. 70, 
 
 438); 
 Ps. viii. 6 (n. 606) ; xl. 2 (n. 666) ; xcix. 5 (n. 69) ; cv. 18 
 
 (n. 448<i!) ; ex. i (n. 298*, 687^) ; cxxi. 3 (n. 666) ; cxxxii. 
 
 7 (n. 69, 606, "joob) ; 
 Isa. vi. 2 (n. 282, 285) ; xx. 2 (n. 240^) ; Ix. 13 (n. 606) ; verse 
 
 14 (n. 69) ; Ixvi. i (n. 69) ; 
 Jer. xiii. 16 (n. 405/1) ; 
 Lam. ii. i (n. 69, 4131*, 606) ; 
 £zek. i. 7 (n. 69, 70, 279a) ; ii. 2 (n. 632) ; iii. 24 (n. 632) ; 
 
 xxxiv. 18 (n. 632) ; xxxvii. 10 (n. 666) ; 
 Amos ii. 15 (n. 357^) ; 
 Nahum i. 3 (n. 69) ; verse 15 (n. 405/S) ; 
 Zech. xiv. 12 (n. 455^, 584) : 
 pous, Matt. V. 35 (n. 606, 6o8iS) ; x. 14 (n. 3653) ; xxii. 13 (n. 195^) ; 
 
 xxviii. 9 (n. 77J ; 
 Mark xii. 36 (n. 687*) ; 
 Luke XX. 43 (n. 687^) ; xxiv. 39 (n. 619^) ; 
 John xiii. 5 (n. 951) ; verse 10 (n. 47Sa, 666) ; xx. 12 (n. 687c) ; 
 Apoc. i. 15 (n. 69) ; verse 17 (n. 77) ; ii. 18 (n. 153); iii. 9 (n. 
 
 212) ; X. I (n. 69, 597) ; verse 2 (n. 6ooa) ; xi. 11 (n. 666) ; 
 
 xii. I (n. 4013, 708) ; xiii. 2 (n. 781a). 
 
 Fooisiep (Vesti^um). — " Vestigium (footstep)" represents 
 
 'AQEBH, Fs. Ixxvii. 19 (ii. 275^). 
 
 Footstool (&i2^««aOT).— Whereas "the feet" of Jehovah, or of the 
 Lord, signify the ultimate of divine order, and this is spe- 
 cifically the external of the church, of worship, and of the 
 Word, therefore this is called in the Word "the footstool 
 of His feet" (n. 69). 
 
 By "placing enemies as the footstool of the feet" signifies 
 wholly to subjugate them (n. 2gS,b). 
 
 " Scabellum (footstool)" represents 
 
 H'DHOM (a stool) and reqhel (foot), Ps. xcix. 5 (n. 69); ex. I (n. 
 2983) ; cxxxii. 7 (n. 69, 606, 684^) ; 
 
 Isa. Ixvi. I (n. 69, 606) ; 
 
 Lam. ii. i (n. 69, 413*, 606) : 
 HUPOPODION, Matt. V. 35 (n. 223c, 6o8^) ; xxii. 44 (n. 205); 
 
 Mark xii. 36 (n. 687^). 
 
 Forbear. — {See Leave out.) 
 
 Force ( Vis). — {See Strength.) 
 
 Throughout the spiritual world there is equilibrium between 
 heaven and hell. Where there is equilibrium, there two 
 forces are adling against each other : the one adis, the other 
 re-ads ; and continual adlion and re-adlion is continual 
 struggle ; but equilibrium is provided by the Lord (n. 573^). 
 
342 
 
 APOCALYPSE EXPLAINED. 
 
 In all that is spiritual there is plastic force where there are at 
 hand homogeneous exhalations in nature. In all that is 
 spiritual there is also propagative force ; for it forms not 
 only organs of sense and of motion, but also organs of 
 prolification by wombs or by eggs (n. 1201). 
 
 It is a universal law, impressed from creation on everything 
 alive and not alive, and which is thus implanted, that every 
 thing in which there is force {or power) should wish to 
 produce what resembles itself, and to multiply its species 
 to infinity and to eternity (n. 1004). 
 
 Living force, as the principal cause, is the spiritual ; and dead 
 force, as the instrumental cause, is the natural (n. 1203). 
 
 There are three forces in all that is spiritual ; these are, a force 
 of acting, a force of creating, and a force of forming (see 
 much more, n. 1209, 12 10). 
 
 Things of the vegetable kingdom, and also animals, have their 
 existence from the spiritual, through these forces ; both 
 those that appear in heaven, and those that are in the 
 world (n. 1210). 
 
 The forces that are in Nature, from its origin which is the sun 
 of the world, are not living forces, but dead (n. 1209). 
 
 Forehead (Frons). — The forehead corresponds to the love, and con- 
 sequently signifies it (n. 148 ; compare n. 427a, 838, 852a). 
 
 The forehead corresponds to the good of love (n. 242a, 1046). 
 
 The forehead corresponds to the good of love ; for it forms 
 the highest part of the face, and it direcStly encloses the 
 anterior and primary portion of the brain, whence are 
 man's intelleftual [operations]. Hence the Lord looks 
 upon angels, and on those who are in the good of love, in 
 the forehead, and fills them with the good of love : , and 
 from this they look to the Lord with the eyes, that is, with 
 thought from affedlion. No others can be looked upon by 
 the Lord in the forehead ; for others turn away from Him, 
 and turn to the opposite love, by which they are infilled 
 and drawn (n. 427a ; com.pare n. 242a, 852a). 
 
 "The forehead" in the opposite sense signifies what is oppo- 
 site to the good of love, namely, the evil of love : thence 
 it signifies what is hard, obstinate, shameless, and infernal 
 (n. 427^). 
 
 "Frons (the forehead) " represents 
 
 MET2ACH, Exod. xxviu. 38 (n, 427*); 
 Isa. xlviii. 4 (n. 427*) ; 
 Jer. iii. 3 (n. 427*) ; 
 E%ek. iii. 8 (n. 427*) ; ix. 4 (n. 4270). 
 
INDEX OF WORDS. 3-13 
 
 METOPON, Afoc. vii. 3 (n. 427<r); xiii. 16 (n. 838); xiv. 1 (n. 852a)- 
 xvii. 5 (n. 1046); xxii. 4 (n. 148). 
 
 Foreigner. — {See Stranger.) 
 
 Foreskin, Prepuce {Praeputium). — {See Uncircumcised.') 
 
 The foreskin corresponds to corporeal love, for the reason that 
 the member which is covered by the foreskin corresponds 
 to spiritual and celestial love (n. Siyd). 
 
 The foreskin corresponds to filthy corporeal loves (n. 781c). 
 
 " Praepuiizcm reve/eiur Q het thy foreskin be uncovered')" 
 represents 
 
 </»HEL, Hai. ii. 16 (n. 235, 240*). 
 
 Forest, Woods (SUva). — "A forest" {Isa. xliv. 23) is natural truth ; 
 and "the trees" in it are knowledges of truth (n. 304/; 
 compare n. 3261;) : by "a forest" is meant the external or 
 natural man as to all things belonging to it, and by " every 
 tree" is meant what belongs to cognition and to knowl- 
 edge there (n. 405* ; compare n. 458^, 1145). 
 
 "The forest" {Hos. ii. 12) signifies the merely natural (n. 
 403^). _ 
 
 "Forest" is said of the natural man, as "garden" is said of 
 the spiritual ; therefore by " forest " is signified knowledge, 
 and by "garden" intelligence (n. 73O1:). 
 
 Gardens of trees are called paradises {or parks) in the spirit- 
 ual man, groves and woods in the natural, and shady for- 
 ests in the sensual (n. 724a). 
 
 By "the fields of the wood" {Ps. cxxxii. 6) are signified the 
 things which are of the natural sense of the Word, thus 
 those belonging to the sense of the letter (n. 7005 ; com- 
 pare n. 684c). 
 
 By "the forest of the south" {Ezek. xx. 46) is signified the 
 church which can be in the light of truth from the Word, 
 but which is now without spiritual light, in knowledges 
 alone (n. 504«). 
 
 "The forest" {I/os. ii. 12), in the opposite sense, signifies the 
 sensual man, that is in mere fallacies, and in falsities from 
 them (n. 388^. 
 
 "Silva (a forest, a wood, woods,) " represents 
 
 YA'AR, Ps. cxxxii. 6 (n. 684<r, 700*) ; 
 
 Isa. X. 18 (n. 750f) ; xxxii. 15 (n. 7301:) ; xliv. 23 (n. 304^; 
 
 326^, 405*) ; 
 Jer. V. 6 (n. 780*) ; x. 3 (n. 458^, 1145) ; 
 Ezek. XX. 4 (n-. 412/J ; verse 46 (n. 504?) ; xxxiv. 25 (n. 
 
 650/); 
 Hos. ii. 12 (n. 388.}, 403^). 
 
344 APOCALYPSE EXPLAINED. 
 
 For ever {in perpetmm). — See Eternal.) 
 
 " In perpetuum (for ever)" represents 
 NETZAOH, Fs. Ixviii. i6 (n. 405c). 
 
 Forget {ObUvisci), To give to oblivion (OhUvioni dare). — Of the Jewish 
 Church it is said, "The Rock that begat thee hast thou 
 given to oblivion (<?r forgetfulness) (sh»vah), and thou hast 
 forgotten (sharhach) God thy Father" {Deut. xxxii. 18); 
 by which things is signified that they rejefted the Lord, 
 and thence divine truth, by which the church is reformed 
 (n.4110. 
 " ObUvisci (to forget)" represents 
 
 SHAKHACH, Jcr. xviii. 15 (n. 411/); 1. 6 (n. 405A). 
 
 Forgive. — {See Remit.) 
 
 Form, Likeness {Forma). — (^See Empty.) 
 
 "Ye shall not make to yourselves theform(£>r likeness) (tabhnith) 
 of any animal on the earth, nor the form (tabhnith) of any 
 winged fowl that flieth towards heaven " {Deut. iv. 17), sig- 
 nifies that wisdom and intelligence are not to be procured 
 from man, or from his proprium (n. 282). 
 
 The " form {or visage) (tcar) " {Lam. iv. 8) signifies the 
 quality of truth (n. 37 2^). 
 ^ The house of Judah and of Israel is called "a green olive tree, 
 fair with fruit of form ((?r goodly fruit)" {^er. xi. 16), be- 
 cause by "the olive tree" and its fruit is signified the good 
 of love, and by "green" and "fair in form" is signified the 
 truth of that good, from which is intelligence (n. 6381;). 
 
 All angels are forms of their own affeftions. The forms of the 
 
 inmost heaven are forms truly human (n. looi). 
 {See Human Form.) 
 
 To form (Formare). — " To Create the heavens and form (yatzar) 
 
 the earth," and "make it and prepare (or establish) it" 
 {Isa. xlv. 18) signifies fully to institute the church (n. 304/). 
 "To form a god" {Isa. xliv. 10) signifies doflrine from one's 
 own intelligence (n. 386*). 
 
 YATZAR, occurs in the following passages also: — Isa. xliii. 7 (n. 
 
 239*) ; 
 
 Jer. i. 5 (n. 710*). 
 
 "Formare (to form) " represents 
 CHUL, Ps. xc. 2 (n. 741c). 
 
 Former (Formator). — The Lord is called "the Former" and "the 
 Former from the womb," from His regenerating man (n. 
 433<^; compare n. 294*, 328.;, 419^, Ti-Oi). 
 
INDEX OF WORDS. 345 
 
 " He is the Former of all things '' ( Jer. x. i6 ; li. 19), signifies 
 the Lord from whom is all intelligence in truth (n. 727a). 
 
 " Formator (former)" represents 
 
 YATZAR, Isa. xiiii. i (n. 294*, 328<:) ; xliv. 2 (n. "JlOi); verse 9 (n. 
 587.5) ; xlix. 5 (n. 7101S) ; 
 yer. X. 16 (n. 727a) ; li. 19 (n. 727a) ; 
 Amos iv. 13 (n. 405*). 
 
 Former, Ancient (Prior). — "As in former (oadhmoni) years" {Mai. 
 iii. 4), signifies according to the worship in the ancient 
 churches (n. 433.5). 
 
 Fornication. — {See Scortation, Whoredom.) 
 
 Forsaken. — {See Deny, Deserted.) 
 
 Fort. — {See Fortress.) 
 
 Fortification. — {See Fortress.) 
 
 Fortified. — {See Fortress.) 
 
 Fortress (Munimen/um), Fortification (MnnitM, Fortified (Munitus). — 
 
 "A fortress" {Jer. xlviii. 18) is a safeguard against falsi- 
 ties and evils ; and the literal sense of the Word is that 
 safeguard (n. 727a); "a fortress" {Isa. xxiii. 14) is doc- 
 trine from the Word, keeping in safety (n. 514.5). 
 By "a fortress of the sea" {Isa. xxiii. 4) is meant the nat- 
 ural, where are knowledges of good and truth (n. 8632). 
 
 " Munimentum (a fortress, rendered 'strong hold' in the English ver- 
 sions) " represents 
 
 MiBHTZAR, fer. xlviii. 18 (n. 727a); 
 Lam. ii. 2 (n. 316.5) ; 
 
 Nahum iii. 14, where the authorized version has "strong 
 hold," and the revised has "fortress" (n. 177) : 
 MA'oz,/ja. xxiii. 4 (n.863<j); verse 14 (n.5i4^) ; rendered "strength" 
 in the authorized version, but "strong hold" in the re- 
 vised. 
 
 " Munitio (a fortification)" represents 
 
 MIBHTZAR, Isa. xxxiv. 13, rendered " fortress" in the English ver- 
 sions (n. 714.;) : 
 M=TZADH, Judges vi. 2, where the English versions have "strong 
 hold" (n. 410c); 
 Ezek. xxxiii. 27, where the authorized version has " fort," and 
 the revised has "strong hold" (n. 388./). 
 
 " Munitus (fortified) " represents 
 
 BATZAR, Isa. ii. 15, where the English versions have "fenced" (n. 
 
 514*) ; 
 
 Zeph. i. 16, where the English versions have " fenced" (n. 417*) . 
 MIBHTZAR, Jer. i. 18, rendered "defenced" in the English ver- 
 sions (n. 223*). 
 
346 'apocalypse explained. 
 
 (Profugnacuimn). — "A fortress (mtTzuDHAH), and a rock in Which 
 
 there is trust" {Ps. xviii. 2), signify safeguard ; "fortress" 
 in the Word is said concerning divine good (n. 316^,). 
 
 Fortune {Foi-tuna). — It is of the Lord's permission that man should 
 attribute the things that take place to prudence, and con- 
 tingencies to fortune, and indeed that he should ascribe 
 many things to Nature, rather than that, through marked 
 and manifest signs of divine providence and presence, he 
 should unseasonably cast himself into holy states in which 
 he does not remain permanently (n. 11 59). 
 
 Forty {Quadraginia). — In the Word mention is frequently made 
 of "forty," sometimes days, sometimes months, some- 
 times years ; and by that number is there signified either 
 plenary vastation of the church, or plenary temptation (n. 
 (633^,^ ; compare n. 650^, 654/, 730^, "J^ob). 
 
 " Quadraginta (forty) " is the rendering of 
 
 'ARBA'iM, in passages of the Old Testament : 
 TEssARAKONTA, in passages of the New Testament. 
 
 Forty-two {Quadraginta duo). — By the number "forty-two" {Apoc. 
 xi. 2) is signified the end of the former church, and the 
 beginning of the new. This is the signification of this 
 number, for the reason that by it are meant six weeks ; and 
 the signification of "six weeks" is like that of the "six 
 days" of one week, namely, states of combat and labor, 
 and consequently the end, when the church is wholly vas- 
 tated, or when evil is consummated ; and by "the seventh 
 week," which then follows, is signified the beginning of 
 the new church (see more, n. 633a-<;). 
 
 By "forty- two" (2 Kings ii. 24) is signified blaspheming (n. 
 781c; compare n. 66). 
 
 By "forty-two months" {Apoc. xiii. 5) are signified plenary 
 vastation and consummation, and thus destruftion so com- 
 plete that there is nothing of good and truth left (n. 796). 
 
 Found (Fundare). — The establishment of the church is described {Ps. 
 xxiv. 2) by " founding the earth and the world upon the 
 seas, and establishing them upon the streams" (n. 1057; 
 compare n. 5181/, 741^5). 
 
 " i^««(far^ (to found) " represents 
 
 YASADH, Ps. xxiv. 2 (n. 5i8rf, 74li, 1057); Ixxxix, II (n. 1057); 
 
 cii. 25 (n. 768*) ; civ. $ (n. 275*, 405^) ; 
 Isa. xiv. 32 (n. 8170!) ; xxviii. l6 (n. 417*, 850^) ; xlviii. 13 (n. 
 
 IOS7); li. i6(n. IOS7); 
 Zech. xii. i (n. 304/, 1057). 
 
INDEX OF WORDS. 347 
 Foundation {Fund amentum, Fundatio) By " the foundations {funda- 
 
 mentum) of the mountains" {^Ps. xviii. 7) are signified the 
 truths on which the church is founded, which are truths 
 from good (n. 400* ; compare n. 3571', 405A). 
 
 " The foundations {fundamentuni) of the orb (or world) " (Ps. 
 xviii. 16; 2 Sam. xxii. 16) are the goods of the church 
 (n. 74i<i). 
 
 By "the founding (fundatio) of the world," "the founding (/««- 
 daiio) of the earth," and by "the foundation (fundamentum) 
 of the earth," is signified the establishment of the church 
 upon earth (n. 1057 ; compare n. 39i«). 
 
 " Fundamentum. (foundation) " represents 
 
 Mu^ADHAH, Jsa. XXX. 32 (n. 727^) • 
 
 HOSADHOTH, Deut. xxxxi. 22 (n. 3S7</, 405A, 504^); 
 
 Ps. xviii. 7 (n. 304,:, 400*) ; verse 15 (n. 74iof) ; 
 
 Jsa. xxiv. 18 (n. Apob, 1057) ; xl. 21 (n. 1057) ; 
 
 Jer. U. 26 (n. 417*) : 
 THEMEL10S, Luke vi. 49 (n. 785^*) ; 
 
 Apoc. xxi. 14 (n. 100, 4303). 
 
 "Fundatio (founding, foundation,)" represents 
 
 MusADH, ha. xxviii. 16 (n. 417*, 8503) : 
 KATABOLE, Matt. XXV. 34 (n. 785a, 807, 1057) ; 
 
 Luke xi. 50 (n. Tffi.e, 1057); 
 
 John xvii. 24 (n. 1057) ; 
 
 Apoc. xiii. 8 (n. 807); xvii. 8 (n. 1057). 
 
 Founder, Goldsmiih {Conflator), Cast {Conflare). — By "the workman" 
 and "the founder (tzaraph) " (^^r "goldsmith") (.^«. xl. 
 19) is meant one who fashions and forms a doftrinal 
 through falsities, thus through such things as are of his 
 own intelligence (n. 587^ ; see also n. 1186). 
 
 See Jer. a. 9 (n. 576, 585^, 587^) ; verse 14 (n. 587*). 
 
 Fountain {Fans). — By " the fountain of Jacob " is meant the Word ; 
 thus also the Lord as to the Word (n. 483* ; compare n. 
 
 3760- 
 "The spring" or "the fountain" is the Word, and likewise 
 
 do6lrine from the Word (n. 386^). 
 " The spring "(Zf^f. xiii. 15) is doftrine, and "the fountain" is 
 
 the Word (n. 730^ ; compare n. 483^). 
 "Fountains in the midst of the valleys" (Isa. xli. 18) signify 
 
 intelligence from natural truths (n. 730,: ; compare n. 483a). 
 
 " Fountains " in the opposite sense signify doClrine ol falsities, 
 and falsities of doftrine (n. 483^). 
 
 "Fans (a fountain) " represents 
 
 mabbua', Jsa. xlix. 10 (n. 483a) : 
 
 ma'yan, /"j. Ixxiv. 17 (n. 4833) ; Ixxxvii. 7 (n. 483^) ; civ. 10 (n. 
 ^o$d, 483a, Iiooc) ;, cxiv. 8 (n. 405c, 483a) ; 
 
348 APOCALYPSE EXPLAINED. 
 
 Isa. xii. 3 (n. 326.5, 483^); xli. 18 (n. 483a, 730c); 
 
 Hos. xiii. 15 (n. 483*, 730a) ; 
 
 Joel iii. 18 (n. 433^, 483a) : 
 MSQOB, Ps. xxxvi. 9 (n. 483*); Ixviii. 26 (n. 340a, 439, 483^); 
 
 Jer. ii. 13 (n. 483^, 537*) ; xvii. 13 (n. 483*) ; li. 36 (n. 483*) ; 
 
 Zech. xiii. i (n. 483*, 537^) : 
 NACHAL, Jer. xxxi. 9 (n. 239*, 483a) : 
 'AYiN, Gen. xlix. 22 (n. 3S7a, 448a, 483^); 
 
 Deut. xxxiii. 28 (n. 376c, 483^) : 
 PEGE, John iv. 6 (n. 483*); 
 
 Apoc. vii. 17 (n. 483a) ; viii. 10 {n. Si8a); xvi. 4 (n. 329/, 
 969) ; xxi. 6 (n. 483*). 
 
 Four [Quatuor). — The number "four" signifies conjunflion of good 
 and truth. This signification has its origin from the four 
 , quarters in heaven; by "the four quarters," or by "the 
 four winds," are signified all good and the truth from it, and 
 by "four" is signified their conjunflion (n. 384). 
 "Four," and therefore "the fourth part," are predicated of 
 goods and truths therefrom, for the reason that they sig- 
 nify their conjunftion. That this is so, has been made 
 evident by much experience from the spiritual world ; for 
 when angels there have been discoursing concerning the 
 conjunftion of good and truth, or of love and faith, and 
 their discourse has been determined into numbers, then 
 the number four has been presented, and sometimes also 
 the number two, or the number eight, or the number six- 
 teen ; for these numbers have similar signification (n. 384). 
 By "four" is signified celestial good; for by "four" is signi- 
 fied conjundlion, and inmost conjunflion with the Lord is 
 through love to Him (n. 283^). 
 
 The reason why it is said in Isaiah (chap. xvii. 6), " two three " 
 and "four five," and not iwo and three, 2xAfour and five 
 (n. 532). 
 
 " Quatuor (four) " represents 
 
 'ARBA'AH (masculine), and >arba< (feminine), Isa. xvii. 6 (n. 532, 
 
 548); 
 Jer. xlix. 36 (n. 418*) ; 
 
 Ezek. vii. 2 (n. 304?) ; xiii. 20 (n. 418*) ; xiv. 21 (n. 388^) ; 
 Dan. vii. 3 (n. 418^) ; viii. 8 (n. 418*) ; xi. 4 (n. 418*) ; 
 Zech. ii. 6 (n. 418^) : 
 TESSARES, Matt. xxiv. 31 (n. 418^, 724^); 
 
 Apoc. V. 6 (n. 313a) ; verse 8 (n. 322) ; vii. 1 (n. 304?, 417a, 
 
 418a) ; verse 2 (n. 425) ; verse 11 (n. 462) ; ix. 13 (n. 
 
 316^, 567) ; verse 14 (n. 569a) ; verse 15 (n. 570) ; xv. 7 
 
 (n. 954). 
 
 Fourth {Quarius). — "The fourth part" signifies all good and truth 
 therefrom (n. 384). 
 By "the third part" is signified all truth, and by "the fourth 
 part " all good (n. 384). 
 
^ INDEX OF WORDS. 349 
 
 By "the third generation" {Exod. xx. 5) are signified those 
 who are in falsities of evil, and by " the fourth generation " 
 those who are in evils of the false (n. 532). 
 
 "Quartus (fourth)" represents 
 
 RiBBE'iM, Exod. XX. 5 (n. 532) : 
 TETARTos, Afoc. viii. 12 (n. 524). 
 
 FOUP hundred {Quadringenia). — " Four hundred ('«rba' me'oth)" 
 
 {Gen. XV. 13) has similar signification with "forty" (n. 
 633'5)- 
 
 Four thousand and five hundred ( Quatuor miiiia et quingenta).-T-'^y the 
 number "four thousand and five hundred" are signified 
 all truths derived from good (n. 438). 
 
 Fowl.— {See Bird.) 
 
 Fragrance {Fragrantia). — It is to be known that the good of love 
 and of charity produces sweetness of smell or fragrance, 
 but by truth, not from itself without truth ; still less does 
 the truth which is called the truth of faith produce it apart 
 fi-om good (n. 324a). 
 By "fragrance" and "sweetness of smell" is sigfnified what is 
 grateful and acceptable (n. 494). 
 
 Frankincense (Thus). — {See Incense, Censer.) 
 
 Frankincense has similar signification with incense in its com- 
 pound form, for it signifies spiritual good (n. 324/) ; " frank- 
 incense" signifies the truth of spiritual good (n. 1151) : by 
 "frankincense" {^^er. xvii. 26) is signified- the truth of 
 good in the natural man (n. 44915). 
 
 That "oflFerings of incense" signify truths, is for the reason 
 that offering incense represented worship from spiritual 
 good, and by " fi"ankincense " was signified that good; 
 hence by incense-offerings of frankincense were repre- 
 sented those things that proceed from it, and the things 
 that proceed from it are truths ; for the good thinks truths 
 and speaks truths, that is, man thinks them and speaks 
 tliem from that good : spiritual good has also been formed 
 in man through truths ; for truth with man becomes spir- 
 itual good when he lives according to it; thus spiritual 
 good in its essence is truth (n. 492). 
 
 "Thus (frankincense)" represents 
 
 L=BHorj»H, Exod. XXX. 34 (n. 324/, 1151); 
 
 Lev. ii. 2 (n. yzi^, 491) ; xxiv. 7 (n. 491) ; 
 
 Isa. xUii. 23 (n. 324^, 491) ; Ix. 6 (n. 324c:, 491) ; Ixvi. 3 (n. 
 340^, 491) ; 
 
 Jer. xvii. 26 (n. 3241/, 449^, 491) ; 
 LIBANOS, Matt. ii. 11 (n. 324.:, 491); 
 
 Apoc. xviii. 13 (n. 1151). 
 
350 APOCALYPSE EXPLAINED. 
 
 Freckled spot— {See Tetter.) 
 
 Free (Liber), Freedom (LUiemm). — The spiritual man is meant by 
 "a freeman," and the natural man by "a bondman,;" for 
 the spiritual man is led of heaven by the Lord, and to be 
 led by the Lord is freedom ; but the natural man obeys 
 and serves the spiritual. With one who is regenerate, how- 
 ever, the natural man is equally free with the spiritual, in- 
 asmuch as they aft as one, like principal and instrumental ; 
 but still the natural man, in relation to the spiritual, is 
 called a servant, for the reason that the natural serves the 
 spiritual, by bringing into effeft [what belongs to the spir- 
 itual] (n. 409a). 
 He who receives divine truth in doftrine and in life is free, be- 
 cause he is spiritual and is led by the Lord (n. 409^). 
 
 It was from His own power that the Lord fought from His 
 Human against the hells, and overcame them ; and it was 
 from His own power that He glorified His Human, that is, 
 united it to the Divine itself that was in Him ; this could 
 not possibly have been accomplished if He had not been 
 left in absolute freedom as to the Human (n. 900). 
 
 That is free which is of the love and the will, and thence of 
 the life of man ; and this appears to man as his own (n. 
 900). 
 
 Man must have freedom in order to be regenerated (n. 900). 
 
 It is freedom to do good from the Lord, and it is bondage to 
 do good from oneself (n. 774). 
 
 No man has, and no man can have, the freedom of doing 
 good from himself; for man is but a recipient (n. 774). 
 
 Man has been set in the midst, betweeii heaven and hell :■ from 
 heaven goods are continually flowing-in, and from hell 
 evils ; and whereas man is in the midst, he is in the free- 
 dom of thinking things that are good, and of thinking 
 things that are evil ; and this freedom the Lord never 
 takes away from any one (n. 936). 
 
 Every one can from natural freedom shun evils because they 
 are contrary to human laws. He who shuns evils because 
 they are contrary to divine laws, adls from spiritual freedom, 
 which is from the Lord (n. 936). 
 
 In temptations man is kept in his freedom, and from this it 
 appears to him as if he fought from himself; and indeed, 
 in temptations he has stronger spiritual freedom than out 
 of them, for it is more interior. Unless man fought from 
 this freedom in temptations, he could not be made spirit- 
 ual ; for all freedom is of love ; and man therefore then 
 fights from the love of truth, and thence from the love of 
 eternal life (n. 900). 
 
INDEX OF WORDS. 35! 
 
 It is a law of order for man to do what he does from free- 
 dom and according to reason (n. 1129). 
 
 "Liber (free)" represents 
 
 ELEUTHERos, John viii. 36 (n. 4ogd); 
 
 Apoc. vi. 15 (n. 409a). 
 (Concerning freedom, much more may be seen in articles, n. 248, 
 
 701a, 774, 900, 936, 938, 1028, 1129, 1136, 1148, 1150, 1151, 1155, 
 
 1168.) 
 
 (See Heg/ected.) 
 
 Let him go free. — {See Open.) 
 
 French Church {GaiUcana Bcciesia). — {See Church.) 
 
 The strife between the Church of France and that of Rome 
 (n. 1070). 
 
 The Church of France acknowledges the Word as divine truth, 
 and it attributes divine inspiration to the particular things 
 in the Word, and it does not attribute to the declarations 
 of the Pope an equal inspiration as to the things which are 
 the means of salvation (n. 107 1). 
 
 Friend (Amicus). — That they who rteceive divine truth from the 
 Lord in dodtrine and in life, are friends (philos), not ser- 
 vants. He Himself teaches {yohn xv. 14) (n. 409^). 
 By "parents, brethren, kinsfolk and friends" {Luke xxi. 16), 
 are meant those who are of the same church, but are in 
 evils and falsities (n. 813). 
 
 Fringe, Tassel (Pemcuiamentuin). — " Peniculamenium (fringe, tas- 
 sel,) " represents 
 
 TziTziTH, Num. XV. 38 (n. 576, 1042). 
 
 Frog (Rana). — "Frogs" are reasonings from things that are false. 
 This is their signification, not only on account of their 
 croaking, but also from their staying in swampy and foul- 
 smelling places of stagnant water ; for by those also are 
 signified infernal falsities {see n. 1000). . 
 
 " Ranae (frogs) " represents 
 
 Tz=PHARDEA', Exod. viii. 2-9, 11-13 (n. 1000); 
 Ps. cv. 30 (n. 1000). 
 
 "Rana (a frog) " represents 
 
 BATRACHos, Apoc. xvi. 13 (n. 1000). 
 
 Frontlets [Frontaiia). — That it was said, "And let My words be for 
 frontlets (totaphoth) before the eyes" {Deut. vi. 8), was 
 representative of the Lord's looking upon angels and men 
 in the forehead, and of His granting that angels and men 
 
352 APOCALYPSE EXPLAINED. 
 
 might look towards Him from intelligence and wisdom ; 
 for "eyes" signify the understanding (n. 427*). 
 
 Frost— (See Cold.) 
 
 Fructification (Fruitificatio). — A state of fructification is signified 
 {Hos. xiv. 6) where it is said, " His honor (or beauty) shall 
 be as that of the olive" (n. 638^). 
 
 Fruit (Fniaus). — "Fruit" means good (n. 48, 340^): "fruits" are 
 
 goods of life (n. log) ; they are works of charity (n. 212) ; 
 
 they are goods which are uses (n. 281a); they are the 
 
 good of love (n. 329«). 
 "Fruits of the earth " are the goods of the church (n; 304c) ; 
 
 they are the all of the church (n. yioi). 
 By "the fruit of the belly " is signified the good of love, and 
 
 the truth of that good (n. "jiob). 
 By "the fruit of the belly" which is a reward (Ps. cxxvii. 3) 
 
 are signified goods through which is happiness (n. 3571:). 
 
 " FruBics (fruit) " is the rendering of 
 
 p'Hi, Exod. X. 15 (n. 543c) ; 
 
 Lev. xix. 23-25 (n. 109); xxiii. 40, see revised version (n. 
 
 109, 458^); xxvi. 4, 20 (n. 109); 
 Deut. vii. 13 (n. 340,:, 622^) ; 
 Ps. i. 3 (n. 109); xxi. 10 (n. 768^); Ixxii. 16 (n. 329c); civ. 
 
 13 (n. 40Srf) ; cv. 35 (n. 543,:) ; cvii. 34 (n. 730^) ; verse 
 
 37 (n. 386</); cxxvii. 3 (11. 357.5, 622^, 724c); cxxxii. n 
 
 (n. Iiob) ; cxiviii. 9 (n. 109) ; 
 Isa. iii. 10 (n. 617*) ; xiii. 18 (n. 357c, 710c, 7241:); xiv. 29 (n. 
 
 581*, 817^) ; xxxvii. 30 (n. 7061:) ; 
 yer. xvii. 8 (n. 109) ; verse 10 (n. 236.5) ; 
 JSzek. xvii. 8 (n. 281a) ; xxxiv. 27 (n. 340<r, 365^, 6441:) ; xxxvi. 
 
 8 (n. 405c) ; xlvii. 12 (n. 109) ; 
 Hos. x. I (n. 391^) ; 
 yoel ii. 22 (n. 109, 403,5, 650?) ; 
 Amos vi. 12 (n. 5191); ix. 14 (n. Sue); 
 Zech. viii. 12 (n. 365^, 695c-); 
 Mai. iii. 11 (n. 304?). 
 
 " Fru£lus autumni (fruits of autumn)" is the rendering of 
 
 QAYiTz, yer. xlviii. 32, rendered "summer fruits" in tlie English 
 versions (n. 376<r, 919). 
 
 "FruHus (fruit) " is the rendering of 
 
 KAHpos, Matt. iii. 10 (n. 109); vii. 19 (n. 212); xii. 33 (n. 109); 
 xxi. 19 (n. 109) ; verse 43 (n. 48) ; 
 Mark xi. 14 (n. 386^) ; 
 
 Luke vi. 44 (n. 403c) ; xiii. 6, 7, 9 (n. 109) ; 
 yohn xii. 24 (n. 899c) ; xv. 2, 4, 5 (n. 109) ; verse 8 (n. 109, 
 
 874); 
 Apoc. xxii. 2 (n. 109) : 
 OPORA, Ajioc. xviii. 14 (n. 1158). 
 
INDEX. OF WORDS. 353 
 
 " Facere fru^um (to make friiit)" represents 
 
 KARPOPHonEo, Luke viii. 15, which is rendered "bring forth fruit" 
 in the Englisli versions (n. 813). 
 
 (Genimcn). — By "the fruit (gennema) of the Vine" or the wine 
 
 which the Lord would drink with the disciples "new in 
 the kingdom of His Father," or which He would not drink 
 "till the kingdom of God should be coming," is meant 
 that then all divine truth in heaven and in the church 
 would be from His Divine Human (n. 376f ; compare n. 
 3290- 
 
 Fruitful (Fruaifera). — By "a fruitful (parah) vine" {Ps. cxxviii. 3) 
 is signified the church as to affeftion for truth (n. 638* ; 
 compare n. 3401:). 
 "A fruitful olive tree" {Isa. xvii. 6) signifies those in the 
 church who are in good as to life (n. 532). 
 
 (Fecunda). — ^Where Joseph is called "the son of a fruitful 
 
 (parah) one," {Gen. xlix. 22 ; see margin in the English Bible,) 
 
 by "a fruitful one" is signified spiritual good which is the 
 good of charity (n. 357a ; compare n. 448^, 483-5). 
 
 Fruitful field [Arvum). — {See Carmel, Field.) 
 
 By "the forest of the fruitful field (karmel) " (2 Kings xix. 23 ; 
 
 so the revised version ; the authorized version has " Carmel ") are sig- 
 nified scientifics (n. 6541J). 
 
 Fulcrum, Prop (Fulcrum). — The Word as to the sense of the letter 
 is a fulcrum {or prop) for heaven (n. 816). 
 
 Fulfil {Complere). — {See Fill.) 
 
 "Until they be fulfilled (pleroo)" {Apoc. vi. 11) signifies until 
 things have been consummated (n. 397). 
 
 Fulfilment, Fulfilling [impieUo). — -Many things, in a series, concern- 
 ing fulfilling the Law (n. 774). 
 
 Full [Pienus). — {See Fill.) 
 
 "To be full," and "the whole," is said concerning the great- 
 ness {or size) of the thing (n. 257). 
 
 Things belonging to moral life, signified by "works" {Apoc. 
 iii. 2), are said to be "full (pleroo) before God" when they 
 are from spiritual origin, but "not full" when not from 
 that origin (n. 189). 
 
 "Pienus (full) " represents 
 
 MALE' (adje<5live), Ezek. xvii. 3 (n. 281a); 
 MALE' (verb), jfoel ii. 24 (n. 375«(viii.)): 
 
 oEMo, Afoc. XV. 7 (n. 954) ; xvii. 3 (n. Tqd, 1039) ; verse 4 (n. 
 1045). 
 
354 APOCALYPSE EXPLAINED. 
 
 Fulness {Plenitude). — " Fulness " {Ps. 1. 12 ; Ixxxix. ii) means 
 
 goods and truths in their whole compass (n. 74i<;). 
 "The earth" {Ezek. xix. 7) is the church; by "fulness" are 
 signified its truths from the Word (n. 601b). 
 
 "Plenitudo (fulness) " represents 
 
 M'LO', Ps. xxiv. I (n. 304^); 1. 12 (n. 741c) ; Ixxxix. 11 (n. 741.:); 
 Isa. vi. 3 (n. 285); viii. 8 (n. 304^); xxxiv. I (n. 3313); 
 Jer. viii. 16 (n. 3SS/); 
 Ezek. xix. 7 (n. 601*). 
 
 — -— (Satur).—{See Fill, Saiisfy.) 
 
 Consolation and blessing after temptations, are meant {Deut. 
 xxxiii. 23) by "Full (sabhea<) of the good pleasure and 
 blessing of Jehovah" (n. 295.;). 
 
 By "the full who were hired out for bread" (i Sam. ii. 5) are 
 meant those of the Jewish Church ; they were called " full " 
 because they had truths in abundance ; and they were said 
 to be "hired out for bread," because they could not be 
 induced to learn truths and do them except as hirelings 
 (n. 721a; comparer. 386^). 
 
 Fulness {Saturitas).- — Abundance of the good of love and of 
 
 truth from that good, is described {Ezek. xxxix. 19) by 
 eating flesh and fat even to fulness (sobh-ah), and by drink- 
 ing blood even to drunkenness, and this from a sacrifice 
 (n. 329^;). 
 
 Furlongs {Stadia). — By "furlongs (stadion)" {Apoc. xiv. 20) is sig- 
 nified produflion in series (n. 924 ; compare n. 430*). 
 
 Furnace {Caminus). — (,5"^^ Oven.) 
 
 It is said of the feet of the Lord, "as if burning in a furnace 
 (kaminos)" (Apoc. i. 15), to express the divine love in the 
 fullest measure (n. 69). 
 
 Hell is called "a furnace (kaminos) of fire" {Matt. xiii. 42), be- 
 cause it appears afire from the loves of self and the world 
 (n. 540a) : "into a furnace of fire" signifies into the hell 
 where they are who are in the love of self, and in hatred 
 and revenge of various kinds (n. 911a). 
 
 Kiln {Fornax). — " The furnace (dudh) " {Ps. Ixxxi. 6 ; the author- 
 ized version has "pots;'' the revised has "basket,") is the natural ' 
 
 man (n: 540^). 
 
 That "a furnace" signifies the evils of earthly and corporeal 
 loves, is from appearances in the spiritual world : for the 
 hells in which those loves reign, when they are looked into, 
 appear like furnaces glowing with fire ; and over them 
 appears smoke such as ascends from furnaces, and such as 
 
INDEX OF WORDS. 355 
 
 is seen in conflagrations. Hence it is that in the Word 
 "furnaces" signify either hells, or a company of men, or 
 an individual, in whom such loves and cupidities reign ; 
 or, what is the same, where there are evils springing forth 
 from them (n. 540a). 
 
 By "a furnace (kur) of iron" {Deut. iv. 20; i Kings viii. 51 ; 
 
 yer. xi. 4) is signified the natural man as to what pertains 
 
 to science (n. 5405). 
 "Fornax" is also the rendering of 
 
 KUR, Ezck. xxii. 18, 20, 22 (n. 540*). 
 
 By "the ashes of the furnace (kibhshan)" {Exod. ix. 10;, are 
 signified the false things of cupidities (n. 962). 
 
 See also Exod. xix. 18 (n. 5391;). 
 
 That the evils which are from hell, and falsities also, shall be dis- 
 persed by those and in those who are in the good of love, 
 is signified {Zeck. xii. 6) where it is said that " the Lord 
 will make the leaders of Judah like a furnace (kiyyor; ren- 
 dered ' hearth ' in the authorized version, and ' pan ' in the revised) of 
 
 fire among wood, and like a torch of fire in the sheaf" 
 (n. 4330- 
 
 "To repair the brickkiln (Jomax laieHiia, malben)" (^Nahum iii. 
 14), signifies to repair docSirine that is compadled of falsi- 
 fied truths and figments (n. 540^). 
 
 See also yer. xliii. 9 (n. 5404). 
 
 (Fumiis). — "Great darkness" and "a smoking furnace [furnus, 
 
 tannur)" {Gen. XV. 17) signify falsities from evil (n. 401/; 
 compare n. 540^, 701 rf). 
 
 See also Lev. xxvi. 26 (n. 675*). 
 
 Fury, Wrath (Furor). — By "the rod of fury {or wrath) ("bhhah)" 
 {Lam. iii. i) is signified the dominion of infernal falsity (n. 
 727O. 
 "Furor (fury) " is the rendering of 
 cHEMAH Dan. viii. 6 (n. 316c). 
 
 Gabriel. — By "an angel" in the Word is not meant a single angel 
 but a whole angelic society; as by "Michael," "Gabriel." 
 "Raphael" (n. 302). 
 
 See Luke i. 19 (n. 414), 
 
 Gad, Gadites. — By "Gad" in the supreme sense is signified the 
 I 
 
356 APOCALYPSE EXPLAINED. 
 
 Lord as to omnipotence and omniscience, in the internal 
 sense the good of truth, and in the external sense works 
 therefrom, which are good of life (n. 435a). 
 
 (See also articles, n. 278c, 431^(1.), 434^. 436, 438, 44i-) 
 
 By "Gad" is signified good of life, because he was named 
 from a word meaning troop {Gen. xxx. 10, 11) ; for gaoh 
 in the Hebrew language means a troop, and by "troop" 
 in the spiritual sense are signified works, and good of life 
 consists in doing good things which are works (n. 4351^). 
 {See Troop.) 
 
 Whereas good of life is the good of the natural man, an in- 
 heritance was given to the tribe of Gad beyond the Jordan 
 
 (n. 435^)- 
 By the Reubenites and Gadites, because they dwelt beyond 
 the Jordan, was represented the external church (n. 91 1,5). 
 
 Gain {Lucrari). — "To trade," "to gain," "to give to the bankers" 
 or "to the bank" {Matt. xxv. 14-31 ; Luke xix. 13-25), 
 signify to procure spiritual life and intelligence to one- 
 self by knowledges (n. 193^). 
 
 " Lucrari (to gain) " represents 
 
 KERDAiNo, Matt. XXV, 17, 20, 22 (ii. 193^); 
 PROSERGAZouAi, Luke xix. 16 (n. 1933), 
 
 Galbanum. — " Galbanum" is the rendering of 
 
 CHELB'NAH, Exod. XXX. 34 (ll. 324/; IlSl). 
 
 Galilee ( GaiUaea).—" The land of Zebulon," and " the land of Naph- 
 tali," and "Galilee of the nations" {Matt. iv. 13-18), sig- 
 nify the establishment of the church among the nations 
 {or gentiles) that are in the good of life and that receive 
 truths, and that thus are in the conjunftion of these, and 
 in combat against evils and falsities (n. 447). 
 
 Gall {Fei).—^y "gall (rosh, E'K'i) " {Ps. cxl. 9) is signified truth 
 falsified, which in itself is the false (n. 455^). 
 
 "To turn judgment into gall" {Amos vi. 12) signifies to turn 
 truth into falsity (n. 355?). 
 
 By " waters of gall " {Jer. viii. 14; ix. 15) is signified the false 
 of evil, mixed with the truths and goods of the Word (n. 
 
 ROSH (tPK'l) is also found, Deut. xxix. 18 (n. 519*); xxxii. 33 (n. 
 
 519*, 7i4r) ; verse 42 (n. 811*) : 
 ROSH (K>n), Deut. xxxii. 32 (n. 519*, 618, 714c-) : 
 
 M^RORAH, Job XX. I4 (n. 5I9*). 
 
 That they gave to the Lord "vinegar mingled with gall 
 (chole)" {Matt, xxvii. 34), signified the quality of divine 
 
INDEX OF WORDS. . 357 
 
 truth from the Word with the Jewish nation ; that it was 
 conimingled with the false of evil, and was thus altogether 
 falsified and adulterated : He therefore was not willing to 
 drink it (n. 5190). 
 
 {See Hemlock.) 
 
 Gaping. — {See Grin.) 
 
 Garden (Hortus). — By "gardens'' are signified all things of the 
 church which make intelligence and wisdom (n. 403.5). 
 Gardens are called paradises {or parks) in the spiritual man, 
 woods and gro.ves in the natural, and shady forests in the 
 sensual (n. 724a). 
 
 The ancients held divine worship in gardens and groves ac- 
 cording to the significations of the trees therein ; this was 
 forbidden with the Israelitish nation, lest they should fash- 
 ion for themselves worship from the proprium (n. 324^). 
 
 By "garden" in the opposite sense is signified man's own in- 
 telligence (n. 324^). 
 
 "Hortus (a garden)" represents 
 
 CAN, Gen. ii. 9 (n. 7393); verse lo (n. 5183); verse 16 (n. 6171:); 
 hi. 1, 2 (n. 739*); xiii. 10 (n. 654^); 
 Jsa. li. 3 (n. no, 326*) ; Iviii. 11 (n. 71) ; 
 yer. xxxi. 12 (n. 374*, 37S<yiii.)) ; 
 JEzek. xxviii. 13 (n. 294*, 717c); xxxi. 8 (n. no, 654*); verse 
 
 9 (n- 654^) ; 
 Joel ii. 3 (n. 730ii) : 
 GANNAH, Num. xxiv. 6 (n. 518*); 
 
 Isa. i. 30 (n. 504?) ; Ixv. 3 (n. 324</); 
 
 yer. xxix. 5, 28 (n. 617*) ; 
 
 Amos iv. 9 (n. 638^) ; ix. 14 (n. 376*, 8iic). 
 
 Garments {Vestes). — {See Clotiting, Raiment, Coat, Cloak, Robe.) 
 
 By "garments" are signified truths, which clothe things that 
 are good (n. 64). 
 
 " The garments of the Lord " signified divine truth, thus the 
 Word; "the garments that were divided" {yohn xix. 23, 
 24) signified the Word in its letter; and "the coat {or 
 waistcoat) " the Word in the internal sense : " to divide 
 {or part) them " signifies to scatter and to falsify (n. 64). 
 
 " Garments " signify truths ; garments that are next to the 
 body, and which are thus inner garments, signify interior 
 truths : but garments which are outside of these and which 
 cover them, signify exterior truths (n. 395a). 
 
 Aaron represented the Lord, as to His priesthood, which is 
 His celestial kingdom ; but his garments represented the 
 spiritual kingdom, because in the heavens the spiritual 
 invests the celestial kingdom (n. 717^). 
 
358 APOCALYPSE EXPLAINED. 
 
 Raiment (Vestime?ita). — By "the garments of the Lord" which 
 
 became as the Hght {Matt. xvii. 2), is signified the divine 
 truth; for "garments" in the Word signify truth, and 
 this for the reason that all the angels are clothed by the 
 Lord according to their reception of divine truth (n. 
 412^; compare n. 401^). 
 
 Talaris). — " The garment reaching down to the feet (poderes)," 
 
 which is a general covering, as it is said to be the Lord's 
 garment, signifies, in general, all divine truth (n. 64). 
 
 " Vestes (garments, clothes, raiment, apparel,)" represents 
 
 B^GHEDH, Exod. xl. 13 (n. 37S<?(iv.)) ; 
 
 Lev. viii. 30 (n. 375<!(iv.)) ; xvi. 4, 24 (n. 475a) ; xix, 19 (n. 
 
 195^) ; 
 
 2 Kings xix. I (n. 637a) ; 
 
 Ps. xxii. 18 (n. ig5c) ; xlv. 8 (n. 195c) ; cii. 26 (n. 768*) ; 
 
 Isa. xxxvii. 1 (n. I95<:) ; li. 6 (n. 304^-) ; lii. i (n. 195^) ; lix. 
 
 17 (n. 395^); Ixi. 10 (n. 395f); Ixiii. i, 3 (n. 359); 
 JEzek. xvi. 16 (n. 195^) ; xviii. 7 (n. 240c) ; xxiii. 26 (n. 195c, 
 
 654/) ; xxvi. 16 (n. 395<;j ; xxvii. 20 (n. 19S*) ; xliv. 17 
 
 (1-951); 
 
 Zech. iii. 4, 5 (n. 195.:) ; xiv. 14 (n. 242c) : 
 L'BHusH, 2 Sam. i. 24 (n. 195*) ; 
 
 Ps. xlv. 13 (n. 195^, 242^) ; civ. 6 (n. 275^, 405a') : 
 L'BHUSH (Chaldee), Dan. vii. 9 (n. V)^c) : 
 MiDDAH, Ps. cxxxiii. 2 (n. 37S<'(viii.)) : 
 SALMAH, Job ix. 31 (n. 475'*); 
 
 Ps. civ. 2 (n. I95<:, 283*); 
 
 Micah ii. 8 (n. 395^) : 
 srMLAH, Exod. iii. 22 (n. 242^) ; xii. 35 (n. 193^, 654/); xix. 14 
 (n.i95f); 
 
 Deut. viii. 4 (n. 730<;); xxii. 5 (n. 195^, 555^): 
 ESTHEsis, Luke xxiv. 4 (n. 195^) : 
 HiMATioN, Matt. xvii. 2 (n. 405^) ; 
 
 John xix. 34 (n. 64, 37Sc); 
 
 Apoc. iv. 4 (n. 271). 
 
 " VesHmenta (garments, clothing, apparel,) " represents 
 
 B'GHCDH, Ps. xxii. i8 (n. I9S<:); 
 
 Isa. Ixiii. 3 (n. 1951;) : 
 L'BHUSH, G?K. xlix. II (n. 19SC, 475*); 
 Isa. xiv. 19 (n. 315*, 1029^) ; 
 
 Lam. iv. 14 (n. 195^, 239*, 329/) : ^ 
 
 MALBUSH, Zepk. i. 8 (n. 195*) : 
 ENDUMA, Matt. vii. 15 (n. 195(5) : 
 
 HIMATION, Matt. ix. 20, 21 (n. 195c); xvii. 2 (n. 64, 195c, 401*, 
 412*) ; xxi. 7 (n. 195c) ; 
 Luke V. 36 (n. 195^) ; xxii. 36 (n. 131a) ; 
 John xix. 23 (n. 64, igs^r) ; 
 
 Apoc. iii. 4 (n. 1950); verse 5 (n. 198); verse 18 (n. igS^S, 
 243) ; iv. 4 (n. 195*) ; xvi. 15 (n. 187*, 1007); xix. 13 (n. 
 195c) ; verse 16 (n. I95<r, 685). 
 
 Garner. — {See Barn.) 
 
INDEX OF WORDS. 359 
 
 Garrisons. — (See Statue^ 
 
 Gate (Porta). — (See Door.) 
 
 When spirits in their novitiate are being introduced into a 
 heavenly society, a way leading to it is opened to them 
 by the Lord ; and when they come thither there appears 
 a gate, with a door at the side, where there are keep- 
 ers who admit them, and afterwards there are others 
 who receive and introduce them. From this it may be 
 evident what is signified in the Word by "door-ways," 
 "doors," and "gates," namely, introduftion into heaven; 
 and whereas the church is the Lord's heaven on earth, they 
 also signify introdu6lion into the church ; and whereas 
 heaven or the church is in man, therefore by " door- ways," 
 "doors," and "gates," are also signified approach and en- 
 trance with man. And whereas the things which give in- 
 trodudlion are truths from good, which are from the Lord, 
 and in which He is, therefore by "the door-way," "door," 
 and "gate" to heaven and the church, in the supreme sense 
 is meant the Lord (n. 208a). 
 
 By the gate or door-way which opens from the world, enters 
 all knowledge from the Word, and from preaching from the 
 Word (n. 208a). 
 
 By " the gates to the New Jerusalem " are signified such things 
 of dodlrine from the Word as introduce man into the 
 church ; and these are knowledges of truth and good from 
 the Word (n. 1044). 
 
 Into the hells which are under the mountains and in the 
 rocks, there appear entrances, either low down in their 
 sides, or through caverns from the valleys ; and the en- 
 trances low down in the sides appear like entrances into 
 dens where there are wild beasts, altogether dark, which 
 are opened while infernal spirits are let in, but are shut 
 when they have been admitted. These entrances are 
 called in the Word "the gates of hell" (n. 4100). 
 
 "Porta (a gate)" represents 
 
 SHA'AR, Deut. vi. 9 (n, 208^); xxi. 19 (n. 208*)'; 
 Judges V. 8 (n.'2o8*) ; 
 
 Fs. ix. 14 (n. 2o8^); xxiv. 7 (n. 208*) ; Ixxxvii. 2 (n. 2o8i5) ; 
 Isa. xiv. 31 (n. 208*, 539f5) ; xxiv. 12 (n. 2oSl>) : xxvi. 2 (n. 
 
 208^, 223*); xxviii. 6 (n. 734rf); xlv. i (n. 2o8i); liv. 
 
 12 (n. 2o8ii, 401?, 717a) ; Ix. 11, 18 (n. 2o8i) ; 
 jfer. xiv. 2 (n. 2o8i, 372^) ; xvii. 24 (n. 2o8^) ; 
 JLam. iv. 12 (n. 741^) ; v. 14 (n. 326^^ ; 
 Ezek. viii. 3, 5 (n. 2o8^1 ; x. 19 (n. 179, 208^) ; xl. 3, 6, 8, 
 
 II, 13 (n. 629a) ; xliii. I, 4 (n. 179I; 
 Amos V. 12, 15 (n. 2oSb) ; 
 Zech. viii. 16 (n. 2o8i) : 
 PULE, Matt. xvi. 18 (n. i,\id); 
 
360 APOCALYPSE EXPLAINED.- 
 
 Luke xiii. 24 (n. io%b) : 
 puLON, Apoc. xxi. 12 (n, 208^); verse 21 (n. 2o8i, 1044); verse 
 25 (n. 2o83). 
 
 (Vestit-uium). — " Vestibulum" represents 
 
 PULON, Luke xvi. 20, rendered "gate" in the English versions, in 
 n. 118, Ti-^d, 962; but in A.C., n. 9231, we find "janua." 
 
 Gaies ( Vaivae). — That " he was cursed who should re-build 
 
 Jericho," and that "he should lay the foundation instead 
 of {or with the loss of) his firstborn, and should set its 
 gates (deleth) instead of (or with the loss of) his youngest," 
 Xyosh. vi. 26) was significative of the profanation of di- 
 vine truth from its first to its last, that there would be 
 if there should be representation of instruftion in Divine 
 truth except in Jerusalem, which signified the church as 
 to dodrine of truth and good, and as to insti"u<?lion from 
 the Word (n. jood). 
 
 Gath {Gath), Gitt/fe (GUUa). — "Gath," where ObedEdom was, who 
 is therefore called a Gittite, signified the spiritual of the 
 church. This signification it assumed after the sons of 
 Israel took the cities, from Ekron even to Gath, from the 
 Philistines (n. 700/; compare n. 700^). 
 
 Gather.— {See Collect, Congregation, Contract.) 
 
 Gather grapes. — {See Mintage). 
 
 Gedaliah. — By "Gedaliah," whom the king of Babylon made gov- 
 ernor in the land, and by " the men who were with him " 
 {Jer. xli. I, 18), are meant' those guilty of profanation (n. 
 
 374^)- 
 
 Gehenna. — "The gehenna of fire" {Matt. v. 22; see revised version, 
 margin,) is the hell where they are who hold the good of 
 charity, and thus the neighbor, in hatred. Punishments 
 for the lighter evils are signified by "the judgment," pun- 
 ishments for the gravest evils by "the gehenna of fire" 
 . (n. 746/). 
 
 Gemariah. — See yer. xxxvi. 10 (n. 630^). 
 
 General. — {See Common.) 
 
 Generate. — {See Beget.) 
 
 Generation (Oeneratio). — {See Beget.) 
 
 All the members allotted to generation, with males and with 
 females, signify conjugial love (n. 710a) ; they correspond 
 to celestial love, and the things produced therefrom, which 
 are uses, and are called the truths of that love (n. ^lod) ; 
 
INDEX OF WORDS. 36 1 
 
 they correspond to the societies of the third or inmost 
 heaven (n. 985). {See Genitals.) 
 
 "To generation and generation" signifies what is eternal (n. 
 1029^, 1037). 
 
 By "the third generation" {Exod.xx. 5) are signified those 
 who are in falsities of evil; and by "the fourth genera- 
 tion" those who are in evils of the false (n. 532). 
 
 "Generatio (generation)" represents 
 
 DOR, Ps. xxii. 30 (n. 768^) ; cxlvi. 10 (n. 850c); 
 
 Isa. xiii. 20 (n. 1029^, 1037); 
 
 Jer. ii. 31 (n. 730^) : 
 OENEA, Mari via. 12 (n. 706^). 
 
 Genii. — Certain genii and spirits dwell in the sepulchres, privies 
 and marshes which are in our world (n. 6593). 
 
 Geniiais (Genitalia). — {See Generation.') 
 
 All the members devoted to generation, in both sexes, corre- 
 spond to societies of the third or inmost heaven. Whereas 
 the correspondence of the genital organs of the two sexes 
 is such, it is evident that they are holy from creation, and 
 that therefore they are devoted solely to chaste and pure 
 conjugial love, and must not be profaned by the unchaste 
 and impure love of adultery. By adultery, man turns 
 heaven in himself into hell (n. 985). 
 
 The genital parts in the two sexes correspond to the loves of 
 heaven in general ; they have this correspondence when 
 they are clothed ; and they therefore correspond to the 
 loves of hell when they are not clothed, or when naked 
 (n. 1009). 
 
 Gennesaret (Genezareth). — By the "sea " and the " lake of Gennesa- 
 ret," when the Lord is spoken of, are signified knowledges 
 of truth and good in all their complex (n. 514/). 
 
 Gentiles, Nations (Gentiks, Gentes). — {See Nation.) 
 
 There is presence of the Lord, and consequently of the angels 
 of heaven, with the men of this earth, by means of the 
 Word, for this is written throughout by mere correspond- 
 ences. In consequence of this there is also a presence of 
 the Lord, and of the angels of heaven, with those who are 
 round about or without the church, who are called the 
 nations (or gentiles) igentes) (n. 351). 
 
 Most nations {or gentiles) (gentes) know the precepts contained 
 in the decalogue, and also make them of their religion 
 and live according to them, because God so wills and has 
 so commanded. By this means they have communication 
 with heaven and conjundlion with God ; wherefore they 
 are saved (n. 948). 
 
362 APOCALYPSE EXPLAINED. 
 
 All nations (or gentiles) {g-mtes) that have believed in one God, 
 and whose idea of Him has been that of a Man, are re- 
 ceived by the Lord (n. 957). 
 
 There has been implanted within every one from heaven (and 
 this by continual influx therefrom,) the desire to see what he 
 holds to be divine, and this indeed under the Human 
 Form. This desire is implanted in the simple-minded, and 
 also with well-disposed gentiles. Whereas this [concep- 
 tion], implanted within every one from heaven, has been 
 almost reje<?l:ed among the learned of the world, and ap- 
 proach to the Divine has been thereby precluded, on this 
 account a New Church is being established by the Lord, 
 among the nations (or gentiles) (gentes) which have not ex- 
 tirpated the idea, and faith together with it (n. 52 ; compare 
 n.49, 175a, 724^). 
 
 The Church of the Nations will receive divine truth, and will 
 acknowledge the Divine Human of the Lord (n. 52). 
 
 Those who are in a life of love are enabled by the Lord to 
 think of God under a Human form* and God under a 
 Human form is the Lord. Such is the thought of the 
 simple-minded in the Christian world ; and so do the gen- 
 tiles think who live in charity according to their own sys- 
 tem of religion (n. 392^). 
 
 That which is opposite to what is holy, and which offers vio- 
 lence to what is holy, is called profane. Hence it follows 
 that they are not guilty of the fourth kind of profanation 
 who do not read the Word and do not go to the Lord, as 
 is the case with papists ; still less are they who do not know 
 anything respe<fting the Lord and the Word, as is the case 
 with the gentiles (n. 1063). 
 
 Gentilism (GenHKsmus). — Babylon, in its end, differs little from the 
 various kinds of gentilism among the ancients (n. 1029a). 
 
 It is implanted in the spirit of man to look upon God as a 
 Man : that is said to be implanted which is from common 
 influx. It comes from common influx that men, both liv- 
 ing and dead, who are called saints, are adored as gods 
 by the common people in Christian gentilism ; and that 
 their sculptured images are loved (n. 955 ; compare n. 
 1 1 18). 
 
 (See gentilism named, n. 1176). 
 
 Genuflection. — (See Knee.') 
 
 Germinate. — (See Shoot.) 
 
 Gliosis (Pneumata). — (See Spirit.) 
 
 He who judges from fallacies is wholly unable to grasp the 
 
INDEX OF WORDS. 363 
 
 idea that man after death is in perfe6l human form. Such 
 persons say that men after death are ghosts, without eyes, 
 ears and mouth, and thus without sight, hearing, and power 
 of speaking ; flying about in the air, and awaiting the 
 resurreftion of the body, so as to see, hear, and speak. 
 That they thus say and believe, is from the fallacies of the 
 senses of the body (n. 575). 
 
 Gibeah {GUea). — Gibeah, where Baal of Judahwas, represented the 
 ultimate of the church, which is called its natural (n. 700/). 
 
 Gibeon.^(See Aijalon.) 
 
 Gideon. — (Concerning Gideon, see article n. 502*.) 
 
 Gift, Offering (Donnm, Mmus) ; Give (Donare). — Concerning spiritual 
 affedlions, which are given by the Lord to man (n. 803a). 
 
 By "the gift {donum, dobon)" which was upon the altar {^Matt. 
 xxiii. 19) are meant the sacrifices which were of worship 
 (n. 391O. 
 
 The "hire" or gift {donum) of whoredom {Ezek. xvi. 33) is the 
 love of falsifying through the falsities of others (n. 695(f). 
 
 "Donum (a gift) " represents 
 
 MATTANAH, Ezsk. XX. 26 (n. "JZ^") ! 
 
 ooREA, John iv. lo (n. 71). 
 
 By "an offering {munus, minchah) to Jehovah" {Isa. Ixvi. 20) is 
 signified worship from the good of love (n. 175a). 
 
 See also Fs. xlv. 12 (n. 412/) ; Ixxii. 10 (n. 406c-). 
 
 "Munus (rendered ' reward ' in the English versions) " represents 
 SHOCHADH, Isa, xlv. 13 (n. Sllc). 
 
 By "offering a gift {munus, doron) upon the altar" {Matt. v. 
 23), is signified all divine worship, for the reason that di- 
 vine worship with the Jewish nation principally consisted 
 in offering burnt-offerings and sacrifices ; by which there- 
 fore were signified all things of worship (n. 325^ ; compare 
 n. 391.). 
 
 See also Matt. ii. 11 (n. 661) ; 
 Apoc. xi. 10 (n. 661). 
 
 Giided, Decked {inaurata). — "Gilded (chrusoo) with gold" (Apoc. 
 xvii. 4; xviii. 16) signifies the appearance in externals as 
 if it were from spiritual good (n. 1043, 1044, 1167). 
 
 Gilead. — "To bring to the land of Gilead" {Zeck. x. 10) signifies 
 to the good of the church (n. 3281^; compare n. 4331;, 
 
 6540- 
 
364 APOCALYPSE EXPLAINED. 
 
 By "Gilead" (^Judges v. 17) is signified the natural man (n. 
 434<;; compare n. 440^): "Gilead" has similar significa- 
 tion with "Manasseh;" and by "Manasseh" is signified 
 the good of the natural man (n. 5I4<;, 6544). 
 
 "Let them feed in Bashan and Gilead" (^Micah vii. 14) signi- 
 fies instruction in the good things of the church and in its 
 truths from the natural sense of the Word (n. 727a). 
 
 By "Gilead" {.Jer. xlvi. 11) is signified reasoning from the 
 sense of the letter of the Word, By which reasoning falsities 
 are confirmed (n. 654A). 
 
 Gilgal. — "Gilgal "signifies the do6lrine of natural truth which serves 
 for introduftion into the church (n. 700c). 
 
 Gird (G«^?r«).^— Grief on account of the devastation of the church, 
 is described by "girding {dngere, chaghah) with sackcloth" 
 (n. 863a ; compare n. byib). 
 
 That " Peter, when young, girded (zonnuo) himself, and walked 
 whither he would " ( John xxi. 18), signified that the church 
 in its beginning would be taught in truths which were from 
 good, and through them would be led by the Lord : "an- 
 other shall gird (zonnuo) thee, and lead thee whither thou 
 wouldest not," signifies that the things which another 
 asserts, and which one does not himself see, would be ac- 
 knowledged as truths ; as is the case at the present day 
 with the religious system of faith alone (n. 820* ; compare 
 n. 9, 195^). 
 
 Gird about {Circumcingere). — The reception and enlightenment 
 
 of those who are outside of the church, is signified (i Sam. 
 ii. 4) by, "They that stumbled are girded ('azar) with 
 strength" (n. 357 <^) ; "to be girded with strength" signi- 
 fies that they have truths from good, and power therefrom 
 (n. 721a). 
 "Girt (pERizoNNUMi) about the breasts with golden girdles" 
 {Apoc. XV. 6), signifies spiritual divine good, holding truths 
 in order and in connexion (n. 952). 
 
 Girt (Praecingi). — "Girt at the breasts with a golden girdle" 
 
 {Apoc. i. 13), signifies divine good, proceeding from the 
 Lord (n. 65). 
 
 " Praecingi (to be girt) " is here the rendering of 
 
 PEHizoNNUMi : but scc Apoc. XV. 6 (n. 952), where this is rendered 
 by " circumcingi" 
 
 Girding {Cinaura). — "Instead of a robe a girding (MACH«GHonErH) of 
 sackcloth," etc. {Isa. iii. 24), signifies a change of the affec- 
 tions of celestial good into opposite and unbeautiful affec- 
 tions (n. 637*). 
 
INDEX OF WORDS. 365 
 
 Girdle {Cinguhm). — {See Belt.) 
 
 A " zone " or " girdle " signifies a common bond, that all things 
 may be in order, and may be held together in connexion 
 (n. 952). 
 
 That "justice shall be the girdle ('ezob) of the loins of the 
 Lord, and truth the girdle ('ezor) of His thighs" {Isa. xi. 
 5), signifies that divine good, proceeding from the Lord's 
 divine love, shall conjoin those in heaven and in the church 
 who are in love to Him ; and that divine truth proceeding 
 from Him shall conjoin those in heaven and in the church 
 who are in love towards the neighbor (n. 780^). 
 
 "The girdle upon the loins of the prophet" {yer. xiii. 4) sig- 
 nified conjunftion of the Lord with the church by means 
 of the Word : "the girdle corrupt," or marred, (verse 7,) 
 signified that there was no conjunftion whatsoever of the 
 church with the Lord, and consequendy no church (n. 
 ^ioc\ compare n. 569^) : by "a girdle of linen" is signi- 
 fied all the truth of doArine from the Word, for this em- 
 braces and includes all (n. 9^1). 
 
 " Cingulum (a girdle) " may be seen as the rendering of 
 
 CH«GHOR, I Sam. xviii. 4 (n. 39S<;)- 
 
 "Instead of a girdle (ch'ghorah) a rent" {Isa. iii. 24), signifies 
 dissipation of the perceptions of truth, in place of their 
 connexion (n. 637^). 
 
 See also Gen. iii. 7 (n. 739^). 
 
 John the Baptist represented the Word, as Elijah did ; and by 
 the clothing of camel's hair, and by the girdle of skin, and 
 by eating the locust and wild honey, he represented its 
 ultimate sense (n. 543^): "a girdle (zone) of skin about 
 the loins" {Matt. iii. 4), signifies the external bond, and 
 the connection of the ultimates of the Word which are 
 natural with its interiors which are spiritual (n. 619c). 
 
 Zone [Zona). — The proceeding divine good is signified {Apoc. 
 
 i. 13) by "a girdle (zone)" (n. 65; compare Apoc. xv. 6, 
 n. 952). 
 
 eirl.—{See Boy.) 
 
 Gittites.—{See Gath.) 
 
 Give [Dare). — "To give glory to God" {Ezek. xiii. 16) signifies to 
 acknowledge divine truth (n. 405A). 
 
 Charity towards the neighbor is meant {Luke vi. 37, 38) by 
 " Release and ye shall be released, give and it shall be 
 given unto you " (n. 629c). 
 
366 APOCALYPSE EXPLAINED. 
 
 "Dare (to give)" represents 
 
 N»THAN, in all the passages of the Old Testament to which refer- 
 ence is here given : 
 
 APODiDOMi, Apoc. xxii. 12 (n. 695^): 
 
 DiDOMi, in all other passages of the New Testament that are here 
 referred to. 
 
 (Passages of the Sacred Scripture may be seen in articles 11. 
 6, 102*, 405/!, \22b, 444^, 507, 556^, 559, 616, 629^, 6501?, 
 659.:, 6950;,*, T2\d, 768V, 8500', 852.5, 874, 893, 986 
 1084, 1086, 1218.) 
 
 1004, loao, 1210. j 
 Give over, Give up. — {See Expire, S/iut up.) 
 
 Glad {Laetus). — That there will no longer be any heavenly enjoy- 
 ment and blissfulness is signified {ha. xxiv. 7, 9) where 
 it is said that "all the glad (sameXch) in heart shall mourn, 
 they shall not drink wine with singing" (n. 376^; com- 
 pare n. 323/1). 
 
 To be glad {Laetari). — " To rejoice (gaudere) " is said concerning 
 
 the enjoyment of good, and "to be glad {/aeiari)" is said 
 concerning the pleasantness of truth (n. 650^ ; compare n. 
 660). 
 
 "Laetari (representing words that are variously rendered in English) " is 
 
 the rendering of 
 
 sus, Isa. XXXV. I (n. 288s) : 
 
 srs, Isa. Ixi. 10 (n. 395<?); Ixv. 18 (n. 660): 
 
 SAMACH and SAMEACH, Deut. xxxiii. 18 (n. 445); 
 
 Ps. V. II (n. 660); xiv. 7 (n. 660); xxxi. 7 (n. 660); xxxii. 
 II (n. 660) ; xl. 16 (n. 660) ; xlviii. II (n. 660) ; Ixviii. 3 
 (n. 660) ; xcvi. 11 (n. 660) ; cxviii. 24 (n. 660); 
 
 Isa. xiv. 29 (n. 727^) ; xxv. 9 (n. 660) ; Ixvi. 10 (n. 660) ; 
 
 Jer. xxxi. 13 (n. 863a) ; 
 
 Lam. iv. 2i (n. 660); 
 
 Joeln. 21, 23 (n. 650^, 660); 
 
 Zeph. iii. 14 (n. 660) ; 
 
 Zech. A. 7 (n. 448c) : 
 EUPHRAiNo, Ltike XV. 23 (n. 27911); 
 
 Apoc. xi. 10 (n. 660). 
 
 Gladness (Laetitia). — The two expressions, " to rejoice "and " to 
 
 be glad," are used on account of the marriage of good and 
 truth: for "joy" is predicated of good, as it is properly 
 of the heart and will; and "gladness" is predicated of 
 truth, because of the love of truth, for it is properly of the 
 outer mind (animus) and its thought ; wherefore it is said 
 "joy of heart" and "gladness of mind." In the place of 
 joy, the term "exultation" is sometimes used, because 
 " exultation " as well as joy is predicated of good ; for it is 
 predicated of love, of the heart, and of the will (n. 660). 
 
 " Laetitia (gladness)" represents 
 
 MASos, Isa. xxiv. it (n. 652/;); Ixv. 18 (n. 294J): 
 
INDEX OF WORDS. 367 
 
 siMCHAH, Ps. li. 8 (n. 660) ; 
 
 Isa. xvi. 10 (n. 660); xxii. 13 (n. 660); xxxv. 10 (n. 660); li. 
 3 (n- 660) ; 
 
 jfer. vii. 34 (n. 660) ; xxv. 10 (n. 274) ; 
 
 yoel'i. 16 (n. 650?, 660); 
 
 Zech. viii. ig (n. 660) : 
 SASON, Ps. xlv. 7 (n. 375?(vii.)) : 
 CHARA, Luke i. 14 (n. 660). 
 
 Glass (Viirum), Glassjf {Viircum).—" G\3ss.y" signifies pellucid. It 
 is said also, "like crystal" {Apoc. iv. 6), that there may 
 be a strong expression of the translucency, from the influx 
 ■ of divine truth united to divine good, in the first [princi- 
 ples] (n. 275a ; compare n. 931, 934). 
 
 " Vitrum. (glass) " represents 
 
 HUALOs, Apoc. xxi. 18, 21 (n. 931). 
 " Vitreum (glassy) " represents 
 
 HUALiNos, Apoc. iv. 6 (n. 275a, 931) ; xv. 2 (n. 934). 
 
 Gleaning, Grape gleaning {Racematio). — {See Grape, Clusters, Min- 
 tage.) 
 
 Vastation is signified (Isa. xxiv. 13) by "the beating [of the 
 olive tree]" and "the grape gleanings" after the consum- 
 mation [or completion of the harvest] (n. 6381; ; compare 
 n. 313^). 
 
 ^ "Racematio (grape gleaning)" represents 
 
 'OLELOTH, Isa. xvii. 6 (n. 532, 548) ; xxiv. 13 (n. 313^, 638c, 919) ; 
 Jer. xlix. 9 (n. 919) ; 
 Micah vii. i (n. 918, 919). 
 
 Glorify (GioHficare), Glorification {Giorificatio). — "To glorify" when 
 said of the Lord, means to unite His Divine itself to His 
 Human, and to make the Human also divine (n. 288^) ; 
 for the Lord glorified His whole Human, that is, made it 
 divine (n. 659^) : the union of the Human with the Divine 
 itself is called glorification in the Word of the New Testa- 
 ment (n. 684c). 
 
 By temptations admitted into Himself from the hells, and by 
 vicflories therein, the Lord reduced all things in the hells 
 to order, and also glorified His Human, that is, made it 
 divine (n. 405«)- 
 
 It has not been known that when the Lord fully, glorified His 
 Human, He put off the human from the mother, and put 
 on the Human from the Father (n. 183c). . ' 
 
 The glorified Human is the Divine Human (n. 748). 
 
 The Lord glorified His whole Human, that is, made it divine ; 
 wherefore He rose on the third day with the Human glori- 
 fied, that is, made divine (n. 659^). 
 
 The Lord made answer to the Jews respecting the Temple, 
 
368 APOCALYPSE EXPLAINED. 
 
 by which He meant His body, that it would be dissolved, 
 that is, that it would die, and that [the body] glorified 
 would rise on the third day (n. 706.5). 
 
 The Lord says in John, "In this hath My Father been glori- 
 fied, that ye bear much firuit" _(n. 874) : thus, and in no 
 other way is the Lord glorified in man (n. 33). 
 
 All the glorification of the Lord that is performed by the angels 
 of heaven and by men of the church, is not from them- 
 selves, but it flows-in from the Lord. Glorification that is 
 from men and not from the Lord comes not from the 
 heart, but only from adlivity of memory, and so from the 
 lips ; and what goes forth from these only is not heard in 
 heaven, and thus is not received by the Lord (n. 288a). 
 
 Glorification, when from the Lord, is a perpetual influx of di- 
 vine good united to divine truth, with angels and with 
 men ; and with men and angels, glorification of the Lord 
 is reception, and acknowledgment in heart that all good 
 and truth are from the Lord, and thence all intelligence, 
 wisdom, and felicity (n. 288a). 
 
 " Gloriftcatio (to glorify)" represents 
 
 DOXAzo, yohn XV. 8 (n. 678, 874) ; xvi. 14 (n. 228) ; xvii. lO (n. 
 678); 
 Apoc. XV. 4 (n. 943) ; xviii. 7 (n. ni8). 
 
 Glorious {Gioriosus).—(See Magnificence.^ " 
 
 By "the king's daughter" {Ps. xlv. 13) is signified spiritual 
 
 affeftion for trufh ; which is called "glorious (ksbhudah)" 
 
 from the abundance of truth, and "within" signifies the 
 
 spiritual (n. 863* ; compare n. 242^). 
 
 In the text of n. 863*, the word "pretiosa (precious) " is found; but in the 
 explanation, and also in n. 242^, the word is "gloriosa." 
 
 " Gloriosum Se exhibuit (hath shown Himself glorious) " is 
 the rendering of 
 
 PA'AH, Isa. xliv. 23 (n. 326c, 405*). In A. C, n. 7090, we find 
 "Gloriosum Se reddidit (hath rendered Himself glorious) ;" 
 which is nearer " hath glorified" of the authorized version. 
 
 Glory {Gloria). — {See Beauty, Magnificence.') 
 
 " Glory " is the divine truth in heaven, for the reason that 
 divine truth is the light there ; and the things which exist 
 from the light of heaven are called "glory" because they 
 exist from the Lord, and represent the divine truth wnich 
 is from Him, and declare His glory ; especially those 
 things that are within an angel, and which are of intelli- 
 gence and wisdom (n. 33 ; compare n. 220*, 235, 282,. 288, 
 345, 874, 1094). 
 
INDEX OF WORDS. 369 
 
 It is the Lord's glory to enlighten men and angels, and to 
 bless them with wisdom and happiness, which is done 
 solely by reception of divine truth in doctrine and at the 
 same time in life (n. 874) ; the salvation of the human race 
 is the glory of the Lord (n. 33). 
 
 It is believed in the world that "Let the glory be to God" 
 means that God for His own sake desires glory from man, 
 is affedled by it, and does good to man for the sake of it. 
 But this is an error. God desires glory from man for 
 man's sake : for when a man gives God the glory, he at- 
 tributes all things to the Divine and nothing to himself; 
 and when he does this, the Divine can then flow-in with 
 divine tnith, and give him intelligence and wisdom. Thus 
 and no otherwise is the Lord glorified in man (n. 33). " To 
 give glory to God" is to live according to divine truth, 
 that is, according to His precepts in the Word (n. 874, 
 986): "to give glory to God" is to worship and adore 
 Him (n. 678). 
 
 By "coming in the clouds of heaven with power and glory" 
 {Matt. xxiv. 30) is meant the manifestation of the Lord 
 in the Word ; for after His advent they clearly saw pre- 
 diflions concerning the Lord in the prophetical parts of 
 the Word, which were not seen before : and they are 
 seen still more plainly at the present day, when the spirit- 
 ual sense of the Word has been opened, in which in the 
 supreme sense the Lord is every where treated of, also 
 the subjugation of the hells by Him, and the glorification 
 of His Human. This sense is what is meant by " the glory " 
 in which the Lord would come (n. 906 ; compare n. 36, 
 
 455'^)- 
 When the hells were subjugated by the Lord, then was estab- 
 lished " peace in heaven " {Luke xix. 38) ; and divine truth 
 was then [given] to those who were there, which is "glory 
 in the highest" (n. 365*). 
 
 By "the glory of Moab" {Isa. xvi. 14), and by its "great 
 multitude," are meant falsities from evil (n. 532). 
 
 " Gloria (glory) " represents 
 
 HODH, Ps. xxi. S (n. 288-5) ; xlv. 3 (n. 288^) ; xcvi. 6 (n. 288^^ ; 
 
 civ. I (n. 288/5) ; cxi. 3 (n. 288*) ; cxlv. 5, 12 (n. 288,5) ; 
 Zech.y..^ (n._355/): 
 KABHODH, I Sam. ii. 8 (n. 74i<^) ! 
 Job xix. 9 (n. 272) ; 
 Ps. vii. S (n. 632) ; Ixxiii. 4 (n. 298*)-; cii. 15 (n. 294^) ; cxii. 
 
 9 (n. 316a) ; cxlv. 12 (n. 288^) ; 
 Isa. iii. 8 (n. 412/) ; iv. 2 (n. 555,2) ; verse 5 (n. 294^, 594c) ; 
 
 xvi. 14 (n. 532) ; xxxv. 2 (n. 288,5) ; xlii. 8 (n. 239^) ; 
 
 verse 12 (n. 406*) ; xliii. 7 (n. 294^) ; Ixvi. 11, 12 (n. 365^) ; 
 
 verse 18 (n. 427a, 455a) ; 
 Jer. xiii. 16 (n. 405/1); xlviii. 18 (n. 727a); 
 
370 APOCALYPSE EXPLAINED. 
 
 Ezek. X. 4 (n. 594'^) ; verse 19 (n. 179, 4221:) ; xxxix. 21 (n, 
 
 650^, iiooc) ; xliii. 4 (n. 6301:) ; 
 Hos. ix. II (n. 282) ; 
 
 Hagg. ii. 7 (n. 242?, 400c) ; verse 9 (n. 220^, 242<;, 365^, 40O1:) ; 
 Hub. ii. 16 (n. 960a) : 
 DoxA, Matt. vi. 13 (n. 48); xvi. 27 (n. 200); xix. 28 (n. 2S3a, 
 
 851) ; xxiv. 30 (n. 594*, 906) ; xxvi. 31 (n. 200, 2532) ; 
 Mark viii. 38 (n. 200) ; 
 
 Luke ix. 26 (n. 200); xix. 38 (n. 365*) ; xxi. 27 (n. 7411;) ; 
 John i. 14 (n. 294^, %y>d, 1069, 1082) ; 
 Apoc. i. 6 (n. 33) ; iv. 9 (n. 288a) ; verse 11 (n. 293); v. 12 
 
 (n. 339) ; verse 13 (n. 345) ; vii. 12 (n. 465) ; xi. 13 (n. 
 
 678T; xiv. 7 (n. 874) ; xv. 8 (n. 955) ; xvi. 9 (n. 986) ; 
 
 xviii. I (n. 1094); xix. i (n. 1198); verse 7 (n. 1218) ; 
 
 xxi. 23 (n. 401A) ; verse 26 (n. 288*). 
 
 To glory (Gisriari). — " Gloriari (to glory)" represents 
 
 HALAL, Fs. Ixxv. 4, rendered "fools" in the authorized version, 
 and " arrogant " in the revised (n. 3i6rf) ; 
 Jsa. xlv. 25 (n. 768c) ; 
 Jer. 1. 38, rendered " mad " in the English versions (n. 1029^). 
 
 Ghvi {Fiagrare). — It is from the correspondence between fire and 
 love, that, in speaking of the affeftions of love, it is com- 
 mon to use the expressions to grow warm, to burn, to glow, 
 to grow hot, to be on fire, and the like (n. 504*). 
 
 Glowing {Ignitus). — It is said, " Glowing (^r on fire) (puroomai) 
 
 as in a furnace" {Apoc. i. 15), to express the divine love 
 in the greatest degree, and in its fulness (n. 69). 
 {See Whole burnt offering.) 
 
 Gnash {Frendere), Gnashing {Frendor). — By "the gnashing of teeth" 
 in the hells is meant the continual disputation and com- 
 bating of falsities among themselves, and of falsities 
 against truths ; consequently of those who are in falsities. 
 These disputations and combats are heard out of the hells 
 as gnashings of teeth {concerning which see much more, n. 
 5560- 
 " Frendere (to gnash) " represents 
 
 CHARAQ, yob xvi. 9 (n. 556c); 
 
 /■j. XXXV. 16 (n. 556^); xxxvii. 12 (n. S56c); cxii. 10 (n. 
 
 5560; 
 
 Lam.\\. i6 (n. 556^. 
 
 {stridere, Stridor). — " Stridere (to gnash) " represents 
 
 TRizo, Mark ix. 18 (n. 5561:). 
 
 "Stridor (gnashing)" represents 
 
 BRUGMos, Matt. viii. 12 (n. 5561;) ; xiii. 42 (n. 556i-) ; verse 50 (n. 
 SS6<:); xxii.13 (n. S56c); xxiv. 51 (n. 5S6<r); xxv. 30 (n. 
 
 556O; 
 Luke xiii. 28 (n. SS^c). 
 
INDEX OF WORDS. 37! 
 
 Gnaw.— (See Bite.) - 
 
 Go {Ire). — " To go," in the spiritual sense, signifies to live (n. 768a). 
 
 "To go in the ways of Jehovah" {Deuf. viii. 6) is to live ac- 
 cording to the truths of dodlrine (n. 696^:). 
 
 "To go by crooked ways" {fudges v. 6; see margin), signi- 
 fies wandering from truths (n. 652^). 
 
 " Ire (to go) " represents 
 
 YALAKH, JDeut. vi. 14 (n. 696^); viii. 6 (n. 696c); 
 Judges \. 6 (n. 652*); 
 Lam. iv. 18 (n. 65 2^); 
 Ezek. xvi. 34 (n. ()<)t,d) ; 
 Micah i. 8 (n. ()<)^d). 
 
 Go round. Compass {drcumire); Going round {circumitio). — By 
 
 "goinground (sABHABH) Jericho "(y^^.vi. 11, 14, 15) was 
 signified the survey of the false and evil, and the dissipa- 
 tion thereof by the influx of divine truth from the Lord 
 (n. looi). 
 
 ( Vadere). — " To foUow the Lamb whithersoever He goeth 
 
 (hupago) " {Apoc. xiv. 4), signifies to acknowledge the Di- 
 vine of the Lord, and to do His precepts (n. 864). 
 
 Go through, Pass through {Pertransire). — That "the sword 
 
 should not pass through (<abhar) the land" (Lev. xxvi. 6), 
 signifies that the false should not cast out the trae (n. 
 
 304?-). (In this verse as found in articles n. 3651;, 388*, 650/ we find 
 " transire" x\xA pertransire^ 
 
 Go down. Set {Occidere). — That good and truth will not be 
 
 known, is signified (Micah iii. 6) where it is said, "The 
 sun shall go down (bc) upon the prophets, and the day 
 shall grow black over them" (n. 372a, 4011;). 
 Where it is said, " Thy sun shall no more go down, neither 
 shall thy moon be gathered" (Isa. Ix. 20), by " sun" is 
 signified the Lord's divine love, and by "moon" divine 
 truth (n. 401A). 
 
 Go astray. Wander, Err {Errare, Aterrare). — " These err (errare, 
 
 shaohah) through strong drink (sicera), they go astray {aier- 
 rare, ta'ah) " (Isa. xxviii. 7), signifies through falsities, and 
 through those things which are from them (n. 376/). 
 
 "The blind wandered {errare, nua') in the streets" (Lam. iv. 
 14) signifies that they did not see truths at all (n. 329/). 
 
 By "the sheep on the mountains " (Matt, xviii. 12) are signi- 
 fied those who are in the good of love and of charity ; but 
 by the one " that went astray {errare, planao) " is signified 
 one who is not in that good, because from ignorance he is 
 in falsities (n. 405/). 
 
372 APOCALYPSE EXPLAINED. 
 
 {See Come.) 
 
 Go forth. Go out. — (See Come forth.) 
 
 Go up. — (See Ascend.) 
 
 Let go. — (See Put away.) 
 
 Goat, He goat {Hircus), Goat, She goat (Capra). — By "goats (Urcus) " 
 in the good sense are meant those who are in natural 
 good, and thence in truths, which trirths are called knowl- 
 edges of truth and good from the natural sense of the 
 Word. All the beasts that were used in sacrifices were sig- 
 nificative of such things as belong to the church, all of 
 which have relation to goods and truths. Natural goods 
 and the truths from them, in which the angels who are in 
 the ultimate heaven are, were signified by "goats" (n. 
 
 8170- 
 The reason why two he goats {hirctes) were taken to represent 
 expiation or purification (Lev. xvi. 5-29), was because 
 the " he goat " from correspondence signified the natural 
 man ; the he goat that was to be sacrificed signified the 
 natural man as to the part purified ; and the he goat 
 which was to be sent into the wilderness signified the nat- 
 ural man not purified (n. 730e). 
 
 By "the goats (hinus)" which were on the left (Matt. xxv. 
 33) are signified those who are in faith and in no charity 
 (n. 212; compare n. 2981;, 817^). 
 
 By "the he goat {hircus, tzaphir) of the goats {capra, 'Ez)," 
 
 which came from the west, upon the faces of all the earth " 
 (Dan. viii. 5), is signified faith separate from charity, aris- 
 ing from evil of life (n. 316c ; compare n. 412/) ; conse- 
 quently they are meant who think that they are saved by 
 their knowing the dodrines and truths of the Word, and 
 give no thought to any life according to them (n. 418^). 
 
 "Hircus (a goat, a he goat,)" represents 
 
 'ATTUDH, Deut. xxxii. 14 (n. 314*, 376c); 
 
 Isa. xxxiv. 6 (n. 314(5) ; 
 
 Ezek. xxxiv. 17 (n. 817^) ; 
 
 Zech. X. 3 (n. 8i7«) : 
 TZAPHIR, Dan. viii. 5 (n. 316c, 5733, 6ooa): 
 SA'iR, Lev. xvi. 22 (n. 730^): 
 ERiPHioN, Matt. xxv. 33 (n. 212, 250c, 2981:, ■^dc, 6ooa). 
 
 God {Deus). — (See Jehovah, Lord.) 
 
 Where the divine good is meant in the Word, the names 
 " Lord " and "Jehovah " are found ; and where the divine 
 truth is meant, the term "God" is used (n. 689). 
 
INDEX OF WORDS. 373 
 
 By "Jehovah" is meant the divine love; and by "God" the 
 divine existere (or outcome) in heaven (n. 24). 
 
 "God" is the divine truth, and "Jehovah" the divine good; 
 and therefore in the Word the Lord is called "God" 
 where divine truth is treated of, and "Jehovah" where 
 divine good is treated of (n. 32). 
 
 The Lord is above the heavens, for He appears to those in 
 heaven as a sun. The Divine proceeding therefrom, 
 which is called divine truth, and which makes heaven in 
 general and in particular, is what is meant in the Word 
 by "God." Hence angels are called "gods;" and God 
 is called in Hebrew "Elohim" a word in the plural (n. 
 222a ; compare n. 220a, 688) : the angels are called "gods" 
 from the divine truth which they receive from the Lord. 
 "In the midst of the gods" {Ps. Ixxxii. i) signifies with 
 all the angels (n. 313^). 
 
 God is perfe6l Man ; in face like a man, and in body like a 
 man. The difference is not as to the form, but as to the 
 essence. His essence is, that He is Love itself, and that 
 He is Wisdom itself, thus Life itself (n. 11 24). 
 
 That the Lord as to the Divine Human is God, thus that His 
 Human is divine, is plainly declared : for it is said {Isa. 
 vii. 14, ix. 6,) that His name shall be called " God," 
 "God-with-us," "Father of eternity" (n. 852^). 
 
 That God is a Man, and that the Lord is that Man, is made 
 manifest by all things that are in the heavens and that are 
 under the heavens. What proceeds from God is a sem- 
 blance of Him (n. 11 19). 
 
 The idea of God as a Man has been implanted in every one ; 
 
 but the idea of God as a Man, flowing-in from heaven, is 
 
 perverted by many (n. 11 18). 
 Few in the Christian world have formed to themselves the 
 
 idea of God as a Man (n. 11 14). 
 
 He who loves himself above all things, worships other gods 
 (n. 950). 
 
 "Gods" in the opposite sense, signify the falsities of doftrine 
 and of worship that destroy the church. It is therefore 
 said {yer. x. 11), "The gods that made not heaven and 
 earth, let them perish from the earth and from under the 
 heavens" (n. 304/). 
 
 By "forming a god " {Isa. xliv. 10), is signified doftrine from 
 man's own understanding (n. 486^). 
 
 (The word " god" is used in this opposite sense in passages of 
 the Word that are found in tlie following articles :— n. 
 324^, 386^, 406rf, 411/, 504^, SSS-li 58')^, (>S2c,d, 654^, 
 
 706a, ^l^l^, ^2^i, sn*, lozgr.) 
 
374 APOCALYPSE EXPLAINED. 
 
 " Detis (God)" represents 
 
 . >EL, Deut. xxxii. l8 (n. 4ii<r); 
 
 Ps. xviii. 2 (n. 316*); xxxvi. 6 (n. 405^); xlii. 9 (n. /JMrk 
 
 xliii. 4 (n. 3913) ; Ixxviii. 35 (n. 411c) ; Ixxx. 10 (n. 405<r) ; 
 
 Ixxxii. I (n. 414, 639) ; Ixxxiv. 2 (n. 39iar) ; Ixxxix. 26 
 
 (n. 411c) ; xc. 2 (n. 468) ; 
 Isa. ix. 6 (n. 852*); xiv. 13 (n. 405?); xxxi. 3 (u. 3554-). 
 
 " Deus (God) " represents 
 
 "LOHiM (plural), Gen. i. 27 (n. 5S5«'); 
 
 JLxod. xxiv. 10 (n. 717.:) ; verse 11 (n. 329^) ; 
 
 Deut. V. II (n. 6o83h vi. 13 (n. 6o8^); xvili. 15 (n. 624^); 
 
 xxxii. 3 (n. 4ii<r) ; 
 Judges ^iii. 22 (n. 78); 
 
 1 Sam. ii. 3 (n. 411c) ; 
 
 2 Sam. xxii. 3 (n. 4111:) ; xxiii. 3 (n. 179, 401^, ^Jic, 4221:) ; 
 Ps. xviii. 6 (n. 220h) ; verses 31, 46 (n. 4ii<r) ; xlvi. 4, 5 (n. 
 
 223<r); xlviii. i (n. 223c, 405^); verse 3 (n. 405^); verse 
 
 8 (n. 223c) ; verse 10 (n. 298^) ; Ixiii. 11 (n. 6o8i) ; Ixviii. 
 15, 16 (n. 405c) ; verse 26 (n. 340a) ; Ixxviii. 35 (n. 41I1:) ; 
 Ixxxiv. 3 (n. 39i</) ; verse 10 (n. 220*) ; Ixxxix. 8 (n. 
 316*) ; xcii. 13 (n. 220*) ; 
 
 Isa. ii. 3 (n. 4056') ; viii.19 (n. 386c) ; xxiv. 15 (n. 4063) ; xl. 
 
 9 (n. 850^) ; xli. 10 (n. 298^) ; Ixi. 2 (n. 612) ; Ixv. 16 
 (n. 608*) ; 
 
 Jer. V. 7 (n. 608*) ; x. 10 (n. 400^, 587^) ; xxxii. 38 (n. 701^); 
 
 1. 40 (n. 653*) ; 
 Meek. X. 19 (n. 422c) ; xi. 22 (n. 422<r) ; xxxi. 8, 9 (n. 654*) ; 
 
 xxxiv. 24 (n. 701^) ; xxxvii. 23 (n. 205); verse 27 (n. 
 
 701c); xxviii. 13, 14 (n. 717c); xl. 2 (n. 405?); xliii. 2 
 
 (n. 179, 422<r) ; xliv. 2 (n. 422c) ; 
 Hbs. lii. 5 (n. 205) ; 
 Micah iv. 2 (n. 220^, 850^) ; 
 Zech. xii. 8 (n. 205) ; xiv. 5 (n. 4050) : 
 "LO»H, Ps. cxiv. 7 (n. 4051:, 411c) ; 
 Isa. xliv. 8 (n. 4ii<:) ; 
 Hab. iii. 3 (n. 3163) : 
 THEos, wherever it is found in passages of the New Testament. 
 
 " Deus (a god) " represents 
 
 >EL, Isa. xxxi. 3 (n. 654^); xliv. 10 (n. 38615): 
 "LOAH, Dan. xi. 38, 39 (n. 7170^) : 
 "LOHiMj.fi'jroi/. vii. I (n. 624^); 
 Hos. iv. 12 (n. 7273). 
 
 " Dii (gods)" represents 
 
 >suAH (Chaldee), Dan. v. 4 (n. I029<r): 
 
 »LOHiM, Deut. xiii. 3 (n. 706a) ; verse 13 (n. 6521/); 
 
 Jer. i. 16 (n. 585^); vii. 18 (n. 555</); x. 11 (n. 304/); xi. 
 13 (n. 652c) ; xliv. 8 (n. 585^); 
 
 Dan. xi. 8 (n. 8n3). 
 
 Gog {Gogus'). — "Gog" signifies those who are in external worship 
 and in no internal worship (n. 257). 
 By " Gog " is signified external holiness without internal, and 
 thus those who are in such holiness (n. 650?). 
 
INDEX OF WORDS. 375 
 
 (See also articles n. 355./, 357^, 388c, 400<:, 405^, 57S, 644^, 716, 
 734^, 1061.) 
 
 Going out, Corning forth (Exitus). — "The going out" {Deut. xxxiii. 
 18) signifies all things, because it signifies the last, the ef- 
 fedt, and conclusion (n. 445). 
 
 ^'Exitus" represents 
 
 YATZA>, Deut. xvi. 6, rendered "coming forth" in the English ver- 
 sions (n. 401/); xxxiii. i8, rendered "going out" (n. 
 
 445. 447) : 
 MOTZA', Ps. cvii. 33 (n. 5180^, 730i5); verse 35 (n. 386^): in these 
 passages " exitus agziantnt " represents what is rendered 
 " watersprings " in the English versions. 
 
 (^1?^ Fleeing.') 
 
 Goings. — {See Steps.) 
 
 Gold (Aurum), Fine gold. Pure gold (Oiryzum). — By "gold" is signi- 
 fied the good of the internal man (n. 176) ; celestial good, 
 which is inmost good (n. 70) ; the good of love (n. ig5l>) ; 
 good from the Word (n. 458^). 
 
 "Aurum (gold) " commonly represents 
 
 ZAHABH, in the passages of the Old Testament to which references 
 are here given. The exceptions that have been noticed 
 will be pointed out. 
 
 By "best gold (aurum optimum, kethem) of Ophir" {Ps. xlv. 9) 
 is signified the good of love to the Lord (n. 684.5 ; com- 
 pare n. 242^, 8633, 1 1 20). 
 
 "[Not] to make gold (zahabh) a hope, and say to pure gold 
 {aurum furum, kethem), My confidence" {Job xxxi. 24), sig- 
 nifies that he trusted not in himself, in regarding anything 
 of good to be from himself (n. 6273). 
 
 kethem is found also. Lam. iv. i, (see below,) where it is ren- 
 dered " obryzum " instead of aurum. 
 
 ^^ Aurum'" is the rendering of 
 
 DtHABH (Chaldee), Dan. ii. 32 (n. 70, 176, 577a, 1029*); v. 2 (n. 
 242^, yjdd). 
 
 "The yellowness of gold (charutz)" {Ps. Ixviii. 13) signifies 
 spiritual good, from which are truths (n. 283/5). 
 
 "A crown of pure gold (aurum optimum, pAz)" {Ps. xxi. 3) sig- 
 nifies goods from which are truths (n. 340a). 
 
 " To make a man (-Arum hominem) rare above pure gold (aurum 
 furum, PAz) " {Isa. xiii. 12), means that intelligence is hardly 
 found any longer (n. \oob ; compare n. 13115, 28015). 
 
376 APOCALYPSE EXPLAINED. 
 
 PAZ is found also Ps. xix. lo, (see below,) where it is rendered by 
 " oiryzum," instead of aurum. 
 
 By "the gold (zahabh) of Sheba" (^Ps. Ixxii. 15) is meant the 
 good of love into which the Lord leads by knowledges 
 (n. 2421;) : " the gold of Sheba" is the good of charity (n. 
 
 3290- 
 
 By "gold from Uphaz" (^r. x. 9) is signified the good of 
 the Word in the sense of the letter (n. 58515). 
 
 By "gold and silver in the treasures" {Ezek. xxviii. 4) are 
 signified knowledges ; by " gold in the treasures " knowl- 
 edges of good, and by "silver in the treasures" knowl- 
 edges of truth (n. 2363). 
 
 Where it is said, "Gold (chhusos), frankincense and myrrh" 
 {Matt. ii. 11), by "gold" is signified celestial good, by 
 "frankincense" spiritual good, and by "myrrh" natural 
 good (n. 324^). 
 
 "Aurum " also represents 
 
 CHRUsos, Matt. X. 9 (n. 2^2d) ; 
 
 Apoc. ix. 7 (n. 553) ; xvii. 4 (n. 1043) ; xviii. 12 (n. 1141) ; 
 verse 16 (n. 1167). 
 
 By "gold (chrusion) tried by fire" {Apoc. iii. 18) is meant the 
 good of love (n. 238) ; genuine good (n. 2^2a,d). 
 
 Since "gold" was significative of the good of love, therefore 
 the altar of incense was covered with gold, and thence it 
 was called {Exod. xxx. 3) " the golden {aureus, zahabh) altar " 
 (n. 2422). 
 
 Where it is said, " Idols of gold {aureus, chruseos), and of silver, 
 and of brass, and of stone, and of wood" {Apoc. ix. 20), 
 by "gold" is signified spiritual good, and by "silver" spir- 
 itual truth. When a false docflrinal is confirmed by the 
 spiritual things of the Word, it then becomes "an idol of 
 gold" and "an idol of silver" (n. 587a). 
 
 chruseos may also be found, — Apoc. i. 12 (n. 62); verse 13 (n. 
 65); viii. 3 (n. 491); xiv. 14 (n. 907); xv. 6 (n. 952). 
 
 By "gold" in the opposite sense is signified the evil of the 
 love of self, and by "silver" the false therefrom (n. 242^). 
 
 Where the vastation of the church is treated of {Lam. iv. i), 
 by "the gold {aurum, zahabh)" that has been make dim, 
 and by "the best fine gold {obryzum optimum, kethem)" that 
 has been changed, are signified the goods of the church 
 
 (n. 7.\2d). 
 
 Where it is said, " More to be desired than gold {aurum, zahabh). 
 
INDEX OF WORDS. 377 
 
 yea, than much fine gold {obryzum, paz)" (^Ps. xix. lo), 
 "gold " is celestial good, "fine gold" is spiritual good (n. 
 6i9<5). 
 
 (Passages of the Sacred Scriptures may be found, n. 62, 65, 176, 
 
 1953, 236*, 238, 2\2a,d,e, 253*, 277^, 279^, 283^, 324;-, 329^, 
 
 340a, 376^, 4IIi, 427*, 491, 514^, 553, 577a, t,%^a,d, 619*, 627<5, 
 
 ^ 684*, 700a, 827*, 863.5, 907, 952, 1029^, 1043, II20, II4I, I167.) 
 
 Goldsmith. — {See Founder.) 
 
 Goliaih (Goiiathus). — -By "Goliath," who was a Philistine, and who 
 is therefore called " uncircumcised," are signified those who 
 are in truths without good ; and truths without good are 
 truths falsified, which in themselves are falsities (n. 7811;). 
 
 Gomorrha. — {See Sodom.) 
 
 "Sodom and Gomorrha" signify evils from the love of self, 
 and falsities from them (n. 357<:) : "Sodom" also signifies 
 the destrudlion of all good, through love of self; and 
 " Gomorrha " signifies the destrudlion of all the truth from 
 good (n. io29«). 
 
 They who love themselves above all things are in the greatest 
 darkness as to spiritual and celestial things ; they also think 
 out falsities with which to destroy them : these falsities are 
 what are signified by "the smoke" seen from Sodom and 
 Gomorrha (n. 539a). 
 
 (See also articles u. 519^, 653*, 7141:, 918.) 
 
 Good {Bonum. Bonus). — {See Lovo, Tpoo, Truth, Wisdom, Works.) 
 The Lord appears to the angels in heaven as a sun. It is His 
 divine love which so appears. The light proceeding there- 
 from is divine truth ; the heat proceeding therefrom is di- 
 vine good (n. 340^). 
 By "the Father" is meant the Lord as to divine good, and by 
 
 " the Son of Man " the Lord as to divine truth (n. 297). 
 Divine good does not judge any one, for it explores no one ; 
 but divine truth judges, for it explores every one (n. 297). 
 
 All good and truth flow-in from the Lord (n. 1147). 
 
 All good refers to love, and all truth to faith (n. 136). 
 
 There are two universal goods which make the heavens, and 
 distinguish them into two kingdoms ; these are celestial 
 good, which is the good of love to the Lord, and spiritual 
 good, which is the good of charity towards the neighbor 
 (n. 324a). 
 
 All good which is of love and all truth which is of faith are 
 from God, and nothing is from man (n. 152). 
 
 By good is meant the good of love to the Lord and the good 
 of love towards the neighbor, since all good is of love (n. 
 
378 APOCALYPSE EXPLAINED. 
 
 Good is the first-born or the first [principle] of the church (n. 
 
 Goods and truths are of twofold origin, namely, from celestial 
 origin and from spiritual. The goods and truths which 
 are from celestial origin are the goods and truths of love 
 to the Lord ; and the goods and truths which are from 
 spiritual origin are the goods and truths of love toivards 
 the neighbor (n. 1042). 
 
 All goods whatsoever derive their existence from celestial love 
 and from spiritual love (n. 504a). 
 
 Celestial good is good in essence, and spiritual good is good 
 in form (n. 283a). 
 
 Celestial good is the good of love to the Lord, and the good 
 of mutual love therefrom (n. 331a). 
 
 Celestial good is the same as good of love in will and in adi 
 (n. 8213). 
 
 Celestial good is the good of love to the Lord from the Lord, 
 and hence it is the very good of heaven, for that good is 
 immediately from the Lord, and the Lord is in that good 
 as in His own with angels (n. 324a). 
 
 The goods of heaven and the church are of three kinds. 
 Good of the inmost degree, and thus the good of the 
 inmost heaven, is called the good of celestial love ; good 
 of the next lower degree, which also is the good of the mid- 
 dle heaven, is called the good of spiritual love ; and good 
 of the lowest degree, which is also the good of the last 
 heaven, is called natural good. These goods, as they fol- 
 low in order, are also born in order : the good of natural 
 love is born from the good of spiritual love, and the good 
 of spiritual love is born from the good of celestial love (n. 
 
 'JlOd). 
 
 As the good of love is celestial, and thence mild, patient and 
 modest, so the evil opposite to that good is infernal, hard, 
 obstinate, and shameless (n. 427^). 
 
 There is good of life from celestial, from spiritual, and from 
 natural origin (n. 435a). 
 
 Good in the Lord's celestial kingdom is the good of love to 
 the Lord, and the truth of that good is called the good of 
 love towards the brother and companion ; good in the 
 Lord's spiritual kingdom is the good of charity towards 
 the neighbor, and the truth of that good is called the good 
 of faith (n. 638a). 
 
 The good of love and of charity flows-in from the Lord alone, 
 and is received by angels of heaven and by men of the 
 church in truths which are from the Word (n. 292). 
 
 All good with man is formed by truths ; and therefore when 
 there are not truths but falsities good is not given (n. 
 386.). 
 
INDEX OF WORDS. 379 
 
 Good is not good unless from truth, and truth is not truth 
 unless from good ; wherefore when those two make a one 
 then first they are and exist (n. 638a). 
 
 All truth is from good, for it is its form; and all good is 
 the esse [or inmost iDeing] of truth (n. 136) : good when 
 formed, so as to be apparent to the mind, and through 
 the mind in speech, is called tmth (n. 136) : truth is the 
 form of good and the quality of good (n. 725^) ; such as 
 are truths such becomes the good (n. 478 ; compare n. 
 725)- 
 
 Celestial good, which is the good of love to the Lord, is 
 brought into effeft solely by spiritual good, which is the 
 good of charity towards the neighbor (n. 324e). 
 
 Spiritual good, which is the good of charity towards the neigh- 
 bor, draws its essence and its soul from celestial good 
 which is the good of love to the Lord (n. 324^). 
 
 Spiritual good, or the good of charity towards the neighbor, 
 in its essence is truth (n. 331a, 919). 
 
 It is charity or spiritual good to do good because it is true ; 
 thus it is to do truth : and to do truth is to do those things 
 which the Lord has commanded in His Word. Hence it 
 is evident that charity is spiritual good (n. 918). 
 
 The good of spiritual love is in its essence the truth of the 
 good of celestial love (n. 496). 
 
 Good works contain all things of love to the Lord, and of 
 charity towards the neighbor (n. 82 1^). 
 
 When man does good because it is true, or does truth, then 
 charity becomes moral good (n. 918 ; compare n. 741a). 
 
 Spiritual good is from the Lord, but moral good is from man ; 
 wherefore unless the good fi-om man is from the Lord, 
 thus through man from the Lord, it is not good (n. 918). 
 
 Moral good separate from spiritual good regards man, his 
 honor, gain and pleasure, as the ends for which [there 
 is adtion] ; but moral good from spiritual good regards the 
 Lord, heaven, and eternal life, as its end (n. 918). 
 
 Good of truth is good of life, for truth becomes good through 
 life according to it (n. 458a). 
 
 Good of life is external good from internal, or natural good 
 from spiritual (n. 403c) ; all aftion from charity is good 
 of life (n. 440a) ; to love good and to love the neighbor 
 is nothing but doing goods (n. 797). 
 
 Natural good separate from spiritual, which is good from the 
 proprium, in itself regarded is not good, but is an enjoy- 
 ment of cupidity coming especially fi'om the love of self 
 and the world which is felt as if it were good (n. 458^ ; 
 compare n. 419a). 
 
 Spiritual good flows into natural good immediately, but into 
 natural truth mediately ; hence there is parallelism between 
 
380 APOCALYPSE EXPLAINED. 
 
 spiritual good and natural good, but not between spiritual 
 
 truth and natural truth (n. 440^). 
 All good desires truth, and wills to be conjoined to truth, and 
 
 to be spiritually nourished from it (n. 741^). 
 Where there is not good, neither are truths there (n. 730a). 
 Truths are what open communication, and the goods of truth 
 
 are what make conjundlion (n. 536). 
 
 That "God saw the light, that it was good (tobh)" {^Gen. i. 
 4), signifies that with those of the most ancient time the en- 
 lightenment and the reception were good (n. 527). 
 
 By "the tree of knowledge of good and evil" {Gen. ii. 16, 17) 
 is signified knowledge of natural things, by which it is not 
 allowable to enter into heavenly and spiritual things (n. 
 
 6i7'^> 7390- 
 By "the good land" {Deut. viii. 7) to which they should be 
 
 led, is meant the Land of Canaan, by which is signified 
 
 the church (n. 403^). 
 By " cities great and good " {Deut. vi. 10) are signified doc- 
 
 trinals which teach goods of love and of charity (n. 638^ ; 
 
 compare n. 617^). 
 "He shall see rest, that it is good" {Gen. xlix. 15), signifies 
 
 works of good, apart from recompense, full of felicity (n. 
 
 445)- 
 By " Woe unto them that say good of evil, and evil of good ; 
 
 that put darkness for light and light for darkness" {Isa. 
 
 v. 20), is signified adulteration of good and falsification of 
 
 truth (n. 618). 
 
 TOBH also occurs in the following passages : — Deut. vi. 18 (n. 
 403^) ; 
 
 Ps. iv. 6 (n. 365<r) ; xxxiv. 10 (n. 386^) ; Ixxxvi. 17 (n. 706^); 
 
 evil. 9 (n. 3861/) ; cxxii. 9 (n. 365^) ; cxxxiii. i (n. 
 
 37S<vm.)); cxliii. 10 (n. 304^); 
 Isa. iii. 10 (n. 617*) ; vii. 15 (n. 619a) ; Iv. 2 (n. 619a) ; 
 yer. xxxii. 39 (n. 696.:) ; xxxiii. 9 (n. 365f) ; 
 Ezek. xxxiv. 18 (n. 632) ; 
 Has. X. I (n. 39i£-) ; 
 Amos V. 15 (n. 448c). 
 
 " Houses full of every good thing (tubh) " {Deut. vi. 1 1), sig- 
 nify the interiors of the mind full of love and wisdom (n. 
 617^) ; or all things which are of wisdom (n. 638^). 
 
 "To eat good" {Isa. i. 19) is signified spiritual good; and 
 this is given, is conjoined, and is appropriated to man, by 
 his willing and thence doing (n. 6 17.5). 
 
 " Bonus (good) " also represents 
 
 TUBH, Ps. Ixv. 4 (n. 630c) ; 
 Jer. ii. 7 (n. 73o<f) ; 
 Zech. ix. 17 (n. 863^) : 
 
INDEX OF WORDS. 3S1 
 
 AGATHos, Matt. V. 45 (n. 40i<?); xix. 17 (n. 934); 
 
 Mark X. 17, 18 (n. 934) ; 
 
 Luke i. Si (n. 3860-) ; xviii. 18, 19 (n. 934) ; 
 
 yohn V. 29 (n. 65gc) : 
 KALos, Matt. xiii. 27, 38 (n. 374^, 426, 911a); verse 48 (n. 513^;) : 
 HAPLous, Matt. vi. 22 (n. 313^). 
 
 " Bonum facere (to do good)" represents 
 VATABH, yer. xiii. 23, (n. 780*). 
 
 Good cheer, be of. — {See Confide.) 
 
 Good pleasure, Good will {BenepiacUum). — The term "good pleasure 
 (ratzon)" in the Hebrew language also signifies will, for 
 whatever is done according to the will, this is of good 
 pleasure (n. 295<:). 
 
 By " the good pleasure of Him that dwelt in the bush " {Deut. 
 xxxiii. 16) is signified the Lord's divine love of truth (n. 
 295c ; compare n. 44815). 
 
 By "the good pleasure of Jehovah," when said concerning 
 men, is signified living according to His precepts, which is 
 loving God and the neighbor : this is His good pleasure 
 or His will, because from divine love He wills that all 
 should be saved, and they are saved by so doing (n. 295c). 
 
 " Do good in Thy good pleasure unto Zion ; build Thou the 
 walls of Jerusalem" {Ps. li. 18), signifies to re-establish 
 the church, by leading into good of life, and by teaching 
 in the truths of doftrine (n. 39i«). 
 
 " Benepladtum" is also the rendering of 
 RATZON, Gen. xlix. 6 (n. 443^); 
 Deut. xxxiii. 23 (n. 439) ; 
 Fs. V. 12 (n. 295c) ; xl. 8 (n. 295,:) ; Ixix. 13 (n. 295c) ; ciii. 
 
 21 (n. 295<r) ; cxliii. 10 (n. 2951:) ; cxlv. 16 (n. 295c) ; 
 Isa. xlix. 8 (n. 295^) ; Iviii. 5 (n. 295c) ; Ix. 10 (n. 295.;) ; Ixi. 
 2 (n. 295^). 
 
 Inasmuch as "the fear of Jehovah" signifies the reception of 
 divine truth, and "mercy" the reception of divine good, 
 it is therefore said (Ps. cxlvii. 11) that "the good pleasure 
 is in them that fear Him, upon them that hope in His 
 
 mercy (or, as in the English versions, that Jehovah " taketh plea- 
 sure (ratzah) in them that fear Him, in those that hope in His mercy ") (n. 
 696^). 
 
 They are called "'a land of good pleasure (chephetz)" (Mai. 
 
 iii. 12 ; the English versions have " a delightsome land"), who have 
 
 the "fruit of the earth," or the goods of the church, and 
 " the vine in the field," or its truths (n. 304?). 
 
 Good tidings. Gospel (Evangeiium), To bring good tidings {Evangeii- 
 zare). Evangelist {Evangeiista). — ^By "Good tidings (or the 
 Gospel) " in the supreme sense is signified the Lord Him- 
 
382 APOCALYPSE EXPLAINED. 
 
 self, as to His coming, as to judgment, and as to the salva- 
 tion of the faithful (n. 612, 870; compare n. 74iO- 
 
 In the Gospels are the words of the Lord Himself, all of 
 which have stored within them a spiritual sense by which 
 immediate communication is given with heaven : but in 
 the writings of the Apostles there is not such a sense ; 
 still they are books useful to the church (n. 815^). 
 
 " To bring good tidings " signifies to announce the coming 
 
 of the Lord (n. 612). 
 "To bring good tidings" (^Isa. Hi. 7) signifies to preach the 
 
 Lord, and heaven for those who are conjoined with Him ; 
 
 " to bring good tidings of good " signifies conjunction with 
 
 the Lord through good (n. 365?). 
 
 By "Zion that bringeth good tidings {evangeiizatrix, basab)" 
 (^Isa. xl. 9) is meant the church which is in the good of 
 love to the Lord ; and by "Jerusalem that bringeth good 
 tidings" is meant the church which thence is in truths 
 of dodlrine from the Word (n. 405*; compare n. 612, 
 850.5). 
 
 " Evangelium (the Gospel, good tidings,) " represents 
 
 EUAGCELioN, Matt. xxiv. 14 (n. 74i.r) ; 
 
 Mark viii. 35 (n. 612); xvi. 15 (n. 612); 
 Apoc. xiv. 6 (n. 612, 870). 
 
 " Evangelizare (to bring good tidings)" represents 
 
 BASAR, Ps. xcvi. 2 (n. 612) ; 
 
 Isa. lii. 7 (n. 365*, 405^, 612) ; Ixi. I (n. 612, Silc) ; 
 
 yer. XX. 15 (n. 725^) ; 
 
 Nahum i. 15 (n. 4053, 612) : 
 EUAGGELizo, Luke i. 19 (n. 612) ; ii. 10 (n. 612); iii. 18 (n, 612); 
 
 Apoc. X. 7 (n. 612); xiv. 6 (n. 612, 871). 
 
 Goodly. — {See Magnificence.') 
 
 Gore (Sanies). — " Gore " signifies truth defiled (n. 700^). 
 
 Gourd [Kikajon). — {See Jonaii.) 
 
 Whereas the Jewish nation was, more than others, in the love 
 of self, and in falsities from that love, those of that nation 
 therefore willed well to themselves alone, and not to the 
 Gentiles, for these they hated. This evil with that nation 
 is signified by the " kikajon {or ' gourd ' or ' palma Christi ') 
 (oiqayon)" which was smitten by the worm {concerning 
 which m-uch more m.ay be seen, n. 401 a). 
 
 yHild gourds. — {See Bitter-apples.) 
 
 Grace [Gratia). — " Grace (charis)" is the affedlion for truth, or the 
 enjoyment of truth (n. 22). 
 
INDEX OF WORDS. 383 
 
 In general, divine grace is all that which is given from the Lord 
 (n. 22 ; compare n. 850<;). 
 
 " Gratia (grace) " represents 
 
 CHARis, Luke iv. 22 (n. 22); 
 
 John \. 14 (n. 850^) ; verse 17 (n. 22) ; 
 Apoc. i. 4 (n. 22). 
 
 <^See Thanksgiving.) 
 
 Gracious, io be, To have mercy {MisereH). — Protedlion from evils 
 and falsities, which would otherwise take away influx, is 
 meant {Num. vi. 25) by "Jehovah keep thee," and "be 
 gracious unto (chanan) thee" (n. 3401^; compare n. 365^) : 
 "to make His faces shine and be gracious" signifies to 
 enlighten with divine truth, and to give intelligence and 
 wisdom (n. 412a). 
 
 " Misereri (to have mercy) " represents 
 
 RACHAM, ha. Ix. 10 (n. 295c) ; 
 Jer. xxxiii. 26 (n. jSSd); 
 Hos. i. 7 (n. 734<i). 
 
 Grain (Granum). — By "a tree from a grain (kokkos) of mustard 
 seed" {Matt. xiii. 31) is signified the man of the church, 
 and the church also, making a beginning from a very 
 litde spiritual good, by means of truth (n. i looi; ; compare 
 n. 815^). 
 
 See also John xii. 24 (n. 8991:). 
 
 Grapes (Uvac). — By "vine " is signified the church as to truth, and 
 consequently the truth of the church; by "grapes" are 
 signified good things therefrom, which are the good 
 things of charity ; and by "clusters" good things of faith 
 (n. 618). 
 "Wheat " {Deut. xxxii. 14) signifies all good, and " the blood 
 of grapes " and " pure wine imerum, unmixed) " all truth there- 
 from (n. 374<r). 
 
 "Grapes" signify good things of the church; but "grapes 
 of gall" and "clusters of bitterness" {Devi, xxxii. 32) sig- 
 nify evils fi-om dire falsities (n. 433«). 
 
 " Uvae (grapes) " represents 
 
 •ENABH, Gen. xlix. 11 (n. 475*); 
 
 Num. xiii. 23 (n. 403cr) ; 
 
 Deut. xxxii. 14 (n. 314*, 374.:) ; verse 32 (n. 433^, 618); 
 
 Isa. V. 2 (n. 375f(viii.), 922;:) ; 
 
 Jer. viii. 13 (n. 403*, 918) ; 
 
 Hos. iii. I (n. 374r;) ; 
 
 Amos ix. 13 (n. 376*) : 
 STAPHULE, Luke vi. 44 (n. 403c). 
 
384 APOCALYPSE EXPLAINED. 
 
 Grape-gatherers. — {See Vintage.) 
 
 Grass (Gramm). — {See Herb.) 
 
 By "grass" {Ps. cxlvii. 8) is signified the spiritual nourish- 
 ment which they have who are in the good things of love ; 
 for grass for beasts is meant, and "beasts" signify the 
 affedtions for good that pertain to the natural man (n. 
 405«). 
 
 "Grass" {Isa. xl. 6-8) is scientific truth, and "the flower of 
 the field" is spiritual truth (n. 507 ; compare n. 650^). 
 
 By "grass" {Isa. xxxv. 7) is signified science from spiritual 
 origin, or by which spiritual truth is confirmed (n. 627^). 
 
 By "grass" that is from the earth (2 Sam. xxiii. 4) is signi- 
 fied spiritual nutrition ; the signification is similar to that 
 of "pasture;" hence it signifies knowledge, intelligence, 
 and wisdom, which are spiritual food (n. 644^). 
 
 " Gramen (grass) " I'epresents 
 
 DESHE>, Deut. xxxii. 2 (n. 507); 
 
 2 Sam. xxiii. 4 (n. 644c) ; 
 
 Isa. xxxvii. 27 (n. 507) : 
 CHATziR, Job xl. 15 (n. 507); 
 
 Ps. xxxvii. 2 (n. 507) ; ciii. 15 (n. 507) ; civ. 14 (n. 507, 650a) ; 
 cxxix. 6 (n. 507); cxlvii. 8 (n. 405^, 507, S94*, 650^); 
 
 Isa. xxxv. 7 (n. 627*) ; xxxvii. 27 (n. 507) ; xl. 6, 7, 8 (n. 
 507, 650^) ; xliv. 4 (n. 507) ; li. 12 (n. 507) : 
 '«SABH (Chaldee), Dan. iv. 15 (n. 1029^) • 
 CHORTos, Mark iv. 28 (n. 911c, 1153); 
 
 Apoc. ix. 4 (n. 545). 
 
 Grasshopper (Bmchus). — By "the locust" is signified the false of the 
 sensual man, and by "the grasshopper (yeleo)" {Ps. cv. 
 
 34 J' t^s authorized version has "caterpillar," the revised has "canker- 
 worm,") its evil, or the false and the evil in the sensual man 
 and from it. That that evil is signified by "grasshopper 
 (bruchus)" and that false by "locust," is for the reason that 
 the grasshopper also is a locust ; which is evident from 
 this, that these things were said by David concerning the 
 locusts in Egypt, and nevertheless the locust only, and not 
 the grasshopper {bruchus), is mentioned by Moses. Similar 
 is the signification of "locust" and "grasshopper {bruchus, 
 chasil)" in yoel (i. 4; ii. 25) (n. 5431; ; compare n. 573^). 
 
 Grassy {Herbosus). — "Grassy l^faCla sunt herbosa,' have become grassy, 
 DASHA>) " ( yoel il. 22 ; the English versions have " do spring") Sig- 
 nifies the increase and multiplication of knowledges of 
 truth (n. 403^). 
 {See Herb.) 
 
 Grateful, Pleasing {Gratus). — ^That worship is not acceptable, is sig- 
 nified {Hos. ix. 4) where it is said that " they shall not 
 
INDEX OF WORDS. ' 385 
 
 pour out wine to Jehovah, and their drink-offerings {or 
 pour-offerings) shall not be grateful ((7r pleasing) (-arabh) " 
 (n. 376rf). 
 
 Gratis, For nought (Gra^'ir).— "Waters" {Isa. Iv. i) are truths from 
 the Word, and " to thirst" is to desire them: that they 
 were given gratis by the Lord, is signified by their being 
 given "to him that hath not silver," also "without silver 
 and without price " (n. 840). 
 
 "To be sold for nought (chinnam)" {Isa. lii. 3) signifies from 
 self or from proprium to estrange and withdraw themselves 
 from falsities (n. 328^). 
 
 Grave. — {See Sepulchre.) 
 
 Grave, Cut t^Mddere); Cuttings (inddones). — Love of the false is sig- 
 nified {Isa. xxii. 16) by "a sepulchre on high," and the 
 faith of the false is signified by " a habitation in the rock ;" 
 I that they made these for themselves is signified by "cut- 
 ting-out {or 'hewing')" and "cutting-in {or 'graving') 
 (chaqaq) for themselves" (n. 41 1«). 
 
 "Cuttings (osdhudh) upon all hands" {jfer. xlviii. 37) signify 
 things falsified (n. 637*). 
 
 Graver, Burin. — {See Point.') 
 
 Graving. — {See Sculpture.') 
 
 Graven image. — {See Melt, Sculpture.) 
 
 Great {Magnus). — " Many " and " multitude " in the Word are predi- 
 cated of truths, and "great" and "greatness" of good ; 
 the reason of this (n. 336a ; compare n. 337, 403a, 408, 
 424, 459, 704). 
 
 When two numbers of similar signification are mentioned as 
 multiplied together, the one being greater and the other 
 less, the less is predicated of goods and the greater of 
 truths (n. 336a). 
 
 " Great," when said concerning the Lord, signifies His divine 
 omnipotence (n. 927). 
 
 By "small" {Apoc. xi. 18) are meant those who have little 
 knowledge of the truths and goods of the church, and by 
 "great" those who have much knowledge; thus they are 
 meant who worship the Lord litde and much (n. 696a ; 
 compare n. 836, 121 2). 
 
 "The great day" {Jer. xxx. 7) means the coming of the 
 Lord, and then the judgment by Him (n. 721c). 
 
 In the opposite sense, " great " is predicated of evil (n. 403a). 
 
386 APOCALYPSE EXPLAINED. 
 
 "Magnus (great) " represents 
 
 GADHOL, Ps. civ. 25 (n. 6SOa) ; 
 ha. xxvii. 13 (n. 405?) ; 
 Jer. XXX. 7 (n. 7211:); 
 E%ek, xvii. 3, 7 (n. 281a) . 
 RABH, Ezek. xvii. 5 (n. 281a) : 
 
 MEGAs, in all the passages of the New Testament which are here 
 referred to : in most of these the rendering of the English 
 versions is "great;" but "mighty" is found, Apoc. vi. 
 13; and "loud" Apoc. vii. 2, 10; xii. 10. 
 (Passages of the Sacred Scripture may be seen, n. 281a, 302, 
 337. 403". 405". 424. 459. 5i°. 65°''/. 6523. 667, 668, 
 
 682, 696a, 704, ^ou, 714a, ^2lc, Tsga, 744, 759, 836, 
 
 920, 927, 1046, I2I2.) 
 
 Much {ingentes). — " If I was glad because my resources were 
 
 many and because my hand had gotten those that were 
 great (kabbib)" {Job xxxi. 25), signifies whether he had 
 gloried in the possession of intelligence, and that he had 
 gained it from his proprium (n. 401c). 
 
 Greatness (Magnit-udo). — (See Great) 
 
 " Greatness " in the Word is predicated of good (n. 408 ; 
 compare n. 336a). 
 
 " Magnitudo (greatness) " represents 
 
 BOBH, Ps. Ixix. 13, where the English versions have "multitude " 
 (n. 295^). 
 
 Great men, Nobles (Magnates). — " Great men," in the Word, signify, 
 internal goods, which are goods of the internal or spiritual 
 man, for the reason that the terms "great" and "great- 
 ness" in the Word, are used concerning good (n. 408). 
 {See Great.) 
 
 By "great men (or ' nobles') (.addir) " (yer. xiv. 3) are meant 
 those who lead others and teach them, and by "the 
 younger" are meant those who are led and taught (n. 
 537^ 644*). 
 
 By "great "man (gadhol)" (Nahum iii. 10) are signified the 
 truths of good (n. 65 21^). 
 
 By "the great men (megistanes) of the earth" (Apoc. xviii. 23) 
 are meant those who transfer to themselves and who exercise 
 dominion over the church and also over heaven, and in- 
 deed over the Lord Himself (n. 1190). 
 
 See also Apoc. vi. 15 (n. 408). 
 
 Great foe. — (See Thumb.) 
 
 Greece (Graeda), Greeks (Graed). — By "Greece" are signified na- 
 tions that will accept truths of dodbrine (n. 50). 
 
INDEX OF WORDS. 387 
 
 The gentiles in Greece fixed Helicon on a high mountain, and 
 Parnassus in a hill below, and believed that their gods and 
 goddesses dwelt there ; they drew all this from the ancients 
 in Asia, chiefly from those in the Land of Canaan not far 
 distant from. them, with whom all worship consisted of re- 
 presentatives (n. 405^)- (We find the same statement elsewhere. 
 Ought Parnassus to be read for " Hehcon," and Helicon for " Parnas- 
 sus?") 
 
 Among the religious [symbols] of the Greeks and the Romans 
 was a perpetual fire ; the Vestal Virgins had charge of it. 
 Their cherishing fire as holy, came from the ancient 
 churches which were in Asia, all things of whose worship 
 were representative (n. 504a). 
 
 By " the sons of the Greeks " in the Word are meant falsi- 
 ties (n. 242rf, 433^). 
 
 (See also articles n. 119, 411^', 1145.) 
 
 Green {Viridis). — "Green thing" {Apoc. viii. 7) signifies what is 
 true, and what is living from truth (n. 507) ; it signifies a 
 matter for knowledge, that is alive (n. 545). 
 
 The color "green" signifies truth that is obscure (n. 269). 
 
 " Viridis (green) " represents 
 
 LACH, Ezek. XX. 47 (n. 504^): 
 H»'"NAN, ha. Ivii. S (n. 411/) : 
 CHLOROS, Apoc. vii. 7 (n. 507, 545). 
 
 Grief. — (^See Indignity.') 
 
 Grieve, sorely [Exaceriare). — "They will sorely grieve (marah) him" 
 {Gen. xlix. 23), signifies that they will fight from falsities 
 (n. 448^). 
 
 Grieved {Contnstari). — That Peter was thrice questioned ( yohn 
 
 xxi. 17), was significative of the full time, from the begin- 
 ning of the church to its end, for " three " signifies what is 
 full. Wherefore when the question was asked the third 
 time, it is said that " Peter was grieved (lupeo) " (n. 8203). 
 
 Grievous (Aeger). — "They shall die of grievous (tach«lu'im) deaths, 
 so that they are not lamented, neither are they buried" 
 {^er. xvi. 4), signifies condemnation to hell, on account 
 of dire falsities (n. 659^). 
 (See Impediment.) 
 
 Grin, Gaping {Riaus). — Because with the evil the teeth correspond 
 to the falsities that they have in the ultimates of their in- 
 telleftual life, which are called corporeal sensual, there are 
 therefore spirits who appear deformed in the face, a great 
 part of which is made up by the teeth standing apart like 
 
388 APOCALYPSE EXPLAINED. 
 
 gratings, and in a broad grin ; and this because suck grin- 
 ning gaping of the teeth corresponds to the love and 
 cupidity of fighting for falsities, against truths (n. 556c). 
 
 Grind [Moiere). — {See Mill.') 
 
 " To grind " signifies to explore and to learn from the Word ; 
 one who explores truths and learns them, is meant {Matt. 
 xxiv. 41) by "the one grinding who shall be taken" (n. 
 810) : "to grind" signifies to procure for oneself truths of 
 do<flrine fi-om the Word (n. 555^) ; "two [women] grind- 
 ing," are those who gather and learn such things as are 
 serviceable to faith (n. 163). 
 
 "To grind," in the opposite sense, signifies to procure falsities 
 and confirm them from the Word (n. 6553). 
 
 " To grind meal " means to falsify truths (n. 240*). 
 
 By "the one grinding, who shall be left," is meant one who 
 falsifies truths (n. 810). 
 
 "Moiere (to grind)" represents 
 
 T'cHON, Lam. v. 13 (n. 655a, 1182) : 
 TACHAN, Isa. xlvii. 2 (n. 240^, 1182): 
 ALETHO, Matt. xxiv. 41 (n. 555^, 810, 1182) ; 
 Luke xvii. 35 (n. 163). 
 
 (Commoiere). — " To grind (tachan) the faces of the poor" {Isa. 
 
 iii. 15) signifies to destroy the affecSlions for knowing truths 
 in those who are ignorant of truths but are yet desirous to 
 be instruded; "to grind" signifies to destroy (n. 412/). 
 
 See also Exod. xxxii. 20 (n. 1182) ; 
 Deut. ix. 21 (n. 1182). 
 
 Grisled, Grizzled (Grandinati). — By "grisled (bahodh) horses" {Zech. 
 vi. 3, 6) is signified the quality of the understanding as 
 to truth and good (n. 364^ ; compare n. 355^5). 
 
 Groan {Gemere), Groaning (Gemitus). — "They that groan (>*nach, ren- 
 dered ' sigh ' in the English versions,) and they that sigh Over 
 abominations " {Ezek. ix. 4), are they who are not in evils 
 and falsities therefrom ; groaning and sighing over them 
 signify aversion, and pain on account of them (n. 427a). , 
 
 " Gemere" is also the rendering of 
 
 >ANACH, ha. xxiv. 7, for vehich the English versions have "sigh," 
 
 (n. 376^,618); 
 Lam. i. 11 (n. 7501?) : 
 >ANAQ, £zek. xxvi. 15, rendered "cry" in the authorized version, 
 
 but "groan" in the revised ya.. apdi) : 
 HAGHAH, Isa. lix. II, rendered "mourn" in the English versions 
 
 (n. 78W). 
 
 Grope. — {See Feel of.) 
 
INDEX OF WORDS. 3S9 
 
 Gross darkness. — {See Thick darkness. Darkness.) 
 
 Ground {Humus). — "Ground" signifies the church (n. 23% 364^, 
 817O. 
 " Ground (^r earth) " which is dug fi-om the pit, signifies good 
 firom the Lord ; He is therefore called the " digging (or 
 hole) of the pit" (^Isa. li. i) (n. 411c; compare n. 391/). 
 
 By " the ground (oe) " {Matt. xiii. 5) is signified spiritual good, 
 because this receives truths as the ground receives seed 
 (n. 401^). 
 
 "Humus (ground)" represents 
 
 >'DHAMAH, Gen. iv. 2, 3, 12 (n. 817*). 
 
 " In humum (on the ground) " represents 
 
 CHAMAi, jfohn ix. 6 (n. 239,5). 
 
 Grove {Lucus). — Gardens of trees are called paradises {or parks) in 
 the spiritual man, groves and woods in the natural, and 
 shady forests in the sensual (n. 724a). 
 
 "Groves ("sherah)" {Isa. xxvii. 9) signify worship from spir- 
 itual truths (n. 3911^). 
 
 The ancients held divine worship in groves, beneath trees 
 chosen according to their signification. This was, how- 
 ever, prohibited to the Jewish and Israelitish nations (n. 
 391.?)- 
 
 By "groves ("sherah) and solar statues" {Isa. xvii. 8) is sig- 
 nified religious [observance] from falsities and the evils 
 from them; by "groves" religious [observance] from fal- 
 sities, and by "solar statues" from the evils of the false 
 (n. 391^). 
 
 Grow (Crescere). — That the just (fr righteous) "shall grow (saghah) 
 as a cedar in Lebanon" {Ps. xcii. 12), signifies the mul- 
 tiplication of truth with him (n. 458^). 
 
 "Crescere (to grow)" is the rendering of 
 
 GADHAL, Ezek. xxxi. 4 (n. $i&i) ; 
 
 Dan. viii. 10 (n. 632) ; 
 
 Micak V. 4 (n. 687^) : 
 PUSH, Mai. iv. 2 (n. 279a) : 
 TZAMACH, Ezek. xxix. 21 (n. 316a) : 
 R^BHAHi Dan. iv. 11 (n. 10294) : 
 MEKUNOMAi, Mark iv. 27 (n. 864, 9ii<;). 
 
 " Ultra crescens (growing of itself) " represents 
 
 SHACHis, rendered in the English versions, " that which springeth 
 of the same," Isa. xxxvii. 30' (n. 7061:). 
 
390 APOCALYPSE EXPLAINED. 
 
 " Uiia crescere (to grow together) " represents 
 
 suNAuxANOMAi, Matt, xiU. 29 (n. 426, 911a). 
 
 Grow young (Juvenescere). — They who are in love truly conju- 
 
 gial, after death, while they are becoming angels, return 
 into their youth and adolescence. Because they are 
 always growing young interiorly, it follows that love truly 
 conjugial continually increases and enters into its delights 
 and satisfacSlions (n. 1000). 
 
 Guard, Keep, Watch (Custodire), Custody {Custodia), Keeper {Custos). — 
 Concerning the guards placed by the Lord, that the man 
 of the church may not, from his own reason or from his 
 own understanding, bring himself into the divine things 
 which are of the Word, and of the church from it ; when 
 they are set, and when removed (n. 5692). 
 To keep and do statutes and precepts, is good of life (n. 
 696,5). 
 
 "He shall keep thy Word" {Deut. xxxiii. 9) signifies to do 
 the Word (n. 444^). 
 
 " To keep the Sabbath " (^Isa. Ivi. 6) signifies to be in conjunc- 
 tion with the Lord (n. 39 le). 
 
 "They who watch for the morning" (^Ps. cxxx. 6) are they 
 who are looking for the coming of the Lord (n. 179). 
 
 By "the cherubim" {Gen. iii. 24) are signified guards, that 
 the higher heavens may not be reached except through 
 the good of love and of charity : wherefore it is also said 
 of them, "to keep the way of the tree of life" (n. 277a ; 
 compare n. 739*). 
 
 " To cast into custody" {Apoc. ii. 10), when said of those who 
 are in spiritual affeftion for truth, is to assault with the 
 endeavor to deprive them of truths from the Word (n. 
 122). 
 
 " Custodia (custody, a hold, a prison,) " is the rendering of 
 
 PHULAKE, Apoc. ii. 10 (n. 122) ; xviii. 2 (n. 1099, iiooa); xx. 7 (n. 
 740c). 
 
 "Custodire (to guard, to keep, to watch over,) " is the render- 
 ing of 
 
 NATZAR, Ps. xxxiv. 13 (n. 866); cxli. 3 (n. 325a); 
 
 ha. xlii. 6 (n. 701*) : 
 SHAMAR, Gen. iii. 24 (n. 277a, 739^) > 
 Num. vi. 24 (n. 340*) ; 
 
 Deut. </. 29 (n. 696^) ; vi. 2 (n. 696*) ; viii. 2 (n. 730^) ; xiii. 
 4 (n. 696*) ; xvii. 19 (n. 696c) ; xxviii. 58 (n. 696c) ; 
 xxix. 9 (n. 'joid) ; xxxi. 12 (n. 6961:) ; xxxiii. 9 (n. 444^) ; 
 Ps. cxxi. 7 (n. 401^-) ; 
 jfer. xxxi. 10 (n. 374^) ; 
 Has. xii. 13 (n. 624c) : 
 TEREO, Apoc. ii. 26 (n. 174); xiv. 12 (n. 894). 
 
INDEX OF WORDS. 39 1 
 
 Guest chamber. — (See Inn.) 
 
 Guile, Deceit (Dolus), Deceitful {Doiosus). — Guile means to deceive 
 and seduce, from deliberate purpose ; thus from intention 
 which is of the will, and so from the outer mind [animus) 
 to think and to persuade-to falsities which destroy man 
 forever (n. 866). 
 
 "To speak a lie" {Zeph. iii. 13) signifies to teach what is false 
 from ignorance of the truth ; but by "deceit" is signified 
 the false which is not from ignorance of the truth, but 
 from purpose, and thus from the intention of deceiving ; 
 as it is with the wicked (n. 866). 
 
 "Iniquity" (Job xiii. 7 ; Ps.scxxii. 2 ; xxxvi. 3,) regards evil ; 
 "guile," the false that is from evil (n. 866). 
 
 " Dolus (guile, deceit,) " represents 
 
 MiRMAH, jfob XV. 35 (n. 622a); 
 
 Ps. V. 6 (n. 3297; 866) ; xvii. I (n. 866) ; xxiv. 4 (n. 866^ ; 
 xxxiv. 13 (n. 865) ; xxxv. 20 (n. 866) ; xxxvi. 3 (n. 866) ; 
 xliii. I (n. »66) ; 1. 19 (n. 866) ; Iii. 2, 4 (n. 866) ; Iv. 11, 
 23 (n. 866) ; cxix. 2 (n. 866) ; 
 
 Isa. liii. 9 (n. 866) ; 
 
 yer. A. 27 (n. 866) ; ix. 6 (n. 866) ; 
 
 Hos. xi. 12 (n. 866) ; 
 
 Micah vi. 11 (n. 866); 
 
 Zeph. i. 9 (n.- 866) : 
 ■ARMAH, Exod. xxi. 14 (n. 866): 
 RSMiYYAH, yob xiii. 7 (ti. 866) ; xxvii. 4 (n. 866) ; 
 
 Ps. xxxii. 2 (n. 866) ; cxx. 2 (n. 866, 908) ; verse 3 (n. 866) ; 
 
 Jer. xlviii. 10 (n. 866) : 
 TOKH, Ps. Ixxii. 14 (n. 329*, 866) : 
 TARMiTH, Ps. cxix. 118 (n. 866); 
 
 Jer.ym. 5 (n. 866); xiv. 14 (n. 866); xxiii. 26 (n. 866); 
 
 Zeph. iii. 13 (n. 866) : 
 DOLOS, John i. 47 (n. 866); 
 
 Apoc. xiv. 5 (n. 866). 
 
 "Doiosus (deceitful)" represents 
 
 R'MivYAH, Ps. Ixxviii. 57 (n. 866); 
 Hos. vii. 16 (n. 866). 
 
 Guilt-offering. — {See Offering for sin.) 
 
 Guilty (Reus, Red). — Reasons why man may be guilty (n. 1148). 
 See Num. v. 12-29 (n. 522). 
 
 Habitation, Dwelling place (HaHtacuium). — {See Tabernacle, Tent.) 
 
 The tabernacle, like heaven itself, was called "the habitation 
 of Jehovah God" (n. 700a). 
 
392 APOCALYPSE EXPLAINED. 
 
 The habitation of the tent among the sons of Israel repre- 
 , sented and signified heaven (n. 133). 
 
 Those heavens are called "habitations (mjshkan) " (Ps. xHii. 3 ; 
 
 rendered "tabernacles" in the English versions,) where the Spirit- 
 ual kingdom of the Lord is, and in which truth from the 
 good of love reigns (n. 391^). 
 Heaven and the church are called "sandluary" {Ezek. xxxvii. 
 26, 27) from the good of love, and " habitation " (rendered 
 
 "tabernacle" in the English versions,) from the truths of that 
 
 good ; for the Lord dwells {or has His habitation) in truths 
 from good (n. 701c). 
 "Tabernacles and habitations" {Num. xxiv. 5 ; the English ver- 
 sions have "tents and tabernacles,") signify dwelling places SUch 
 
 as are in the heavens; "tabernacles" the dwelling places 
 of those who are in the good of love, and "habitations" 
 the dwelling places of those who are in truths from that 
 good (n. 4311:; compare n. 7991^). 
 By "the tents of Jacob and his habitations" {yer. xxx. 18; 
 
 the English versions have " dwelling " and " dwelling places,") are Sig- 
 nified all things of the church and its do6trine ; by " tents " 
 its goods, and by "habitations" its truths (n. 724<:). 
 
 By "habitations" {Ps. Ixxxiv. 1,2; rendered "tabernacles" in the 
 
 English versions,) are meant the higher heavens, and by 
 "courts" the lower heavens where entrance is (n. 3911^). 
 
 The faith of what is false is signified {Isa. xxii. 16) by "a hab- 
 itation in the rock " (n. 41 le). 
 
 " Habitaculum (habitation)" represents 
 
 MisHKAN, Exod. XXV. 9, rendered " tabernacle " in the English ver- 
 sions, but " dwelling" in the margin of the revised ver- 
 sion (n. 700a) ; xl. 38, rendered " tabernacle " in the 
 English versions (n. 504^) ; 
 Isa. liv. 2 (n. 6ooi). 
 
 The term " habitations (na'ah) " {Ps. Ixv. 12 ; the English versions 
 
 have '■ pastures,") is used concerning the interiors of man, be- 
 longing to his mind (n. 730c). 
 
 "The habitations of the shepherds" (Amos i. 2) signify all 
 the goods of the church (n. 601^). 
 
 "The habitations of the desert" {ybe/i. 20) signify the good 
 things of dodlrine from the sense of the letter of the Word 
 (n. 730^ ; cotnpare n. 4031^). 
 
 See also Joel ii. 22 (n. 403^). 
 
 By "the habitation" and "the den of dragons," or where 
 they lie, in the Word is signified where there are merely 
 the false and the evil (n. Ti.\c). 
 
INDEX OF WORDS 393 
 
 " Habitaculum (habitation) " represents 
 
 M»'ON, Jer. ix. II (n. 714c); x. 22 (n. 7141;); xxv. 30 (n. 601*); 
 xlix. 33 (n. 7i4<r) ; li. 37 (n. 6oi*, 714^) ; 
 Nahum ii. 12 (n. 278^)-: 
 NAVEH, Isa. xxxii. 18 (n. 365^-); xxxiii. 20 (n. 799*); xxxiv. 13 (n. 
 7141:) ; XXXV. 7 (n. 7141:) ; 
 yer. xxv. 30 (n. 6oii) : 
 MAKHON, ha. iv. 5 (n. 294^, 594c); xviii. 4 (n. 594£-) ; 
 Dan. viii. 25 (n. 316c). 
 
 The hell of those who are in dire falsities, from their having 
 profaned truths and goods, is described {Apoc. xviii. 2) 
 as "a habitation (katoiketerion) of demons, and a prison 
 {or ' hold ') of every unclean spirit, and of every unclean 
 and hateful bird" (n. 1098). 
 
 Abode, Dwelling, Dwelling place (HaHtaHo). — The dwelling 
 
 places in the spiritual world are all distindl, according 
 to the life and its differences (n. 133). 
 "Dwellings" in the Word signify things which belong to the 
 mind, and which thus are of intelligence and wisdom, from 
 which comes man's life (n. 133). 
 
 "The dwelling {Chaidee, m=dhoh)" (Z?a«. v. 21) is the lot of life 
 (n. 376^). 
 
 "That they may build a city of habitation (moshabh)" {Ps. 
 cvii. 36), signifies that they may make for themselves doc- 
 trine of life (n. 730c; compare n. 386c?). 
 
 " To draw the habitation {or ' seat,' or ' sitting ') (yashabh) of vio- 
 lence " {Amos vi. 3), is to live a life contrary to charity (n. 
 279«). 
 
 Hades.— {See Hell.) 
 
 Hagar. — How the Lord spake with the ancients ; as with Abra- 
 ham, Hagar his handmaid, with Gideon, and in general 
 with the prophets (n. 1228). 
 
 Hail [Grando). — In the spiritual world, hail is formed by the flowing- 
 down of divine truth where the evil are. The hail also 
 appears congealed into bodies greater or less according to 
 the strength of the attack upon the truth that is made by 
 falsities : the greater masses are called in the Word "stones 
 of hail," because by "stones" also are signified falsities. 
 From these considerations it may now be evident whence 
 it is that by "great hail" {Apoc. xi. 19) is signified infer- 
 nal falsity destroying the truths and goods of the church 
 (n. 704). 
 
394 APOCALYPSE EXPLAINED. 
 
 " Grando (hail) " represents 
 
 BARADH in the passages of the Old Testament to which reference 
 
 is now given : 
 cHALAZA in the passages from the New Testament. 
 
 Passages of the Sacred Scripture may be seen n. 304^, 4i9<^, 
 
 S03<!/, 504e, 578, 704, 1026, 1027. 
 
 Hair (Capuius). — " Hairs (thrix)," when the Lord is spoken of {Apoc. 
 i. 14), are the Divine in last things, for the reason that 
 hairs are things that are last ; for, they growfrom ultimates 
 in man, and into them close things that are first (n. 66). 
 By "hairs" (Apoc. ix. 8) are signified things that are of the 
 natural man, and in particular scientific truths there. 
 " Hairs " signify things that are of the natural man, for the 
 reason that " the head " signifies the things that are of the 
 spiritual man, and all things that are of the natural man 
 invest all things of the spiritual man as hairs cover the 
 head (n. 555a). 
 
 See Lu^e vii. 38, where it is said that the woman wiped the Lord's 
 feet with the hair of her head (n. 815^). 
 
 Hairs of the head and of the beard, because they are outmost 
 things with man, correspond to ultimates of truth and 
 good (n. 419^). 
 
 "Capillus" represents 
 
 SE'AR, Judges xvi. 22, where it is said that Samson's strength re- 
 turned when his hair grew again (n. 66) ; 
 Ps. Ixviii. 21 (n. 66). 
 
 ' " The hairs of the head which the captive woman should 
 shave" {Deut. xxi. 12) signify the falsities and evils of the 
 natural man (n. 555c). 
 
 Locks {Coma). — " Conia" is the rendering of 
 
 PERA', Num. vi. 5 (n. 66). 
 
 (Crmis).^ — By "the hair of the head and of the beard" is 
 
 signified the ultimate of man's life, called the corporeal 
 sensual (n. 417a; compare n. 66). 
 
 The power of divine truth in ultimates was represented by the 
 hair with the Nazirites, as with Samson ; for hairs cor- 
 respond to the ultimates of Divine truth (n. 1086). 
 
 That at the end of a Naziriteship the hair was to be con- 
 secrated by putting it into the fire of the altar, was for the 
 reason that it represented the divine holiness, and "the 
 fire of the altar" signified that holiness (n. 66). The Naz- 
 irite was then to " shave the head, and put the hair {cHnis, 
 se'ar) of the head on the fire that was under the sacrifice 
 of peace-ofierings " (Num. vi. 18) ; which represented that 
 
INDEX OF WORDS. 395 
 
 there was then to be a new sensual from the celestial Di- 
 vine, for new hair afterwards grew with the Nazirite ; and 
 it also represented that from ultimate divine truth, which 
 belongs to the sense of the letter of the Word, the Lord 
 entered into interior divine truth, which is the Word in the 
 internal sense, even to what is supreme therein (n. 918). 
 
 "Crinis" represents 
 
 NE2ER, yer. vii. 29, to which the word Nazirite is akin (n. 66). 
 
 "To eat grass," "to have the 'hair {Chaidee, s"ar) like eagles' 
 [feathers], and the nails like birds' [claws] " {Dan. iv. 32, 
 33), signifies to become sensual (n. 102915). 
 
 (PUus), Hairy {Piiosus). — The sensual, which is the ultimate 
 
 of the natural, is like something hairy in the light of 
 heaven : hence it is that "hair (pUus) " signifies the ultimate 
 of the natural man, which is the sensual (n. 401a). 
 
 By "hairs" are signified natural things into which spiritual 
 things operate, and into which they close ; wherefore by 
 "hairs " in the Word are signified the ultimates of wisdom 
 and intelligence ; by "the hairs of the head" (/sa. vii. 20) 
 the ultimates of wisdom, by " the beard " the ultimates of 
 intelligence, and by " the hairs (sa-ar) of the feet " the 
 ultimates of knowledge (n. 569c). 
 
 By "the mantle of hair (se<ah)" (ZecL xiii. 4) was signified 
 divine truth in ultimates, which is divine truth in general 
 (n- 395^)- 
 
 " Thou canst not make one hair (thrix) white or black " {Matt. 
 
 v. 36), signifies that man can from himself understand 
 
 nothing (n. 6o8i>). 
 By "camel's hair" {Matt. iii. 4) is signified the ultimate of 
 
 the natural man, which is the sensual (n. 543(^). 
 "The hairs of your head are all numbered" (Z-z^^^ xii. 7), 
 
 means that the quality is known, from least to greatest (n. 
 
 4530- 
 Whereas by "a mantle of hair" is signified divine truth in 
 
 ultimates, therefore Elijah was called, from his mantle, "a 
 
 hairy (piiosus, se-ar) man " (2 Kings i. 8) (n. 395* : compare 
 
 n. 66). 
 
 Of hair (cuicinus), — That "the sun became black as sack- 
 cloth of hair (trichinosI " {Apoc. vi. 12), signifies that all 
 the good of love disappeared (n. 400^7, 401a, 637a). 
 {See Hoar hairs.) 
 
 Half {Dimidium, Semissis), Halve {Dimidiare). — " A half isemissis) " sig- 
 
396 APOCALYPSE EXPLAINED. 
 
 nifies a corresponding quantity, and a sufficient quantity 
 (n. 488). 
 
 "Half (dimidium, ch«tzi) of the, blood of the covenant" {Exod. 
 xxiv. 6) was sprinkled upon the altar, and "the other 
 half" upon the people, that conjundtion might be repre- 
 sented (n. 329^). 
 
 " Dimidium (a half) " represents 
 
 CHETzi, Dan. xii. 7 (n. 610). 
 
 It is said {Apoc. xii. 14), " A time, and times, and half (hemisu) 
 a time," because "a time" in the singular signifies the 
 state of good, "times" in the plural signify the state of 
 truth, each in respeft to implantation ; and "half a time " 
 signifies the holy [element] of the church (n. 761 ; coin- 
 pare n. 610). 
 
 See also Apoc. xi. 9 (n. 636, 658) ; verse 11 (n. 636, 664). 
 
 "Dimidiare (to halve ; the authorized version has 'reach to-the midst 
 
 of) " represents 
 
 CHATZAH, Isa. XXX. 28 (n. 923). 
 
 Half dead {Semimortuus). — "Half dead (hemithanes)" {Luke x. 30) 
 signifies almost bereft of spiritual life (n. 444c)- 
 
 Half homer (Semicorus). — "A homer of barley and a half homer 
 (letherh) of barley " {Hos. iii. 2) signifies so little of what is 
 good and true as to be hardly anything (n. 374^). 
 
 Half hour (Semihora). — " As it were half an hour (hemiorion) " {Apoc. 
 viii. i), signifies a corresponding time; or delay till all 
 things were prepared for undergoing the changes that were 
 to follow. It is said "half an hour," because "a half" sig- 
 nified as much as is correspondent, and what is sufficient, 
 and "an hour" signifies delay (n. 488). 
 
 Hallelujah. — " Hallelujah " signifies glorification of the Lord; for 
 by Hallelujah in the original language is meant Praise 
 God (n. 1 197). 
 "Hallelujah" is an expression of joy and gladness in confes- 
 sions and in the worship of God (n. 1210). 
 
 (See also articles n. 1203, 1208, 1217.) 
 
 Ham {Chamus). — By "the land of Ham" is signified the church de- 
 stroyed (n. 4481^, 654w!). 
 
 Hammer (Maiiem). — "A hammer (pattish)" {yer. xxiii. 29) has a 
 similar signification with " iron," and " iron " signifies truth 
 in ultimates, and the truth of faith (n. 41 1«). 
 
 " He fashions it with sharp hammers {malleus acutus, maqqabhah) " 
 
INDEX OF WORDS. 397 
 
 (/sa. xliv. 1 2) signifies by reasonings ingenious from falsi- 
 ties (n. 386^). 
 
 ''Malleus (a hammer, not modified by 'acutus')" represents 
 
 MAQQABHAH, jfer. X. 4 (n. 58715). 
 
 Hand (Manus). — "The hand" signifies power (n. 72, 329/, 458a). 
 "The hand" (^Ps. Ixxxix. 21) signifies the omnipotence of 
 
 truth from good ; and " the arm " signifies the omnipotence 
 
 of good through truth (n. 684c). 
 By "the work of the hands" of the Lord, is meant the man 
 
 who has been regenerated by Him (n. 585*). 
 
 The hands are the ultimates of the powers of man's soul (n. 
 427^). 
 
 He who believes that the divine verities and goodnesSes flow- 
 in without a re-acftion or what is reciprocal in man, is 
 greatly mistaken ; for this would be hanging down the 
 hands and waiting for immediate influx (n. 616). 
 
 "The hands" signify the power of truth from the understand- 
 ing and perception of it; and by "stretching forth the 
 
 hands " {^John xxi. 18, where this is said of Peter,) is signifieQ 
 
 not to have this power, and hence not to have the freedom 
 of thinking and seeing the truth (n. 820^). 
 
 By "hands" in the opposite sense is signified man's own 
 power, and thus also whatever comes forth from his pro- 
 prium; and by the "works of his hands" are signified 
 such things as man thinks, wills, and does from proprium 
 (n. 585a,*). 
 
 "Manus (the hand) " represents 
 
 KAPH, Job ix. 30 (n. 475^) ; 
 
 Ps. xxiv. 4 (n. 340^) ; xxvi. 6 (n. 3291^) ; cxxviu. 2 (n. 617^) , 
 Isa. lix. 3 (n. 329/^ ; 
 Jer. iv. 31 (n. 315^ : 
 YADH, in all other passages of the Old Testament which are referred 
 
 to in this article: 
 CHEin, in the passages of the New Testament. 
 
 (See articles n. 72, 79, 195^, 253^, 295c, 298^, 315^, 324^, 
 329/, 340^,rf, 355/. 381. 386^, 388^,'^, SQi-^. 395''. 40i<', 
 412/, 427^, 4s8<i, 47S-S, S77*, 585'^.'*. 6ooa, 615, 617*, 
 619*, 620, 624^, 637*, 653a, 654s, 659*, 684^, 7o6ar, 72i<r, 
 734^, 746^, %2oh, 886, 908, 960a, 1045.) 
 
 Handful, Hollow of ihe hand {Pugiiius).—]Mst arrangement and es- 
 timation of all things in heaven and the church, according 
 to the quality of their good and truth, are described {Isa. 
 xl. 12) by certain measures (n. 373); "the handful (or 
 'hollow of the hand') (pugillus, sHo'i^t.)," "the span," and 
 
 "the measure by three {triental; the Vulgate reads ' tribus digitis! 
 
398 APOCALYPSE EXPLAINED. 
 
 with three fingers,) " have a similar signification with " meas- 
 ures," and also with "the hand;" namely, the quality of 
 a thing, and one's own power (n. 629*). 
 
 Handkerchief. — {See Napkin.) 
 
 Handle.— {See Feel of.) 
 
 Hang. — {See Suspend, Crucify.) 
 
 Hangings. — {See Curtains.) 
 
 Hard (Durus), Hardness {DuHuscuium). — "Hard (durus, <a2) in faces" 
 
 {JDctTl. vill. 23 J the English versions have " of a fierce countenance ") 
 
 signifies that the interiors are without good ; for where 
 there is not good, there truth is hard (n. 412/). 
 
 The ultimate sensual, when inflamed with the fire of the love 
 of self, is "hard (cfKrej, qasheh) " and "stubborn" {Ezek. iv. 
 6) ; and it also makes hard and stubborn the interiors of 
 others who are addressed (n. 544). 
 
 The spiritual degree, or the spiritual mind, contradts itself at 
 evil and the false of evil, of whatever kind ; as a little fibre 
 of the body contrafts at the touch of a sharp point ; for 
 the fibres of the body contradt at the touch that has any 
 hardness {duriuscuium) (n. 739a). 
 
 Harden {otdurare).- — {See Stop.) 
 
 " Obdurare (to harden)" is the rendering of 
 poRoo, yohn xii. 40 (n. 706.5). 
 
 Harlot, Whore (Meretnx), Whoredom {Meretricatio, Meretricatus). — {ScB 
 
 Scortation.) 
 
 By "scortations," "whoredoms," and "adulteries," which are 
 so often mentioned in the prophetical parts of the Word, 
 are signified falsifications and adulterations of the truth 
 and good of the church, and thus of the Word (n. 862). ^ 
 
 "A harlot" signifies falsification of truth (n. 323c). 
 
 Babylon is called "the great harlot," and "the mother of the 
 scortations and abominations of the earth," for the reason 
 that the love of exercising domination over all things of 
 the world, and still further over all things of heaven and 
 the church, and at last over the Lord Himself, cannot but 
 wholly turn divine truths into falsities, and divine goods 
 into evils, and thus the church into a religious [system] in 
 which every good and its truth is adulterated and profaned 
 (n. 1032 ; compare n. 1008, 1076, I080). 
 
 "Meretricious rewards" are knowledges of truth and good 
 
INDEX OF WORDS. 399 
 
 which have been applied to falsities and evils, and thus 
 perverted (n. 141^; compare n. 304^, 4033, 587;;, 6951^). 
 (^See Reward.^ 
 
 "Meretrix (a harlot, a whore,) " represents 
 
 ZANAH, Lev. xxi. 7 (n. 141^) ; verse 14 (n. 863^); 
 
 Isa. xxiii. 15, 16 (n. 323<r); 
 
 Jer. iii. 3 (n. 644*) ; 
 
 Ezek. xvi. 33, 35 (n. 141*, 695^) : 
 POBNE, Apoc. xvii. I, 2 (n. 141*, 376^, 1032) ; verse 15 (n. 1076); 
 verse 16 (n. 1080) ; xix. 2 (n. 141*). 
 
 (Scortum). — {See Scortaf/'on.) 
 
 "To give a boy for a harlot (zanah)" (yoel'm. 3) signifies to 
 falsify truth ; for "a boy" is the truth of the church, and 
 "a harlot" is the false (n. 376(f). 
 
 By " a harlot" {Nahum iii. 4) is signified heresy (n. 355«). 
 
 The reason why the prophet Hosea was commanded (^Hos. i. 
 i-ii) to take to himself a harlot for a woman (n. 655^). 
 
 Harp (Cithara). — "Harps {Hed. KiNNOR, Gr. kithara) " especially signify 
 affedlions for truth, because they excite them ; consequently 
 also the confession which is made from spiritual truths, 
 with a joyous heart (n. 3235). 
 
 " The harps of God " {Apoc. xv. 2) are confessions and glori- 
 fications of the Lord from spiritual affedlion (n. 935). 
 
 By "harp" in the opposite sense is signified the confession 
 of the false, and thence exultation over the destrudion of 
 . truth (n. 323<;). 
 
 (See also articles n. 326^, 448c, 727*, 856.) 
 
 Harpers (Citharoedi). — "Harpers (kitharodos) striking upon 
 
 their harps" {Apoc. xiv. 2) are the affedlions of those who 
 are in the Lord's spiritual kingdom (n. 856 ; compare n. 
 1 185). 
 
 Harrow (Occare). — "To harrow (sadhadh) the earth" {Isa. xxvKi. 
 24) is to lay up in the memory (n. 374c ; the English versions 
 read, "break the clods"). 
 
 Hart {Cervus), Hind (Cerva). — By "the lame man" {Isa. xxxv. 6) are 
 signified those who are in good, but not in that which is 
 genuine, because they are in ignorance of truth by which 
 good is; that "he shall leap as a hart ('ayyal)" signifies 
 that he has joy from perception of truth (n. 455^). 
 
 "A hind (-ayyalah) let loose " {Gen. xHx. 21) signifies the free- 
 dom of natural aifedlion (n. 439). 
 
400 APOCALYPSE EXPLAINED. 
 
 "Cerva (a hind)" represents 
 
 >AYYELETH, Jer. xiv. 5 (n. 7I4<^). 
 
 Harvest {Messis), Reapers {Messores). — {See Consummation, Reap.) 
 
 "The harvest" signifies the last state, or the end (n. 91 lo). 
 
 "The harvest" signifies the last state of the church, because 
 by "grain," which is harvested, is signified the good of the 
 church and the truth therefrom (n. 911c). 
 
 By "the harvest" are signified all things which nourish man 
 spiritually (n. 911c)- 
 
 The increase of the church with a man in particular, and with 
 men in* general, from the Lord, is also described in Mark 
 (iv. 26-29), where it is said, " But when the fruit is brought 
 forth, immediately he putteth in the sickle, because the 
 harvest is come" (n. 911c). 
 
 Because such things are signified by " harvest," therefore two 
 feasts were instituted among the sons of Israel, of which 
 one was called "the feast of weeks," which was the feast 
 of the harvest of first fruits, and the other " the feast of 
 tabernacles," which was that of the ingathering of the 
 fruits of the earth (n. 91 1<:). 
 
 By "the harvest" is signified the last state of the church, pre- 
 ceding the last judgment, when the Lord explores every 
 one, and makes separation (n. 908). 
 
 "The harvest" is also the last judgment (n. 426). 
 
 "The reapers (theristes) are the angels" {Matt. xiii. 39), sig- 
 nifies that divine truth from the Lord makes the separation 
 (n. 911a). 
 
 "Messis (harvest) " is the rendering of 
 
 QATziR, in the passages of the Old Testament to which reference 
 
 is here given : 
 THERisMos, in those of the New Testament. 
 
 (See articles, n. 175^, 397, 403^, 4173, 426, 5SS<f, 610, 6443, 
 724^, 908, ^Ua-c, 912, 922J.) 
 
 Haste [FesHnum), Make haste {FcsUnare). — By " swiftness " and " haste " 
 in the Word is signified excitation from affedion and from 
 lust (ii. 281^) : "swiftness" and "haste" signify what is 
 done from lust or from love (n. 355?). 
 
 "Festinare (to haste, to make haste,) " is the rendering of 
 
 MAHiR, Isa. xvi. 5 (n. 7993) : 
 MAHAR, Isa. xlix. 17 (n. 724(f) : 
 CHUSH, Hab. i. 8 (n. 281*). 
 
 Haste away (Pronfere se). — " Proripere se (to haste away)," 
 
 represents 
 
 CHAPHAz, Ps. civ. 7 (n. 4051/). 
 
INDEX OF WORDS. 4OI 
 
 Hasty, Rash (PraedpUanUs). — By "the hasty (mahar)" (Isa. xxxii. 
 4) are meant those who readily seize upon and believe 
 what is said, and thus even falsities (n. 455^). 
 
 Hate {Odio habere). Hatred (Odium). — {See Enmity.') 
 
 Whereas hatred and love are direflly opposite to each other, 
 therefore hatred makes hell with man as love makes 
 heaven with him (n. 1015). 
 
 Hatred is with those especially who are in the love of exer- 
 cising absolute authority over all ; with others there is 
 enmity (or unfriendliness) (n. 1016). 
 
 Whereas hatred is infernal fire, it is plain that it must be re- 
 moved, before love, which is heavenly fire, can flow-in (n. 
 1016). 
 
 So long as hatred has not been removed, man is merely natu- 
 ral (n. 1017). 
 
 To hate (odio habere) is to wish to kill (n. 1014), 
 
 " Odio habere (to hate) " represents 
 
 SANE', Lev. xix. 17 (n. 746/); 
 
 Fs. xlv. 7 (n. 684*) : 
 MisEo, Apoc. xvii. 16 (n. 1080). 
 
 (See articles n. 746/, 754, 1014-1017.) 
 
 Hated, Hateful {Exosus). — " Exosus (hated, hateful,)" repre- 
 sents ' 
 
 MISEO, Matt. xxiv. 9 (n. 175^) ; 
 Apoc. xviii. 2 (n. iiooa). 
 
 Haters {Osores). — "Haters (sane>)," over whom the Lord will 
 
 set them {JDeut. vii. 15), are those who are opposed to the 
 truths and goods of the church (n. 340c). 
 "Haters" (Ps. Ixix. 14) are evils from the hells (n. 537*). 
 See also Num. x. 35 (n. 700*). 
 
 Haughty.— (See High.) 
 
 Hazor (Chaaor). — By "Hazor" are signified spiritual treasures, 
 which are knowledges of truth and good from the Word 
 (n. 714-;; compare n. 280^, 41 7^, 447). 
 
 Head {Caput). — (See Cerebrum, Cerebellum.) 
 
 That "head," when the Lord is spoken of, is the Divine in 
 what is first, is because the head is the highest part of 
 man, and in it are the first things of man, called principles, 
 from which are derived the things that have place in the 
 body (n. 66). 
 
 "To smite the head of the Lord with a reed," signifies to re- 
 jed and mock at the understanding of truth and the 
 
402 APOCALYPSE EXPLAINED. 
 
 divine wisdom ; the " head of the Lord " signifies this wis- 
 dom (n. 627c). 
 
 "The head" signifies wisdom, intelligence and knowledge 
 of truths, and in the opposite sense folly, insanity and 
 knowledge of falsities, for the reason that such things have 
 their seat in the head, and are there in their principles (n. 
 775) : for the understanding and will of man have their 
 seat in the interiors of his head ; and therefore in the front 
 part of the head, where the face is, are the senses of sight, 
 hearing, smell and taste, into which the understanding and 
 the will flow-in from within, vivifying them, and also giv- 
 ing joy in their sensations : hence in the Word by " head " 
 is signified intelligence (n. 577a). 
 
 Because what is highest and primary in man is signified by 
 "head," this word has many other meanings ; as the peak 
 of a mountain, the top of any thing, what is primary, the 
 beginning of a way, of a street, of a month, and the like 
 (n. 5770_. 
 
 By "head" is signified what is inmost (n. 375«(viii.)). 
 
 The head corresponds to the inmost or third heaven (n. 6QOa, 
 606). 
 
 " Caput (head) " represents 
 
 BE'SH (Chaldee) Dan. ii. 32 (n. 577a); verse 38 (n. (i$od, 1029*): 
 
 HO'SH, in all other passages of the Old Testament here referred to : 
 
 KEPHALE, in all passages of the New Testament here referred to: 
 
 (Passages of the Sacred Scripture may be seen, 11. 66, 272, 
 
 326^, 329^, 3SSJ-, 375?(viii.), 376/, 386^, 401^, 403^, 4053, 
 
 411*, 43oi, 448*, 4835, S38i, 553, 555^,^, 559, m^.b, 
 
 581a, 582, 595, 627c, 65o<f, 687^, 695^, 7002, 709, 712, 
 
 714^, 715. 717", 739^ 768*, 775, 778a, 785, 815*, 8i7rf, 
 
 850*, 863«, 907, giii, 10293, 1040, 1062, 1175.) 
 
 Heal [Sanare). — {See Cure.) 
 
 "To be healed" spiritually, is to be healed of evils and falsi- 
 ties (n. 365«). 
 
 "To turn and be healed" {"jfohn xii. 40) is to profane; which 
 is done when true and good things are acknowledged, and 
 especially when the Lord is acknowledged, and afterwards 
 denied: so would it have been if the Jews, through a 
 sign, had turned and been healed (n. 706^). 
 
 " Sanare (to heal, to cure, to make .whole,) " represents 
 
 RAPHA', Jer. xxxiii. 6 (n. 3555) ; 
 
 Ezek. xlvii. 8 (n. 179, 342*, 513a) : 
 lAOMAi, MaU. viii. 8, 13 (n. 815*); xv. 28 (n. 815^); 
 
 yohn xii. 40 (n. 7063) : 
 sozo, Matt. ix. 21, 22 (n. 815*): 
 THERAPEuo, Apoc. xiii. 12 (n. 822). 
 
INDEX OF WORDS. 403 
 
 Healing {Sanatio). — By "the healing of diseases" by the Lord 
 
 was signified the various heahng of the spiritual life (n. 
 4550- 
 " Sanatio (cure, healing,) " represents 
 
 T"ALAH, yer. xlvi. 11 (n. 654A). 
 
 Health, Soundness [Sanitas). — " With His wound hath sound- 
 ness been given (raphaO to us" {Isa. liii. 5), signifies the 
 salvation of men (n. 365c). 
 
 "The sun of justice (or 'righteousness')" {Mai. iii. 20) signi- 
 fies the good of love; "the wings" of Jehovah, in which 
 there is healing, signify truth from that good; "healing 
 (marpe')" is reformation thereby (n. 2833) : "healing in the 
 wings" signifies the truth of faith (n. 279a). 
 
 To make whole (Sanum facere). — " Sauum facere (to make 
 
 whole)" represents 
 
 sozo, Luke xvii. 19 (n. 815^). 
 
 Heap. — {See Empty, make.) 
 
 Hear [Andire, Exaudire), Hearing (Auditits), Hearken, Listen {Auscui- 
 tare). — That which enters by the sense of hearing, enters 
 into the understanding, and at the same time into the 
 will ; and for this reason by " hearing " is signified percep- 
 tion and obedience (n. 14). 
 By "hearing any one" is meant to perceive; by "listening 
 to any one," and also by "giving ear to any one," is 
 meant to obey; and "hearkening" has both meanings 
 (n. 14) ; by " hearing any one " is signified to understand ; 
 by " hstening to any one " is signified to obey ; and " heark- 
 ening" has both meanings (n. 808 ; compare n. 249). 
 
 "To hear {exaudire, <anah) " {HoS. ii. 21, 22 ; the revised version has 
 
 "answer") means to obey and to receive (n. 375£(viii.)). 
 
 That "to hear" signifies perception which is from the will of 
 good, and obedience therefrom, is because what is said 
 enters the ear together with the tone ; and the truths of 
 what is said enter the understanding and thence the 
 thought, and the tones enter the will and thence the affec- 
 tion (n. 588). 
 
 " Audire" represents 
 
 SHAMA' or sHAMEA', in all the passages of the Old Testament to 
 
 which reference is now made : 
 AKOuo, in all passages of the New Testament. 
 
 (Passages that contain words that pertain to hearing, may be 
 seen in articles n. 14, 48, 55, 108, 249, 261, 304*, 323*, 
 365^^, 419.:, 443a, 529, 567, S74, 588, 629^, 71CW, 734^, 
 746/, 808, 863^ 897, 899*.) 
 
404 APOCALYPSE EXPLAINED. 
 
 Heart {Cor). — By "heart" {yer. xxxii. 41) is signified the divine 
 good of divine love (n. 750/). 
 
 The heart of man corresponds to the good of love which is 
 of his will, and the soul (or breath) of the lungs corre- 
 sponds to the truth of faith which is of man's understand- 
 ing (n. 75o<r). 
 
 The heart's aftion corresponds to a life of love (n. 1080). 
 
 "Heart" signifies love and the will (n. 152, 580, 622a, 740*, 
 750«, 826, 1081) ; the will and love of good (n. 1082) ; 
 the good of love and of charity, which is of the will (n. 
 183a, 696^) ; the will and love, and thus affedlion, which 
 is the will and love in its continuation (n. 1084) ; the good 
 of love received in life (n. 183a; compare n. 167); the 
 voluntary, where good should be (n. 313*). 
 
 "Man's heart" is his love, which is his very life (n. 325^). 
 
 "The broken in heart" (Isa. Ixi. i) are those who are in grief 
 because they are in few truths (n. 81 ic). 
 
 By "heart" in the opposite sense are signified evils (n. 594*; 
 compare n. 654A) ; the will in which wickedness has its 
 seat (n. 622*); the love of self (n. 175^); affedions of 
 evil (n. 622i5) ; pride in one's own intelligence (n. 654^). 
 
 "The heart of the seas" {Esek. xxvii. 27) is hell (n. 538^). 
 
 " Cor (the heart)" is the rendering of 
 
 LEBHABH, Dsut. '\\. 30 (n. 18312) ; xxviii. 28 (n. 2391:); 
 
 Ps. xxiv. 4 (n. 3403) ; Ixxiii. 21 (n. 167) ; 
 
 Isa. xix. I (n. 594^, 654^) ; 
 
 Ezek. xxxi. 10 (n. 175^, 654^) : 
 LiBBAH, Isa. xliv. 18 (n. 587^); 
 
 Ezek. ii. 4 (n. 544) : 
 LEBHABH (Chaldee), Dan. iv. 16 (n. 257, 650^, 1029*): 
 LEBH, in all other passages of the Old Testament to which reference 
 
 is here given : 
 KARDiA, in all the passages of the New Testament that are here 
 referred to. 
 
 "Durities cordis (hardness of heart) " is the rendering of 
 
 SKLEROKARDiA, Matt. xix. 8 (n. 710^). 
 
 (Passages of the Sacred Scripture may be seen in articles n. 
 152, 167, 175^, 183a, 219, 222^, 239^, 257, 294^, 304c, 
 313^. 323*. 325^ 326^, 328^, i\ob, 35S<:,y, 357^, 365^, 
 376''^. 386^, 388*, 391"^*-. 401^, 4"'^. 412/. 433''. 434<^. 
 448^. 453^.- 537^. 538*, 544, 58°, 587'^. S94'5, 622^,^, 
 i>y>dj; 6e,^ff,h,i, 677, 696^,1:, 700^, "JOlc, •jotli, 71OC, 721C, 
 724^, 730^, ^z^c,d, 740*, 746/, 75o^,y, 7805, 787, 811C, 
 8153, 826, 866, 1029*, 1081, 1082, 1084, 1115, H20.) 
 
 Hearth, Place for fire, Fire {Focus). — ^When the signification of 
 "fire" is known, in both the good and the evil sense, it 
 
INDEX OF WORDS. 4O5 
 
 may be seen also what is signified in the Word by the 
 terms " flame," " warmth," " burning," " hearth," and others 
 (n. 504^). 
 
 It is said, "Whose hearth (^rfire) (-ur) is in Zion" {Isa. xxxi. 
 9), because by " Zion " is signified the church in which is 
 celestial love; "and the oven in Jerusalem," because by 
 "Jerusalem" is signified the church in which is the truth 
 of doftrine ; celestial love is comparatively like the hearth, 
 and truth of doftrine like the oven in which bread is made 
 ready for use (ij. 5043 ; compare n. 540^, 850^). 
 
 See also Isa. 1. 11 (n. 504,:), where >or is rendered "light" in 
 the authorized version, and "flame" in the revised. 
 
 Where it is said, "To take fire from the hearth (yaqadh), or to 
 take water out of the pit" (/fa. xxx. 14), "the hearth" 
 signifies the Word as to good, and "the pit" the Word as 
 to truth (n. 177). 
 
 The disciples said that they " had labored all the night and 
 had caught nothing" (Jyohn xxi. 3, 5), by which was sig- 
 nified that nothing was from themselves or from their pro- 
 prium, but that all things were from the Lord : similar 
 was the signification of "the hearth {or fire of coals) 
 (anthrakia)" on which there was "a little fish," and of the 
 "bread" (verse g) ; by "the bread" was signified the 
 Lord, and the good of love from Him ; and by " the little 
 fish upon the hearth {or fire of coals)," the knowledge of 
 truth from good; by "the little fish" the knowledge of 
 truth, and by "the hearth" or by "fire" good. At that 
 'time there were no spiritual men, for the church was wholly 
 vastated ; all were natural : the reformation of the natural 
 was represented by the fishing, and also by the fish on the 
 hearth (n. 5i30- 
 
 Heai [Caior). — {See Light, Dry, Dryness.') 
 
 There are in Nature two mediate causes, by which every effedl, 
 or production and formation there, is accomplished. These 
 mediate causes are light and heat. Light modifies sub- 
 stances, and heat afluates them ; each from the presence of 
 the sun in them. The presence of the sun which appears 
 as light makes adtivity of the forces or the substances of 
 every individual [entity], according to the form in which 
 it is from creation : this is modification. But the sun's 
 presence that is perceived as heat spreads the individual 
 [parts], and produces a power {or force) of a6ting and of 
 effecling according to the form of those, [parts], by a6lu- 
 ating the conatus in which they are from creation : the 
 conatus which by means of heat becomes an adive force 
 
406 APOCALYPSE EXPLAINED. 
 
 even in Nature's least forms, is from the spiritual that a(5ts 
 in them and into them (n. 1 206). 
 In the sun is pure fire. Outside of the sun, this fire is heat, 
 decreasing as distance from the sun increases. And light 
 is modification, or its interior aftion, in substances which 
 are outside of the sun ; and this also from its fire (n. 944). 
 
 The ethers and airs give heat when brought into adtion in 
 mass (voiumatim adae) ; but when modified as to single things 
 {singiiiatim modificatae), they give light. Hereby the sun 
 exercises all its power, and produces all its effedts outside 
 of itself, that is, by ethers and by airs, by means of heat 
 and of light (n. 726(11.)). 
 
 Light itself and heat itself are not material ; but still they afieft 
 material substances, light by modifying them, and heat by 
 changing their states : the light and heat which are from 
 the sun of the world are natural, however, because that 
 sun is fire and not love (n. 1131). 
 
 From the divine love of the Lord, which appears in the angelic 
 heaven as a sun, proceeds light, and proceeds heat : the 
 light is the life of His divine wisdom, and the heat is the 
 life of His divine love (n. 1134). 
 
 The spiritual heat which is love, and the spiritual light which 
 is wisdom, flow-in into subjefts which are recipients of life 
 in the same manner in which natural heat and natural light 
 from the sun of the world flow-in into subjefts that are not 
 recipients of life (n. 11 34). 
 
 Auras and atmospheres, which are spiritual because they had 
 existence from the Lord as a sun, when brought into a(5lion 
 in common (communiter aiiae), exhibit heat ; and when modi- 
 fied as to single things {singiiiatim modificatae), exhibit light. 
 The heat which in its essence is love, and the light which 
 in its essence is wisdom, are specifically called divine truth ; 
 but taken with the auras, they are called die proceeding 
 Divine (n. 726(11.)). 
 
 This heat is the good of love, and this light is truth from that 
 good ; and the two make wisdom and intelligence with 
 angels and with men (n. 709). 
 
 When divine truth flowed down out of heaven into some hell, 
 on the way it was successively changed into the false of 
 evil ; just as it is with the heat of the sun when it falls into 
 dunghills, and the light of the sun when it falls into sub- 
 jedls that turn its rays into offensive colors ; or as the light 
 and heat of the sun in rotting, marshy lands, produce 
 noxious plants that nourish serpents ; while in good lands 
 they produce trees and grasses which nourish men and 
 useful animals (n. 503.5). 
 
INDEX OF WORDS. 407 
 
 [Aestus), Scorch (Aesttiare). — Whereas " the sun " signifies divine 
 
 love, by "heat" is signified a burning desire for truth ; as 
 in Isaiah (xviii. 4), where " heat (chom) " is attributed to 
 Jehovah, that is, to the Lord (n. 481). 
 
 By "heat" is also signified what is false, coming from lusts; 
 for when man is in heat, that is, when he is hot from caloric, 
 he then long-s for drink that his heat may be allayed ; and 
 by "being made to drink," and by "drinking," is signified 
 to imbibe truths, and in the opposite sense to imbibe falsi- 
 ties (n. 481, 982). 
 
 " To become heated " ( yer. li. 39) signifies warmth and lust 
 for falsifying truths and adulterating goods (n. 481). 
 
 CHOM is also found, Job xxiv. 19 (n. 481) ; 
 Jer. xvii. 8 (n. 481). 
 
 "He will repress the heat (chorebh) by the shadow of a cloud" 
 {Isa. XXV. 5), signifies that He will defend from the lust of 
 what is false (n. 481). 
 
 Lust for falsities is signified {J^er. xxxvi. 30) by "heat in the 
 day" (n. 481). 
 
 "Heat (sharabh)" and "the sun" {Isa. xlix. 10) signify the 
 warmth that comes from principles of falsity and the love 
 of evil (n. 386a'). 
 
 By being "hot (chamam) as an oven" {Hos. vii. 7) is signified 
 lusting after falsities (n. 481). 
 
 By "heat (rauma)" {Apoc. vii. 16) is signified the false arising - 
 
 from lusts (n. 481). 
 "And men were scorched (kaumatizo) with great heat (kauma)" 
 
 {Apoc. xvi. 9) signifies cupidity for adulterating the truths 
 
 and goods of the Word (n. 983). 
 
 "And when ye see a south wind blowing" {Luke xii. 55), 
 signifies proclamation concerning the Lord's coming ; "it , 
 is said that there will be heat (rauson)," signifies that then 
 is the influx of divine good : the same words also signify 
 contentions and combats of truth from good with falsities 
 from evil ; for " shower " and " heat " also signify those con- 
 tentions and combats (n. 6441:). 
 
 HeavB offering (SnUatio). — {See Lifting up.) 
 
 Tb Aaron and his sons were given the holy things of the sons 
 of Israel, which were gifts offered to Jehovah and were 
 called things "lifted up {or 'heave offerings') (t>rumah)" 
 {see more, n. 375«(iv.)). 
 
 Heaven (Caelum), Heavenly, Celestial (CaeiesHs). — The Divine of the 
 Lord makes heaven. The Divine which makes heaven is 
 
408 APOCALYPSE EXPLAINED. 
 
 the Divine Human, which is the divine existere from the 
 
 divine esse (n. 23). 
 Divine truth proceeding from the divine good of the Lord 
 
 makes heaven in general, and with every angel therein in 
 
 particular (n. 27). 
 The Divine which proceeds from the Lord and makes the 
 
 heavens is divine truth and divine good (n. 288^, 464, 926). 
 The whole heaven is from the Divine Human of the Lord (n. 
 
 "3)- 
 The universal angelic heaven, as to intelligence and wisdom, 
 and as to affedlions of good and truth, is the Lord (n. 
 
 897). 
 
 The omnipotence of God shines forth from the heaven which 
 is above or within our visible heaven, and from the orb 
 there which is inhabited by angels (n. 1133). 
 
 The universal heaven is not hedven from what is proper to the 
 angels, but from the Lord's Divine. Nor is the church 
 the church from what is proper to man, but from the Di- 
 vine of the Lord. For all good of love and truth of faith 
 are from the Lord, and the good of love and the truth of 
 faith make heaven and the church (n. 23, 115, 130a) : love 
 makes heaven, and because it makes heaven it makes the 
 church also (n. 256). 
 
 Heaven is implanted with man by knowledges of truth and 
 good from the Word (n. 126): knowledges of truth and 
 good from the Word, and a life according to them, alone 
 make man spiritual; and to him who becomes spiritual 
 through these there can be given angelic wisdom from 
 the Lord, and with it eternal happiness (n. 126). 
 
 There are two kingdoms into which all the heavens are dis- 
 tinguished ; these are the celestial and the spiritual king- 
 doms. Celestial divine love makes the celestial kingdom, 
 and spiritual divine love makes the spiritual kingdom (n. 
 496 ; compare n. 154, 283a, 448a, 496, 708, 971) ; but it is 
 to be noted that the Lord's divine love in the heavens is 
 called celestial and spiritual from the reception of it by 
 angels, and not from its being in itself divided ; also that 
 spiritual love exists from celestial love, as the eifeft from 
 its efficient cause, and as truth from good ; for the good 
 of spiritual love in its essence is the truth of the good of 
 celestial love. It is in consequence of this that tjie two 
 kingdoms are conjoined, and are one in the Lord's sight 
 (n. 496). 
 
 They who are in the celestial kingdom are in the good of love 
 to the Lord ; they who are in the spiritual kingdom are in 
 the good of charity towards the neighbor : the heavens 
 are also arranged according to these goods (n. 283a). 
 
, INDEX OF WORDS. 409 
 
 The spiritual kingdom consists of the heavens, and the angels 
 in them, that are in divine truth ; and these heavens are 
 in the southern and the northern quarters : but the celestial 
 kingdom consists of the heavens, and the angels in them, 
 that are in divine good ; and these heavens are in the 
 eastern and the western quarters (n. 971). 
 
 There are three heavens. The third or inmost heaven is 
 where the angels are who are in celestial love, the second 
 or middle heaven is where the angels are who are in spir- 
 itual love, the first or outmost heaven is where the angels 
 are who are in spiritual-natural love (n. 322, 708, 1133). 
 
 They who are in the ultimate heaven are either spiritual-nat- 
 ural or celestial- natural. The spiritual-natural there be- 
 long to the Lord's spiritual kingdom, and the celestial- 
 natural there belong to the Lord's celestial kingdom : 
 wherefore the spiritual-natural communicate with the 
 second heaven, where all are spiritual ; but the celestial- 
 natural communicate with the third heaven, where all are 
 celestial (n. 449a). 
 
 The third or inmost heaven is conjoined with the second or 
 middle through intermediate angels, who are called celes- 
 tial-spiritual and spiritual-celestial angels : these angels, 
 together with those of the third or inmost heaven, con- 
 stitute the higher heavens ; but the rest of those in the 
 second or middle heaven, together with those in the first 
 or outmost heaven, constitute the lower heavens (n. 322). 
 
 (For many other things concerning the celestial angels see n. 
 828.) 
 
 In the angelic heaven the Lord from divine love appears as a 
 " sun, from which sun proceed heat and light ; and in the 
 heavens the heat from the Lord as a sun is the divine good 
 of love, and the light from the Lord as a sun is divine 
 truth (n. 504^, 422). 
 The Lord appears as a sun to the angels of the interior heavens 
 (n. 412a) : those heavens behold the Lord as a sun that 
 are in spiritual affedlion for truth; that is, that love 
 truth because it is true (n. 527). 
 
 But those heavens behold the Lord as a moon that are in 
 natural affeftion for truth ; that is, that love truth that they 
 may be learned and may instrudt others (n. 527). 
 
 They who receive light from the Lord as a moon, are they 
 with whom the interior intelleflual and rational [part] has 
 not been opened, but only the natural ; and who conse- 
 quently have thought from memory about things that are 
 to be believed (n. 708). 
 
 The heavens that are under the Lord as a moon are likewise 
 
410 APOCALYPSE EXPLAINED. 
 
 three, — higher, middle, and lower, — because the natural is 
 distinguished into three degrees in like manner as the spir- 
 itual (n. 708). • 
 Such is the difference between them, that they who are under 
 the Lord as a moon can see nothing in the light of those 
 who are under the Lord as a sun, for the reason that with 
 the former there is not genuine but refledled light (n. 708). 
 
 Heaven consists of innumerable societies (n. 1092). (See 
 
 Society.) 
 How necessary it is for man to know what opens heaven with 
 
 him, and introduces him into its societies ; also what opens 
 
 hell with him, and introduces him into its societies (n. 
 
 1094, 1096, 1097). 
 
 Divine good united to divine truth, proceeding from the Lord, 
 is received in the third or inmost heaven as divine provi- 
 dence, in the second or middle heaven as divine wisdom, 
 and in the first or outmost heaven as divine intelligence 
 (n. 458<z). 
 
 Whereas the Divine Human of the Lord makes heaven, there- 
 fore heaven in its whole compass answers to one man (n. 
 69, 65) ; for this reason the angelic heaven is called the 
 Greatest Man (n. 391c) : the highest or third heaven 
 answers to head, the middle or second to body, and the 
 lowest or first to feet (n. 212, 708) : the church on earth, 
 however, corresponds to the soles of the feet (n. 606). 
 
 The spiritual heavens correspond to the eyes (n. 831). 
 
 The spiritual heavens constitute the royalty of the Lord ; but 
 the higher heavens, where the celestial angels are, consti- 
 tute His priesthood (n. 831). 
 
 In heaven all things that appear before the eyes are repre- 
 sentative ; for under natural appearance they represent the 
 spiritual things which angels are thinking and towards 
 which they are aifefted. Thus their thoughts and affec- 
 tions are presented before the eyes, in forms such as are 
 in the world, or in forms like those of natural things, and 
 this from the correspondence that the Lord has established 
 between spiritual things and natural (n. 482). {See Ap- 
 pearances.) 
 
 So far as heaven is being opened to man, so far hell is being 
 closed to him (n. 1094). 
 
 It is to be known that " the former heaven which passed away " 
 {Apoc. xxi. i) consisted of those who were in external 
 worship without internal, and who thence led an external 
 moral life, although they were merely natural and not 
 
INDEX OF WORDS. 
 
 411 
 
 spintual. They who constituted this heaven before the 
 last judgment were seen above the earth, also upon moun- 
 tains, hills and, rocks, in the spiritual world, and hence they 
 believed themselves to be in heaven. But they who con- 
 stituted this heaven were cast down : and when they were 
 cast down, then were raised up and transferred into the 
 same places all those who had been reserved by the Lord, 
 and who had been concealed here and there, for the most 
 part in the lower earth ; and from these was formed a new 
 heaven (n. 391a, 392^2, 394). 
 
 SH^MAYiN (Chaldee), is found in Jer. x. 11 (n. 304/) ; 
 
 Dan. ii. 37, 38 (n. 650^!!); ii. 44 (n. 1029^) ; iv. 11, 12, 13 (n. 
 1029*) ; vii. 13 (n. 36, 63, 175a, 4S5«, 594^, 1029^). 
 SHAMAYiM IS found in all other passages of the Old Testament that 
 
 jire here referred to : 
 suRANos, in those of the New Testament. 
 
 (See articles n. 36, 63, 175*, 193a, 223^1, 254, 2601^, 273, 275a, 
 280*, 282, 283^, 288^, 294(5, 304^/,^', 316c, 324^, 326c, 
 329</, 342c, 357rf, 365^, 372a, 373, 375f{vlii.), 376c, 388^, 
 
 i,OOa-c, ifila-d, 403*, 404, 405^,^,/, 4IIrf, 4l8i, 426, 433(?, 
 
 447, 448,5, 483a, 487, 5033, 513,5, 517, 527, 529, 535, 536, 
 544, 548, 5554 573-*. S93> 594''.^. 6ooi, 6oia, 604, 607, 
 608a, 609, 610, 614, 617c, 629,5, 632, 644a, 650^,0^, 653,5, 
 6S9i', 668, 670, 678, 682, 683, 684c, 687,5, 695c, 699, 
 701C, 706,5, 713, 720, 7340, 736, 740^, ■]i,\c,d, 744, 746,?, 
 751, 768,},^, 799*, 800, 806, 825, 850,/, 854, 869, 870, 
 876, 897, 899^, 906, 9ii«, 914, 926, 948, 991, 1013, 1026, 
 1029^,,:, 1044, 1057, 1092, iioo,f, 1106, iiu, 1179, 1193, 
 1196.) 
 
 Heavy {Gravis). — By "peoples of deep lip and heavy (kabhedh) of 
 tongue, whose words are not heard" {Ezek. iii. 5 ; see revised 
 version, margin), are signified those who are in dodlrine 
 that is unintelligible, and thence in an abstruse religion, 
 the dogmas of which are not susceptible of perception : 
 "lip" signifies doftrine, "tongue" signifies religion, and 
 "words" its dogmas (n. 455^). 
 
 Hebrew {Hehraeus). — The Hebrew Church (n. 391,^). 
 
 Altars were in use with all the posterity of Eber ; thus with 
 all who were called Hebrews : these dwelt chiefly in the 
 Land of Canaan and its immediate neighborhood, and 
 also in Syria, whence Abram came (n. 391A). 
 
 By "Armageddon" {Apoc. xvi. 16) is signified the love of 
 honor, of dominion, and of supereminence. The same 
 love is also signified by "Megiddo" (2 Kings xxiii. 29, 
 30 ; 2 Chron. xxxv. 22 ; Zech. xii. 11) in the old Hebrew 
 language, as is evident from the meaning of the word in 
 Arabic (n. loio). 
 
 (The Hebrew language and Hebrew words are referred to in the 
 following articles: — n. 183a, 220a, 222a, 295c, 364^, 365/, 
 
412 APOCALYPSE EXPLAINED. 
 
 388^, 39i<f, 401^, 4o6i, 4ii<f, 418*, 4iga, 431a, 434^, 435^, 438, 
 449a, 481, 563, 575, 654*, 684a, 6871:, 688, 6^6d, 7i4rf, 722, 
 72Sa, 740*, 768*, 887, 994, lOIO.) 
 
 Hedad, Shouting. — The exultations of those who tread the wine- 
 press is meant by "hedad" (rendered "shouting" in the English 
 
 versions). That there is no longer joy from any spiritual 
 love, is signified {_yer. xlviii. 34) where it is said, " None 
 shall tread with shouting (hedhadh), the shouting is no 
 shouting" (n. 922* ; compare n. 3761;). 
 
 Hedge, to, Set a hedge {Orcumfonere sefem). — By " setting (peritithemi) 
 
 a hedge (phragmos) about the vineyard " {Mait. xxi. 33) is 
 signified a guard against the falsities of evil which are from 
 hell (n. 922c). 
 
 (See Fence {Circumseplre).') • 
 
 Heel {Calcaneum, Calcaneus). — (iSi?^ SnOe.') 
 
 By "the heel (<aqebh) of the Lord" (Gen. iii. 15) is signified 
 divine truth in ultimates ; this, with us, is the sense of the 
 letter of the Word. The sensual [part] of man perverts 
 and falsifies this, and thus does harm (n. 739.5). 
 
 By "the heel" is signified the lowest natural, or the corporeal 
 natural (n. 355^ 710^). 
 
 " Calcaneum or Calcaneus (heel) " represents 
 
 'AQEBH, Gen. iii. 15 (n. 739*, 768^); xxv. 26 (n. 7loi); xlix. 17 (n. 
 355*. 581*); 
 Ps. xli. 9 (n. 617c). 
 
 Take by the heel (Suffiantare). — He who is natural, and not spir- 
 itual at the same time, is opposed to the good of heaven and 
 the church ; for this is procured solely through conjunc- 
 tion of the true and the good, first in the spiritual man, 
 and afterwards in the natural. By " Esau " is signified nat- 
 ural good in spiritual ; and because Jacob and his descend- 
 ants rejedted all good, and this from the very outset, it is 
 therefore said concerning Jacob (^Hos. xii. 3) that " he took 
 his brother by the heel (-aqabh) in the womb" (n. 710*). 
 
 He goat.— {See Goat.) 
 
 Heifer.— (See Bullock, Calf, /Cine.) 
 
 Height. — (See High, Mountain.) 
 
 Heir. — (See Inheritor.) 
 
 Helbon (c%f »<;«).— "Wine of Helbon" (Esek. xxvii. 18) signifies 
 
 natural truth (n. 37 6(/; here and in several other places, the Latin 
 gives, " wine of Heshbon "). 
 
INDEX OF WORDS. 413 
 
 //e//co/7.— The gentiles in Greece fixed Helicon on a high moun- 
 tain, and Parnassus in a hill below, and believed that their 
 gods and goddesses dwelt there : they drew all this from 
 the ancients in Asia, chiefly from those in the land of Ca- 
 naan not far distant from them, with whom all worship 
 
 consisted of representatives (n. 405i). (we find the same state- 
 ment elsewhere. Ought Parnassus to be read for " Helicon," and Helicon 
 for " Parnassus?") 
 
 Hell (infernum), Hades {infernus). — Hell consists of Spirits, who, while 
 they were men in the world, denied God, acknowledged 
 Nature, lived contrary to divine order, loved evils and 
 falsities (though not before the world, for the sake of ap- 
 pearance), and who thus were either insane with regard 
 to truths, or despised them, or denied them, if not with the 
 lips still in heart. Of those who have been of this char- 
 after, from the creation of the world, hell consists (n. 1 142). 
 
 Hell does not consist of spirits immediately created such, but 
 it consists of men born in the world, who have been made 
 devils or satans by themselves (n. 1 142). 
 
 The hells are distinguished into two kingdoms, opposite to 
 the two kingdoms in the heavens. The kingdom oppo- 
 site to the celestial kingdom is behind, and they who are 
 there are called genii ; this kingdom is what is meant in 
 the Word by "the Devil:" but the kingdom opposite to 
 the spiritual kingdom is in front, and they who are there 
 are called evil spirits ; this kingdom is what is meant in 
 the Word by "Satan" (n. 655^). 
 
 The hell where they are who are called devils, is the love of 
 self; and the hell where they are who are called satans, is 
 the love of the world. The diabolic hell is the love of 
 self, for the reason that this love is opposite to celestial 
 love, which is love to the Lord ; and the Satanic hell is the 
 love of the world, for the reason that this love is opposite 
 to spiritual love, which is love towards the neighbor. All 
 who are in the hells appear averted, with the face turned 
 backward from the Lord ; and also inverted, with feet up- 
 wards and head downwards : this appearance is from their 
 loves, as being opposite to the loves of heaven (n. 1143). 
 
 Whereas hell is the love of self, it is also fire, for all love cor- 
 responds to fire, and in the spiritual world it is presented 
 to the sight as fire in the distance, although it is not fire 
 but love : hence the hells appear within as on fire, and on 
 the outside like the outpouring of fire in smoke from fur- 
 naces or from conflagrations. Those who are there see 
 from their own light, and live from their own heat. Their 
 life, viewed from their loves, is not life ; wherefore hell is 
 called in the Word " death," and those who are there are 
 called "dead" (n. 1143). 
 
414 APOCALYPSE EXPLAINED. 
 
 Hell is distinguished, with most complete arrangement, into 
 innumerable societies, according to all the varieties of af- 
 feftions and consequent thoughts (n. 1162). 
 
 No one is tormented in hell by the Lord and by the angels, 
 but by himself, through falsification and destru6lion of 
 divine truth and divine good (n. 888). 
 
 They who are in hell are continually held back from their 
 loves ; and as often as they break out into them, they are 
 punished : this is the common {or general) torment of 
 hell, from which innumerable varieties have existence (n. 
 890; compare n. 1133, 1164, 1165, 1226). 
 
 Punishments do not take away the will, the intention, and the 
 consequent thought of evil ; they only prevent the afls (n. 
 1 165). 
 
 All the hells are closed up ; and they are opened only when 
 evil spirits are cast in, and when any are taken out, which 
 takes place when evils are increasing with men : the open- 
 ings which there are then, are called gates (n. 86 ; com- 
 pare n. 536, 537). 
 
 It is to be observed that a man from adulterous parents is 
 indeed born a hell, but that still he is not born for hell, 
 but for heaven : for it has been provided by the Lord that 
 no one" is condemned to hell on account of hereditary evils, 
 but one is condemned because of the evils which he made 
 his own actually by his life (n. 989). 
 
 " His name was Death, and Hell (Infemus, hades) followed with 
 him" {Apoc. vi. 8) signifies eternal damnation (n. 383). 
 
 See also Apoc. i. 18 (n. 86). 
 
 (See also articles n.-405A, 410a, 4iia,<f, 418^, ^ol£, 740a,<:, 990, 
 991, 1006, 1144, 1147, 1224.) 
 
 Helmet {Galea). — By "a helmet (kobhaO of salvation (or of safety)" 
 {Isa. lix. 17) is signified divine truth from divine good, 
 through which there is safety : for "a helmet" has a sim- 
 ilar signification with "head," because it is a covering for 
 the head (n. 557). 
 " Helmets" {yer. xlvi. 4) are the things belonging to reason 
 (n- 557)- 
 
 Help.— {See Safety.) 
 
 To help. — {See Confirm.) 
 
 Hem.— {See Skirts.) 
 
 Hemlock (Cicuta). — The combat of the Lord with the hells, and 
 His despair that the Jewish nation would ever be brought 
 to a condition to receive and acknowledge truths, is signi- 
 nified {Lam. iii. 18, 19) by, "My victory is perished, and 
 My hope from Jehovah : remember My misery and My 
 
INDEX OF WORDS. 4I5 
 
 wailing, the wormwood and the hemlock (hosh) " (n. 519a; 
 
 instead of " hemlock " the English version have "gall"). 
 
 Hemorrhoids, Emerods, Piles (Haemorrhoides). — By "hemorrhoids 
 (TfCHOHiM) " (i Sam. V. 9, 12 ; vi. 4, 5, 11) is signified truth 
 defiled by evil of life, such as it is with those who are 
 without good: for "blood" signifies truth, and "the cor- 
 rupt blood of the hemorrhoids" signifies truth defiled; 
 and the "hinder part," where the hemorrhoids are, signi- 
 fies the natural love which is with those who are not spir- 
 itual, and which is love of the world (n. 700^ ; compare n. 
 %\-]d, 827^, 962). 
 
 Herb, Herbage, Grass {Heria). — " Herbage (-esebh) " {Deut. xxix. 
 
 23) signifies the nascent truth of the church (n. 653^; 
 
 compare n. 405A, 650?). 
 "The herb of every field" (^Jer. xii. 4) signifies all the truth 
 
 and good of the church (n. 304.5). 
 By "the grass of the earth" {^Job v. 25) are signified truths 
 
 from good (n. 659(f). 
 
 " Herba" likewise represents 
 'ESEBH, Ps. civ. 14 (11.507); 
 
 Isa. xlii. 15 (n. 405*, 406*) ; 
 Micah V. 7 (n. 278^). 
 
 " Pastures of tender grass (deshe') " {Ps. xxiii. 2) signify knowl- 
 edges of truth and good (n. 375e(viii.)). 
 
 See also Ps. xxxvii. 27 (n. 507). 
 
 Herd {Armi:nium).~BY "the flock,"— that is, by "lambs," "kids," 
 "she-goats," "sheep" and " rams," — are signified spiritual 
 things; and by "herds," — that is, by "bullocks," "kine," 
 "camels," — are signified natural things from spiritual (n. 
 650a; compare n. 2jga, 453*). 
 
 By "the flock" (Fs. viii. 7) are signified in general all the 
 spiritual things in man; by "the herd ('eleph; rendered 
 'oxen' in the Enghsh versions)" all the natural things in him 
 that correspond with the spiritual (n. iioo^; compare n. 
 513^, 650a): "beasts from the herd" are exterior affec- 
 ions, and "beasts from the flock" are interior (n. 7io<f). 
 
 " The flock and the herd (baqar) " {Jer. v. 17), are truths and 
 goods internal and external (n. 403^ ; also truths and goods 
 spiritual and natural (n. 724^; compare n. 513^ 91 ic). 
 
 "The sons of the flock" {jer. xxxi. 12) are spiritual truths, 
 and "the sons of the herd" are natural truths (n. 374^). 
 
 Hereditary. — {See Inherited.) 
 
 Heresies (Haereses). — The origin of all dissensions, controversies, 
 and heresies in the church (n. 365a). 
 
4l6 APOCALYPSE EXPLAINED. 
 
 There are two means whereby any heretical dogma may be 
 confirmed; these are, reasonings from the natural man, 
 and confirmations from the sense of the letter of the Word 
 (n. 8i5<;). 
 
 What is the quality of the power of persuading, and confirm- 
 ing from the Word any heresy whatsoever (n. 8i6 ; com- 
 pare n. 384). 
 
 All heresies, so far as they are adulterations and falsifications 
 of the Word, correspond to adulteries and whoredoms of 
 various kinds (n. 817-;). 
 
 Certain heresies mentioned (n. 1176). 
 
 Many persons confirm themselves against a divine providence, 
 from various things which happen and which exist; 
 among these things, the fa6t that there are so many here- 
 sies (n. 1 176). 
 
 " Be not glad, all Philistia, that the rod smiting thee has been 
 broken" {Isa. xiv. 29), signifies that they are not to re- 
 joice in being allowed to remain in their heresy because 
 of the fewness of those who are in truths from good (n. 
 
 8i7<i). 
 
 Heritage. — (_See Inheritance.') 
 
 Herman {Chermon). — By "Tabor and Hermon" {Ps. Ixxxix. 12) 
 are signified they who are in divine good and in divine 
 truth (n. 298^) ; by " the dew of Hermon " {Ps. cxxxiii. 3) 
 is signified divine truth (n. 375s(viii.) ; compare n. 340c). 
 
 Hero, mighty (Hens). — By "heroes {or 'mighty') (oibbor) to drink 
 wine " {Isa. v. 22) are signified those who adulterate the 
 truth of the Word (n. 618 ; compare n. 376^). 
 
 See also Isa. 'm. 6 (n. 852^). 
 
 Herod. — ^What is signified by its being said that the infant boys in 
 Bethlehem were slain at Herod's command (n. 695c). 
 
 Heshbon {CkescUon).—{See Helbon.) 
 
 Heshbon and half of the land of Ammon were given to the 
 tribe of Gad for an inheritance ; wherefore by those lands 
 such things are signified specifically as are signified in 
 general by Gad; by "Heshbon" {yer. xlix. 3) is signi- 
 fied fruflification of truth in the natural man (n. 435*, 
 
 637*)- 
 By " Heshbon and Elealeh " {Isa. xvi. 9) are signified men 
 of the external church ; for those places were given for an 
 inheritance to the Reubenites and the Gadites, who repre- 
 sented the external church because they dwelt beyond the 
 Jordan (n. 911^). 
 
INDEX OF WORDS. 417 
 
 Hewer (^^m«?-).— " With axes" {Jer. xlvi. 22) signifies with falsi- 
 ties destroying good ; "as hewers (chatabh) of wood," sig- 
 nifies as if they would extirpate evil," when nevertheless 
 they extirpate good (n. 1145). 
 
 Hewn.— {See Cut) 
 
 Hezekiah (Hiskias). — Whereas Hezekiah was a well-disposed king, 
 the period of the Jewish Church was extended ; for the 
 iniquity of the nation would not so speedily reach its con- 
 summation (n. 706c). 
 
 See 2 Kings xx. 7 (n. 403^); 
 
 Isa. xxxvii. 30 (n. 706c); xxxviii. 7,8 (n. 706^); verse 10 (n. 
 453'^) ; verse 21 (n. 403c). 
 
 Hide (OccuUare), Hiding {Ocmitatio), Hidden {Occuitus), Secret (Occui- 
 tum). — By "the hiding (occuitatio, chebhyon) of His power" 
 in the horns {Hab. iii. 4), is signified the omnipotence of 
 divine good through divine truth (n. 316a). 
 
 "To hide (occuitare, sathar) them in the covert of thy faces " 
 {Ps. xxxi. 20), is in divine good, which is not apparent 
 before others (n. 412*). 
 
 " Occuitare (to hide) " likewise represents 
 
 8ATHAR, Deut. xxxi. 18 (n. 412c); xxxii. 20 (n. 412^); 
 Fs. xiii. I (n. 4I2«) ; xxvii. 5 (n. 799^) ; 
 yer. xxxiii. 5 (n. 412c). 
 
 "To hide them in the secret (occuitum, setheh) of the taber- 
 nacle" {Ps. xxvii. 5), signifies to hold in divine good, and 
 to protect from the evil (n. 799^). 
 
 "Hath my heart enticed itself in secret?" {Job xxxi. 27,) 
 means an inquiry whether he had inwardly boasted of the 
 things recounted (n. 40i«). 
 
 " Occuitum (secret) " represents 
 
 >ALAM, Ps. xc. 8 (n. 4123) : 
 KRUPTos, Matt. vi. 4, 6 (n. 695*). 
 
 Hiel {ChieT). 
 
 See I Kings xvi. 34 (n. 70O<^). 
 Hieroglyphics {HierogiyphUa). — Whereas the ancient churches were 
 ' representative, therefore the men of those churches made 
 
 to themselves sculptures and images of various things 
 which represented heavenly things, and thence were sig- 
 nificative of them. In Egypt, where the science of re- 
 presentations flourished, (and this is the same with the 
 science of correspondences,) there were images, idols, and 
 sculptures ; whence also came their hieroglyphics (n. 82712). 
 
 High, On high, From on high {Alius) ; .Highest, Most high {AiUssim-us) ; 
 Height, High places {Aiatudo). — Because the Lord is in the 
 
4l8 APOCALYPSE EXPLAINED. 
 
 inmost, He is called the Most High, and is said to dwell 
 in the highest (n. 1025). 
 
 "Thou hast set the Most High (<elyon) thy habitation; evil 
 shall not befall thee, and a plague shall not come near " 
 (Ps. xci. 9, 10), signifies removal and proteflion from evils 
 and from the falsities of evil (n. jggi). 
 
 " I will give Him, the First-born, high before the kings of the 
 earth" {Ps. Ixxxix. 27) signifies that He is above all the 
 good and the truth of heaven and the church (n. 684c). 
 
 " He shall speak words against the Most High {Chaidee, 'illay), 
 and shall wear out the saints of the highest (Chaidee, tELvoN) " 
 {Dan. vii. 25), means falsities destroying the truths of the 
 church ; "saints of the highest" in the abstracSl sense sig- ^ 
 nify divine truths (n. 610). 
 
 By "Glory in the highest (hupsistos)" {Luke xix. 38), is 
 meant divine truth from the Lord for those who are in 
 heaven (n. 3651}). 
 
 " Height (marom) " ( Jer. xxxi. 12) is what is internal (n. 374^). 
 By " the high places of the field" {Judges v. 18) are signified 
 
 the interiors of the spiritual man, from which the natural 
 
 man combats (n. 447) ; or the interiors of the church, from 
 
 which is combat (n. 439). 
 " In the mountain of the height of Israel will I plant it " {Ezek. 
 
 xvii. 23), signifies in spiritual good, which is the good of 
 
 charity (n. iioo^). 
 " They shall languish, the height (haughty) of the people of 
 
 the earth" {Isa. xxiv. 4) is signified the pride of man's 
 
 own intelligence (n. 741^). 
 
 "To be made high (qomah)" {Ezek. xxxi. 5; the authorized ver- 
 sion has, " His height was exalted ;" the revised version has, " His station 
 
 v\ras exalted,") signifies an immense increase from knowledges 
 of good and truth (n. 388c). 
 When the angel was measuring the several things of the 
 temple, as to length, width and height {Ezek. xl. 5) by 
 "height" were signified the degrees of good and truth 
 from things highest or inmost to things lowest or outmost 
 (n. 627a): by "breadth" is signified the truth of the 
 church, by "length" the good of the church, and by, 
 "height" both as to degrees (n. 629a). 
 
 The pride of man's own intelligence from science, is meant 
 {Ezek. xxxi. 10) where it is said that " Pharaoh was lifted 
 up in height (qomah)," and that "his heart was lifted up in 
 his height (gobhah)" (n. 654^; compare n. 650a;). 
 
 By "the great height {Chaidee, hum) of the tree in the midst of 
 the garden" {Dan. xv. 10, 11) is signified the extension 
 of perception and of the wisdom from it (n. 650(f). 
 
INDEX OF WORDS. 4I9 
 
 "To do with a higfi (rum) hand" {Num. xv. 30), signifies to 
 do against God's precepts, from purpose (n. 778<:). 
 
 By "every one that is proud and high" (Aa. ii. 12 ; the author- 
 ized version has "lofty," the revised version has "haughty,") are sig- 
 nified those who are in the love of self and the world " (n. 
 4103; compare n. 514^). 
 
 By "building an eminent place and a high place (r»mah) in 
 every street and at every head of the way" {Ezek. xvi. 
 24), is signified worship from evils and falsities of dodrine 
 (n. 6s2c). 
 
 "Behold Asshur was a cedar in Labanon, of a high (gabhah) 
 stature" {Ezek. xxxi. 3) denotes the growth of the ra- 
 tional,(n. 388/, 654^). 
 
 By "ascending the high (oabhoah) mountain" {Tsa. xl. 9), is 
 
 signified preaching the gospel from the good of love (n. 
 
 850O. 
 They who are "upon the high mountain" {Isa. xxx. 25) are 
 
 they who are in the good of love to the Lord (n. 401c, 
 
 405^). 
 
 "The spirit shall be poured upon us from on high (harom) " 
 {Isa. xxxii. 15), signifies influx from heaven (n. J^oc). 
 
 By " the dayspring from on high (hupsos) " {Luke i. 79) is meant 
 the Lord (n. 36515). 
 
 Height, Highest {Smnmum). — "When the prevaricators have 
 
 come to their height (pervenerunt adsummum, tamam) " {Dan. 
 viii. 23 ; the English versions have " are come to the full,") signifies 
 
 when there are no longer truth and good but falsity and 
 evil (n. 412/). 
 
 Chief, Highest {Summus). — There is implanted within every 
 
 one from heaven (and this by continual influx therefrom) 
 the desire to see his Divine, and this indeed under the 
 Human Form. The extirpation of this implanted con- 
 ception from the Christian world had its origin in the 
 Babylonish nation, which separated the Human of the 
 Lord from the Divine in order that their chief {summus) 
 might be acknowledged as the vicar of the Lord's Human, 
 and might thus transfer to Himself the Lord's divine 
 authority (n. 52). 
 {See Lofty, Borne upwards. Lifted up.) 
 
 Highway, Path {Semita). — {See Way.) 
 
 "Ways" {Isa. ii. 3) are truths, and "paths" are precepts of 
 life (n. 734*). 
 
420 
 
 APOCALYPSE EXPLAINED. 
 
 "The highways lie waste" {Isa. xxxiii. 7, 8) signify that there 
 are no longer the good things of life ; " the wayfarer hath 
 ceased," signify that there are no longer truths Of faith (n. 
 
 ''Semita (path) " represents 
 
 >ORACH, /ja. ii. 3 (n. 734*); xxx. 11 (n. 412/); 
 
 Micah iv. 2 (n. 220*, 734*) •" 
 N=THiBHAH, Judges V. 6, includcd in the idea of fhe English ren- 
 dering " travellers " (n. 652^); 
 Isa. xlii. 16 (n. 239^) ; 
 Has. ii. 6 (n. 237a) : 
 M'^iLLAH, rendered "highway" in English, Isa. xi. 16 (n. 569c-) ; 
 xix. 23 fn. lifid) ; xxxiii. 8 (n. 223c, 280^, id^d) ; xl. 3 
 (n. 405^) ; 
 SHSflHiL, Ps. Ixxvii. 19 (n. 2ysi). • 
 
 Hi/I (Coiiis). — {See Mountain.) 
 
 By " the mountains " which trembled, and by " the hills " which 
 
 are overthrown {Jer. iv. 24 ; the English versions have "moved 
 lightly," and " moved to and fro," in place of " are overthrown,") are Sig- 
 nified love to the Lord, and charity towards the neighbor : 
 this is the signification for the reason that upon the 
 mountains in heaven dwell those who are in love to the 
 Lord, and upon the hills those who are in charity towards 
 the neighbor (n. 304^, 365c). 
 
 By "mountains and hills" are signified loves celestial and 
 spiritual (n. iiooc). 
 
 By "hills" are signified the goods of charity towards the 
 neighbor (n. 304s, 373, 422^;) ; things pertaining to charity 
 (n. 304*) ; where the good of charity is ; and in the 
 abstradl sense, the good itself (n. 374^, 340c). 
 
 By "hills" {Jer. iii. 2) are signified knowledges of truth and 
 good in the Word, also the goods of charity (n. 730^). 
 
 By "the hills of an age" (JDeut. xxxiii. 15 ; Hab. iii. 6; for 
 
 other renderings see the English versions), is signified the Ancient 
 
 Church, which was in charity towards the neighbor ; this 
 church is described by "the hills of an age" for the reason 
 that "hills" signify charity towards the neighbor (n. 448*, 
 629^) ; "hills of an age" are the good things of charity 
 towards the neighbor (n. 422^, 405/). 
 "Mount Zion and the hill thereof" {Isa. xxxi. 4) are the 
 celestial church and the spiritual church (n. 278*). 
 
 By " hills " in the opposite sense are signified the evils of the 
 love of the world (n. 405^-, 324^, 410*, 514^). 
 
 "The mountains shall depart and the hills be removed" {Isa. 
 liv. 10), means the former heaven and the former earth, 
 which were to perish (n. 365^). 
 
INDEX OF WORDS. 42 1 
 
 " Collis (a hill)" represents 
 
 CABHNUNNIM, Ps. Ixviil. I5 (n. 405c): 
 
 SH'PHi, Jer. xii. 12 (n. 3041), 374*, 730*) : 
 
 GiBH'AM, in all other passages to which reference is here made. 
 (Passages of the Word may be studied, n. 2784, 304*,^, 324?, 
 340^:, 365^,^, 373, 374^, 376^, 391^-, 4ooi, 40ir, 405^.^,^-/, 
 410^, 422rf, 448*, 483a, 514^, siSrf, 6oi», 6293, 644I-, Tiob,c, 
 734^, 850^, IIOOc.) 
 
 Hin (Hin). — Justice (meaning the estimation and examination of men 
 according to the quality of the good and the true in them,) 
 is expressed throughout the Word by weights and meas- 
 ures, among which is the hin (hin) (see Lev. xix. 36 : Job 
 vi. 2 ; xxxi. 6) (n. 373). 
 
 Hind.— {See Hart.) 
 
 Hinder, Back {Posterior). — Externals were represented and signified 
 by "the hinder parts ('achor) " of Jehovah, which Moses 
 saw {Exod. xxxiii. 23), and internals by "the front" and 
 "the face" (n. 41 2^). 
 
 By "the eastern sea" (Zech. xiv. 8) is signified the natural 
 man as to good; and by "the hinder (-ach-ron) sea," the 
 natural man as to truth (n. 275^). 
 
 The back parts, where the hemorrhoids were seated (i Sam. 
 V. 9, 12), signify the natural love which is with those who 
 are not spiritual, and which is the love of the world (n. 
 7oo«). 
 
 Hinnom. — "Topheth" and "the valley of Hinnom" signified the 
 hells; "Topheth" the hell behind, that is called "the 
 Devil ;" and " the valley of Hinnom " the hell in front, that 
 is called "Satan" (n. 659/; compare n. 10295). 
 
 Hiram {Chiram). — By "Hiram" are signified nations without the 
 church, with whom there are knowledges of things good 
 and true (n. 514*). 
 
 Hire. — (See Reward.^ 
 
 Hired (ConducH). — By "the full," hired out (sakhar) for bread, 
 
 and by "the hungry," who ceased (i Sam. ii. 5), are 
 meant those of the Jewish Church who are said to have 
 been hired out for bread because they could not be brought 
 to learn and to do truths except as hirelings (n. 7210) ; 
 they also are meant who wish for and desire goods and 
 truths (n. 386^;). 
 
 Hireling, Mercenary (MercenaHus). — They who speak truth 
 
 and do good, not from spiritual affeftion, but from natu- 
 ral affedtion, and who think continually of heaven as a 
 
422 APOCALYPSE EXPLAINED. 
 
 reward, were represented in the Israelitish Church by hire- 
 lings. But the hirelings who do not think of reward in 
 heaven, but of reward in the world, thus who do good 
 for the sake of gain whether of honors or of wealth, and 
 who do good from love of honors and wealth, thus for the 
 sake of themselves and the world, are infernal natural 
 {John X. 11-13) (n. 695^). 
 
 " Mercenarius (a hireling)" is the rendering of 
 
 SAKHiR, Exod. xii. 45 (n. 695^); 
 
 Lev. xix. 13 (n. 695^) ; 
 
 Deut. xxiv. 14 (n. 695<;) ; 
 
 /io. xvi. 14 (n. 532); 
 
 Jer. xlvi. 21 (n. 279*, 695^); 
 
 Mai. iii. S (11. 695^) : 
 MisTHOTOs, John X. 12, 13 (n. 695^). 
 
 Hiss {Siilhire).—'\\a.t " every one that passeth by hisseth, and mov- 
 eth his hand" {Zeph. ii. 15) signifies contempt and rejec- 
 tion (n. 650/; compare n. 355/). 
 
 " Sibilare (to hiss) " represents 
 
 SHAHAQ, ha. V. 26 (n. 355/); 
 Zeph. ii. 15 (n. 650/). 
 
 — — Hissing (sauum). — By "the hissings (or whistlings) (shsriooth) 
 of the flocks" (Judges v. 16), are signified perceptions 
 
 and thoughts (n. 434<r ; the authorized version has "bleatings of the 
 flocks;" the revised has " pipings for the flocks"). 
 
 The devastation of all truth and good, from their adulteration 
 and profanation, is signified (Jer. Ii. 37) where it is said 
 that " Babel shall be a heap, a dwelling-place of dragons, 
 for a hissing (shsreoah) and an astonishment, without in- 
 habitant" (n. 7i4<r). 
 
 Historicals of the Word {HUtonca Verii). — (^See Word.') 
 
 All the historical portions of the Word, equally with its pro- 
 phetical parts, contain a spiritual sense, in which it treats 
 of the church and its establishment and progression ; for 
 this is the spiritual of the Word, and the history is the 
 natural which contains the spiritual (n. 700c ; compare n. 
 
 Historicals hide the spiritual sense more than those things that 
 are merely prophetical ; but all the stories of the Word con- 
 tain also a spiritual sense ; and consequently this is emi- 
 nently the case with the prophetic historical narratives, 
 which are what appeared and were said to the prophets 
 when they were in the vision of the spirit (n. 471). 
 
 The historical [narratives] respefling the creation of heaven 
 and earth, also about the garden in Eden, and concerning 
 
INDEX OF WORDS. 423 
 
 Adam's posterity even to the flood, ai'e composed histori- 
 cals ; they are, however, most holy ; for eveiy sentence 
 and every expression there is a correspondence, and con- 
 sequently they signify spiritual things {concerning which 
 much more may be seen, n. 739.5, 817*). 
 
 Historical Faith {HistorUa Fides). — {See Faitli.) 
 
 Another's faith held in oneself, when not made one's own by 
 sight and understanding, is not iinlike the faith of one born 
 blind, and whose sense of touch is also dull, respefting 
 colors and objefts of sight in the world ; concerning which 
 things he has an extraneous idea which no one knows but 
 himself (n. 232 ; see also much more, n. 242^). 
 
 Historical faith causes the Lord to be present, for that faith is 
 an intuition of the Lord, from the quality of His divinity ; 
 but still that faith does not save before man lives the life 
 of faith, which is charity (n. 815^). 
 
 Hittite.—{See C/iittim.) 
 
 Hivite (Chivaeus). — {See under Chittim.') 
 
 Hoar hairs {Canities). 
 
 See Isa. xlvi. 4, where the Hebrew has sebhah (n. 7103.) 
 
 Hoe, Dig {Sarrire). — "Sarrire (to hoe, to dig,) " represents 
 
 'ADHAR, Isa. vii. 25 (n. 304c, 4051:). 
 
 Hold {Tenere). — By "them that hold the oar" {Ezek. xxvii. 29) are 
 signified the intelligent (h. 514a). 
 
 " Tenere (to hold) " represents 
 
 TAPHAS, yer. xlix. 16 (n. 41O) ; 
 
 Ezek. xxvii. 29 (n. SH"^) ; xxix. 7 (n. 654;) : 
 KRATEo, Apoc. ii. I (n. 96); verse 13 (n. 135). 
 
 {Coniinere). — "To cut out for themselves broken cisterns that 
 
 do not hold (kul) waters" {^er. ii. 13), signifies to fashion 
 for themselves doftrinals from their own intelligence, in 
 which there are not truths (n. 483.J) ; or to bring forth 
 do6lrinals from their own intelligence, which are false be- 
 cause they are from proprium (n. 537.5). 
 
 Hold back, Hold fast (Retinere). — " Hold fast (krateo) what ye 
 
 have" {Apoc. ii. 25) signifies to remain steadfast in a state 
 of love and faith (n. 173 ; compare n. 217). 
 
 "Holding the four winds" {Apoc. vii. i) signifies a remission 
 in the divine influx from the Lord {concerning which see 
 much more, n. 418a ; compare n. 304^^). 
 
 {See Remission.') 
 
424 APOCALYPSE EXPLAINED. 
 
 Lay hold of (Comprehendere). — " C omprehendere" represents 
 
 KRATEo, Apoc. XX. 2, wMch the English versions render, "lay hold 
 of " (n. 740^). 
 
 {For another meaning of the word, see Comprehend.^ 
 {See Apprehend, Guard.) 
 
 Hole {Foramen). — That the internal things which are within the ex- 
 ternals of the Wprd, of the church and of worship, were 
 not seen, and that they could not be seen, by the Jewish 
 and Israelitish nation, was represented and signified {Exod. 
 xxxiii. 18-23) by Moses' being placed in a hole {or cleft) 
 (NtQARAH) of the rock, and by his being covered with the 
 hand even till Jehovah had passed by (n. 412c). 
 
 They who were "out of the holes (neqio) of the rocks " {yer. 
 xvi. 16) are they who are in the obscure things of truth 
 (n. 405,:). 
 
 By "the Euphrates" {Jer. xiii. 4-7) is signified all of the 
 church as to good, but in this passage as to evil ; and by 
 "the rock" all of the church as to truth, but here as to 
 the false, for it is said "a hole of the rock " (n. 410;; ; com- 
 pare n. 569c). 
 
 By "the hole (chur) of the viper," and "the caves of the basi- 
 lisk" {ha. xi. 8), are meant the hells in which are crafty 
 and cunning spirits : the entrances to these hells appear 
 like dark holes, and within they appear like caves (n. 581a ; 
 compare n. 314^ 4101;). 
 
 "Foramen (a hole)" represents 
 
 CHOB, Job XXX. 6, see revised version (n. 4103). 
 
 (S^^ Dig, PH.) 
 
 Holiness (Sanauas). — {See Holy, Sanctify.) 
 
 By "holy" and "holiness" are meant the divine truth and 
 what proceeds from it (n. 204a). 
 
 "Holiness to Jehovah" {Exod. xxviii. 36) signifies the Lord 
 as to the Divine Human, from which proceeds all that is 
 holy, of heaven and of the church (n. 427^). 
 
 "The temple of holiness " {Hab. ii. 20) is heaven, where di- 
 vine truth is, and from which it comes (n. 587^ ; compare 
 
 n. 220a). 
 
 "The temple of holiness" {Ps. Ixxix. i) signifies worship (n. 
 SSSc; comparers, wood). 
 
 "The Word of holiness" {jer. xxiii. 9), signifies divine truths 
 (n. 376/). _ 
 
 " The mountain of holiness " {Isa. Ixv. 25) is heaven ; speci- 
 fically, the inmost heaven (n. 3141^), in which reigns the 
 
INDEX OF WORDS. 425 
 
 good of love (n. 391,5 ; compare n. 375«(vi.), 39i«, 502*, 
 684^). 
 Jerusalem is called "a mountain of holiness," and likewise "a 
 hill;" for by " a mountain of holiness" is signified spirit- 
 ual good, which in its essence is truth from good (n. 405^ ; 
 compare n. 355c). 
 
 " San5litas (holiness) " represents 
 
 QODHESH, Exod. xxviii. 36 (n. 204*, 427,5); 
 
 Deut. xxvi. 15 (n. 204a) ; xxxiii. 2, margin (n. 2043) ; 
 
 Ps. ii. 6 (n. 37Se(vi.), 684^, 850a) ; xx. 6 (n. 850^) ; xliii. 3 
 
 (n. 391^); Ixxix. I (n. 3881:, iiooo') ; Ixxxix. 35 (n. 205); 
 Isa. xxvii. 13 (n. 405c) ; Ivi. 7 (n. 391,?) ; Ixii. 9 (n. 376c, 
 
 630c) ; Ixiii. 15 (n. 204a) ; Ixiv. II (n. 504?) ; Ixv. 25 (n. 
 
 314*); 
 Jer. xxiii. 9 (n. 376/) ; 
 Dan. xii. 7 (n. 610); 
 jfoel ii. I (n. 502^) ; 
 Hab. ii. 20 (n. 220a, 5873) ; 
 Zech. viii. 3 (n. 850*) ; xiv. 20 (n. 204/) : 
 HosiOTES, Luke i. 75 (n. 204a). 
 
 Holland {Hoiiandia). — Within Babylon, there are those who are in 
 the kingdom of France, and many in Holland, England, 
 Scotland, and Ireland, who have not taken away from the 
 Lord the power of saving men, and who have not taken 
 away divine holiness from the Word (n. 1070). 
 
 Hollow of the hand. — {See Handful.) 
 
 Holy (Sanaus). — {See Holiness.') 
 
 The Lord is called "The Holy One," "the Holy One of God," 
 "the Holy One of Israel," and "the Holy One of Jacob," 
 because He alone is holy, and no one else (n. 204a). 
 
 "Holy" is said in the Word concerning divine truth, and 
 consequently concerning charity and its faith (n. 204a). 
 
 Divine truth proceeding from the Lord is called "the Spirit 
 of truth," and "the Holy Spiiit" (n. iSs*, 204a). 
 
 {See Proceeding Divine, under the head Lord.) 
 
 They who receive divine truth more than divine good consti- 
 tute the Lord's spiritual kingdom, and are called "holy" 
 {or "saints") in the Word (n. 204a). 
 
 Angels, prophets, and apostles, are called "holy," for the rea- 
 son that by them in the spiritual sense is signified divine 
 truth (n. 204a). 
 
 When the Divine flows-in and infils, a holy tremor seizes the 
 inner parts of the head, and causes them to quiver and to 
 be convulsed (n. 677). 
 
426 APOCALYPSE EXPLAINED. 
 
 "SanBus (holy) " represents 
 
 QADHosH, Lev. xix. 2 (n. 204*) ; xx. 26 (n. byid) ; 
 Deut. xxvi. 15, 16, 19 (n. 2043) ; 
 ^j. Ixv. 4 (n. 204*) ; Ixxxix. 5 (n. 205) ; 
 Isa. vi. 3 (n. 285) ; x. 17 (n. 750^) ; xii. 6 (n. 313*, 326*^ ; 
 xvii. 7 (n. 39if); xxix. 23 (n. 204a) ; xxxi. i (n. 204a) ; 
 xl. 25 (n. 204a) ; xli. 14, 16 (n. 204a, 328/) ; xliii. 3 (n. 
 204a); xlvii. 4 (n. 328/); xlviii. 17 (n. 328/); xlix. 7 
 (n. 204«, 328/) ; liv. S (n. 328/) : 
 QADDisH (Chaldee), Dan. iv. 13 (n. 204a); vii. 21 (n. 316c) ; verse 
 
 25 (n. 610) ; 
 QODHESH, Jos. V. 15 (n. 4583); 
 Ps. Ixxix. I (n. 388c) ; 
 Isa. xlviii. 2 (n. 204a) ; Ixvl. 20 (n. 204<i) ; 
 Dan. ix. 24 (n. 204a) : 
 HAGios, Matt. XXV. 31 (n. 204a); xxvii. 53 (n. 204^); xxviii. 19 
 (n. 183.); 
 Mark i. 24 (n. 204a) ; 
 Luke i. 35 (n. 328/) ; verse 70 (n. 204a) ; iv. 34 (n. 2040) ; 
 
 ix. 26 (n. 204«) ; 
 John vii. 39 (n. 1833) ; xiv. 26 (n. 1833) ; 
 Apoc. iii. 7 (n. 2040:); vi. 10 (n. 394); viii. 3 (n. 493); verse 
 4 (n. 325a, 494) ; xiii. 10 (n. 813) ; xiv. 12 (n. 893) ; xv. 
 3 (n. 204«, 941) ; xvi. 6 (n. 975) ; xvii. 6 (n. 1049) ; xviii. 
 20 (n. 204a) ; verse 24 (n. 1193) ; xxi. 2, 10 (n. 204a) : 
 Hosios, Apoc. XV. 4 (n. 944); xvi. 5, see revised version (n. 973). 
 
 Sacrosanct (Sacrosanaum). — Why kings were called "the 
 
 anointed of Jehovah," and to harm them'was to harm that 
 which was holy (n. 375«(vi.)). 
 
 Holy of holies (Sandium sanaorum). — ^" To anoint the Holy of 
 
 hoHes (QODHESH qadhashim) " {Dau. ix. 24), signifies to unite 
 the Divine itself with the Human in the Lord ; for this ^s 
 the Holy of holies (n. 684^ ; compare n.' 624«, 1073). 
 
 Holy Spirit.^{See The Proceeding Divine, under the head 
 Lord.) 
 
 {See also article, Spirit of God.) 
 
 Holy Supper {Sanaa Cena).—{See much under the head Supper.) 
 
 Reasons why those who are of the Babylon of the present 
 day have separated the bread and the wine (n. 1054). 
 
 Homer {Chomer). — Just estimation and exploration of good and 
 truth, and of men in accordance with the quality of the 
 good and truth in them, is expressed in the Word by 
 ephas, omers, homers, and by other measures (n. 373). 
 
 {Corns). — "A homer (chomer) of barley, and a half homer of 
 
 barley" (^Hos. iii. 2), signifies so little of good and truth 
 as to be almost none (n. 374£^). 
 
 Homogeneous {iiomogenea). — When things homogeneous, which are 
 
INDEX OF WORDS. 427 
 
 divine truths from the Word, and which derive their es- 
 sence from good, come to the spiritual mind, it then opens 
 itself (n. 739'0- 
 
 Honest— (See Well disposed.) 
 
 Honey (Mei). — By "honey (dsbhash)" {Isa. vii. 15) is signified nat- 
 ural divine good (n. 6 1715). 
 
 " Honey" signifies natural good (n. 619*) ; good from a nat- 
 ural origin (n. 1153) ; enjoyment in natural good (n. 619a) ; 
 the good of natural love (n. 304c, 619^) ; the good of love 
 in the natural man (n. 4331:). 
 
 "Honey" {Ps. xix. 10) signifies natural good, and "the drop- 
 ping of honey-combs " natural truth (n. 619^). 
 
 By "oil" Cyer. xli. 8) is signified the good of the internal 
 man, and by "honey" its enjoyment (n. 37415 ; compare 
 Ezek. xvi. ig, n. b\<)b). 
 
 That after Samson had rent the young lion, he found a swarm 
 of bees and honey in its carcass (Judges y\v. 8), signified 
 that after the dissipation of faith separate from charity, in 
 its place succeeds the good of charity (n. 619c). 
 
 By "the locust" {Matt. iii. 4) is signified the truth of the nat- 
 ural man, and by "wild honey (meli)" its good (n. 6i9<:). 
 
 By "honey" in the opposite sense is signified the enjoyment 
 of the evil of the natural man (n. 6i9<:). 
 
 " Mel (honey) " is the rendering of 
 
 D'sHASH, in the passages of the Old Testament: 
 MELI, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen in articles n. 
 146, 314*, 375f(viii.), 411C, 543</, 617^, 6l9a-c, 621.) 
 
 Honeycomb {Favus, Favus apiarius). — By " honey " {Ps. xix. 10) is 
 
 signified natural good ; by "the droppings of honeycombs 
 (tzuph)," natural truth (n. 6i<)b). 
 
 The Lord showed and proved that His whole Human, even 
 to its ultimates, was glorified, that is, was made divine, by 
 eating a piece of broiled fish and of honeycomb (melission 
 kerion) in the presence of His disciples {Ltike xxiv. 42, 
 43). " Broiled fish" signifies the truth of the good of the 
 natural and sensual man ; and " honeycomb" signifies the 
 good of truth of the same (n. 61915). 
 
 Honor {Honor). — "Glory" {Apoc. iv. 9) signifies divine truth, and 
 "honor (time)" divine good (n. 288, 298^, 339, 340a, 345, 
 346, 466). 
 
 "Honor" is also used as the rendering of 
 
 TIME, Apoc. iv. II (n. 293); V.I2 (n. 339); verse 13 (n. 345); vii, 
 12 (n. 466) ; xxi. 24, 26 (n. 288*). 
 
428 APOCALYPSE EXPLAINED. 
 
 It is said (^Mal. i. 6), "Honor (kabhodh)" and "fear," because 
 "honor" is said concerning worship from good, and 
 "fear" concerning worship by truths (n. 6g6ir). 
 
 "Honor" represents 
 
 HADHAR, Ps. viii. 5 (n. 288i5) ; xxi. J (n. 288*, 340a) ; xlv. 3, 4 (n. 
 2883, 298*) ; xcvi. 6 (n. 288^) ; civ. i (n. 288(5) ; cxi. 3 
 (n. 288^) ; cxlv. S, 12 (n. 288*) ; 
 Isa. XXXV. 2 (n. 288^). 
 
 To honor (Honorare). — Worship from good is signified (^Isa. 
 
 XXV. 3) by "honoring (kabhedh)," for "honor" is predi- 
 cated of the good of love (n. 696c). 
 In the precept, " Honor thy father and thy mother," {Exod. xx. 
 12,) a man in the world understands " father and mother " 
 to mean the father and mother on earth, and also all who 
 are or who can be in the place of father and mother ; and 
 by "to honor" he understands holding them in honor: 
 but an angel of the spiritual kingom understands the divine 
 good by "father," and by "mother" the divine truth, and 
 by " honoring " he understands loving ; and an angel of the 
 celestial kingdom understands the Lord as meant by 
 "father,", and by "mother" he understands heaven and 
 the church, and by "honoring" he understands doing (n. 
 1083 ; compare n. 304^, 966). 
 
 See also Isa. xxiv. 15 (n. 406^) ; 
 Nahum iii. 10 (n. (i<^2d). 
 
 Hoofs ( Ungtiid). — " Hoofs " are matters for knowledge of the sen- 
 sual man, which are truths in the ultimate of order (n. 176 ; 
 compare n. 316^). 
 "Soles of the feet" and "hoofs" signify the ultimate in the 
 natural (n. 2'jga). 
 
 All things that are said in Levitims (chap, xi.) of the various 
 beasts and birds, and concerning hoofs, feet, and cud, by 
 which the clean are distinguished from the unclean, are 
 significative (n. 617^). 
 
 By "the hoofs of the horses," which are accounted as rocks 
 (^Isa. v. 28), are signified the ultimates of truth, such as 
 those things are which are in the sense of the letter of the 
 Word ; "the hoofs of the horses" are the ultimates of the 
 understanding ; in the present case, of the understanding 
 perverted, because separated from that of the spiritual man 
 
 (n. 355/)- , . . 
 
 By "the hoofs of the horses," by which all the streets will be 
 trodden down {Ezek. xxvi. 11), are signified the extreme 
 things of the natural man, which are called sensual, and 
 from which are all falsities (n. 355^ ; compare n. 6521;). 
 
INDEX OF WORDS. 429 
 
 " Ungula (hoof) " represents 
 
 PARSAH, Ua. y. 28 (n. 355/) ; 
 
 Ezek. xxvi. II (n. 355<f, 652c); 
 Micah iv. 13 (n. 176). 
 
 Hook {Hamus). — {See Sharp points.) 
 
 " Moreover I will put a hook (chachi) in thy jaws " {Ezek. xxix. 
 4), signifies false speech, because of which there will be 
 chastisement (n. 654;^. 
 
 "To take away with fish hooks (sir)" {Amos iv. 2), signifies 
 to withdraw from truths through fallacies of the senses, 
 from which the sensual man reasons (n. 560). 
 
 Hope {spes). — "Hope (tiqvah), for the extremity" {Jer. xxxi. 17), 
 signifies the end of the former church, and the beginning 
 of a new (n. 6951:). 
 
 "Have I set gold for my hope (resel), and have I said to the 
 pure gold, My trust?" {Job xxxi. 24,) signifies that he had 
 not had confidence in himself, believing that there was any 
 good from himself (n. 627*). 
 
 To hope (sperare). — {See Trust.) 
 
 "To hope (yachal) in the law" {Tsa. xlii. 4) is to give them 
 knowledges of truth (n. 406^ ; compare n. 50). 
 
 See also ha. li. 5 (n. 50, 4063). 
 
 Horeb {Chord). — Divine truth from the Lord, from which, when re- 
 ceived, there is intelligence, is signified {Exod. xvii. 6) by 
 "waters out of the Rock in Horeb" (n. 5i8(^, 411c). 
 
 Horn [Comu). — "A horn" or "horns" signify th^ power of truth 
 against the false, and in the supreme sense, which treats 
 of the Lord, omnipotence ; in the opposite sense, is sig- 
 nified the power of the false against the true (n. 316(1 ; com- 
 parer. 272). 
 That "horn" and "horns" signify power, is for the reason 
 that the power of animals that have them lies in their horns 
 (n. 3164. 
 
 By "ten horns" {Apoc. xvii. 12) where truths from the Word 
 
 are treated of, is signified all power (n. 1069). 
 By " the hiding of the strength of Jehovah God in the horns " 
 
 {Hab. iii. 4), is signified the omnipotence of divine good 
 
 through divine truth (n. 316a). 
 "A horn of salvation in the house of David" {Luke i. 69), 
 
 signifies omnipotence to save through divine truth from 
 
 divine good (n. 316^). 
 That "the horns were out of the altar itself" {Exod. xxvii. 
 
430 APOCALYPSE EXPLAINED. 
 
 2 ; xxxviii. 2) signified that truths, which the horns repre- 
 sented, must proceed from the good of love represented 
 by the altar : and whereas all expiations and purifications 
 take place through truths from good, therefore expiation 
 was made on the horns of the altars ; and since all divine 
 protedlion is through truths from good, therefore also they 
 who did evils and feared death, held to the horns of the 
 altar, and were preserved (n. 316^). 
 
 By "the horn of Israel" {Lam. ii. 3) is signified the power 
 of the truth of the church to resist the falsities of e^'iI (n. 
 316^. 
 
 " The two horns of the ram " {Dan. viii. 3, 4, 6, 20) are truths 
 from good (n. 316^). 
 
 "The horn of a son of oil" {Isa. v. i) is the inauguration of 
 the spiritual church (n. 375«(viii.)) ; which had truths from 
 the good of charity (n. 918). 
 
 In the opposite sense, by " horns " are signified truths falsified, 
 which in themselves are falsities (n. 3161;?). 
 
 By "the ten horns" of the beast that was ascending out of 
 the sea {Dan. vii. 7, 19, 20, 24), are signified falsities of 
 every kind (n. 316^) ; and here is signified the highest 
 power of the false against the true (n. 675^). 
 
 "The horns of the he-goat of the goats" {Dan. viii. 5, 7, 8; 
 
 the English versions have simply "the he-goat,") Eire falsities from 
 
 evils (n. 316c). 
 "Comu (a horn)" represents 
 
 QEHEN (Chaldee), Dan. vii. 7, 20, 21, 24 (n. 316^, 675^) : 
 QEREN, in all other passages of the Old Testament to which refer- 
 ence is here given : 
 KERAs, in those of the New Testament. 
 
 (Passages of the Word may be found in articles n. 176, 272, 
 yiha-d, 336^, 37s^(viii.), zoiie^.h, 4i2y, 418*, 567, 632, 
 6751^, 712, 716, 776, 777, 8153, 816, 817^, 918, 1041, 1069, 
 1079.) 
 
 Hornet {Cratro). — "I will send the hornet (tzir'ah) before thee" 
 {Exod. xxiii. 28), signifies the fear in those who are in 
 falsities from evil (n. 650/). 
 
 Horrible thing (Res foeda). — {See Filthy.') 
 
 " The foul or horrible thing (sha-.ruri) " which was done ( yer. 
 xviii. 13), was that the good things of the church were 
 turned into evil things, and its truths into falsities (n. 41 if). 
 
 Horror [Horror). — There are commotions of the mind, of various 
 kinds, which are specifically signified {Ps. Iv. 4, 5) by 
 "trepidation of heart," by "the terrors of death," "fear- 
 fulness," "trembling" and "horror," which are here men- 
 tioned according to the order in which they occur (n. 677). 
 
INDEX OF WORDS. 43I 
 
 Horse {Equm). — By "horse" is signified tlie intelledual (n. 152); 
 the understanding of truth (n. 281*) : "horses" are things 
 intelledlual, thus truths that are from a rational origin (n. 
 
 1155)- 
 The understanding of truth from the Word, is meant {Apoc. 
 
 xix. 13) by "die white horse" (n. 355a; compare n. 381, 
 
 7170- 
 Why it was that horses were seen by John, when the seals of 
 
 the book were opened, and also what they signify (n. 
 
 365^). 
 "The red horse" signifies the understanding of the Word 
 
 destroyed as to good (n. 364a, 400a)* 
 "The black horse" signifies the understanding of the Word 
 
 destroyed as to truth (n. 372a, 400a). 
 "The pale horse" signifies the understanding of the Word 
 
 reduced to nothing, from evils of life and falsities there- 
 from (n. 381, 4003). 
 "The heads of the horses" {Apoc. ix. 17) signiiy knowledge 
 
 and thought therefrom (n. ^TJa). 
 "The heels of the horse" {Gen. xlix. 17) signify truths in 
 
 ultimates, which are sensual scientifics (n. 581*). 
 " Hoofs " are matters for knowledge of the sensual man, which 
 
 are truths in the ultimate of order (n. 176) ; they are the 
 
 extremes of the natural man, which are called sensual (n. 
 
 355^^)- 
 "The efHuvium ((7r issue) of horses" {Ezek. xxiii. 20) is the 
 
 intellecStual proprium (n. 654/). 
 "Neighings" {^er. xiii. 27) are profanations of truth (n. 
 
 141O. 
 
 By "the bridles of horses" are signified government and do- 
 minion (n. 923). 
 
 " A bridle leading astray (or ' causing to err ') " {Isa. xxx. 28) 
 is withdrawal from the understanding of truth (n. 923). 
 
 By "the bells of the horses" (Zech. xiv. 20) are signified 
 scientifics and knowledges, and thence preachings which 
 are from the understanding of truth (n. 355a). 
 
 " Equus (a horse)" represents 
 
 sus, in all passages of the Old Testament to which reference is 
 here given : 
 
 HIPPOS, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen in the follow- 
 ing articles :— n. 31-5, 131a, 141^, i87<S, 204*, 2081;, 239*, 
 275*, 281*, 283^, 329:/, 355a-f-, 356, 3S7a,c, 364a, 36s<z, 
 Zl^'t, 373, 374^, 375^(vi;i.), 381, 382, 400a, 433'-.^. 504"/. 
 SiSd, si9a, 543^, 552, 557, 573«, 575. 576, 577a, 579, 
 581*, 6l^d, 650^, 6521:, 654?-,*,/, 717c, 734*-rf, 780*, 863a, 
 923. 1034, 1155.) 
 
 Horseman, Rider {Eques), Horsemen (EquUatus). — " A horseman " sig- 
 
432 APOCALYPSE EXPLAINED. 
 
 nifies the Word, as to the understanding of it (n. 278^ ; "' a 
 horseman" signifies spiritual affedion for truth, whence 
 comes understanding (n. 355a) ; intelligence (n. 355-:, 433O; 
 one who is intelligent (n. 2393, 557). 
 " A horseman " signifies reasoning from the ultimates of the 
 understanding of truth and good (n. 355^). 
 
 By " horsemen " are signified heresies (n. 780^). 
 
 " Eques (a horseman) " represents 
 
 PARASH, Exod. xiv. 23 (n. 654A); 
 2 Kings ii. 12 (n. 35Sc) ; 
 Isa. xxi. 7 (n. 278.5); xxxi. i (n. 654 j-), 
 Jer. iv. 29 (n. 223^, 355^, 357^, 411^) ; xlvi. 4 (n. 557); 
 Ezek. xxvi. 10 (n. 3S5</) ; xxvii. 14 (n. ^c) ; 
 Dan. xi. 40 (n. 514^) ; 
 Nahum iii. 3 (n. 355c) ; 
 Hab^ i. 8 (n. 355^, 780*). 
 
 "Eques (a rider)" represents 
 
 RAKHABH, Gen. xlix. 17 (n. 3553, 581*) ;' 
 Job xxxix. 18 (n. 3S5^) ; 
 yer.'&. 21 (n. 35 5^, 8630); 
 Hagg. ii. 22 (n. 355^) ; 
 Zech. xii. 4 (n. 239*, 35Sa, 433^). 
 
 By "horsemen {equUatus, hippikon)" (Apoc. ix. 16) are signified 
 reasonings from falsities of evil (n. 573a). 
 
 Hospitals (Hospitaiia). — -At the present day it is scarcely known in 
 what charity and consequently good works consist, ex- 
 cept only in giving to the poor, assisting the needy, doing 
 good to widows and orphans, and contributing for the 
 building of churches and hospitals and houses for the re- 
 ception of strangers (n. 933). 
 
 Hosts.— {See Zebaoth.) 
 
 Hot (Caiidus). — {See Heat.) 
 
 By being "neither cold nor hot (zestos) " {Apoc. iii. 15), is sig- 
 nified to be neither in infernal nor in spiritual love, but be- 
 tween the two (n. 231). 
 
 The lot of profaners in the other life is the worst of all. He 
 who is "cold," that is, without faith, does not profane; 
 neither does he who is "hot," that is, to whom there is 
 charity alone : and it is in consequence of this that it is 
 said, "I would thou wert cold or hot" (n. 232; compare 
 n. 189). 
 
 {See Profane, Profanation.) 
 
 To grow hot (Effervescere). — When the signification of fire is 
 
 known in its two senses, it may also be seen what is sig-' 
 
INDEX OF WORDS. 433 
 
 nified in the Word by the expressions "to become warm," 
 "to be inflamed," "to be set on fire," "to grow hot," "to 
 burn," " to burn up," etc., etc. (n. 504?). 
 
 Hour (Hora). — By " hours " in the world are understood times, but 
 in heaven are understood states of life; for in heaven 
 there are no hours, because times are not measurable 
 there (n. 194). 
 "Hour" signifies some duration of state, less or greater; thus 
 it signifies time and state ; and the number adjoined de- 
 termines the state in jespedl to its quality (n. 673). 
 
 "The hour (hoha) of judgment" {Apoc. xiv. 7) signifies the 
 
 last state of the church (n. 875). 
 By " one hour " {Apoc. xvii. 1 2) is signified some part (n. 1070). 
 "The twelfth hour" {Matt. xx. 1-17) to which all labored, 
 
 signifies truths and goods in their fulness (n. 194). 
 
 House (Domus). — "A house" signifies the whole man, and the 
 things that are with him ; thus those which are of his un- 
 derstanding and his will (n. 240^) ; by "a house" is meant 
 the human mind (n. 601 n). 
 In the spiritual world there are houses, and chambers, there 
 are doors through which there is entrance, and locks and 
 keys by which these are opened : and these things all sig- 
 nify such things as are in man. The house itself corresponds 
 to the interior things which belong to the outer and the 
 inner mind ; so, too, the chambers ; the doors correspond 
 to the communications between the interiors of the inner 
 mind and the outer, and the key corresponds to admission 
 and opening from one part into the other. In a word, 
 the several particulars of the house in which angels and 
 spirits dwell, correspond to the several particulars within 
 themselves (n. 536). 
 
 "And let him that is on the roof not go down into the 
 house" {Mark xiii. 15), signifies that he who is in gen- 
 uine truths is to remain in them. "The house" signifies 
 the man, as to all the interiors which are of his mind ; 
 and hence "the roof of the house " signifies the intelli- 
 gence which is from genuine truths, and thus also genuine 
 truths by which there is intelligence (n. 405/): "roofs" 
 are the interiors (n. 652c; compare n. 650^). 
 
 "The house" {Joel ii. 9) is that part of the mind which is 
 called the will, where good is; and "the windows" are 
 that pai-t of the mind called the understanding, where truth 
 is (n. 193a). 
 
 By "house" {Ps. cxxviii. 3) is signified the spiritual mind, 
 and by its " sides" are signified all things that are in the 
 natural man (n. 638*). 
 
434 APOCALYPSE EXPLAINED. 
 
 "Houses" are goods; and "palaces" (Ps. xlviii. 13) are the 
 
 nobler goods of truth (n. 45315). 
 "The great house" (Amos vi. 11) signifies the learned man, 
 
 and "the little house" the unlearned man (n. 519a). 
 "The house of the vineyard" (yer. vi. i) signifies the church 
 
 (n- 4490- 
 
 "The house of hohness" (Isa. Ixiv. 11) signifies the celestial 
 church, and "beauty" the spiritual church (n. 504«). 
 
 By "the house of beauty (or glory)" (/sa. Ix. 7) is signified 
 the Divine Human as to the divine truth (n. sgic). 
 
 "A house of prayer" (Isa. Ivi. 7) is the heaven where spirit- 
 ual truths are (n. 39i<^). 
 
 By "house" (Matt xxi. 13) in the universal sense is signified 
 the church ; and because worship was performed in the 
 temple at Jerusalem, it therefore was called "the house of 
 prayers;" "prayers" signify worship (n. 4iO£;). 
 
 " Houses of desire," which they shall overthrow (Ezek. xxvi. 
 12), are those things that belong to the understanding and 
 the will, for man dwells therein (n. 1145). 
 
 By " the tent of the house " (Ps. CXXxii. 3 ; see revised version, mar- 
 gin,) are signified the holy things of the church (n. (A\c). 
 
 Egypt is called the " house of bondage " when it signifies the 
 natural man which does not think and a6t under the aus- 
 r pices of the spiritual man (n. 540^). 
 
 By "the neighbor's house" are signified his goods, which 
 in general are possessions and wealth ; to covet these 
 belongs to the love of the world (n. 1021). 
 
 By "houses" (Amos iii. 15) are signified those things that 
 belong to the human mind ; here, the things which belong 
 to the natural mind separate from the spiritual mind : by 
 "the summer house" and "the winter house" are signi- 
 fied those things of the natural mind which are called sen- 
 sual ; and by " the house of ivory " and " the great house " 
 are signified those things of the natural man that are called 
 rational, which in respefl to truth are called " the house of 
 ivory," and in respedl to good "the great house" (n. 
 1 146). 
 
 Whereas every man of the church has a spiritual, a rational, 
 and a natural, therefore Solomon built three houses, " the 
 House of God" or the Temple for the spiritual, "the 
 House of the forest of Lebanon " for the rational, (for " the 
 cedar," and thence " Lebanon," signifies the rational,) and 
 "the house for the daughter of Pharaoh" for the natural 
 (n. 654/). 
 
 With those of the most ancient times, who were in the good 
 of love, the temples were of wood ; they were not called 
 temples, however, but Houses of God (n. 1145 ; compare 
 n. 831). 
 
INDEX OF WORDS. 435 
 
 "The house of God" is His kingdom, and the church (n. 
 1 79) : also the worship of God according to dodlrine (n. 
 799«)- 
 
 (For " House of God," sec also the following articles : — n. 70, 2043, 
 , 22o^ 2773, 365.-,/, 375<i.), 39i</, 513a, 630c, 850^.) 
 
 By "the house of the Lord" is signified the church (n. 325^). 
 
 By "the house of Jehovah" is signified the internal church 
 
 (n. 458^). 
 "The house of Jehovah God" is heaven in all its compass (n. 
 
 39irf). 
 The new church which will be established, is signified {Zech. 
 
 viii. 9) by "the house of Jehovah Zebaoth" (n. 695^). 
 
 (See also articles n. 204/, 220a/, 365/, 458^, 483a, 5180, •jood, 
 799*. 850*.) 
 
 By "the Father's house" is meant heaven (n. 220^, 731). 
 
 By "the house of Aaron" are signified all who are in the 
 
 good of love (n. 696c). 
 "Israel " and "the house of Isaac" {Amos vii. 16) signify the 
 
 church (n. 624c). 
 
 By "the house of Jacob" is meant the church of the Lord (n. 
 328/) : by "the house of Jacob" are meant those who are 
 in the good of life (n. 448.;). 
 
 (See also articles n. 119, 710a, 734^.) 
 
 By "the house of Israel" is signified the church in what be- 
 longs to truth (n. 2S 
 
 (See also articles n. 119, 316a, 340^, 386^, 433^,^, 444^, 448^, 
 55S<ir, 638^, 650^, 6s9c, 665, "jodd, 710a, 734^, 7683,^, 
 Siirf, 866.) 
 
 By "the house of Judah" is signified the church in what be- 
 longs to good (n. 280^). 
 
 (See also articles n. 340^, 3SS/; 433*-^. 448^. 638^, loic, 734^, 
 768^,<;.) 
 
 By "the house of Joseph" are meant those who are in truths 
 of do6trine (n. 448c). 
 
 By "Esau and his house" are meant those who believe them- 
 selves to be intelligent and wise, not from the Lord, but 
 of themselves (n. 4481;). 
 
 By "the house of David" is signified the spiritual kingdom 
 (n. 205) : and the church as to the truths of dodlrine (n. 
 
 453^)- 
 
 (See also articles n. 253^, SSS*, 701*.) 
 
436 APOCALYPSE EXPLAINED. 
 
 By "the houses of Jerusalem" are signified the good things 
 of the truth of the church (n. 453*). 
 
 By " Phai-aoh's house" {Jer. xhii. 9) is signified the natural 
 mind, as to the scientifics there (n. 540.5). 
 
 (Passages of the Sacred Scripture may also be seen in articles 
 n. I4li, 220h, 22:ii,c, 242?, zSoi, 315^, 316*, 328/, 34OC,,/, 
 
 342*, 365*, 376c,<f, 386^, 400c, 405/, 40&, 409a', 4iic,422c, 
 
 448a', 458a, 543^, SSS^''^' 5^^' 600^. 627*, 6293,^, 644d, 
 
 • 650s, 654f,y, 675^, 72ii,c, 7243, 730*, 734^, 780^, 78irf, 
 
 78Sa, 815*, IOI3, I029«, IIO0<r.) 
 
 " Domus (a house)" represents 
 
 BAYiTH, in all the passages of the Old Testament to which refer- 
 ence is here given : 
 oiRiA, Matt. vii. 24, 25 (n. 411c); verses 26, 27 (n. 644^); x. 12, 
 13, 14 (n. 365*); xii. 25 (n. 223c) ; xiii. 57 (n. 815*); xix. 
 29 (n. io2a) ; xxiv. 17 (n. 721c) ; verse 43 (n. 193a) ; 
 Mark xhi. 15 (n. 405/) ; verse 35 (n. 187^) ; 
 Luke vi. 48 (n. 108); vii. 44 (n. 375Kvii.)); x. 5 (n. 365^); 
 
 XV. 8 (n. 675^) ; 
 yoh7t iv. S3 (n. 815*) ; viii. 35 (n. 409^) ; xiv. 2 (n. 220*) : 
 oiKos, Matt. ix. 6 (n. 815^) ; x. 6 (n. 2231:) ; xii. 44 (n. 1160) ; xxi. 
 13 (n. 325^) ; 
 Mark ii. 11 (n. 163) ; 
 Luke i. 69 (n. 316*); k. S (n. 365^) ; xii. 52 (n. 532); xiii. 35 
 
 (n. 730i) ; 
 jfohn ii. 16, 17 (n. 220a). 
 
 Householder. — {See Father of the family.') 
 
 Housetop {Teaum domus). — "The house" signifies man as to all 
 the interior things belonging to his mind : and therefore 
 "the housetop (doma)" {Mark xiii. 15) signifies the intelli- 
 gence that is from genuine truths, and likewise the genuine 
 truths by which is intelligence (n. 405/). 
 
 Howl (EJuiare), HowlIng {Ejuiatus). — Lamentation over the vastation 
 of the church is signified by "to howl" (n. 654^»-). 
 
 " Ejulare (to howl) " represents 
 
 YALAL, Jsa. xiv. 31 (n. 539^) ; xv. 3 (n. 637*, 652c) ; xxiii. I (n. 
 304^, 406c, 514.5) ; verse 6 (n. 406c) ; verse 14 (n. 514*) ; 
 Jer. xhx. 3 (n. 435.}) ; 
 Ezek. XXX. 2 (n. 654^?) ; 
 yoel\. 5 (n. 376<;, 543^); verse 11 (n. 376./, 911^). 
 
 "Ejuiatus (howling) " represents 
 Y^LALAH, Zech. xi. 3 (n. 315.;). 
 
 Howling creatures. — {See Ijim.') 
 
 How long ( Quousque). — That there is no longer any doflrine of truth 
 or understanding of truth, is signified {Ps. Ixxiv. 9) where 
 it is said, "There is no more a prophet, neither is there 
 with us any that knoweth how long (-adh mah) " (n. 504^. 
 
INDEX OF WORDS. 437 
 
 Human {Humanum). — {See Lord.) 
 
 Human Form {Humana Forma). — {See Man.') 
 
 The wisest angels do not think of the Lord otherwise than as 
 in the Human Form : it is impossible for them to think in 
 any other way ; for their perceptions have their course 
 according to the form of heaven, which is a human form 
 from the Divine Human of the Lord (n. 392.5). 
 
 All things in the heavens and all beneath the heavens make it 
 manifest that God is Man, and that the Lord is that Man. 
 In the heavens, all things that proceed from the Lord, in 
 the greatest and in the least, are either in human form or 
 refer themselves back to the human form. The universal 
 heaven is in human form, every society of heaven is in 
 human form, every angel is a human form, and also every 
 spirit below the heavens : and it has been revealed that all 
 least things as well as greatest which proceed immediately 
 from the Lord are in that form ; for what proceeds from 
 God is a presentation of Himself (n. 1119). 
 
 The desire to see one's Divine, and indeed under the Human 
 Form, is implanted from heaven (n. 52). 
 
 They who have worshipped the Divine under the Human 
 Form are turned to the Lord (n. 151). 
 
 A man's spirit appears after death in a human form, in quality 
 such as was the life of his love in the world ; in beautiful 
 form if he was in a Ufe of heavenly love, but in unbeauti- 
 ful form if he was in a life of earthly love (n. 157). 
 
 Every angel is in perfedl human form (n. 299) : the forms of 
 the inmost angelic heaven are truly human forms (n. 
 
 lOOl). 
 
 Human race {Genus humanum). — All things and every single thing 
 in the world were created in the beginning for use, and 
 all things in man also were formed for use ; and the Lord 
 from creation viewed all the human race as one Man, 
 and in this Man each one is in like manner for use or is a 
 use ; and of this Man the Lord is Himself the life (n. 
 1226). 
 
 With men, the essence of uses in the most general sense is 
 the good of the whole human race (n. 1226). 
 
 The Divine is blasphemed by the belief and thought that it 
 removed from itself or rejeded the human race (n. 778a). 
 
 If the Lord had not come into the world, and had not thus 
 Himself assumed the ultimate, the heavens that were from 
 the inhabitants of this earth would have been transferred 
 
438 APOCALYPSE EXPLAINED. 
 
 elsewhere, and the whole human race on this earth would 
 have perished in eternal death (n. 726(111.)). 
 
 Humble. — {See Low.) 
 
 Humiliate. — {See Low, to lay.) 
 
 Hump. — {See Back.) 
 
 Hundred {Centum). — The signification of "a hundred" is similar to 
 that of "ten ;" each signifying much (n. 675^). 
 
 By the number "one hundred forty-four" are signified all 
 truths and goods in .the aggregate (n. 629*). 
 
 By "a hundred and forty-four thousand" are signified all 
 truths from goods, as to their genera and species, in the 
 whole complex (n. 430^, 851, 859). 
 
 By the number "four thousand five hundred" are signified 
 all truths from good (n. 438). 
 
 "The number of the beast, six hundred sixty and six" {Apoc. 
 xiii. 18), signifies that its quality is from all falsities and all 
 evUs therefrom, in the aggregate (n. 847, 928). 
 
 Hunger, to (Esurire). — {See Thirst.) 
 
 In the Word we read concerning the Lord that He "hun- 
 gered" and "was thirsty;" and by these things is meant 
 that from divine love He willed and desired the salvation 
 of the human race (n. 386^) ; "to hunger," when said con- 
 cerning the Lord, signifies to desire good in the church 
 (n. 403.). .... 
 By "hungering" is signified to be deprived of the good of 
 love (n. 386*) ; the deprivation of good (n. 386^) ; the 
 failure of good (n. 480). 
 
 "Esurire (to hunger) " represents 
 Rk'^BH, Deut. viii. 3 (n. 730(f); 
 
 Ps. xxxiv. 10 (n. 386rf) ; 1. 12 (n. 7411:) ; 
 
 Jsa. viii. 21 (n. 386c) ; xlix. 10 (n. 386^, 481) ; Ixv. 13 (n. 
 
 386*); 
 Jer. xlii. 14 (n. 386*) : 
 RA'ABH, Isa. xiv. 30 (n. 118) : 
 
 PEINAO, Matt. xxi. 18 (n. 403^); xxv. 35 (n. nS, 2^()d); verse 44 
 (n. 386rf) ; 
 Mark xi. 12 (n. 386?) ; 
 Luke i. 53 (n. Ii8, 236*, 386<f) ; vi. 21 (n. 118) ; verse 25 (n. 
 
 386.:); 
 yokn vi. 35 (n. 386(f); 
 Apoc. vii. i5 (n. 480). 
 
 "Esuriens (hungering or hungry) " represents 
 
 RA'EBH (adjedlive), Ps. cvii. 9, 36 (n. 386ar); cxlvi. 9 (n. 386(/); 
 
INDEX OF WORDS. 439 
 
 Isa. ix. 20 (n. 386J, doob) ; xxxii. 6 (n. 386^, 750?) ; xliv. 12 
 (n. 386*); Iviii. 7, 10 (n. 386^). 
 
 Hungry (FameiUus). — " To give bread to the hungry (ra<ebh) " {Ezek. 
 
 xviii. 16) signifies from the good of charity to instrufl those 
 
 who desire truths (n. I95<:)'. 
 " The hungry" who ceaseci (i Sam. ii. 5), are they who desire 
 
 the truths and goods of tlie church (n. 257, 386^). 
 By "breaking bread to the hungry" {Isa. Iviii. 7) is signified 
 
 from love to do good to the neighbor who desires good 
 
 (n. 295c). 
 "And there He maketh the hungry to dwell" (^Ps. cvii. 36), 
 
 signifies those who desire truths ; these are meant in the 
 
 Word by "the hungry {fameiici)" and "those who hunger 
 
 (esurientes) " (n. J'Tpc). 
 
 "The hungry dreaming as if he were eating" {Isa. xxix. 8), 
 signifies erroneous opinion and faith about good ; "to be 
 hungry," and "as if he were eating," signifies a desire, as 
 it were, for good with which he might be nourished (n. 
 
 Hurit iVenari), Hunters (Venatores). — By "sending for the hunters 
 
 {venatores, tzayyodh) who shall hunt (venari, tzudh) them " ( Jer. 
 
 xvi. 16), is meant to bring together those who are in spir- 
 itual good (n. 405c). 
 "To hunt (venari, tzudh) the Steps" {Lam. iv. i8) signifies to 
 mislead by falsities (n. 6^2b). 
 
 Hurt.--{See Break.) 
 
 To hurt {Laedere). — " To hurt (adireo)" {Apoc. vi. 6) signifies 
 
 to do injury (n. 375a). 
 
 See also Apoc. ix. 4 (n. 545) ; verse 10 (n. 561). 
 
 (Nocere). — " If any one shall have wished to hurt(ADiKEo) 
 
 them " {Apoc. xi. 5), signifies proteflion from the Lord, 
 that they be not hurt in any manner (n. 641 ; compare n. 
 643)- 
 
 {Damno afficere). — The evil, who were borne with, or tole- 
 rated even to the last judgment, could not be cast down 
 before the good were separated from them ; for if they still 
 remained together, then the good with whom the evil were 
 conjoined by external worship would be "hurt (damno affl- 
 cerentur, AorKEo) " {Apoc. vii. 3), that is, would perish ; for the 
 evil would carry them away with themselves (n. 425, 426). 
 
 Husband (Maritus). — The Lord is called Bridegroom and Husband, 
 and heaven and the church are called Bride and Wife; 
 one who is not in this marriage is not an angel of heaven, 
 nor is he a man of the church (n. 660). 
 
440 APOCALYPSE EXPLAINED. 
 
 "Wife" is the affeflion of good, and "husband" is the un- 
 derstanding of truth : females and males are of this char- 
 adler by birth (n. 863a). 
 
 " Maritus (husband)" represents 
 'ISH, Hos. ii. 2 (n. 388*, 403*). 
 
 .(See also articles n. 595, 983.) 
 
 Husbandman, Cu/tiifator, Ploughman {Agricoia). — "A cultivator of 
 the field," or " husbandman (mkkar) " (Amos v. 16) signi- 
 nifies the man of the church, because "a field" signifies 
 the church as to the implantation of truth (n. 6521:). 
 
 By " husbandman " ( ^er. xiv. 4) are signified those who teach 
 (n. 644O. 
 
 By "husbandmen" (Joel i. 11) are signified those who are 
 in the good of the church, and by " vinedressers " those 
 who are in its truths (n. 91 1^ ; compare n. 374i5). 
 
 By "the vineyard" which the householder planted (Matt. 
 xxi. 33), is signified the church instituted with the sons 
 of Jacob ; that "he let it out to husbandmen (geohgos)," 
 signifies to that people (n. 922c). 
 
 Hui {Tegiiium, Tugurium). — " Tegillum. (hut, cottage,)" is the render- 
 ing of 
 
 M'LUNAH, Isa. xxiy. 20 (n. 304*; the reading is "tugurium" in 
 n. 400^). 
 
 Hyacinth, Hyacinihine. — (See Blue.) 
 
 Hypocrisy {HyprocHsis), Hypocriie {Hypocrita), HypOCrHical (Hypocriti- 
 
 cus). — By "the hypocrisy (ch«nuphah) that went forth from 
 the prophets of Jerusalem" (Jer. xxiii. 15 ; see the margin of 
 the authorized version,) is signified the commingling of the 
 , false and the true, because they spoke true things and 
 taught false things : they spoke truths when they spoke 
 from the Word, and they taught falsities while they taught 
 from themselves and their own doftrine (n. 519a ; compare 
 n. 238, 386^, 706,5). 
 
 Concerning the purification of the societies in the spiritual 
 world ; which takes place as often as the evil, especially 
 hypocrites, have insinuated themselves into the societies, 
 and have mingled with the good therein (n. 677). 
 
 " Hypocrisis (hypocrisy)" represents 
 
 CHONEPH, Isa. xxxii. 6 (n. 238, 386<?) : 
 HUPOcRisis, Matt, xxiii. 28 (n. 433«). 
 
 "Hypocrita (a hypocrite)" represents 
 HUPOKRiTES, Matt. xvi. 3 (n. 7063). 
 
INDEX OF WORDS. 44 1 
 
 " Hypocriticus (hypocritical)" represents 
 
 CHANEPH, Isa. A. 6 (n. 331*). 
 
 Hyssop (Hyssofum). — By "hyssop (hussopos) " is Signified an exter- 
 nal medium of purification (n. 386^; compare n. 519a). 
 
 Idea, Conception [idea). — Of all ideas, the idea concerning God is 
 the primary ; for such as this is, such is man's enlighten- 
 ment, such his affeftion for truth and good, his perception, 
 intelligence and wisdom (n. 957). 
 
 The idea {or conception) of God as Man has been implanted 
 from heaven in every nation in all the round of earths (n. 
 1097). 
 
 There has been the idea of God-Man, or of the Divine Hu- 
 man, with the inhabitants of this earth, from the earliest 
 age (n. 808). 
 
 The idea of God is the idea of the Lord and of His Divine, 
 for there is no other God of heaven and God of earth (n. 
 
 957)-. 
 But the idea concerning the Lord is more and less full, and 
 
 more and less clear {respeSling which much more may 
 
 be seen, n. 957). 
 All who have no idea of the Divine, in relation to the Lord, 
 
 are beneath the heavens (n. 957). 
 The invisible, because it does not fall into idea, does not fall 
 
 into faith. In the spiritual world an indeterminate idea of 
 
 God is no idea of Him (n. 955). 
 They who have a double idea, that is, of an invisible God and 
 
 of a God visible under human form, remain beneath the 
 
 heavens ; nor are they received before they acknowledge 
 
 one God, and Him visible (n. 957). 
 The idea of more gods than one destroys the idea of one 
 
 God (n. 1097). 
 The idea of God as Man has been lost in the Christian world 
 
 (n. 1097). 
 
 In man's thought there are two ideas ; one abstradl, which 
 is spiritual, and one not abstraft, which is natural {con- 
 cerning which Tnuch more m.ay be seen, n. 11 24). 
 
 An idea of life without a beginning {or rise, ortus') cannot 
 have place with the natural man ; and thus the idea of 
 God from eternity cannot be given ; but it is given with 
 the spiritual man {of which more may be seen, n. 1130, 
 1131)- 
 
 All the ideas of the thought of angels and spirits are turned 
 
442 APOCALYPSE EXPLAINED. 
 
 into various representatives outside of themselves {concern- 
 ing which more may be seen, n. 513a). 
 
 Ideal {ideaie). — Falsitics can be confirmed, even infernal falsities, so 
 as to appear like truths, by fallacies and by sophisms ; as 
 the infernal falsity that Nature is everything ; that what- 
 ever appears is ideal ; that there is little difference between 
 man and beast, that they die alike, and do not live after 
 death ; that the Word is not holy ; and the like (n. 988). 
 
 Idle (OHosus), Idleness {Otium). — In the deserts and in the hells 
 have been seen many of noble stock, who in the world 
 gave themselves up to idleness (n. 1326) : no idle per- 
 son is tolerated in hell (n. 1194). 
 Idleness is, as it is also called, the devil's pillow (n. 831). 
 
 Idols {idoia). — {See Image, Molten Image, Graven Image, Vanity.') 
 
 By "idols" are signified falsities of doftrine, of religion and 
 of worship, proceeding from man's own intelligence. 
 When a false dodirinal is confirmed by the spiritual things 
 of the Word, it then becomes an idol of gold and of silver ; 
 when confirmed by the natural things of the Word, such 
 as belong to the sense of its letter, it then becomes an idol 
 of brass and of stone ; and when confirmed from the mere 
 sense of the letter, it becomes an idol of wood. In the spirit- 
 ual world, evil spirits who have fashioned for themselves 
 falsities of dodlrine, appear to form idols, and to mark 
 them in various ways (n. 587a). 
 
 Idolatrous nations adored the likenesses not only of men, but 
 also of various beasts, birds, and creeping things, for the 
 reason that they had it from the ancients that these were 
 significative of celestial and spiritual things ; as that 
 " beasts " signified afifeftions, " birds " thoughts from them, 
 "creeping things " and "fishes " the same in the sensual- 
 natural man : thence it came that they who were in exter- 
 nal worship apart from any internal, began to worship 
 these (n. 5871/). 
 
 (See also articles n. 386^, 588, 654a, 780a.) 
 
 "Idola (idols)" represents 
 
 "LiL, Lev. xxvi. I (n. 827a) ; 
 
 Isa. ii. 18 (n. 410^, 587c) ; *. II ^n. 587</); xxxi. 7 (n. 131^, 
 411^, 587^) : 
 GiLLULiM, Lev. xxvi. I (n. 827^); 
 
 Ezek. vi. S fn. 587^) ; verses 6, 13 (n. 391^) ; viii. 10 (n. 6505-) ; 
 xiv. 3 (n. 587ir)-; xxxvi. 25 (n. 587c) : 
 TATZABH, Ps. cxv. 4 (n. 587^) ; 
 
 Hos. iv. 17 (n. 376^-, 887) ; viii. 4 (n. 279*) ; xiii. 2 (n. 587c) ; 
 
 Micah i. 7 (n. 141*, 587^, 695^?) : 
 'OTZEBH, Isa. xlviii. 5 (n. s87<i'): 
 EIDOLON, Afoc. ix. 20 (n. 587a). 
 
INDEX OF WORDS. 443 
 
 Things sacrificed to idols (idoiothyta).—" "Yhmgs sacrificed to 
 
 idols (eidolothuton) " {Apoc. ii. 14) signify evils of every 
 kind (n. 141a; see verse 20, n. 161). 
 
 Idolatrous (idoioiatrUa). — Whence were derived the religious sys- 
 tems of many nations, which with many in process of time 
 became more or less idolatrous (n. 1177). 
 
 Ijim, Howling creatures {ijim). — Isa. xxxiv. 14 treats of the total 
 devastation of the church through corporeal and merely 
 natural lusts, from which flow falsities and evils of every 
 kind. These lusts are signified by "the tziim (or 'wild 
 beasts of the desert')," and "the ijim (t^r 'howling crea- 
 tures') ('iyyim)," also by "the wood demon" or "satyr" (n. 
 586). 
 "Tziim " and "ijim" {^er. 1. 39) signify infernal falsities and 
 evils, and '' daughters of the owl" signify affeftions for the 
 false (n. 5871:). 
 By " ijim " (Isa. xiii. 22) are signified adulterated and profaned 
 truths, and by " dragons " adulterated and profaned goods 
 (n. Ti^c; compare n. 1029*). 
 
 Illumine, Give light, Shine (lUuminare). — "To illumine (or 'give 
 light') ('OR) " (Ps. cxviii. 27) signifies to enlighten in truths 
 (n. 39i«). 
 "To make the faces to shine " {Ps. xxxi. 16), signifies to en- 
 lighten with divine truth from divine love (n. 412a). 
 
 Illustrate, Illustration. — (See Enlighten, Enlightenment.') 
 
 Image {imago). — (►S'^^ Likeness, Idols, Molten image, Graven image.) 
 
 Man was so created as to be spiritual and celestial love, and 
 thus the image of God and the likeness of God. Spiritual 
 love, which is love of truth, is God's image ; and celestial 
 love, which is love of good, is God's likeness. All the 
 angels in the third heaven are likenesses of God, and all 
 the angels in the second heaven are images of God (n. 
 984). 
 
 "The image (eikon) of the beast" {Apoc. xiii. 14) is the doc- 
 trine of faith separate from good works, and worship there- 
 from, confirmed from the sense of the letter of the Word 
 by reasonings from the natural man (n. 8270). 
 
 "Imago (an image)" likewise represents 
 
 E\r.oK,Apoc. xiii. 15 (n. 831); xiv. 9 (n. 885); verse 11 (n. 891); 
 XV. 2 (n. 933) ; xvi. 2 (n. 963). 
 
 By "images (tzelem) of a male," which Jerusalem is said to 
 have covered with broidered garments, and with which 
 she committed whoredom {Ezek. xvi. 17), are signified 
 
444 APOCALYPSE EXPLAINED. 
 
 the falsities which by perverse interpretations were made 
 to appear like truths ; thus falsified truths are signified (n. 
 3241:;; compare n. 195^, 725*). 
 
 "Imago (an image) " likewise represents 
 
 TZELEM, Gen. i. 26, 27 (n. 294c) ; 
 
 Ezek. vii. 20 (n. 827.5); xxiii. 14 (n. 654/). 
 
 By " the ships of Tarshish and the images (shskhiyah) of desire " 
 
 (^Isa. ii. 16 ; the authorized version has "pleasant pictures," margin 
 " pidlures of desire;" the revised version has " pleasant. imagery," margin 
 
 ' watch-towersi") are signified thoughts and perceptions of 
 the false from evil (n. 410^; compare n. 514*). 
 
 "Imago (an image) " represents 
 
 MASKiTH, Lev. xxvi. I (n. 827a) : 
 
 T'MUNAH, Exod. XX. 4 (n. 827a); 
 
 Deut. iv. i5 (n. 827a). 
 
 Immediate (immediatus). Immediately {immediate). — Immediate mercy 
 is not given, but mediate ; neither is there immediate sal- 
 vation (n. 8o5^(vi.)). 
 
 The divine operation of the Lord, through the Human as- 
 sumed in the world, is called His immediate influx, even 
 to those who are tlie outmost (n. 806). 
 
 Immediate revelation is not given, excepting that which has 
 been given in the Word (n. 1177). 
 
 The Lord does not teach man truths immediately, either from 
 Himself or through the angels (n. ii36(ix.), 1173, 1177). 
 
 In the Gospels are the words of the Lord Himself, which all 
 have stored within them a spiritual sense through which 
 is given immediate communication with heaven. But in 
 the writings of the Apostles there is not such a sense ; 
 they are, however, useful books to the church (n. 815*). 
 
 Impediment in speech (Aegre loquem). — By him " that had an im- 
 pediment in his speech (moghalos) " {Mark vii. 32) are sig- 
 nified those who are with difficulty in the confession of the 
 Lord and of the truth of the church (n. 455<:). 
 
 (See Grievous.) 
 
 Impious, Wicked (impius) ; Impiety, Wickedness {impietas). — They are 
 called "impious {or 'wicked') (rasha') " {Ps. xxxvii. 20) 
 who are in falsities, and "enemies" who are in evils (n. 
 
 5390- 
 " To break the staff of the impious {or ' wicked ') " {Isa. xiv. 
 5) signifies to destroy thfe power of falsity from evil (n. 
 727*)- 
 
 See also Ps. xxxvii. 14 (n. 238) ; 
 /sa, xi, 4 (n. 304k). 
 
INDEX OF WORDS. 445 
 
 "The staff of impiety {or 'wickedness') (resha-) " (^Ps. cxxv. 
 3) signifies the power of falsity from evil (n. 727/5). 
 
 Implanted (imitum). — It is to be observed that it is implanted, and 
 this in man's spirit, to see God as Man. That is said to 
 be implanted which is from common influx (n. 955 ; see 
 also n. 1 1 18). 
 
 It is a universal law impressed and thus implanted from 
 creation in every thing alive and not alive, that every thing 
 in which there is force should will to produce its like, and 
 to multiply its kind to infinitude and to eternity (n. 1004). 
 
 Implore. — {See Intreai.) 
 
 Imposition. — {See Laying on.) 
 
 Impotency {impotentia). — He who abstains from adulteries for any 
 other reason than because they are sins and against God, 
 — from impotency, for instance, — is nevertheless interiorly 
 unchaste and an adulterer still (n. 1009). 
 The final lot of those who are in adulteries is, that from the 
 extreme impotency into which they at last reduce them- 
 selves they become void of all the fire and light of life, 
 and dwell solitary in desert places, [forms of] the inac- 
 tivity and weariness of their own lives (n. 1003). 
 
 Impotent. — {See Sick.) 
 
 Impoverish (Depauperare). — " To be impoverished (hashash) with the 
 sword" {yer. v. 17), signifies to be destroyed by falsities 
 of evil (n. 91 ii;; compare n. 724^). 
 
 Impulsion (impuisio). — {See Attraction.) 
 
 With the good man after death, the turning of the face to the 
 Lord is perpetual, and there is as it were attraflion to 
 Him as to a common centre. But since it is according to 
 divine order that where there is attraftion there should be 
 impulsion, it is therefore according to divine order that 
 there should also be impulsion with man : and although 
 this is there from the Lord, it still appears as if it were 
 from man ; and the appearance makes it to be as man's 
 (n. 646). 
 
 Impute {imputare). Imputation {imputatio). — They who are in truths 
 understand imputation of the Lord's merit to mean sim- 
 ply imploring that the Lord may have mercy, who Him- 
 self bore such cruel sufferings for the redemption and sal- 
 vation of men (n. 810). 
 Evil is imputed to man for the reason that it has been given 
 and is continually given him to feel and to perceive as if 
 life were in him ; and because he is in this state, he is also 
 
446 APOCALYPSE EXPLAINED. 
 
 in the freedom and in the faculty of afling as from him- 
 self {concerning which see more, n. 1148). 
 
 Incantation. — {See Enchantment.) 
 
 Incarnation {incamatio). — {See Lord.') 
 
 Unless the Lord had come into the world and become Man, 
 and by this means delivered from hell all those who be- 
 lieve in Him and love Him, no mortal could have been 
 saved. Thus it is to be understood, that without the 
 Lord there is no salvation. This now is the mystery of 
 the Lord's incarnation (n. 806). 
 
 Incense (Stiffimentum). — {See Censer.) 
 
 Incense was made of fragrant, aromatic substances ; chiefly 
 of frankincense (n. 324/, 491). 
 
 It was made of fragrant, aromatic substances from correspond- 
 ence, that what is grateful in worship might be represented 
 (n. 324.). 
 
 "Incense" and "frankincense'' signify spiritual good; and 
 "offering incense {sufitio)" signified worship grateful from 
 that good, and therefore hearing and reception by the 
 Lord (n. 324c). 
 
 " Suffimentum (incense) " represents 
 
 Q'TORETH, Exod. XXX. 1 (n. 567); verse 7 (n. 324*); verse 9 (n. 
 567) ;^ verse 35 (n. 324/) ; 
 
 Lev. X. I (n. 324^] ; xvi. 12 (n. 324*) ; 
 
 Num. xvi. 40 (n. 768^) ; verse 46 (n. 324^) ; 
 
 Ps. cxii. 2 (n. 325a, 491) ; 
 
 Ezek. viii. 11 (n. 494) ; xvi. 18 (n. 324^, 491) : 
 THUMiAMA, Apoc. xviii. 13 (n. 1150). 
 
 To offer incense (Suffire). — " Offering incense " signifies wor- 
 ship from spiritual good, which in its essence is genuine 
 truth (n. 768^). 
 
 Worship from love of the world is signified {Hos. iv. 13) by 
 "offering incense upon the hills ;" and worship from falsi- 
 ties of doftrine by "sacrificing and offering incense under 
 the oak, the poplar, and the elm {or 'terebinth') {robur)" 
 (n. 324<r). 
 
 "Offermg mcense upon bricks" {Isa. Ixv. 3) signifies worship 
 from falsities of dodrine (n. 659a). 
 
 " Suffire (to offer incense) " represents 
 
 QATAR, Num. xvi. 40 (n. 768(2?) ; 
 Isa. Ixv. 3 (n. 324^, 659a) ; 
 Jer. i. 16 (n. 324<;) ; vii. 9 (n. 324^) ; xi. 13, 17 (n. 324^) ; 
 
 xvii. 15 (n. 324^,411/); 
 Hos. 11. 13 (n. 324?) ; iv. 13 (n. 324s) ; xi. 2 (n. 324«). 
 
INDEX OF WORDS. 447 
 
 Incense offerings, Odors {Suffitusy—Ey " offerings of incense " 
 
 are signified all things of worship that are from spiritual 
 good. "Prayers" and "incense offerings" have similar 
 signification. Such as man is as to life, such are his pray- 
 ers. Unless the externals proceed from things internal 
 they are mere gestures and sounds, without life. Spiritual 
 affedion iswhat is called charity towards the neighbor: 
 to be in this is truly worship ; praying is what goes forth 
 from it (see much more, n. 325a). 
 
 "Suffitus (offering of incense)" represents 
 
 Q=TORAH, Deut. xxxiii. 10 (n. 324<;, 444*) : 
 QATAR, Mai. i. II (n. 324.:) : 
 
 THuMiAMA, Apoc. V. 8 {n. 324^); viU. 3 (n. 324^, 325a, 492) ; verse 
 4 (n. 494)- 
 
 "The altar of incense" signified the spiritual Divine; and 
 " offering incense " upon it was significative of worship from 
 spiritual good, and the Lord's hearing and receiving it 
 (n. 567). 
 
 The censers in use with the Jewish and Israelitish nation 
 were of brass ; and offering incense from those censers 
 represented worship from spiritual good, and at the same 
 time conjunftion with natural good; for " brass " signifies 
 natural good : by " a golden censer," however {Apoc. viii. 
 3), is signified conjunction of celestial good with good that 
 is spiritual (n. 491). 
 
 Incensed, to be {Excandescere). — " To be incensed (charah) against 
 Jehovah " (Isa. xlv. 24), signifies to be in falsities from 
 evil (n. 693). 
 
 Incline. — (See Bow.) 
 
 Increase, Fruit {Proventus). — "The increase" and "the produ6l" 
 
 are what flow forth (n. 448*). 
 By "the bread of the increase of the earth," which Jehovah 
 
 will give (Isa. xxx. 23), is signified the good of love and 
 
 of charity, produced by truths of the Word vivified by 
 
 divine influx (n. 644c). 
 By "the fruits of the sun " (Deut. xxxiii. 14) are signified all 
 
 things which proceed from the good of love to the Lord 
 
 (n. \o\e). 
 That "the earth yielded her increase" {Lev. xxvi. 4), signifies 
 
 that in the church were good and truth (n. 304^). 
 "Nor fruit on the vines" {Hab. iii. 17), signifies that there 
 
 was not spiritual good (n. 403^). 
 
 "Proventus (that which comes forth, increase, fruit,)" rejDre- 
 sents 
 
 YSRHUL, Lev. xxvi. 4 (n. 304^-, 644*); 
 
448 APOCALYPSE EXPLAINED. 
 
 Deut. xi. 17 (n. 644*) ; xxxii. 22 (n. 3S7<^, 405*) \ 
 
 Ezek. xxxiv. 27 (n. 3401:, 3651!) ; 
 
 Hab. iii. 17 (n. 375f(viii.), 403*, 638c) ; 
 
 Zech. viii.-i2 (n. 6951:) : 
 TSBHU'AH, Deut. xxxiii. 14 (n. 314*, ifiie, 448*); 
 
 Ps. cvii. 37 (n. 386(f) ; 
 
 Isa. XXX. 23 (n. 644c, 1159) : 
 T=NUBHAH, Deut. xxxii. 13 (n. 3740 411c, 619^); 
 
 Isa. xxvii. 6 (n. 74irf). 
 
 To be increased (FmaijicaH). — "Until thou be increased 
 
 (pahah)" {Exod. xxiii. 30), signifies according to the in- 
 crease of good (n. 65cy). 
 
 Increased with goods. — {See Enric/ied.) 
 
 Indeterminate {indeterminatus). — In the spiritual world an indetermi- 
 nate idea of God is no idea of Him ; wherefore an idea 
 is given determined to some one, either sitting on high 
 or somewhere else, and who gives answers (n. 955). 
 
 Index {Index). — Whereas the animus and affedions, or the interior 
 things belonging to man's mind, present themselves so as 
 to be seen in the face, the face is called an index of the 
 animus (n. 412/). 
 
 India, — That spaces in the spiritual world are but appearances, 
 was evident to Swedenborg from this, that there were 
 present with him many from lands far away ; as from the 
 various kingdoms of Europe, from Africa and from India, 
 also inhabitants of the planets and of very distant earths 
 (n. 1219). 
 
 Indignation {indignatio). To be indignant, Fret {indignari). — The judg- 
 ment upon the evil is called "the day of indignation," "of 
 wrath," "of anger," and "of vengeance" (n. 405^', 4130)-. 
 
 " Indignatio (indignation) " is the rendering of 
 
 ZA'AM, Jer. X. 10 (n. 400*) ; 
 
 Nahum i. 6 (n. 411^) : 
 • EBHRAH, Isa. xiii. 9 (n. 413^) ; verse 13 (n. 400^); 
 
 Ezek. xxxviii. 19 (n. 400c). 
 
 Indignation is described (^Isa. viii. 21) where it is said, " It 
 shall come to pass that when he shall hunger he shall be 
 indignant {or ' shall fret himself) (oatzaph), and shall curse 
 his king and his gods" (n. 3861:). 
 
 {See Indignity.) 
 
 Indignity (indignUas). — The failure of understanding and faith, in 
 temptation, is signified {Ps. xxxi. 9) by "the eye wasting 
 because of indignity {or for indignation, or ' with grief) 
 (ka'as) " (n. 750f ; compare n. 622a). 
 
' INDEX OF WORDS. 449 
 
 Inebriation. — (See Drunkenness.) 
 
 Infant, Little child {inf am) ; Infancy, Early childhood {infantia). — 
 
 Every infant is born natural ; and the natural, because it 
 is nearest to the external senses and to the world, is opened 
 first. The natural with all men is ignorant of truth and 
 has a desire for evil ; but with the Lord the natural had an 
 appetite for good and a desire for truth (n. 449a ; compare 
 n. 632). 
 
 The ultiniate of thought and of affection, which is first opened 
 with infants, is such that they think of nothing else, and 
 are aflfeded towards no other things, than those which 
 make one with the senses : for infants learn to think by 
 means of the senses, and to be affefted towards obje<5ls 
 according to the things which have pleased the senses ; 
 wherefore the first internal [part] that is opened in them 
 is that sensual which is called man's ultimate sensual, and 
 also the corporeal sensual : but afterwards, as the litde child 
 grows older and reaches boyhood, the more interior sen- 
 sual is opened, from which he thinks naturally, and is also 
 affefted naturally {on which subjeSl much m,ore m-ay be 
 seen, n. 543a ; compare n. 632). 
 
 There is with infants the good of innocence, which is first in- 
 fused by the Lord, and from which a man first becomes a 
 man (n. 434a ; compare n. 31515) : three degrees of inno- 
 cence are signified (Isa. xi. 6, 8) by "the boy (or 'little 
 child')," "the weaned child," and "the sucking child" (n. 
 314^)- 
 
 The external of the Word, called the sense of its letter, is 
 written according to appearances in the world, because it 
 is for little children and for the simple-minded, who have 
 no perception of any thing that is contrary to appearances ; 
 they are therefore introduced into more interior truths by 
 means of the sense of the letter wherfe there are appear- 
 ances of truth (n. 631, 632). 
 
 The truths which are imbibed by man in his infancy and child- 
 hood from the Word, from dodtrine from the Word, and 
 from preaching, appear indeed as truths ; but still they are 
 not truths with him ; they are only as shells without the 
 kernel (n. 434a). 
 
 Those who die in infancy are all adopted by the Lord, are 
 brought up under His auspices in heaven, and are saved 
 (n. 989). 
 
 By "infants " {Nahum iii. 10 ; ^er. ix. 21) are meant truths 
 when first nascent and vivified (n. 652^). 
 
 " A bruised reed shall He not break " {Isa. xlii. 3), signifies 
 that the Lord will not hurt the sensual divine truth with 
 the simple and with little children : " the smoking flax 
 
450 
 
 APOCALYPSE EXPLAINED. 
 
 will He not quench," signifies that He will not destroy the 
 divine truth that is beginning to live from some little good 
 of love, with the simple and with little children (n. 627a). 
 
 As it is said in the Word, " Blessed shall he be that taketh 
 and dasheth thy litde ones against the rock " (Ps. cxxxvii. 
 9), one who only abides in the sense of the letter of the 
 Word, and thinks no further, may easily be led to believe 
 that he is called "blessed" who thus treats the litde chil- 
 dren of his enemies ; when, nevertheless, to do so would be 
 an enormity : but he is called "blessed" who destroys the 
 falsities of evil that are nascent in the church, which falsities 
 are here signified by "the little ones of Babel" (n. 411/). 
 
 "Infans (an infant, a little child, a little one,) " is the render- 
 ing of 
 
 TAPH, Ezek. ix. 6 (n. 270, 5SSa) : 
 'OLAL, Ps. cxxxvii. 9 (n. 411/); 
 
 y^r. ix. 21 (n. 555^,652^); 
 
 Lam. ii. 19 (n. 187^, 386c-) ; 
 
 Nahum iii. 10 (n. 652^/) : 
 •OLEL, Ps. xvii. 14 (n. 622a); 
 
 Jer. xliv. 7 (n. SSS^) ; 
 
 Lam. ii. 11 (n. 3761:) : 
 BBEPHOs, Luke ii. 12 (n. 706*). 
 
 Inferior. — {See Lower.') 
 
 Infinite (infinitum). — There are two things that can be predicated 
 only of Jehovah, that is, of the Lord ; namely, the infinite 
 and the internal : the infinite, of His esse, which is the 
 divine good of His divine love ; and the eternal, of His 
 existere from that esse, which is the divine truth of His di- 
 vine wisdom (n. 286 ; compare n. 870). 
 The infinite cannot fall into angelic idea, and still less into 
 human idea (n. 23). 
 
 Inflame, To^ be in flames, Set on fire (injiammare). — {See Burn, Warm, 
 to grow.) 
 
 When the signification of "fire" is known, in its two senses, 
 it may be seen what is signified in the Word by " being 
 set on fire" (n. 504?). 
 
 "The foundations of the mountains" {Deut. xxxii. 22) are 
 the truths on which the good things of love are founded : 
 these are said "to be set on fire (lahat^" by the fire of the 
 love of self and the world (n. 405/O. 
 
 By " the sons of man " {Ps. Ivii. 4) are signified those who 
 are in the truths of the church, and in an abstrafl sense 
 the truths themselves : these are said "to be set on fire" 
 by pride in one's own intelligence (n. 4553). 
 See also Joel i. 19 (n. 504^) ; ii. 3 (n. 504^). 
 
INDEX OF WORDS. 451 
 
 Inflow, Flow-in {in/iuere). Influx (influx). — The Lord's divine opera- 
 tion through the Human assumed in the world is called 
 His immediate influx, even to those who are last, that is, 
 to men (n. 806). 
 
 The influx of the Lord is immediate from Himself, and it is 
 also mediate through the higher heavens into the lower 
 heavens and into the church (n. 277a). 
 
 All influx is from the Lord alone, although through angels 
 
 . ("• 471)- 
 Divine influx from heaven is into man's will, and through 
 that into his understanding. Influx into the will is into 
 the hinder part of the head, for it is into the cerebellum, 
 and thence it passes towards the forepart into the cerebrum 
 where the understanding is ; and when by that way it 
 comes into the understanding, it then comes also into the 
 sight (n. 61). 
 
 If the will is not in good, but in evil, then the influx of truth 
 from the Lord into the understanding avails nothing, for 
 it is dissipated because it is not loved ; yea, it is perverted, 
 and the truth is falsified : and from this it is plain why the 
 Lord does not flow-in immediately into man's understand- 
 ing except so far as the will is in good (n. 7302). 
 
 The Lord never flows-in immediately into truths with man, 
 but mediately by his good ; for good is of the will, and 
 the will is the man himself (n. 730a) : the influx of the 
 Lord is into the good with man, and by the good into the 
 truths which are with him, but not the reverse ; the influx 
 is by good into truths of every kind, but especially into 
 genuine truths ; it is not into truths separate from good 
 (n. 479). 
 
 If man did not from infancy imbibe truths from the Word, 
 from the do6lrine of the church, or from preaching, he 
 would be empty ; and into the empty man operation does 
 not fall, and influx out of heaven from the Lord is not 
 given : for the Lord operates and flows-in by the good 
 into the truths with man, and conjoins them (n. 427a). 
 
 The Lord flows-in through heaven into the goods and thence 
 into the truths which are with man from Him, and through 
 these into the man, and not into the man destitute of them 
 or empty (n. 326;:). 
 
 Charity is the receptacle of the influx of light or of truth from 
 the Lord (n. 386<;). 
 
 The faculty of loving truths because they are truths, is given 
 only by means of the influx of the light of heaven through 
 the spiritual mind (n. 406a). 
 
 It is well known that all good of love and all truth of faith 
 flow-in from heaven, that is, from the Lord through heaven, 
 with man ; also that they flow-in continually : whence it 
 
452 APOCALYPSE EXPLAINED. 
 
 follows that these are by no means man's, but are the 
 Lord's with man. They flow-in so far as evil and the 
 false do not hinder (n. 644a). It has been provided by 
 the Lord that those things that hinder may be removed, 
 and that place may thus be given for the truths and goods 
 of spiritual love ; and this by the opening and forming of 
 the spiritual mind, and by a consequent influx of heaven 
 from the Lord through it into the natural mind (n. 714a). 
 
 Power resides in the truths of the natural man so far as this 
 receives influx from the Lord through the spiritual man 
 (n. 726(v.)). 
 
 So far as heaven can flow-in, that is, the Lord through heaven, 
 through the spiritual man into the natural, so far the evils 
 and the falsities from them which have their seat in the nat- 
 ural mind are removed (n. 739a). 
 
 That from influx alone man knows and as it were sees that 
 God is one, may be evident from the common confession 
 of all nations, and from the repugnance to the thought 
 that there are more than one. But when man thinks from 
 heaven, which he does when evils are removed, then he 
 sees from the light in heaven that God is, and that He is 
 one. Seeing from the light of heaven is what is meant by 
 influx (n. 954). 
 
 Genuine reasonings respefting spiritual things have their ex- 
 istence from the influx of heaven into the spiritual man, 
 and from this through the rational into the knowledges 
 and cognitions in the natural man (n. 569a). 
 
 By the spiritual man's opening in a general way, there comes 
 to man the faculty of thinking, and of speaking rationally 
 from his thought ; for this is the common effefl of the 
 influx of heaven with every man (n. 543a). 
 
 There is with man no natural influx, called also physical, into 
 the thoughts and intentions of his spirit ; but there is 
 spiritual influx, that is, of the thoughts and intentions of 
 the spirit into the body, and into its a6Hons and sensations 
 (n. 846 ; compare n. 569a, 739) : it is an eternal truth that 
 there is spiritual influx, and not physical ; that is, influx 
 of the soul which is spiritual into the body which is ma- 
 terial, and of the spiritual world into the natural world (n. 
 
 That appropriation may take place, there must be an aftive 
 and a re-a6live. He greatly mistakes, who believes that 
 divine verities and goodness flow-in without a re-a6tive or 
 reciprocal ; for this would be to hang down the hands, and 
 await immediate influx (n. 616). 
 
 The fallacy by which man is deceived comes chiefly from his 
 not knowing that his freedom, and his capacity to adl: as 
 of himself, are from an influx of life from the Lord into 
 
INDEX OF WORDS. 453 
 
 his inmost ; and that this influx is never taken away from 
 him, because he was born a man, and man has that in- 
 most ; but that the influx of life from the Lord into the 
 recipient forms which are beneath that inmost, in which 
 forms the understanding and the will have their seat, is 
 varied according to the reception of good and truth ; and 
 that the influx is even lessened, and also taken away, ac- 
 cording to the reception of what is evil and false (n. 1 148). 
 
 Divine truth and divine good flow-out from the Lord as the 
 sun into all the heavens, accommodated in manner to re- 
 ception by the angels there ; thus now more remissly, now 
 more intensely. When more remissly, then the good are 
 separated from the evil ; but when more intensely, then 
 the evil are rejefted (n. 418^; compare n. 413a, 425, 426, 
 489/^. 493. 497. 502-!, 5033, 504,2', 534, 566, 681, -jood). 
 
 When the Divine from the Lord flows-in intensely, then the 
 goods that are with the evil are dissipated, since they are 
 in themselves not good (n. 4193,^). 
 
 The variations and changes of the affeftions, which have their 
 rise from communication and its extension, exist from the 
 influx of affedtions from other societies, also from new- 
 comers who enter a society ; they exist also from there 
 being few or many withdrawn from a society (n. 674). 
 
 How our Word, as to the sense of the letter which is natural, 
 makes one with the Words in the heavens, the senses of 
 which are spiritual, by means of influx and by correspond- 
 ences [illustrated, n. 1080, 108 1). 
 
 As all the members, viscera and organs of the body live from 
 the heart and from the lungs, and from their influx and 
 consequent presence, so also all throughout all the earths 
 who constitute the universal church live from the church 
 where the Word is ; for the Lord flows-in therefrOm with 
 love and with light, and vivifies and enlightens all who are 
 in any spiritual affedlion for truth, wherever they are (n. 
 
 351)- 
 
 (See also articles n. 122, 179, 248, 594/*, 677, 7004 1147.) 
 
 Information [information — The expression "to answer" frequently 
 occurs in the Word ; and, when predicated of the Lord, 
 it signifies influx, inspiration, perception and information, 
 likewise mercy and aid (n. 471). 
 
 Infusion [in/usio). — The nature and quality of the infatuating and 
 suffocating persuasive [principle] signified by " the scor- 
 pion," are not known in the world. Nevertheless it is such 
 with the spirits in whom it is operative that it infuses itself 
 into the animus and the mind of another, and lays asleep 
 and almost extinguishes his rational and his intelleftal 
 [faculties] ; and because of this he cannot know otherwise 
 
454 APOCALYPSE EXPLAINED. 
 
 than that that is true which is spoken, even if it be most 
 false. In the spiritual world there is a communication of 
 minds, that is, of thoughts and affeftions, and from those 
 who are in that persuasive [principle] there is infusion (n. 
 544)- 
 
 Inhabit, Abide {HaUtare, inhabUare). — " To have habitation (or to abide) 
 before Jehovah" (^Isa. xxiii. i8) signifies to live from the 
 Lord (n. 617^). 
 
 "To inhabit {or to have habitation)" in the spiritual sense is 
 to live, for the reason that habitations in the spiritual world 
 are all distindl according to the life and its differences (n. 
 133; compare n. 365(r, 2i^bd, 600b, 662, 74115, 751). 
 
 "To inhabit {or to have habitation) " is said in the Word con- 
 cerning good ; whence by " inhabitants (haiitatores) " are 
 signified those who are in good : when therefore the ex- 
 pression "to abide" is used concerning the Lord, the in- 
 flux of divine good is signified (n. 479, 482 ; compare n. 
 
 "Not to be inhabited (haUtan, y»shabh) to eternity" {Isa. xiii. 
 20), regards the destru<flion of good ; and " not to be 
 dwelt-in {incoH, shakhan) to generation and generation" re- 
 gards the destrudlion of ti'uth (n. 1029^). 
 
 "Habifare" is used as the rendering of 
 
 YASHABH, Ps. iv. 8 (n. ^6^c); Ixviii. lo (n. 388s); veise 16 (n. 
 405.:) ; cvii. 34 (n. 730*) ; verse 36 (n. 386<?) ; cxxxiii. 
 I (n. 37S<viii.)) ; 
 Isa. xiii. 20 (n. 1029c) ; xxiii. 18 (n. 617*) ; xxxii. 16 (n. 73O1:) ; 
 
 xlv. 18 (n. 2944) ; liv. 3 (n. 6oOi5) ; 
 yer. iv. 29 (n. 411^); viii. 16 (n. 355/) ; xxiii. 5 (n. 433c); 
 £zek. xxvi. 20 (n. 538a); xxxi. 6 (n. 388/); xxxiv. 25 (n. 
 
 365«) ; verse 28 (n. 650/) ; 
 Zep/t. ii. 15 (n. 388<r) ; iii. 6 (n. 4174) : 
 SHAKHAN, Gen. xlix. 13 (n. 447); 
 Ps. cii. 28 (n. 7684); 
 Isa. xiii. 21 (n. 586, 1029c); 
 yer. xlix. 16 (n. ^lob) ; 
 Ezek. xxxi. 13 (n. 388.:) ; 
 Micah iv. 10 (n. 721,5) : 
 KAToiKEo, Apoc. ii. 13 (ii. 133, 138) ; vi. lo (n. 394); viii. 13 (n. 
 531) ; xi. 10 (n. 660, 662) ; xii. 12 (n. 751, 752) ; xiii. 
 14 (n. 826, 827a) ; xvii. 8 (n. 1056) : 
 SKENOO, Apoc. vii. 15 (n. 479) ; xii. 12 (n. 751, 752). 
 
 " To inhabit (inkabitare) " signifies to live (n. 630^). 
 
 ''Inhabitare (to inhabit) " is the rendering of 
 
 YASHABH, Ps. Ixviii. i6 (n. 405c); 
 
 Isa. Ixv. 21 (n. 6174) ; 
 
 yer. xxix. 5, 28 (n. 617^) : 
 SHAKHAN, Ps. Ixv. 4 (n. 630c) : 
 
 KATOIKEO, Apoc. Xvii. 2 (ll. IO3S). 
 
INDEX OF WORDS. 455 
 
 Inhabiiani {HabUator), InhabHress (Hubitatrix). 
 
 The masculine form, " habitator," and the feminine form, " habita/rix," 
 meanmg inhabitant, represent the Hebrew yashabh, usually its participle, in all 
 the passages of the Old Testament to which reference is here given. 
 
 "To inhabit" in the Word is said in relation to good ; whence 
 
 by "inhabitants" are signiiied those who are in good (n. 
 
 479) : by "the inhabitants of the world" are signified the 
 
 men of the church who are in the goods of doftrine and 
 
 thence of life (n. 7411^). 
 By "the inhabitants of Jerusalem" are signified all who are 
 
 of the church (n. 376/; compare n. 659^). 
 "Inhabitants of the islands" (^Esek. xxvii. 35) are goods of 
 
 the natural man (n. 40615). 
 "Inhabitants of the rock" {Isa. xlii. 11) signify goods of 
 
 faith, or those who are in goods of faith (n. 4053). 
 " The inhabitants of the borders {or ' they that dwell in the 
 
 uttermost parts')" (Fs. Ixv. 8) are those who are in the 
 
 ultimates (or outmosts) of heaven and the church, and are 
 
 there in the faith of charity (n. yoGti). 
 
 {^' Habitator" will be found in passages of the Word given in the 
 following articles : — n. I3in, 257, 280*, 304^^, 3261}, 357</, 376^; 
 4053, 4o6/},<:, 479, 560, 652*, 6S9?, 7oorf, 706^, 741*,^.) 
 
 By "inhabitant (habitatrix. inhabitress,) of Zion " {Isa. xii. 6) 
 nearly the same is signified as by "the daughter of Zion," 
 that is, the celestial church, or the church which is in the 
 good of love to the Lord (n. 3131*) : "the inhabitress" and 
 "the datighter of Zion" mean the church where the Lord 
 is worshipped (n. 32615). 
 
 "The inhabitress, the daughter of Dibon" {'yer. xlviii. 18) 
 signifies the external of the church, and thence the exter- 
 nal of the Word, which is the sense of its letter (n. 727a). 
 
 "The inhabitress of the valley" {yer. xxi. 13) signifies the 
 falsities of life (n. 411/). 
 
 Dwell (incohre). Dweller {incoia). — As said above, "not to be 
 
 inhabited {habUari, yashabh) to eternity" (Isa. xiii. 20), re- 
 gards the destruftion of good; and "not to be dwelt-in 
 (incoii, shakhan) to generation and generation" regards the 
 destru6lion of truth (n. io29«). 
 
 By "inhabitants (habitatores, yashabh) of the world, and dwellers 
 {incolae, shakhan) in the earth" (Isa. xviii. 3) are signified all 
 in the church who are in goods and truths (n. 741^). 
 
 Inherit {Hereditare). — "Until thou inherit (nachal) the land" (Exod. 
 xxiii. 30), signifies to be in good, and regenerate (n. 
 650/). 
 
 See also Zeph. ii. 9 (n. 331a). 
 
456 APOCALYPSE EXPLAINED. 
 
 "Herediiare (to inherit) " is the rendering of 
 YARusH, Isa. liv. 3 (n. 6oai). 
 
 The reigning love of the parents is transmitted to their off- 
 spring, and sometimes to remote posterity, and becomes 
 an inherited nature (n. 1002). 
 
 Inheritance, Heritage (HeredUas). — "God's heritage (nach«lah) " 
 
 is the church (n. 650a,/). 
 By "the laboring heritage" which God will confirm (Ps. 
 
 Ixviii. 9) is signified the church which is in divine truth as 
 
 to doftrine and as to life (n. 388.;). 
 "Jehovah will be their heritage to eternity" (^Ps. xxxvii. 18) 
 
 signifies that they are His own, and in heaven (n. 386^). 
 By "the heritage of Jacob" {Isa. Iviii. 14) is meant the Land 
 
 of Canaan ; and by that land is signified the church, and 
 
 in the higher sense heaven (n. 61"] c). 
 
 " Hereditas (inheritance, heritage,)" represents 
 
 NACH»LAH, Ps. ii. 8 (n. 850a); cxxvii. 3 (n. 7241:); 
 
 ha. xix. 25 (n. 340^;) ; 
 
 Jer. xii. 8 (n. 650/) ; 
 
 Lam. V. 2 (n. 654/) ; 
 
 Mai. i. 3 (n. 7i4<r, 730'5) : 
 N AC HAL, Deut. xxxii. 8 (n. 331a). 
 
 "Accipere hereditatem (to receive an inheritance, to inherit,)" 
 I'epresents 
 
 KLERONOMEo, Mott.y. 5 (n. 304^). 
 
 Inherited, Hereditary (HcredUarius). — All evils that one derives 
 
 from his parents, which are called inherited evils, have their 
 seat in his natural and sensual man, but not in the spirit- 
 ual. From this it is that the natural man, and especially 
 the sensual, is opposite to the spiritual man (n. 543^). 
 
 The evils of the parents, which are called inherited evils, lie 
 concealed especially in the sensual man (n. 5561;). 
 
 The spiritual is closed-up from infancy, and it is opened and 
 formed only by divine truths received in understanding 
 and will ; and according to the measure and the quality of 
 the opening and the forming, the evils of the natural and 
 sensual man are removed, and goods are implanted in 
 place of them (n. 543^). 
 
 If man lives according to knowledges from the Word, the in- 
 terior degree is opened in him, and he becomes spiritual, 
 but only in the measure in which he is affected towards 
 truths, understands them, wills them, and does them ; the 
 cause of which is, that in this way and no other the evils and 
 the falsities from them which have their seat by inheritance 
 in the natural and in the sensual man, are removed and as 
 it were shaken off (n. 739^2). 
 
INDEX OF WORDS. 4!7 
 
 Man is not punished on account of inherited evils, but for his 
 own ; and also if he makes hereditary evils adlual in him- 
 self (n. 556c). 
 
 It is also according to divine justice that no one should suffer 
 punishment on account of the evils of his parents, but on 
 account of his own : wherefore it is provided by ^he Lord 
 that hereditary evils shall not recur, but the man's own 
 evils ; and he is then punished for the evils that recur (n. 
 989). 
 
 It has been provided by the Lord that no one is condemned 
 to hell on account of hereditary evils ; but on account of 
 the evils which the man made his own acSlually, by his 
 life (n. 989). 
 
 Inheritor, Heir [Heres). — Angels in the heavens and the men 
 
 on earth who are in truths from good from the Lord, are 
 called "sons of the king," also "sons of the kingdom," 
 and "heirs" (n. 1034). 
 
 "Heir (yahash)" {Jer. xlix. i) is the good of truth (n. 435<5)- 
 By "the mountains," the inheritors of which are from Judah 
 {Isa. Ixv. 9), is signified the good of love to the Lord, 
 and consequently those who are in that good (n. 405.;). 
 
 " Heres (heir)" is the rendering of 
 
 KLERONOMOS, Luke XX. I4 (ll. 3I5''). 
 
 Iniquity {Mquitas). — (^See Sin, Wickedness.) 
 
 " Iniquity " is said with reference to a life of falsity, or a life 
 contrary to truths ; and "sin" is said concerning a life of 
 evil, or a life contrary to good (n. 3911:, 475*). 
 
 "Wickedness {malUia)" {Isa. xiii. 11) is evil, and "iniquity 
 ('AVON) " is said of falsities (n. 74i<i; compare n. 4011:). 
 
 "Carrying their iniquities" (^Isa. liii. 11) does not mean that 
 the Lord transferred them to Himself; but that He admitted 
 into Himself evils which were from the hells, that He 
 might subjugate them (n. 409^). 
 
 Falsities are meant (^Isa. xxxii. 6) by " the folly that he speak- 
 eth;" and evils, by "the iniquity (-aven) which his heart 
 doeth" (n. j^ibd). 
 
 Where it is said, "to speak iniquity {or 'wickedly,' or 'un- 
 righteously,') (.avlah), and to talk deceit" {Job yim. 7), 
 "iniquity" regards evil, and "deceit" the false from evil 
 (n. 866). 
 
 " Iniquitas" represents 
 
 •AVON, Gen. xv. 16 (n. 397); 
 Ps. xxxii. 2 (n. 866) ; 
 
458 APOCALYPSE EXPLAINED. 
 
 Tsa. vi. 7 (n. 391c) ; 
 
 Ezek. xxxix. 23 (n. 412^) ; 
 
 Hos. vii. I (n. 19311) : 
 >AVEN, Ps. xxxvi. 3 (n. 866) ; Ixvi. 18 (n. 325*); 
 
 jer. iv. 14 (n. 475*) : 
 ADiKiA, Luke xiii. 27 (n. 617c). 
 
 {See Injustice.) 
 Injustice {injustitia). — {See Justice, Righteousness, Mammon.) 
 
 "Injustices (t,m\f.zwi^-rt.)" {ApOC. xviii. 5; rendered " iniquities " in 
 
 the English versions,) signify falsities from evil ; for "the just" 
 is truth from good, and consequently "the unjust" is the 
 false from evil (n. 11 12). 
 
 Inmost (iniimtim). — The Christian Church acknowledges the Divine 
 of the Lord, but not the Divine Human. To believe in 
 the invisible is not far from believing in the inmost of Na- 
 ture, to which also the mind lapses when it indulges its 
 own fancies (n. 52). 
 
 Man does not know that his freedom and the faculty of add- 
 ing as from himself are from the influx of life from the 
 Lord into his inmost ; also that this influx is not taken 
 from him, because he is born man, who has this inmost 
 {of which, much more, n. 1148). 
 
 If man were to be torn away from spiritual societies, or they 
 from him, he would fall dead, and life would remain only 
 in the inmost by which he is man and not beast, and by 
 which he lives to eternity (n. 1162). 
 
 Inmost sense {Sensus intimus). — {See Inmost Sense, under Word.) 
 
 In all things and in every single thing, the Word testifies of 
 the Lord ; for in its inmost sense it treats of the Lord 
 alone (n. 392^). 
 
 Inn, Guest-c/iamber (Divcrsorium). — "An inn (pandocheion)" {Ltike 
 X. 34) is where things to eat and to drink are bought ; by 
 which are signified knowledges of good and truth, and 
 thence spiritual nourishment which is given through in- 
 strudlion ; "to lead to the inn, and to take care," signifies 
 to lead to those who are more fully instrudled in knowl- 
 edges of good and truth (n. 444c). 
 
 By "an mn", (pandocheion, Luke X. 34 ; kataluma, rendered "guest- 
 chamber" in the English versions, Mai'k xiv. I4 ; Luke \\. 7, and 
 
 xxii. 11), is signified a place of instruflion (n. 7063). 
 
 Innocence (innocentia), Innocent {innocens). — {See Embryo, Infant, 
 Lamb.) 
 
 The good of innocence, which proceeds from the Lord, is the 
 
INDEX OF WORDS. 459 
 
 very good of 'heaven ; and so far as angels receive this 
 good, so far they are angels. This good reigns with the 
 angels who are in the third or inmost heaven ; wherefore 
 they who are in that heaven appear as infants, when seen 
 by other angels (n. 314a). 
 
 The Lord as to the Divine Human was innocency itself (n, 
 3140- 
 
 Innocence, viewed in itself, is love to the Lord (n. 314^). 
 Love to the Lord makes one with innocence ; for they who 
 are in that love are in innocence (n. 78015, 996). 
 
 Whereas "shedding innocent blood" signifies to destroy the 
 good of love and of charity, all possible care was taken 
 that innocent blood should not be shed ; and if shed, that 
 expiation should be made for the land (n. 329/^). 
 
 " Innocens (innocent)" represents 
 NAsr, Isa. lix. 7 (n. 329/). 
 
 " Innoceniia (innocency) " represents 
 NiQQAYON, Ps, xxvi. 6 (n. 39irf). 
 
 Insane. — {See Mad.) 
 
 Insect {inseaum). — There are in man natural affeflions of three de- 
 grees ; so too in beasts. Insedls of various kinds are in 
 the lowest degree ; in a higher degree are the flying things 
 of the heaven ; and in a still higher are the beasts of the 
 earth that have been created from the beginning (n. 1201). 
 Beasts and wild beasts whose souls are evil afifecflions have not 
 been created from the beginning, — as mice, venemous ser- 
 pents, crocodiles, basilisks, vipers, and the like, with the 
 various kinds of noxious inse6ls, — but they have arisen 
 with hell, in swamps, marshes, in foul and fetid waters, and 
 where there have been the effluvia of dead bodies, of ex- 
 crement, and of urine, with which the malignant loves of 
 infernal societies have communication (n. 1201). 
 
 Inspect, Look on {insfUere). — No one was able "to open the book, 
 or to look thereon (blepo)" {Apoc. v. 3), signifies that no 
 one has from himself a knowledge and perception of the 
 life of all in general and of each one in particular (n. 304a) ; 
 or, what is the same, that no one is able to know, to cog- 
 nize and to explore all persons and all things (n. 306). 
 
 Inspection {insfeaio). — When the good are being separated from 
 the evil, — and this is eflTefted by the Lord by a remiss {or 
 less intense) influx of His Divine, and by inspeftion into 
 those things which. are of spiritual affeflion \yith angels 
 
460 APOCALYPSE EXPLAINED. 
 
 and spirits, — then the Lord causes those who are interiorly 
 good and who thence are exteriorly good also, to turn to 
 Him, and so to turn away from the evil (n. 426). 
 
 Inspiraiion (inspirath), Breathe on {inspirare). — How the Word has 
 been inspired by the Divine ; and that it was written from 
 an inspiration such that nothing else in the world can be 
 compared with it (n. 1079). 
 The French Church acknowledged the Word to be divine, 
 and attributed divine inspiration to every thing of the 
 Word (n. 107 1). 
 
 " To answer," when predicated of the Lord, signifies influx, 
 inspiration, perception and information (n. 471). 
 
 What is signified {Gen. ii. 7) where it is said that "Jehovah 
 breathed (naphach) into the nostrils" of Adam (n. 130): 
 also what is signified {John xx. 22) by "the Lord's 
 breathing (emphusao) on the disciples" (n. 130). 
 
 Instinct {huUnaus). — It is a matter of common knowledge that 
 animals of eveiy kind know very many things from an 
 inborn and inherent [faculty] that is called instindi:, and also 
 nature. The knowledge of such things, viewed in itself, 
 is spiritual ; so, too, is the affecflion from which it comes : 
 the clothing of these is from Nature ; and their produftion 
 is through Nature (n. 1197). 
 
 Institution (ivstUutio), Institute (imtituere). — By the combat of Jacob 
 with the Angel {Gen. xxxii. 25-32) is described the con- 
 tumacy with which Jacob and his posterity insisted on 
 possessing the Land of Canaan, by which is meant that 
 the church should be instituted with them (n. 710^). 
 The church instituted with the sons of Israel (n. 4481:, 540*, 
 608*). 
 
 Instruct {Erudire). — " Erudtre (to instruft) " represents 
 
 BIN, Dan. xi. 33 (n. 8iii). 
 
 Instruction (instruaio). — It is to be observed that, although a per- 
 son lives well, yet he cannot come into heaven before he 
 is in truths. There are therefore places of instrudion for 
 those who are to come into heaven ; for no one can come 
 thither before he has been instrufted (n. 478). 
 
 Instrument (instrumentum). — {See Vessels.^ 
 
 By instruments that are played by striking, and by wind in- 
 struments, is described the joy of those who are of the 
 celestial kingdom; but by stringed instruments and by 
 singing is described the gladness of those who are of the 
 spiritual kingdom (n. 863,5). 
 
INDEX OF WORDS. 46 1 
 
 It is said {Ps. Ixxi. 22 ; see margin of authorized version), " I will 
 
 confess to Thee thy truth with the instrument (k^li) of the 
 psaltery, O my God ; unto Thee will I sing with the harp, 
 O Thou Holy One of Israel ;" because by "the psaltery" 
 is signified spiritual good or the good of truth, and by 
 "the harp" is signified spiritual truth, or the truth of 
 good ; and confession is made from both (n. 3231J). 
 
 Insurgent. — (See Rise against.) 
 
 Intellectual (inteihauaie). — By means of knowledges and cognitions 
 that have been implanted in the natural man, the intel- 
 leflual is formed, so that man may become rational (n. 
 654-6). 
 
 Intelligence, Understanding (inteiugentia), Intelligent {inteiUgens). — 
 The reason why not every man is intelligent and wise, is, 
 because he who is not, has by his life closed in himself the 
 receptacle of celestial love (n. 1224). 
 
 " The intelligent {intelligens, sakhal) " (Dan. xii. 3 ; the English ver- 
 sions have " They that be wise,") are they who are in truths (n. 72). 
 
 " Intxlligens (intelligent) " represents 
 
 BIN, ha. v. 21, rendered "prudent" in the English versions (n. 
 376£-). 
 
 Intelligence is thought from understanding (n. 518a). 
 
 The distin<5tion between intelligence and wisdom is, that in- 
 telligence is such understanding of truth as the spiritual 
 man has, and wisdom such understanding of truth as the 
 celestial man has (n. 22,ob). 
 
 Wisdom is predicated of spiritual goods and truths, and in- 
 telligence of natural goods and truths (n. 408). 
 
 Wisdom is in the third degree, intelligence {or understand- 
 ing) in the second, and knowledge in the first or ultimate 
 degree ; they are therefore named in the Word in this 
 order (n. 1170). 
 
 True intelligence is from the Lord, through the Word (n. 
 
 281-5). 
 False intelligence is from man's proprium (n. 281^ ; compare 
 
 n. 6i-ji,c}. 
 Man's own intelligence is reasoning from falsities (n. 281*). 
 
 " Intelligentia (intelligence)" represents 
 
 T^BHUNAH, Exod. xxxi. 3, rendered "understanding" in the Eng- 
 lish versions (n. 1170) ; 
 yer. X. 12, rendered " discretion " in the authorized version, 
 and "understanding" in the revised (n. 6441:). 
 
 " He that hath understanding (nous) " {Apoc. xiii. 18) signifies 
 those who are in enlightenment (n. 845). 
 
462 APOCALYPSE EXPLAINED. 
 
 Inteniions [inienUones). — The loves of self and of the world, or the 
 enjoyments of life derived from them, which are perpetual, 
 turn all thoughts and intentions to self and the world. 
 The interiors of man, which are of his mind, are aftually 
 turned to his own loves, downwards and outwards (n. 159). 
 When man loves God above all things, and the neighbor as 
 himself, the Lord then turns to Himself the interiors that 
 belong to man's mind, or to his thought and intention (n. 
 159)- 
 
 Intercession (Mercessio). — By " intercession " is meant the Lord's per- 
 petual remembrance of man (n. 810 ; compare n. 8o5^(v.)). 
 
 Interior (inteHus). — There are two internals in man, one beneath 
 and the other above. The internal which is beneath is 
 that in which man is, and from which he thinks, while he 
 lives in the world, for it is natural ; this, for the sake of 
 distin(?lion, shall be called the interior (n. 940). 
 Man's interior is purified in no other way than by desisting 
 from evils according to the precepts of the decalogue (n. 
 
 939)-. 
 When man's interior has been purified from evils, then is the 
 internal opened which is above the interior, and which is 
 called the spiritual internal (n. 941). {See Internal.) 
 
 Interlaced, Braided, Inweaving {/mpiexus). — " Things interlaced {or 
 'thick boughs') ("bhoth)" {Esek. xxxi. 3) are matters for 
 knowledge belonging to the natural man (n. 388c). 
 
 By "baldness in place of braided work [of hair] (miqsheh)" 
 {Isa. iii. 24), is signified foolishness in the place of knowl- 
 edge (n. 63 7^. 
 
 "Her clothing of inweavings (mishbetzoth) of gold" {Ps. xlv. 
 13), signify clothing truths, formed from the good of love 
 (n. 863^. 
 
 Intermediates (intermedia) — That intermediates co-exist in ultimates, 
 is plain from the axiom that there is nothing in the effe6l 
 which is not in the cause, and thus from the continuity of 
 causes and effedls from what is first even to what is last 
 (n. 1207). 
 
 Internal {internum, internus). — There are two internals in man, one 
 beneath and the other above. The internal which is be- 
 neath is that in which man is, and from which he thinks, 
 while he lives in the world, for it is natural ; this, for the 
 sake of distinflion, shall be called the interior ; but the 
 internal which is above is that into which man comes after 
 death, when he enters into heaven (n. 940). 
 When man's interior has been purified from evils, by desisting 
 
INDEX OF WORDS. 463 
 
 from them and shunning them because they are sins, then 
 is opened the internal which is above it, called the spirit- 
 ual internal : this communicates with heaven ; and there- 
 fore man is then intromitted into heaven and conjoined 
 with the Lord (n. 940 ; see also, n. 654a, 941, 945). 
 
 The internal man is purified by knowing, understanding and 
 thinking of the truths of the Word ; and the external 
 man by willing and doing them (n. 475^). 
 
 In those who think insincerely and unjustly concerning the 
 neighbor, although they speak and adl otherwise, the in- 
 ternal spiritual man is closed, and only the internal nat- 
 ural man is opened (n. 195(2). 
 
 Internal sense (Sauus intemus). — {See Internal Sense, under 
 
 Word.) 
 Internal goods and truths are those contained in the internal 
 
 or spiritual sense of the Word (n. 376a). 
 The natural sense from the spiritual, is called the internal 
 
 sense; also the spiritual-natural sense (n. 1061). 
 
 Interpret — {See Translate.) 
 
 Intreat the favor of. Implore, Beseech {Dcprecari). — The interior 
 things of the church, of the Word and of worship are sig- 
 nified {Zech. viii. 22 ; Mai. i. 9) where it is said that "the 
 faces of Jehovah" are to be seen, sought, and implored 
 
 (chalah) (n. 4I2ir). 
 
 See also Ps. xlv. 12 (n. 863^). 
 
 Introduce. — {See Bring.) 
 
 Intromission (imromissio). Intromit {intromiuere). — Introspedion is an 
 intromission of the sight ; and the sight is intromitted into 
 heaven when the sight of the eyes of the body is dimmed ; 
 then the sight of the eyes of the spirit is enlightened (n. 
 26o>^). 
 After man has been intromitted into heaven by the opening 
 of his internal, and receives light therefrom, then are com- 
 municated to him the same affedtions which the angels of 
 heaven have, together with their pleasantnesses and en- 
 joyments (n. 942). 
 
 Intuition. — {See Looking.) 
 
 Intuitive {Jntuitivum). — Both the scientific and the rational are in the 
 natural man ; one end of this man is what belongs to 
 science and to knowledge, and the other end is what is 
 intuitive and of thought (n. 569^). 
 
 Invisible {inconspicuus, inmsiiiiis). — It IS a commoH thing in the spir- 
 
464 APOCALYPSE EXPLAINED. 
 
 itual world for one to become invisible [inconspkuus) when 
 he turns away from another (n. 426). 
 
 To believe in the invisible is not far from believing in the in- 
 most of Nature (n. 52). 
 
 Inward parts. — {See Belly.) 
 
 Inweaving. — (^1?^ Interlaced.') 
 
 Ir Cheres. — " Ir Cheres " {Isa. xix. 18) is docSrine flashing from spir- 
 itual truths in the natural ; for 'ir means city, and "city " 
 signifies dodlrine; cheres means brilliancy, as of the sun 
 (n. 39irf; compare n. 654*). 
 
 The English versions are based on the reading, <i h heres. Gesenius gives his 
 approval to the reading recognized by Swedenborg.'iRcHEREs. See the margin 
 of the revised version. 
 
 Ireland {iriandia). — Within Babylon there are those in the kingdom 
 of France, and many others in Holland, England, Scot- 
 land and Ireland, who have not taken from the Lord the 
 prerogative of saving men, and who have not deprived 
 the Word of divine holiness (n. 1070). 
 
 Iron {Ferrum, Ferreus). — By "iron" is signified natural truth (n. 70). 
 "Iron" is truth in ultimates (n. ^^od). 
 By " iron " is signified truth in the natural man ; " a rod of 
 
 iron" {Apoc. xii. 5) is the power of natural truth from 
 
 spiritual (n. 726). 
 
 ' Iron " in the opposite sense is the false (n. 386^). 
 
 They called the last of the ages "the iron age," for the reason 
 diat then was the reign of truth alone, without good ; and 
 when this reigns, then also the false reigns (n. 70). 
 
 "Ferrum (iron) " represents 
 
 BARZEL, Deut. viii. 9 (n. 70) ; xxxiii. 25 (n. 70, 438) ; 
 I Kings vi. 7 (n. 5853) ; 
 /v. ii. 9 (n. 176, 177, 7273); 
 
 Isa. xliv. 12 (n. 386^, 587^) ; Ix. 17 (n. 70, 176, 365^) ; 
 Jer. xvii. I (n. 391^) ; 
 Ezek. xxii. 18, 20 (n. 540^) : 
 PARZEL (Chaldee), Dan. ii. 33, 34, 35 (n. 1029*); verses 41, 42, 
 43 (n. 176) ; iv. IS (n. 65orf) ; v. 4 (n. 22oi) ; veise 23 (n. 
 1029<:) ; vii. 7 (n. 1029,:) : 
 siDEROs (noun), Apoc. xviii. 12 (n. 1147) : 
 
 siDEREos (adjecftive), Afoc. ii. 27 (n. 176, 727^); ix. 9 (n. 557) ; 
 xii. 5 (n. 176, 726) ; xix. 15 (n. 176, 727^). 
 
 Isaac. — By "Abraham" in the Word is meant the Lord as to the 
 celestial Divine, by "Isaac" as to the spiritual Divine, 
 and by "Jacob" as to the natural Divine. The spiritual 
 Divine, signified by "Isaac," is the divine truth, which 
 
INDEX OF WORDS. 465 
 
 Strikes natural men with terror ; and whereas Laban was 
 a natural man, therefore Jacob made oath to him ( Gen. 
 xxxi. 53) by " the fear " or " the terror of Isaac " (n. 696a;). 
 
 (See passages of the Sacred Scripture, n. 2t,2a, 3761:, 537a, 624c, 
 696^, 7011/, 721^, 768.:.) 
 
 hhmaef.—lt is said concerning Ishmael (Gen. xvii. 20; xxv. 16) 
 that "he should be blessed and increase," and that "twelve 
 princes should be born of him," because he signified the 
 external church with all its truths from good (n. 430*). 
 
 By " Ishmael, who was of the seed of the kingdom " (or "of 
 the seed royal") (^er. xli. 1-8) were represented those 
 who are in the genuine truths of the church (n. 3741^). 
 
 Island, Isle {insula). — "Islands" in the Word do not mean islands, 
 nor those who live on islands ; but they mean the natural 
 man as to the truths in him ; and by "islands," in the ab- 
 stradt sense, are therefore signified the truths of the natu- 
 ral man (n. 406a). 
 "An island" signifies a nation remote from true worship, but 
 still desiring to be enlightened (n. 50). 
 
 By "the islands which shall trust {confident; elsewhere we find 
 exspeClabunt, meaning ' wait for,' as in the English versions) " (Isd. Ix. 
 
 9), are meant nations that are in divine worship, but in 
 that which is remote from the truths of the church (n. 
 
 242</). 
 
 "Islands in the sea" (Ezek. xxvi. 18) signify nations quite 
 removed from truths, but which are desirous for knowl- 
 edges (n. 275<i). 
 
 In many passages by "islands" are signified nations that are 
 about to come to the true worship of God (n. 50). 
 
 By "the islands of the nations" (Zeph. ii. 11) are signified 
 falsities that are not of evil (n. 406^). 
 
 By "islands" in the opposite sense are signified falsities op- 
 posite to the truths which are in the natural man (n. 406^). 
 
 " Insula (an island) " represents 
 
 'I, in all the passages of the Old Testament to which reference is 
 
 here given : 
 NEsos, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be found, n. 50, 2\2il, 
 275a, 304^, ^o<,a.,h, 4060-;, 677, 1024, 1146.) 
 
 Israel. — (See Church, Judah.') 
 
 In the supreme sense, by "Israel" (^Isa. xlix. 3) is meant the 
 Lord ; and " the Stone of Israel " is the Lord as to divine 
 truth (n. 409c; compare n. 41 1<:). 
 
 The Lord is called "the God of Israel" (2 Sam. xxiii. 3) from 
 worship, and "the Rock of Israel" from divine truth from 
 
466 APOCALYPSE EXPLAINED. 
 
 which is worship (n. ^iid) : "the God of Israel," and "the 
 Rock," is the Lord as to the Divine Human, and divine 
 truth proceeding from it (n. 179 ; compare n. 3293). 
 
 The Lord as to the Divine Human is named "the Holy One 
 of Israel," for the reason that by "Israel" is signified the 
 church (n. 328/). 
 
 "Israel" and "Jacob "in the supreme sense mean the Lord, 
 and in the respeftive sense the Lord's spiritual king^ 
 dom and the spiritual church ; "Israel" the internal spirit- 
 ual church, and "Jacob " the external (n. 340 ; compare n. 
 20\d, 316a:, 33i«, 3743). 
 
 By " Israel" and by "the fathers" (^Hos. ix. 10) are not meant 
 the fathers of the tribes from the sons of Jacob, but those 
 who were of the Ancient Church (n. 403^; compare n. 
 918). 
 
 Whereas a representative church was to be instituted with the 
 sons of Jacob, it was on that account provided by the 
 Lord that his sons should be twelve in number, that thus 
 all of them together might represent all things of the 
 church, and that each one might represent his own part ; 
 and from this it came to pass that twelve tribes existed 
 from them, and that by the twelve tribes are signified all 
 things of the church, and that by each tribe is signified 
 some essential of it (n. 430^). 
 
 Witli the sons of Israel, or Jacob's posterity, there was no 
 church, but the church was simply represented ; where- 
 fore by "the sons of Israel" are signified all who are of 
 the church (n. 448 1^). 
 
 The sons of Israel were to represent the church from its first 
 rise to its end (n. 654-5). 
 
 By the journeyings and the wanderings of the sons of Israel, 
 in the forty years in the wilderness, were represented and 
 signified the temptations of the faithful (n. 544). 
 
 That they were led into Egypt, and afterwards into the wil- 
 derness, and at last into the Land of Canaan, represented 
 the rise, the progress, and at last the establishment of the 
 church with man {concerning which, much more may be 
 seen, n. 654/5). 
 
 The Jews represented the celestial kingdom of the Lord, or 
 the celestial church ; but the Israelites represented His 
 spiritual kingdom, or the spiritual church (n. 405?). 
 
 {More may be seen concerning the consummation of the Isra- 
 elitish Church, s. v. Church.') 
 
 (Passages of the Sacred Scripture, n. 39, 141^, 148, 179, 1953, 204*, 
 
 2225, 223c, 278*, 2805, 304</-/, 3135, 315c, 3l6a,i, Z2&c,d,/, 
 
INDEX OF WORDS.- 467 
 
 329^, 3313, 336;, 340c,d, 365/, 374^, 37S«(viii.), 37621,^, 386^, 
 39i^vf, 392^^, 4°!'^. 403'^. 405*.<^.£-', 409^. 4"^./. 422^, 43°^i 
 431*. 433".^.''./, 435*, 448^<^, 4S3«, 483*. S40*, 544. 585*. 
 6oia,i, 624c, 6384, 653a, 6$4c,a,!,k,i, 677, 701C, 710a/, 724*, 
 734c, 74irf, Sue, 866, io29<ir.) 
 
 Issachar. — In Hebrew Issachar means hire, or reward. Those 
 who have regard to reward for the good things that they 
 do, and thus place merit in works, are meant by "Issa- 
 char" in Israel's prophecy concerning his sons (n. 445). 
 
 The three tribes of Judah, Issachar and Zebulon encamped 
 on the east of the Tent of Meeting {Num. ii. 3-10), be- 
 cause these three tribes signified the heaven where the 
 good of love is; the tribe of Judah, the good itself; the 
 tribe of Issachar, its affedlion ; and Zebulon, its conjunc- 
 tion with truths (n. 445). 
 
 The reason why "Issachar" {Apoc. vii. 7) signifies faith (n. 
 
 445). 
 
 (See also articles n. 43i<:(i., ii.), 438.) 
 
 Issue (Fiuxus). — " Fluxus (an issue) " represents 
 zoBH, Lev. XV. 3 (n. 163). 
 
 " He that hath an issue (affeaus fluxu, zubh) " signifies those who 
 are in natural love separate from spiritual (n. 163). 
 
 (Effluvium). — "The flesh of asses" {Esek. xxiii. 20) is the 
 
 voluntary proprium, and "the issue (zihmah) of horses " is 
 the intelleftual proprium from it, which pervert all things 
 (n. 654/). 
 
 Ivory (Ebur, Eburneum). — " Ivory " signifies rational truth ; for by 
 "the elephant" is signified the natural in general; and 
 therefore by "ivory," which is from his tooth, and from 
 which he has power, also because it is white, and also has 
 a power of resistance, is signified rational truth, which is 
 the most excellent truth of the natural man (n. 1146). 
 
 By "ivory, apes, and peacocks" (i Kings s.. 22) are signi- 
 fied truths and goods of the external church (n. 5 14^ ; com- 
 pare n. 1 142). 
 
 "Ebur (ivory)" represents 
 
 SHEN, Ps. xlv. 8 (n. 1146); 
 
 Ezek. xxvii. 6, 15 (n. 1146); 
 
 Amos iii. 15 (n. 1146) ; vi. 4 (n. 163, 1146) : 
 
 SHENHABBIM, I KitlgS X. 22 (n. 5I4*). 
 
 " Eburneum {pi ivory) " represents 
 
 SHEN, I Kings X. 18 (n. 253^), 
 
 ELEPHANTINOS, ApOC. Xviii. 12 (ll. II46). 
 
468 APOCALYPSE EXPLAINED. 
 
 Jacob.— (See Israel.') 
 
 By "Jacob" is meant the natural Divine (n. 6q6d, 768^). 
 
 The Lord is called "Jehovah" from the Divine in first [prin- 
 ciples] {Ps. cxxxii. 2) ; He is called "the Mighty One of 
 Jacob" from the Divine in ultimates, in which is divine 
 power in its fulness (n. 684c). 
 
 By "the seed of Jacob" is signified natural divine truth, pro- 
 ceeding from the Lord (n. 768c). 
 
 By "the fountain of Jacob" (jfohn iv. 6) is meant the Word, 
 and thus also the Lord as to the Word (n. 483^). 
 
 By "Jacob" and "Israel" is signified the Lord's spiritual 
 
 kingdom (n. 278^). 
 By "Jacob" (Num. xxiv. 5) is signified the church which is 
 
 in the good of doftrine and of life, and by "Israel" the 
 
 church which is in truths from good (n. 799^). 
 By "the house of Jacob" are meant those who are in the 
 
 good of life (n. 448c). 
 
 Whereas by "Jacob " in the Word is signified the external 
 church, which is with those who are in natural light, and 
 live a moral life from the obedience of faith, though not 
 from internal affeftion, therefore when there is discourse 
 about Jacob there appears in the spiritual world on high at 
 the right as it were a man lying on a bed (n. 163). 
 
 Jacob and his posterity, even from their fathers, were merely 
 natural, consequently opposed to the good of heaven and 
 the church ; for he who is natural and not at the same time 
 spiritual is opposed to that good. Now whereas Jacob 
 and his posterity were such, and whereas they rejefted all 
 such good, and this from the very first, it is therefore said 
 of Jacob that "he supplanted his brother {or 'took his 
 brother by the heel') in the womb " (Hos. xii. 3). More- 
 over by the combat of Jacob with the angel {Gen. xxxii. 
 25-32) is described the contumacy with which they insisted 
 that they would possess the Land of Canaan, by which is 
 meant that the church should be instituted with them. 
 The Israelitish and Jewish nation was not chosen, but it 
 was received, to represent the church, because of the con- 
 tumacy with which their fathers and Moses insisted (n. 
 710*). 
 
 Whereas a representative church was to be instituted with the 
 sons of Jacob, it was on that account provided by the Lord 
 that his sons should be twelve in number, that thus all of 
 them together might represent all things of the church, 
 and that each one might represent his own part. From 
 
INDEX OF WORDS. 469 
 
 this it came to pass that twelve tribes existed from them 
 (n. 430^). 
 
 (Passages of the Sacred Scripture may be seen in articles n. 148, 
 163, 222^ 252a, 278^ 304/, 315^, 328^,/, 329<;, 340rf, 374^, 
 376<r, 381, 39irf, 392^, 405*,c,A, 422*, 430^, 433<:,rf, 434a/, 
 448<r,rf, 483^, 537a, 617*, 677, 684.:, 696^, 7oirf, 7ioe, 724<!', 
 74irf, 76Sc,d, 799^, 8n<r, 1029^.) 
 
 Jabin {yaHnus).— By the combat against Sisera, the chief of the 
 army of Jabin king of Canaan (fudges iv. 2, 18), was 
 represented spiritual combat against the evil infesting the 
 church (n. 439). 
 
 Jachin. — {See Porch.) 
 
 Sustaining truths are signified by " the two pillars, Jachin and 
 Boaz" (i Ki7igs vii. 15-22), which Solomon set up in the 
 porch of the temple (n. 219). 
 
 J ah. — {See Halellujah, Jehovah.) 
 
 God is called "Jah" from esse, and Jehovah from esse and 
 exisiere, in Himself (n. 1206). 
 
 " The song of Jah " {Isa. xii. 2) signifies celebration and glori- 
 fication of the Lord (n. 32615). 
 
 By "the tribes of Jah" {Ps. cxxii. 4) are signified truths from 
 good, which are from the Lord (n. 431^). 
 
 James the Apostle [Jacotus Apostolus). — By the Lord's three disci- 
 ples, " Peter, James and John," are signified the first and 
 primary essentials of the church, in a series : for "Peter" 
 signifies truth in the understanding ; "James" truth in the 
 will, and "John" truth in adt (n. 444^). 
 The twelve disciples of the Lord represented the church as to 
 all things of faith and charity in the aggregate ; and Peter, 
 James and John represented faith, charity, and good works, 
 in their order ; Peter representing faith, James charity, and 
 John good works (n. 785^). 
 
 (See also articles n. 8, 9, 64, 411^, 6oo^, 721*, 820a, 821^.) 
 
 Japhet ijafhetus). 
 
 See Gen. ix. 21-23 (°- 240*). 
 
 Jareb. — By "the Assyrian" and "king Jareb" {Hos. v. 13) is sig- 
 nified the perverted rational, as to good and as to truth 
 (n. 962). 
 
 Jashar {Jaschar), Book of the Upright (Liber Reai). — The Book of 
 Jashar, or the Book of the Upright {Jos. x. 13) was pro- 
 phetical (n. 40irf). 
 {See Ancient Word.) 
 
 Jasper [Jaspis). — By "the jasper" is signified the divine love of 
 
470 APOCALYPSE EXPLAINED. 
 
 truth, or the proceeding divine truth ; also spiritual love 
 of truth (n. 268). 
 
 " Jaspis (jasper) " represents 
 
 VASHspHEH, Exod. xxviii. 20 (n. 717^); 
 
 Ezek. xxviii. 13 (n. ^Vjc) : 
 lASPis, Afoc. iv. 3 (n. 268) ; xxi. 11, 18, 19 (n. 268). 
 
 Javan.—^Y "Javan, Tubal and Meshech" {Ezek. xxvii. 13) are 
 signified those who are in external worship (n. 3551:). 
 
 By "Javan and Thubal" {Ezek. xxvii. 13) is signified repre- 
 sentative external worship (n. 750e). 
 
 By "sons of Javan" {Zech. ix. 13) are signified external truths 
 (n. 7240. 
 
 Javelin {jacuium). Throwers of the javelin (Jacuiatores), Shoot (Jacu- 
 lari). — "The bow" signifies do6trine fighting, or doftrine 
 from which there is combat against things evil and false ; 
 and "arrows," "javelins" and "darts," signify the truths 
 of doctrine which combat (n. 357a). 
 
 In the opposite sense, "javelins" and "arrows," and so 
 "throwers of the javelin" and "archers," signify combat 
 from falsities of doctrine against truths (n. 448^). 
 
 "To shoot in darkness the upright in heart" (^Ps. xi. 2; see 
 revised version), signifies to deceive those who are in truths 
 from good (n. 357c)- 
 
 "yaculari (to shoot)" represents 
 
 YADHAH, jfer. 1. 14 (n. 357c): 
 
 YAHAH, Ps. xi. 2 (n. 3S7<^); Ixiv. 4 (n. 357c) : 
 
 RABHABH, Getl. xUx. 23 (ll. 357<I, 448^). 
 
 "Jacuiatores" represents 
 
 RABH, Jer. 1. 29, rendered "archers" in the English versions (n. 
 
 357^): 
 RAMAH, Ps. Ixxviii. 9; here, in connedlion with "bows" it is ren- 
 dered " carrying " in the English versions ; but the author- 
 ized version has "throwing forth" in the margin (n. 
 357*)- 
 
 i/aiv. Cheek bone [MaxUia). — All things in the province of the mouth, 
 as "the throat," " the mouth " itself, "the lips," "the jaws," 
 " the teeth," signify such things as belong to the perception 
 and understandmg of truth, because they correspond to 
 them. " The jaw " signifies the perception and understand- 
 ing of interior truth ; "the right jaw (fr right cheek bone)" 
 the afifeftion and the consequent perception of it, and " the 
 left jaw {or left cheek bone) " its understanding (n. 556,5). 
 
 "The jaws" {Isa. xxx. 28) are thoughts from the corporeal 
 
 sensual, and thus from fallacies (n. 923). 
 
INDEX OF WORDS. ' 47 1 
 
 "Maxilla (jaw) " is the rendering of 
 
 L'CHr, Ps. iii. 7 (n. 5S6<i); 
 Isa. XXX. 28 (n. 923). 
 
 "Maxilla (cheek, or cheek bone,) " is the rendering of 
 
 siAGON, Matt. V. 39 (n. 556*). 
 
 Jazer o^^^).— By "Jazer," " the vine of Sibmah," and by " Hesh- 
 bon" and "Elealeh" (/fa. xvi. 9), are signified the men 
 of the external church, who explain the Word so as to 
 favor the loves of the world (n. 911-5). 
 
 See also Jer. xlviii. 32 (n. 376c). 
 
 Jehoiakim {jojaHmus).- — By Jehoiakim, king of Judah, who burnt 
 the roll written by Jeremiah (^Jer. xxxvi. 10-31), was re- 
 presented the truth of the church, which was perishing: 
 (n. 481). 
 
 Jehoshaphat. — That "the ships under king Jehoshaphat were 
 broken" (i Kings xxii. 48), signifies the devastation of 
 the church as to its truths and goods (n. 5143). 
 "The valley of Jehoshaphat," where was the judgment {yoel 
 iii. 12), signifies falsification of the Word (n. 91115). 
 
 Jehovah. — God is called "Jah" from esse, and "Jehovah" from 
 esse and existere, in Himself (n. 1206). 
 
 By "Jehovah " is meant the divine esse, and by " God " the 
 divine existere in heaven (n. 24). 
 
 "Jehovah" has a similar meaning with "Who is, who was, 
 and who is to come " (n. 23). 
 
 The Lord is called "Jehovah " from the Divine in first [prin- 
 ciples], and "the Mighty One of Jacob " from the Divine 
 in ultimates (n. 684.;). 
 
 Whereas the truths of heaven and the church are meant in 
 the Word by "hosts (c?r armies)" therefore Jehovah is 
 called in the Word "Jehovah Zebaoth," and "Jehovah 
 God Zebaoth," that is "of hosts" (n. 573a). {See Zeba- 
 oth.^ 
 
 "Jehovah " of the Old Testament is called " Lord " in the New 
 (n. 689). 
 
 The most ancient people, more than their posterity, worshipped 
 God visible under Human form : that they also saw God 
 as a Man, the Word testifies ; for it says of Adam, that he 
 heard the voice of Jehovah walking in the garden ; of 
 Moses, that he spake with Jehovah mouth to mouth ; of 
 Abraham, that he saw Jehovah in the midst of three angels ; 
 also that Lot spake with two of them ; Jehovah was also 
 seen as a Man by Hagar, by Gideon, by Joshua,- by Dan- 
 iel as the Ancient of Days and as the Son of Man : in like 
 
472 APOCALYPSE EXPLAINED. 
 
 manner He was seen by John as the Son of Man in the 
 midst of seven candlesticks ; also by other prophets (n. 
 
 1116). 
 
 Before the advent of the Lord, Jehovah was celebrated by- 
 songs ; but after the Lord came into the world and mani- 
 fested Himself the Lord, too, was celebrated by songs ; 
 now, however, in the church which is hereafter to be es- 
 tablished, and which is meant by "the New Jerusalem," 
 the Lord will be celebrated alone (n. 857). 
 
 (Passages of the Sacred Scripture may be seen, n. 23, 24, 32, iio, 
 220a, 298^, 340a, 39ii/, 4003, 40i3, 405r, 406*, ^iic, 412/, 
 4S3^. 573-^. 653^ 684^. 689, 850*, 857, 1206.) 
 
 Jehovih. — The Lord is called " the Lord Jehovih " when good 
 
 is treated of (n. 6oia). 
 The Lord is called "God" in the Word from divine truth, 
 and He is called "Jehovah" and also "the Lord Jehovih" 
 from divine good (n. 850^). 
 
 Jericho. — {See Rebuilt) 
 
 By "the city Jericho" is signified instruftion in the knowl- 
 edges of good and truth, through which knowledges man 
 is introduced into the church ; for Jericho was a city not 
 far from the Jordan, which river signifies introdudlion into 
 the church. And whereas "Jericho " signified instru6lion, 
 it also signified good of life ; for no one can be instructed 
 in truths of dodirine who is not in the good of life (n. 
 
 "JOOd). 
 
 When the Land of Canaan was held in possession by idola- 
 trous nations, the signification of places and of cities in 
 that land was changed to the opposite ; and consequently 
 "Jericho" then signified profanation of truth and good, 
 thus the dodtrine of the false and the evil which perverted 
 the goods and truths of the church, and profaned them 
 (n. 700^). 
 
 (See also articles n. 444c, 458.5, 502^.) 
 
 Jerusalem [Merosoiyma). — (See New Jerusalem.') 
 
 "Jerusalem" {Isa. Ixvi. 12, 13) is the Lord's church in the 
 
 heavens and on earth (n. 175a). 
 By "Jerusalem " (Ezek. xvi. 3, 13, 19) is signified the church : 
 
 first the Ancient Church, and afterward the Israelitish 
 
 Church (n. 619* ; compare n. 83, 6i']b). 
 By "Jerusalem" {Zeck. viii. 42) is meant the new church to 
 
 be established by the Lord (n. 433<i). 
 By "the New Jerusalem," in the Apocalypse, is signified a 
 
 new church in the heavens and on earth (n. 288^ ; com- 
 
INDEX OF WORDS. 473 
 
 pare n. loo, 2233,^, 224, 431^, 629*, 652^, 670, 732, 758, 
 764,857,870,948,1044,1183). 
 By "Jerusalem" is signified the church as to dodrine and 
 
 worship (n. io2a). 
 "Jerusalem" is the church where is true dodlrine (n.- igsO- 
 "Zion" in the Word signifies the Lord's celestial kingdom, 
 and thus also the celestial church ; and "Jerusalem " signi- 
 fies the spiritual kingdom, and the spiritual church (n. 
 
 195^)- 
 
 Where Samaria and Jerusalem are mentioned together, by 
 " Samaria" the metropolis of the Israelites is signified the 
 spiritual church, and by "Jerusalem" the metropolis of 
 the Jews the celestial church, each as to dodti'ine (n. 555^ ; 
 compare n. 576, 653*, 724?, 960a). 
 
 By "the places about Jerusalem" (Jjfer. xvii. 26) are signified 
 truths of doflrine in the natural man (n. 449.5). 
 
 By "the suburbs of Jerusalem" {Zech. ii. 4) is signified the 
 church consisting of those who would outwardly receive 
 the divine proceeding from the Lord (n. 629^1). 
 
 By "Jerusalem, the mountain of holiness" (^Isa. Ixvi. 20) is 
 signified the church in which charity reigns (n. 1155). 
 
 "Virgins of Jerusalem" {Lam. ii. 10) signify those in the 
 church who are in affeftion for truth (n. 6371^ ; compare 
 n. 863a). 
 
 In the opposite sense, by "Samaria" is signified the church 
 in which there are not truths but falsities, and by "Jerusa- 
 lem " the church in which there are not goods but evils (n. 
 240*). 
 
 By " the King of Jerusalem " is signified the truth of the 
 church altogether vastated by falsities (n. if>\d). 
 
 In the city Jerusalem and about it, all places corresponded 
 to places in the spiritual world, for in that world the habi- 
 tations are according to divine order; in the midst are 
 those who are in the greatest light or wisdom, and in the 
 borders those who are in the least ; and whereas "Jerusa- 
 lem " signified, heaven and the church as to doflrine, hence 
 also the places there were representative according to their 
 quarters and their distances from the temple and from 
 Zion (n. 659/). 
 
 Where it is said, "O Jerusalem, Jerusalem, thou that killest 
 the prophets, and stonest them that are sent unto thee !" 
 {Matt, xxiii. 37,) by these words in the spiritual sense is 
 meant that they extinguish all divine truth that they have 
 from the Word (n. 624</). 
 
 (More concerning Jerusalem may be seen in the following articles, 
 
474 APOCALYPSE EXPLAINED. 
 
 in most of which occur passages of the Sacred Scripture con- 
 ,tainingthe word '< Jerusalem:" — n. 39, 83, 100, 130*, 1411!, 
 175a, 195*, 205, 2oSi, 2233-1:, 224, 240*, 242^, 252*, 253a, 
 268, 270, 272, 275,?, 2793, 282, 283^, 288*, 294*, 298^, 3153, 
 3163, 32^d,e, 329/, 340.:, 3S5a,<:, 357^, 365*/^, 3723, 374c, 
 375f(vl., viii.), 376^,/, 386*, 388^, 391^, 392^, 395^, 40irf, 403^, 
 405/>,rf,^/, 427a, 4303, 431*, 433c, 439, 444i,c, 449'^/, 453*i 
 455^, 4S8i, 475*, 502*, 514^, 538^, 540*. S55<5, 576, 584. 600*, 
 608*, 612, 6173, 6190,*, 6293,3, 632, 6333, 6373, 638<r, 6523-rf, 
 6533, 659<^,y", 670, 684^, 700/, 714^, 721a, 724ar,£', 7253, 7303, 
 732, 734^, 740f, 74i3,f, 750/, 758, 764, 8503,,:, 857, 863a, 870, 
 948, 1044, 1183.) 
 
 Jeshurun. 
 
 See /sa. xliv. 2 (n. 4091:). 
 
 Jesse {yischa/us).—Tha.t David might represent the Lord as to di- 
 vine truth, the Lord was pleased to be born of the house 
 of David, and also to be called "the Son of David," "the 
 Root and Offspring of David," and "the Root of Jesse" 
 (n. 205 ; compare n. 7803). 
 The Lord as to the Human is called "the Root of David,"- 
 because all divine truth is from Him. For the same rea- 
 son He is called "the Root of Jesse" (^Isa. xi. 10) ; "Jesse" 
 is here put for David, for he was David's father (n. 
 310). 
 
 Jest {Jocuiari). — To make jests from the Word and about the 
 Word is to besprinkle the holy things of heaven with the 
 dust of earth (n. 1064). 
 
 Jesuits [jesuitae). — In the spiritual world, where the interiors of 
 every one are opened and are thence made manifest, with 
 the monks, and even with the Jesuits who from their 
 genius were reputed in the world to be intelligent be- 
 yond others, the interiors appeared so empty and void 
 that they knew not a single truth which leads to heaven : 
 they have been thoroughly examined, and were seen to 
 be such (n. 1044). 
 
 Jesus, Jesus Christ. — yesus signifies salvation (n. 815c). 
 
 yesus signifies safety (n. 460). 
 
 By "Jesus Christ" is meant the Lord as to the Divine Hu- 
 man, for the reason that this was the Lord's name in the 
 world (n. 26 ; compare n. 49). 
 
 By the names "Jesus" and "Christ," are signified both the 
 priestly and the royal [natures] of the Lord ; that is, by 
 "Jesus " is signified divine good, .and by "Christ" divine 
 truth (n. 313). 
 
 It is known to some in the world, and it is fully known in 
 heaven, that no one is able from himself to name Jesus, 
 but from Him (n. 388^). 
 
 The names "Lord" and "Jesus Christ" are not pronounced 
 
INDEX OF WORDS. 475 
 
 as in the earths ; but instead of those names, a name is 
 formed from the idea of all things that are known and be- 
 lieved respefling Him (n. i02a). 
 
 (See articles n. 26, 31*, 49, io2a, 3881;, 460, 684r,</, 815^, 895, 1050.) 
 
 Jew {judaeus), Jewish nation {judaica gens). — {See Judah.) 
 
 A representative church was instituted with the Jewish nation, 
 but in the nation itself there was no church. The nation 
 of Israel and Judah was not chosen, but it was received to 
 represent the church, on account of the contumacy with 
 which their fathers and Moses insisted. As to the nation 
 itself there was therefore not a church but a representative 
 of a church. Their worship was merely external, without 
 any internal worship. They were wholly unacquainted 
 with the internals of worship, neither did they wish to know 
 them. Their interiors, which pertain to thought and affec- 
 tion, were filthy, full of the loves of self and the world. 
 The Word was wholly closed to them, and it is so still. 
 But this nation, beyond others, was such that it could be 
 in a holy external, with closed internal. Their holy exter- 
 nal was miraculously elevated into heaven by the Lord, 
 and thus the interiors of worship, of the church, and of the 
 Word, were perceived there. It matters not what is the 
 quality of the person that represents ; for representation 
 regards the thing represented, and not the person. Whereas 
 they could be in^ holy external without the internal, they 
 could therefore represent the holy things of the church and 
 of heaven. This nation was idolatrous in heart ; . their wor- 
 ship, also, viewed as it was in that nation, was idolatrous 
 because it was external without internal. They worshipped 
 Jehovah only as to name, and solely on account of miracles. 
 They are in error who believe that the Jews are to be con- 
 verted at the end of the church, and to be brought back 
 into the Land of Canaan. They have been preserved for 
 the sake of the Word in the original language {concerning 
 which much more may be seen, n. 432a,c-/). 
 
 (See articles 11.119, 122, 211, 279a, 374^, 376^, 384, 405^.'. 433«.<^-^. 
 
 455a, 475a, 587^;, 589, 695*, ^\^d, TTfib, 815*, 960a, 1070, 1176.) 
 Jewel. — {See Ring, Vessels^ 
 
 Jezebel. — "The woman Jezebel" signifies the church wholly per- 
 verted. And whereas all perversion of the church exists 
 from the loves of self and of the world, hence by "Jezebel " 
 is signified enjoyment in those two loves {concerning which 
 more may be seen, n. 159, 160). 
 
 Jezreel {yisreef). 
 
 See Has. ii. 22 (n. 304*, 37S<(vui.)). 
 
476 APOCALYPSE EXPLAINED. 
 
 Job (Hiobus. Hiob). — Job was of "the sons of the east " (n. 42 w). 
 That job's friends " rent every one his mantle, and sprinkled 
 dust upon die head towards heaven" {^job ii. 12), was 
 significative of mourning for Job, who seemed as if he 
 were damned (n. 1175). 
 
 Job said of himself, " I brake the grinders of the unrig;hteous, 
 and I plucked the spoil out of his teeth" (^Job xxix. 17) : 
 "I brake the grinders of the unrighteous," signifies that he 
 fought against falsities and overcame them ; "I plucked 
 the spoil out of his teeth," signifies that he freed others 
 from falsities by instrufting them (n. 556c). 
 
 The most ancient books, among which is the book of yob, 
 were written by mere correspondences ; for when it was 
 written, the knowledge of correspondences was the knowl- 
 edge of knowledges ; and they were esteemed above all 
 others who were able to compose works most abounding in 
 the most significant correspondences. Such is the book of 
 Job : but the spiritual meaning gathered there from cor- 
 respondences does not treat concerning the holy things of 
 heaven and the church, like the spiritual sense in the 
 prophets; wherefore it is not a book of the Word ; never- 
 theless passages are adduced from it on account of the 
 correspondences of which it is full (n. 543^^). 
 
 The book of Job is a book of the Ancient Church, full of 
 correspondences, in accordance -with the mode of writing 
 of the time ; it is a book of great excellence and use (n. 
 740O. 
 
 John the Apostle {Johannes Apostolus). — Byjohn was represented the 
 good of charity (n. 229). 
 John represented the church in respeft to good works (n. 
 
 7850-. 
 
 A revelation was made to John because he represented the 
 good of charity or the good of love (n. 8). 
 
 Arcana of divine wisdom are promulgated by appearances 
 before the angels of the ultimate heaven. Those in that 
 heaven who are intelligent perceive these arcana from cor- 
 respondences ; the lowest among them, however, do not 
 perceive them, but only know that arcana are contained 
 within the appearances, and inquire no further. John was 
 with the latter class when he was in the spirit, or in vision 
 (n. 369). 
 
 That John, and not Peter, was the first of the Apostles, is plain 
 from the facSl that it was John who lay at the breast of the 
 Lord, and who followed Him (n. 229). 
 
 That John took Mary to his own home ( John xix. 27) sig- 
 nified that the church will be where there are good works, 
 or the good of charity (n. 9, 785*). 
 
INDEX OF WORDS. 477 
 
 (See articles n. 8, 9, 10, 19, 45, 64, 229, 2501-, 369, ^nd, 6ooi, 
 619a, 785*, 820a, 821^, 822.) 
 
 John the Baptist [Johannes Baptista). — Washing and baptizing did 
 not purify the Jews from falsities and evils, but were only- 
 representative and significative of purification from them ; 
 this, however, was accepted in heaven, as if they were 
 themselves purified ; and so heaven was conjoined with 
 the people of that church by John's baptism ; and when 
 heaven was thus conjoined to them, the Lord, who was 
 the God of heaven, could manifest Himself there, and 
 could there teach and sojourn (n. 724^). 
 
 It is said of John that he went before the Lord in the spirit 
 and power of Elias, and that He was Elias, for the reason 
 that like Elias he represented the Lord as to the Word, 
 and therefore signified the Word which is from the Lord 
 (n. 724*). 
 
 John the Baptist, like Elias, represented the Word : and by 
 his raiment of camel's hair, and by his leathern girdle, and 
 also by his food of locusts and wild honey, he represented 
 the ultimate sense of the Word {concerning which much 
 more may be seen, n. 543^, 6191;). 
 
 (See also articles n. 66, 83, 130^, 2^2d, ^TSi, 543<^, 619c, 624^, 
 ^lOc, 724*, 730«.) 
 
 Joined (Sodatus). — By " Ephraim " who was joined (chabhar) to idols 
 {Hos. iv.,17) are signified those who from their own intelli- 
 gence falsify divine truths. By "the idols" to which he 
 was joined, are signified falsities of religion (n. 376^; com- 
 pare n. 41 9«). 
 
 Jonah, Jonas (Jonas). — Whereas the Jewish nation was, more than 
 others, in the love of self, and in falsities from that love, 
 those of that nation therefore willed well to themselves 
 alone, and not to the gentiles, for they hated them : and 
 whereas that nation was of such a charafler, and Jonah 
 represented it, it therefore enraged him greatly that Jeho- 
 vah spared Ninevah ; for the gentiles are signified by 
 Ninevah (n. 401A). (See Gourd^ 
 
 In Hebrew yona means a dove ; and by "a dove" in the spir- 
 itual sense is signified the good of charity : therefore by 
 " the son of Jonas " is signified the truth of that good (n. 
 
 443«)- 
 "Simon of Jonas" signifies truth from good, or faith from 
 
 charity (n. 41 1<?). 
 
 (See articles n. 4ii</, 443a, Jo6i, 820I.) 
 
 Jonathan.— By "Saul" as king, and by "Jonathan" as the king's 
 
478 APOCALYPSE EXPLAINED. 
 
 son (2 Sam. i. 23), is meant truth keeping the church in 
 safety (n. 278c). 
 
 (See also articles n. 281^, 357^, 3951:, 619^.) 
 
 Jordan (yordanes). — {See Canaan.) 
 
 By "the river Jordan" is signified entrance into the church, 
 and consequently "the waters of the Jordan" signify first 
 truths, by which entrance is effefted (n. 395<;) : they are 
 such truths as there are in the literal sense of the Word, 
 for these give the first introdudlion (n. 7001;). 
 
 By "the river Jordan" was also signified entrance into the 
 internal or spiritual church ; for by the regions beyond 
 the Jordan, where the tribes of Reuben and Gad and the 
 half tribe of Manasseh were assigned their inheritance, was 
 signified the external or natural church ; and whereas the 
 river was between those regions and the Land of Canaan, 
 and gave the means of crossing, it therefore signified en- 
 trance from the external church which is natural into the 
 internal church which is spiritual. For this reason bap- 
 tizing was instituted there ; for baptizing represented man's 
 regeneration, by which the natural man is introduced into 
 the church and becomes spiritual (n. 569a ; compare n. 
 4340- 
 
 In the opposite sense, by "the Jordan" and "its waters" are 
 signified.the falsities of evils which bear one to hell. These 
 waters were therefore parted and removed (^Jos. iii. 1-17 ; 
 iv. 1-20), that a crossing might be given to the sons of 
 Israel who were to represent the church (n. 700c). 
 
 (See articles n. 395^, 405^, 406-^, 430*, 4341:, 447, 4753, 514c, 
 y&b,d, 569a, "JOOc.d.) 
 
 Joseph {Josephm). — By "Joseph" in the supreme sense is signified 
 the Lord as to the spiritual Divine, in the internal sense 
 the spiritual kingdom, and in the external sense salvation, 
 fruftification of good and multiplication of truth (n. 2.<j^c). 
 
 "The land of Joseph" signifies the spiritual church (n. 448^5). 
 
 By "Joseph" is signified the celestial-spiritual, or the spiritual 
 kingdom which is adjoined to the celestial kingdom (n. 
 440a): by "Joseph" is meant the celestial-spiritual, who 
 are those who are highest in the spiritual kingdom, and 
 in consequence communicate most closely with those who 
 are in the Lord's celestial kingdom (n. 401^; compare n. 
 
 405/). . 
 "Of the tribe of Joseph were sealed twelve thousand" {Apoc. 
 
 vii. 8) signifies the conjundlion of those who are in the 
 
 second heaven, with the Lord (n. 448a). 
 By "Joseph" is signified the conjundlion of the celestial man 
 
INDEX OF WORDS. 479 
 
 with the spiritual, and by "Benjamin'' the conjundion of 
 the spiritual man with the natural (n. 449.5). 
 By Joseph was represented spiritual good, which in its essence 
 is truth in understanding and in will (n. 693). 
 
 (Passages of the Sacred Scripture may be seen n. 163, 222i, 2yji, 
 295c, 3i6rf, 336*, 3S7a, 376rf, 401^, 405/, 422^, 433^, 438, 
 440«,c, 448a-<f, 449^, 654/,/, 693, 1145.) 
 
 Joshua {Jehoschua, Joschua). — By "Joshua the great priest" {Zech. 
 iii. 1-3) is signified the Law or the Word ; the falsification 
 of the Word is signified by " his standing before the angel, 
 clothed with polluted garments" (n. 74o0- 
 
 Jotham. — Jotham's words to the citizens of Shechem ( fudges ix. 
 7-16) (n. 638.). 
 
 Journeyings (itinera). — By the journeyings and the wanderings of 
 the sons of Israel, in the forty years in the wilderness, were 
 represented and signified the temptations of the faithful 
 (n- 544)- 
 
 {Profeaiones). — By " the journeyings of the sons of Israel in the 
 
 wilderness" are signified temptations (n. 700}). 
 
 Joy (Gaudium). — (^See Gladness, Exult, Rejoice.} 
 
 By "joy" {Joel i. 12) is signified spiritual joy, which is solely 
 from good by truths (n. 458.5). 
 
 "Joy" is predicated of the enjoyment from affedtion for good, 
 and "gladness" of the enjoyment from affedlion for truth 
 (n. 652O. 
 
 By "the voice of joy" {Apoc. xviii. 21) is signified exultation 
 of heart from the good of love, and by " the voice of glad- 
 ness" is signified glorification of soul from the truths of 
 faith ; for "joy" in the Word is said concerning good, and 
 "gladness" concerning truth (n. 1182; compare n. 1189). 
 
 " Gaudium (joy) " (variouslj; rendered in the English versions) rep- 
 resents 
 
 OIL, Jer. xlviii. 33 (n. 922*); 
 
 Joel i. 16 (n. 660) : 
 MAsos, Ps. xlviii. 2 (n. 405^); 
 
 ha. xxiv. 8 (n. 323^) ; xxxii. 14 (n. 410c, 730^; ; Ixii. 5 (n. 
 
 1189) ; Ixvi. 10 (n. 660) ; 
 Lam. V. 15 (n. 326*) : 
 smcHAH, Ps. xlv. IS (n. 863.5) ; 
 
 Isa. xvi. 10 (n. 376c) ; xxiv. 11 (n. 652*, 919) : xxix. 19 (n. 
 238) ; XXXV. 10 (n. 328.:, 850^) ; li. 3 (n. 326.5, 730c) : 
 SASON, Ps. li. 8 (n. 660) ; 
 
 /sa. xxii. 13 (n. 660) ; xxxv. 10 (n. 660) ; li. 3 (n. 660) ; 
 yer. vii. 34 (n. 660, 1189) ; xxv. 10 (n. 274, 1182, 1189) ; xxxiii. 
 II (n. 1189) ; 
 
480 APOCALYPSE EXPLAINED. 
 
 yoeH. 12(11.458*); 
 ZtcA. viii. 19 (n. 660) : 
 CHARA, Maa. xiii. 44 (n. 840, 863a). 
 
 Judaea. — (^See Samaria.) 
 
 By "Judaea" is signified the church (n. 313^, 405/). 
 
 By "Judaea" is signified the celestial of the church (n. 706c). 
 
 Judah {jehudai^. — {See Church, Israel, Judtsa, Jew, Jewish nation.) 
 
 By "Judah," in the supreme sense of the Word, is signified 
 the Lord as to celestial love; in the internal sense, the 
 Lord's celestial kingdom, and the Word ; and in, the ex- 
 ternal sense, the do6lrine from the Word which belongs 
 to the celestial church (n. 119; compare n. 211, 433<?, 730*, 
 918). 
 
 By "Judah" is signified celestial good, which is the good of 
 love to the Lord (n. 4051:). 
 
 By " the house of Judah " is signified the church as to good 
 (n. 280^). 
 
 The Jews represented the Lord's celestial kingdom, or the 
 celestial church ; but the Israelites represented His spirit- 
 ual kingdom, or the spiritual church (n. 405<f). 
 
 That the Jewish Church dispersed the divine truth that is in 
 the sense of the letter of the Word, but that they were 
 not able to disperse the divine truth which is in the inter- 
 nal sense, is signified {yohn xix. 24) where it is said, 
 " They parted My garments among them, and upon' My 
 vesture did they cast lots " (n. 64). 
 
 The " builders " who rejected the corner-stone {Matt. xxi. 42), 
 are those who are of the Jewish Church, which reje<Sed 
 the Lord, and with Him all divine truth (n. 417.5). - - 
 
 By "the fig tree" {Matt. xxi. 18, 19) is meant the' church 
 with the Jewish nation. That with that nation there was no 
 natural good, but only truth falsified, which in itself is the 
 false, is signified by " the Lord's coming to the ifig tree, 
 and finding nothing on it but leaves" (n. 4032; compare 
 n. z^6e). 
 
 (Passages of the Sacred Scripture may be seen, n. 119, 141*, 195*, 
 
 205, 208i, 211, 222i, 2231:, 2^2d, 2'jZ6, 2'jga, 280*, y>^d, 31O, 
 
 316*, 324./, 340rf, 342*, 3S5a,r, 357<r, 364*, 372^ 37S<'(viii.), 
 376*,^, 403^, 405*,^, 4174, 43ic(i., ii.), 433a-/, 434". 435*. 
 436, 440i, 441, 443a, 444*, 44S, 447, uic,d, 449*. 4S3<». 47S*. 
 5i8«, S38a, 5690 6521:, 653*, ^ou, 730*, 734<i, &iic,d, 918, 922*, 
 1145.) 
 
 Judaism (yudaismus). — Judaism is given in a list of heresies (n. 1 176 ; 
 compare n. 384). 
 
 Judas Iscariot {Judas ischarioih). — The twelve disciples of the Lord 
 represented His church in general ; and each one of them 
 
INDEX OF WORDS. 48 1 
 
 represented some universal essential [element] of the 
 church ; and Judas Iscariot represented it such as it was 
 with the Jews (n. 433/; compare n. 740^). 
 
 Jude the Aposile. — {yudasAfostoius).—M.\ch&Q\ is named in the Epis- 
 tle of the apostle Jude. Jude took what is there said from 
 ancient books that were written by correspondences (n. 
 735)- 
 
 Judge (Judex). — "Judges (shaphat)" {Hos. vii. 7) signify the intelli- 
 gent, and in the abstradl sense, things that belong to intel- 
 ligence (n. 481). 
 By "judge" (Zra. iii. 2) is signified the doflrine of good (n. 
 
 "A judge" {Amos ii. 3) is good, and a "prince" is truth (n. 
 3150- 
 
 See also Ps. cxli. 6 (n. 4H/) ; 
 /sa. xl. 23 (n. 304c). 
 
 " yudex (a judge) " also represents 
 
 PALiL, Deut. xxxii. 31 (n. 411c) : 
 KRiTEs, Matt. V. 25 (n. 1015). 
 
 Concerning judges who abstain from evils as sins, and also 
 concerning those who sell justice (n. 976). 
 
 Judgment {Judicium), Lusi Judgment (Ultimum Judicium), To 
 
 Judge (Judicare). — (See m.uch more under Last Judgment.") 
 
 The laws of government in the Lord's spiritual kingdom are 
 called "judgments," and the laws of government in His 
 celestial kingdom are called "justice ;" for in the spiritual 
 kingdom they are laws from divine truth, and in the celes- 
 tial kingdom they are laws from divine good (n. 946 ; 
 compare n. 979). 
 
 Where it is said, "justice and judgment," by "justice (commonly- 
 rendered ' righteousness ' in the English versions) " is signified divine 
 good, and by "judgment" divine truth (n. 2983). 
 
 By "judgment" is signified truth of doftrine, for all judg- 
 ment is from that (n. 799*). 
 
 By "judgments " are signified the truths and goods of wor- 
 ship ; wherefore it is said (Ps. xix. 9) " the judgments of 
 Jehovah are truth, they are just together" (n. 619*). 
 
 In many passages of the Word, mention is made of "judg- 
 ments," "precepts," and "statutes ;" and in these passages 
 by "judgments," are signified civil laws, by "precepts" 
 laws of spiritual life, and by " statutes " laws of worship. 
 The "judgments" were so called for the reason that judg- 
 ments were made from them by the judges in the gate- 
 ways of their cities; but still these same "judgments" 
 signify divine truths such as are in the Lord's spiritual 
 
482 APOCALYPSE EXPLAINED. 
 
 kingdom in the heavens, for they contain them in the spir- 
 itual sense (n. 946). 
 
 "Justice (rendered ' righteousness ' in the English versions) " IS said Con- 
 cerning good, and "judgment" concerning tr.uth (n. 4051^, 
 
 "Judgment" is predicated of titiths, for the reason that all 
 judgment is effedted from laws and- precepts, which are 
 truths (n. 652^). 
 
 "Judgments " signify the truths from which judgments come ; 
 and in the opposite sense, falsities (n. 41 1/). 
 
 By "the spirit of judgment" {Isa. iv. 4) is signified divine 
 truth; and because this purifies, it is said, "by the spirit 
 of cleansing (or 'burning')" (n. 329/). 
 
 " So doth He instruft him to judgment " (Isa. xxviii. 26 ; the 
 authorized version has "discretion"), signifies that thence is in- 
 telligence from the Lord ; "judgment " signifies intelligence 
 (n. 374^). 
 
 "To set judgment" {Isa. xlii. 4) is to give intelligence (n. 
 406^). 
 
 That man must not think evil concerning good and concerning 
 truth, is meant {Luke vi. 37) by, "Judge not, that ye be 
 not judged ; and condemn not, that ye be not condemned :" 
 to think evil of evil and of the false is allowable for any 
 one; but not concerning good and truth, for these in the 
 spiritual sense are the neighbor (n. 629^). 
 
 That evils of life and falsities of dodrine shall be dissipated, is 
 signified {Isa. ii. 4) where it is said, " He shall judge among 
 the nations, and shall reprove the peoples " (n. 7345). 
 
 " Judicare (to judge) " is the rendering of 
 DIN, Ps. xcvi. 10 (n. 74i<:) : 
 SHAPHAT, Ps. xcvi. 13 (n. 74l<r) ; 
 
 ha. ii. 4 (n. 734*) ; 
 
 Zech. viii. 16 (n. 3658) : , 
 
 KRiNo, Matt. xix. 28 (n.687^) ; 
 
 Luke vi. 37 (n. 629^) ; 
 
 Apoc. xi. 18 (n. 4133) ; xvi. 5 (n. 974). 
 
 "judicium (judgment)" represents 
 
 u\SHPf.T, Deut. V. 31 (n. 946); vi. I (n. 946); vii. 11 (n. 946); 
 xxxiii. 21 (n. 435^) ; 
 Ps. xix. 9 (n. 619J) ; xxxvi. 6 (n. 405^, 946); Ixxxix. 14 (n. 
 
 298*) ; verse 30 (n. 946) ; 
 Isa. iv. 4 (n. 329/) ; ix. 7 (n. 946) ; xvi. 5 (n. 799^) ; xxvi. 
 
 9 (n. 74Iii) ; xxviii. 26 (n. 3741:) ; xxxiii. 5 (n. 946) ; xlii. 
 
 4 (n. 4o6i) ; xlix. 4 (n. 695c) ; Iviii. 2 (n. 946) ; lix. 14 
 
 (n. 652J) ; 
 yer. ix. 7 (n. 946); xxiii. 5 (n.946); 
 Hos. ii. 19 (n. 946) ; 
 Amos V. 7 (n. 5190) ; vi. 12 (n. Siga) ; 
 Zech. viii. 16 (n. Z^S') • 
 
INDEX OF WORDS. 483 
 
 p'LiLi, Isa. xxviii. 7 (n. 376/) : 
 SHSpHATiM (plural), Isa. Ixii. 4 (n. 4061!) ; 
 
 Ezek. xiv. 21 (n. 388^) : 
 DiKAioMA, Apoc. XV. 4 (n. 946) : 
 KRisis, Matt. V. 21 (n. 1012) ; 
 
 Apoc. xvi. 7 (n. 979). 
 
 " Intrare judicium (to enter judgment)," is the rendering of 
 
 SHAPHAT, jfer. XXV. 31 (n. 601*). 
 
 That divine good signified by "the Father" {yohn v. 22) 
 does not judge any one, is because it explores no one ; 
 but divine truth judges, for this explores every one. But 
 still it is to be known that neither does the Lord Himself 
 judge any one from the divine ti'uth which proceeds from 
 Him, for this is so united to divine good that they are a 
 one ; but that the man-spirit judges himself: for it is the 
 divine truth received by him that judges him (n. 297 ; 
 compare n. 907). 
 
 A judgment is the separation of the good from the evil ; thus 
 the separation of those that live according to the Lord's 
 divine truths from those who do not live according to them 
 (n. 875). 
 
 "The consummation of the age" is a last judgment (n. 403c). 
 
 The time of a last judgment is called "the day of Jehovah," 
 "the day of visitation," "the day of vengeance," "the day 
 of slaughter" (n. 413-5): also "the day of Jehovah Zeba- 
 oth'_' (n. 405^-). 
 
 A last judgment does not come till there is consummation ; 
 that is, when with men of the church there is no longer left 
 any good and truth (n. 624a). 
 
 A last judgment is accomplished in the spiritual world, and 
 not in our world (n. 426). 
 
 Before the last judgment, permission was granted to those 
 who were able to lead a civil and moral life in externals, 
 even if they were not spiritual, to form for themselves 
 heavens, as it were, and there to enjoy such pleasures as 
 they enjoyed in the world : but since the last judgment 
 has been accomplished, this is no longer permitted : for 
 now every one is borne on according to his own life ; — he 
 who is merely natural to hell, and he who is spiritual to 
 heaven (n. 754 ; compare n. 426, 675a). 
 
 Visitation precedes a last judgment ; visitation is the explora- 
 tion of the men of the church, in reference to their quality 
 (n. 627a). 
 
 When a last judgment is at hand, then the Lord at first flows- 
 in remissly {or with less intensity), so that the good may 
 be separated from the evil (n. 418a ; compare n. 419a, 675a). 
 
 By a more intense influx of divine truth and good proceeding 
 from the Lord, the evil are cast down (n. 4192.1;). 
 
484 APOCALYPSE EXPLAINED. 
 
 The wicked must be separated from the well-disposed before 
 a last judgment comes, and also after the judgment ; and 
 they are separated only by successive steps. For this rea- 
 son the Word must still be taught before the time of a last 
 judgment, although as to its interiors it does not afford 
 enjoyment ; these interiors are not received by the wicked, 
 for the reason that they give them no enjoyment (n. 624a). 
 
 As soon as the exteriors of the wicked are wholly closed, and 
 they are left to their interiors, they are then manifestly in 
 the love of their own evil and in the affeftion of their own 
 falsity, and thence they are in enjoyment belonging to 
 their own life : wherefore they then cast themselves down 
 into hell, to those like themselves ; this takes place at the 
 day of the last judgment (n. 702 ; compare n. 412/). 
 
 The last judgment that was foretold by the prophets of the 
 Old Testament was accomplished by the Lord when He 
 was in the world ; and then took place things similar to 
 those which have taken place in the last judgment fore- 
 told in the Apocalypse, which has been accomplished by 
 the Lord at the present day (n. 403^). 
 
 By the last judgment all things have been reduced to order, 
 both in tiie hells and in the heavens (n. 899a ; compare n. 
 
 3750- 
 At the time of a last judgment the old church perishes, and 
 
 the new is begun (n. 403c) ; the time is prolonged, after 
 
 a last judgment, before a new church is fully established 
 
 (n. 624a). 
 The divine truths which lie stored interiorly in the Word, 
 
 could not be manifested till after the last judgment was 
 
 accomplished (n. ^57). 
 
 "Let them that are in Judaea flee upon the mountains, and 
 let them that are in the midst of her depart out" {Luke 
 xxi. 21), signifies that when the judgment takes place, all 
 of the church will be safe who are in the good of love to 
 the Lord (n. 313*). 
 
 (See also articles n. 215, 270, 361, 397, 699, 817^, 850a, 880, 
 911a, 1087.) 
 
 Juice (Succus). — Purer things are within the grosser, as the animal 
 spirit and the nerve-fluid (^r juice) are in the blood ; from 
 which the originary substances and the nerve-fibres draw 
 and extract their own portions (n. 1084). 
 
 Jump (Saititare). — "To neigh" and "to jump (haoadh)" {Nahum 
 iii. 2) is to be borne on with eager desire and with enjoy- 
 ment (n. 355«). 
 
 Juno. 
 
 (See article n. 1118.) 
 
INDEX OF WORDS. 485 
 
 Jupiier. 
 
 (See article n. 1118.) 
 
 Just, Righteous (Justus). — "Just," when said concerning the Lord, 
 signifies the divine good ; for the term "just " is used in 
 the Word concerning good (n. 972). 
 
 The term "sincere" is used concerning moral good and truth ; 
 the term "just," concerning civil good and truth (n. 794). 
 
 ^^ Justus (just, or 'righteous,')" represents 
 
 TZADDiQ, Ps. xxxiii. I (n. 326*) ; xxxvii. 30 (n. 580) ; Ixxii. 7 (n. 
 644c); Ixxv. 10 (n. ■ydd); xcii. 12 (n. 458*); 
 Isa. liii. 11 (n. 409*) ; 
 Lam. iv. 13 (n. 329/) : 
 TZEDHEQ, Deut. XXV. 13 (n. 304^) : 
 
 oiKAios, Matt. V. 45 (n. 401^); x. 41 (n. 624*, 695^); xiii. 17 (n. 
 624/*)'; verse 43 (n. 401*) ; 
 Apoc. xvi. 5 (n. 972); xxii. 11 (n. 204a). 
 
 Justice, Righteousness {Justuia). — {See Judgment, Just.) 
 
 "Justice" in the Word is predicated of good, and "judg- 
 ment" of truth (n. 405^). 
 
 By "justice" in the spiritual sense is signified divine good, 
 but in the supreme sense the Lord's merit (n. 683). 
 
 It is of divine justice that no one should suffer punishments 
 for the evils of his parents (n. 989). 
 
 The laws of government in the Lord's celestial kingdom are 
 called "justice" (n. 946). 
 
 " Justitia (justice, or 'righteousness,')" represents 
 
 TZEDHEQ, /'j. ix. 8 (n. 741c); XV. 2 (n. 799#); xlviii. lo (n. 298*); 
 li. 19 (n. 3911;) ; Ixxxv, 10 (n. 365^) ; Ixxxix. 14 (n. 2984) ; 
 xcvi. 13 (n. 74i<r); xcviii. 9 (n. 741c); 
 Isa. xxvi. 9 (n. 741*) ; xlv. 8 (n. 304/) ; verse 13 (n. 811;:) ; 
 
 li. S (n. 406^) ; Iviii. 2 (n. 946) ; Ixii. 2 (n. 331^) ; 
 yer. xxiii. 6 (n. 293) : 
 TZ'DHAQAH, Dcut. xxxiii. 21 (n. 435*) ; 
 
 Ps. xxiv. 5 (n. 340*) ; xxxvi. 6 (n. 405^) ; cxii. 9 (n. 316a) ; 
 Jsa. ix. 7 (n. 946); xxxii. 17 (n. 365^) ; xxxiii. 5 (n. 946) ; 
 verse 15 (n. 329/) ; xlviii. 18 (n. 365^) ; lix. 14 (n. 652*) ; 
 Ix. 17 (n. 365f ); Ixiii. i (n. 328c) ; 
 yer. IX. 24 (n. 946) ; xxiii. 5 (n. 946) ; 
 yoel ii. 23 (n. 375^(viii.)) ; 
 Mai. iii. 3 (n. 444*) ; iv. 2 (n. 401s) : 
 DiKAiosuHE, Matt. vi. 33 (n. 683); 
 
 Lukei. 75 (n. 204a): 
 DiKAioMA, Apoc. xix. 8 (n. 1223). 
 
 Justify i^yustificare). Justification (yustijicatio). — "They that justify {or 
 'turn to righteousness') (tzadhaq)" {Dan. xii. 3), are they 
 who are in goods (n. 72). 
 "To justify" {Isa. liii. 11) signifies to save by virtue of divine 
 good (n. 4093). 
 
4S6 APOCALYPSE EXPLAINED. 
 
 "Justificare (to justify) " is the rendering of 
 DiKAioo, Luke X. 29 (n. 4441:), 
 
 Much concerning justification by faith alone (n. 2390). 
 
 Kedar. — {See Arabia.') 
 
 "Kedar" or "Arabia" {Isa. xxi. 13, etc.,) signifies those who 
 are in knowledges of good ; and, in the abstraft sense, the 
 knowledges themselves (n. 3573 ; compare n. 422,^, 734*). 
 
 By "Arabia and the princes of Kedar" {Ezek. xxvii. 21), 
 who were "traders (or 'merchants')," are signified those 
 who are in truths and goods from knowledges (n. 314^). 
 
 Keep, Observe, Preserve, Save {Servare). — {See Guard, Observe, 
 Waich.) 
 
 The expressions "to observe" and "to keep" precepts, com- 
 mandments, words, the law, occur quite often in the Word ; 
 and by "observing" and "keeping" is there signified to 
 understand, will, and do (n. 15). 
 
 " Then shall Judah be preserved, and Israel shall dwell se- 
 curely " {yer. xxxiii. 16) signifies that then are to be saved 
 those who are in love to the Lord (n 444^5) . 
 
 " Servare (to keep, to preserve,)" represents 
 
 CHAZAQ, Isa. Ivi. 6, where the English versions have "taketh hold ;" 
 {A. C, n. 8495, has " ienent," which is quite near the Eng- 
 lish readings) : 
 NATZAR, Deut. xxxiii. 9 (n. 4443) : 
 YASHA', Ps. xxxi. 16 (n. 412a) : 
 TEREO, Matt, xxviii. 20 (n. 15) ; 
 
 yoAn viii. 51 (n. 15) ; xiv. 15, 24 (n. 15) ; xv. 10 (n. 15) ; 
 Apoc. iii. 10 (n. 214, 215): 
 PHuLASso, Luke xi. 28 (n. 15; but in n. ^lOa, we find " custo- 
 dire "). 
 
 Keep back {Comere). — "To say to the south. Keep not back (kala-) " 
 {Isa. xliii. 6), signifies that the gentiles, from whom a 
 church is to be formed, must not be repelled but are to be 
 received by those who are in the good of love and in 
 truths of doflrine from what is clear (n. 724a!; compare 
 n. 768^). 
 
 Keeper. — {See Preserver.) 
 
 Kerchiefs [Pefia). — " Pepla (kerchiefs) " is the rendering of 
 
 MispACHOTH, Ezek. xiii. 8 (n. 7S0rf). 
 
INDEX OF WORDS. . 487 
 
 Keri. 
 
 For marginal readings, see Ps. c. 3 (n. 482); 
 fob ix. 30 (n. 475*)- 
 
 Key (ciavis). — "The key (maphteach)" {Isa. xxii. 22) signifies ad- 
 mission and opening (n. 536 ; compare n. 206). 
 
 By "keys" is signified the power of opening and shutting; 
 for the opening and the shutting of gates are performed by 
 keys (n. 86). 
 
 "To have the keys (kleis) of hell and of death" {Apoc. i. 18) 
 is the power of saving ; for the reason that the Lord alone 
 removes the hells with man, and thereby damnation (n. 
 86). 
 
 See also Apoc. ix. i (n. 536) ; xx. i (n. 740c). 
 
 "The key of Peter" {Matt. xvi. 19) has a similar signification 
 with "the key of David" {Apoc. iii. 7). That "the keys 
 were given to Peter" when he acknowledged the Divine 
 of the Lord in His Human, means that they have power 
 over evils and falsities who acknowledge the Divine of the 
 Lord in His Human, and who from Him are in the good 
 of charity and the truths of faith therefrom (n. 205, 206, 
 209; see also, n. 411^, 820a). 
 
 Kid {Haedus). — When the affedions of the natural man are pre- 
 sented in visible form like that of animals, in the spiritual 
 world, they appear altogether like the forms of various 
 beasts ; thus like lambs, sheep, goats, kids, he goats, bul- 
 locks, ox^en, cows, etc. (n. 650a). 
 
 "The kid (gsdhi)" {Isa. xi. 6) is innocence of the second de- 
 gree, the opposite of which is "the leopard." This inno- 
 cence is such as they have who are in the second or mid- 
 dle heaven, and its good is called spiritual good (n. 314^) ; 
 by "kid" is signified charity (n. 780^). 
 
 Male kids. Badgers, Porpoises, Seals (Meies). — Inmost things 
 
 of the heavenly kingdom were signified by the things 
 which were upon the table in the tabernacle, which were 
 bread ; but exterior things by the coverings (the skins of the 
 meiis, tachash) {Num. iv. 8), which have reference to truths 
 from good (n. 1042). 
 
 See Badger's skin; under which head are given Swedenborg's statements 
 as to the meaning of " metis." 
 
 Kidneys. — {See Reins.) 
 
 Kill, Slay, Murder (Ocddere). — "To kill" in the Word signifies to 
 kill spiritually, or to kill that which is spiritual in man, or 
 his soul ; and this is to extinguish truths (n. 366). 
 
4S8 ^ APOCALYPSE EXPLAINED. 
 
 The precept, "Thou shalt not kill {or. Thou shalt do no mur- 
 der)," also includes within it that the neighbor must not 
 be held in hatred, and that deeds of vengeance must not 
 be loved ; for hatred and vengeance breathe murder (n. 
 935)- 
 
 See the explanation of this precept (n. 1012-1017). 
 
 "To kill" is to destroy as to spiritual life (n. 547, 643) ; "to 
 
 kill" is to deprive of spiritual life (n. 572). 
 "To kill with death" {Apoc. ii. 23) signifies to extinguish (n. 
 
 166). 
 "To kill by thirst" {Hos. ii. 3) signifies a total failure of truth 
 
 (n. 240ii ; compare n. 730^). 
 "To slay a man" {Gen. xlix. 6), signifies to turn wholly 
 
 away from truths (n. 4431^). 
 
 "To be slain" signifies to be held in hatred (n. 137). 
 
 "To be killed" signifies to perish with eternal death (n. 584). 
 
 "Slain" when said concerning the Lord {Apoc. v. 6), signi- 
 fies that He has not been acknowledged (n. 315a, 328a, 
 
 337)-. 
 " The slain because of the Word of God, and because of the 
 
 testimony that they held" {Apoc. vi. 9), signify those who 
 
 were rejefled by the evil, and were concealed by the Lord 
 
 (n. 392a). 
 By "the slain" {Ezek. xxxvii. 9), the same is signified as by 
 
 "the dry bones," namely, those who have nothing of 
 
 spiritual life (n. 418*). « 
 
 "The slain" signify those who have perished by falsities and 
 
 evils (n. 329^-). 
 
 " Occidere (to kill, to slay, to murder,) " represents 
 
 HARAGH, Gen. xlix. 5 (n. 443^); 
 
 Ps. xliv. 22 (n. 3151:) ; 
 
 Isa. xiv. 20 (n. 3151^) ; verse 30 (n. 315^, 386^) ; xxvii. I (n. 
 27Sa) ; verse 7 (n. 315c) ; 
 
 Lam. ii. 21 (n. 315*) ; 
 
 Ezek. ix. 6 (n. 270, 315^) ; xxiii. 47 (n. 315*); 
 
 Amos ii. 3 (n. 315<r) ; 
 
 Zech. xi. 5 (n. 315c).: 
 HUTH, Isa. xi. 4 (n. 304</) ; 
 
 Ezek. xiii. 19 (n. i86a) ; 
 
 Hos. ii. 3 (n. 2403, 730*) : 
 RATZACH, Exod. XX. 13 (n. 1012): 
 APORTEiNo, Matt. xxiv. 9 (n. 3I5</); 
 
 Luke XX. 14, 15 (n. 315,/) ; 
 
 John xvi. 3 (n. T,ic,d) ; 
 
 Apoc. ii. 13 (n. 137) ; verse 23 (n. 166) ; ix. 5 (n. 547) ; verse 
 18 (n. 579); xi. 5 (n. 643); verse 7 (n. 651); verse 13 
 (n. 676) ; xiii. 10 (n. 812) ; xiii. 15 (n. 833) : 
 THANAToo, Mark xiii. 12 (n. 3151^); 
 
INDEX OF WORDS. 4S9 
 
 SPHATTO, Apoc. V. 6 (n. 3153) ; verse 9 (n. 328a) ; vi. 4 (n. 366) ; 
 
 xviii. 24 (n. 315^, 329^-) : 
 PHONEuo, Matt. V. 21 (n. 1012) ; xxiii. 35 (n. 329^). 
 
 " Occisus (slain) " represents 
 
 HARAGH, Isa. X. 4 (n. 3i5<;) ; xiv. 19 (n. 315,5, 589) ; xxvi. 21 (n. 
 
 z^S'i< 3294; 
 
 jfer. xviii. 21 (n. 315(f) ; 
 
 ^«^/4. xxxvii. 9 (n. 418^) : 
 CHAtAL, yer. XXV. 33 (n. 3151;); 
 
 £zek. xi. 6 (n. 652^) ; xxviii. 8 (n. 3151:) : 
 SPHATTO, Apoc. V. 12 (n. 337) ; vi. 9 (n. 392a) ; xviii. 24 (n. 1194). 
 
 Slaughter (Occisio). — By "sheep of the slaughter (h«reohah)" 
 
 which their possessors slay {Zech. xi. 4, 5, 7) are signified 
 those who are in good, and who are led away by falsities of 
 do(5lrine (n. 315c). 
 
 Murderers (Ocdsores). — "Murderers (hahagh)" {j^er. iv. 31) 
 
 are falsities which extinguish spiritual life (n. 315c). 
 
 {Interficere). — " To kill" or "to slay " signifies to deprive of 
 
 good and truth (n. 384 ; compare n. 397). 
 
 " Interficere (to kill)" represents 
 
 apokteino, Apoc. vi. 8 (n. 384); verse II (n. 397). 
 
 Kindle, Burn, Light {Accendere). — {See Burn.) 
 "Accendere" represents 
 
 BA'AR, Isa. XXX. 33 (n. 578) ; 
 
 Ezek. xxxix. 9 (n. 257, 357</) : 
 
 QADHACH, Deitt. xxxii. 22 (n.357<i', 405A) : 
 
 SARAPH, Ezek. xvi. 41 (n. 240*) : 
 
 NASA', Jer. vi. i, " accendite incendium " (kindle a fire, or accord- 
 ing to the authorized version, " set up a sign of fire,") be- 
 ing the rendering of s"u mas'eth (n. 449^) : 
 
 HAPTo, Luke XV. 8 (n. 675*). 
 
 Kindness {Benignitas). — {See Mercy.) 
 
 "Kindness (chesedh)" (/"j. xxxi. 16; the revised version has " lov- 
 ing kindness") is of the divine good (n. 412a). 
 
 Kindred {Cognatus), — By "kindred (suggenes) and friends" {Luke 
 xxi. 16) are meant those who are of the same church, but 
 who are in evils and falsities (n. 813 ; compare n. 366). 
 
 Kine, Heifer ( Vacca). — " The milch kine (parah) " on which the yoke 
 had not come (i Sam. vi. 7), signify natural good not 
 yet defiled by falsities (n. 700^). 
 By "the red heifer" {Num. xix. 2, 5, 9) is signified the good 
 of the natural man ; and by " the water of separation," 
 prepared from it when burned, is signified the truth of the 
 natural man (n. 364^). 
 
490 APOCALYPSE EXPLAINED. 
 
 Those who abound in knowledges because they have the 
 Word and the prophets, are meant (Amos iv. i) by "the 
 kine of Bashan on the mountain of Samaria" (n. 513c)- 
 
 King (Rex). — {See Kingdom.') 
 
 By " the King" in the Word is meant the Lord in respeft to 
 divine truth : the Lord is the only King ; and they who 
 are in truths from good from Him, are called His sons : 
 for this reason the same are meant by "princes," "sons of 
 the kingdom," "sons of the King," and also by "kings;" 
 and, in a sense abstracted from the idea of persons, as it 
 is in heaven, these mean truths from good, or, what is the 
 same, faith from charity (n. 31a). 
 
 By the kings mentioned in the Word was represented the 
 Lord in respeft to divine truth ; this was especially the 
 case with David, because he had much care for the things 
 of the church, and also wrote psalms (n. 205) ; kings for- 
 merly represented the Lord (n. 4271}). 
 
 "Prince of the kings of the earth" (Apoc. i. 5) signifies that 
 from Him is all truth from good, in the church (n. 29). 
 
 "King," when said concerning the Lord, means divine truth 
 (n. 941). 
 
 By "kings" are signified truths of the Word, and thus truths 
 of the church (n. 1063). 
 
 "The two kings" {Isa. vii. 16) signify the truth of the Word 
 in the internal or spiritual sense, and the truth of the 
 Word in the external or natural sense (n. 304c). 
 
 By the king's right (i Sam. viii. 14) is meant and described 
 the dominion of the natural man over the spiritual ; that 
 it will destroy all the true and good things of the church, 
 and make them serve the natural man (n. 638c). 
 
 By "kings" in the opposite sense are signified those who are 
 in falsities from evil (n. 31a). 
 
 "Rex (King)" is the rendering of 
 
 "LOHiM, /sa. lii. 7 (n. ^(>$e, ^o$li, 612). 
 
 See also Apoc. Rev. (n. 306, 478) ; T.C.H. (n. 303); Bitfla Probantia (ed. 
 1845, P- 54); also Index Biblicus, s. v. Rex. See, however, A. C. (n. 8331), 
 where the reading is "Z>^»j (God)." See also Swedenborg's own copy of T.C.R.; 
 in the margin of p. 198, we find the coiTedion "Deus" made apparently by the 
 Author's hand. Here, as in some other instances, the internal sense seems to 
 have been so strongly in the Author's thought, that his hand carriefl it into his 
 quotation of the letter. 
 
 ^'Rex (a king) " represents 
 
 MELEKH (Chaldee),i?a«.ii. 31 (n. 1029,5); verse 37 (n. loagif) ; iii. 
 1-3 (n. 10291:) ; iv. 31 (n. 6501^) ; verse 37 Cn. 1029^) ; v. 3 
 (n. 373. i^l'i); vi. 7 (n- 1029c); vii. 24 (n. 316c, 1034). 
 
INDEX OF WORDS. 49 1 
 
 " Regem facere (to make king) " is the rendering of 
 MALAKH, Hos. viU. 4 (n. 279*). 
 
 ^'Rex (king) " represents 
 
 MELEKH, in all the other passages of the Old Testament to which 
 
 reference is now given : • 
 
 BASPLEUS, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen in articles, n. 
 29. 3i'»A 65, 175*, 179, 195*, 205, 219, 237a, 242c, 272, 
 zrS*^. 277*, 2.^%c, 279^, 283^;, 294^, 298^, 3041?, 3i6a,c, 
 332, 333, 340"/. 355'^^. 357'5. 358, 365^, 373, 374^, 
 375«(v')> 3861:, 388r,<?, 39irf^, 4001S, 401^, 405<r, 406^-^, 
 408, 409c, 412/, 419c, 422c; 433c,rf, 448r,rf, 453^, 481, 
 5°3*> 514-^, S40<J, 573'*, S^?-*, 617^, 624,;, 625, 637a, 638c, 
 634^,/, 659^,/, 675*, 6843/, 685, 701C, 706c, 7i7<;, 72W, 
 741*, 746^, %aa,h, 85oa,^i, 941, 997, 1003, 1034, 1063, 1069, 
 1073, 1120, 1129.) 
 
 Kingdom {Regnum). — {See King, Reign, Dominion.) 
 
 With angels of heaven and with men of the church, the Lord 
 reigns by that which proceeds from Him ; this is com- 
 monly called divine good and divine truth, also justice 
 and judgment, and also love and faith : the Lord reigns 
 by these, and cohsequently these are properly the Lord's 
 reign with those who receive them ; for when these reign 
 with angels and men, then the Lord Himself reigns, for 
 what proceed from Him are Himself (n. 683). 
 
 In the supreme sense, by "kingdom" is signified the Lord as 
 to the Divine Human, because from Him proceeds all di- 
 vine truth (n. 48). 
 
 Whereas heaven is heaven from reception of divine truth from 
 the Lord, and so also the church, therefore heaven and 
 the church in a general sense are meant by " the kingdom 
 of God," and by "the kingdom of the heavens ;" and the 
 recipients of divine truth are meant by "the sons of the 
 kingdom" (n. 683). 
 
 "The kingdom of God" signifies the church, in what pertains 
 to truths ; and thus also it signifies the truths of the church 
 (n. 48, 333). 
 
 There are two kingdoms into which all the heavens are dis- 
 tinguished ; these are the celestial and the spiritual king- 
 doms. Celestial divine love makes the celestial kingdom, 
 and spiritual divine love makes the spiritual kingdom (n. 
 496 ; compare n. 154, 2830:, 448a, 496, 708, 971) ; but it is 
 to be noted that the Lord's divine love in the heavens is 
 called celestial and spiritual from the reception of it by 
 angels, and not from its being in itself divided ; also that 
 spiritual love exists from celestial love, as the effeft from 
 its efficient cause, and as truth from good ; for the good 
 
492 APOCALYPSE EXPLAINED, 
 
 of spiritual love in its essence is the truth of the good of 
 celestial love. It is in consequence of this that the two 
 kingdoms are conjoined and are one in the Lord's sight 
 (n. 496). 
 
 They who are in the celestial kingdom are in the good of love 
 to the Lord ; they who are in the spiritual kingdom are 
 in the good of charity towards the neighbor : the heavens 
 are also arranged according to these goods (n. 283a). 
 
 The spiritual kingdom consists of the heavens, and the angels 
 in them, that are in divine truth ; and these heavens are 
 in the southern and the northern quarters : but the celes- 
 tial kingdom consists of the heavens, and the angels in 
 them, that are in divine good ; and these heavens are in 
 the eastern and the western quarters (n. 971). 
 
 The Lord rules not only those who receive celestial and spir- 
 itual divine things from Him, but also those who do not 
 receive them, as is the case with all in hell : but still it 
 cannot be said that the Lord's kingdom is there, since 
 they are unwilling to be ruled from the Divine which pro- 
 ceeds from Him, and according to its laws of order ; in- 
 deed they deny the Lord, and turn themselves away from 
 Him ; but yet the Lord rules them', not as subjects and 
 citizens of His kingdom, but as the refraftory and rebel- 
 lious, by holding them in bonds that they may not do evil 
 one to another, and especially that evil may not be done 
 to those who are of His kingdom (n. 683). 
 
 Two kingdoms into which the hells are distinguished corre- 
 spond by opposition to the two kingdoms of the heavens. 
 The infernal kingdom consisting of devils, and thence 
 called the Devil, corresponds by opposition to the celestial 
 kingdom ; and thfe infernal kingdom consisting of satans, 
 and thence called Satan, corresponds by opposition to the 
 spiritual kingdom {much more, n. 740a ; compare n. 6550). 
 
 Many things respeding the three kingdoms of Nature (n. 
 1084, 1 197, 1208). 
 
 "Regnum (kingdom) " represents 
 
 M^UKHA, Ezek. xvi. 13 (n. 375^(viii.)) ; 
 
 MALKHU (Chaldee), Dan. v. 26, 28 (n. 373) ; vii. 14 (n. 333, 685) ; 
 verse 27 (n. 685): 
 
 MALKHUTH, Ps. Cxlv. I3 (n. 685); 
 
 Dan. i. 20, where the authorized version has "realm" (n. 
 
 675^): 
 
 MAMLAKHAH, Ps. xlvl. 6 (ll. 304c) ; 
 
 Isa. xiii. 4 (n. 734^) ; verse 19 (n. i029</,«) j xiv. 16 (n. 304^) ; 
 
 Jer. li. 20 (n. 355^) : 
 MAMLAKHUTH, 1 Sam. XV. 28 (n. 39Sir); 
 
 BAsiLEiA, Matt. vi. 10, 13 (n. 48); verse 33 (n. 1193); viii. 12 (n. 
 48); xii. 26, 28 (n. 740*); xiii. 38 (n. 48, 426) ; xvi. 19 
 
INDEX OF WORDS. 493 
 
 ("■ 333); xxi. 43 (n. 48) ; xxiv. 7 (n. 48, 400c) j verse 
 
 14 (n. 612) ; xxvi. 29 (n. 376?) ; 
 Luke xxii. 18 (n. 376^) ; verses 29, 30 (n. 617a) ; 
 Apoc. i. 9 (n. 48); xi. 15 (n. 683, 6840); xii. 10 (n. 745); 
 
 xvii. 12 (n. 1070). 
 
 Kiss (Oscuiart). — "Kiss (n*shaq) the Son" {Ps. ii. 12), signifies con- 
 jundion with the Lord through love (n. 684^ ; compare 
 n. 850a). 
 
 KHe (Miivus). — {See Woodpecker.) 
 
 It is to be observed that there are many kinds of falsities, 
 and that the several kinds are signified by their own kinds 
 of birds; these are enumerated in Moses; as "eagles," 
 "kites," etc. (n. iiood). 
 
 Kittim, Chitiim, {Kiiihaei. JCit/Aim).— "The islands of the inhabitants 
 of Kittim" (^er. ii. 10) are where they are who live nat- 
 urally in truths, and "Arabia" where they are who live 
 naturally in goods, that is, according to their own relig- 
 ious system : "the inhabitants of Kittim" and "Arabia" 
 signify these (n. 406^). 
 
 "The land of Kittim " (Isa. xxiii. i) signifies falsities (n. 406c). 
 "See Gen. ji. 4 (n. 4o6</). 
 
 Knead {Depsere). — "Women" are affedions of truth from good; 
 in the opposite sense they are cupidities of the false from 
 evil : they are said to "knead (lush) the mass (or dough)" 
 ( yer. vii. 18) when they fashion dodirine from these cupidi- 
 ties (n. 555<i). 
 
 (Subigere). — That evils and falsities are not separated from 
 
 goods and truths, is signified {Has. vii. 4) where it is said 
 that " The stirrer ceaseth from kneading (lush) the mass 
 even to the leavening" (n. 540a). 
 
 Knee {Genu), Genufleciion (Genufleau). — By "knees (berekh)" {Isa. 
 Ixvi. 12) is sigfnified conjugial love, and hence celestial 
 love (n. 365^). 
 
 That "all knees go into waters" {Ezek. vii. 17 ; see margin of 
 authorized version,) signifies grief because the good of love 
 was lost, and joy because of its recovery: "knees" sig- 
 nify the love of good (n. 677). 
 
 By " waters reaching to the knees " {Esek. xlvii. 4) is signi- 
 fied such intelligence as the spiritual natural man has ; for 
 "knees" signify the spiritual natural (n. 629^). 
 
 That "every knee shall bend " {Isa. xlv. 23) signifies that all 
 shall adore the Lord who are in natural good from spir- 
 itual, for "the knee" signifies the conjundiion of natural 
 
494 APOCALYPSE EXPLAINED. 
 
 good with spiritual. Hence it is manifest that " bending 
 the knee" signifies acknowledgment, thanksgiving, and 
 adoration, from spiritual good and spiritual enjoyment in 
 natural (n. 455^). 
 
 All things that are recounted concerning the Passion of the 
 Lord, (as their bending the knee before Him,) signify 
 mockery of divine truth, and consequently falsification and 
 adulteration of the Word (n. 627c). 
 
 " Genu (the knee) " represents 
 GONu, Mark xv. 19 (n. 627.;). 
 
 " GenufleElere (to bend the knee)" represents 
 
 GONUPETEo, Matt, xxvii. 29 (n. 6271:). 
 
 Knock (Puisare). — "Behold, I stand at the door and knock (krouo)," 
 {Apoc. iii. 20,) signifies the Lord's perpetual presence : as 
 "the door" is spoken of, the word "knock" is also used ; 
 and by it is signified His perpetual will to conjoin Himself 
 with man, and to communicate to him {or to have in com- 
 mon with him) the felicides of heaven (n. 248). 
 
 Of those who are in faith and not in charity, it is said {Luke 
 xiii. 25) that "they will stand without, and knock at the 
 door," but that they will not be admitted (n. 212). 
 
 {See Strike.) 
 
 Know (carnally). Lie wUh, Dobauch (stufrare). — " Stuprare (to know) " 
 represents 
 
 YADHA', Ezek. xix. 7 (n. 601^) ; 
 
 SHAGHAL,y^n iii. 2 (n. 730*; A.C., n. 2466, has " constuprata"). 
 
 Know (Scire).— {See Cognition, Cognize, Scientific.) 
 
 In the spiritual world, to know something means to know 
 something of spiritual truth : to know falsities is not know- 
 ing ; for it is not to understand and be wise (n. 236^)! 
 
 Knowledge, Science {ScienHa). — {See Cognition, Scientifics, Egypt.) 
 
 Here, as in the article Cognition, the Latin word " scientia " is uniformly ren- 
 dered knowledge. The distincftion between "cognitio" and "scientia" is well 
 shown in these articles ; also their seat in the human mind. " Scientia " sometimes 
 means what is now meant by "science;" and in such' cases it may well be so 
 translated. It sometimes means the sense of natural qualities and relations. 
 
 The natural mind is opened by knowledges and cognitions 
 of truth and good, and the spiritual mind by a life accord- 
 ing to them (n. 1050). 
 
 The church is first formed with man by knowledges and cog- 
 nitions in the natural man, which is first cultivated by 
 them (n. 654/6). 
 
INDEX OF WORDS. 495 
 
 All the rational is cultivated by knowledges, and it is formed 
 by truths (n. 569^). 
 
 Knowledges are only means to uses ; and they are such in 
 quality as are the uses which exist from them. They are 
 living when through them man acquires intelligence and 
 wisdom (n. 507). 
 
 Genuine reasonings about spiritual things exist from influx 
 into the spiritual man, and thence through the rational 
 man into the knowledges and cognitions that are in the 
 natural man, by which the spiritual man draws confirma- 
 tion (n. 569a). 
 
 The farthest boundaries of the Land of Canaan were signifi- 
 cative of the ultimates of the church, which are the knowl- 
 edges {or sciences) that embrace the cognitions of truth 
 and good. By knowledges {or sciences) are here meant 
 such as were possessed by the ancients, namely, that of 
 correspondences, of representations, of influx, and con- 
 cerning hell and heaven : these especially embrace the 
 cognitions of truth and good of the church, and are ser- 
 viceable to them (n. 514^ ; compare n. 70). 
 
 One who is in spiritual affeftion for truth knows that they 
 have not reached the first degree of wisdom who are proud 
 of their knowledges, and believe themselves to be most 
 intelligent from their possession (n. 117). 
 
 By "the spirit of knowledge, and of the fear of Jehovah" 
 {ha. xi. 2), is signified omniscience, also holiness itself in 
 worship (n. 696<;). 
 
 " By His knowledge will My just {or ' righteous ') Servant 
 justify many" {Isa. liii. 11), signifies the salvation of those 
 who are in spiritual faith: " knowledge " signifies divine 
 truth, and divine wisdom and intelligence from it (n. 
 409*). 
 
 "Egypt" signifies knowledge both of spiritual things and 
 natural (n. 559). {See Egypt) ' ^ , ^ ^ 
 
 Egypt, when Joseph was ruler there, represented the church 
 which is in cognitions of truth and good, and in confir- 
 matory knowledges (n. 4481;). 
 
 By "the Egyptians" (i Kings iv. 30) are meant all who are 
 learned 'from knowledges {or sciences), especially from 
 that of correspondences, and who thence are in intelligence 
 (n. 654/). 
 
 That the natural man has knowledge {or the science) of cog- 
 nitions of truth and good, is signified {Isa. xxxii. 15) 
 where it is said that " the fruitful field shall be counted for 
 a forest" (n. 730,;). 
 
 By "the tree of knowledge" is signified enjoyment in cogni- 
 
495 APOCALYPSE EXPLAINED. 
 
 tions, apart from any use except to gain the reputation of 
 
 learning solely for honor or gain (n. 109). 
 "Eating of the tree of knowledge" {Gen. ii. 17), signifies 
 
 reasoning about divine things from sensuous matters of 
 
 knowledge (n. 5813; compare n. 739*). 
 By "the knowledge from which a man becomes a fool" {Jer. 
 
 X. 14), is signified that which is his own (n. 58715). 
 
 " Scientia (knowledge) " represents 
 
 DA'ATH, Gen, ii. 17 (n. 581a, 739*); 
 
 Exod. xxxi. 3 (n. 1170) ; xxxv. 31 (n. 1170) ; 
 ha. xi. 2 (n. 6961:) ; liii. 11 (n. 409^) ; 
 Jer. A. 14 (n. 5873). 
 
 Korah {Korach). — That Korah, Dathan and Abiram, with their as- 
 sembly, were swallowed up by the earth, although they 
 took fire from the altar and offered incense, was because 
 by their murmuring against Moses and Aaron was signi- 
 fied profanation of the good of celestial love (n. 324.5; 
 compare n. 496, 727*). 
 
 Laban. — That there were idols with various nations in the coun- 
 tries of Asia, may be evident from the gods of Laban the 
 Syrian, which were carried away by Rachel, Jacob's wife : 
 from the calves and other idols in Egypt ; from the hiero- 
 glyphics, etc. (n. 827a). 
 
 Because Laban was a natural man, Jacob therefore made oath 
 to him by "the fear (or dread) of Isaac" (n. 696(f). 
 
 Labor {Labor, Laiorare). — The Lord's combats with the hells, and 
 their subjugation, are signified {Isa. liii. 11) by "the labor 
 ((?r 'travail') (-amal) of His soul," and by "His carrying 
 their iniquities " (n. 409* ; compare Isa. xlix. 4, n. 695^). 
 
 By "the labor (ysghiaO of the hands" (Ps. cxxviii. 2) is signi- 
 fied the pursuit of life according to the precepts (n. 3401:). 
 
 By "the labor (^r 'work') ("bhodhah) of justice (^ir ' righteous- 
 ness')" (Isa. xxxii. 17) signifies good conjoined to truth ; 
 for "labor" in the Word is said concerning truth, and 
 "justice " concerning good (n. 365^). 
 
 "Labor" represents 
 
 Kopos, Afoc. ii. 2 (n. 98); xiv. 13 (n. 98, 900). 
 
 "To labor (kopiao)" {Apoc. ii. 3) when said of those who are 
 . studying the knowledges of truth and good, signifies to 
 
INDEX OF WORDS. 
 
 497 
 
 apply the mind with zeal to know and acknowledge all 
 things of love and faith by which the Lord is worshipped 
 
 (n. I02a). 
 
 "The inheritance" (Ps. Ixviii. 9) is the church, which is said 
 
 "to labor (la'ah) (the English versions read 'to be weary'), from 
 
 zeal to do good" (n. 388c). 
 "Laborare (to labor) " represents 
 
 YAGHA', Isa. xlix. 4 (n. 695c). 
 
 Laborer. — {See Work.) 
 
 Labor, to be in. — {See Bring fort!).) 
 
 Lack, Want (E^ere). — " Egere" represents 
 
 RUSH, Ps. xxxiv. 10, rendered "lack" in the English versions fn. 
 
 386rf): 
 CHAFER, Ps. xxxiv. 10, which in the English versions is rendered 
 
 "want" (n. z?,()d). 
 
 Lacking, Wanting {Deesse). — Whereas no one can do the 
 
 Lord's precepts without the Lord, He therefore said {Mark 
 X. 2i), "Yet lackest (hustereo) thou one thing" (n. 893). 
 
 Lake {Lacus). — Whereas "waters" signifies truths, therefore "foun- 
 tain " signifies the Word, and also dodrine of truth ; and 
 "pools," "lakes" and "seas" signify knowledges of truth 
 in the aggregate (n. 518a ; compare n. 453^). 
 
 Lamb {Agnus). — Whereas by " a lamb " is signified innocence, which, 
 regarded in itself, is love to the Lord, therefore by "the 
 Lamb " in the supreme sense is signified the Lord as to 
 the Divine Human ; for the Lord as to the Divine Human 
 was innocence itself (n. 314^ ; compare n. 220a, 3130;, 314a, 
 319- 328^ 337, 456, 748, 816, 850^^, 864, 888, 1219). 
 In the sense of the letter of the Word, by " the blood of the 
 Lamb (abnion) " is meant the passion of the cross ; but in 
 the internal or spiritual sense is meant divine truth pro- 
 ceeding from the Lord (n. 476 ; compare n. 329/, 748). 
 
 ARNiON, meaning lamb, is used throughout the Apocalypse. 
 
 By " the Lamb " is meant the Lord as to divine truth ; the 
 reception of divine truth is also meant (n. 297, 343, 460, 
 482, 936). 
 
 By "the Lamb" is signified the Divine Human of the Lord. 
 Where "the Lamb" is spoken of in connexion with "the 
 holy angels " {Apoc. xiv. 10), by " the Lamb " is signified 
 the divine good, and by "the holy angels" are signified 
 divine truths from the Lord (n. 8.88). 
 
 " The Lamb overcometh " {Apoc. xvii. 14) those who are will- 
 
498 APOCALYPSE EXPLAINED. 
 
 ing to be instrufted and led by the Lord through the 
 Word (n. 1072). 
 
 They that follow the Lamb whithersoever He goeth" {Apoc. 
 xiv. 4), are they who are joined to the Lord by acknowl- 
 edgment of His Divine Human, and by a life according to 
 His precepts (n. 864). 
 
 " The first fruits to God and the Lamb " {Apoc. xiv. 4) are 
 they who have given themselves to the Lord, and have 
 been adopted by Him (n. 865). 
 
 "A lamb " signifies innocence, or those who are innocent (n. 
 314^) : celestial goods and the truths therefrom, in which 
 are the angels in the third heaven, are signified by "lambs " 
 (n. 8i7<r; compare n. 9, 67). 
 
 That "they sang the song of Moses the servant of God, and 
 the song of the Lamb " {Apoc. xv. 3), signifies acknowl- 
 edgment and confession of the precepts which are in the 
 Word of both Testaments ; also acknowledgment and 
 confession of the Divine of the Lord in His Human (n. 
 936). 
 
 "Feed My lambs, feed My sheep" {John xxi. 15) signifies 
 that they must be instructed who are in the good of love 
 to the Lord, and in the good of charity towards the neigh- 
 bor (n. 9, 3145). 
 
 The Lord as to the Divine Human was innocence itself; He 
 was therefore called {John i. 29, 36) "the Lamb (aminos) 
 of God" (n. 314c). 
 
 Because "a lamb" signifies innocence, or those who are inno- 
 cent, and "a wolf" those who are against .innocence, the 
 Lord said to the seventy whom He sent forth {Luke x. 3), 
 "Behold, I send you forth as lambs (aren) among wolves" 
 (n. 314^. 
 
 "The lamb (kebhes)" {/sa. xi. 6) denotes innocence of the 
 inmost degree; its opposite is "the wolf" (n. 314^,780^). 
 
 KEBHES occurs also, Exoci. xxix. 38-41 (n. 314^); 
 Num. xxviii. 3, 4, 7-9, 19, 21 (n. 314c) ; 
 and in other places. 
 
 "To eat the lambs (kar) out of the flock" {Amos vi. 4), sig- 
 nifies to imbibe the knowledges of internal good. Or those 
 of the spiritual man (n. 279a). 
 
 KAR is also found in the following passages : — Deui. xxxii. 14 (n. 
 314*); 
 
 Isa. xvi. 1 (n. 314^); 
 
 Ezek. xxvii. 21 (n. 314^) : 
 JALEH, Isa. Ixv. 25 (n. 314*) : 
 TSLAMM, Isa. xl. II (n. 314*) : 
 TzoN, Exod. xii. 21 (n. 314c): 
 SEH, Exod. xii. 3, 4 (n. 314c) ; 
 
INDEX OF WORDS. 499 
 
 Lev. xii, 8 (n. 314^) ; 
 Isa. liii. 7 (n. 314c). 
 
 LaniB {ciaudus). — By "one that is lame (pisseXch)" (^Isa. xxxv. 6) 
 are signified those who are in good, but in that which is 
 not genuine, because they are ignorant of truth through 
 which good is given : that "he shall leap as a hart" sig- 
 nifies that he hsis joy from perception of truth (n. 455^ ; 
 covtpare n. 518a). 
 
 See also yer. xxxi. 8 (n. 721^). 
 
 " Ciaudus (lame) " also represents 
 
 CHOLOS, Luke xiv. 21 (n. 223c, 652^). 
 
 Lament, Lameniation, Wailing {Lamentum, Lamentatio). — (See Sad.) 
 
 "Lamentation (or 'wailing') (lamenium, wtHi)" (yer. ix. 18) is 
 put for weeping, for it is the voice of weeping (n. 484). 
 
 See also yer. ix. 10 (n. 4054). 
 
 " Lamentatio (lamentation)" represents 
 
 oiNAH, yer. ix. 20 (n. S5Si5). 
 
 Lamentations ( Threni). — The Book of Lamentations treats of the 
 vastation of all good and all truth with the Jewish nation, 
 on account of the application of the sense of the letter of 
 the Word to the favor of their own loves (n. 357<i). 
 
 Lamp (Lamfas). — (See Candle.) 
 
 " Lamps" signify divine truths (n. 183^). 
 
 "A lamp" signifies the truth of the Word, of doctrine and 
 
 of faith (n. 517). 
 The Word is called " a lamp " (Ps. cxix. 105), because it is 
 
 divine truth (n. 274). 
 By "lamps" are signified things that belong to faith, and by 
 
 "oil" things that belong to love (n. 187a, 212, 250;:, 
 
 375«(viii.), 840). 
 By "lamps" are signified truths of faith (n. 252^, 274, 375«(viii.), 
 
 840). 
 " Seven lamps " (A/>oc. iv. 5) signify all truth in the complex, 
 
 which is divine truth (n. 274). 
 " To light the lamp " (Fs. xviii. 28) signifies to enlighten the 
 
 understanding by divine truth (n. 274). 
 By "lamps burning" (Luke xii. 35) are signified truths of 
 
 faith from the good of love (n. 274). 
 
 " Lampas (a lamp)" represents 
 
 LAPPiDH, Isa. Ixii. I (n. 272) ; 
 
 NEH, Ps. xviii. 28 (n. 274) ; cxix. 105 (n. 274); 
 
 yer. xxv. 10 (n. 274) : 
 LAMPAS, Matt. xxv. 7 (n. 187a, 2501:, 252^, 274); 
 
500 APOCALYPSE EXPLAINED. 
 
 ApDc. iv. 5 (n. 183c, 274) ; viii. 10 (n. 517) : 
 LucHNos, Luke xii. 35 (n. 274). 
 
 Light (Lucerna). — " I will prepare a lamp for Mine Anoint- 
 ed" {Ps. cxxxii. 17), signifies the enlightenment of divine 
 truth, from the unition of the Divine and the Human in 
 the Lord ; " lamp " is the divine truth as to enlightenment 
 (n. 684c; comparer. 272, 316^). 
 The eye is called "the light," or the lighted lamp {Matt. vi. 
 22), because " the eye " signifies the understanding of 
 truth, and thus also the truth of faith (n. 274). 
 
 " Lucerna (a lamp, or a lighted lamp,) " is the rendering of 
 
 N I R, I Kings xi. 36 (n. 62) ; xv. 4 (n. 62) ; 
 
 2 Kings viii. 19 (n. 62) : 
 NEH, 2 Sam. xxi. 17 (n. 62) ; 
 
 Ps. cxxxii. 17 (n. 272, 316^, 684c) ; 
 
 Zech. iv. 2 (n. 62) : 
 tucHNos, Matt. vi. 22 (n. 274, 313^, 1081); 
 
 Apoc. xxi. 23 (n. 62, 40IA) ; xxii. 5 (n. 62). 
 
 Lamp-stand. — {See Candlestick.) 
 
 Lance {Lancea). — {See Weapons of war.) 
 
 " Lances (<?r ' spears ') (fom»ch) " {yer. xlvi. 4) are truths com- 
 bating (n. 557). 
 
 Languish {Languere, Languescere). — {See Blush, Fail.) 
 
 "The earth" is the church; which is said "to mourn" and 
 "to languish" {Isa. xxxiii. g) when falsities begin to be 
 taken and acknowledged for truths (n. 304,5). 
 
 " Languere (to languish) " represents 
 'AMAL, Joel i. lo (n. 3760?). 
 
 " Languescere (to languish) " represents 
 
 >AMAL, Isa. xix. 8 (n. 654A) ; xxiv. 4 (n. 697, 741^) ; verse 7 fn. 
 323^ 376<^, 618) ; xxxiii. 9 (n. 223c, 304*, 730^). 
 
 (Elanguescere). — By "languishing ('amal)," and by "the sun's 
 
 going down " ( j^er. xv. 9), is signified successively and at 
 length wholly to perish (n. 721a; compare n. 257, dpid). 
 
 Languor (Languor). — ^That Jehovah will remove "every disease and 
 all the evil languors of Egypt" {Deut. vii. 15), signifies 
 the removal of all evils and falsities; "the evil languors 
 (madhveh) of Egypt" are the falsities that spring from evils 
 in the natural man (n. 340;;). 
 
 Laodicea. — "The Church of the Laodiceans" {Apoc. iii. 14) sig- 
 nifies those who are in faith alone, and thus who are m 
 iaith separate from charity (n. 227). 
 
INDEX OF WORDS. 50I 
 
 Lap, Lick {Lambere), — " To lap (laqaq) with the tongue" (^yudges 
 vii. 5, 6) signifies to have an appetite for cupidity, and an 
 afFedlion firom it (n. 455c). 
 
 By "enemies" are signified evils ; concerning whom it is said 
 (jRy. Ixxii. 9) that "they lick (lachakh) the dust," that is, 
 that they have been damned (n. 4061^). 
 
 Last, Ultimate ( uiHmus) ; Lasts, Uitimates ( Ultima). — {See First.') 
 
 Firsts are the things that are in the Lord ; also those which 
 proximately proceed from Him (n. 726(iii.)). 
 
 Lasts (or uitimates) are the things that are most remote from 
 Him, which are in Nature, and which are last things in 
 Nature (n. 726(iii.)) ; they are such things as appear before 
 the eyes, in the world (n. 475^). 
 
 These are called last things, because spiritual things which 
 are prior close into them, and have their stand and rest 
 upon them as upon their bases, for which reason they are 
 steadfast ; such things, therefore, are called the last things 
 of divine order (n. 726(111.)). 
 
 Uitimates are effefts, which proceed from things interior (n. 
 458<z). 
 
 The ultimate of dodlrine is the sense of the letter of the Word 
 (n. 81 la). 
 
 There is a connexion of all things, from the Lord Himself, ' 
 through the things that are of heaven and of the world, 
 even to these last things ; and whereas prior things, which 
 proceed successively, are together in last things, it follows 
 that power itself is in last things, from first things ; but 
 divine power is power through the proceeding Divine, 
 which is called divine truth (n. 726(111.) ; compare n. 157). 
 
 It results from this that the human race is as it were a base 
 for the column, or as a foundation for the palace, in its 
 relation to the heavens ; consequently that the heavens 
 perpetually rest in their order on the things of the church 
 with men in the world, thus upon divine truths in uitimates, 
 which are such divine truths as belong to the Word in the 
 sense of its letter (n. 726(111.)). 
 
 And whereas all higher things have place in the lowest, in 
 simultaneous order, it follows that in the uitimates of the 
 Word, which belong to the sense of its letter, are all things 
 of divine truth and divine good, even from their firsts ; 
 and whereas all things of divine truth and divine good are 
 together in their ultimate, which is the sense of the letter 
 of the Word, it is plain that the power of divine truth is 
 there ; yes, the omnipotence of the Lord in man's salva- 
 tion. The power of the Word in the sense of the letter, 
 is the power of opening heaven, from which come com- 
 munion and conjunftion ; and it is the power of fighting 
 
502 APOCALYPSE EXPLAINED. 
 
 against things false and evil, and so against the hells (n. 
 ioS6). 
 When the Lord works, He does not work from things first, 
 through intermediate things, on last things ; but He works 
 from first things by things that are last, and so upon inter- 
 mediate things (n. 1086 ; compare n. 475.5). Because di- 
 vine truth in its ultimate is in its fulness and also in its 
 power, (for while in the ultimate it is in all things,) the 
 Lord therefore in no case operates except from firsts by- 
 last things, and consequently in fulness {see much more, n. 
 1087). Into these ultimates with man the Lord flows-in 
 from Himself, thus frorn firsts, and rules, and holds in order 
 and conneflion, all things that are in the spiritual world (n. 
 726(iii.) ; compare n. 41, 66). 
 
 Now whereas divine power itself has its seat in these ultirriates, 
 therefore the Lord Himself came into the world, and be- 
 came Man, that He might at the same time be in lasts as 
 He is in firsts ; and this for the end that by ultimates, from 
 first things, He might be able to reduce into order all 
 things that were become disarranged ; that is, all things 
 in the hells, and also in the heavens. This was the cause 
 of the Lord's coming ; for just before His coming, there 
 was no divine truth in ultimates with men in the world, 
 and absolutely none in the church which then existed 
 with the Jewish nation, except that which was falsified 
 and perverted, and which consequently was not any basis 
 for the heavens ; wherefore, if the Lord had not come into 
 the world, and thus assumed the ultimate Himself, the 
 heavens made up of the inhabitants of this earth would 
 have been transferred elsewhere, and all the human race 
 on this earth would have perished with eternal death (n. 
 726(iii.) ; compare n. 41). Since the Lord works all things 
 from firsts by ultimates, and in ultimates is in His power and 
 in His fulness, it therefore pleased Him to take upon Him- 
 self the Human, and to become the divine truth, that is, 
 the Word, and thus from Himself to reduce into order all 
 things of heaven and all things of hell ; that is, to make 
 a last judgment. The Lord could accomplish this from 
 the Divine in Himself which was in firsts, by His Hnman, 
 which was in lasts ; and not as before, from His presence 
 as abiding in men of the church ; for they had wholly 
 fallen away from the true and good things of the Word, 
 in which before had been the Lord's dwelling-place with 
 men. This was the primary cause of the Lord's coming 
 into the world, and also of His making His Human di- 
 vine ; for by this He brought Himself into power so that 
 He could hold in order all things of heaven and all things 
 of hell, to eternity (n. 1087 ; compare n. 7411:). 
 
INDEX OF WORDS. 503 
 
 The Lord came into the world so as to put on the Human 
 and glorify it, that is, make it divine, even to the ultimate, 
 that is, even to flesh and bones, that so He might rule all 
 things (n._ 41). And now the Lord is in His fulness, and 
 thus in His omnipotence in earths as He is in the heavens, 
 because He is in lasts and in firsts (n. 726(iii.>) ; by His 
 Divine Human, the Lord is in firsts and in lasts (n. 41). 
 
 "I am the First and the Last" (^Apoc. i. 17), signifies who 
 rules all things from firsts by lasts (n. 81 ; compare n. 113). 
 
 Concerning the seven last plagues {Apoc. xv. i, 6) (n. 928, 
 951)- 
 
 Last Judgment (UiHmum. judicium). — {See Judgment^) 
 
 Every one, evil and good alike, is judged immediately after 
 death, when he enters the spiritual world where he is to 
 lead his life to eternity; for then man is immediately 
 designated, for heaven ©r for hell. He who is designated 
 for heaven, is attached to some heavenly society, into 
 which he is to enter afterward ; and he who is designated 
 for hell is attached to the infernal society into which he is 
 to come afterwards. There is, however, an interval of time 
 before they come into their societies, and this chiefly that 
 they may be prepared for them ; with the good, that they 
 may be purified from the evils which cling to them from 
 the body and the world ; and with the evil, that they may 
 be divested of the good things that adhere to them out- 
 wardly, from their teachers and from religion ; according 
 to the words of the Lord in Matthew, "Whosoever hath, 
 to him shall be given, that he may have abundance ; but 
 whosoever hath not, from him shall be taken even that 
 which he hath" (xiii. 12 ; xxv. 29). Many of them, how- 
 ever, both evil and good, were reserved for the last judg- 
 ment ; but only those of the evil who, from habit formed 
 in the world, could lead a moral life in externals ; and 
 those of the good who were imbued with falsities from 
 ignorance and from religion : the others were separated 
 from them, after their time was fulfilled ; the good were 
 raised into heaven, and the evil were cast into hell, and 
 this before the last judgment (n. 4133). 
 The human race is as it were a base for the column, or as a 
 foundation for the palace, in its relation to the heavens ; 
 the heavens perpetually rest in their order on the things 
 of the church with man in the world, thus upon divine 
 truths in ultimates (n. 726(iii.)). 
 By "the consummation" is signified the last state of the 
 church, which is when there is no longer truth because 
 there is not good, or when there is faith no more because 
 there is not charity ; and when the state of the church is 
 
504 APOCALYPSE EXPLAINED. 
 
 such, then comes the last judgment. That the last judg- 
 ment then comes, is also for the reason that the human 
 race is the basis or foundation of the angelic heavens ; for 
 the conjundlion of the angelic heaven with the human race 
 is perpetual, and one subsists through the other; and 
 therefore when the base does not correspond, the angelic 
 heaven totters : therefore there is then a judgment upon 
 those in the spiritual world, that all things both in the 
 heavens and in the hells may be reduced to order (n. 397). 
 
 In the spiritual world (by which are meant both the heavens 
 and the hells), the arrangement is such that the heavens 
 are like expanses one above another, that beneath the 
 heavens is the world of spirits, and that under this are the 
 hells, one below another. Influx from the Lord comes 
 according to this successive arrangement ; that is, through 
 the inmost heaven into the middle heaven, and through 
 this into the ultimate heaven, and from the heavens in their 
 order into the hells that lie beneath them. The world of 
 spirits is intermediate ; and it receives influx both from the 
 heavens and from the hells, every one therein according to 
 the state of his life. But this arrangement of the heavens 
 and the hells underwent changes between one judgment 
 and another, in the following manner : — The men who 
 flocked-in from the earths, from whom the heavens and 
 the hells are supplied, were of various affeflions, some 
 being more or less spiritual or internal, and some more 
 or less natural or external ; and whereas the Lord does 
 evil to no one, but good to all. He therefore permitted 
 those who in externals lived moral and as it were spiritual 
 lives in the world, from custom and habit, howsoever they 
 were interiorly conjoined with hell, to form for themselves 
 a semblance of a heaven in various places ; and then the 
 arrangements of the heavens above them, and of the hells 
 below them, were so disposed that their interiors, by which 
 they were conjoined to hell, should as far as possible be 
 kept closed ; and their exteriors, by which they were con- 
 joined with the ultimate heaven, kept open : and it was 
 then provided that the higher heavens should not flow-in 
 immediately, because by immediate influx their interiors 
 which were infernal would be opened, and their exteriors 
 which appeared as spiritual would be closed ; for the in- 
 flux of the higher heavens is into the interiors, which prop- 
 erly belong to the spirits, and not into the exteriors which 
 are not properly theirs (n. 702). ' 
 
 This semblance of heaven is what is meant (Apoc. xxi. i) by 
 " the former heaven " which passed away. They who con- 
 stituted this heaven before the last judgment, were seen 
 above the earth, also upon the mountains, the hills, and 
 
INDEX OF WORDS. 505 
 
 the rocks, in the spiritual world : and thence they regarded 
 themselves as being in heaven (n. 391a)- 
 
 But when such seeming heavens were so greatly multiplied, 
 and in consequence influx from the hells began to prevail 
 over the influx from the heavens, and on this account the 
 ultimate heaven which was conjoined with them began to 
 totter, then the last judgment impended : and in these 
 seeming heavens, one after another, a separation of the 
 evil from the good was effefled, and this by immediate in- 
 flux from the higher heavens ; and by this influx the in- 
 teriors of the evil, which were infernal, were opened, and 
 the exteriors, which, as said already, were apparendy spir- 
 itual, were closed (n. 702). 
 
 Visitation precedes a last judgment. What such visitation or 
 exploration is, may be manifest from that which took 
 place in Sodom (n. 627a; compare n. 215, \o\d). Visita- 
 tion is spoken of in many passages of the Word ; and by 
 it is signified the exploration of the quality of the state 
 of the church before judgment. Not that such visitation 
 aftually takes place ; what precedes a judgment is simply 
 that the angels of heaven begin to lament because of the 
 growing power of the evil, from hell, and to implore the 
 Lord for help ; for the Lord knows all about it, because 
 He knows all things ; but still, visitation is described by 
 the sending of angels, and by their announcement (n. 
 910). 
 
 A judgment is separation of the good from the evil ; and thus 
 of those who live according to the Lord's divine truths 
 from those who do not live according to them ; for the latter 
 are evil, and the others are good (n. 875). 
 
 Judgment is effedled by divine truth (n. 850^;). 
 
 The Lord is the sun of the angelic heavens. From Him as 
 a sun proceed all the light and heat there. The light 
 that goes forth is in its essence divine truth, for it is spir- 
 itual light ; and- the heat that goes forth is in its essence 
 divine good, for it is spiritual heat. These flow-out from 
 the Lord as the sun into all the heavens, accommodated 
 in measure to the reception by the angels there ; thus now 
 more remissly, now more intensely. When more remissly, 
 then the good are separated from the evil ; but when more 
 intensely, then the evil are rejefted. When therefore a 
 last judgment is at hand, the Lord at first flows in remissly 
 ((?rwith littie intensity), so that the good may be separated 
 from the evil (n. 418a). 
 
 That there is a separation of those that live according to di- 
 vine truths from those who do not live according to them 
 may be plain from passages in the Word where last judg- 
 ment is treated of {see more, n. 875). 
 
505 APOCALYPSE EXPLAINED. 
 
 It has been said that " the former heaven " consisted of such 
 as lived moral lives in externals, and yet were evil in in- 
 ternals ; and that these lived in high places in the spirit- 
 ual world, and therefore thought that they were in heaven. 
 Because they were inwardly evil, they did not tolerate 
 among them those who were inwardly good, and this be- 
 cause of discrepancy of affeflions and thoughts ; they 
 therefore cast them out from among them, and wherever 
 they saw them they did them evil and reproached them : 
 the Lord therefore rescued them from their violence, and 
 they were concealed under heaven, and preserved. This 
 was done from the time when the Lord was in the world 
 even to this time when judgment was executed ; and then 
 those who were on high places were cast down, and those 
 who were under heaven were raised up (n. 397). {See 
 Changes.) 
 
 Separations of the good from the evil, and rejedlion of the' 
 evil, in the spiritual world, are effe<fled by various degrees 
 of remission and intenseness of the Divine that proceeds 
 from the Lord as a sun ; when this flows-in remissly, then, 
 as already said, the good are separated from the evil ; and 
 when it flows-in with intensity, then the evil are rejefted. 
 The reasons for this will now be given. When the Divine 
 from the Lord flows-in remissly {or with little intensity), 
 there is every where a state of tranquillity and serenity, in 
 which all appear such as they are as to the state of their 
 good ; for all are then presented in the light : wherefore 
 they who are in good from spiritual origin are separated 
 from those who are in good only from natural origin ; for 
 the Lord inspedls those who are in spiritual good, and 
 leads them towards Him, and so separates them from the 
 others. Those who are in good from spiritual origin are 
 those who are said to be " sealed upon their foreheads ;" 
 for they are spiritual and are angels of heaven. But those 
 who are only in good from natural origin are not good, 
 because they are not spiritual ; for the good that they ap- 
 pear to have is evil, because it looks to self and the world 
 as the end ; for they do what is good in external form for 
 the sake of their own glory, honor, and gain, and not for 
 the neighbor's good ; and so they do good only that they 
 may be seen of men : these, being merely natural, are 
 they who "are not sealed," and who are afterwards rejefted. 
 But when the Divine from the Lord flows-in with intensity, 
 the good things in the possession of the evil are dissipated, 
 because they are not in themselves good but evil, and evil 
 things cannot sustain the influx of the Divine : hence it 
 comes to pass that externals are closed with them ; and 
 when these are closed, their interiors are opened, in which 
 
INDEX OF WORDS. 507 
 
 there are only evils and falsities from them; whence they 
 come into grief and anguish and torment, because of which 
 they cast themselves down into hells where there are fal- 
 sities and evils like their own (n. 4190 ; compare n. 412/). 
 
 If the good are not separated from the evil before the evil are 
 cast down into hell, then the good must perish with the 
 evil : for the good who have not yet been raised into 
 heaven, but are to be raised after the evil have been cast 
 out, have very close communion with the evil by means 
 of the external worship of the evil : for the evil who were 
 tolerated even till the last judgment, were in external wor- 
 ship, but not in any internal worship ; for with mouth and 
 gesture they professed and counterfeited the holy things 
 of the church, which they did not hold in the soul and 
 heart ; by means of their external worship, they therefore 
 had communion with those who were good internally : and 
 on account of this communion, the evil could not be cast 
 down before the good were separated from them : for if 
 they remained together, the good, with whom the evil 
 have been conjoined by external worship, would suffer 
 hurt, that is, they would perish ; for the evil would carry 
 them away with them (n. 426). 
 
 Some things shall now be told concerning the mode of the 
 separation. When the good are being separated from the 
 evil, (which separation is effedled by the Lord through an 
 influx of His Divine of little intensity, and by inspection 
 into the things that belong to spiritual aifeflion with angels 
 and spirits,) the Lord then causes those who are inwardly 
 good, and who are also good outwardly from being so 
 inwardly, to turn to Him, and so to turn away from the 
 evil ; and when they turn away from the evil, they become 
 invisible to them ; for it is a common thing in the spiritual 
 world for one who turns away from another to become 
 invisible to him : and when this has been done, the evil 
 are separated ; and they are also separated at the same 
 time from the holiness that they had counterfeited in ex- 
 ternals ; and so they look towards hell, whither also they 
 are presently cast (n. 426). 
 
 The influx from the heavens, that is, from the Lord through 
 the heavens, is an influx of nothing but love of good and 
 affeflion for truth ; but with the evil this is turned into 
 things corresponding to their evils and the falsities from 
 them, and which thus correspond to their love of evil and 
 their affeftion for falsity. Conflids and disturbances of 
 thoughts, and also reasonings from evils and falsities about 
 the good and true things of the church, exist with those 
 who are inwardly evil but who outwardly appear good, 
 after their interiors have been opened and their exteriors 
 
50S APOCALYPSE EXPLAINED. 
 
 dosed; and this comes from the conflifl between their 
 interiors and their exteriors in the first state of their sep- 
 aration : but as soon as their exteriors have been com- 
 pletely closed, and they are left to their interiors, then 
 conflidl ceases ; for they are then wholly in the love of 
 their own evil and in affediion for their falsity, and thence 
 in the enjoyment of their own life ; wherefore they then cast 
 themselves down into hell, to those like themselves (n. 
 702 ; compare n. 412/). 
 
 When the last judgment upon those who were of the Christian 
 Church was executed, then all who were in faith separate 
 from charity, both in do6lrine and in life, were cast into 
 hell ; and all were preserved who were in faith from char- 
 ity: these last are meant {Matt. xxv. 31, to the end,) by 
 . "the sheep ;" the others by "the goats" (n. 817c). 
 
 The evil were tolerated so long on the high places, and the 
 good were detained under heaven so long, that they might 
 all be brought to fulness ; that is, that the good might 
 reach such a number as to be sufficient for forming a new 
 heaven, and also that the evil might fall down of themselves 
 into hell ; for the Lord casts no one down into hell, but 
 the evil itself which is in evil spirits casts them down ; and 
 this takes place when evils are consummated, that is, are 
 filled out (n. 397). 
 
 They who had lived a life of charity were reserved by the 
 Lord below the heavens, and were kept safe from infesta- 
 tion from the hells up to the time of the last judgment ; 
 and when this had been accomplished, they were raised up 
 out of their places, and elevated into heaven. The reason 
 why they were not elevated before, was, because before 
 the judgment the hells prevailed, and so there was prepon- 
 derance on their part ; but after the judgment the heavens 
 prevailed, and so there was preponderance on their part : 
 for by the last judgment all things, both in the hells and 
 in the heavens, were reduced to order : wherefore if they 
 had been elevated before, they would have been unable to 
 withstand the power with which the hells prevailed over 
 the heavens (n. 899a; compare n. 91 la). 
 
 Those who constituted "the former heaven," because they 
 were only in external moral life, and not at the same time 
 in internal spiritual life, were cast down. And when they 
 were cast down, then all those who were held in reserve 
 'by the Lord, and who were concealed here and there, 
 chiefly in the lower earth, were raised up, and they were 
 transferred to the same places where the others had been, 
 that is, upon the mountains, the hills, and the rocks ; and 
 from these was formed a new heaven. They who had been 
 reserved and then raised up, were of those who lived a 
 
INDEX OF WORDS. 509 
 
 life of charity in the world, and who were in spiritual 
 affedtion for truth (n. 391a). 
 
 When the separation of the evil from the good has been 
 effedled, and the evil have been removed from the places 
 where they were before, then to those who are in the higher 
 heavens there appears a new heaven, and a new church. 
 These could not appear so long as the good were con- 
 joined with the evil ; for the interiors of the good were 
 closed, lest they should be hurt by the evil with whom 
 there was communion as to externals : but when the evil 
 were separated and removed, then the interiors were opened 
 with the good, which in themselves were heavenly ; and 
 when these were open, heaven and the church became 
 manifest (n. 699). 
 
 At the time of a last judgment the old church perishes, and a 
 new church has its beginning (n. 403c). 
 
 Before the judgment, those who were able to live civil and 
 moral lives in externals, although they were not spiritual, 
 were permitted to form for themselves seeming heavens, 
 and to enjoy in them such pleasures as they had in the 
 world ; but after the last judgment was accomplished, this 
 was no longer permitted : for now every one is carried in 
 accordance with his own life, he who is merely natural to 
 hell, and he who is spiritual to heaven (n. 754). 
 
 A previous judgment was executed by the Lord when He was 
 in the world (n. 899a). 
 
 Whereas the Lord operates from firsts by lasts, and in lasts is 
 in His power and His fulness. He was therefore pleased to 
 take upon Himself the Human, and to become the divine 
 truth, that is, the Word ; and thus of Himself to reduce to 
 order all things of heaven and all things of hell ; that is, 
 to execute a last judgment (n. 1087). 
 
 By "the Flood" is signified the end of the Most Ancient 
 Church, and the last judgment which took place when all 
 of the church was extinguished (n. 419^;). 
 
 Lasting. — {See Age.') 
 
 Latter [SeroHna). — Influx and reception of divine truth in a spiritual 
 state, is meant {Deut. xi. 14) by "the former (or morning) 
 rain ;" and in a natural state by "the latter (maloosh) (and 
 evening) rain" (n. 644^; compare n. 376c). 
 
 Laugh {Ridere). — "At devastation and famine thou shalt laugh 
 (sachaq)" i^ob v. 22), signifies that there is no lack of 
 good (n. 388^). 
 
 Layers {Laird). — By " the lavers (kivyob) " (1 Kings vii. 38) were 
 
510 APOCALYPSE EXPLAINED. 
 
 represented purifications from falsities and evils, and thus 
 preparations for entering into heaven and into the church 
 (n. Gooc). 
 
 Law [Lex). — "The law" in the broad sense signifies the Word in 
 the whole complex ; in a sense less wide, the historical 
 Word, and in the strift sense, the ten precepts of the deca- 
 logue (n. 3g2d). 
 
 " The law and the prophets " are the Word in the whole com- 
 plex (n. 250^:, 597). 
 
 By "the word of Jehovah" is meant the divine good, and by 
 "the law of God" is meant the divine truth (n. 6531}). 
 
 By "law" (Isa. ii. 5) is signified the divine good of the Word, 
 and by "judgment" the divine truth (n. 4061}). 
 
 By " testimony " {Ps. Ixxviii. 5) is signified what teaches goods 
 of life; and by "law," what teaches truths of docflrine (n. 
 
 3920- 
 
 In many passages of the Word, mention is made of testi- 
 monies, and at the same time of the law, of precepts, com- 
 mandments, statutes and judgments ; and in such passages 
 by " testimonies "and " commandments " are signified those 
 things which teach life, by " the law " and " precepts " those 
 which teach doflrine, and by "statutes" and "judgments" 
 those which teach rituals (n. 392<;). 
 
 The law of the Ten Precepts was called a covenant, and con- 
 sequently the tables on which it was inscribed were called 
 the tables of the covenant (n. 392^). 
 
 To be led by the Lord is to fulfil the law (n. 774). 
 
 Laws of Order, called Laws of Divine Providence (in a series, 
 n. 1 136). 
 
 Laws inscribed on the nature of all things (n. 1146). 
 
 " Lex (law) " is the rendering of 
 
 DATH, Deut. xxxiii. 2 (n. 204J) : 
 
 TOHAH, in all other passages of the Old Testament to which refer- 
 ence is here given : 
 
 NOMos, in all passages of the New Testament to which reference 
 is here given. 
 
 (See articles n. 130^, 2043, 222^, 237a, 250^, 283</, 329^, 365<f, 
 ■y)2c-e, 405?, 406,}, 440/;, 502a, 556*, 597, 624^, 630*, 
 6S3'5> 700'^. 7oia-c, 734^, 1136, 1146.) 
 
 Lawgiver {Legislator). — "The Lawgiver (chaqaq)" (Num. xxi. 18) 
 signifies the Lord, as to the Word and as to doftrine from 
 the Word (n. 537a). 
 
 That Judah is called "the lawgiver" (Ps. Ix. 7), is because by 
 "Judah" is signified internal divine truth, or the Word 
 in the spiritual sense ; and "lawgiver" and "the law" have 
 a similar signification (n. 440^). 
 
INDEX OF WORDS. 5II 
 
 Divine truths that lie concealed, are signified {Deut. xxxiii. 
 
 21) where it is said, "There is the portion of the hidden 
 
 lawgiver" (n. 435^). 
 "Lawgivers" (^Judges v. 14) signify those who are in the 
 
 truths of good, and in an abstract sense the truths of good 
 
 (n. 447). 
 
 Lavtn. — {See Fine linen.) 
 
 Lawyers (Legisperiti). — They were called "lawyers (nomikos)" who 
 searched the Scriptures, and taught how the things therein 
 were to be understood (n. 536). 
 
 Lay aside {Deponere). — " Deponere (to lay aside) " is the rendering 
 of 
 
 TiTHEMi, yohn xiii. 4 (n. 951). 
 
 Lay on {Imponere), Laying on {impositio). — Whereas "touching" and- 
 "the laying on of hands" signify communicating and 
 transferring to another what is with oneself, it has there- 
 fore been customary in the churches, from ancient times, 
 to lay the hands upon the heads of those who are inaugu- 
 rated and blessed (n. 79). 
 The laying-on of hands by the disciples corresponded to com- 
 munication and conjunftion with the Lord, and thus to 
 removal of iniquities through His divine power (n. 706c). 
 
 "Imponere (to lay upon)" is the rendering of 
 
 EPITITHEMI, ApOC. \. V] (n. 79). 
 
 Lazarus. — ^That the Lord loved one named Lazarus, whom also 
 He raised from the dead, is plain from yohn (xi. 3, 5, 36) ; 
 also that the same Lazarus reclined with the Lord at table 
 (xii. 2). On account of all this, the Lord called him Laza- 
 rus who desired to be fed with the crumbs which fell from 
 the rich man's table {Luke xvi. 19, etc.), whereby is sig- 
 nified a desire for truths from spiritual affeftion (n. 137) : 
 by "the rich man " is there meant the Jewish nation, which 
 had the Word, and was able from it to be in knowledges 
 of truth and good; and by "the poor man" are there 
 meant the nations {or gentiles) which had not the Word, 
 but were still desirous to have knowledges of truth and 
 good (n. 118). 
 
 (See also articles n. 455*, 962, 1143.) 
 
 Lead (Piumium). — " Plumbum (lead) " is the rendering of 
 
 ■ OPHERETH, Job xix. 24 (n. 411/). 
 
 Lead (Deducere). — "And shall lead (hodeoeo) them to living fountains 
 of waters" {Apoc. vii. 17), signifies in divine truths (n. 483). 
 
512 APOCALYPSE EXPLAINED. 
 
 " Deducere" is the rendering of 
 
 BO', Deut. xxi. 12 (n. SSS"^) = 
 YALAKH, Has. ii. 14 (n. 730^). 
 
 (Ducere). — Why man is led by the Lord through affedions, 
 
 and not through thoughts (n. 1175). 
 
 "Ducere" is the rendering of 
 
 BO', Zepk. xiii. 9 (n. 242^) : 
 OARAKH, Ps. cvii. ^ (n. 730</) : 
 YALAKH, Jsa. Ixiii. 13 (n. S38«); 
 
 yer. ii. 17 (n. 654/) ; 
 
 Amos ii. 10 (n. 633*) : 
 LAQACH, Betit. XX. 7 (n. 734<^) ; 
 NAHAGH, Ps. xlviii. 14 (n. 8501:); 
 
 Isa. xi. 6 (n. 780^ ^8ld) ; xlix. 10 (n. 386^) : 
 NAHAL, Isa. xl. II (n. 314^): 
 AGO, Luke X. 34 (n. 444c) : 
 suNAGO, Apoc. xiii. 10 (n. 810): 
 PHERO, yohn xxi. 18 (n. 9). 
 
 " Captivam ducere (to lead captive) " is the rendering of 
 
 SHABHAH, Ps. Ixviii. i8 (n. 8ii<r). 
 
 Lead about (Circumducere). 
 
 See Deut. xxxii. 10, where the Hebrew has sabhabh (n. TiOd). 
 
 ■ Lead out — {See Bring out.) 
 
 Leaders {AntisHtes). — By "superintendents (or those placed in 
 charge) (fraefeai) and leaders {antistues, ssghanim)" {^Jer. Ii. 
 23), are signified principles of the false and of evil (n. 863c! ; 
 
 the authorized version has " captains and rulers ;" the revised version has 
 " governors and deputies "). 
 
 (The Latin word " antistites," variously rendered, may be found 
 in the following articles : — n. 114, 2501:, 443a, 538*, 714*, 802a, 
 810, 863a, 1019, 1063, 1130, 1134.) 
 
 (^Duces). — "Those having charge {praefeai) " and "leaders {duces, 
 
 ssghanim)" (Ezek. xxili. 6 ; the authorized version has "captains 
 and rulers;" the revised version has "governors and rulers"), SlgfUlfy 
 
 principal truths (n. 576). 
 
 Because they taught falsities, and because the falsities were 
 believed by the people, therefore the Scribes and Pharisees 
 were called (Matt. xv. 14) "blind leaders {duces, hodegos) of 
 the blind" (n. 537^; compare n. 239*). 
 
 {Duaores). — "They who lead ('ashar)" (^Isa. iii. 12) are they 
 
 who teach (n. SSS^^). 
 
 Leaf {Folium). — The things found on trees, as leaves and fruits, sig- 
 nify such things as are with man; "leaves" signify the 
 truths that he has (n. 109). 
 
INDEX OF WORDS. 513 
 
 "Boughs" and "leaves" signify the things that belong to 
 knowledges of truth and good, and "fruits " signify the 
 goods of life. In the spiritual world there appear trees of 
 all kinds : trees that bear leaves only, and are without 
 fruits, correspond to those who are only in knowledges of 
 truth ; hence it is plain what is signified by the tree's with- 
 ering away because the Lord found on it leaves only, and 
 not fruit (n. 109) : by " the fig tree " is not meant a fig tree, 
 but the church as to natural good, and specifically the 
 Jewish Church ; by "the leaves" on it are signified truths 
 from the sense of the letter of the Word (n. 386?). 
 
 "The leaf shall be green" {yer. xvii. 8) signifies matters for 
 knowledge, living from truths; "the leaf" signifies the 
 scientific, and "green" signifies what is living from truths 
 (n. 481). 
 
 By " the leaf of the fig tree " in the opposite sense is signified 
 the false of evil, belonging to the natural man (n. 403^). 
 
 ^^ Folium (a leaf) " represents 
 
 'ALEH, Gen. viii. 11 (n. 638*); 
 
 i'j. i. 3(n.i09); 
 
 Jer. viii. 13 (n. gi8) ; xvii. 8 (n. 109, 481) : 
 "PHI (Clialdee), Dan. iv. 12 (n. 109, \\oob)x 
 PHULLON, Matt. xxi. 19 (n. 109, 403c); 
 
 Mark xi. 13 (n. 386s); 
 
 Afoc. xxii. 2 (n. 109). 
 
 Leah. — Rachel represented the internal church which is spiritual, 
 and Leah the external church which is natural (n. 439). 
 The three sons born to Leah one after another, namely, Reu- 
 ben, Simeon and Levi, signify the first and primary es- 
 sentials of the church in their series ; namely, truth in the 
 understanding, truth in the will, and truth in a<5l : their 
 signification is like that of the Lord's three disciples, Peter, 
 James and John (n. 444^). 
 
 (See also articles u. 438, 443a, 447, 695c.) 
 
 Lean, Uphold {incumbere). — It is the Divine Human which is meant 
 {Isa. xlii. i) by " My servant to whom I lean ((7r ' whom I 
 uphold') (tamakh)" (n. 4093). 
 
 Lean, make, Famish (Emadare). — By "the gods of the nations," 
 whom He will make lean (razah) {Zeph. ii. 11), are signi- 
 fied falsities of evil; "to make lean" signifies to remove 
 evils from the falsities (n. 406a!). 
 
 Leap, Skip, Dance [Saitare). — {See Jump.) 
 
 "The mountains leaped (tir skipped) (raqadh) like rams, the 
 hills like sons of the flock" {Ps. cxiv. 6), signifies that 
 celestial good and spiritual good do good things from 
 
514 APOCALYPSE EXPLAINED. 
 
 joy ; " to leap " signifies to do good things from joy (n. 
 405O. 
 
 "To leap (or dance) (raqadh) " {Isa. xiii. 21), where it is said 
 of satyrs, is joy from the foul delight which has adulterated 
 the good of love (n., io29e). 
 
 [Subsiiire). — The joy that arises from the good of love is de- 
 scribed {Ps. Ixviii. 16) by "leaping (batzadh)" (n. 4051:). 
 
 Learn (Discere). — " When Thou teachest the earth thy judgments 
 the inhabitants of the world learn (lamaoh) justice" {Isa. 
 xxvi. 9) signifies that the church is in truths from the Lord, 
 and by means of truths in good (n. 741^). 
 Of those who are in love to the Lord, because they have 
 truths written in their hearts and therefore do not dispute 
 about them, it is said {Micah iv. 3), "They shall not lift 
 the sword nation against nation, neither shall they learn 
 war any more " (n. 403c). 
 
 " No one was able to learn (manthano) the song but the hundred 
 and forty-four thousand" {Apoc. xiv. 3), signifies that 
 acknowledgment and confession of the Lord could be 
 given with those only who were in faith from charity (n. 
 859). 
 
 From the Word, from a master, and from preaching, man 
 must learn what works are sins, etc., etc. (n. 803a). 
 
 Learned (Eruditus). — Many believe that the learned are more 
 
 intelligent and wiser than others, because they know many 
 things from the Word and from do6i;rine from the Word ; 
 but they have intelligence and wisdom only in proportion 
 to the good of love in them (n. 998). 
 See Dan. xi. 33 (n. 8ii3). 
 
 Leathern {Coriaceum). — By his "leathern (dermatinos) girdle" {Matt. 
 iii. 4), John the Baptist represented the ultimate sense of 
 the Word (n. 5431;?, Sigc). 
 
 Leave (Dereiinguere), Forsaken (Dereiidus). — They who apply truths 
 of dodlrine to good are signified {Matt. xxiv. 40, 41) by 
 those who shall be " taken ;" but they who apply them to 
 evil are signified by those who shall be "left (aphiemi)" (n. 
 5550- 
 
 "They have forsaken ('azabh) Jehovah, and have provoked 
 the Holy One of Israel " {Isa. i. 4), signifies that thev have 
 rejeded divine good and divine truth (n. 768c). 
 
 " Derelinquere (to leave or forsake) " is the rendering of 
 
 NATASH, Ezek. xxix. 5 (n. 388c, 654;). 
 
INDEX OF WORDS. 515 
 
 " Dereli^us (forsaken) " is the rendering of 
 
 MiMSHAQ, Zeph. ii. 9 (n. 653^) : 
 •AZABH, Isa. xxxii. 14 (n. 730*). 
 
 {Rclinquere). — " To leave (aphiemi) the first charity" {Apoc. ii. 
 
 4), signifies to make it a non-essential of knowledges (n. 
 104). 
 
 That spiritual affeftion for truth, and the wisdom from it, are 
 to cease, is signified (ylsa. xxiv. 6) where it is said, " Man 
 shall be left rare" (n. 280^). 
 
 " Relinquere (to leave) " represents 
 
 'AZABH, Jer. xlviii. 28 (n. \\\e) ; xlix. 25 (n. 734/^): 
 SHA'AR, Isa. xxiv. 6 (n. 28o<>) ; • 
 
 yoel ii. 14 (n. 340c). 
 
 Leave out, Forbear ( Omittere). — That " he left them out (chadhal) 
 
 and slew them not" (^fr. xli. 8), signifies that they were 
 not profane, and thus were not damned (n. 374^). 
 
 Leaven {Fermentum), Leavening [FermetHtaiio),, Leavened {Fermevtatuni). 
 
 — By "leaven" is signified the false ; and by "that which 
 
 is leavened," truth falsified (n. 3291/). 
 "Leaven" signifies the false of the natural man (n. 6191;). 
 By "leavening" (^Hos. vii. 4) is. signified separation (n. 540a). 
 
 The love of self is a merely corporeal love, springing from 
 the ebullition and fermentation of effete particles, and their 
 titillation inwardly in the body (n. 512). 
 
 "Femientatio (leavening) " is the rendering of 
 
 CHAMETZ, Hos, vii. 4 (n. 54°^)- 
 
 " Fermentatum (what is leavened) " is the rendering of 
 
 CHAMETZ, Exod. Xxlil. l8 (ll. 3291^). 
 
 "Fermentum (leaven) " is the rendering of 
 
 CHAMETZ, Exod. xxxiv. 25 (n. y2^ii); 
 Lev. ii. II (n. 619c-). 
 
 Lebanon {LHanus). — The signification of " Lebanon " is like that of 
 "the cedar," namely, the truth of the church (n. 304.}, 
 372if) ; it signifies spiritual truth and good (n. 3261:) ; the 
 good and truth of faith (n. 328^) ; rationality (n. 638*) ; 
 the truths of the church in the natural man (n. 654c) ; the 
 church as to the rational understanding of good and truth 
 (n. 730^. 
 
 "The sides of Lebanon" {Isa. xxxvii. 24) are where the 
 goods of the church are conjoined to truth (n. 405^). 
 
 "The snow of Lebanon" {yer. xviii. 14) signifies the truths 
 of the church, from the Word; "snow" here has similar 
 
5l6 APOCALYPSE EXPLAINED. 
 
 signification with "water," namely, truths; but "snow" 
 
 signifies truths that are cold, for a cold church is treated 
 
 of (n. 411/). 
 " The cedars of Lebanon " are the internal truths of the church, 
 
 and its "fir trees" are its external truths (n. 405«). 
 By "cedars of Lebanon" and by "oaks of Bashan" (^Jsa. ii. 
 
 13) is signified pride from man's own intelligence ; interior 
 
 pride by "cedars of Lebanon," and outward by "oaks of 
 
 Bashan" (n. 410^). 
 
 (Passages of the Sacred Scripture may be seen, n. 175^, 223c, 288*, 
 304^, 324/, 326c, 328^, 372^, 388c,/, 405^, 410^, 411/, 458*, 
 514*, 569*, 6384, 650^, 6S4«y, 730^, 1029^.) 
 
 Lees, Dregs {Faeces). — {See Wine, Defecated.) 
 
 By "lees (sHtMAHim), lees defecated (or 'well refined,')" {Isa. 
 XXV. 6), are signified truths 'from good, both natural and 
 spiritual, with felicity from them (n. 1159). 
 
 " Dregs of the cup " {Isa. li. 17) are meant falsities from which 
 are evils ; and to draw these to oneself is signified by 
 "drinking" and "draining" (n. 724^). 
 See Fs. Ixxv. 8 (n. 960a, 1116). 
 
 Left (Sinister). — {See Hand, Right.) 
 
 At the left hand in heaven is the north, and divine truth is 
 there in shade (n. 298a ; compare n. boob). 
 
 The " right hand " {Isa. ix. 20) is good from which is truth, 
 and the left hand is truth from good (n. 386^, boob). 
 
 By " the right eye " is signified understanding of what is good, 
 and by "the left eye" is signified understanding of truth 
 (n. 152, 313.). 
 
 By "the sheep on the right" {Matt. xxv. 32, to the end,) are 
 signified those who are in the good of charity ; and by " the 
 goats on the left," those who are in faith alone (n. 316c). 
 
 In the opposite sense, by "the right" is signified evil, and by 
 "the left" falsities (n. booa). 
 
 "Sinister (left) " represents 
 
 SM>oL, Gen. xiii. 9 (n. (>ooc); 
 
 Num. XX. 17 (n. 6ooir) ; 
 
 Veut. xvii. 11, 20 (n. 6ooc); 
 
 I Kings vii. 39 (n. 6ooc) ; 
 
 Isa. ix. 20 (n. 386^, 600*); 
 
 Ezek. i. 10 (n. doob) ; 
 
 Zech. xii. 6 (n, 600^) : 
 s=M*(')Li, Lev. xiv. 15, 16, 26 (n. 6c30c): 
 SAM'AL, Ezek. xxi. 16 (n. 6ooc) : 
 ARisTEROs, Matt. vi. 3 (n. 6oo<t); 
 
 EuoNuMos, jl/a/'A XX. 21, 23 (n. 6oo3); xxv. 33 (n. 316c,- 6oOa) ; 
 verse 41 (n. 6ooa) ; xxvii. 38 (n. 6ooa) ; 
 
 Apoc. X. 12 (n. 6ooa). 
 
INDEX OF WORDS. 517 
 
 Legs {Crura). — By "legs (kera<ayim)" {Lev. xi. 21) is signified nat- 
 ural good conjoined to spiritual good (n. 543<0- 
 See also Amos iii. 12 (n. 163). 
 
 Where the statue seen by Nebuchadnezzar in a dream is 
 treated of {Dan. ii. 33), by the "legs (Chaidec, shaq) and 
 feet," which were part of iron and part of clay, is signified 
 the church of Israel and of Judah (n, 41 1.5; compare n. 
 176). 
 
 Lend. — {See Borrow.) 
 
 Length {Longitudo), Long (Zom^j).— By " breadth " is signified the truth 
 of the church, by " length " its good, and by " height " both 
 the truth and good as to degree. This is the significa- 
 tion of these three dimensions for the reason that heaven 
 is said to be broad from south to north, and is said to be 
 long from east to west, and its height is reckoned from the 
 third heaven which is highest to the first which is lowest 
 {concerning which more may be seen, n. 629a ; compare 
 n. 666, 675i>). 
 By "length" is signified good (n. 627a). 
 
 "Longitudo (length) " represents 
 
 lOREKH, Ezek. xl. 7, II, 18 (n. 627a, 629a) ; xli. 2, 4, 12 (n. 629a) ; 
 
 Zech. ii. 2 (n. 629a) ; v. 2 (n. 629a) : 
 MEKOS, Apoc. xxi. 16 (n. 430^). 
 
 "Longosfacere (to make long, to lengthen,) " represents 
 
 <ARAKH, Isa. liv. 2 (n. 600*). 
 
 Lengthen, Draw out {Eiongare). — "Lengthening (.ararh) the 
 
 tongue" {Isa. Ivii. 4) denotes the enjoyment in teaching 
 and spreading falsities (n. 768^). 
 
 Leopard {Pardus). — By "leopard" is meant the falsity that is op- 
 posite to charity, which, through reasonings in behalf of 
 faith, endeavors to destroy charity (n. 780^). 
 
 "A kid" is innocence of the second degree ; its opposite is 
 "the leopard" (n. 3i40- 
 
 "The leopard" {Jer. xiii. 23) is the false from evil, for it is 
 truth falsified by reasonings ; and "the spots" are the 
 things that have been falsified (n. 780^). 
 
 By "the leopard" are signified discordant reasonings, which 
 still have an appearance of coherency (n. 780a, 781a). 
 
 "Pardus (a leopard) " represents 
 
 NAMER, Isa. xi. 6 (n. 314^, l^ob); 
 
 Jer. V. 6 (n. 780^) ; xiii. 23 (n. 780*) ; 
 
 Hab. i. 8 (n. 281^, 3SS<r, 780*) : 
 PARDALis, Apoc. xiii. 2 (n. 780a). 
 
5l8 APOCALYPSE EXPLAINED. 
 
 Leprosy {Lepra), — "Leprosy"' signifies falsification (n. 475*). 
 
 Whereas by "leprosy" is signified profanation of truth, and 
 this is various, — is light and is grave, is interior and is ex- 
 terior, and is according to the quality of the truth which is 
 profaned, — therefore the effefts of profanation are various ; 
 and these are signified by the appearances in leprosy (n. 
 962). 
 
 Whereas by "leprosy" is signified good consumed by falsities, 
 how this evil is to be remedied by divine means is de- 
 scribed by the process of the cleansing of the leper under- 
 stood in the spiritual sense (n. 6oo<;). 
 
 "Lepra (leprosy) " represents 
 
 TZARA'ATH, 2 Kings V. "J (u. 475^) i 
 
 Lev. xiv. 7 (n. 6ooir) : 
 LEPRA, Matt.^xx. 3 (n. 79). 
 
 Let down, Let loose. — {See Bring down.) 
 Let go. — (See Put away.) 
 Letter {LUtera). — {See Word.) 
 
 It is to be known that the Word, in order to be divine, and to 
 be for heaven and for the church at the same time, must 
 of necessity be natural in the letter : for if it were not natu- 
 ral in the letter, there would not be conjundiion of heaven 
 with the church through it (n. 71). 
 
 Sense of the letter (Sensus luierae). — (^1?^ Sense of the let- 
 ter, under Word.) 
 
 The sense of the letter of the Word is the ultimate sense of 
 divine truth, thus for the natural and sensual man, adapted 
 to his apprehension, and often for his favor (n. 7i4i5(iv.)). 
 
 Levi {Levi), Levites {Levitae). — By "the covenant of Jehovah with 
 Levi" {Mai. ii. 4-6) in the supreme sense is signified the 
 union of the Divine with the Human in the Lord ; and in 
 the respe6live sense, the conjundlion of the Lord with the 
 church : for the Lord is meant by " Levi," as by " David ;" 
 but by "Levi" as to divine good, which is the Lord's 
 priestly [nature] ; and by " David," as to divine truth, 
 which is the Lord's kingly [nature] (n. •joib). 
 By "Levi" {Mai. ii. 4) are signified all who are in the good 
 of love towards the neighbor ; but in the supreme sense, 
 the Lord Himself (n. 365^; compare n. 4440^ Jiod). 
 
 The word levi signifies adhesion; and "adhesion" signifies 
 conjundlion through spiritual love (n. 444*). 
 
 The three sons born to Leah one after another, namely, Reu- 
 ben, Simeon and Levi, signify the first and primary essen- 
 
INDEX OF WORDS. 519 
 
 tials of the church in their series ; namely, truth in the 
 understanding, truth in the will, and truth in aft : their 
 signification is like that of the Lord's three disciples, Peter, 
 Tames and John (n. 444^). 
 
 The Levites were taken in place of all the firstborn ; for by 
 "Levi," and hence by "the Levite," is signified spiritual 
 good from celestial good : and consequently the priest- 
 hood, by which is signified celestial good, was given to 
 Aaron and his sons ; and the ministry of this good, by 
 which is signified truth from good, was given to the Le- 
 vites (n. jiod). 
 
 Representation was attached to the priests and the Levites by 
 anointing (n. 700/). 
 
 The Levites represented the truths of the church (n. 7S4.d). 
 
 The reason why the works and the ministrations of the Le- 
 vites about the Tent of Meeting were called warfare (n. 
 734'^)- 
 
 In the opposite sense, " Levi " signifies the evil of falsity, which 
 is opposite to the good of charity ; also a life without 
 charity, and consequently non-charity towards the neigh- 
 bor (n. 444<:). 
 
 (Passages of the Sacred Scripture may be seen explained, n. 155, 
 242^/, 36srf, 431a, 443<i,^, 444a-c, 475a, 5553, 585*, 693, 696?, 
 700/, 701*, 7io<;, 727^, 734<!r.) 
 
 Leviathan. — By "leviathan (uvyathan), the oblong (or extended) 
 serpent" (/sa. xxvii. i), are signified those who rejedl all 
 things which they do not see with their eyes ; thus the 
 merely sensual, who are without faith because they do not 
 comprehend. By "leviathan the crooked serpent" are 
 signified those who, for the same reason, do not believe, 
 and still declare that they do believe (n. 275a). 
 Their wiles are signified by "leviathan, the crooked serpent" 
 (n. 58 1 0- 
 
 By "leviathan," or sea-monster, (yo6 xli. i,) is signified the 
 natural man as to the truths which are called scientifics 
 and knowledges, from which is natural light {concerning 
 which, more, n. 455^ ; compare n. 4831}). 
 
 By "leviathan," or sea-monster, (Ps. civ. 26,) are signified 
 all things of the natural man in the complex ; which is said 
 "to play in the sea" from the enjoyment in knowing, and 
 thence being wise (n. 5i40- 
 
 Libation. — (See Pour out.) 
 
 Libya. — The Ancient Church extended through Libya (n. 391A). 
 
 Lick. — (See Lap.) 
 
520 APOCALYPSE EXPLAINED. 
 
 Lie, Lie down. Couch (Cuiare, Concumbere). — {See Recline, Know.) 
 
 "To couch (rabhatz) as a lion" (Gen. xlix. 9) signifies to be 
 in security from all that is false and evil (n. 278^ ; compare 
 n. 433a). 
 
 "Couching down between the burdens" {Gen. xlix. 14) sig- 
 nifies life amid works (n. 445). 
 
 "Jehovah will make me to lie down in pastures of herbage " 
 {Ps. xxiii. 2), signifies that he who trusts the Lord will be 
 led into all the goods and truths of heaven, and will have 
 their enjoyments in abundance (n. 375c(viii.)). 
 
 " The leopard shall lie down with the kid, and the calf and 
 the young lion together" {ha. xi. 6), signifies that they 
 shall fear nothing from the hells and the evils therefrom, 
 because they are kept in safety by the Lord (n. 3 1415). 
 
 RABHATZ may be seen in the following passages also: — Gen. xlix. 
 25 (n. 340c); 
 ha. xiii. 20, 21 (n. 1029^); xiv. 30 (n. 817^); 
 Ezek. xix. 2 (n. 280^) ; xxix. 3 (n. 654/). 
 
 "He coucheth (shakhabh) . . . . , who shall rouse him up?" 
 {Num. xxiv. 9,) signifies a state of security and tranquil- 
 lity (n. 278-5). 
 
 " If a man shall lie [concumiere, shakhabh) in a city with a damsel, 
 a virgin betrothed to a man" {Deuf. xxii. 23), signifies 
 adulteration of the good and truth of docSlrine from the 
 Word (n. 863*). 
 
 SHAKHABH also occurs in the following passages: — Gen. xix. 32 
 
 (n. 410c) ; 
 Lev. xxvi. 6 (n. 388*, 650/); 
 ■Ps. iv. 8 (n. 365c) ; Ivii. 4 (n. 750^) ; Ixviii. 13 (n. 283^) ; 
 
 Ixxxviii. 5 (n. 6593); 
 Ezek. iv. 6 (n. 805^) ; xxxi. 18 (n. 654^) ; 
 Hos, ii. 18 (n. 734i5) ; 
 Amos vi. 4 (n. 1146). 
 
 Lie down (Recubare). — " Lay them down (rabhatz) in their dwell- 
 ing places " {Ps. civ. 22), signifies states of tranquillity and 
 peace (n. 278.}). 
 
 Couc/) {Jacere). — By the abyss that lieth {or 'coucheth') 
 
 (rabhatz) beneath" {Deut. xxxiii. 13) are signified spiritual 
 natural things (n. 405/). 
 
 "To lie (shakhabh) on the earth and in the streets" {Lam. ii. 
 
 21) signifies those who have been destroyed by evils and 
 
 by falsities (n. 3151; ; compare n. 863a). 
 "Tofail, and to He at the head of all the streets" {Isa. Ii. 20), 
 
 signifies those who have been deprived of all truth (n. 
 
 652^). 
 
 Lie {Mendacium), To lie (Mentiri), Liar {Mendax), Falsoly, Lyingly (Men- 
 
INDEX OF WORDS. 
 
 521 
 
 daciter).—" A lie " and " a liar " signify what is false (n. 100, 
 329/. 559, 653^). 
 "A he]' signifies what is false, and what is falsified (n. i86a) ; 
 falsity of dodlrine (n. 211). 
 
 "His own" {yohn viii. 44) signifies evil of the will, and "a 
 he from his own " signifies falsity therefrom (n. 740^). 
 
 " Mendcwium (a lie, lying, leasing, falsehood,) " is the render- 
 mg of 
 
 K»ZABH, Ps. V. 6 (n. 3297; 866) ; Iviii. 3 (n. 622*, 710^) ; 
 
 Ezek. xiii. 19 (n. 186a) ; 
 
 Zeph. iii. 13 (n. 866) : 
 KACHASH, Hos. vU. 3 (n. 540a); xi. 12 (n. 866): 
 SHEQER, Ps. cix. 2 (n. 866) ; cxx. 2 (n. 866) ; 
 
 Isa. ix. IS (n. 559) ; xxxii. 7 (n. 238) ; Ivii. 4 (n. 768s) ; 
 
 Jer. ix. 3 (n. 357^) ; verse 5 (n. 866) ; x. 14 (n. 587,5) ; xiv. 
 14 (n. 866); xxiii. 14 (n. 141*, 653^); verse 26 (n. 866); 
 
 Hos. vii. I (n. 193a); 
 
 Micah vi. 12 (n. 866) : 
 psEuoos, John viii. 44 (n. 122, 433^, 589, 740*); 
 
 Afoc. xxii. 15 (n. 589). 
 
 " Mendax (a liar) " is the rendering of 
 
 BADH, Isa. xliv. 25 (n. 223c); 
 
 7^r. 1.36(11. 355^): 
 PSEUDES, Apoc. ii. 2 (n. 100) : 
 PSEUSTES, yohn viii. 44 (n. 122). 
 
 "Mendacifer (falsely, lyingly,)" is the rendering of 
 
 SHEQER, yer. xxix, 23 (n. 141^). 
 
 " Mentiri (to lie, to deceive, to fail,)" is the rendering of 
 
 KAZABH, E%ek. xiii. 19 (n. i86a) : 
 KACHASH, Hos. ix. 2 (n. 376(^) ; 
 
 Hab. iii. 17 (n. 403*) ; 
 
 Zech. xiii. 4 (n. 395*) : 
 psEUDOMAi, Apoc. iii. 9 (n. 2n). 
 
 Life ( Vita). — {^See Live, Living, Sou/.) 
 
 The very life, which is God, is life in itself; not from itself, 
 nor from nothing : thus it is without rise (or beginning) 
 (n. 1 130). 
 
 Divine love which is in divine wisdom is the very life that is 
 God (see more, n. 11 24). 
 
 The Lord alone has life in Himself, and no one else beside 
 Him. That the Lord has life in Himself, both as to the 
 Divine and as to the Human, is manifest' in ybkn, i. 4, 14 
 (n. 82 ; compare n. 84). 
 
 Life regarded in itself, which is God, cannot create another 
 to be the only life ; for life which is God is uncreated, is 
 continuous, and not separable; hence it is that God is 
 one (n. 1121). 
 
522 APOCALYPSE EXPLAINED. 
 
 But the life which is God can create forms from substances 
 which do not belong to life, in which it can be, and enable 
 them as it were to live. These forms are men ; and be- 
 cause they are receptacles of life, they could not in their 
 first creation be anything but images and likenesses of 
 God ; images from reception of truth, and likenesses from 
 the reception of good ; for life and its recipient adapt 
 themselves to each other like active and passive, but they 
 do not commingle (n. 1121). 
 
 What proceeds from the sun that is pure fire, is called nature ; 
 and what proceeds from the sun that is pure love, is called 
 life (n. 1207). 
 
 The Lord's life is the life of faith and of love to Him ; and 
 this life is eternal life (n. 84). 
 
 That there is one only fountain of life, and that all life is from 
 this, and is continually flowing-in, is most fully known in 
 heaven ; and this is called in question by no angel in the 
 higher heavens, for they perceive the influx itself (n. 349a). 
 
 That life is in man so as to be his own, is but an appearance 
 arising from the Lord's perpetual presence, and from His 
 divine love that wills to be conjoined to man, and to be in 
 him, and to give him its own life ; and because this is per- 
 petual and continuous, man supposes that life is in him as 
 his own (niore may be seen, n. 3492). 
 
 They who are in hell live from influx of life from the Lord, for 
 it flows-in with them like good and truth ; but they turn 
 the good into evil, and the truth into falsity ; and this is 
 done because they have inverted their interior recipient 
 forms by a life of evil, and all influx is varied in accordance 
 with the forms (n. 349a). 
 
 There are in man three degrees of life ; an inmost, a middle, 
 and an ultimate. The inmost degree is that in which those 
 are who are in the inmost or third heaven, the middle is 
 that in which those are who are in the middle or second 
 heaven, and the ultimate is that in which those are who 
 are in the ultimate or first heaven (n. 449a). 
 
 Because all man's life has its seat in his two faculties called will 
 and understanding, therefore the plural form, "lives," is so 
 often used in the Word (n. 7503 ; compare n. 622,5). 
 
 Although man has become turned away from the Divine, as 
 to his two lives, which are the life of the understanding and 
 the life of the will, still, by his being able to understand 
 truth and perceive good, he has a conjuncftion with the 
 Divine, and thence lives forever (n. 547). 
 
 From its origin, the spiritual has life in itself; but the natural 
 from its origin has nothing of life in itself (n. 1196). 
 
 In the Word, by "life" is signified the life of heaven in man; 
 
INDEX OF WORDS. 523 
 
 and this is also there called " eternal, life ;" the life of hell 
 is there called "death," because it is deprivation of the life 
 of heaven (n. i86a). 
 
 Man's own life is that into which he is born ; and this in itself 
 is nothing but evil, for it is wholly inverted, regarding 
 only itself and the world, and so it turns away from God 
 and from heaven. The life which is not proper to man is 
 that into which he is led while being regenerated by the 
 Lord ; when he comes into this, he regards God and 
 heaven in the first place, and himself and the world in a 
 second : this life flows-in with man when the Lord is pres- 
 ent ; and it is thence manifest that so far as this flows-in, 
 there is effefted a turning of the hfe (n. 78). {See Turn- 
 
 Nothing else in man makes spiritual life than knowledges of 
 truth and good, from the Word, and applied to life (n. 
 196). 
 
 Spiritual life is extinguished by perversions of good and falsi- 
 fications of truth ; also by deprivation of the knowledges 
 of truth and good, through which spiritual life is procured 
 (n. 591). 
 
 " Vita (life) " represents 
 
 CHAY, Gen. ii. 7 (n. 419*); vii. 22 (n. 419c); 
 
 Fs. xxvii. 13 (n. y>^e) ; xxxvi. 9 (n. 186c) ; 
 
 Jer. xxi. 8 (n. 1863) ; 
 
 Mai. ii. 5 (n. 6961:) : 
 zoE, Matt. vii. 14 (n. i86<r) ; xviii. 9 (n. i86c) ; xix. 17 (n. i86(r) ; 
 
 John i. 4 (n. 82, i86c) ; iii. 15 (n. 84) ; verse 36 (n. 84, i86c) 
 iv. 14 (n. 84) ; V. 26 (n. 82, i86c); verses 29, 40 (n. i86<r) 
 vi. 27 (n. 84); verses 33, 35 (n. i86<r) ; verse 4 (n. 84) 
 verse 48 (n. 186c) ; verse 63 (n. 84) ; viii. 12 (n. 97, i86<:) . 
 X. 10, 28 (n. i86ir) ; xi. 25 (n. 82, 84, i86<r) ; xiv. 6 (n. 
 82, 114, 186c) ; 
 
 A;fioc. ii. 7 (n. 109) ; xi. 11 (n. 665) ; xxi. 6 (n. 483^) ; xxii. 2 
 (n. no). 
 
 Lifeless (Exammatus). — Where it is said {Luke xxi. 26) that " men 
 shall be lifeless (apopsucho) for fear and expeftation that 
 shall come on the round of the earths," the fear of those in 
 the heavens is described, lest all of the church as to good 
 and thence as to its truths should perish, and the looking 
 for help from the Lord (n. 74i<^). 
 
 Lift, Raise {Toiiere). — {See Raise.) 
 
 "To lift up the faces and give peace" {Num. vi. 26), sig- 
 nifies to fill with divine good, and gift with love (n. 
 412a). 
 
 "To lift the hand to heaven" {Apoc. x. 5), signifies attestation 
 before the angels (n. 607). 
 
524 APOCALYPSE EXPLAINED. 
 
 " Tollere (to lift, to lift up, to offer, to remove, to take,) " re- 
 presents 
 
 GADHAL, Ps. xli. 9 (ll. (>V]c): 
 
 NASA>, Num. vi. 26 (n. 412a); 
 
 Ps. iv. 6 (n. 4i2fl) ; cxxi. I (n. 405^) ; 
 
 Jsa. xviii. 3 (n. 741^) ; 
 
 Lam. ii. 19 (n. 386c) ; 
 
 Eaek. XX. 31 (n. 504?) ; xxiii- 27 (n. 654/) ; 
 
 Micah iv. 3 (n. 403c) ; 
 
 Zech. ii. i (n. 629a) : 
 AiRO, Mark xi. 23 (n. 405;); xvi. 18 (n. 7061:); 
 
 Apoc. X. 5 (n. 607) : 
 LAMBANo, Apoc. vi. 4 (n. 365a). 
 
 Lift up, Exalt {Extoiiere). — The glorification of the Human of 
 
 the Lord is meant {Isa. lii. 13) by, "He shall be lifted up 
 (rum), shall be exalted, and shall be raised very high" (n. 
 409^). 
 
 See also Isa. xl. 9 (n. Sjoi). 
 
 Joy from the preaching and the knowledge of truth is meant 
 (^Isa. xlii. ID, 11) by "singing praise" and "lifting up 
 (NASA') the voice" (n. 730c; compare n. 406^). 
 
 That "every valley shall be lifted up" (^Isa. xl. 4) is signified 
 that all the humble in heart, who are those who are in 
 goods and truths, are received (n. 405^?-). 
 
 See also Isa. xxiv. 14 (n. 406^). 
 
 Lifted up. High {Eiatus). — "The lofty mountain " {Isa. xxx. 25) 
 
 signifies where they are who are in love to the Lord ; and 
 " the high ((7r lifted up) (nasa>) hill," where they are who are 
 in charity towards the neighbor (n. 405^). 
 
 See also Isa. ii. 2 (n. ^o^e, 4331:) ; verse 12 (n. 410^, SM*) ! 
 Micah iv. i (n. 850^). 
 
 Pride in one's own intelligence from science, is meant {Ezek. 
 xxxi. 10) where it is said that "Pharaoh was lifted up (re- 
 vised version, 'exalted') (gabham) in height" (n. 388c, b^joi). 
 
 "Eiatus (lifted up)" represents 
 
 RUM, Essek. xxxi. 10, near the end of the verse (n. 654^). 
 
 Lifting up (Subiatio). — {See Heave offering.') 
 
 " Prayers " are called " incense " (Ps. cxli. 2), and " the lifting 
 up (mas'eth) of hands" is called "the meat-offering ;" and 
 this for the reason that "prayers" have similar significa- 
 tion with "incense," and " the lifting up of hands" similar 
 signification with "meat-offering :" by "incense" is signi- 
 fied spiritual good, and by "meat-offering" celestial good 
 (n. 325,7). 
 
 (See Pride.) 
 
INDEX OF WORDS. 535 
 
 Light (Lux).— {See Heat, Modification.) 
 
 In the sun is pure fire. Outside of the sun, this fire is heat. 
 Light is modification, or its interior adlion, in substances 
 which are outside of the sun ; and this also from its fire 
 (n. 944). 
 
 The presence of the sun, which appears as light, makes activ- 
 ity of the forces or the substances of each individual 
 [thing], according to the form in which it is from creation : 
 this is modification (n. 1206). 
 
 The ethers and airs give heat when brought into adtion in 
 mass [volumaiim adae) ; but when modified as to single things 
 
 {singillatim modificatae) they give light (n. 726(ii.)). 
 
 Light only modifies the substances into which it flows, and 
 heat only changes their states (n. 1134). 
 
 Light itself and heat itself are not material ; but still they affedl 
 material substances, light by modifying them, and heat by 
 changing their states : the light and heat which are from 
 the sun of the world are natural, however, because that 
 sun is fire and not love (n. 1131). 
 
 From the Lord's divine love, which appears in the angelic 
 heaven as a sun, proceeds light and proceeds heat. The 
 light is the life of His divine wisdom, and the heat is the 
 life of His divine love (n. 1134). 
 
 The light of heaven is divine truth, or divine wisdom. From 
 this it is that all things in the heavens shine with a splen- 
 dor such as is not given in the world (n. 1 159). 
 
 The proceeding light, which is divine truth, is modification 
 or interior adlion in substances which are outside of the 
 Lord : these substances, in which such modification is 
 effedled, are the spiritual atmospheres (n. 944). 
 
 "Light" is divine truth proceeding from the Divine Human 
 of the Lord (n. 63) : "light" is divine truth and the in- 
 telligence from it (n. 223^:). 
 
 The hght of heaven, which is divine truth, makes its entrance 
 with man by no other way than the way of his spirit ; and 
 the light of heaven then enters into man's spirit when man 
 is in the good of love and of charity from the Lord (n. 
 198). 
 
 Respecting colors (n. 3643, 431a, 576, 1042). {See Color.) 
 
 (See articles n. 33, 254, 504^, 612, 726, 926, 944, 955, 1067, 
 1096, 1122, 1131, 1134, 1139, 1159, 1206.) 
 
 "Lux (light)" represents 
 
 >OR, Gen. i. 3 (n. 294c) ; verse 18 (n. 527); 
 2 Sam. xxiii. 4 (n. 401^); 
 yob xxxi. 26 (n. 40i«) ; 
 
 Fs. iv. 6 (n. 365.:, 412a) ; xxxvi. 9 (n. i86c-) ; xliii. 3 (n. 391*) ; 
 civ. 2 (n."283^); 
 
526 APOCALYPSE EXPLAINED. 
 
 Isa. V. 30 (n. 6oi^) ; ix. 2 (n. 526*) ; x. 17 (n. 750e) ; xiii. ro 
 (n. 401c) ; XXX. 26 (n. 401.:) ; xlii. 6 (n. 239^) ; li. 4 (n. 
 406,5) ; Iviii. 10 (n. T,%(id, 526*, 750^) ; Ix. 20 (n. 4011:) ; 
 Jer. iv. 23 (n. 280^) ; xxxi. 35 (n. 275*, 401?) ; 
 Ezek. xxxii. 7, 8 (n. 401c) ; 
 Amos viii. 9 (n. 4011;) ; 
 Micah vii. 8 (n. '^2iib) ; 
 Hab. iii. 4 (n. 316a) : 
 'ORAM, Ps. cxxxix. 12 (n. 167): 
 PHEGGos, Matt. xxiv. 29 (n. 401c) ; 
 
 PHOS, Matt. iv. 16 (n. 526^); v. 14 (n. 223c, 405/); xvii. 2 (n. 
 196, 401^) ; 
 John i. 4 (n. 43, 151) ; verses 7-9 (n. 27, 151) ; iii. 21 (n. 196) ; 
 
 viii. 12 (n. i86r, 349^) ; xii. 35, 36 (n. 63) ; 
 Apoc. xviii. 23 (n. 1188). 
 
 Lumen (^Lumen). — Man does not know from the world anything 
 
 concerning heaven and hell, nor a life after death, nor even 
 concerning God. His natural lumen teaches nothing but 
 what has entered by the eyes, thus nothing but what be- 
 longs to the world and to himself (n. 820a). 
 
 To enter into the things of the church, which interiorly are 
 spiritual and celestial, from natural lumen separate from 
 spiritual light, which is the light of heaven from the Lord, 
 is to proceed in inverted order (n. 846). 
 
 Whereas man from his birth is in falsities from evils, therefore 
 he easily seizes upon falsities, acknowledges and believes 
 them ; for they agree with his first natural lumen, and with 
 the heat of that lumen, which is from the fire of the love 
 of self or of the love of the world (n. 776). 
 
 Natural lumen in comparison with spiritual light is as the 
 shades of evening compared with the light of noon-day 
 (n. 187a). 
 
 That when the understanding is being formed from the evil 
 of the will, it is then in mere falsities, is signified {Matt. xi. 
 23) where it is said, "If therefore the light (lumen, phos) be 
 darkness, how great is the darkness " (n. 274). 
 
 When angels look down upon man's natural lumen, such as 
 it is in the natural thought of men, they see it as darkness 
 (n. 526^). _ • 
 
 The lumen from which they see who are in the hells, is like 
 that from burning charcoal ; and this lumen becomes mere 
 darkness when the light of heaven flows into it (n. 526^). 
 
 Full of light [Luddum). — By "the eye" {Matt. vi. 22) is signi- 
 fied the understanding and faith of truth ; this is called "a 
 lamp" from the light of truth, which man has from under- 
 standing and faith : and because man becomes wise from 
 the understanding and faith of truth, it is said, "If the eye 
 be perfeft, the whole body is full of light (photeinos) ;" "the 
 body" means the man, and "full of light" means wise (n. 
 1081 ; compare n. 3i3<;)- 
 
INDEX OF WORDS. 527 
 
 {See Illumine, Kindle.) 
 
 Lighten. — {See Enlighten.) 
 
 Lightning (Fuigur). — " Lightnings," "voices," " thunderings," in the 
 Word, signify divine truths from heaven (n. 2203) : "light- 
 nings" are predicated of the enhghtenment by divine 
 truth, "thunderings" of its understanding, and "voices" 
 of its perception (n. 273). 
 
 In the spiritual world thunderings are heard, which exist from 
 truths which are from celesOal good, while these are de- 
 scending from the higher heavens into the lower : the very 
 light of truth from good then appears like lightning, the 
 good itself as thunder, and the truths therefrom as varia- 
 tions of sound (n. 82115). 
 
 In the opposite sense, by "lightnings" are signified darken- 
 ings of the understanding, by "voices" reasonings, and 
 by " thunderings " false conclusions from evil {concerning 
 which -much more may be seen, n. 702). 
 
 " Fuigur (lightning) " represents 
 
 BAHAo, Ps. Ixxvii. 18 (n. 74W) ; xcvii. 4 (n. 741^) ; cxxxv. 7 (n. 
 4I9</) ; cxliv. 6 (n. 273) ; 
 Jer. X. 13 (n. 273, /^v)d, 644^) ; 
 Zech. ix. 14 (n. 357a) : 
 ASTHAPE, Matt. xxiv. 27 (n. 422(/); 
 
 Apoc. viii. 5 (n. 273) ; xi. 19 (n. 220^, 273, 702) ; xvi. 18 (n. 
 1014). 
 
 {Fulmen). — "Send forth lightning . (/«//«««, baraq) and scatter 
 
 them'' {Ps. cxliv. 6), signifies divine truth, by which they 
 are dissipated : for by the presence of divine truth evils 
 and falsities are revealed ; and from the collision there then 
 appear as lightnings (n. 405*). 
 "The lightning of the spear {or 'glittering spear')" {Hab. 
 iii. 11) signifies illusive goods, which in themselves are 
 evils of the false (n. 401^). 
 
 "Fulmen" represents 
 
 ASTRAPE, Luke X. 18 (n. 544, 740^), 
 
 Lign-aloes. — {See Aloes.) 
 
 Like (Simiiis, Similiter). — It IS to be known that all comparisons in 
 the Word are significative ; for, like real things, they are 
 from correspondences (n. 69). 
 
 "Similts (like)" represents 
 
 HOMOios, Apoc. i. IS (n. 69); ii. 18 (n. 153) ; iv. 3 (n. 268, 269) ; 
 ix. 7 (n. 552, 553); verse 19 (n. 581-1). 
 
528 APOCALYPSE EXPLAINED. 
 
 Likeness (SimiiHudo). — {See Semblance.') 
 
 "A likeness of hands, under the wings" {Ezek. x. 21), signi- 
 fies the power of divine truth (n. 283^:). 
 
 " Similitudo (likeness) " represents 
 
 D'MUTH, Eaek. i. 26, 28 (n. S95); x. 21 (n. 283.:): 
 HOMoioMA, Apoc. ix. 7, whcre the English versions have " shapes," 
 but the revised has "hkenesses" in the margin (n. 552). 
 
 Lily {Liiium). — "The lily (shoshannah)" {Hos. xiv. 5) signifies the 
 flowering which pretedes the fruit. The first state of the 
 new birth, or of regeneration, is signified by "He shall 
 blossom as the lily " (n. 638^). 
 
 Line. — {See Cord.) 
 
 Lined out, Meted out {Deiineatus). — By "a nation lined out (qav-qav) 
 and trodden down, whose land the rivers have spoiled" 
 {Isa. xviii. 2), are signified those from whom goods have 
 been taken away, changed, or perverted, by those who are 
 in falsities of docSrine (n. 331a). 
 
 Linen, Flax {Linum). — {See Fine Linen.) 
 
 By "linen" is signified truth ; and when the Lord is spoken 
 of, it signifies divine truth (n. 950). 
 
 This is said to be "clean " {Apoc. xv. 6) from being genuine, 
 and "shining" from the light in heaven (n. 950, 951). 
 
 " Linen'' signifies truth, from its whiteness (n. 196). 
 
 Angels wise from divine truth appear clothed in white gar- 
 ments, of muslin, lawn, or linen ; since muslin, lawn, and 
 linen correspond to the truths in which they are (n. 951). 
 
 By "the line of flax," which was in the hand of the angel 
 {Ezek. xl. 3), is signified truth (n. 627a). 
 
 "The smoking flax will He not quench" {Isa. xlii. 3), signi- 
 fies that He will not destroy the divine truth which is be- 
 ginning to be alive, in the simple-minded and in little 
 children, from some little good of love (n. 627a). 
 
 In the Word good is described by "wool;" and truth by 
 "linen" and by "snow" (n. 67). 
 
 '^ Linum (linen, flax,)" is the rendering of 
 
 BADH, Lev. xvi. 4 (n. 196): 
 pisHTEH, Deut. xxii. II (n. 951); 
 
 Ezek. xl. 3 (n. 951) ; 
 
 Hos. ii. 5 (n. 67) : 
 pisHTAH, ha. xlii. 3 (n. 627a, 951) : 
 LiNON, Apoc. XV. 6 (n. 196, 950). 
 
 Towel {Linteum). — " Linteum (linen) " represents 
 
 BADH, Ezek. ix. 3 (n. ^it,i) ; 
 
 Dan. ji. S (n. 951) ; xii. 6, 7 (n. 951) : 
 
INDEX OF WORDS, 
 
 629 
 
 LENTioN, John xiii. 4, 5, which is rendered "towel" in the Eng- 
 lish versions (n. 951). 
 
 Lintel {Superiiminare). — " Superliminare (lintel)" represents 
 
 'AYiL, Ezek. xli. 3 (n. 629a). 
 
 Lion (Leo). — "The Lion (leon) from the tribe of Judah hath over- 
 come" {Apoc._ V. 5) signifies that the Lord subjugated the 
 hells from His own power, and reduced all things there 
 and in the heavens to order (n. 309 ; compare n. 278c). 
 
 "Leo (a lion)" likewise represents 
 
 LEON, Apoc. iv. 7 (n. 278a); ix. 8 (n. 5560); verse 17 (n. 577a); 
 X. 3 (n. 278*, 6oi«) ; xiii. 2 (n. 782). 
 
 "Lion" signifies divine truth proceeding from the Lord, as 
 to power (n. 27815 ; compare n. 309, 370, 556a, 577a, 6oiiz, 
 782): by "lion" is also signified the power of spiritual 
 divine truth (n. 78 ic). 
 
 Jehovah is compared to "a roaring lion" {Isa. xxxi. 4), be- 
 cause by "a lion" is signified the power of leading forth 
 from hell or from evils; and "to roar" signifies defence 
 against evils and falsities (n. 278^). 
 
 "To roar" signifies ardent affeftion for guarding heaven and 
 the church, or the angels of heaven and the men of the 
 church (n. bo\aj>). 
 
 By "a lion upon the watch-tower" (^Isa. xxi. 8) is signified 
 the Lord's watchfulness and providence (n. 278^). 
 
 "To bend himself" (or "to stoop down,"^r "to couch") is 
 to put himself into power, "prey" and "plunder" is the 
 dissipation of falsities and evils, "to lie down" is a state 
 of security and tranquillity, when these expressions are 
 used concerning the lion (n. 278^). 
 
 By " lions " are also signified those who are in power through 
 divine truth (n. 278^). 
 
 "Young lions" (^Nahum ii. 14) are the principal and thepro- 
 te<5Hng truths of the church (n. 539^). 
 
 By "lion," in the opposite sense, is signified infernal falsity, 
 as to power and the desire to destroy divine truth (n. 7801!, 
 781., 782). 
 
 " To roar," in the opposite sense, signifies the ardent desire 
 to waste and destroy the church, which is effefled by 
 destroying divine truth by the falsities of evil (n. 6oii). 
 
 "The young lions which shall lack and suffer hunger" (Ps. 
 xxxiv. 10), signify those who know and are wise of them- 
 selves (n. 386^). 
 
 " The calf" (isa. xi. 6) Is innocence of the ultimate degree, 
 the opposite of which is "the young lion" (n. 314^). 
 
 "The great teeth of the young lions" {Ps. Iviii. 6) signify 
 
530 APOCALYPSE EXPLAINED. 
 
 truths of the Word falsified, which in themselves are falsi- 
 ties by which most of all there is power to destroy the 
 truths of the church (n. 556a). 
 "The great lion" {Hos. xiii. 8) signifies the power of the false 
 from evil (n. 38815 ; compare yoel i. 6, n. 403^). 
 
 "Leo (a lion)" represents 
 
 '«Hi, I Sam. xvii. 34, 36 (n. ^?>ic)•, 
 
 2 Sam. i. 23 (n. 278c) ; 
 
 I Kings X. 19, 20 (n. 253*, 430^) ; 
 
 Jer. li. 38 (n. 6oi^) ; 
 
 Ezek. xix. 2 (n. 280^, 304r); 
 
 Amos iii. 12 (n. 163) : 
 'ARVF.H, Gen. xlix. 9 (n. 278^) ; 
 
 Ps. xxii. 21 (n. 3i6<f) ; 
 
 Isa. xi. 7 (n. 781^) ; xxi. 8 (n. 278*) ; xxxi. 4 (n. 2783, 6oia); 
 XXXV. 9 (n. 328c, 388<A ; 
 
 Jer. iv. 7 (n. 223*, 304*, 637^) ; xii. 8 (n. 650/) ; 
 
 Hos. xi. 10 (n. 278*, 6oia); 
 
 Joel i. 6 (n. 403^) ; 
 
 Amos iii. 8 (n. 2783, 6oia) ; verse 12 (n. 163) ; 
 
 Micah V. 8 (n. 278^) ; 
 
 Nahum ii. 11 (n. 278^) : 
 'ARYEH (Chaldee), Dan. vii. 4 (n. 1029c) : 
 KSpHrR, Ps. civ. 21 (n. 278*); 
 
 Jer. li. 38 (n. 6oii) : 
 L'BHA'iM, /i. Ivii. 4 (n. 455^, 556a, 75o<;) : 
 LABHi', Z*,??!!^. xxxiii. 20 (n. 278^) ; 
 
 Tra. V. 29 (n. 6oii) : 
 SHACHCHAL, Hos. xiil. 7 (n. 78irf). 
 
 "Leo immanis (great lion, huge lion,)" represents 
 
 LABHI', Hos. xiii. 8 (n. 650/, 78i<f); 
 Joelx. 6 (n. 556^). 
 
 " Leo juvenis (young lion)" represents 
 
 >»Ri, Num. xxiii. 24 (n. 278^) : 
 K=PHiR, Exod. xxxi. 4 (n. 278^) ; 
 
 Ps. xxxiv. 10 (n. 386^) ; Iviii. 6 (n. 556^) ; xci. 13 (n. 632) ; 
 
 Isa. V. 29 (n. 654^^); xi. 6 (n. 780*, 781^); 
 
 Jer. ii. 15 (n. 2781:, (xiit) ; 
 
 £zek. xix. 3 (n. 6oi^) ; 
 
 Micak V. 8 (n. 278*) ; 
 
 Nahum ii. 13 (n. 539*) : 
 LABHI', Isa XXX. 6 (n. 654^-). 
 
 "Leo vetus (old lion)" represents 
 
 LABHI', Num. xxiii. 24 (n. 278*) ; xxiv. 9 (n. 278^) ; 
 
 Nahum ii. 11 (n. 278*) : 
 LAVISH, Isa. XXX. 6 (n. 654^^).. 
 
 Lioness (Leaena). — By "the mother," who is called "a lioness 
 
 (l=bhiyya>) " {Ezek. xix. 2), is signified the church perverted ; 
 by "a lioness couching among lions" is signified the false 
 of evil destroying trum (n. 280*, 304c). 
 
INDEX OF WORDS. 531 
 
 Lip (Labium, Labia).— Qy " the lips," "the tongue," and "the breath" 
 of Jehovah {Isa. xxx. 27, 28), is signified divine truth, 
 which is the Word, from its outmosts to its inmosts (n. 
 923)- . 
 "Lips" signify the dodirine of truth (n. 130J, 279a, 453i5)- 
 In the Word, mention is frequently made of "lip," "mouth" 
 and "tongue;" and by "lip" is signified dodrine, by 
 "mouth" thought, and by "tongue" confession. The 
 reason why they have such signification, is because they 
 are the externals of man by which internals are expressed, 
 and the internals are what are signified in the internal or 
 spiritual sense (n. 455a). 
 "The lip of Canaan" (isa. xix. 18) signifies the genuine truths 
 of the church (n. 223^:; compare n. 391^, 548, 654). 
 
 "The lip of falsehood" and "the tongue of deceit" (JPs. cxx. 
 2) are falsities from evil (n. 908). 
 
 "Labium" or "labia (a lip)" represents 
 
 SAPHAH in all the passages to which reference is here given. 
 
 (Passages of the Sacred Scripture may be seen, n. 130,5, 183^, 
 223s, 279«, 304^, 325a, 329/, 365^, 39irf, 444*, 453*, 
 455^,3, 548, s8ia, 622a, 654*, 866, 908, 923.) 
 
 Lisien. — (^Sif^ Hear.) 
 
 LUeral sense {Senms litteraiis). — {See Literal SsNSE,under Word.') 
 Truth of doftrine which is interiorly gathered from the sense 
 of the letter of the Word, is called its literal sense (n. 
 618). 
 
 Litters. — (See Arched carriages.) 
 
 Little (Exiguum). — That "there came forth one horn from httle 
 (mitztzs'ihah) " {Dan. viii. 9) signifies justification : it is said, 
 " from little," because the beginning in regard to faith alone 
 does not appear as falsity (n. 3i6<:). 
 
 Small {Parvus). — By "the small" {Apoc. xi. 18) are meant 
 
 those who have little knowledge of the truths and goods 
 of the church, and by "the great" those who have much 
 knowledge ; they therefore are meant who worship the 
 Lord little and much (n. 6960 ; see also Apoc. xix. 5, n. 
 1212). 
 "All, both small and great" {Apoc. xiii. 16) are the lower 
 and the higher, or those of low degree and the more em- 
 inent (n. 836). 
 
 "Parvus (small, little,)" represents 
 
 z"ER, Dan. vh. 8 (n. 316c) : 
 MiKROs, Matt. X. 42 (n. 624*) ; 
 
 Apoc. xi. 18 (n. 696a) ; xiii. 16 (n. 836); xix. 5 (n. 1212). 
 
532 APOCALYPSE EXPLAINED. 
 
 Little and little, by [Parum pamm). — "By little and little (parumfarum, 
 
 m«at) will I drive him out from before thee " (^Exod. xxiii. 
 30),' signifies removal by degrees, according to order (n. 
 
 650/; in n. 388^, the rendering is " faullatim"^. 
 
 {Paiiiiaiim). — The evils which are signified by the nations 
 
 mentioned in Exodus (xxiii. 28, 29) are removed little by 
 little ; for if they were removed suddenly, before the form- 
 ation of good through truths, falsities would enter, which 
 would bnng destruftion (n. 38 8^). 
 
 " Paullatim (by littie and little) " is the rendering of 
 
 Hf^kSfExod. xxiii. 30 (n. 388*) ; 
 'Deut. vii. 27 (n. 388^, 650/). 
 
 Live ( vivere). Living ( Vivens). — (See Revive, Life.) 
 
 By "Him that liveth" {Apoc. iv. 9), is signified that the Lord 
 alone is life, and that the all of life, with angels and with 
 men, is from Him (n. 289 ; compare n. 6oia, 608a). 
 
 "Living water" {ybkn vii. 38) is divine truth, which is from 
 the Lord only (n. 518^). 
 
 By "the soul that liveth in the sea" {Apoc. xvi. 3) are meant 
 fishes of various kinds ; and by "fishes" are signified 
 matters for knowledge belonging to the natural man (n. 
 967). 
 
 " Vivere (to live) " represents 
 
 cHAv, Gen. ii. 7 (n. 419*) ; 
 
 Ps. xxvii. 13 (n. i86c) ; Ivi. 13 (n. l86a) ; Ixvi. 9 (n. l86c) ; 
 
 cxlii. 5 (n. i86<r) ; cxlv. 16 (n. 295<r) ; 
 Isa. xxxviii. 11 (n. 304^) ; 
 
 Ezek. xxxii. 23-27 (n. 304^) ; xxxviii. n (n. 304^) ; xlvii. 9 
 (n. 6293) : 
 CHAYAH, Ezek. iii. 21 (n. i86a) ; xiii. 19 (n. i86<z); xxxvii. 19 (n. 
 
 419*) : 
 ZAo, Matt. xvi. 16 (n. 4ii<f) ; 
 
 John vii. 38 (n. 5i8</) ; xi. 25 (n. 349^) ; verse 26 (n. i86c, 
 
 349*); 
 Apoc. i. 18 (n. 82, 84) ; ii. 8 (n. 114) ; iii. i (n. i86ii) ; iv. 9 
 (n. 289) ; verse 10 (n. 291) ; x. 6 (n. 608a) ; xv. 7 (n. 
 954); xvi. 3 (n. 186*, 967). 
 
 Living, Alive ( vivm). — The Lord is called " the living God " 
 
 from the Divine love ; for love is the very life of man, and 
 divine love is that from which is the life of all (n. 423). 
 In the Word in several places are mentioned " living waters ;" 
 and by them are meant truths which come from the Lord 
 and are received. That these truths are alive is because 
 the Lord is life itself, as He Himself teaches ; and what 
 comes from the very life, itself is living (n. 483a). 
 
 What proceeds from the sun that is pure fire, is called nature ; 
 
INDEX OF WORDS. 533 
 
 and what proceeds from the sun that is pure love, is called 
 life. What proceeds from pure fire is dead ; but what 
 proceeds from pure love is living (n. 1207). 
 
 " Vivus (living, alive,)" represents 
 
 CHAY, Isa. xxxviii. 19 (n. i86<j) ; 
 
 yer. ii. 13 (n. 483*) ; iv. 2 (n. 340^) ; xvii. 13 (n. 483^) : 
 ZAO, Apoc. vii. 2 (n. 423) ; verse 17 (n. 483a). 
 
 Locust (Locus/a). — By "the locust" is signified the sensual, which 
 is the ultimate of the life of man's thought, or the ultimate 
 into which the understanding closes and upon which it 
 rests (n. 543^;). 
 
 The sense of the letter of the Word, which is the ultimate 
 sense and the basis, is natural and sensual ; this sense also 
 is meant by "the locust" taken in a good sense ; and con- 
 sequently its truth and its good are meant ; and it was for 
 this reason that John the Baptist ate locusts, and that the 
 sons of Israel were allowed to eat them (n. 5431;? ; compare 
 n. 619c). 
 
 "The inhabitants as locusts {or 'grasshoppers') (chaghabh) " 
 {Isa. xl. 22), signifies men in things most external ; for 
 "the locust" signifies that which is alive in ultimates, 
 specifically the truth in them (n. 799^. 
 
 By "locusts" in the opposite sense is signified man's ultimate 
 sensual, which is in the false of evil (n. 5430:). 
 
 "Locusts " signify falsities in the extremities (n. 283«). 
 
 "Locusta (a locust) " is the rendering of 
 
 lARBEH, Exod. X. 13, 14 (n. 543"^); 
 
 Deut. xxviii. 38 (n. S43<:) ; 
 
 Job xxxix. 20 (n. S43rf) ; 
 
 Ps. Ixxviii. 46 (n. 543^) ; cv. 34 (n. 543.;) ; cix. 23 (n. 543c) ; 
 
 Jer. xlvi. 23 (n. 543^) ; 
 
 yoel\. 4 (n. 543^) ; ii. 25 (n. 543c, 573*); 
 
 Nahum iii. 15, 17 (n. 543"^); 
 GEBH, Isa. xxxiii. 4 (n. S431;) : 
 GOBH, Nahum iii. 17 (n. 5430 > 
 
 Amos vii. i (n. 543c) : 
 CHAGHABH, Nutii. xiii. 33 (n. S43<if); 
 
 ■ Isa. xl. 22 (n. 543^, 799*) : 
 AKRis, Matt. iii. 4 (n. 543^, 619.:); 
 
 Mark i. 6 (n. 543^, 619c) ; 
 
 Afoc. X. 3 (n. 283*, 543"); verse 7 (n. 552). 
 
 Lodge. — {See Night, pass the.) 
 
 Lofty {Exceisus), Eminent place, High place {Exceisum). — {See High.) 
 "The high places (bamah) of the earth " {Deut. xxxii. 13) are 
 the spiritual things of the church (n. 41 1^). 
 
534 APOCALYPSE EXPLAINED. 
 
 By " high places {exceisa) "with the ancients was signified heaven ; 
 and so, too, by "high (altum) ;" wherefore sacrificial rites 
 were observed on high mountains, and instead of them on 
 high places that were ereded ; and therefore worship from 
 evils and falsities of do<5trine is signified {Ezek. xvi. 24, 25), 
 by " making an eminent place {exceisum) and a high place 
 {altum) in every street, and at every head of the way" (n. 
 652O. 
 
 "Excelsus (high, eminent, lofty,) " represents 
 
 BAMAH, Deut. xxxii. 13 (n. 314*, 374c, 411c, 619*); 
 Isa. xiv. 14 (n. 510) ; 
 E%ek. vi. 3 (n. 391^) ; 
 Micak i. 3 (n. 405A) : 
 CASH, Ezek. xvi. 24, where it is rendered " eminent place" in the 
 
 English versions (n. (>^2.c) : 
 GABHOAH, Isa. \\. 15 (n. 514.15) : 
 
 RAMAH, Ezek. xvi. 25 (n. 6521:) ; verse 31, rendered "high place " 
 (n. 69S<f). 
 
 Loins {Lumbi). — The higher heavens are represented by the upper 
 part of the body, "from the loins upwards " {Ezek. i. 27, 
 28), to which they correspond, for they constitute this part 
 in the Greatest Man, which is heaven ; "fire like a coal" 
 signifies celestial divine love, which reigns in the higher 
 heavens; so, too, "the loins," for the loins correspond to 
 the marriage of good and truth which is in those who are 
 in the higher heavens. That "from the loins downward 
 the appearance was as the brightness of fire, like the rain- 
 bow," was significative of spiritual divine love, which 
 reigns in the lower heavens ; for the portion of the body 
 from the loins even to the soles of the feet corresponds to 
 this love (n. 595). 
 
 "The loins" {Ps. Ixvi. 11) signify the good of love (n. 355^; 
 compare n. 637.5). 
 
 "The loins" {_Ps. Ixix. 22) signify the will of good, and its 
 marriage with the understanding of truth ; the same is 
 also signified by " the loins " in other passages of the Word 
 (n. 519a; compare n. 62']i). 
 
 "The loins" which must be girded {Luke xii. 35) mean the 
 good of love (n. 252a, 274). 
 
 " Waters to the loins " {Ezek. xlvii. 4) signify intelligence such 
 as the spiritual man has (n. 6293). 
 
 By " loins " in the opposite sense are signified filthy loves (n. 
 240,5). 
 
 "Lumbi (the loins) " is the rendering of 
 
 CH'LATZAYIM, yer. XXX. 6 (n. 381, 721c) : 
 MOTHNAYiM, Ps. Ixvi. II (n. 3S5.r) = Ixix. 23 (n. 519a); 
 
 ■Isa. xi. 5 (n. 780,5); xxi. 3 (n. 721c); xlv. i (n. 298*); 
 
INDEX OF WORDS. 535 
 
 Ezek. i. 27 (n. 595); xxix. 7 (n. 627*) ; xlvii. 4 (n. 629*); 
 Amos viii. 10 (n. 637*) : 
 ospHus, Luke xii. 35 (n. 252a, 274). 
 
 Long. — {See Length.) 
 
 Long distances, Far distances, Far, Far stretcfiing {Lovginquitas). — 
 {See Far.) 
 
 "To beholda land of long distances (merchaq)" {Isa. xxxiii. 
 17) signifies extension of intelligence and wisdom (n. 
 304^). 
 
 See also Isa. xiii. 5 (n. 1133) ; 
 yer. iv. 16 (n. 1133). 
 
 " Longinquitas (long distance)" represents 
 RACHOQ, Isa. xxxix. 3 (n. 1133). 
 
 Look (Speaare). — Man's affeftion or love either looks downward or 
 upward. They who look to themselves and to the world 
 look downward ; but they who look to the Lord and to 
 heaven look upward. Man's interiors, belonging to the 
 mind, adlually look whither his love or affedlion looks, for 
 they are determined by the love ; and such as is the de- 
 termination of the interiors belonging to man's mind, such 
 does the man remain after death, to eternity (n. 112). 
 
 " SpeBare (to look, behold, consider,) " represents 
 NASHAT, Isa. viii. 22 (n. 386c) ; xviii. 4 (n. 594^^) : 
 RA'AH, Isa. xxxiii. 17 (n. 453*). 
 
 Loolc at, Loolc to (Aspuere). — {See Behold, Inspect, See.) 
 
 "To look at (blepo)" {Apoc. vi. i, 5) signifies perception (n. 
 354. 371)- 
 
 The Lord looks at the angels in the forehead ; the angels look 
 to the Lord through the eyes (n. 427a, 852a). 
 
 Look to. Turn to. Behold, Consider {Respicen). — " Respicere" 
 
 is the rendering of 
 
 NABHAT, Ps. xiii. 3 (n. 187^) : 
 PANAH, yob xxiv. 18 (n. 481J ; 
 
 Ezek. xxxvi. 9 (n. 304^); 
 
 Hos. iii. 1 (n. 374./) : 
 SHA'AH, Isa. xvii. 7 (n. 391^-, 5853). 
 
 {Suspicere),—" Suspicere (to look) " represents 
 
 PANAH, Isa. viii. 21 (n. 386c). 
 
 Looking, Intuition {intuUio). — A man who is in genuine truths 
 
 from the sense of the letter of the Word, can in a moment 
 scatter and dissipate a whole diabolic crew, and the innu- 
 merable arts in which they place their power, by simply 
 looking upon them, and by an effort of the will (n. 1086). 
 
536 APOCALYPSE EXPLAINED. 
 
 Looking after. — {See Expectation.') 
 
 Looks, Expression ( Vidtus). — The changes of face that are called 
 looks (or expression) correspond to the affediions of the 
 outer mind (animus). The face therefore changes as to its 
 expression as the affedions of the outer mind change in 
 their states (n. 1080). 
 
 Loose (Solvere). — {See Open, Put off.) 
 
 "To loose the seals" {Apoc. v. 2) signifies to perceive things 
 that are wholly concealed from others (n. 303). 
 
 "To bind and to loose" {Matt, xviii. 18), in a general sense, 
 means to save (n. 206). 
 
 " Solvere (to loose) " represents 
 
 NATHAR, Ps. cxlvi. 7 (n. 386^); cv. 20 (n. 448rf) : 
 
 Luo, Mali. xvi. 19 (n. 206, 411^) ; xviii. 18 (n. 206, ^nd) ; 
 
 Apoc. V. 2 (n. 303); verse 5 (n. 311); ix. 14 (n. 569a) ; verse 
 
 15(1.570): 
 KATALuo, Matt. V. 17, where the English versions have "destroy" 
 (n. 774). 
 
 Lord (Dominus). — Whereas the quality of God is manifold, for it 
 comprises all things which are from Him, therefore He 
 has many names, and every name involves and expresses 
 His quality in general and specifically: for, besides other 
 names, He is named Jehovah, Jehovah Zebaoth, Lord, 
 Lord Jehovih, God, the Messiah or Christ, Jesus, Saviour, 
 Redeemer, Creator, Former, Maker, King, and the Holy 
 One of Israel, the Rock and the Stone of Israel, Shiloh, 
 Shaddai, David, Prophet, Son of God, and Son of Man. 
 All these are names of the one God, who is the Lord : but 
 still, where they occur in the Word, they signify some uni- 
 versal divine attribute or quality, distindl from other divine 
 attributes and qualities. So, too, where it is said, " Father, 
 Son, and Holy Spirit," there are not three who are meant, 
 but the one God ; or in other words, there are not three 
 Divines, but one ; and this trine, which is one, is the Lord 
 (n. 959 ; compare n. 8520). The trine in the Lord, as in 
 one Person, is the Divine which is called the Father, the 
 Divine Human which is called the Son, and the proc'eed- 
 ing Divine which is called the Holy Spirit : .... these are 
 not three Persons, but one (n. 1107). 
 
 God is one, and not three ; and the trine is in the Lord ; and 
 therefore when the Lord is approached, the Father and 
 the Holy Spirit are also approached at the same time (n. 
 810). 
 
 God is one, both in essence and in person. There is trinity 
 in God, and there is also unity. That there is trinity may 
 be manifest from the passages in the Word where the 
 
INDEX OF WORDS. 537 
 
 Father, the Son and the Holy Spirit are named ; and that 
 there is unity, from the passages in the Word where it is 
 said that God is one. Unity in which is trinity, or one 
 God in whom is a trine, is not found in the Divine which 
 is called the Father, nor in the Divine which is called the 
 Holy Spirit, but in the Lord alone : in the Lord is the 
 trine ; namely, the Divine which is called Father, the Di- 
 vine Human which is called Son, and the proceeding 
 Divine which is the Holy Spirit ; and this trine is one, 
 because it is of one Person, and it may be called a triune 
 (n. 1106). 
 And now the question is, "What sort of trine did God have 
 before the Lord assumed the Human and made it divine 
 in the world?" God was then in like manner a Man ; and 
 He had a Divine, a Divine Human, and a Divine Proceed- 
 ing, or a divine esse, a divine existere, and a divine /r;?- 
 cedere, for without a trine there is no God ; but the Divine 
 Human was not then divine even to ultimates; the ulti- 
 mates are what are called "flesh and bones:" these also 
 were made divine by the Lord when He was in the world ; 
 this was accessory, and this is now the Divine Human 
 which God has (n. 1 1 1 2). 
 
 Continuation concerning the Divine itself. 
 
 What immediately proceeds from the Lord's very Divine 
 does not fall into any thought and affedtion of man, and 
 consequently not into faith and love, for it is far above 
 them (n. 151). 
 
 Before the advent of the Lord, the Divine proceeded from 
 His Divine which He calls the Father ; but this does not 
 reach to ultimates after the church is laid waste (n. 422c). 
 
 That the Divine itself was to assume the Human, is meant 
 (^Isa. xlii. 8) by the words, "I am Jehovah, that is My 
 name, and My glory will I not give to another" (n. 239^). 
 
 The divine good which was in the Lord from conception, and 
 that was the esse of life from which was His Human, He 
 called "the Father" (n. 200). 
 
 By the Father is signified the Divine in the Lord, or that 
 which He had from conception (n. 178, 349*, 460, 852c, 
 1 1 12): the Divine which is called the Father is in the 
 Lord (n. 649) : the Divine itself was in the Human (n. 
 922^). 
 
 The Divine which is called the Father was the very Divine 
 of the Lord, from which His Human had existence, and 
 from which it was made divine (n. 852a). 
 
 The Divine itself, which is called Jehovah and the Father, and 
 which in its essence was the divine good of divine love. 
 
538 APOCALYPSE EXPLAINED. 
 
 anointed the Divine Human which is called the Son of 
 
 God (n. 684a). 
 The unition of the Human with the Divine and of the Divine 
 
 with the Human was reciprocal (n. 684* ; compare n. 447, 
 
 624«). 
 The Lord has life in Himself, both as to the Divine and as to 
 
 the Human (n. 82). 
 The Lord spoke with Himself from Jehovah, that is, from 
 
 the Divine itself which was in Him from conception (n. 
 
 624«). 
 
 (See also articles n. 252a, 365^, 617a, 649, 678, 699, 735, 
 8o5^(viii.), 815^, 1104, 1107, 1112.) 
 
 C ONTINUATION CONCERNING THE D I VINE HUMAN. 
 
 The Divine itself cannot appear to any one except through 
 the Divine Human (n. 64). 
 
 If it be assumed as doflrine, and acknowledged, that the 
 Lord is one with the Father, and that His Human is di- 
 vine from the Divine in Himself, light will be seen in every- 
 thing in the Word (n. 200). 
 
 All who are in the heavens acknowledge the Divine Human 
 of the Lord (n. 209). 
 
 They who are to be in the New Jerusalem will all acknowledge 
 the Divine Human of the Lord (n. 224). 
 
 To acknowledge the Divine in the Human of the Lord, or to 
 acknowledge the Divine Human, is the primary thing of 
 the church, through which is conjundlion (n. 328^). 
 
 The Divine Human of the Lord falls into the idea of the 
 thought, and thus into faith ; and thence into the affecStion 
 of the will, or into the love (n. 1 14). 
 
 Without acknowledgment of the Divine in the Human of the 
 Lord, there is no safety (n. 45). 
 
 All who come from the earths into the spiritual world, are 
 first examined as to the quality of the idea respecting God 
 that they have had and which they bring with them. 
 Many things concerning their instruflion (n. 696a). 
 
 The Lord assumed the Human that He might be in the power 
 of subjugating the hells (n. 741c). 
 
 He came into the world that He might put on the Human, and 
 glorify it, that is, might make it divine, even to the flesh 
 and the bones ; that He might thus rule all things. That 
 the Lord put on such a Human and carried it with Him 
 into heaven, is evident from the fa6l that He left nothing 
 of His body in the sepulchre. By this, therefore, the Lord 
 is in ultimates ; and because He made these also divine, 
 He brought Himself into the divine power of ruling all 
 things from firsts by ultimates. If the Lord had not done 
 
INDEX OF WORDS. 539 
 
 this, the human race on this earth would have perished in 
 eternal death (n. 41). 
 
 The Lord had indeed assumed a body or a human from the 
 mother ; but this He put off in the world, and put on the 
 Human from the Father; and this is the Divine Human 
 (n. 1108). 
 
 All the human which the Lord assumed from the mother, He 
 rejefted from Himself through temptations, and at last 
 through death ; and by the putting on of the Human from 
 the Divine itself that was in Him, He glorified Himself, 
 that is, He made His Human Divine (n. 899c) : He glori- 
 fied His Human ; that is. He put off the human from the 
 mother, and put on the Human from the Father, which is 
 the Divine Human (n. 205). 
 
 It is called the Divine Human, because the Lord made His 
 Human divine when He was in the world ; for He united 
 it to His Divine which was in Him from conception, and 
 which was to Him a soul from the Father, and which thus 
 was to Him His life ; for every one's soul is his life, and 
 the body that is human lives from it : wherefore since the 
 Divine was united to the Human in the Lord, as soul to 
 body, it is called the Divine Human (n. 26). 
 
 His Divine and Human are one person only, and they are 
 united as soul and body (n. 30, 49) : for the Father was 
 in Him, as a soul is in its body ; for He was conceived of 
 Jehovah, and every one's soul is from him of whom he is 
 conceived (n. 32). 
 
 The Lord dissipated all evils and falsities from the human 
 which He had from the mother (n. 178). 
 
 It was by doing the divine will that the Lord conjoined the 
 Divine that was in Him with His Human ; thus He appro- 
 priated the Divine to His Human (n. 617a). 
 
 The Lord glorified His Human even to its ultimate, which is 
 called natural and sensual (n. 513d; compare n. 556^, 58 1^, 
 619^). 
 
 The Lord glorified, that is, made divine, His whole Human ; 
 wherefore He rose on the third day with it glorified, that 
 is, made divine (n. 659^) : He ascended into heaven with 
 His Human, glorified even to ultimates (n. 1087). 
 
 The Lord fully glorified His Human, that is, made it divine, 
 by His last temptation and vidory on the cross (n. 365^ ; 
 compare n. 272, 328/, 400;?, 650^"-, 740^, 748; 810, 900, 
 922^). 
 
 When He was in the world, the Lord made His Divine Hu- 
 man divine truth ; and when He departed out of the world 
 He made His Human divine good by unition with the 
 Divine itself that was in Him from conception (n. 594a) : 
 when He rose from the dead, by union with the Divine 
 
540 APOCALYPSE EXPLAINED. 
 
 that was in Him from conception He made His Human 
 divine good (n. 28). 
 
 The Lord was God as to His Human (n. 109 1) ; the Divine 
 is in His Human (n. 10) : the Divine Human of the Lord 
 is, lives, and has power of itself, equally as His Divine in 
 Him which is called the Father (n. 43, 82, 349^). 
 
 The Divine itself of the Lord is invisible (n. 96). 
 
 The angels of all the heavens acknowledge the Lord and Him 
 only : they acknowledge His Divine which is called the 
 Father, they see His Divine Human, and they are in the 
 proceeding Divine (n. 1 1 15). 
 
 The Divine Human was seen when Jesus was transfigured 
 (n. 64) : it was also the Lord as to the Divine Human who 
 was seen by Daniel and by Ezekiel (n. 77). 
 
 The Divine which has revealed itself is the Divine Human (n. 
 
 45)- ... 
 The Divine itself in heaven is the Divine Human (n. 49, 391c) ; 
 the Divine Human of the Lord makes heaven (n. 69, 228, 
 
 343)- 
 
 When the Lord came into the world, then were introduced 
 into heaven all those who lived in the good of charity and 
 worshipped God under the Human form : these were re- 
 served under heaven until the coming of the Lord, and 
 were introduced into heaven after the Lord glorified His 
 Human (n. 433^). 
 
 No one who is within the church and does not acknowledge 
 the Divine of the Lord in His Human, can enter into 
 heaven (n. 113). 
 
 No one is in truths of faith and in goods of love, who does 
 not think of the Lord's Divine at the same time in which 
 he thinks of His Hurnan ; and no one is spiritual, or an 
 angel, who was not in that thought, and at the same time 
 in the acknowledgment, while in the world (n. 135). 
 
 The Lord glorified His Human from His own power; but 
 men are regenerated not from their own power, but from 
 the Lord (n. 893) : as He united His Divine to the Hu- 
 man and the Human to the Divine, so He conjoins the 
 internal to the external and the external to the internal 
 with man (n. 178). 
 
 The Lord flows-in with all, both in the heavens and on the 
 earths, from His Divine Human ; and not from the Divine 
 separate, nor from the Human separate (n. 209). 
 The divine operation of the Lord through the Human as- 
 sumed in the world, is called His immediate influx even 
 to those who are last {ad uitimos) (n. 806). 
 
 (See also articles n. 52, ^ozi, 115, 137, 146, 148, 149, 151, 179, 1830 
 
 220a, 222b, 239*, 293, 304<r, 314^, 315a, 316c, 319, 32I, 322, 
 
 329/1 337. 343. 349*. 365*.'', 37S'(^'). 39i*,"^, 392*-', 4o5'i 
 
INDEX OF WORDS. 54I 
 
 409a/, 41 7^, 422£-, 427^, 430c, 433a,i,d,e, 43S«, 439, 444*, 447, 
 4483, 460, 475^, 538^, 594c, 595, 617^, 6i9«, 629a, 630^ 635, 
 
 649, 6S^a-e, 6g6a,c, 699, JOOi, 735, 749, 8o5*(viii.), 808, 815^, 
 
 816, 85oa,(/, 852a/, 864, 865, 906, 1107, 1109, nil, 1114, 1116.) 
 
 Continuation concerning the proceeding Divine. 
 
 {See Paraclete, Holy Spirit.) 
 
 In many passages of the Word are found the expressions. 
 "the Spirit of God," "the Spirit of Jehovah," "the Spirit 
 (<7r breath) of His nostrils," "the Spirit (or breath) of His 
 mouth," " the Spirit of truth," "the Spirit of holiness," and 
 "the Holy Spirit;" and by this is meant the divine truth 
 proceeding from the Lord, immediately from Himself and 
 mediately through angels and spirits (n. iST,i). 
 
 Whereas the Divine and the Human of the Lord are not two, 
 but one Person only, and are united as soul and body, it 
 may be known that the Divine which is called the Holy 
 Spirit goes forth and proceeds from His Divine by the 
 Human, and thus from the Divine Human (n. 183^). 
 
 The proceeding Divine, which is called "the Word" {yb/in 
 i. 1-3), created and formed all things of heaven and of the 
 world (n. 639, 1093). 
 
 The proceeding Divine is divine truth united to divine good 
 (n. 65, 4193, yioe, 726, 888). 
 
 The heat which in its essence is love, and the light which in 
 its essence is wisdom, are specifically called the divine 
 truth ; and these, together with auras which also are spir- 
 itual, are called the proceeding Divine (n. 726(11.)). 
 
 The divine truth proceeding from the Lord is His Divine in 
 heaven and in the church ; in this He is, and it is Himself 
 there. This divine truth is called by the Lord "the Para- 
 clete, the Spirit of truth" (n. 228). 
 
 What proceeds from the Lord, that also is Himself (n. 392a) : 
 the proceeding Divine is the Lord Himself in heaven and 
 in the church (n. 617c). 
 
 The Divine which makes heaven and gives to angels and to 
 men love, faith, wisdom and intelligence, does not proceed 
 from the Divine itself of the Lord immediately, but by His 
 Divine Human ; and this Divine which proceeds is the 
 Holy Spirit (n. 343). 
 
 The sin and blasphemy against the Holy Spirit is to deny the 
 Word, and also to adulterate the very goods and to falsify 
 the very truths of the Word (n. -j-jSi.c). 
 
 (See also articles n. 25, 27, 204a, 2783, 285, 297, 374</, 455?, 
 475*, 504^, 63s, 688, 7003, 7oif, 852^, 944, 1112.) 
 
542 apocalypse explained. 
 
 The celestial Divine, The spiritual Divine, The nat- 
 ural Divine. 
 
 The Divine which makes the highest heaven is called the ce- 
 lestial Divine ; the Divine which makes the middle heaven 
 is called the spiritual Divine ; and the Divine which makes 
 the last heaven is called the natural Divine, from the spir- 
 itual and the celestial (n. 69) : but it is to be known that the 
 Divine that proceeds from the Lord .is so called from its 
 reception (n. 448^ ; compare n. 496). 
 
 It is to be known that in the Lord there are still higher de- 
 grees ; and that they all, both highest and outmost, are 
 Life (n. 11 25). 
 
 By "Abraham " in the Word is meant-the Lord in what be- 
 longs to the celestial Divine; by "Isaac" the Lord in 
 what belongs to the spiritual Divine ; and by "Jacob " in 
 what belongs to the natural Divine (n. 6g6d). 
 
 The ultimate of life, which is called the sensual, was divine in 
 the Lord (n. 70, 581^, 918). 
 
 (See also articles n. 283a,<:,(/, 696.:.) 
 
 By "the name'' of Jehovah, of the Lord, or of Jesus Christ, 
 in the Word, is not meant the name, but the all of love 
 and of faith by which He is worshipped (n. io2a, 135, 
 175^, 224, 2()^d, 410c). {See Name.) 
 
 Names in the spiritual world, like all other things, are spirit- 
 ual. The name "Lord" and the name "Jesus" are not 
 there pronounced as they are on earth ; but instead of 
 those names, a name is formed from an idea of all things 
 which are known and believed concerning Him (n. 1022). 
 
 The Lord as being in the inmost is called the Most High, and 
 is said to dwell in the highest (n. 1025). {See Highest.) 
 
 The Lord is called "Jehovah" from esse, and thus from es- 
 sence ; but "God" from existere, and thus from existence 
 (n. 220a). (,51?^ Jehovah, God.) 
 
 In the Word of the Old Testament, He is called "Jehovah" 
 where divine good is treated of, and God where the sub- 
 je(5i; is divine truth (n. 220a ; compare n. 32, 205, 272, 391^, 
 406^). 
 
 Where the good of love is treated of, the Lord is called in 
 the Word "the Lord ;" and where goods in a6l are treated 
 of, He is called "the God of Jacob" (n. 405^). 
 
 He is called "the Lord Jehovih" when good is treated of (n. 
 6oia). {See Jehovih.) 
 
 "God Shaddai" is truth chiding in temptations, and after- 
 wards consoling (n. 283c). {See Shaddai.) 
 
 By " David the king" is signified the Lord as to divine truth, 
 which is the divine existere (n. 205). 
 
INDEX OF WORDS. 543 
 
 The Lord is called "Servant" from His serving and minister- 
 ing (n. 650/; compare n. 409^). {See David.) 
 
 He is called "blind" and "deaf" {Isa. xlii. 19) because He as 
 it were sees not and perceives not men's sins ; for He leads 
 • men gently, bending and not breaking them (n. 409^). 
 
 "Jesus Christ" signifies the LQrd as to the Divine Human 
 (n. 26, 102, 135). 
 
 The two names "Jesus" and "Christ" designate the priestly 
 and royal [characters] of the Lord ; that is, by "Jesus " 
 is signified the divine good, and by "Christ" the divine 
 truth (n. 31^). 
 
 The Lord is called " Lord " from the divine good, and " Christ " 
 from the divine truth (n. 683, 6?>i\a,6,e, 721a, 939, 979, 
 1073) ; He is called " God" from truth (n. 721(1,939, 979) ; 
 He is also called "King" from truth (n. 1073). 
 
 The Lord called the Divine of Jehovah which was in Him 
 from conception, and which was the esse of His life in 
 His Human, "the Father ;" and He called the divine truth 
 which was from the divine good, "the Son" (n. 32, 178, 
 254, 460). 
 
 By " Father," when said by the Lord, is signified the divine 
 good which was in Him and from Him (n. 200, 297). 
 
 "The Father" is the divine good, and "the Son of Man" is 
 the divine truth (n. 32, 267, 297, 907). 
 
 "The Son of Man" is the Lord as to the Divine Human, and 
 likewise as to the divine truth, which is the Word (n. 36, 
 63, 113, 146, 151, 267, 297, 349^ 455'^.^ 852<z). 
 
 "The Holy Spirit" is the divine truth proceeding from the 
 Lord (n. 183,5). (^See Paraclete; see also the seBion, 
 The proceeding Divine, in this article^ 
 
 "The Father" of the Lord is the Divine in Him, and the 
 "Holy Spirit" is the Divine from Him (n. 365^, 852a). 
 
 "The Word" is the Lord as to the Divine Human, and the 
 divine truth proceeding therefrom (n. 151). 
 
 In many passages in the Word the Lord is called " Creator," 
 " Maker," " Former from the womb," and also " Redeem- 
 er," for the reason that He creates man anew, reforms, re- 
 generates and redeems him (n. 710^) : He is called " Re- 
 deemer" because He wrought deliverance from hell ; He 
 is called "Former from the womb," because He regen- 
 erates man (n. 433c, 710,5) : He is called "Keeper" or 
 "Saviour," from the good of love ; and " Prince," from the 
 truths of faith (n. 654^). 
 
 By the Lord as " King of the Jews " is meant the Lord as to 
 the divine truth proceeding from the divine good of His 
 divine love (n. 4331^). 
 
 He is called "the First and the Last" because He rules all 
 things from firsts by ultimates (n. 113). 
 
544 APOCALYPSE EXPLAINED. ' 
 
 By "the Lamb" in the supreme sense is signified the Lord 
 as to the Divine Human ; for the Lord in what pertained 
 to this was innocence itself (n. 3141;). {See Lamb.) 
 
 By " the name of Jehovah " is meant the Divine Human of 
 the Lord (n. 224). 
 
 By " the name of the Lord " is meant His Divine Human (n. 
 224). 
 
 The Lord is the only Man, and all are men according to re- 
 ception of divine good and divine truth from Him (n. 
 1 1 20). 
 'The Lord alone has life in Himself (n. 82, i86t). 
 
 The Lord alone is powerful ; and no one is powerful in heaven 
 but from the Lord (n. 43 ; compare n. 726). 
 
 The Lord is not the cause of evil ; and he who is not the cause 
 of evil cannot be the cause of any effeft which exists from 
 it (n. 647). 
 
 The Lord is never angry or wrathful, and He never from 
 anger and wrath wills and does evil to any one (n. 647). 
 
 By " loving the Lord " is not meant loving Him as a Person ; 
 by such love alone man is not conjoined to heaven, but by 
 the love of divine good and divine truth which are the 
 Lord in heaven and in the church (n. 1099). 
 
 The Lord looks at every one in the face, and not the back 
 part of the head (n. 11 12). 
 
 By " the voice of die Lord " are meant truths which are of 
 the Word, of dodlrine, and of faith therefrom ; thus the 
 Lord's precepts (n. 249). 
 
 By "the loins" of the Lord {Isa. xi. 5) are meant those who 
 are in love to Him ; by His " thighs " are meant those who 
 are in love to the neighbor (n. 780^). 
 
 By "the garments" of the Lord is signified divine truth pro- 
 ceeding from Him ; the Word also is signified, for the 
 Word is divine truth from the Lord in the earths and in 
 the heavens (n. i95(;). 
 
 The Lord appears to every one according to his quality (n. 
 
 539'^)- . 
 The Lord is the sun of the angelic heaven ; the light of that 
 
 sun is divine truth, and its heat is divine good (n. 1 861; ; 
 
 compare n. 4220). 
 The Lord appears as a sun to those who are in love to Him, 
 
 but as a moon to those are in charity towards the neighbor 
 
 and in faith therefrom (n. 422a). 
 When Jesus was transfigured before Peter, James and John, 
 
 His face did shine as the sun, and His garments became 
 
 as the light. The Lord appears in like manner in heaven 
 
 before the angels, when He makes Himself present to them; 
 
 but He then appears apart from the sun (n. 401^). 
 
INDEX OF WORDS. 545 
 
 The angels acknowledge the Divine of the Lord which is 
 called the Father ; they see His Divine Human, and they 
 are in the proceeding Divine (n. 1115). 
 
 The Lord appears in heaven to the angels, but then under an 
 angelic form ; for He fills an angel with His light and so 
 with His presence from afar, and this in various places, but 
 every where with accommodation to the good of love and 
 of faith in those where He makes the appearance. So the 
 Lord was seen by Gideon, by Manoah and his wife, also 
 by Moses and the people of Israel (n. 41 2<;). 
 
 A man cannot live in the body at the presence of the Divine. 
 They who do live are encompassed by a column of angels 
 that moderate the divine influx ; for the body of no man 
 can receive the Divine. That Jehovah was seen by some, 
 as told in the Woi'd, was because they were at the time 
 surrounded by a column of spirits, and were thus pre- 
 served. Thus also was the Lord sometimes seen by 
 Swedenborg (n. 78). 
 
 The term "looking upon" when said concerning the Lord, 
 denotes His divine presence (n. 25 ; compare n. 412/). 
 
 Unless a representation of purification, by John's baptizing, 
 had preceded, it would not have been possible for the 
 Lord to manifest Himself in Jud^a and in Jerusalem (n. 
 724^). 
 
 Unless the Lord had come into the world, and had thus Him- 
 self assumed the ultimate, the heavens from the inhab- 
 itants of this earth would have been transferred elsewhere, 
 and the entire human race on this earth would have per- 
 ished in eternal death : but now the Lord is in His fulness, 
 and thus in His omnipotence on the earths as He is in 
 the heavens, because He is in ultimates and in firsts (n. 
 726). 
 
 Whatever the Lord did in the world was representative ; and 
 whatever He said was significative : He was in represen- 
 tatives and significatives, when in the world, so that He 
 might be in the ultimates of heaven and the church, and 
 at the same time in their firsts, and so might rule and dis- 
 pose ultimates from firsts, and all intermediates from firsts 
 by ultimates : representatives and significatives are in ulti- 
 mates (n. 4051^). 
 
 While the Lord was in the world, from infancy even to the 
 last day there, He advanced by successive steps to union 
 with the Divine itself which was in Him from conception 
 (n. 918). 
 
 The first state with the Lord, as it is with every man, was 
 sensuous (n. 918). 
 
 The natural is first opened ; and this with all men is ignorant 
 of truth and has a desire for evil ; but with the Lord alone 
 
546 APOCALYPSE EXPLAINED. 
 
 the natural had an appetite for good and a desire for truth 
 (n. 449<z). 
 
 The Lord was instrufled as another man ; but, from His Di- 
 vine, He imbibed all things more intelligently and wisely 
 than any others (n. 654^). 
 
 When He was in the world, the Lord glorified, that is, made 
 divine, His whole Human even to its ultimate (n. 581^). 
 
 By means of temptations admitted into Himself from the 
 hells, and by viflories then gained, the Lord reduced all 
 things in the hells to order, and also glorified His Hu- 
 man, that is, made it divine (n. 4052). 
 
 By being in the desert forty days, the Lord represented the 
 duration of all the temptations through which He passed, 
 and which He endured above all in the universe, most 
 horrible in their kind ; and this from boyhood even to the 
 last of His life in the world (n. 650^='). 
 
 Further statements concerning the most cruel temptations 
 which the Lord sustained, and by which He subjugated 
 the hells (n. 659^, 740^, 768^). 
 
 The Lord from His own power subjugated the hells, and re- 
 duced all things both in them and in the heavens to order 
 (n. 309). 
 
 Three reasons why faith in the Lord healed those whom He 
 healed (n. 8155). 
 
 Faith in the Lord as a man only, does not make His divine 
 omnipotence present: this is the reason why they can- 
 not be saved, who, at the present day in the world look 
 only to His human, and not at the same time to His Di- 
 vine (n. 815.5). 
 
 It is the Lord's will to bring all to Himself and to save them 
 (n. 647). 
 
 The Lord teaches no one immediately, but mediately, by 
 means of those things which are with the man from hear- 
 ing and seeing : nevertheless the Lord provides that man, 
 through those things which he makes to be of his religion, 
 may be reformed and saved ; and He provides for every 
 nation a universal medium of salvation (n. 1176). 
 
 When a Jast judgment is accomplished, the Lord appears in 
 
 the heavens in far greater effulgence and splendor than at 
 
 other times (n. 401c). 
 By "the Lord's coming" {Matt. xxiv. 3) is not here meant a 
 
 coming in person, but that He will reveal Himself in the 
 
 Word (n. 870). {See Come, Coming.) 
 
 "Kings" {Hab. i. 10) signify truths, and "lords" and "those 
 
 who have dominion" signify goods (n. 355«). 
 The Lord's words that it is impossible " to serve two lords {pT^ 
 
INDEX OF WORDS. 547 
 
 masters) " (^Lzike xvi. 13), must be understood spiritually 
 (n. 409</, 902). 
 
 "Dominus (Lord) " is the rendering of 
 
 'ADHON, Exod. xxi. 34 fn. 537i5); 
 
 Ps. cv. 21 (n. 448rf) ; ex. i (n. 850^) ; 
 
 Isa. xix. 4 (n. 275a) : 
 '•dhonay, Isa. xl. 10 (n. 612); Ixi. i (n. 612) : 
 KURios, Matt, X. 24 (n. 409^); 
 
 Luke xvi. 13 (n. 409^, 902) ; 
 
 Apoc. xvii. 14 (n. 1073); xix. 16 (n. 685). 
 
 Lord's Day {Dominica Dies). — That "on the Lord's day (kuriake 
 
 hemera)" {Apoc. i. 10) signifies that there was then divine 
 influx, is plain from the signification of "the Lord's day," 
 as being when the Lord is instrufting man, and thus when 
 He is flowing-in. The Lord's day is the day of the Sab- 
 bath ; and the Sabbath in the ancient churches, which 
 were representative churches, was a most holy thing of 
 worship, for the reason that it was significative of the 
 union of the Divine and the Human in the Lord, and 
 hence also of the conjundlion of His Divine Human with 
 heaven. But after the Lord united His Divine with His 
 Human, that holy representative then ceased, and that day 
 became a day of instru(flion. It was because of this that 
 revelation was made to John on the Lord's day (n. 54). 
 
 Lord's Prayer. — {See Prayer.) 
 
 Lost I Deperditus), — " The lost (apollumi) sheep of the house of Israel " 
 (Matt. X. 6) signify those who are in the good of charity 
 and thence in faith (n. 2231;). 
 
 Lot (Lothus). — Lot is mentioned in articles n. 376/; 410^, 627a. 
 
 Lot (Sors) — "To cast the lot" signifies to dissipate (n. 376/^; com- 
 pare n. b^2d, Siiib). 
 
 " Upon the lot of the just {or righteous) " {Ps. cxxv. 3) signi- 
 fies upon truths from good, which are with the faithful (n. 
 727*). 
 
 " Sors (lot) " represents 
 
 GORAL, Ps. cxxv. 3 (n. 727*) J 
 joei iii. 3 (n. 376<f) ; 
 06ad. verse ii (n. 8ii*) ; 
 Nahum iii. lo (n. bi^zd). 
 
 To cast Ms (Soriiri). — " Sortiri (to cast lots) " represents 
 
 LAGCHANO, Joklt xix. 24 (ll. IQS^-). 
 
 LovB {Amor, Diieaio). — The Divine itself, from which are all things, is 
 divine love (n. 295*). 
 
548 APOCALYPSE EXPLAINED. 
 
 Love is the very life of man, and divine love is that from 
 which is the life of all things (n. 423). 
 
 That "to be loved," when by the Lord, means that He is 
 present, is for the reason that love makes conjunftion and 
 thence presence (n. 213). 
 
 There is no one in heaven, and no one comes into heaven, 
 who does not acknowledge the Lord and love Him. To 
 love the Lord is not to love Him as to Person, but to live 
 according to His precepts (n. 433a, 1099). 
 
 To love and to do are one thing ; wherefore where "to love" 
 is said in the Word, to do is meant; and when "to do" 
 is said, to love also is meant : for what I love that I do 
 (n. 1099, 785*). 
 
 " Affedtion " is said of love in its continuation, for affeflion is 
 that which is continuous with love (n. 444a, 547). {See 
 Affection.) 
 
 Natural affedlion has itself and the world for its end ; but spir- 
 itual affeflion has for its end the Lord, heaven, and eter- 
 nal life (n. 444a). 
 
 There are two loves which make heaven and the church, 
 namely, love to the Lord and love towards the neighbor or 
 charity. Love to the Lord is what is called celestial love ; 
 and love towards the neighbor, which is charity, is what is 
 called spiritual love (n. 154). 
 
 Love has its seat in man's will ; for what a man loves, that he 
 also wills (n. 154). • 
 
 Divine celestial love makes the celestial kingdom, and divine 
 spiritual love makes the spiritual kingdom ; but it is to be 
 known that the Lord's Divine in the heavens is called ce- 
 lestial and spiritual from the reception of it by angels, and 
 not from its being in itself divided (n. 496). 
 
 Spiritual love exists from celestial love, as the effedl from its 
 efficient cause, and as truth from good ; for the good of 
 spiritual love is in its essence the truth of the good of 
 celestial love (n. 496). 
 
 Love towards the neighbor is derived from love to the Lord, as 
 the posterior from its prior, or as the exterior from its inte- 
 rior ; in a word, as the effedl from its efficient cause (n. 707). 
 
 Love to the Lord is loving and doing those things which are 
 the Lord's, and thus those which the Lord had commanded 
 in the Word ; but love towards the neighbor is to do from 
 such willing; and it thus consists in performing uses, 
 which are effecSs (n. 707). 
 
 Love becomes spiritual through truths from the Word, so far 
 as man acknowledges them, and sees them with the un- 
 derstanding (n. 832). 
 
 Every one becomes his own love by willing and doing accord- 
 ing to his understanding and knowing (n. 832). 
 
INDEX OF WORDS. 549 
 
 They who are in a spiritual affedion for truth are perfedling 
 in intelligence and wisdom to eternity (n. 867). 
 
 Of conjuglal love and its origin (n. 983, 990, 991). 
 
 Love truly conjugial in its first essence is love to the Lord 
 from the Lord (n. 996) ; it is also innocence (n. 996) ; it 
 is peace (n. 997) : man has intelligence and wisdom in 
 measure and in quality such as is conjugial love with 
 him (n. 998) ; from love truly conjugial is power and 
 safeguard against the hells, and consequently peace (n. 
 
 999)- 
 After death, they who are in love truly conjugial return into 
 
 youth and adolescence (n. 1000). 
 From conjugial love the angels have all their beauty (n. 
 
 lOOl). 
 
 Love truly conjugial can be given between two only (n. 1004). 
 
 There are in the heavens married partners who are in such 
 
 conjugial love that the two can be one flesh (n. 1004). 
 
 The loves of self and the world are roots from which evils and 
 falsities of every genus and of every species shoot forth 
 and are born (n. 584, 653a, 982, 1022). 
 
 The love of self is a mere corporeal love. Its source (n. 512). 
 
 Spiritual evil, which is signified by love of the world, is in its 
 essence the false ; as spiritual good in its essence is truth 
 (n. 576). ... ■ , 
 
 The love of having dominion over heaven and at the same 
 time over the world, is called diabolic love (n. 1126). 
 
 " DileBio (love) " represents 
 
 AGAPE, John XV. 9 (n. 7S0<:); verse 10 (n. 875). 
 
 - Love, to {Amare). — " Loving " {amare, >ahabh, Deut. vi. 5 : agapao, 
 
 Matt. xxii. 37, 39; Luke x. 27 ; John xix. 26,) has simi- 
 lar signification with " doing ;" for he who loves also does : 
 for to love is to will, and every one wills what he interiorly 
 loves ; and to will is to do, for every one does what he 
 wills (jrr wishes) when he is able ; deed also is nothing 
 but will in zGi. (n. 785^). 
 
 - {Diligere). — By "loving {diligere)" when said of the Lord, is 
 
 signified that He is present (n. 213). 
 
 By "not loving their soul (or life)" {Apoc. xii. 11) is meant 
 to regard the life of the world as nothing in comparison 
 with the life of heaven (n. 750a). 
 
 "Diligere (to love)" represents 
 
 'AGHABH, Ezek. xxiii. 5, where the English versions have " dote " 
 
 (n- 355/) : 
 AGAPAO, Apoc. iii. 9 (n. 213) ; xii. 11 (n. 750). 
 
55Q APOCALYPSE EXPLAINED. 
 
 Love of Children, Mother's love {storge). — {See Womb.) 
 
 Mother's love, or love for children, is derived from the womb 
 (n. 710a). 
 
 Lovers {AmasU, Amatores). — By "lovers (amasii, 'ahabh) " who shall gO 
 
 away into captivity {yer. xxii. 22), are signified the enjoy- 
 ments of the loves of self and the world, and thence the 
 enjoyments of evils (n. 419^; compare n. 81 1^). 
 " She went after her lovers (amasU, >ahabh) " {Hos. ii. 13), means 
 going after those things which are of the natural man, and 
 which are loved ; namely, cupidities and the falsities from 
 them (n. 72>od). 
 
 " Thy lovers {amatores, 'aghabh) wiU abhor thee " ( yer. iv. 30), 
 means those who are in the love of evil (n. 750«). 
 
 Lovi, to lay. Humiliate (Humiiiare). — That "every mountain and hill 
 shall be laid low (shaphel)" {Isa. xl. 4), signifies that all 
 who are lifted up in mind, who are they who are in the 
 love of self and the world, shall be brought low (n. 405^^). 
 
 Humble {Humilis). — By "every one who is magnificent and 
 
 high " {/sa. II. 12 J the revised version reads, " proud and hauglity ") 
 
 are meant those who are in the love of self and the world ; 
 and by "every one lifted up, and brought low (shaphel)" 
 are meant those who are in the love of their own intelli- 
 gence (n. 410*). (This agrees with the reading of Schmidius. But 
 see A.C., n, 1306, where the reading is " ei humiliaiitur," and every one 
 hfted up shall be brought low.) 
 
 Lower, Inferior {inferior). — They who say that they were in faith, 
 but who were not in the life of faith which is charity, do 
 not receive instrudlion : they are therefore separated, and 
 are sent away to places below the heavens ; some into the 
 hells, some into that earth which in the Word is called the 
 "lower earth," where they suffer severely (n. 696a). 
 They who professed the Lord, and lived a life of charity, were 
 taken away by the Lord from the violence of the evil spir- 
 its, and were concealed in the lower earth, and were there 
 reserved even till the judgment {concerning which much 
 more may be seen, n. 394 ; compare n. 391a, 395a, 396, 
 397)- 
 
 Internal things are signified {Isa. xliv. 23) by "heavens," ex- 
 ternals by "lower parts (tachti) of the earth" (n. 304/; 
 compare n. 405^). 
 
 In the Word, by things "higher" and those which are "in 
 the midst" are signified interior things, and by things 
 "lower" and those which are "roundabout" are meant 
 exterior things (n. 283a). 
 
INDEX OF WORDS. 55I 
 
 Lower than.— (See Want) 
 
 Lucifer. — That Babel is called " Lucifer (or ' Day-star') (helel), son 
 of the morning" (Isa. xiv. 12), is for the reason that 
 "Babel" in the beginning is the church that is in zeal for 
 the Lord, for the good of love, and for the truths of faith ; 
 although inwardly, in the zeal of its pastors, there is con- 
 cealed fire for exercising domination by means of the holy 
 things of the church, over all whom they can subjeft to 
 themselves. Now whereas such a church is signified by 
 " Babel " in its commencement, therefore the king of Babel 
 is called "Lucifer, son of the morning;" "Lucifer" from 
 the light of truth which there is then, and "son of the 
 morning" from the beginning of light or of day, for "the 
 morning" is the church in its beginning (n. 10291^). 
 
 By " Lucifer" in the opposite sense is meant Babel where all 
 the truth of the dodlrine of the church has either been 
 falsified or annihilated (n. 2233). 
 
 By "Lucifer" is meant Babel ; that is, the love of dominating 
 over heaven and over earth (n. 741'^). 
 
 The Babel of to-day has not merely made itself " like the Most 
 High" {/sa. xiv. 14), but also higher than He (n. 1108); 
 but those who have exercised this dominion from love of 
 it are Lucifers, and others are not (n. 11 88). 
 
 (See also articles n. 405^, 687^, 730^.) 
 
 Lukewarm {Tepidus). — Moral life which is man's external life, must 
 be from spiritual origin, or from origin not spiritual. It is 
 not allowable for it to be from both, that is, in part from 
 one origin and in part from the other, or in part from 
 heaven and in part from hell ; because this would be serv- 
 ing two masters, God and mammon : and in that case man 
 is lukewarm, neither cold nor hot (n. 189). 
 
 "The lukewarm (chliaros)" {Apoc. iii. 16) are they who by 
 thought look to heaven, but by life conjoin themselves to 
 hell ; they are therefore between the two (n. 233). 
 
 The lukewarm are they who say, " What matters it if I think 
 and will and do what is good, as there is no safety by that? 
 It is enough that I have faith." Also, "What matters it 
 if I think and will what is evil, as there is no damnation 
 by that?" And thus they give loose rein to their thoughts 
 and intentions, and thus to their spirit ; for the spirit is 
 what thinks and intends, and what is done is altogether 
 according to this. But it is to be noted that there are very 
 few who thus live from the doftrine, although it is believed 
 by the preachers that all do so who listen to their preach- 
 ings. It is of the Lord's divine providence that they 
 axe very few, because the lot of the lukewarm is not 
 
552 APOCALYPSE EXPLAINED. 
 
 unlike that of profaners (see more, n. 233 ; compare n. 
 235)- 
 Lumen. — (^Si?^ Light.') 
 
 Luminary, Lighi (Luminare). — By " luminaries of light in the heaven '' 
 are meant the sun, the moon, and the stars ; and by " the 
 sun" is signified love, by "the moon" faith from love, and 
 by "stars" are signified knowledges of good and truth 
 (n. zo^e). 
 
 "Luminare (luminary, or light,) " represents 
 
 'OR, Ps. cxxxvi. 7 (n. ifiid, 527) : 
 
 MA'OR, Gen. i. 14 (n. 527, 610) ; verse 16 (n. 40I«, 527) ; 
 
 Ezek. xxxii. 8 (n. 304?, 4011:) : 
 PHosTEH, Apoc, xxi. II (ll. 268). 
 
 Lump. — {Sec Mass.) 
 
 Lungs (Puimones). — The two kingdoms of the mind correspond to 
 the two kingdoms of the body ; the will corresponds to 
 the heart and its pulsation, and the understanding to the 
 lungs and their respiration : without this correspondence 
 the body does not live, nor does even a single particle of it. 
 Whereas the heart corresponds to the will, it also corre- 
 sponds to the good of love ; and whereas the lungs cor- 
 respond to the understanding, they correspond also to 
 truths of faith {see much more, n. 65, 167, 183a). 
 
 Lurking places [Lateirae). — "The lurking places" from which the 
 serpent bites and in which it hides, signify cunning arts 
 
 (n. 581a). 
 
 Secret place (LatHuium.). — "The lion in the secret places 
 
 (mpstab)" {Lam. iii. 10) signifies that the interior natural 
 man, from the evils therein, perverts every sense of the 
 truths of the Word and thence of the church ; whence 
 come falsities (n. 7811;). 
 
 Lust, Concupiscence ( ConcufiscenHa) ; To lust ( Concupiscere). — ^Whereas 
 the sons of Israel rejedied spiritual things, and desired 
 merely natural things instead of them, they were therefore 
 smitten with a great plague {Num. xi. 4-6, 31-34), and 
 the place was called Kibroth-Hattaavah or the graves of 
 lust (ta'avah) (n. 513a). 
 
 There are two loves from which all lusts, as streams from their 
 fountains, spring and flow perpetually ; these loves are 
 called love of the world and love of self. Lust is love con- 
 tinually willing ; for what a man loves, this he continually 
 covets : but lusts are of the love of evil, and desires and 
 affeftions are of the love of good (n. 102 1). 
 
INDEX OF WORDS. 51^3 
 
 The lust forbidden in the Ninth Precept of the Decalogue, 
 "Thou shalt not covet thy neighbor's house," is the lust 
 of the world ; the lusts forbidden in the Tenth Precept, 
 " Thou shalt not covet thy companion's wife, nor his man- 
 servant nor his maid-servant, nor his ox nor his ass," are 
 lusts of the love of self (n. 1022). 
 
 Lutheranism (Littheranismus). — Lutheranism mentioned among her- 
 esies (n. 1 176). 
 
 Luxuriant, Spreading {LuxuHans). — {Sec Emptiness.) 
 
 "A luxuriant (or 'spreading') (sarach) vine" (Ezek. xvii. 6) 
 (n. 281a). 
 
 Lye [Smegma). — "To wash oneself" {yob ix. 30) is to purify one- 
 self;" the detergent [sme^a, boh)" is the good from which 
 
 this is done (n. 475* i see margin of revised version, wliere the ren- 
 dering is "lye"). 
 
 Lying wiifi. — (See Concubine.) 
 
 Machir. — "Out of Machir shall come down lawgivers" {fudges 
 
 V. 14 ; see margin of revised version), signifies that truths of 
 
 good flow forth from the good of life ; for " Machir" has a 
 similar signification with "Manasseh," as Machir was a 
 son of Manasseh (n. 447). 
 
 DlacltpeJali. 
 
 See Gen. xxiii. 9, 17, 19 (n. 659^). 
 
 Mad, to be. To be insane. Rage, Ra ve (insamre) " To rave {or ' rage ') 
 
 (halal) " {Nahum ii. 4) signifies to call things that are felse 
 true (n. 652^). 
 "To be mad" {Jer. xxv. 16) signifies to be so spiritually, 
 which is the case when the false is called true, and the 
 true is called false (n. 960a). 
 
 See also Jer. xlvi. 9 (n. 654*). 
 
 Magic {Magia), Magical {Magica), Magicians [Magi). — {See Enc/iant- 
 ment.) 
 
 In ancient times, various kinds of infernal arts, called magic, 
 were made use of, some of which are mentioned in the 
 Word {concerning which more may be see7i, n. 590). 
 
 There were pythonists, and also magicians, in Egypt and in 
 Babel, who were called wise on account of their talking 
 with spirits, and on account of the operations of spirits felt 
 manifestly in themselves ; but through this the worship 
 
554 APOCALYPSE EXPLAINED. 
 
 of God was converted into the worship of demons, and 
 the church perished : wherefore such communications were 
 forbidden to the sons of Israel, under the penalty of death 
 (n. 1 182 ; compare n. 844). 
 
 Incantation is also mentioned {Deut. xviii. 10, 11) among the 
 arts that belong to magic, which were prohibited to the 
 sons of Israel (n. 1191). 
 
 The Egyptians had the science of correspondences, and from 
 it they had a knowledge of spiritual things that are in 
 heaven, but they turned them into what was magical (n. 
 
 5430-. 
 
 The Ancient Church became extinft among the Egyptians, 
 because they applied representatives to what was magical 
 (n. 391-4 ; compare n. 555.5). 
 
 The celestial and spiritual things which were represented, and 
 thence were signified, by the images, idols and sculptures, 
 remained as traditions with their priests and wise men 
 who were called magicians and diviners (n. 827a ; com- 
 pare n. 962). 
 
 "Magi (magicians)" is the rendering of 
 cHARTUMMiM, Kxod. ix. II (n. 962). 
 
 Magnificence (Magnificentia).—" Magnificence (^r' glory ') (.addebeth)" 
 {Zech. xi. 3) is the good of the church (n. 6oia). 
 "A vine of magnificence" {or 'a goodly vine') {Ezek. xvii. 
 8), is the spiritual church (n. 281a). 
 
 "Magnificentia (magnificence)" represents 
 
 GA'ON, Isa. xxiv. 14, where the English versions have " majesty " (n. 
 
 406^) ; 
 Ezek, xxiv. 21, where the authorized version has " excellency," 
 
 and the revised has "pride" (n. ']2i,d) : 
 KABHODH, Ps. cxlv. 5, whcre the English versions have "glorious " 
 
 (n. 288,5). 
 
 Magnificent {Magnijicus). — {See Great.} 
 
 By "a magnificent (or 'goodly,') ('addir) cedar" (Ezek. xvii. 
 23) is signified the spiritual church (n. 283^). 
 
 "Every one that is magnificent (ge'eh) and lofty" (Isa. ii. 12) 
 means all who are in the love of self and of the world 
 
 (n. 410* ; compare n. 405^). (instead of " magnijicus, magnificent," 
 we find elsewhere " supertus, proud.") 
 
 l^<igog (Magogus). — External worship separate from internal is sig- 
 nified (Apoc. XX. 8) by " Gog and Magog" (n. 1061 ; com- 
 pare n. 714c). 
 
 Magpie. — (See Woodpecker.') 
 
 Maid. — (See Virgin.) 
 
INDEX OF. WORDS. 555 
 
 Mail, coats of, Brigandine {LorUa). — {See Breastplate.') 
 
 "Breastplates" or "coats of mail" with which the breast is 
 covered, are safeguards against evils and falsities, in com- 
 bats (n. 557). 
 
 By " coats of mail " in the opposite sense are signified the safe- 
 guards of evils and falsities against goods and truths {con- 
 cerning which see n. 557). 
 
 "Lorica (a coat of mail, or 'brigandine,')" represents 
 
 siRYON, J'er. xlvi. 4 (n. 557); li. 3 (n. 557): 
 SHiHYAN, /sa. ix. 17, rendered "breastplate" in the text of the 
 English versions (n. 557). 
 
 Maimed (Mand).' — By "the poor, the maimed (anaferos), the lame, 
 and the blind" {Luke xiv. 21), are not meant those who 
 are such in the natural sense, but such in the spiritual 
 sense ; namely, those who, because they had not the 
 Word, were in ignorance of truth, and thence in want of 
 good, but who still desired truths through which they 
 might have good (n. 6s2d; compare n. 252a). 
 
 Majesty {Majestas). — {See Magnificence.') 
 
 " I saw Him " {Apoc. i. 17) signifies the presence of the divine 
 majesty. It is to be known that man has two kinds of 
 sight ; one from cogitative faith, the other from love : 
 while he has sight from cogitative faith only, the sight is 
 then unattended with awe at the Lord's divine majesty ; 
 but when his sight is from love, it is then accompanied 
 with the awe that belongs to the divine majesty (n. 76). 
 
 Make.— {See Do, Set) 
 
 Make ready. — {See Prepare.) 
 
 Make a covenant. — {See Strike.) 
 
 Maker {Faaor). — {See Fabricator.) 
 
 In many passages of the Word the Lord is called " the Cre- 
 ator," "the Maker," and "Former from the womb," and 
 also "the Redeemer," because He creates, reforms and 
 regenerates man, and redeemed him (n. "Jiob; compare n. 
 1057)- 
 
 By "the Maker (-asah)," to whom man will not look {Isa. 
 xvii. 7), Is meant the Lord as to divine good (n. 585^) ; 
 the Lord is called "Maker" because He leads into goods 
 of life, for these make the man (n. 39 1^^). 
 
 See also Isa. xliv. 2 (n. 710^); li. 13 (n. 1057). 
 
 Makkedah. — By "the cave of Makkedah" {Jos. x. 27) is signified 
 dire falsity from evil (n. 655a). 
 
556 APOCALYPSE EXPLAINED. 
 
 Male {Mas), Masculine {Mascaius). — "Male" or " masculine " signifies 
 truth (n. 381). 
 
 "Wife" is the affedion for good, and "husband" is the un- 
 derstanding of truth : females and males are of this char- 
 after by birth (n. 863a). 
 
 By " one who is masculine" is signified truth which is of the 
 understanding ; and by " one who is feminine " good which 
 is of the will (n. 555<:). 
 
 By " males " {Zech. viii. 4) are meant the intelligent (n. 652^;). 
 
 By " a son, a male " {Apoc. xii. 5) is signified the dodlrine of 
 truth for the church which is called the New Jerusalem 
 (n. 725a). 
 
 " Images of a male" {Ezek. xvi. 17) are appearances of truth, 
 which nevertheless are false (n. 725^). 
 
 "Mas (a male) " is the rendering of 
 
 ZAKHAH, yer. XXX. 6 (n. 381, 721c); 
 Esek. xvi. 17 (n. 195*). 
 
 " Senes mares (old males, or old men,) " is the rendering of 
 
 ZAQEN, Zech. viii. 4 (n. 652c). 
 
 " Masculus (a male, masculine,) " is the rendering of 
 
 ZAKHAR, Gen. i. 27 (n. 725a) ; v. 2 (n. 725a) J 
 
 Exod. xiii. 12, 15 (n. 725^) ; 
 
 Lm. i. 3 (n. 725*) ; iii. 6 (n. 725*) ; vi. 18, 29 (n. 725^) ; 
 
 Deut. XV. 19 (n. 725^) ; 
 
 yer.yyi. 5 (11.725^); 
 
 Ezek. xvi. 17 (n. 725^) ; 
 
 Mai. i. 14 (n. 7254) : 
 ZAKHUR, Exod. xxiii. 17 (n. 725*) ; 
 
 Deui. xvi. 16 (n. 725,5) ; xx. 13 (n. 7254) : 
 ARRHEN, Apoc. xii. 5 (ii. 724a); vcrsB 13 (n. 725a, 758): 
 ARSEN, Luke ii. 23 (n. 725,5). 
 
 Malicious, Maliciousness. — {See Badness.) 
 
 Mammon. — By "the unjust mammon (mammonas) " {Luke xvi. 9) are 
 meant knowledges of truth and good with those who do 
 not possess them justly ; and these are they who do not 
 apply diem to life (n. 242^ ; compare n. 141,5, 4303). 
 Moral life, which is man's external life, must be from spiritual 
 origin, or from origin that is not spiritual ; it is not allow- 
 able for it to be from both, that is, some of it from one 
 origin and some from the other, or some from heaven and 
 some from hell, for this would Ije to serve two lords, God 
 and mammon {Matt. vi. 24; Luke xvi. 13) (n. 189; com- 
 pare n. 409,;, 430*, 847). 
 
 Mamre. — The several particulars which are mentioned concerning 
 the cave of Machpelah {Gen. xxiii. 9, 17, 19), namely, 
 
INDEX OF WORDS. 557 
 
 that "it was in the field of Ephron," that "it was before 
 • Mamre," and others besides, were significative of resur- 
 rection of life (n. 659(f). 
 
 Man, Human Being {Homo). — {See Human form. Son of Man, Great- 
 est Man.) 
 
 In the supreme sense the Lord alone is Man (n. 280c). 
 
 The Word is to be understood according to the sense of the 
 letter, that God has face, ears, also hands and feet (n. 
 1 1 16). 
 
 All things in the heavens, and all under the heavens, show 
 that God is Man, and that the Lord is that Man {concern- 
 ing which see more, n. 11 19). {See Human form.) 
 
 The universal heaven, with every one therein, is in no other 
 idea concerning God than as Man : nor can it be in any 
 other ; because the universal heaven is a Man in the great- 
 est effigy, and it is the Divine which proceeds from the 
 Lord that makes heaven ; wherefore to think concerning 
 God in any other way than according to that divine form 
 which is the human, is impossible for angels. This idea 
 of God flows-in from heaven with all in the world, and it 
 has its seat in their spirit (n. 955). 
 
 The universal angelic heaven, together with the church, is be- 
 fore the Lord as one Man ; in like manner a society con- 
 sisting of thousands of angels. The universal heaven, and 
 also a whole society in heaven, can, at the good pleasure 
 of the Lord appear as a Man, great or small, as a giant 
 or as an infant ; and yet what so appears is not the angels, 
 but it is the Divine that is in them. That God is Man, is 
 the sole cause from which heaven and the church are a 
 Man in the concrete or complex, greatest, lesser, and least ; 
 and hence the proceeding Divine, which is the Divine from 
 Him, is similar in every thing least and greatest which is 
 man (n. 1222 ; compare n. 11 27, 1223). 
 
 The church on earth, in the common, is a Man ; also all the 
 assemblies that are called churches, individually, are Men 
 (n. 1 1 27). 
 
 Heaven in its form is like a man, and thence is called the 
 Greatest Man ; and it also corresponds to all things of man 
 (n. 622a; compare n. 280^:, 391^, 837, 955, 1223, 1224). 
 
 Whereas angels are merely recipients, and whereas the Divine 
 in them makes the angelic and heaven, it is manifest that 
 the Lord is the life of that [Greatest] Man, that is, of heaven 
 and the church (n. 1222). 
 
 Man was so created as to be spiritual and celestial love, and 
 thus the image of God and the likeness of God. Spiritual 
 
558 APOCALYPSE EXPLAINED. 
 
 love, which is love of truth, is God's image ; and celestial 
 love, which is love of good, is God's likeness. .All the 
 angels in the third heaven are likenesses of God, and all 
 the angels in the second heaven are images of God (n. 
 984)- 
 
 That man is an image and a likeness of the Lord through 
 love, is because through love man is in the Lord and the 
 Lord in him (n. 1093). 
 
 There are two faculties of life in man ; one is called the under- 
 standing, and the other the will. Those faculties are al- 
 together distin<5l from each other, but so created as to 
 make one. Whereas the understanding sees from the light 
 of heaven, it is plain that it is a subjeft and a receptacle of 
 that light, and that thus it is also a subjeft and receptacle 
 of truth and thence of wisdom : and whereas the will loves 
 from the heat of heaven, it is plain that it is a subjedf and 
 a receptacle of that heat, and that thus it is also a subjeft 
 and receptacle of good, and so of love (n. 1170). (^See 
 Faculties, Understanding, I/If Hi.) 
 
 Man is only a recipient of good and truth from the Lord, and 
 of evil and the false from hell {concerning which much 
 more, n. 1146). 
 
 Every man has three degrees of life ; the lowest he has in 
 common with the beasts ; the two higher are not in com- 
 mon with them. By these two higher degrees, man is 
 man. These degrees are closed with the evil, but open 
 with the good : they are not however closed with the evil 
 to the light of heaven, which is wisdom ; but they are 
 closed to its heat, which is love (n. 1224). 
 
 There are such degrees in man for the reason that such are 
 the degrees of the life which proceeds from the Lord : 
 in the Lord the degrees are life, but in man they are re- 
 cipient of life (n. 1 1 26). {See Degrees.') 
 
 These degrees are called degrees of man's life ; but they are 
 degrees of his wisdom and his love, thus of the life from 
 the Lord (n. 11 26). 
 
 Men in whom the inmost degree is being opened, become after 
 death angels of the inmost or third heaven ; they in whom 
 the middle degree is being opened, become after death 
 angels of the middle or second heaven ; and they in whom 
 the degree that is next to the outmost is being opened, 
 become after death angels of the ultimate heaven (n. 
 1125; compare n. 436, 44912, 538a, 563, 739a, 832, 1201, 
 1210, 1224). 
 
 Man was so created as to be an image of heaven and an image 
 of the world for he is a microcosm. Man is born of his 
 parents an image of the world, and he is born anew that 
 he may be an image of heaven ; to be born anew is to be 
 
INDEX OF WORDS. 559 
 
 regenerated, and he is regenerated by the Lord by means 
 of truths from the Word, and a life according to them. 
 Man is an image of the world as to his natural mind, and 
 he is an image of heaven as to the spiritual mind. The 
 natural mind is full of evils of every kind : it is therefore 
 plain that before the Lord can flow-in from heaven, with 
 heaven, and form man to the image of heaven, the evils 
 must necessarily be removed which reside heaped to- 
 
 . gether in the natural mind (n. 969). (See Evil, Proprium.') 
 
 The man who does not imbue himself with spiritual affecflions, 
 by means of the goods and truths of heaven, differs little 
 from the beasts (n. 650a ; compare n. 280a, 1202). {See 
 Beast) 
 
 Man can indeed destroy the understanding of truth and the 
 perception of good ; they are destroyed by the falsities of 
 evil ; but still he does not on that account destroy the 
 faculty of understanding truth and of perceiving good. 
 The very human itself consists in this faculty ; it is from 
 it that man lives after death (n. 547). 
 
 With those who conjoin the truths of the Word with the affec- 
 tions of the love of self, the natural mind also is closed, 
 and only the ultimate of this mind remains open, which is 
 called the sensual (n. 579). 
 
 The reason why evil is imputed to man, is, that to him it has 
 been given, and is continually given, to feel and to have 
 perception as if life were in him ; and whereas he is in this 
 state, he is also in the freedom and faculty of afling as 
 from himself This faculty viewed in itself, and this free- 
 dom viewed in itself, are not taken away from him, because 
 he is born a man who is to live forever. It is from this 
 faculty and this freedom that he can receive both good 
 and evil as of himself (n. 1148). 
 
 Man has been set in the midst between heaven and hell. From 
 heaven goods are continually flowing- in, and from hell 
 evils ; and whereas man is in the midst, he is in freedom 
 to think goods, and to think evils. This freedom the Lord 
 never lakes away from any one, for it belongs to man's life, 
 and is a medium of his reformation : so far therefore as 
 man from this freedom is thinking of willing to shun evils 
 because they are sins, and supplicates the Lord for aid, so 
 far the Lord removes the evils, and gives man [the ability] 
 to desist from them as from himself, and afterwards to shun 
 them (n. 936 ; compare n. 1163, 1182). 
 
 Man is led by the Lord through affections and not through 
 thoughts : when he is led by the Lord through affedlions, 
 man appears to himself to think freely, as of himself, and 
 likewise to aft {concerning which much more may be seen, 
 n. 1 1 75). 
 
560 APOCALYPSE EXPLAINED. 
 
 There are in the world men-angels, and there are men-devils ; 
 heaven is from men-angfels, and hell is from men-devils. 
 With the man-angel, all the degrees of his life are open, 
 even to the Lord ; but with the man-devil only the ulti- 
 mate degree is open, and the higher degrees are closed. 
 The man-angel is led by the Lord both from within and 
 from without : but the man-devil is led of himself from 
 within, and by the Lord from without. The man-angel is 
 led by the Lord according to order ; from within from or- 
 der, from without to order : but the man-devil is led by 
 the Lord to order from without, but of himself against 
 order from within. The man-angel is continually with- 
 drawn from evil by the Lord, and led to good ; the man- 
 devil, also, is continually withdrawn by the Lord from evil, 
 but from a more grievous evil to a less, for he cannot be 
 led to good {concerning which much more, n. 1145, 1224). 
 
 (See also articles n. 342£-, 412^, 546, 554, SSSo,<:, 579, (>tfic, 
 806, 837, 942, 1086, 1116, 1133, 1142.) 
 
 "Homo (a man, a human being,)" represents 
 
 >ADHAM, Gen. i. 26 (n. 650c) ; ii. 19, 20 (n. 650c) ; 
 Exod. ix. 25 (n. 6501:) ; xii. 12 (n. 05O<:) ; 
 Num. xviii. 15 (n. 65o<;) ; 
 2 Sam. xxiii. 3 (n. 4iiir) ; 
 Ps. xxxvi. 6 (n. 650*) ; civ. 14 (n. 650a) ; cxix. 134 (n. 328.;) ; 
 
 cxlvi. 3 (n. 63h 
 ■Jsa. iii. 25 (n. 63715) ; vi. 12 (n. 304rf) ; xiii. 12 (n. 131*) ; xvii. 
 
 7 (n- 391^) ; xxxi. 8 (n. 131^) ; li. 12 (n. 63) ; 
 Jer. ii. 6 (n. 537^) ; vii. 20 (n. 650^) ; xxi. 6 (n. 650J) ; xxvii. 
 
 S (n- 3°4y; 650*) ; xxxi. 27 (n. 650^) ; xxxii. 43 (n. 
 
 650^) ; xxxiii. 10, 12 (n. 6503) ; xlix. 18, 33 (n. 63) ; 1. 3 
 
 (n. 6503); li. 43 (11.63); 
 Ezek. i. 10 (n. 6oo3) ; xiv. 19 (n. 650^) ; xix. 6 (n. 722) ; xxv. 
 
 13 (n. 650^); xxxii. 13 (n. 650^); xxxvi. 11 (n. 650^); 
 
 xxxviii. 20 (n. 400c) ; 
 H0S. xiii. 2 (n. 5871:) ; 
 John iii. 8 (n. 6501:) ; 
 Zeph. i. 3 (n. 342^, 650^) ; 
 Zech. ii. 4 (n. 650*) ; viii. 10 (n. 650^, 695c) : 
 "NOSH, Job V. 17 (n. 388<f) ; 
 Isa. xxiv. 6 (n. 304*) ; 
 Jer. xviii. 21 (n. 315*) ; 
 "NASH (Chaldee), Dan. ii. 43 (n. 176); vii. 13 (n. 63) : 
 ANTHRopos, in all passages from the New Testament. 
 
 (masculine) ( vir). — Man is bom to aft from understanding, but 
 
 woman from affedtion. The understanding with men is 
 the understanding of truth and good, and the affeftion 
 with women is the affeftion for truth and good. They are 
 so coupled in heaven that the corresponding affedtion, 
 which is the woman's, is conjoined with the corresponding 
 understanding, which is the man's (n. 710c; compare n. 
 1120, 1 121). 
 
INDEX OF WORDS. 56 1 
 
 Man is born to be the understanding of truth, wherefore this 
 understanding predominates with him ; and woman is born 
 to be the affeftion of good, wherefore this affedtion pre- 
 dominates with her; and as good and truth love each 
 other, and wish to be conjoined, so do the understanding 
 of truth and the affeftion or will of good (n. 1121). 
 
 By "man and wife" is meant in the spiritual sense the con- 
 jundlion of truth and good., which is called the heavenly 
 marriage (n. 555^;). 
 
 By "man {vir, msh)," in the Word, {see Jer. ii. 6,) is signified 
 understanding of -truth, and by "mart (Aooto, '*dham) " per- 
 ception of good (n. 537*). 
 
 "Man and brother" signifies truth and good (n. 386.5; com- 
 pare n. 734rf, 746r(ii.)). 
 
 By " the man of Jehovah " in the Word is signified the truth 
 of heaven and the church (n. 817*). 
 
 "The man of the right hand" {Ps. Ixxx. 17) signifies one 
 who is wise, and "a son of man" one who is intelligent, 
 through divine truth (n. 298^). 
 
 By " a man of war " {Esek. xxxix. 20) is signified truth fight- 
 ing against the false and destroying it (n. 329^). 
 
 In the opposite sense, " man " is the false ; " the will of man " 
 {John i. 13) is the intelledual proprium (n. 151). 
 
 - {Vir homo). — By "man {vir homo, «nosh)" {Isa. xiii. 12) is sig- 
 nified intelligence, and by " man {homo, <*dham) " wisdom 
 (n. 280^ ; compare n. 400^). 
 
 " Vir (a man) " represents 
 
 MSH, Gen. ii. 24 (n. 555.:) ; iv. 1 (n. 8173) ; xlix. 6 (n. 443^) ; 
 Exod. X. 23 (n. 746c(ii.)) ; 
 Ps. xxxi. 20 fn. 412*) ; xlix. 2 (n. 724^) ; Ixiv. 6 (n. 313^) ; 
 
 Ixxx. 17 (n. 298^) ; 
 Isa. iv. I (n. SSS^); ix. 20 (n. 386*, 617^, 746^(1!.)); xix. 2 (n. 
 
 734</, 746<r(ii.)); xli. 6 (n. 746^(11.)); 
 Jer. ii. 6 (n. 537«); iv. 29 (n. 223*); v. 1 (n. 652^) ; vi. ti 
 
 (n. 6S2rf) ; verse 23 (n. 734/f) ; ix. 10 (n. 405A, 746^(1!.)) ; ' 
 
 xiii. 14 (n. 746^(11.)); xxiii. 35 (n. 746<r(ii.)); xxx. 6 (n. 
 
 381, 721c) ; xxxiv. 9, 17 (n. 746<r(ii.)) ; xlix. 18 (n. 63) ; 
 
 verse 33 (n. 63, 280^ 714^) ; Ii. 43 (n. 63) ; 
 Ezek. ix. 6 (n. 270, 315^) ; xxxviii. 21 (n. 746r(ii.)) ; xxxix. 
 
 20 (n. 329</. 3SSa); 
 Joelxs.. 8 (n. 746<r(ii.)) ; 
 Micah vii. 2 (n. 746<r(ii.)) ; 
 Zech. vii. 9 (n. 746'^(")) ; viii. 23 (n. 675^); 
 Mai. ii. 10 (n. 746^(11.)) : 
 "NOSH, Deut. xxi. 21 (n. 655a); 
 
 Jer. xxxvii. 11 (n. 537^) : 
 CEBHCR, Deut. xxii. 5 (n. SS5«); 
 Jer. xxx. 6 (n. 381, 72i<r) : 
 
562 APOCALYPSE EXPLAINED. 
 
 ANER, Matt. xiv. 21 (n. 430,?) ; 
 
 John i. 13 (n. 151, 295<f, 329^, 745). 
 
 — '■ — The Greatest Man {Maximus Homo).' — {See ll/lan.~) 
 
 The angelic heaven, viewed in itself, is from the divine which 
 proceeds from the Divine Human of the Lord.> Conse- 
 quently the angelic heaven in its whole compass is as one 
 man ; wherefore this heaven is called the Greatest Man 
 (n. 391c; compare n. 280c, 6223, 837, 955, 1223, 1224). 
 
 In the head of the Greatest Man, that is, heaven, are those 
 who are in love to the Lord, from the Lord ; and these 
 are called celestial : but in the body, from the breast even 
 to the loins of that Greatest Man, are they who are in 
 love towards the neighbor, who are called spiritual : but 
 in the feet of the Greatest Man are those who are obscurely 
 in the faith of charity ; and they are called natural (n. 
 708). 
 
 Managers. — {See Superintendents.') 
 
 Manasseh {Menaschek, Menasses). — " Manasseh " in the Word signifies 
 the voluntary [element] of the church, which belongs to 
 good (n. 3i6<f; compare n. 336^, 386*, 440a, 746c); the 
 voluntary [element] of the church, and thence good of 
 life (n. 4402, 441); good in the natural (n. 449^; the 
 good of the new natural man (n. 440a) ; the will of good 
 in the natural (n. 440^) ; good in the natural man, from 
 spiritual origin (n. 440^1). 
 
 (Passages of the Sacred Scripture may be seen, n. 3i6<f, 336J, 
 386^, 405c, 434<!', 43Sa,*, 440a,*, 441, 449^, 450, 617^, 746^.) 
 
 Mandrakes {Dudaim). — By "the mandrakes (dudhay)," found by 
 Reuben {Gen. xxx. 14), is signified the conjugial which 
 there is of truth with good (n. 434'^). 
 
 Manger (Praesaepe).- — By " a manger (phatne) " {Luke ii. 16) is meant 
 doftrine of truth from the Word ; for by "horses" is sig- 
 nified the understanding of the Word ;_^ and therefore by 
 "a manger" where horses feed, is signified doftrine of 
 truth from the Word (n. 706^). 
 
 Manifest, to be made {Manifestari). — "To be made manifest (phane- 
 Roo) " {Apoc. XV. 4) signifies to be revealed (n. 946). 
 
 Manna [Man, Manna). — "The hidden manna (manna)" {Apoc. ii. 17) 
 is the Lord as to the Divine Human: by "eating of it" 
 is signified the enjoyment of celestial love ; for this enjoy- 
 ment is appropriated, from the Lord's Divine Human, to 
 those who receive Him with love and faith. It is called 
 "the hidden manna," for the reason that the enjoyment 
 of celestial love, which they receive who are conjoined to 
 
INDEX OF WORDS. 563 
 
 the Lord by love, is wholly unknown to those who are in 
 love not celestial ; and this enjoyment can be received by 
 no one who does not acknowledge the Lord's Divine 
 Human, for it proceeds from this. Whereas this enjoy- 
 ment was unknown to the sons of Israel in the wilder- 
 ness, they therefore called it " Man (man) ?" {Exod. xvi. 15,) 
 which means, What is this? (n. 146 ; compare n. 386(5.) 
 
 "Manna" signifies spiritual food, which is knowledge, intelli- 
 gence, and wisdom. That the sons of Israel were averse 
 to spiritual things, is signified {Num. xi. 6) where it is said, 
 "Now is our soul dry ; there is nothing ; our eyes [look] 
 only to this manna" (n. 513a). 
 
 By "manna" is signified spiritual nourishment (n. 750c, 386*). 
 
 When the Lord so wills, spiritual food (which is also real 
 food, but only for spirits and angels,) is turned into natural 
 food, as it was turned into manna every morning (n. 6170). 
 
 Mansion. — (^See Abode.) 
 
 Mantle [Toga). — {See Cloak, Robe.} 
 
 " The robe," "the mantle," and " the cloak " signify divine truth 
 in its common (or general) form (n. 395^,1; ; compare n. 
 863O. 
 
 " Toga (a mantle, an outer garment,) " represents 
 
 'ADDERETH, I Kings xix. 19 (n. 395*); 
 
 2 Kings ii. 8, 13, 14 (n. 395*) ; 
 
 Zech. xiii. 4 (n. 395*) : 
 K=THONETH, 2 Sam. xiii. 18 (n. 8633)-. 
 
 Many {Muitus), Multitude (MuUUudo). — The terms " many " and " mul- 
 titude" are used in the Word concerning truths ; and the 
 terms " great " and " greatness " concerning good (n. 409^ ; 
 compare n. 336a). 
 
 Where it is said, " By His knowledge shall My Servant justify 
 many" (Jsa. liii. 11), by "many" are signified all who re- 
 ceive (n. 4093). 
 
 In the opposite sense, by "multitude" are signified falsities 
 
 (n. 5730- 
 "Muitus (many) " represents 
 
 RABH, Isa. liii. II (n. 409*): 
 poLus, Afoc. viii. 11 (n. 521). 
 
 "Multitude (multitude) " represents 
 
 HAMON, ha. xvi. 14 (n. 532); xxxii. 14 (n. 4101:); 
 
 Jer. X. 13 (n. 304/, 644c) ; li. 16 (n. 644c) ; 
 
 Ezek. xxxi. 2 (n. 3881:) ; xxxii. 18 (n. 659a) ; 
 
 Dan. xi. 13 (n. 573^) : 
 ROBH, 2 Kings xix. 23 (n. 654^) ; 
 
564 APOCALYPSE EXPLAINED. 
 
 Pi. xxxvii. II (n. 365c) ; 
 Isa. xxxvii. 24 (n. 405?). 
 
 (Besides the articles referred to above, see also n. 337, 408, 652a, 
 704, 7I4/J.) 
 
 Mar. — {See Corrupf) 
 
 Marah. — The waters in Marah {Exod. xv. 23), which they could 
 not drink because of their bitterness, represented adul- 
 terated truths. The healing of the waters by means of 
 wood that was thrown in, represented the good of love 
 and of life, shaking off the falsity, and opening the truth, 
 and so giving restoration (n. 618). 
 
 Marble (Marmor). — {See Stone.) 
 
 "Marble (mahmaros) " {Apoc. xviii. 12) signifies the sensual, 
 which is the ultimate of the life of man's thought and will 
 (n. 1 148). 
 
 Mariner. — {See Sailor.') 
 
 Mark {Charaaer). — {See Sign.) 
 
 "To give a mark (charagma) on the right hand and on the 
 forehead " {Apoc. xiii. 16), is testification of acknowledg- 
 ment that they are of the church ; for " a mark " is a sign 
 of acknowledgment (n. 838). 
 
 The church is the church from spiritual good, for this is the 
 mark of the church (n. 918). 
 
 (The Latin word " charaifier," sometimes rendered "mark," may 
 be seen in articles n. 838, 840, 886, 892, 933, 958, 963.) 
 
 Marriage. — {See Conjugial, Matrimony, Nuptials.) 
 
 Married {Mantatd). — "The barren, that had not borne" {Isa. liv. 
 i), signifies the nations with whom there were not yet 
 truths from the Word ; " sons of the desolate " are the 
 truths which they were about to receive; "sons of the 
 married (wife) (ba-al)" are the truths with those who are 
 in the church (n. 223c) ; the church that has the Word, 
 from which the Lord is known, is meant by " the married," 
 who have no sons (n. 721a). 
 
 Married partners. — -{See Conjugial.) 
 
 Marrow. — {See Fat.) 
 
 Marshes, Swamps {Paiudes), Marshy [Paiudinosa). — " Miry places and 
 marshes (gebhe')" {Ezek. xlvii. 11) are falsities and evils 
 (n. 342^). 
 All places in which evil spirits dwell, are marshy, stony, and 
 barren (n. 417a). 
 
INDEX OF WORDS. 565 
 
 It is to be known that falsities and evils of every kind cor- 
 respond to unclean and foul things in the natural world ; 
 the more dreadful falsities and evils to things corpse-like, 
 and also to stinking excrement ; the milder, to things of 
 the swamp. Hence the abodes of those in the hells who 
 are in such falsities and evils appear like pits and graves ; 
 .and, if you are willing to believe it, such genii and spirits 
 also dwell in the sepulchres, privies and swamps which are 
 in our world, although they do not know it (n. 6593). 
 
 Martyr {Martyr, Martyrus). — By "a crown," where temptations are 
 treated of, is signified eternal life, which is the reward of 
 victory. Similar is the signification of "the martyr's 
 crown ;" since the martyrs were in afflidtion, and were 
 faithful even to death ; and they were also in temptations, 
 and conquered : crowns were also given to them after 
 death ; but lest they should claim to themselves honor 
 therefrom, and thus should contraft pride, they cast them 
 from off their heads (n. 358). 
 
 "Antipas, the faithful martyr (mahtuh)" {Apoc. \i. 13), signifies 
 those held in hatred on account of the acknowledgment 
 of the Lord's Divine Human (n. 137). 
 (See also article n. 394.) 
 
 Marvellous. — {See Wonderful.} 
 
 Mary (Maria). — It is said concerning John the Baptist, that he was 
 filled with the Holy Spirit in his mother's womb ; and that 
 the unborn child exulted in the womb at the salutation of 
 Mary {Luke i. 15, 41, 44). The exultation in the womb 
 at the salutation of Mary, represented joy from love of the 
 conjunftion of good and truth (concerning which much 
 more may be seen, n. 710c). 
 
 The Lord put off the human that was from the Mother ; and 
 He put on the Human from the Father, which is the Di- 
 vine Human. Consequently He was not Mary's son, and 
 therefore He did not call her His Mother (n. 205). 
 
 By "the woman," mentioned in Genesis (iii. 15), the papists 
 understand Mary, and her worship (jnuch more may be 
 seen, n. 768*). 
 
 With those who are of Babylon, the Word is acknowledged 
 as divine on account of the Lord's words to Peter concern- 
 ing the keys ; on account of the historical statements con- 
 cerning His passion, concerning Mary, concerning the 
 apostles ; and on account of some sayings that they were 
 able to pervert, to favor their own dominion {concerning 
 which more may be seen, n. 1055). 
 
 Masculine. — {See Male.) 
 
566 APOCALYPSE EXPLAINED. 
 
 Mass, Cake, Lump, Dough {Massa). — Coocerning the mass (<7rlump, 
 or cake) (dsbhelah) of figs (2 Kings xx. 7 ; Isa. xxxviii. 
 21) brought to Hezekiah when sick, by command of Je- 
 hovah (n. 403c). 
 
 "To knead the mass {or dough) (batzeq)" {yer. vii. 18), sig- 
 nifies to fashion dodlrine from things that are false (n. 
 555^; compare Hos. vii. 4, n. 540a). 
 
 In mass. — {See Light, Heat.) 
 
 Mass {Missa). — The reason why divine worship was instituted in 
 masses not understood by the common people (n. 1054). 
 
 Massah. 
 
 See Deui. xxxiii. 8 (n. 444*). 
 
 Mast (Maius). — (See Ship.) 
 
 "A ship" signifies dodirine from the Word: and "planks," 
 "oars," "mast (tohen)" {Ezek. xxvii., 5), signify the vari- 
 ous things from which is do<5trine (n. 514a). 
 
 Master {MagUter). — -It is said that "no one is to call his father. 
 Father; nor his master. Master (katheoetes) " {Matt, xxiii. 
 8, 10) ; when, nevertheless, these terms are to be used : 
 but it is so said because by " Father" is meant the Lord, 
 who creates and begets us anew, and who alone teaches 
 and instructs : wherefore when a man is in the spiritual 
 idea, he will then think of the Lord alone as Father and 
 Master; but the case is otherwise wlien a man is in the 
 natural idea. Moreover in the spiritual world or in heaven, 
 no one knows any other father, teacher or master, than 
 the Lord ; for spiritual life is from Him (n. 631 ; compare 
 n. 409c?). 
 
 " Magister (master, or teacher,) " represents 
 
 DiDASKALOs, Matt. X. 24, 25 (n. 4091^). 
 
 Master of the house. — {See Father of the family.) 
 
 Material {Materiaih). — Pure love, from which all things immediately 
 exist in the spiritual world, is immaterial ; but pure fire, 
 by which all things exist mediately in the natural world, 
 is material. Consequently, all things which exist in the 
 spiritual world, are from their origin spiritual ; and all 
 things which exist in the natural world, are, from their 
 secondary origin material : material things in themselves 
 are fixed, stated, and capable of being measured {concern- 
 ing which much more may be seen, n. 1218). 
 Light itself and heat itself are not material ; but still they 
 affe6l material substances, light by modifying them, and 
 
INDEX OF WORDS. 567 
 
 heat Dy changing their states ; the light and heat which 
 are from the sun of the world are natural, however, be- 
 cause that sun is fire and not love (n. 1131). 
 
 The thought of the sensual man is what is called material 
 thought, and the affedtion of the sensual man is what is 
 called corporeal affeflion, which is cupidity (n. 543a). 
 
 Maternal love. — (See Love of infants.) 
 
 Matrimony (Matrimonium). — {See Marriage, Nuptials.) 
 
 " To contrail matrimony (or ' to marry ') '(matrimonium contrahere, 
 
 GAMEo), and to give in marriage (nuptui dare)" (Matt. xxiv. 
 38), signify to conjoin the false to evil and evil to the 
 false ; for it here treats of the state of the church when the 
 last judgment is at hand (n. 61 7«). 
 
 Matrix [Matrix). — (See Belly, Womb.) 
 
 All the members assigned to generation, both with males and 
 with females, signify conjugial love ; and the " womb " sig- 
 nifies its inmost, because there the foetus is conceived, and 
 .has its growth, even till it is born (n. 710a). 
 
 That "the opening of the womb or matrix" signifies the 
 opening of the spiritual mind, is from correspondence ; 
 for the womb corresponds to the good of celestial love 
 (n. 865). 
 
 That truths from the Word are heard and known, and still 
 that reformation is not effefted through them, is signified 
 (Isa. xxxvii. 3) where it is said, that "sons have come to 
 the matrix (or birth) (mashbeb), and there is not strength 
 to bring forth" (n. 721^). 
 
 Matters (Materiae). — All things in heaven exist through the forces 
 of light and heat from the sun of heaven, that is, the Lord ; 
 apart from substitutional and auxiliary forces, through 
 light and heat from the sun of the world. The matters in 
 the earths of our world are therefore fixed, and the ger- 
 minations constant ; but the matters or substances in the 
 earths which are in the heavens are not fixed, and conse- 
 quently the germinations from them are not constant (n. 
 1211). 
 (See Material.) 
 
 Matter, bloody. Gore (Sanies). — " Corrupt blood" signifies truth de- 
 filed (n. 'JOOe). 
 
 Mattock (sarcuium).—(See Ploughshare.) 
 " Sarculum (a mattock) " represents 
 
 MA'DER, Isa. vii. 25 (n. 304^, 405,:). 
 
568 APOCALYPSE EXPLAINED. 
 
 Meadows. — (See Pasture [Pratum)^ 
 
 Meal {Farina). — (See Flour.') 
 
 "Flour (simiia)" signifies truth fi-om spiritual good, because 
 it is from wheat, which signifies spiritual good ; by "meal 
 (farina) " which is from barley, however, is signified truth 
 from natural origin, for "barley" signifies natural good 
 (n. 1 153 ; compare n. 1182). 
 
 By "the meal {farina, qemach)" that was put into the pottage, 
 from which' it was purified (2 Kings iv. 41), is signified 
 truth from good ; for truth that is from good dissipates 
 the falsities from which is falsification (n. 618). 
 
 " To grind meal {farina, qemach) " {^Isa. xlvii. 2) means to fal- 
 sify truths (n. 240*; compare n. 1153, 1182). 
 
 " Farina (meal) " is the rendering of 
 
 QEMACH, Gen. xviii. 6 (n. 1153) ; 
 
 Hos. viii. 7 (n. 1153) : 
 80LETH, Ezek. xvi. 13, 19 (n. 1153). 
 
 Meal, early. — {See Breakfasf) 
 
 Means. — (See Middle.') 
 
 Measure {Mensura), To measure {Mensurare), To be measured again 
 
 {Remensurari), MotO (Metiri), Measurable {MensuraUlis).^(See 
 
 Dimensions, Weighing.) 
 
 By "the spirit" which God giveth (yohn iii. 34) is signified 
 divine truth, and intelligence and wisdom from it: "not 
 by measure" signifies above all the quantity and quality 
 of men, and thus infinite (n. 6291;). 
 
 "Measure" marks the quality of which a thing is, and thus 
 it signifies quality. "To mete {metiri)" and "to measure 
 {mensurare) " signify to designate and to determine of what 
 quality a thing is, also to explore it (n. 629c). 
 
 By " measure " is signified estimation of a thing according to 
 its quality (n. 629^:) 
 
 " To mete " signifies to explore the quality of a thing (n. 220* ; 
 compare n. (i2(ja-c). 
 
 In the spiritual world there are not distances that are constant 
 and therefore measurable, as in the natural world (n. 628). 
 
 That spiritual affeftion, which is called charity, will remain 
 after death, according to its quantity and its quality, is 
 meant (Mark iv. 24) where it is said, " With what mea- 
 sure ye mete, it shall be measured to you again {remensurari) " 
 (n. 6291:). 
 
INDEX OF WORDS. 569 
 
 "Mensura (measure)" is the rendering of 
 MADH, yer. xiii. 25 (n. 6291;): 
 
 MioDAH, which is represented by various words in the English 
 versions. Lev. xix. 35 (n. 373, 629c); 
 
 Ps. xxxix. 4 (n. 629c) ; 
 
 Isa. xlv. 14 (n. 62gc) ; 
 
 yer. xxii. 14 (n. 629c); 
 
 Ezek. xl. 3 (n. 627a, 629a) ; 
 M^MADoiM, yoixxxviii. 5 (n. 629*); 
 METRON, Matt. vii. 2 (n, 629c); 
 
 Mark iv. 24 (n. 629c) ; ' 
 
 Luke vi. 38 (n. 6291:) ; 
 
 A^oc. xxi. 17 (n. 280*, 430*, 629*). 
 
 " Mensur.are (to measure) " is the rendering of 
 
 soRAH, Isa. xxviii. 25 (n. 374c) : 
 
 METBEo, Matt. vii. 2 (n. 629c) ; 
 
 Mark iv. 24 (n. 629c). 
 
 " Revtensurari (to be measured again) " represents 
 
 METREo, J^r/^ iv. 24 (n. 629c). 
 
 " Metiri (to mete, to measure,)" represents 
 
 MADHADH, Isa. xl. 12 (n. 629^) ; 
 
 Ezek. xl. 20, 24, 35 (n. 629a) ; xli. 13, 15 (n. 629a) ; xlii. 15-20 
 (n. 629a) ; xliii. 10 (n. 629a) ; 
 
 I{ab. iii. 6 (n. 6291:) : 
 METREO, Apoc. xi. I (n. 220^, 629a); xxi. 17 (n. 629c). 
 
 {Choenix). — By "a measure (choihix)" {Apoc.y'x. 6) is sig- 
 nified the quality of the estimation (n. 3740). 
 
 Bushel (Modius). — " Neither do men light a lamp and put it 
 
 under the measure (modios) " {Matt. v. 15) {quoted, n. 223c). 
 
 — ■— Measure by three ( Trientai). — Just arrangement and estima- 
 mation of all things in heaven and the church, according to 
 the quality of their good and truth, are described {Isa. xl. 
 12) by certain measures (n. 373) : "the handful (or 'hol- 
 low of the hand ')," " the span," and "the measure by three 
 
 (shalish), (the Vulgate reads ' iribus digitis^ with three fingers,) " have 
 
 a similar signification with "measures," and also with "the 
 hand ;" namely, the quality of a thing, and one's own 
 power (n. 629*). 
 
 Sleai. — {See Aliment^ 
 
 ■ Meat-offering, Meal-offering (Mincha). — "The meat-offering 
 
 (minchah)" signifies the good of love and of charity (n. 
 2420?, 491) ; good in the natural man (n. 449^ ; the good 
 of the church (n. 637^) ; worship from celestial good (n. 
 324<; ; compare n. 325a) ; worship from the good of charity 
 (n. 444-;). 
 
570 APOCALYPSE EXPLAINED. 
 
 Whereas by "the meat-offering and the libation," which were 
 bread and wine, is signified worship from the good of love 
 and the truths of faith, therefore in the opposite sense they 
 signify worship from evils which belong to the love of evil, 
 and from falsities of faith ; this was the signification of the 
 meat-offering and the libation offered to idols and to the 
 gods (n. 376^-). 
 
 (See also articles n. 324<f, 3401:, 376.?, 433^, 630*, 661, 684^.) 
 
 Mede (Medus). — By "the Mede" {Isa. xiii. 17) are meant those who 
 are opposed to the truths and goods of the church (n. 
 2i^2d; compare n. 3571:, 710c, 724c). 
 
 "The bows of the Mede'' signify dodrinals . of falsity that 
 fights against truths and goods (n. 2\'2d; compare n. 3570- 
 
 mediately {Mediate). — The Lord rescues man from hell, and raises 
 him into heaven to Himself, not without means, but me- 
 diately. The means are the precepts of life, by which the 
 Lord leads him who is willing to be led (n. 940 ; see also 
 n. 8o5^(vi,)). 
 The Lord teaches no one immediately, but mediately through 
 those things that are with man from hearing and sight (n. 
 1 176). 
 
 Medical, Hledicine (MedUus). — Those who are skilled in the arts of 
 botany, chemistry, medicine, and pharmacy, come after 
 death into a knowledge of spiritual uses from the plants 
 in the heavens ; and they also bring their knowledge into 
 pradlice, and find great delight in it (n. 12 14). 
 
 Medium. — {See Middle.) 
 
 Medulla, Medullary {Medulla), Marrow {MeduiiaHs). — {See Fat.) 
 
 From little fibres which proceed from the cortical substarlce, 
 the first of which are not visible, but which are afterwards 
 bundled together, is produced the medullary substance 
 of the whole cerebrum, of the cerebellum, and of the me- 
 dulla oblongata (n. 775). 
 
 "Tails" {Apoc. ix. 10) signify sensuous matters of knowledge 
 {scientifica sensuaiia), for the reason that the outgrowths called 
 tails are continuations of the spinal cord, which is a con- 
 tinuation of the brain; and by "the brain" is signified 
 intelligence and wisdom, in like manner as by "the head," 
 for the reason that intelligence and wisdom have their seat 
 there, in their beginnings (n. 559). 
 
 Meek (MUis). — "The meek (praus)," who shall inherit the earth 
 {Matt. V. 5), are those who are in the good of charity (n. 
 304^). 
 
INDEX OF WORDS. 57 1 
 
 Meekness. — {See Clemency.) 
 
 Meet, Meeting. — {See Assemble.) 
 
 Megiddo {Megiddon). — {See Armageddon.) 
 
 By "Armageddon" {Apoc. xvi. i6) is signified the love of 
 honor, of command, and of supereminence. The same 
 love is also signified (2 Kings xxiii. 29, 30 ; 2 Chron. xxxv. 
 22 ; Zech. xii. 11) in the old Hebrew language by "Me- 
 giddo," as is plain from the meaning of this word in Ara- 
 bic (n. loio). 
 
 Melancthonism {Meianahonismus) — Melandlhonism named among the 
 heresies (n. 1176). 
 
 Melchizedek. — The Lord as Priest {Ps. ex. 4) is the divine good ; 
 and as King of Holiness, or Melchizedek, He is the divine 
 truth (n. 179). 
 By Melchizedek {Gen. xiv. 18, 19) was represented the Lord 
 as to divine good and as to divine truth ; as priest he rep- 
 resented the Lord as to divine good, and as king he rep- 
 resented the Lord as to divine truth (n. 376^). 
 
 (See also articles n. 340^, 365/".) 
 
 Melecheth. — {See Queen.) 
 
 Melons {CucurbUae). — "Melons ('abh»ttichiiw) " {Num. xi. 5) signify 
 such things as belong to the lowest natural (n. 513a). 
 {See Cucumbers.) 
 
 Melt {Liquefieri), — The destruftion of those who are in evils from 
 the love of self and the world, and in falsities therefrom, 
 at the time of the last judgment, is signified {Micah i. 4) 
 where it is said that "the mountains were molten (masas), 
 and the valleys cleft" (n. 405A). 
 
 See also Jsa. xix. i (n. 654A). 
 
 "Liquefieri (to melt) " is the rendering of 
 
 MUGH, Nahum i. 5 (n. 74i<^). 
 
 " Colliquefieri (to melt)" represents 
 
 MASAS, Ps. Ixviii. 2 (n. 539*); 
 ha. xix. I (n. S94*) ; 
 Micah i. 4 (n. 405/2). 
 
 Dissolve {Liquescere). — "Dissolving (much) earths" {Ps. Ixxv. 
 
 3) signify those of the church who are not in truths, but 
 still desire them (n. 219) ; the earth is said to "dissolve" 
 when there is failure of truths through which is good (n. 
 3041;; compare n. 219). 
 
 See also Ps. xlvi. 6 (n. 304c-). 
 
572 APOCALYPSE EXPLAINED. 
 
 That "the mountains shall melt (masas) with blood" (Tra. 
 xxxiv. 3) signifies that the evils of the loves are replete 
 with falsities (n. 405^). 
 
 See also ha. xiii. 7 (n. 721c). 
 
 Pour (Fundere), Molfefi image {FusUe). — " To form a god " (^Isa. 
 
 xliv. 10) signifies doftrine from man's own understanding ; 
 and "to pour a molten image " signifies dodlrine from his 
 ' own love (n. 386^). 
 
 By "molten images" are signified those things which man 
 puts forth from his own intelligence, all of which are falsi- 
 ties and evils (n. 4i9«). 
 
 In the Word is described the formation of a religion, and of 
 a dodtrine of what is false, by the formation of idols, of 
 ' graven images and of molten images, which signify falsities 
 of religion and of doflrine that arise from one's own un- 
 derstanding and from one's own love; by "a molten 
 image " is signified docflrine from one's own love (n. 386*). 
 
 "Fundere" represents 
 
 NASAKH, Isa. XXX. I, rendered "pour out" in the margin of the 
 revised version (n. 654/) ; xl. 19, rendered " melteth " 
 (n. 587^, 1186) ; xliv. 10, rendered "molten " (n. 386^) ; 
 NATHAKH, Ezek. xxii. 20,22, rendered "to melt" (n. 540*): 
 SHAPHARH, yer. vi. 6, " to cast," or "to pour" (n. T^^d) ; 
 yoel iii. 19, rendered "to shed" (n. 730^). 
 
 " Fusile " represents 
 
 MAssEKHAH, Z>eut. xxvii. 15, "a molten image" (n. 5873) ; 
 
 Isa. XXX. I, where the English versions have " covering,'' and 
 the revised version has " drink offering " in the margin 
 (n. 6447) ; verse 22, " molten image " (n. sSjii) ; xlii. 
 17, " molten image " (n. 587^) ; 
 ITos. xiii. 2, "molten image" (n. 587^, 1186) ; 
 Hizi. ii. 18, " molten image " (n. 587^) : 
 NESEKH, Isa. xli. 29, rendered " a molten image " (n. 419s, 587?) ; 
 xlviii. S (n. SSjd) ; 
 yer. X. 14 (n. 587^) : 
 PE8EL, Isa. xliv. 10, rendered " graven image " in the English ver- 
 sions (n. 386*). 
 
 Members (Membra). — {See Generation.') 
 
 All things in the body, called members, viscera, and organs, 
 are nothing else than natural, corporeal forms, correspond- 
 ing to the spiritual forms of the mind (n. 1004). 
 
 All the members assigned to generation, both with males and 
 with females, signify conjugial love (n. 710a) : they corre- 
 spond to celestial love and its produ(5is, which are uses, 
 and which are called truths of that love (n. 7 lod) ; they 
 ' correspond to societies of the third or inmost heaven (n. 
 985). 
 
INDEX OF WORDS. 573 
 
 Whereas the correspondence of the genital members of each 
 sex is such, it is plain that they are holy from creation ; 
 and they are therefore dedicated solely to chaste and pure 
 conjugial love, and are not to be profaned by the unchaste 
 and impure love of adultery (n. 985). 
 
 Memorial {Memonaie). — " That the bread may be for a memorial 
 ('azkarah)" {Lev. xxiv. 7), signifies that the Lord may re- 
 ceive and may hear (n. 324^). 
 
 Memory (Memona.) — Every man has two memories, — a natural 
 memory and a spiritual memory. He can think from 
 both of them ; from the natural memory when he is speak- 
 ing with men in the world, and from the spiritual memory 
 when he speaks from the spirit ; man, however, rarely 
 speaks from the spirit with another, but only with him- 
 self, which is to think (n. 569a ; see also n. 832). 
 
 Knowledges that there is a God, that the Word is divine, and 
 the like, are not in a man before they are in his will ; but 
 they are in the entrance to him, which is his memory. 
 The memory in man corresponds to the stomachs of ru- 
 minating animals (n. 242a). 
 
 If those of the most ancient times had committed spiritual 
 things to the natural memory, and had appropriated them 
 to themselves in that manner, what was implanted with 
 them would have perished (n. 617^). 
 
 "Memoria (memory) " is the rendering of 
 
 MNEMOSUNON, Matt. xxvi. 13, where the English versions have 
 " memorial " (n. 659^). 
 
 " Venire in memoriam (to come to remembrance) " is the 
 rendering of 
 
 MNAOMAi, Apoc. xvi. 19 (n. 1021). 
 
 Mercenary. — {See Hireling.') 
 
 Merchandise (Mercatura, Mcrcatus), Waros {Merces). — By "merchan- 
 dise" or "wares" are signified knowledges of truth and 
 good (n. 840; compare n. b\']b). 
 
 "Mercatura (merchandise)" is the rendering of 
 
 SACHAR, I$a. xxiii. 18 (n. 1413, 617^) : 
 EMPORioN, John ii. 16 (n. 220a), 
 
 " Mercatus (merchandise) " is the rendering of 
 
 maorabh, Ezek. xxvii. 27 (n. 840). 
 
 " Merces (merchandise, wares,) " is the rendering of 
 GOMos, Apoc. xviii. n (n. 1139) ; verse 12 (n. 1141). 
 
574 APOCALYPSE EXPLAINED. 
 
 Merchants. — {See Spice merchants, Trader.) 
 
 Mercy (MiseHcordia), Merciful {Misericors), To have mercy (Misereri). — 
 
 One who does not know the laws of divine order may be- 
 lieve that the Lord can save -^fhomsoever He will, thus the 
 evil as well as the good ; hence it is the opinion of some 
 persons that in the end all who are in hell will also be 
 saved. No one, however, can be saved from immediate 
 mercy, but from that which is mediate ; and still they are 
 saved, from pure mercy, who receive divine truth from the 
 Lord with soul and with heart (n. 745 ; compare n. 806). 
 
 The customary supplication in the churches, and by men of 
 the church at home and abroad, is, that God the Father 
 may have mercy upon us for the sake of the Son, and for 
 the sake of His passion of the cross. That there is not 
 mercy or compassion on the part of God the Father for 
 the sake of the Son, may be seen, n. 8o5^(ii.). 
 
 Mercy is divine love towards the miserable (n. 412*). 
 
 Mercy belongs to good, because it is of love (n. 946). 
 
 " Misericordia (mercy)" represents 
 
 CHESEDH, rendered by "mercy," "goodness," "kindness," in the 
 
 English versions, Deut. vii. 12 (n. 340c) ; 
 
 Ps. xxxvi. 5 (n. 541) ; Ivii. 10 (n. 541) ; Ixix. 13 (n. 2951:) ; 
 
 Ixxxv. 10 (n. 3655) ; Ixxxviii. 11 (n. 659^) ; Ixxxix. 14 {to.. 
 
 298^) ; verse 24 (n. 316*) ; cvii. 8 (n. Tfifid) ; cviii. 4 (n. 
 
 541); 
 Isa. liv. 10 (n. 405.4) ; 
 Hos. ii. 19 (n. 946). 
 
 "Misereri (to have mercy) " represents 
 
 cHANAN, Num. vi. 25 (n. 340^, 365c, 412a) : 
 RACHAM, Isa. Ix. 10 (n. 295^:); 
 
 Jer. xxxiii. 26 (n. 768^) ; 
 
 Hos. i. 7 (n. 734<f). 
 
 {See Gracious, to be.) 
 Mercy-seat. — {See Propitiatory.) 
 Meretricious. — {See Reward.) 
 
 Meribah. 
 
 See Deut. xxxiii. 8 (n. 444^). 
 
 Merit (Meritum). — By "the merit of the Lord" is meant that from 
 His own power He has saved those who believe in Him 
 and do His precepts. This merit cannot be imputed ; it 
 can be implored (n. 810; compare n. 7i4*(ii.), 8o5*(vii.)). 
 
 By "Issachar,'' in the prophecy concerning his sons, are 
 meant those who in mind look for reward because of the 
 good things that they do, and thus place merit in works 
 (n- 445). 
 
INDEX OF WORDS. 575 
 
 Hleshech [Mescheck). — By the names "Javan, Tubal and Meshech" 
 (^Ezek. xxvii. 13) are signified such things as belong to 
 good and truth, of which there are knowledges (n. 70). 
 By "Javan, Tubal and Meshech" are signified those who are 
 in external worship (n. 355.:). 
 
 Mesopotamia. — There were idolatrous and magical pradlices with 
 various nations in Asia, among them Mesopotamia (n. 
 827fl). 
 
 Messiah (Messias). — (See Cfirisi, Lord, Anoint) 
 
 Christ in Greek, and Messiah in Hebrew, mean the Anointed ; 
 
 and the Anointed is King (n. 684a). 
 By "the Anointed," and "Messiah," and "King," is meant 
 
 the Lord as to divine truth ; and also as to the Divine 
 
 Human when He was in the world, for the Lord as to His 
 
 Human was then divine truth (n. 684a). 
 
 (See also articles n. 31^, 120, 3i5</, 375«(vi.), (i%i\flA 706^.) 
 
 Meials (Metaiia). — {See Gold, Silver, etc.) 
 
 The metals, as well as all other things of the earth, from 
 correspondence are significative of spiritual and celestial 
 things, all of which refer to goods and truths (concerning 
 which correspondence much may be seen, n. 176). 
 The reason why the ancients called the ages by the names of 
 the metals (n. 176). 
 
 Mete out (Exaequare). — (See Measure, Lined out.) 
 
 "Exaequare (to mete out) " represents 
 
 TAKHAN, ha. xl. 12 (n. 629.5). 
 
 Mice (iif«r«).— "Mice (-akhbab)" (i Sam. vi. 4, 5, 11, 18) signify 
 falsities of the sensual man (n. 700?). 
 
 Michael.— Y>y the term "angel" in the Word is not meant one 
 angel, but a whole angelic society; as by "Michael," 
 "Gabriel," "Raphael" (n. 302; compare n. 735). 
 '■Michael and his angels" (Apoc. xii. 7) are those who are 
 for the Divine of the Lord in His Human (n. 735). 
 (See also articles n. 714^, ^ipc, 758.) 
 
 Middin.—"yNhke she asses" (Judges v. 10) signify the rational 
 as to good, and "middin (m.ddin) " the rational as to truth 
 
 (n. 355/)- 
 Here and elsewhere, Swedenborg leaves the Hebrew word M.omN untrans- 
 lated. Schmidius does the same. The authorized version has "in judgment; 
 the Vulgate has the same; the revised version has "on nch carpets. ). 
 
 Middle iMedius), Midst, Means, Medium (Medium).— "The middle" 
 signifies the inmost, and the centre from which [all pro- 
 
576 APOCALYPSE EXPLAINED. 
 
 ceeds] (n. 97) ; the centre to which all things look that are 
 roundabout, and from which they proceed (n. 1 10). 
 
 "In the midst" signifies inwardly in man (n. 222*; compare 
 n. 65915) ; "in the midst" signifies all persons, and every- 
 where (n. 922^) ; "in the midst" signifies universally, and 
 thus all persons (n. 529). 
 
 Whence it comes that "the midst," because it signifies the 
 inmost, also signifies the whole (n. 3 1 30/ ; compare n. 340^^, 
 482, 684«). 
 
 " To be set in the midst " signifies that all things are therefi-om 
 (n. 431a). 
 
 The rational man is the middle {or intermediate) (n. 654,}). 
 
 All means have their savor from the end ; and in their essence 
 they are in quality such as the ends are ; on this account 
 they are also called intermediate ends (n. 182). 
 
 Man is rescued by the Lord from hell, and is raised to Him- 
 self in heaven, not immediately but mediately. The means 
 are the precepts of life by which the Lord leads him who 
 is willing to be led (n. 940 ; see muck more, n. 8o5^(vi.)). 
 
 There is with every man, even an evil man, the faculty of 
 understanding truths ; for this is man's spiritual [charac- 
 teristic], and the veriest medium of his regeneration (n. 
 970). 
 
 The Lord provides that man may be reformed and saved by 
 the things which he makes to be of his religion ; and the 
 Lord provides for every nation a universal medium of 
 . salvation (n. 1176). 
 
 "Medium (the midst, etc.,)" represents 
 
 CHETzr, Dan. ix. 27 (n. 684^) : 
 TAVERH, Lev. xxvi. II, 12 (n. 97} ; 
 
 Deut. xxi. 12 (n. 5S5c) ; 
 
 yer.ix.. 6(n. 313,5); 
 
 Ezek. XXX. 7 (n. 654^) : 
 OEHEBH.in all other passages of the Old Testament that are here 
 
 referred to : 
 MEsos, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen, n. 97, 110, 
 222i, 304<^,/, 313"/. 34°'', 391'^. 482, 555^, 654*,^, 659*, 
 684^, 922^.) 
 
 Midian {Midian), IHidianite (Midianita). — By "a troop of camels, and 
 dromedaries of Midian and Ephah" {Isa. Ix. 6) are sig- 
 nified knowledges of truth and good in abundance (n. 
 324O. 
 
 By "Midian" in the opposite sense are signified those who 
 
INDEX- OF WORDS. 577 
 
 are in knowledges of truth, but still are not in a life in ac- 
 cordance with them (n. 430^). 
 
 By " Midian " ( Judges vii. 7) are meant those who do not 
 care for truth, because they are merely natural and exter- 
 nal; wherefore they were smitten by those who lapped 
 waters in the hand, like a dog ; for by these are meant 
 those that have a desire for truths (n. 455*). 
 
 By "Midian" {Judges vi. i, 2) is meant the perversion of 
 good and truth (n. 410c). 
 
 By the Midianites were represented those who are in the falsi- 
 ties of evil (n. 502^ ; compare n. 5550- 
 
 "Midianitish women" {Num. xxxi. 17) signified the defile- 
 ment of good by falsities, and hence good that is adul- 
 terated and profaned (n. SSSO- 
 
 midnight {Media nox). — {See Might.') 
 
 By "midnight (mesonuktion)," when the cry arose {Matt. xxv. 
 6), is signified the last judgment, and in general the last 
 of man's life, when he must be adjudged to heaven or to 
 hell (n. 252*). 
 
 Midst— {See Middle.) 
 
 Might, Strength, Power, Dominion, Defence (Roiur). — {See Force, 
 Power.) 
 
 " Might,'' when attributed to the Lord, means omnipotence 
 (n. 346). 
 
 "Power" is said concerning divine truth, and "might" con- 
 cerning divine good: and therefore the two together, 
 "power and might (ischus) " {Apoc. vii. 12), signify omni- 
 potence by divine truth from divine good (n. 467). 
 
 That all strength and all power are in the ultimates of divine 
 truth, and thus in the natural sense of the Word, which is 
 the sense of the letter, is for the reason that this sense is 
 the container of all interior senses, spiritual and celestial ; 
 and whereas it is the container, it is also the basis, and in 
 the basis is strength itself (n. 593). 
 
 By "the strength (.02)" which was given into captivity {Ps. 
 Ixxviii. 61), is signified spiritual truth from celestial good 
 (n. 81 la). 
 
 Boasting and elation of mind from falsities that are declared 
 to be truths, is signified {Ezek. xxxiii. 28) by "the pride 
 of strength (-oz) ;" "strength" is here said with reference 
 to falsities (n. 405^). 
 
 "Robur (might, strength,)" represents 
 
 >ETH»N, Micah vi. 2, where the authonzed version has "strong," 
 and the revised " enduring " (n. tfit^) : 
 
578 APOCALYPSE EXPLAINED. 
 
 KoKoH, Dan. viii. 5 (n. 3i6ir) : 
 
 MA'oz, Ps. Ix. 7 (n. 4405) ; cviii. 8 (n. 440^) ; 
 
 Jsa. XXX. 3 (n. 654;') : 
 'oz, I Sam ii. 10 (n. 316a) ; 
 
 Ps. Ixxviii. 61 (n. Siio) ; xciii. I (n. 741c) ; ex. 2 (n. 850^) ; 
 
 Isa. xii. 2 (n. 326^) ; 
 
 Ezek. xxxiii. 28 (n. 40Jf) ; 
 iscHus, Apac vii. 12 (n. 467): 
 KRATos, Apoc. i. 6 (n. 33) ; v. 13 (n. 346). 
 
 Mighty, Strong (Fortis). — {See Hero.) 
 
 The Lord as to the Divine Human is called "the Holy One 
 of Israel," and "the Mighty One of Jacob," because by 
 " Israel " and by "Jacob " is signified the church ; thus they 
 are signified who have been regenerated and reformed, 
 that is, redeemed by the Lord (n. 328/; compare n. 357a, 
 608a) ; the omnipotence and omniscience which divine 
 good has by divine truth, are signified {Ps. Ixxxix. 13) by, 
 "Strong is thy hand, thy right hand shall be exalted" (n. 
 298*). 
 
 By "the mighty" {Ezek. xxxix. 20) is signified' truth from 
 good, which destroys the false (n. 355a). 
 
 "The assembly of the mighty (the English versions have 'bulls') 
 ('abbir) " {Ps. Ixviii. 30) is the scientific of the natural man 
 perverting the goods and truths of the church (n. 439 ; 
 compare n. 62715, 6542, 783). 
 
 "The mighty one of the nations" {Ezek. xxxi. 11) signifies 
 the false of evil (n. 654^). 
 
 "Fortis" represents 
 
 >ABBiR, Ps. Ixviii. 3, where it is rendered "bulls " in the English 
 versions (n. 439, 627,5, 6541, 783); v)\\h" corde (heart)" 
 it corresponds to " stouthearted " of the English versions 
 Ps. Ixxvi. 5 (n. 3SSc): 
 "BHiR, Gen. xlix, 24, rendered "mighty" (n. 3S7a) : 
 'EL, Ezek. xxxi. II, rendered "mighty one" (n. 654^-, 783) : 
 GiBBOR, I Sam. ii. 4, rendered "mighty" (n. 357<f, 783); 
 2 Sam. i. 22 (n. 357^); 
 Isa. iii. 2, rendered "mighty men" (n. 727^); xxi. 17 (n. 
 
 357^); 
 
 Jer. V. 16 (n. 783I ; xlvi. 9 (n. 783) ; 1. 36 (n. 35Sar, 783) ; 
 Ezek. xxxix. 20 (n. 355a, 617^, 650^); 
 Has. X. 13 (n. 783) ; 
 
 Amos ii. 14, rendered " strong " (n. 783) ; verse 16, in connec- 
 tion vifith " corde (heart)," it corresponds with " courage- 
 ous " of the English versions : 
 CHAZAQ, Isa. xl. 10, where the authorized version has " strong," and 
 
 the revised has " mighty one " (n. 850*) : 
 'AZAZ, Ps. Ixxxix. 13, rendered " strong " (n. 298*) : 
 •AHiTZ, Isa. XXV. 3 (n. 223,}): 
 
 iscHURos, Apoc. X. I, where thq authorized version has "mighty," 
 and the revised has "strong" (n. S93); xviii. 8, ren- 
 dered "strong" (n. 1127) ; xix. 18, rendered "mighty 
 men " (n. 3552, 1082). 
 
INDEX OF WORDS. 579 
 
 Mildew {RuU^o).—Ey "blasting and mildew (yeraqon)" {Amos iv. 
 9) are signified evil and falsity in outmost things, or from 
 the corporeal sensual (n. 638c). 
 
 Mile {Milliare). — "A mile (milion) " {Matt. V. 41) has similar signifi- 
 cation with "way," meaning that which leads away and 
 that which leads. " Whosoever shall have compelled thee 
 to go one mile, go with him twain," signifies that when 
 one wishes to lead away from what is true to what is false, 
 he is not to be stopped, for he cannot do it (n. 556^5). 
 
 Milk {Lac). — {See Suck.) 
 
 "Wine" (Aa.lv. i) signifies spiritual divine truth, and "milk" 
 signifies spiritual-natural divine truth (n. 61715): "wine 
 and milk" signify spiritual truth and the natural truth 
 therefrom, each of them from good (n. 840): by "wine 
 and milk" are signified spiritual things ; by "wine" spirit- 
 ual good, which in its essence is truth, and by "milk" the 
 good of this truth (n. 376*). 
 
 Spiritual good and natural good, with their enjoyments, are 
 signified {Exod. iii. 8 ; Lev. xx. 24, and in other passages), 
 where the church is called "a land flowing with milk and 
 honey;" by "milk "is signified the enjoyment of spiritual 
 good, and by "honey" the enjoyment of natural good (n. 
 619a; compare Isa. vii. 22, n. 617*). 
 
 "Butter of the herd and milk of the flock" {Deut. xxxii. 14) 
 signify the good of truth, internal and external (n. 314^ ; 
 compare n. 374c)- 
 
 "Lac (milk) " represents 
 
 CHALABH, in all the passages to which reference is here given. 
 
 (Passages of the Sacred Scripture may be seen, n. vjCfl, 304^, 
 314*, 372*, 374^, 376^,^, 617^, 6i9<j, 840.) 
 
 Mill {Moia), Millstone (Lapis moiaris). — {See Grind.) 
 
 By "a millstone," by means of which wheat is ground into 
 flour, and barley into meal, is signified the producStion of 
 truth from good (n. 1182). 
 
 By "millstpne " in the opposite sense, is signified the produc- 
 tion of falsity from evil (n. 1182). 
 
 " It is profitable for him that an ass-millstone (moia asinaria, 
 MULos oNiKos) should bc hanged about his neck " {Matt. 
 xviii. 6), signifies that it is better not to have known any 
 good and truth, but evil and falsity only (n. 1182). 
 
 "■Mola (a mill, millstones,)" represents 
 
 RECHAYiNi, Exod. xlvii. 2 (n. 2403) • 
 Deut. xxiv. 6 (n. 1182) ; 
 Isa. xlvii. 2 (n. 240^) ; 
 
580 APOCALYPSE EXPLAINED. 
 
 yer. XXV. 10 (n. 274, 1189) : 
 MuLos, Apoc. xviii. 22 (n. 1187) : 
 MULON, Matt. xxiv. 41 (n. 555^, 810). 
 
 "Mola asinaria (an ass-millstone) " represents 
 MULOS ONiKos, Mott. xvui, 6 (n. 1182) ; 
 Luke xvii. 2 (n. 1182). 
 
 "Lapis molaris (a millstone) " represents 
 LiTHos MULOS, Apoc. xviii. 2 (n. 1182). 
 
 "Molaris (the upper millstone) " represents 
 
 REKHEBH, Dcut. Xxiv. 6 (n. ^yic, I182). 
 
 Illif\a, Pound {Mind). — " The talent," " the mina (mna)," and " money " 
 {Matt. XXV. 14-31 ; Luke xix. 13-25) signify knowledges 
 of truth and good from the Word (n. 193^). 
 
 By " the ten minae" (rendered " pounds " in the English versions), which 
 
 were given to the ten servants to trade with, are signified 
 all the knowledges of truth and good from the Word, with 
 the faculty of perceiving them; for "the mina," which 
 was silver and was money, signifies knowledges of truth 
 and the faculty of perceiving, and "trading" signifies pro- 
 curing intelligence and wisdom by their means (n. 675a). 
 
 Mind [Mens). — There are two faculties of life with man ; one is called 
 the understanding, and the other the will. These faculties 
 are altogether distinft from each other, but are created so 
 as to make a one ; and when they make a one, they are 
 called one mind (n. 1170). 
 , There are two minds in every man ; the one interior, which is 
 called the spiritual mind, and the other exterior, which is 
 called the natural mind. The spiritual mind was created 
 for the reception of light from heaven, but the natural 
 mind for the reception of light from the world : the spir- 
 itual mind, therefore, which is man's interior mind, is 
 heaven with him ; and the natural mind, which is man's 
 exterior mind, is the world with him (n. 644a ; compare 
 n. 406a, 408). 
 
 The lower or outer mind is called the natural man, but the 
 higher or inner mind is called the spiritual man. These 
 two minds, the higher and the lower, are wholly distind : 
 by means of the lower mind man is in the natural world, 
 and is together with men there ; but by means of the 
 higher mind he is in the spiritual world, and with angels 
 there (n. 527). 
 
 Man has a spiritual mind, a rational mind, a natural mind, and 
 a sensual mind. By the spiritual mind man is in heaven, 
 and is a heaven in the least form ; by the natural mind he 
 is in the world, and is a world in the least form : heaven 
 with man communicates with the world in him through the 
 
INDEX OF WORDS. 58 1 
 
 rational mind, and with the body through the sensual mind. 
 After a man's birth, the sensual mind is first opened with 
 him ; next the natural mind ; and as he makes intelligence 
 his study,_the rational mind is opened ; and as he makes 
 wisdom his study, the spiritual mind is opened (concern- 
 ing which see n. 1056 ; compare n. 569a, 969). 
 
 The natural mind is full of evils of every kind. They have 
 their seat in that mind ; for the loves of them are there, and 
 thence enjoyments in thinking, willing, and doing them. 
 Hence it is plain that before the Lord can flow-in with 
 heaven, from out of heaven, and form man to the image 
 of heaven, the evils must necessarily be removed that re- 
 side heaped together in the natural man (n. 969). 
 
 Every man possesses the faculty of understanding truths, for 
 by this faculty man is distinguished from beasts ; this also 
 is permanent with every man, even with the evil man, for 
 it is his spiritual [element], and the veriest [necessity] of 
 his regeneration: for man is regenerated by the Lord 
 through truths ; and he would be unable to receive these, 
 and thus to be reformed, if he were not able to understand 
 them (n. 970). 
 
 The interior human mind is formed altogether to the image 
 of heaven ; this mind cannot be opened unless good is 
 with man (n. 365a). The interior mind, which is heaven 
 with man, is opened so far as man acknowledges the Di- 
 vine of the Lord ; and man is in this acknowledgment so 
 far as he is in the good of love and of charity, and in truths 
 of dodlrine and of faith : but this interior mind is unopened 
 so far as he does not acknowledge the Divine of the Lord, 
 and does not live a life of love and faith ; and it is closed 
 so far as he is in evils and in falsities from them (n. 
 644a). 
 
 When the higher mind is closed, then the natural mind re- 
 ceives no truth and good, and consequently no intelligence 
 from heaven, but only from the world (n. 577a ; compare 
 n. 579) : then the natural mind becomes a hell in man ; 
 for evil and its falsity are in the natural man ; and there- 
 fore when the spiritual mind, which is heaven in man, is 
 closed, then the natural man which is hell has dominion 
 (n. 644*). 
 
 The natural mind is opened by knowledges and cognitions of 
 truth and good, and the spiritual mind is opened by a life 
 according to them: this opening takes place with those 
 who know, acknowledge and believe the truths of the 
 Word, and live according to them ; with others, the spir- 
 itual mind is not opened. When this mind has been 
 opened, then the light of heaven, which is divine truth, 
 flows-in through it into the natural mind, and there dis- 
 
5S2 APOCALYPSE EXPLAINED. 
 
 poses truths to correspondences (n. 1050; covipare n. 
 177). {See Enlightenment) 
 
 It is to be observed that the rational does not introduce any 
 one into the spiritual ; it is said to do so, only because this 
 is the appearance : for the spiritual flows into the natural 
 through the medium of the rational, and so introduces 
 {much more, n. 569a). 
 
 To love truths, and from love to will them, and from that will 
 to do them, is from heaven, that is, through heaven from 
 the Lord, and is in its nature heavenly and divine. This 
 cannot flow-in immediately into the natural mind, but 
 mediately through the spiritual mind (n. 714s). 
 
 Such as man is in his principles, such he is throughout ; for 
 the body with all and every part thereof is a derivative. 
 When man becomes a spirit, whether good or evil, then 
 his whole spiritual body, from the head to the heel, is 
 altogether such in quality as is his mind (n. 775). 
 
 The man who has lived in the world a life of love to the Lord 
 and of charity towards his neighbor, after leaving the world 
 comes into angelic intelligence and wisdom inexpressible ; 
 for his interior mind, which is the very mind of his spirit, 
 is then opened ; and when he becomes an angel, the man 
 then thinks and speaks from that mind. In every man 
 there is such a spiritual mind, which is like the angelic 
 mind ; but in the world, since he there speaks, sees, hears 
 and feels by the material body, it lies concealed within the 
 natural mind, or lives above it ; and man is then wholly 
 ignorant of what he is thinking in the spiritual mind ; for 
 the thought of that mind then flows into the natural mind, 
 and there limits itself closes, and presents itself to be seen 
 and perceived (n. 625 ; compare n. 177, 569a). These two 
 minds are so distindl, that man, so long as he lives in the 
 world, does not know what is being done in himself, in his 
 higher mind ; and when he becomes a spirit, he does not 
 know what is being done in the lower mind (n. 527 ; com- 
 pare n. 625). 
 
 It is to be observed that man, as to his spirit, is among spirits 
 and angels, and indeed in that society into which he is to 
 come after death. The reason of this is, that the spiritual 
 mind has been wholly formed to the image of heaven, even 
 so as to be heaven in least form : wherefore heaven can- 
 not but be where a form of it is ; and this although the 
 spiritual mind is still in the body (n. 751 ; compare n. 759). 
 
 When the two minds of consorts a61; as one, then also their 
 two bodies are potentially so united that they are no longer 
 two, but one flesh (n. 1004). 
 
 A beast does not enjoy any spiritual mind, but a natural mind 
 
INDEX OF WORDS. 583 
 
 only. The interiors of the beast, therefore, whicli belong 
 merely to knowledge and affeftion, cannot be elevated by 
 the Lord and conjoined to Him : a beast therefore does 
 not live after death {concerning which see much more, n. 
 1202). 
 
 " Mens (the mind) " is the rendering of 
 
 DiANoiA, Matt. xxii. 37 (n. 597, 7So«); 
 
 Mark xii. 30 (n. Ty>e) ; 
 
 Luke X. 27 (n. 750^) : 
 NOUS, Apoc. xvii. 9 (n. 1061). 
 
 Sentiment, Opinion {Sententia). — "To have one opinion (or 
 
 'mind') (gnome)" (Apoc. xvii. 13) signifies unanimity (n. 
 107 1 ). 
 
 Mindful, to be, Remember (Memoresse). — "To be mindful of (mnemo- 
 NEuo) " {Apoc. ii. 5) denotes the remembrance of former 
 things (n. 105). 
 
 {See Memory.) 
 
 Mineral {Mineralis).- — All things of Nature, besides sun, moon, and 
 atmospheres, constitute three kingdoms, the animal, the 
 vegetable and the mineral. The mineral kingdom is only 
 a storehouse, in which are contained, and from which are 
 taken, those things which cpmpose the forms of the two 
 other kingdoms, the animal and the vegetable (n. 1208). 
 Concerning the vegetation of mineral into vegetable forms 
 (n. 1208). 
 
 Mingle, Mix (Miscere). — "To mix" signifies to profane; for he pro- 
 fanes who commingles the false with truth, or truth with 
 the false (n. 11 16). 
 
 "Miscere (to mingle, to mix,) "• represents 
 
 CHAMAR, Ps. Ixxv. 8, wherc the authorized version has "is red," 
 - and where the revised has " foameth " (n. 9600, 1116) : 
 
 MAHAL, Isa. i. 22 (n. 887); 
 
 HASAKH, Isa. V. 22 (n. 376^, 618): 
 
 MESEKH, Ps. Ixxv. 8 (n. 1116) : 
 
 KERANNUMr, Apoc. xiv. lo, where the authorized version has 
 "poured out;" and where the revised version has "pre- 
 pared" in the text, but "mingled" in the margin (n. 
 887, 960a) ; xviii. 6, where the revised version has " min- 
 gled" (n. ni6). 
 
 Minish. — {See Beat in pieces.) 
 
 Minister (Minister), To minister {Ministrare), Ministry, Ministration 
 
 {Ministerium). — The Lord as to His Divine Human is called 
 "Servant" and "Minister" (n. 409^. 
 
 "Ministers" are those who are in goods (n. 155). 
 
584 APOCALYPSE EXPLAINED. 
 
 Priests are called " ministers " {Isa. Ixi. 9) because they rep- 
 resented the Lord as to the good of love (n. 155). 
 
 "Princes of Judah and Jerusalem, royal ministers, priests and 
 the people of the land" {yer. xxxiv. 19), are the goods 
 and truths belonging to the church (n. 279a). 
 
 "Ministry" and "to minister" are said in the Word concern- 
 ing the good of love (n. 155). 
 
 The ministrations of the Levites about the Tent of Meeting 
 were called "military service" (n. 734^). {See Service, 
 military.') 
 
 In the Word mention is made of " serving " and of " minis- 
 tering," Hkewise of "servants" and of "ministers;" and 
 they who are in truths are called "servants of the Lord," 
 and are said "to serve Him ;" but they who are in good 
 are called "ministers of the Lord," and are said "to min- 
 ister to Him" (n. 478). 
 
 "Minister " represents 
 
 SHARATH, Ps. cui. 21 Til. 155); CIV. 4 (ii. 1^$, ^igd) ; 
 Jsa. Ixi. 6 (n. 155) ; 
 Jer. xxxiii. 21 (n. 155) : 
 DiAKONOs, Matt. XX. 26 (n. 155, 409J); 
 Mark ix. 35 (n. 155, 409^). 
 
 "Ministri regit (royal ministers, or attendants,) " represents 
 
 SARIS, jfer. xxxiv. 19 (n. 279a; but see A.C., n. 1862, where we 
 find " eunuchi, eunuchs"). 
 
 " Ministerium (ministry) " represents 
 DiARONiA, .<4/o<r. ii. 19 (n. 155). 
 
 " Ministrare (to minister) " represents 
 
 SHEMASH, Dan. vii. 10 (n. 336*) : 
 
 SHARATH, Deut. X. 8.(n. 340a); xxi. 5 (n. 340a); 
 
 Isa. Ivi. 6 (n. 155): 
 DiAKONEo, Matt. XX. 28 (n. 155); 
 
 Luke xii. 37 (n. 155); xxii. 27 (n. 155); 
 
 yohn xii. 26 (n. 155). 
 
 Minnith. — By "the wheat of minnith and of pannag" {Ezek. xxvii. 
 17) are signified goods and truths in general (n. 375«(viii.)). 
 
 (See also articles n. 433<r, 619^.) 
 
 Miracle, Wonder (Miracuium). — {See Signs.) 
 
 Divine miracles differ from those which are not divine in this, 
 that divine miracles are also significative of divine things, 
 because the Divine is in them ; but that miracles not di- 
 vine signify nothing, because there is nothing of the Di- 
 vine within them ; moreover, in the description of the 
 divine miracles in the Word, and in all the particulars of 
 the description, there is a spiritual sense (n. 419/). 
 
INDEX OF WORDS. 5S5 
 
 By all the miracles of the Lord are signified such things as 
 belong to heaven and the church, thus spiritual things. 
 From this His miracles were divine ; for it is divine to adl 
 from first [principles], and to present them in ultimates 
 (n. 239<r ; compare n. 376^, 403^, 455^:, 475*, 502^, 543^, 
 654OT, 700c, 899c). 
 
 That there is a difference between a sign and a miracle, may 
 be evident from considering that the Jews, although they 
 saw so many miracles wrought by the Lord, still asked 
 signs of Him ; and also from observing that the prodigies 
 performed in Egypt and in the desert are sometimes called 
 signs, and sometimes miracles, and sometimes both ; and 
 moreover it is manifest from the consideration that in every 
 part of the Word there is a marriage of truth and good, 
 and thus that signs there have reference to the things which 
 are of truth, and thus which are of faith and of the un- 
 derstanding, and miracles to the things which are of good, 
 and thus which are of affeftion and of the will. The 
 prodigies performed in Egypt, and afterwards among the 
 sons of Israel, are called signs and miracles ; signs because 
 they testified and persuaded, and miracles because they 
 caused excitement and induced amazement : they never- 
 theless meet in this, that the things which cause excitement 
 and induce amazement also testify and persuade. Certain 
 miracles were called signs because they bore witness to the 
 divine power of the Lord who wrought them ; it is there- 
 fore said {Mark xvi. 20), " The Lord working with them 
 by signs following." They would have been called mir- 
 acles if applied to the evil ; for with the evil such things 
 induce amazement, and strike the mind, and yet do not 
 persuade them to believe {much more may be seen, n. 
 7o6a-<;). 
 
 If men could be reformed by miracles and visions, all would 
 be reformed throughout the globe (n. 1155). 
 
 The miracles in Egypt were performed by stretching forth a 
 staff, for the reason that from correspondence "a staff" 
 signified the power of the Lord through divine truth (n. 
 727<z). 
 
 It is said that "the sun and the moon stood still" {Jos. x. 12, 
 13) ; but this is said prophetically, although it is related in 
 historical form. This miracle, if it had been performed al- 
 together as recorded, would have inverted the whole nature 
 of the solar system ; not so the other miracles mentioned 
 in the Word : but, however, it is not to be doubted that light 
 was given from heaven, — light like that of the sun in 
 Gibeon, like that of the moon in the valley of Aijalon (n. 
 
 Whereas the Lord had been teaching His disciples {Matt. xiv. 
 
5S6 APOCALYPSE EXPLAINED, 
 
 15-22 ; XV. 32, etc. : John vi. 5, 13, 23), and whereas they 
 received His doflrine and appropriated it to themselves, 
 this was their eating spiritually. From this followed the 
 natural eating ; that is, there was an influx with them, like 
 the manna with the sons of Israel, while they did not 
 know it : for when it is the Lord's will, spiritual food (which 
 is also real food, but only for spirits and angels,) is turned 
 into natural food, as it was turned into manna every morn- 
 ing (n. 617a). 
 
 The reason why the Lord could not do miracles in His own 
 countiy, was, that there they saw Him from His infancy 
 like another man ; and they were therefore unable to add 
 to their idea of Him the idea of divinity ; and when there 
 is not this idea, the Lord is indeed present, but not with 
 divine omnipotence in the man {concerning which much 
 more m,ay be seen, n. 815^). 
 
 With the help of the Index of Scripture Passages, the explanations of the 
 several miracles can easily be found. 
 
 " Miraculum (a miracle, a wonder,)" represents 
 
 MOPHETH, Exod. vii. 3 (n. 706a); 
 
 Deut. vi. 22 (n. 706a) ; xiii. i, 2 (n. 706a) ; 
 
 Ps. cv. 27 (n. 7o6<r) ; cxxxv. 9 (n. 706a) ; 
 
 yer. xxxii. 21 (n. 7060) : . 
 
 TERAs, Matt. xxiv. 24 (n. 706a); 
 
 Mark xii. 22 (n. 706a) : 
 ma^sah seems to be represented, Deut. iv. 34, where the English 
 versions have "temptations " (n. 706(1). 
 
 Mire (Caenum), Miry pUicBS (Caenosa). — {See Clay, Dung.) 
 
 By "mire (rephesh) and clay" {Isa. Ivii. 20) are signified evils 
 of life and falsities of do6lrine (n. 275<5). 
 
 By "mire (717) of the streets" {Zech. x. 5) are signified falsi- 
 ties of dodrine (n. 355/, 734<^) : by "mire (tit) of the 
 streets " {Ps. xviii. 42) is signified the false of the love of 
 evil (n. 652^). 
 
 By "the mire (jij) of clay" (^Ps. xl. 2 ; the English versions have 
 
 •'miry clay,") is signified evil of life (n. 666). 
 By "going into the mire (tit) and treading clay" {Nahum iii. 
 
 14 ; the revised version has, " Go into the clay, and tread mortar,") is 
 
 signified to confirm falsities by figments and fallacies (n. 
 177) : also, to make them seem to cohere (n. 540^). 
 
 By "miry places {caenosa, bitztzah) " {Ezek. xlvii. 11) are meant 
 those who cannot be reformed because they are in the 
 false things of evil (n. 5133). 
 
 Hirih (HUantas), Mirthful (miaris). — By "gladness" and "mirth" in 
 the Word are signified spiritual gladness and mirth of 
 
INDEX OF WORDS. 587 
 
 their various kinds, all of which are from affedlions of 
 truth and good {see Isa. xxiv. 8, n. 323^). 
 
 "Upon all the houses of gladness, the mirthful (<alliz) city" 
 {Isa. xxxii. 13), signifies where the goods and truths of 
 dodlrine from the Word have been received with affeftion 
 (n. 730*). 
 
 Mischief. — {See Wretchedness.) 
 
 Miserable {Miser, MiseraUUs). — "The miserable" are they who are 
 in no knowledges of truth ; "the poor" are they who are 
 in no knowledges of good : also by " the miserable " are 
 signified those who are not in truths because they are not 
 in knowledges of truths, and by "the poor" are signified 
 those T^ho are not in goods because they are not in knowl- 
 edges of goods (n. 238). 
 
 By "the miserable" {Ps. Ixxiv. 19) are meant those who are 
 
 infe6ted by falsities, and thence are in anxiety, and are 
 
 waiting for liberation (n. 388c). 
 By "the miserable" {Ps. xxxvii. 11) are meant those who 
 
 are- in temptations in the world (n. 365c). 
 By " not strengthening the hands of the miserable and needy " 
 
 {Ezek. xvi. 49) is signified want of mercy (n. 653a). 
 
 " Miser (miserable) " represents 
 
 •ANAV, Ps. xxxvii. II, where the Enghsh versions have " meek " 
 (n. 365c) ; Ixix. 32, where the authorized version has 
 "humble," and the revised has "meek" (n. 238); 
 Isa. xxix. 19, where the English versions have "meek" (n. 
 
 238); 
 •AN I, in the following passages, in all of which the authorized ver- 
 sion has "poor," with the exception of Ps. cxl. 12, where 
 its rendering is "affli<fted": — 
 
 Deui. XV. II (n. 238) ; xxiv. 14 (n. 238) ; 
 
 Ps. ix. 18 (n. 238"); XXXV. 10 (n. 238); xxxvii. 14 (n. 238); 
 xl. 17 (n. 238) ; Ixx. 5 (n. 238) ; Ixxii. 4, 12 (n. 238) ; 
 Ixxiv. 21 (n. 238) ; Ixxxvi. i (n. 238) ; cix. 16 (n. 238) ; 
 cxl. 12 (n. 238); 
 
 Isa. X. 2 (n. 238) ; xxxii. 7 (n. 238) ; 
 
 Jer. xxii. 16 (n. 238) ; 
 
 Ezek. xvi. 49 (n. 238, 653.1) ; xviii. 12 (n. 238) ; xxii. 29 (n. 
 
 238); 
 Amos viii. 4 (n. 238). 
 
 " Miserabilis (miserable) " represents 
 
 ELEEINOS, ApOC. '\\\. VJ (n. 238). 
 
 Misiress, Concubine (Peiiex). — " Pellex (a mistress, a concubine,)" 
 represents 
 
 L'CHENAH (Chaldee), Dan. v. 3 (n. 376^). 
 
 Miire, Turban, Diadem {Cidaris). — By "the mitre (or turban) 
 
588 APOCALYPSE EXPLAINED. 
 
 (mitznepheth)" which was on Aaron's head {Exod. xxviii. 
 37) was signified the wisdom which is of divine truth (n. 
 204* ; compare n. 427.5). 
 
 See also Lev. xvi. 4 (n. 951). 
 
 "To put on the mitre (p"eh)" (^Isa. Ixi. 10) is to clothe with 
 
 wisdom (n. II89). (In the authorized version, the reading is, "deck- 
 eth with ornaments;" the revised version has " decketh with a garland;" 
 in the margin it is said that the Hebrew means " decketh as a priest.") 
 
 See also Ezek. xliv. 18 (n. 951). 
 
 "A diadem (t2>phirah) of beauty" {Isa. xxviii. 5) signifies the 
 intelligence which is of truth from good, which is from the 
 Divine (n. 272). 
 
 Mix. — {See Mingle.') 
 
 Moab (Moaius). — By " Moab " are signified those who are in the 
 outmost things of the Word, of the church, and of wor- 
 ship (n. 417O 
 
 By "Moab" in the opposite sense are signified those who 
 adulterate the ultimates of the Word, of the church, and 
 of worship, by their turning to themselves, and regarding 
 their own honor in everything thereof (n. 41 7^. 
 
 "Moab" signifies those who adulterate the good things of the 
 church (n. 235 ; compare n. 3151:, 410c, 637^, 653^, 655a, 
 727a, 811*) : those who are in spurious goods, and thence 
 in falsified truths, which in themselves are falsities (n. 
 3i6rf; compare n. 532) : those who are in a life of falsity 
 from love of self (n. 401^^). 
 
 By "Moab" is signified adulteration of good and truth, and 
 thus those who pervert the good and truth of the Word 
 (n. 411c). 
 
 By "Moab " are signified those who are in natural good, and 
 adulterate the good things of tke church (n. 637*) ; those 
 who are in natural enjoyment, and therefore adulterate 
 the good things of the Word (n. 81 1*). 
 
 Moat— {See Diich.) 
 
 Mock, Scoff at {iiiudere). — "To mock (empaizo), to scourge, and to 
 crucify" {Matt. xx. 19), signifies the blaspheming, falsifica- 
 tion and perversion of the truth, and the adulteration and 
 destruftion of the good of the church and of the Word 
 (n. 655^). 
 
 That the truths and the goods of the Word will be derided 
 and blasphemed, is signified {Hab. i. 10) where it is said 
 that "he shall scoff at (oala?) kings, and rulers shall be a 
 derision unto him" (n. 81 la). 
 
INDEX OF WORDS. 5S9 
 
 Moderator {Moderator). — "Moderator'''' represents 
 
 SHATAR, rendered "officer" in the authorized version, Deut. xx. 5 
 ("• 734<^)- 
 
 In the heavens there are angels higher and lower, wiser and 
 less wise ; and also in societies of angels there are those 
 who are set over tlie others as moderators ; but still there 
 are no archangels, in obedience to whom, from any will of 
 theirs, the others stand : such government has no place 
 in the heavens (n. 735). 
 
 Modify {Modificare), Modification {Modificatio). — {See Light.} 
 
 The presence of the sun, which appears as light, makes activ- 
 ity of the forces or substances of each individual [thing], 
 according to the form in which it is from creation : this is 
 modification (n. 1206). 
 
 In the sun is pure fire. Outside of the sun this fire is heat. 
 Light is modification, or its interior aftion, in substances 
 which are outside of the sun ; and this also from its fire : 
 these substances are called atmospheres (n. 944). 
 
 The ethers and airs when modified as to single things {singUia- 
 
 tim modificaiae) give light (n. 726(ii.)). 
 
 Light only modifies the substances into which it flows, and 
 heat only changes their states (n. 1134 ; see also n. 1131). 
 
 Light proceeding from the sun of heaven, which is divine 
 truth, is modification or interior adtion in substances which 
 are outside of the Lord : these substances, in which such 
 modification is effedled, are the spiritual atmospheres (n. 
 
 944)- 
 
 Modulate (Moduiari). — To simulate good affeftions in externals is 
 signified {Amos vi. 5) by "modulating (parat) upon the 
 psaltery" (n. 448.:). 
 
 Molars, Grinders, Great teeth. Jaw-teeth, Cheek-teeth [Moiares). — 
 {See Tooth.) 
 
 "The great teeth (malta<oth) of the young lions" {Ps. Iviii. 6), 
 signify truths of the Word falsified, which in themselves 
 are falsities, by which they have their great power to 
 destroy the truths of the church (n. 5560). 
 
 "Moiares " represents 
 
 M5THALL"oTH, jfob xxix. vj, where the authorized version has 
 "jaws," and the revised has "great teeth" (n. S56<r) ; 
 yoel i. 6 (n. 403^, SSda). 
 
 Molech. — Molech was god of the sons of Ammon (i Kings xi. 7), 
 and had his place in the valley of Hinnom, which was 
 called Topheth, where they burnt their sons and their 
 daughters (2 Kings xxiii. 10). By "giving of their seed 
 
590 APOCALYPSE EXPLAINED. 
 
 to Molech" (^Lev. xx. 3) is signified destroying the truth 
 of the Word, and thus the truth of the doftrine of the 
 church, by applying them to the filthy loves of the body 
 (n. 768^). 
 
 moles {Taipae). — Evils and falsities of doflrine, from which there is 
 worship, is signified {Isa. ii. 20) by "moles (ch«phar peroth) 
 and bats ;" because their sight is in darkness and they 
 shun the light (n. 410,}). 
 
 Mollified (EmoUiH). — "Not mollified (rakhakh) with oil" {Isa. i. 6) 
 signifies not tempered by good (n. 962). {See Soften.) 
 
 Molten image. — (See Melt.) 
 
 Money {Pecunia). — "Talents," "minae (^r pounds)," and "money" 
 (Matt. XXV. 14-31 ; Lukexix.. 13-25), signify knowledges 
 of truth and good from the Word (n. 193^ ; compare n. 
 840). 
 
 Pieces of money. Coins (Nummi). — " Coins" and "money" sig- 
 nify knowledges of truth and good (n. 840). 
 
 Money-changers (Nummuiani). — By "money-changers (kollu- 
 
 BisTEs) " (Matt. xxi. 12) are signified those who make gain 
 to themselves from holy truths (n. 840). 
 
 Monks {Monachi). — With those who are of Babylon, the Word is 
 not read by the common people, and is little read by the 
 monks, who are the teachers (n. 1055 ; compare n. 1062). 
 In the spiritual world, where the interiors of every man are 
 opened, and thus are manifest, with the monks and even 
 with the Jesuits who in the world were reputed more intel- 
 ligent in genius than others, the interiors showed them- 
 selves so empty and void that they knew not even a single 
 truth that leads to heaven (n. 1044). 
 
 Month {Mensis).—By "the produ6ls of the months" (Deut. xxxili. 
 14) are signified all things which proceed from the spirit- 
 ual kingdom of the Lord; "months" here signify the 
 same as "moons," namely, truths from good; for in the 
 original language, the same word has the two meanings 
 (n. 401^). 
 By "months," as by all other words denoting times in the 
 Word, are signified states of life (n. 548). 
 
 " Mensis (a month) " is the rendering of 
 
 YERACH, Deut. xxi. 13 (n. 555^) ; xxxiii. 14 (n. 40le) : 
 MEN, Apoc. ix. 5 (n. 548); verse 10 (n. 561); verse 15 (n. S7i); 
 xi. 2 (n. 633a) ; xiii. 5 (n. 633c, 796). 
 
 Monument. — (See Grave, Tomb.) 
 
INDEX OF WORDS. 59I 
 
 Moon [Luna). — (^See New moon, Sun, Heaven.) 
 
 In the angelic heavens the Lord appears as a sun before those 
 who, from Him, are in the good of love to Him ; and He 
 appears as a moon before those who are in the good and 
 truth of faith. From this cause, by "sun" in the Word is 
 signified the good of love, and by "moon" the good and 
 truth of faith (n. 525). 
 
 "The sun" signifies the Lord as to the divine love ; and con- 
 sequendy, in relation to man it signifies the good of love 
 to the Lord, which is from the Lord; and "the moon" 
 signifies spiritual truth ; and this for the reason that the 
 Lord appears as a sun in the heaven where the celestial 
 angels are, and as a moon in the heaven where the spirit- 
 ual angels are. He appears as a sun from His divine love ; 
 for divine love appears as fire, and this is the source of 
 heat to angels in the heavens : He appears as a moon, 
 from the light from that sun ; for the moon draws its light 
 {lumen) from that sun, and the light in heaven is divine 
 truth (n. 401a). 
 
 The heavens that are under the Lord as a moon are three, — 
 higher, middle, and lower (much concerning which may 
 be seen, n. 708 ; see also n. 422a). 
 
 By "the moon" is signified the spiritual Divine, which is 
 divine truth (n. 329/): by "the moon" is signified faith 
 (n. 304^,/) ; the good of faith (n. 4531^) ; not only faith, but 
 its affedlion (n. 708) ; the faith of charity (n. 709) ; good 
 of charity, which in its essence is truth from good (n. 
 401^). 
 
 By "the moon" in the opposite sense are signified falsities 
 from the love of self (n. 401^?-) ; falsity of faith (n. 270, 
 573^5) ; falsity of evil (n. 298^). 
 
 "Luna (the moon)" represents 
 
 lsbhanah, Isa. xxiv. 23 (n. 270); xxx. 26 (n. 4011:) : 
 
 YAREACH, in all other passages of the Old Testament that are here 
 
 referred to : 
 SELENE, in the passages of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen in articles n. 
 1753, 270, 298a, 304*,/, 3291/; 3651:, 372a/, 4000,3, 40ia-e^, 
 422a, 453*, 525, 526a, 573*, 6sge, 708.) 
 
 Mopfi.—" Moph shall bury them" (IIos. ix. 6), signifies spiritual 
 death through application of the truths of the sense of the 
 letter of the Word to the false things of evil (n. 654J ; 
 compare n. 799*). 
 
 Moral {Moraiis). — A moral life consists in afting well, sincerely, and 
 jusdy with one's fellows, in the various funftions and busi- 
 ness of life ; in a word, it is the life apparent before men, 
 
592 APOCALYPSE EXPLAINED, 
 
 for it is the life in connexion with them. But this life is 
 from two-fold origin ; it is from love of self and the world, 
 or from love to God and towards the neighbor. Moral 
 life from love of self and the world is not in itself moral 
 life, although it appears as such. Spiritual life is altogether 
 of another quality, because it is from another origin ; for 
 it is from love to God and from love towards the neighbor ; 
 and from this there is with those who are spiritual another 
 moral life ; and this is truly moral life {of which much 
 more may be seen, n. 182). 
 
 Moral good separate from spiritual regards man, his honor, 
 gain and pleasure, as its ends ; but moral good that is from 
 spiritual regards the Lord, heaven, and eternal life, for its 
 end {concerning which see n. 918). 
 
 By a life in obedience to civil and moral law, there is conjunc- 
 tion with the world and not with heaven (n. 967). 
 
 What man does from the Lord is not natural-moral, but is 
 spiritual-moral (n. 798^). 
 
 Hence it may be evident that to lead a moral life from a spir- 
 itual origin, is to lead it from religion, and within the 
 church it is to lead it from the Word {concerning which 
 see n. 195a). 
 
 Whether you say moral life from spiritual origin, or from the 
 Divine, it is the same thing; for all spiritual life is from 
 the Divine (n. 189). 
 
 The things that belong to moral life are said to be "full before 
 God" {Apoc. iii. 2) when they are from spiritual origin;, 
 but they are called " not full " when they are not from that 
 origin : for moral life, which is man's external life, must be 
 from spiritual origin, or from origin that is not spiritual ; 
 it is not allowable for it to be from both {concerning which 
 see n. 189). 
 
 All in the spiritual world who are interiorly evil, how moral 
 soever may have been their life in externals in the world, 
 are wholly unable to bear any one who adores the Lord, 
 and who lives a life of charity (n. 394) : but it is otherwise 
 with those who have led good moral lives from spiritual 
 origin (n. 388a). 
 
 Moravian {Moravianus), Moravianism (Moravianismus). — Those who are 
 of the Moravian connexion, are more than others de- 
 fenders of faith separate from charity (n. 893). 
 Moravianism in the list of heresies (n. 11 76, 1182). 
 
 Morning {Mane). — The term "morning" is quite often used in the 
 Word ; and its signification varies Vith the series of things 
 in the internal sense. In the supreme sense it signifies the 
 Lord, and also His coming ; in the internal sense it signi- 
 
INDEX OF WORDS. 593 
 
 fies His kingdom and church, and their state of peace ; it 
 also signifies the first state of a new church ; also a state 
 of love, likewise a state of enlightenment, consequently a 
 state of intelligence and wisdom ; also the state of con- 
 jundlion of good and truth, which is when the internal 
 man is conjoined to the external. "Morning" has this 
 variety of signification, for the reason that in the supreme 
 sense it signifies the Divine Human of the Lord ; hence 
 it also signifies all those things that proceed from the Di- 
 vine Human ; for the Lord is present in the things which 
 proceed from Him, even so that He is Himself therein (n. 
 179)- 
 " Mane (morning) " is the rendering of 
 
 BOQER, 2 Sam. xxiii. 4 (n. 179); 
 
 Jsa. V. II (n. 376^); xvii. 14 (n. 677); 
 
 Dan. viii. 14, 26 (n. 612) : 
 TZ=PHiRAH, Esek. vii. 7 (n. 610, 612); 
 pRoi, Matt. xvi. 2 (n. 7063). 
 
 {Matuta). — That divine truth proceeds from the divine good of 
 
 the Lord, is meant (2 Sam. xxiii. 4) where it is said, "As 
 the light of the morning (boqer) the sun ariseth ;" the com- 
 parison is with light, because "light" signifies divine truth 
 goingforth ; and with the morning {matuta), because " morn- 
 ing {mane) " signifies divine good (n. 6441; ; compare n. 401^, 
 70W). 
 
 See also Isa. xxxiii. 2 (n. 179) ; 1. 4 (n. 179) ; 
 
 yer. vii. 13 ; xi. 7 ; xxv. 3, 4, where " matuta " represents a 
 part of the idea of shakham (n. 179). 
 
 {Matutinus). — "The moming (proinos) star" {Apoc. ii. 28) sig- 
 nifies intelligence and wisdom from the Divine Human of 
 the Lord (n. 179). 
 
 " Matutinus (morning) " represents 
 
 orthrinos, Apoc. xxii. 16 (n. 72, 179). 
 
 Morsel, Sop { Offuia) " To enter with the morsel (or ' sop ') (psomion)" 
 
 (yokn xiii. 27), is into the belly ; and "to enter into the 
 belly" is into the thought; and falsities from evil are of 
 the thought (n. 740*). 
 
 Morsels.— (See Balls.) 
 
 Mortar, untempered {ineptum). — (See Bitumen, Plaster.) 
 
 " Untempered mortar (taphel) " (Ezek. xiii. 10, 11) means 
 that which is falsified (n. 237a, 503^, 644^). 
 
 Moses. — By " Moses " in the representative sense is meant the Lord 
 as to the Word (n. 746.^; compare n. 444*). 
 
594 APOCALYPSE EXPLAINED. 
 
 By " Moses " is signified the Historical Word, and by " Elias " 
 the Prophetical (n. 64, 405^, 594a, 624^, 937, 1070). 
 
 "Moses" signifies the Word of the Old Testament (n. 936, 
 937) ; and indeed {Apoc. xv. 3) both the Historical Word 
 and the Prophetical Word of the Old Testament (n. 937). 
 
 " Moses and the Prophets " (^Luke xvi. 29, 31) has similar sig- 
 nification with "the Law and the Prophets," as said in 
 other passages of the Scriptures ; namely, the Historical 
 Word and the Prophetical (n. 937). 
 
 Whereas Moses represented the Lord in what pertains to the 
 Law or the Word, therefore when he came down from 
 Mount Sinai the skin of his face shone ; on which account 
 he put a veil over his face while he spoke with the people 
 {Exod. xxxiv. 28 to the end). The shining of the face 
 was significative of the internal of the LaV, for this is in 
 the light of heaven : that he veiled his face when he was 
 talking with the people, was for the reason that the inter- 
 nal of the Word was covered and was thus obscured to 
 that people (n. 937). 
 
 The Lord spake with Himself from Jehovah, that is, from the 
 Divine itself which was in Him from conception : this, too, 
 was represented with Moses, by Jehovah's talking with 
 him face to face, and not as with other prophets (n. 624^). 
 
 What is signified where it is said that " Michael when con- 
 tending with the devil disputed about the body of Moses " 
 {yude, verse 9) ; namely, that they falsified the sense of 
 the letter of the Word {concerning which see n. 735). 
 
 " The song of Moses and the Lamb " {Apoc. xv. 3) signifies 
 the acknowledgment of the precepts which are in the 
 Word of the Old Testament and of the New; also the 
 acknowledgment of the Divine in the Human of the Lord 
 (n. 936). 
 
 Most High.— {See High.) 
 
 Most Holy.— {See Holy of Holies.) 
 
 Mote {Festuca).- — By "a mote (k«rphos) " {Matt. vii. 3-5) is signified 
 a slight falsity of evil, and by " a beam " is signified a great 
 falsity of evil (n. 746/). 
 
 Mother {Mater).— By "the mother" of the Lord, and by "woman," 
 is signified the church. Therefore John, who represented 
 the goods of charity or good works, made his abode with 
 the mother of the Lord, after the Lord's resurredlion (n. 
 821*, 822). 
 
 All the human which the Lord took on from the mother, He 
 rejefted from Himself through temptations and at last 
 through death (n. 899c ; compare n. 205, 1108). {See Lord.) 
 
INDEX OF WORDS. 595 
 
 The Lord put off the human that was from the mother ; and 
 He put on the Human from the Father, which is the Di- 
 vine Human. Consequently He was not Mary's son, and 
 therefore He did not call her His mother (n. 205). 
 
 By "Father and Mother" are meant in the supreme sense 
 the Lord and His kingdom ; by " Father" the Lord, and 
 by "Mother" His kingdom (n. 3750, 966). 
 
 By "father and mother" is signified the church as to good 
 and truth; by "father" the church as to good, and by 
 " mother " the church as to truth (n. 624^). 
 
 By "mother" in the Word is meant the church (n. 9, 240*, 
 250^, 257, 280^, 304c, 388^, 6oo^). 
 
 By "mother" is signified the affedion for truth (n. 504^). 
 
 By "mother" is signified the truth of the church (n. 532). 
 
 By " mothers " are signified the truths of the church (n. 750<;^. 
 
 By "mothers" are signified all things of the church (n. 376;;). 
 
 " Mothers and fathers " are interior truths and goods ; these 
 are called "mothers and fathers" {^er. xvi. 3) because 
 exterior truths and goods are begotten and brought forth 
 by them (n. 659^) : it is to be observed that goods and 
 truths procreating are in the spiritual man, and those which 
 are procreated are in the natural man ; those which are in 
 the spiritual man are like father and mother (much more 
 may be seen, n. 724a). 
 
 By "mother" in the opposite sense is signified the perverted 
 church (n. 280* ; compare n. 1047). 
 
 "Mater (mother) " is the rendering of 
 
 'EM, in the passages of the Old Testament which are here referred 
 
 to: 
 METER, in the passages of the New Testament. 
 
 (See articles n. 304^, ^lOa,i, 721^, 724*, 727a, 746A) 
 
 Mother's love {Storge). — {See Love of Children.) 
 
 Mother's sister. Aunt (MaterUra). — From those who have separated 
 faith from good works, both in doftrine and in life; there 
 exhale adulteries as of a son with his mother or with a 
 sister of his mother (n. 1006). 
 
 Mountain (Mons). — Those who are in the good of love to the Lord 
 dwell on mountains in the spiritual world ; and below them 
 are those who are in truths from that good. When the 
 state of these latter is changed as to truths, then their 
 dwelling-places tremble ; thus the foundations of the moun- 
 tains (n. 4001! ; compare n. 410a). 
 
 " The mountains of Zion " signify divine good (n. 375«(viii.)). 
 
596 APOCALYPSE EXPLAINED. 
 
 " Mountams " signify love to the Lord (n. 304^) ; the good of 
 love to the Lord (n. 313^); love to the Lord; and thus, 
 all the good which is from that love, which is called ce- 
 lestial good (n. 405*). 
 
 When the term "mountains" is used in the plural, both moun- 
 tains and hills are meant ; and thus both the good of love 
 to the Lord and the good of charity towards the neighbor 
 (n. 405^). 
 
 "The mountain of Jehovah" signifies the Lord's kingdom, of 
 those who are in love to Him (n. 403c ; compare n. 220^). 
 
 The " mountains of God " signify the good of charity (n. \o^d); 
 also goods of love (n. 946). 
 
 " The mountain of Zion " signifies divine good, and the church 
 in what pertains to it (n. 405«)- 
 
 "The mountains of Israel" signify goods of charity (n. 405c) ; 
 the spiritual church, in which the good of charity is the 
 essential [element] (n. 6i7<f) ; goods of spiritual love (n. 
 650^). 
 
 " Sinai " in the Word signifies heaven, where the Lord is from 
 whom is divine truth, or from whom is the Law in the 
 strift and in the broad sense (n. 2043 ; compare n. 78). 
 
 "The mountain of holiness " is heaven, specifically the inmost 
 heaven (n. 3143; compare n. 39115). 
 
 Jerusalem is called " the mountain of holiness " (^Isa. Ixvi. 20) 
 from the love of truth (n. 355c ; compare n. 799^). 
 
 "The mountain of holiness of God" {Ezek. xxviii. 14) signi- 
 fies the church in what pertains to the doflrine of love and 
 of charity (n. 717c). 
 
 " The mountains of the east " signify the Most Ancient Church, 
 which was in love to the Lord (n. 4483 ; compare n. 422a). 
 
 "The Mount of Olives" signified divine love (n. 405^). 
 
 Whereas " mountains " signified the goods of celestial love, 
 and "hills" the goods of spiritual love, therefore the an- 
 cients, with whom the church was representative, had their 
 divine worship upon mountains and hills ; and therefore 
 Zion was on a mountain, and Jerusalem on mountainous 
 trafls below it (n. 405e). 
 
 By "mountains" in the opposite sense are signified the loves 
 of self and the world (n. ifi\d; compare n. 405^). 
 
 Babel is called "a destroying mountain" (Jer. li. 25) ; and it 
 is said that "it shall be made a mountain of burning." 
 From these sayings it is clearly manifest that by " moun- 
 tains " are signified the evils of the love of self and the 
 world (n. 4051^). 
 
 " Mountains of twilight " ( Jer. xiii. 16 ; see margin of revised ver- 
 sion) are evils of the false (n. 405A). 
 
INDEX OF WORDS. 597 
 
 (Passages of the Sacred Scripture in which the word " mons, 
 a mountain " occurs, may be found in articles n. 64, 
 70, 78, 2204, 275a, 27&5, zo^,d,f, 313^, 314*, 324^, 326^, 
 329^, 340c, 3S5^,c, 357</, 365^-^, 373, 374c, 375«(viii.), 
 
 376*, 388c,/, 39li,f, ^OOi.c, 40Ic,(f, 403c, 405a-!', 410a, 
 4iia,f, 418/5, 422^, 433c, 448ii, 449^, 453*, 483a, S02<i, 510, 
 SSS'J, SSS</, 612, 6i7rf, 629*, 650^,?, 654^, 697, ^o6d, 73oi, 
 74KX, 799^. 815^, 8503, 946, 1025, 1062, 1155.) 
 The authorized version has " hill " where the Latin reads " mons" 
 in the following passages : — Deut. viii. 7 (n. 374c) ; 
 
 Fs. XV. I (n. 405^) ; xviil. 7 (n. 3041:) ; xliii. 3 (n. 391^, 405.?) ; 
 Ixviii. 15, 16 (n. 405.;) ; civ. 10, 13 (n. 405^) ; cxxi. (n. 
 405,5) ; 
 
 /sa. vii. 25 (n. 304^, 405c). 
 
 "Mons (a mountain)" represents 
 
 HARAH, or MERER, Diui. viH. 9 (n. 70); xxxiii. 15 (n. 405/, 448^); 
 Ps. xxxvi. 6 (n. 405<;, 946); I. 10 (n. 388^, 65015); cxxxiii. 
 
 3 (n- 340c, 37SKviii.)) ; 
 I/ai. iii. 6 (n. 629,5) : 
 MAROM, yer. xxxi. i. 12, where the authorized version has "height" 
 
 (n. 375<viii.)) : 
 HAH, in all other passages of the Old Testament to which reference 
 
 is here given : 
 oRos, in all passages of the New Testament here referred to. 
 
 Mourn {Lugere). — {See Wail.) 
 
 Whereas there is in the Word marriage, like that of truth 
 and good, or of faith and love, or of understanding and 
 will, there is therefore such marriage where it is said 
 "weeping and mourning (or 'wailing') " {Apoc. xviii. 15) ; 
 "weeping" is from grief of soul, and "mourning" from 
 grief of heart (n. 1 164). 
 
 "Lugere (to mourn)" represents words that are variously 
 rendered in the English versions : — 
 
 >ABHAL, Isa. xxiv. 4 (n. 304^, 697, lAid); verse 7 (n. 323^, 618); 
 xxxiii. 9 (n. 223,:, 730*) ; 
 
 Jer. iv. 28 (n. 372^); xii. 4 (n. 650^); xxiii. 10 (n. 304^); 
 
 JoelK. 10 (n. 376a') : 
 lABHEL, Isa. Ixi. 2 (n. 295c) ; 
 
 Lam. i. 4 (n. 863.1) : 
 'ANAH, Isa. xix, 8 (n. 654A): 
 MARAR, Zech. xii. 10, where the English versions have, "to be in 
 
 bitterness " (n. 1129) : 
 PENTHEO, Apoc. xviii. II (n. 1138); verse 15 (n. 1164). 
 
 {See Groan, Sad.) 
 
 Mourning [Luaus). — " Mourning " signifies desolation, which 
 
 consists in there being no longer anything of truth and 
 good, but merely falsity and evil (n. 11 19; compare n. 
 1122, 1125, 1129). 
 With those who were of the ancient churches, mournmg rep- 
 resented grief on account of the loss or destruftion of truth 
 
598 APOCALYPSE EXPLAINED. 
 
 and good ; that "the days of mourning shall be fulfilled" 
 {Isa. Ix. 20), signifies that they shall be ended, and that 
 thus they shall be in truths from good (n. 4011:). 
 
 " Wailing {pianaus) " is predicated of deprivation of good, and 
 "mourning (lu^us) " of the deprivation of truth (n. 11 29). 
 
 " Lu^us (mourning)" represents words that have various 
 renderings in the English versions : — 
 
 'EBHEL, /sa. Ix. 20 (n. 40iir); 
 
 Jer. vi. 26 (n. 1129) ; 
 
 Micah i. 8 (n. 1129) : 
 MARZEACH, ycT. xvi. 5 (n. Ii2g) : 
 MAHAR, Zech. xii. lo (n. 1129) : 
 NSHi, Jer. ix. 20 (n. 555^): 
 PENTHos, Apoc. xviii. 7 (n. 1119, 1122); verse 8 (n. 1125). 
 
 {See Black.) 
 
 Mouth {Os). — (See Tongue.) 
 
 "Out of the mouth," when said concerning the Lord, signi- 
 fies the Word, because the Word is divine truth, and this 
 proceeds from the Lord ; not from the mouth, however, 
 but as light from the sun (n. 235 ; compare n. 73). 
 
 By " the mouth " {Apoc. x. 9) is the external of the Word (n. 
 619a ; compare n. 622a). 
 
 "The mouth" signifies thought (n. 419^, 455a, 578, 782); 
 and hence speech (n. 866) ; consequently persuasion (n. 
 866) ; sensual thought, and reasoning therefrom (n. 580, 
 782) ; do6lrine, from which is instrudlion, preaching, and 
 reasoning (n. 794). 
 
 "Making broad the mouth" (i Sam. ii. i) is preaching the 
 
 truth with power (n. 3i6fl). 
 By "the mouth of the sword" {Deut. xx. 13), with which the 
 
 males were to be smitten, is signified the true destroying 
 
 the false (n. 725^ ; the English versions have " edge of the sword "). 
 
 By "the things which enter into the mouth" {Matt. xv. 11), 
 are signified all things which enter into the thought from 
 the memory and also from the world; by "what goeth 
 forth out of the mouth," in the spiritual sense is signified 
 thought from the will, or from love (n. 580). 
 
 By "the mouth of the prophet" {ha. xHx. 2) is signified di- 
 ' vine truth (n. 908). 
 
 In the opposite sense, "to make wide the mouth" {Isa. Ivii. 
 4) signifies enjoyment of thought, from things falsified (n. 
 768^). 
 
 " By the mouth of the Beast " {Apoc. xiii. 5) is signified doc- 
 trine destroying the goods of the Word (n. 794 ; com- 
 pare n. 998, 999). 
 
INDEX OF Words. 599 
 
 " Os (the mouth) " represents 
 
 PUM (Chaldee), Dan. vii. 20 (n. 316c): 
 
 PEH, in all other passages of the Old Testament that are here re- 
 ferred to : 
 STOMA, in the passages of the New Testament. 
 
 (See n. 313*, 3i6<;, 4.0^, 411c, 608*, 617a, 621, 644c, 659*, 727a, 
 763. 764, 797. "59-) 
 
 Move (Movere). — That "the spirit of God moved itself (rachaph) 
 upon the faces of the waters" {Gen. i. 2) signifies enHght- 
 enment (n. 294c). 
 
 Move out {Emoveri). — " To be moved (kiheo) out of their places " 
 
 {Apoc. vi. Id.), signifies to be removed and to perish (n. 
 4050). 
 
 Totter [Vaciilare). — "He wiU not suffer thy foot to totter (or 
 
 ' to be moved ') (mot) " {Ps. cxxi. 3), signifies that the Lord 
 will not suffer the natural to wander away from truths 
 
 (n. 666 ; in u. 304^) ^® fi"'^ " commoveri," which well agrees with 
 the English versions). 
 
 " Vaciilare " represents 
 
 NUDH, Isa. xxiv. 20, where the English versions have "remove" 
 (n. 400«). 
 
 {See Shake, Throw down.) 
 
 Move to and fro. — {See Throw down.) 
 
 Mud.— (See Clay, Mire.) 
 
 Mule (Muius. Muia). — One who does not know the signification of 
 "the horse," "the mule," and "the foal of an ass," in the 
 representative sense, will believe that the Lord's riding 
 " upon the foal of an ass" was significative of misery and 
 humiliation ; but it was significative of royal magnificence 
 {concerning which see n. 313). 
 By "horses," " mules," " camels," " asses," are signified things 
 which belong to understanding and will ; and conse^ 
 quently, things which belong to knowledges and to affec- 
 tions (n. 65o<;). 
 By " the mule " is signified the internal rational which is spir- 
 itual (n. 355O : " mules " signify things rational (n. 1155). 
 
 The masculine " mulus (a mule) " represents 
 
 PEREDH, 2 Sam. xiii. 29 (n. 31J); 
 Isa. Ixvi. 20 (n. 1155); 
 Ezek. xxviii. 14 (n. 3551:); 
 Zeck. xiv. 14 (n. 650^). 
 
 The feminine " mula," represents 
 
 piRDAH, I Kings i. 33 (n. 31*). 
 
600 APOCALYPSE EXPLAINED. 
 
 Multiply {Muitipiicare). — " To multiply " in the Word is predicated 
 of truths, and in the opposite sense of things false (n. 391^). 
 
 Multiplication is said to be like that "of the caterpillar " and 
 " of the locust," for the reason that falsifications of the 
 Word are made in the greatest abundance by those who 
 are sensual, and thus by the sensual man, for the sensual 
 man is signified by " the caterpillar" and by " the locust " 
 (n. 543.). 
 
 Numbers that arise by multiplication have similar significa- 
 tion with the simple numbers from which they exist by 
 multiplication (n. 39). {See Number.') 
 
 When two numbers that are multiplied together are named 
 together, the one greater and the other less, and having 
 similar signification, then the smaller number is predicated 
 of goods and the greater of truths {concerning which see 
 n. 336a). 
 
 " Muitipiicare (to multiply)" represents 
 RABHAH, Gen. iii. 16 (n. 721c) ; 
 
 Ezek. xxiii. 19 (n. 654/); xxxvii. 26 (n. 365<;); 
 Hos. X. I (n. 391^-) ; 
 Nahum iii. 16 (n. 5431^) ; 
 Zech. ji. 8 (n. 328^). 
 
 Sluliitude, Crowd (Turia). — {See Many, Magnitude, Troop.) 
 
 " Multitudes {or crowds) " mean people of the lower order. 
 They signify those who are in truths or in falsities (n. 
 1077). 
 
 By " much multitude (ochlos) " seen by John {Apoc. vii. 9) are 
 signified all those who are in good of life according to 
 their own religion, in which there are not genuine truths 
 (n. 452). 
 
 By "much multitude" {Apoc. xix. 6) are signified all who are 
 in the heavens; they are called "multitude" from their 
 sound when all together ; the simultaneous speech of many 
 is heard as the voice of "much multitude " (n. 1214). 
 
 By " peoplfes, multitudes, nations and tongues " {Apoc. xvii. 
 15), are meant those who are in truths falsified, which in 
 themselves are falsities, and who thence are in evils of life 
 (n- 455^- 
 
 Mummy (Mumi). — They who are in the third kind of profanation, 
 which is the hypocritical, after death, when they become 
 spirits, appear encompassed with a bright cloud, in the 
 midst of which is something black, like an Egyptian 
 mummy (n. 1059). 
 
 Murder {Homiddium), Murderer {Homidda). — {See Kill.) 
 
 " Murder," or*" man-killing," signifies the extindion of spir- 
 
INDEX OF WORDS. 6oi 
 
 itual life, or the extinftion of the understanding of truth 
 and the will of good. " To commit murder " spiritually 
 is to extinguish spiritual life, which is done by the falsities 
 of evil. It is from this that the Devil is called ( yohn viii. 
 44) " a murderer (anthropoktonos) " (n. 589). 
 
 Musical {Musicus). — That the musical art can express affeftions of 
 various kinds, and can be applied to things, is from the 
 spiritual world, and not from the natural as is commonly 
 believed (n. 326a). 
 
 Musical tones express affe6lions. Stringed instruments sig- 
 nify spiritual things, and wind instruments celestial things 
 .(n. 1185). 
 
 With the nation of Judah and Israel, stringed instruments 
 were applied to affeftions of spiritual good, and wind in- 
 struments to affeftions of celestisJ good ; to these also was 
 adjoined singing, with chants, by which were broug^ht into 
 form the agreements of fadls with sounds of aifedlions (n. 
 326a; compare n. 323^, 700/). 
 
 Muslin (Sindon). — {See Linen, Fine linen.) 
 
 Angels wise from divine truth appear clothed in wWte gar- 
 ments, of muslin, lawn, or linen ; since muslin, lawn and 
 linen correspond to the truths in which they are (n. 951). 
 
 Musi (Musium). — (^See Unmixed {yiinel, Sicera, Wine.) 
 
 " Must" (Bos. XI. 2), like wine," signifies truth from the good 
 of charity and love (n. 695^). 
 
 By "must" (Isa. xxiv. 7) is signified spiritual good (n. 323^). 
 
 By "must" (yer. xxxi. 12) is signified truth of the natural 
 man (n. 374'*). 
 
 "The mountains shall drop must (or wine)" (^oel iii. 18) 
 means that all genuine truth is from the good of love to 
 the Lord (n. 376*). 
 
 "Must," or wine (Amos ix. 13), is truth (n. 376^). 
 
 The man of the church is alternately in a spiritual state and 
 in a natural state. The influx and reception of divine 
 truth in the spiritual state is meant (Deut xi. 14) by "the 
 early" or "morning rain," and in the natural state by 
 "the latter" and "evening rain." Spiritual and celestial 
 good and truth, which the man of the church thence pos- 
 sesses, are meant by "the corn, the must and the oil," 
 which they shall gather (n. 6441}). 
 
 The falsification of truth is signified (Bos. iv. 11) by "whore- 
 dom," and the falsity from it by "must" (n. 376^-) ; "wine" 
 is interior falsity, " must " is exterior falsity (n. 14W). 
 
 "Musium (must)" represents 
 
 <*sis, rendered "new wine " and "sweet wine," in the English 
 
602 APOCALYPSE EXPLAINED. 
 
 versions, Joel i. S (n. 543^) ; iii. 18 (n. 376^, 405a, 433^, 
 483a) ; 
 
 Amos ix. 13 (n. 376*, 405<r) : 
 TiRosH, variously rendered "wine," "new wine," and "sweet 
 
 wine" in the English versions, Deut. vii. 13 (n. 340e-); 
 
 xi. 14 (n. 376.:, 644iS) ; xxxiii. 28 (n. 3761:) ; 
 Ps. iv. 7 (n. 365c) ; 
 
 ha. xxiv. 7 (n. 323^, 618); Ixii. 8 (n. 376c); 
 Jer. xxxi. 12 (n. 374*, 375^(^1".), 37^0 5 
 Hos. ii. 22 (n. 304?, 375<r(viii.)) ; iv. II (n. 141^, 376^) ; ix. 2 
 
 (n. 376^,695^); 
 Joel i. 10 (n. 374^, 376rf) ; ii. 24 (n. 543^ ; 
 Micah vi. 15 (n. 376</) ; 
 Zech. ix. 17 (n. 8634). 
 
 Mutter [Mussitare), Muttering {Mussitatio). — Whereas evil affecflions 
 were excited by the evil, by their speeches and their mut- 
 tering, and thus enchantments were made magical, there- 
 fore they are named among the magical arts, and severely 
 prohibited {concerning which see n. 590). 
 
 "Mussitare (to mutter) " represents 
 HAGHAH, Isa. viii. 18 (n. S90). 
 
 Myrifids (Mynades). — {See Thousand.) 
 
 "Myriads" signify things innumerable, like "thousands ;" but 
 "myriads" are predicated of truths, and "thousands" of 
 goods (n. 336a) 
 
 •'Myriades (myriads) " is the rendering of 
 RABHABH, Ps. cxliv. 13 (n. 336^) : 
 RiBBO, Jofi. iv. II (n. 401A) ; 
 
 for the Chaldee see Dan. vii. lo (n. 336^) : 
 R^BHABHAH, in all Other passages of the Old Testament here re- 
 ferred to : 
 MURiAOES, in those from the New Testament. 
 
 (See articles n. 204*, 316:/, 3360,*, 401/1, 573a, 700^.) 
 
 Myrrh (Myrrim). — By " myrrh " is signified natural good (n. 3241;, 
 491). 
 " Myrrh " signifies good of the ultimate degree, " aloes '' 
 good of the second degree, and " cassia " of the third (n. 
 684^). 
 
 (See also articles n. 618, 627c.) 
 
 "Myrrha (myrrh) " represents 
 MOR, Ps. xiv. 8 (n. 684*) : 
 SMURNA, Matt. ii. 11 (n. 491). 
 
 Myrtle {Myrtus). — "The myrtle (h'dhas)" signifies spiritual good (n. 
 294^ ; compare n. 375i(viii.)). 
 "The cedar" {Isa. xli. ig) is higher rational truth, and "the 
 myrtle" lower rational truth (n. 730i;)- 
 
INDEX OF WORDS. 603 
 
 Mystery {Mystenum). — "The mystery (musterion) of God, . . .as He 
 hath preached good tidings" {Apoc. x. 7), is the Lord's 
 advent (n. 612). 
 
 If the Lord had not come into the world and become Man, 
 and by this means liberated from hell all who believe in 
 Him and love Him, no mortal could have been saved. 
 This now is the mystery of the Lord's incarnation (n. 
 806). 
 
 "To write the mystery of the seven stars" {Apoc. i. 20), sig- 
 nifies revelation concerning goods and truths, which are 
 all from Him (n. 88). 
 
 By "mystery," written upon the forehead {Apoc. xvii. 5), is 
 signified what lies hid in the heart, and is not manifest 
 before the common people. This is the love of dominion 
 over the world and over heaven, to which the holy things 
 of the church are serviceable as means (n. 1046) 
 
 Naaman. — By "Naaman, the leper, of Syria," were represented 
 and signified those who falsify knowledges of truth and 
 good from the Word (n. 475^ ; compare n. 7243). 
 
 Nadab. — Nadab and Abihu, sons of Aaron, were consumed by fire 
 from heaven, because they burnt incense with fire that was 
 not from the altar of burnt ofifering ; and thus performed 
 worship from other love than love to the Lord (n. 32415). 
 
 Nail {Claviis). — By "the nail (yathedh)" which is from Judah {Zech. 
 X. 4) is signified truth, strengthening (n. 355/). 
 
 See also ha. liv. 2 (n. 600*, 799^). 
 
 The coherency that is effedted by confirmations from the pro- 
 prium, is described {Jer. x. 4) where it is said, " He mak- 
 eth it firm with nails (masmeh) and with hammers, that it 
 move not" (n. 45815). 
 
 Nails (Unties). — By "nails (tzipporen) " (JDeut. xxi. 12) are 
 
 signified the false and evil things of the sensual man (n. 
 5550- 
 
 Nakod, Bare {Nudus); To make naked, To bare {Nudare); Nakedness 
 (Nuditas). — {See Bare, to make.) 
 Most things in the natural sense, or that of the letter of the 
 Word, are goods and truths clothed ; a part only are 
 naked, as they are in the spiritual sense ; and goods and 
 truths that are clothed are called appearances of truth. 
 
604 APOCALYPSE EXPLAINED. 
 
 For the Word in ultimates is like a man clothed with a 
 garment, who is nevertheless naked as to face and hands ; 
 and where the Word is thus naked, there its goods and 
 truths appear naked as they do in heaven, thus such as 
 they are in the spiritual sense (n. ^^^c). 
 
 "Naked" signifies the good of innocence (n. 2401;). 
 
 "One naked" signifies those who are in celestial good (n. 
 240a). 
 
 The reason why celestial angels appear naked [in the dis- 
 tance], is because they have no need of truths in the 
 memory, nor of taking them from the memory with the 
 understanding, because they have them written on the 
 heart (n. 240a). 
 
 By " the naked " in the Word, are also meant those who are 
 not in truths, and thence not in good, because they are 
 ignorant of truths and nevertheless desire them (n. 240c). 
 
 "Naked" signifies one deprived, and "nakedness" the de- 
 privation, of intelligence and of love, thus of the under- 
 standing of good and of the will thereof, for the reason 
 that garments cover the body and the flesh, and by " body " 
 and "flesh". is signified good ; hence by "garments " are 
 signified those things which cover good (n. 240a). 
 
 " Naked " signifies deprived of knowledges of good and truth : 
 " to walk naked " signifies life without those knowledges, 
 thus life not spiritual, but merely natural (n. 187,5). 
 
 " The naked " are those who are without the will of good, and 
 thus also without its understanding (n. 239a). 
 
 "To cover the naked" signifies to instrudl with truths him 
 who desires to be instrufted (n. 295^). 
 
 The genital organs, from scandalous things and from adulte- 
 ries, are called the pudenda; nakedness of these is also 
 meant by "walking naked" (n. 1009). 
 
 " Nudus (naked, bare,)" represents 
 
 GALAH, Gen. ix. 21 (n. 240*) : 
 
 't-now, Ezek.-x.vi. 22 (n. 240*); xviii. 7 (n. 240^); verse 16 (n. 
 
 i9Sc) ; xxiii. 29 (n. 240*) : 
 'AROM, Isa. XX. 3, 4 (n. 240*) ; Iviii. 7 (n. 2^0c, 295c, 386(f) ; 
 
 Hos. ii. 3 (n. 240*) ; 
 
 Amos ii. 16 (n. 355^) ; 
 
 Micah i. 8 (n. 695rf) : 
 GUMNos, Matt. XXV. 36, 38 (n. 240<r); 
 
 Apoc. iii. 17 (n. 239a) ; xvi. 15 (n. 187*, 240^, 1008). 
 
 " Nudare (to make naked, to bare,) " represents 
 'AHAH, Isa. iii. 17 (n. 240*): 
 PATHACH, Ps. xxxvii. 14 (n. 3S7c). 
 
 "Nhiditas (nakedness) " represents 
 MA'OR, Hab. ii. 15 (n. 235, 240*) : 
 
INDEX OF WORDS. 605 
 
 MA'AR, Nahum iii. 5 (n. 240^): 
 •EHVAH, Gen. ix. 22, 23 (n. 240^); 
 
 Exod. XX. 26 (n. 240c); xxviii. 42 (n. 240c); 
 
 Isa. xlvii. 3 (n. 2403) ; 
 
 Lam. i. 8 (n. 240*) ; 
 
 Ezek. xvi. 8, 36 (n. 240^, 283*) ; xxiii. 10, 29 (n. 2403) ; 
 CUM NOTES, Apoc. iu. i8 (n. 240c, 244). 
 
 Name (Nojnen), To be named {Nominari). — All names in the Word 
 signify things (n. 9) : the names of persons and of places 
 signify things : not only does each name by itself signify 
 its special thing, but also in a complex it signifies the thing 
 in a series (n. 436). 
 By " name " is also signified the quality of a thing and of a 
 state (n. 676). 
 
 Whereas the quality of God is manifold, for it contains all 
 things which are from Him, therefore there are many 
 names for Him, and every name involves and expresses 
 His quality in general and specifically (concerning which 
 see n. 959). 
 
 By " the name of Jehovah," " of the Lord," or " of Jesus 
 Christ," in the Word, is not meant the name, but all of 
 love and faith by which He is worshipped (n. I02a, 135, 
 175^, 224, 295^, 410O. 
 
 By "the name of Jehovah," also by " the name of the Lord," 
 is meant His Divine Human (n. 224). 
 
 The names in the spiritual world, like all other things there, 
 are spiritual. The name "Lord," and the name "Jesus 
 Christ," are not enunciated there as on earth ; but instead of 
 those names, a name is formed from the idea of all things 
 that are known and believed concerning Him (n. 1023). 
 
 By the two names "Jesus " and " Christ," are signified both the 
 Lord's priestly and His regal [m-inciple] ; that is, by "Jesus" 
 the divine good, and by " Christ " the divine truth (n. 31^). 
 
 The reason why " name " signifies the quality of a thing and 
 of a state with man, is, because names of persons are not 
 given in the spiritual world as in the natural world ; but 
 in the spiritual world all are named according to the qual- 
 ity of their lives, and thus with difference within the socie- 
 ties and without them : within the societies the quality of 
 the staje of every ones's life is constant, for every one there 
 dwells in a quarter, and also at a distance from the midst, 
 in accordance with the quality of his affedion and his in- 
 telligence ; and therefore his name is according to this 
 quality : and it follows from this that, when the name of 
 any one in a society is heard, his quality also is recognized 
 (n. 676 ; compare n. 148). 
 
6o6 APOCALYPSE EXPLAINED. 
 
 " Nomen (name)" represents 
 
 sHEM, in all the passages quoted from the Old Testament : 
 ONOMA, in all from the New Testament. 
 
 "It shall not be named {nominari, q»r«) for ever" (^Isa. xiv. 20) 
 signifies eternal dissociation and separation (n. 659^). 
 . (See articles n. 9, 313, io2a,^, 122, 135, 148, 175^, i86a, 195a, 199, 
 
 200, 209, 2220, 223a, 224, 23915, 256, 294^, 295^, 313*, 324<r, 
 
 328c, 329^-, 340a/, 365/, 388<?, 4101:, 4iirf, 436, 4533, 519a, 
 563, 650,:, 676, 695^, 696a, 706c, 7103, 717^, 746^, 768c, 798a, 
 806, 815.:, 841, 8523, 892, 933, 943, 959, 960^, 962, 984, 1025, 
 1039, 1046.) 
 
 Naphiali. — In the supreme sense, by "Naphtali" and his tribe is 
 signified the Lord's own power, fi-om which He subjugated 
 the hells and glorified His Human (concerning which see 
 n. 439). 
 
 "Naphtali" signifies temptation and the state after it; and 
 as temptations take place for the sake of regeneration, re- 
 generation also is signified (n. 439). 
 
 Temptation, signified by the tribe "Naphtali," is the uniting 
 medium ; for the internal and the external are united by 
 temptations {concerning which see n. 441). 
 
 (See articles n. 295^, 435a, 438, 439, 447, 449*.) 
 
 Napkin (Sudarium). — {See Handkerchief, Towel.) 
 
 "Sjidarium (napkin) " represents 
 
 souDARioN, Luke xix. 20 (n. I93i5). 
 
 Nathan.— Ey "Nathan" {Zech. xii. 12) is signified the doarine of 
 truth (n. 555^). 
 
 Nathanie/.— Where Jesus said of Nathaniel, " Behold an Israelite 
 indeed" (yohn i. 48), by "Israelite" is signified one who 
 is in the good of charity, and from this in truths fn. 866). 
 See also verse 49 (n. 684<i). 
 
 Nation, Clan, Larger family (Got^).— There is a distindion between 
 "peoples" and "nations." "Peoples" signify those who 
 are of the Lord's spiritual kingdom, and "nations" those 
 who are of His celestial kingdom ; thus "peoples" signify 
 those who are in spiritual good, and "nations" those who 
 are in celestial good (n. 331a/ ; compare n. 175a, 406^). 
 "Nations" signify those who are in good, and in an abstrad 
 sense goods, for the reason that men in ancient times lived 
 distinguished into nations, families, and homes, and then 
 loved one another, and the father loved the whole nation 
 that was from him ; among them therefore the good of 
 love reigned : it comes from this that by " nations " are 
 signified goods, also all those who are in love to the Lord 
 (n. i75«). 
 
INDEX OF WORDS. 607 
 
 When men went away into what is contrary to all this, which 
 was done in the latter ages when empires had their rise, 
 then by "nations" were signified evils (n. 1753 ; compare 
 n. 48, 175^, 33 u, 400^). 
 
 "Gens (nation)" represents 
 
 GOV, in nearly all the passages of the Old Testament to which 
 
 reference is here given : 
 'UMMAH (Chaldee), Dan. vii. 14 (n. i7S<r, 331a) : 
 L"OM, Ps. xlvii. 3 (n. 331a) ; Ixvii. 4 (.n. Vl^a, 331a); 
 
 Isa. li. 4 (n. 4061:) : 
 <AM, Ps. Ivii. 9 (n. 323*, 326^, 331a); 
 
 Jer. ^. 3 (n. 1145): 
 ETHNos, in those of the New Testament. 
 
 (Passages of the Sacred Scripture may be seen, n. 48, 175, 
 20S1, 22p,c, 242«', 275^, 288*, 294^, 298^, 304«-rf, 316*, 
 323^, 324^, 33^,*, 340</, 3y, 355«,</-y; 357^,^, 365^^, 
 38S*,c,/, 4.oo6,c, 403c, 405c,<^, 406,5-^, 417*, 422c, 427a, 
 
 433<^. 4S3*. 454. 455''.*. S^H SiQ''. S56a, 573'*. 625, 
 629^, 650/, 654^^, 6553, 657, 693, 696c, yoii, 724^,?, 
 
 726, 7343,(r,(r, 74IC, 768*,<:,e, 783, 803a, 8ll<i, 850*, 881, 
 
 945, 9^0", 1029^. 1033, 1077. "00^, "33, 1145, 1191) 
 (^See Gentiles.) 
 
 Nativities {Nativitates). — By "generations," "births," and "nativi- 
 ties," in the Word, are meant spiritual generations, births, 
 and nativities, which are effefted by truths and by life ac- 
 cording to them (n. 721a; compare n. 381). 
 
 By " the nativities of the sons of Jacob " are signified spiritual 
 nativities, that is, how good and truth are born with man 
 when he is being regenerated by the Lord (n. 434a). 
 
 Natural {Naturaiis). — {See Degree, Spiritual, Celestial, li/lind.) 
 
 It is to be observed that man's natural [part] is a trine, con- 
 sisting of the rational, the natural, and the sensual {see 
 ■more, n. 1147). 
 
 All the evils which man derives from his parents, called he- 
 reditary evils, have their seat in his natural and sensual 
 man, but not in the spiritual : for this reason the natural 
 man, and especially the sensual, is opposite to the spiritual 
 man (n. 543*). 
 
 The natural, separate from the celestial and the spiritual, is 
 infernal (n. 614). 
 
 The natural man is interior and exterior. The interior natural 
 is where the filthy things in man have their seat ; and the 
 exterior does not proclaim them, but it counterfeits good 
 things (n. 650^"-). 
 
 A natural man viewed in himself, loves only himself and the 
 world (n. 714a). 
 
 There are in man three degrees of natural affedions ; so, too, 
 in beasts. In the lowest degree are inseds of various 
 
6oS APOCALYPSE EXPLAINED. 
 
 kinds, in a higher degree are the flying things of heaven, 
 and in a still higher are the beasts of the earth that have 
 been created from the beginning (n. 1201). 
 
 The natural man, or the natural mind, is purified interiorly 
 when falsities- and evils have been removed (n. 9603). 
 
 When the internal or spiritual man has been opened, the Lord 
 then subdues the evils and disperses the falsities that are 
 in the external or natural man (n. 177). 
 
 The man of the church progresses from the natural to the 
 spiritual, and through this to the celestial. The natural 
 is the good of life ; the spiritual is the good of charity 
 towards the neighbor, and the celestial is the good of love 
 to the Lord (n. 700/). 
 
 Affeftions of the lower degree, although viewed in their origin 
 they be spiritual, are yet to be called natural ; they are to 
 be so called because they are like the affedlions of the nat- 
 ural man (n. 1201). 
 
 Angels of the first or ultimate heaven are in spiritual-natural 
 love {concerning which see n. 834). 
 
 Natural sense (Sensus naturaiu). — {See Natural Sense, under 
 Word.) 
 
 Exterior {or outer) truths are in the external or natural sense 
 
 of the Word, that is called the sense of the letter and the 
 
 literal sense (n. 618). 
 The merely natural sense is for the world ; the natural sense 
 
 from the celestial and the spiritual, is for the ultimate 
 
 heaven (n. 1066). 
 
 Nature {Natura), The natural {Naturale), Naturalism (Naturalismus), 
 
 Naturalist (Naturaiista). — Nature and life are two distin<5l 
 things. Nature has its beginning from the sun of the 
 world, and life has its beginning from the sun of heaven. 
 The sun of the world is pure fire, and the sun of heaven 
 is pure love. What proceeds from the sun that is pure 
 fire, is called nature ; and what proceeds from the sun that 
 is pure love, is called life. What proceeds from pure fire, 
 is dead ; but what proceeds from pure love, is alive : hence 
 it is plain that nature in itself is dead (n. 1207 ; compare 
 n. 1 196). 
 
 The Divine is continually flowing-in through the spiritual 
 world into the natural, and is producing things innumera- 
 ble ; and nature was created to serve in clothing those 
 things which proceed and flow-in from the spiritual world 
 (n. 575 ; nmch more may be seen, n. 1206, 1207). 
 
 Nature was created that the spiritual may terminate in it (n. 
 1207). 
 
 It is from this that there are in the natural world such things 
 
INDEX OF WORDS. 609 
 
 as wholly agree with the things that are in the spiritual 
 world, and that they can be fitly joined together (n. 1207) ; 
 in nature there is not a least thing, nor can there be a least 
 thing, in which there is not the spiritual (n. 1196). 
 
 There are two things proper to nature, namely, time and 
 thence succession, and space and thence extension (n. 
 1212). 
 
 All things belonging to nature, besides sun, moon and atmo- 
 spheres, make three kingdoms ; the animal, the vegetable, 
 and the mineral {concerning which more may be seen, n. 
 1208; cotnpare n. 1197). 
 
 There are two mediate causes in nature through which is 
 wrought every effecS, or produdlion and formation there. 
 These mediate causes are light and heat. Light modifies 
 substances, and heat adluates them (n. 1206). 
 
 (See articles n. 7, 159, 195a, 2403, 349*, 4014-, 455^, 543^, 548, 
 SS9. 570. S7S. 7064 719. 726(1.), 763, 1196, 1197, 1206, 1207, 
 1212.) 
 
 All that proceeds fi-om the sun which is divine love, is called 
 the spiritual ; and all that proceeds fi-om the sun which is 
 fire, is called the natural. The spiritual, from its origin, has 
 life in itself; but the natural, from its origin, has nothing 
 of life in itself. There are the spiritual and the natural in 
 every created thing in this world; the spiritual as soul, and 
 the natural as body ; or the spiritual as internal, and the 
 natural as external ; or the spiritual as cause, and the nat- 
 ural as effedl {see much more, n. 1196). 
 
 All naturalism comes from thinking concerning divine things 
 from the things that are proper to nature ; these are mat- 
 ter, space, and time (n. 1220). 
 
 At this day, naturalism has well nigh flooded the church 
 (n. 1220). 
 
 Many persons deny a divine providence, and confirm them- 
 selves against it. This comes to pass from various things 
 that happen and exist; among which is naturalism (n. 
 1:76). 
 
 Every man who has become a naturalist through thoughts 
 from nature, also remains such after death ; and he calls 
 all the things natural which he sees in the spiritual world, 
 because they are like natural things. Such persons, how- 
 ever, are enlightened and are taught by the angels that . 
 they are not natural, but have the appearance of being nat- 
 ural things ; they are also convinced so far as to affirm that 
 it is so ; but still they fall back, and worship nature as they 
 did in the world ; and at last they separate themselves 
 from the angels, and fall into hell {concerning which see n. 
 1220; compare n. 242^). 
 
6lO APOCALYPSE EXPLAINED. 
 
 Nazirite, Naziriteship (Naziraeus). — The Nazirite (nazir) represented 
 the Lord in firsts and in ultimates ; and the Divine of the 
 Lord in ultimates is His Human (n. 66, 36415). 
 
 The Nazirites represented the Lord as to divine truth in ulti- 
 mates ; and on the earth this is the Word in the sense of 
 the letter (n. 196). 
 
 The Nazirites represented the Lord as to the celestial Divine 
 (n. 372O. 
 
 In the respective sense, by them was signified the good of 
 celestial love, which good proceeds immediately from the 
 Lord's Divine Human (n. 364^). 
 
 The Lord's power in ultimates was represented by the hair 
 with the Nazirites, as with Samson ; for the hair corre- 
 sponds to the ultimates of divine truth (n. 1086). 
 
 (See also articles n. 448*, 577a, 619c, 652^, 918.) , 
 
 Near, At hand (Prope). — "Near (or 'at hand') (eggus) " {Apoc. i. 3) 
 signifies what is interior, for the reason that distances in 
 heaven are wholly in accordance with the differences of the 
 good of love ; and therefore they who are in kindred good 
 are also near one another (n. 16). 
 
 [Propinquus). — They who are in kindred good are also near 
 
 one another in heaven. Affinities on earth are called near 
 degrees of relationship, because they answer to spiritual 
 affinities which in heaven give aftual nearness. This is 
 the case in heaven for the reason that the good of love 
 conjoins ; and the more interior the good is, the closer is 
 the conjundlion ; consequently, the more interiorly a man 
 is in the good of love, the nearer is heaven to him. It is 
 from this that in the Word "nearness" signifies presence 
 and conjundlion (n. 16). 
 
 He is called "near (qarobh)" {Ps. cxlviii. 14) who is conjoined 
 
 to the Lord by truths (n. 316a). 
 By "those who are far off" \lsa. xxxiii. 13) are meant the 
 
 gentiles, and by "those who are near" are meant those 
 
 who are of the church, and who from the Word are in 
 
 truths (n. 1133). 
 
 See also Isa. li. 5 (n. 406^). 
 
 Nebaioth. — By "the rams of Nebaioth," which shall minister {Isa. 
 Ix. 7), are signified truths which, from spiritual affedlion 
 lead the life (n. 282) : internal spiritual goods (n. 3911;). 
 
 Nebo. 
 
 See Isa. xlvi. i (n. 8n*). 
 
 Nebuchadnezzar. — (^See Babel.) 
 
 By the dream of Nebuchadnezzar, king of Babylon {Dan. iv. 
 
INDEX OF WORDS. 6ll 
 
 10-16), is described the establishment of a celestial church, 
 and its increase even to its height, and aftenvards its de- 
 struftion on account of dominating even over the holy 
 things of the church, and on account of its claiming to it- 
 self jurisdiftion over heaven (concernitig this see n. 650(f). 
 
 By "Nebuchadnezzar" as king of Babylon, "in the begin- 
 ning," is signified the celestial church, and its increase 
 even to the height of wisdom (concerning this see n. ke^od). 
 
 By the statue seen by Nebuchadnezzar in a dream, were 
 represented the successive states of the church (n. 5770, 
 1029). 
 
 By '' Nebuchadnezzar, king of Babylon," is signified profana- 
 tion of truth, and thence its destrudtion (concerning which 
 see n. 652c; compare n. 622a,- 654^, 714c, 81 la, 10291?). 
 
 By "Nebuchadnezzar" is signified pride in one's own intelli- 
 gence (n. 654A). 
 
 NecessHy, Necessary {NecessUas). — Every one ought to provide for 
 himself and for those dependent upon him the necessaries 
 and requisites of life, and to do this from love, but not 
 from the love of himself (n. 1193). 
 
 Neck {Coiium). — By "neck (tzawar) " (Isa. xxx. 28) is signified 
 conjundlion (n. 923). 
 
 " To loose from the bands of the neck " (Isa. Hi. 2) signifies 
 deliverance from a detention from truths, by falsities that 
 hinder the reception of influx out of heaven (n. &iid) ; 
 " bands of the neck " signify falsities preventing the en- 
 trance of truths (n. 68^^). 
 
 He shall reach even to the neck" (Isa. viii. 8), signifies that 
 there will no longer be any communication of good and 
 truth (n. 304^/). 
 
 " It is profitable for him that an ass's millstone (or a millstone 
 turned by an ass) should be hanged about his neck (thach- 
 ELos) " (Matf. xviii. 6), signifies that it were better for him 
 not to have had knowledge of any good and' truth, but 
 only of evil and the false ; this is " the ass's millstone ;" 
 and "to be hanged to the neck" is interception, that he 
 may not know good and truth (n. 1182). 
 
 (See Throat) 
 
 {Cervix).— "Thy hand shall be on the neck (-oreph) of thine 
 
 enemies" (Gen. xlix. 8), signifies that the infernal and dia- 
 bolic crew shall be driven out and held back (n. 433a). 
 When man as to the spirit turns away from the Lord, it is 
 said from the appearance (^er. xviii. 17) that the Lord 
 looks upon him "with the neck and not the face" (n. 
 412.5; the English versions have "back," instead of " neck"). 
 
6l2 APOCALYPSE EXPLAINED. 
 
 One who has Hved in evils wholly turns his face from the 
 Lord after death ; this therefore is meant ( yer. xxxii. 33) 
 where it is said that " they turned unto Him the neck and 
 
 not the face"(n. 4I2e ; see the marginal reading ofthe English Bible). 
 
 Necklace (Torques). — {See Chain.) 
 
 Needy {Egeni). — {See Poor.) 
 
 By " the needy " are signified those who desire truths from 
 spiritual affeftion (n. 328^, 329«). 
 
 "The poor" {Isa. xiv. 30) signify those who are not in truths, 
 but still desire them ; and " the needy " signify those who 
 are not in goods, but still in heart wish for them (n. 8i7<f). 
 
 "Egeni (the needy) " is the rendering of 
 
 •EBHvoN, I Sam. ii. 8 (n. "J^c) ; 
 Fs. Ixxii. 13 (n. 328./, 329^) ; 
 
 Isa. xiv. 30 (n. 118, Sv]d) ; xxv. 4 (n. 481) ; xli. 17 (n. 118, 
 483»). 
 
 Neglected (Negleaus). — "Negledled (chophshi; rendered 'free' in the 
 authorized version, but the revised has ' cast off ' and 'cast away,') 
 
 among the dead" {Ps. Ixxxviii. 5), signifies among those 
 who have nothing of truth and good, and who are there- 
 fore rejefled (n. 65915). 
 
 Neighbor {Proximus). — {See Companion.) 
 
 By "neighbor" in the Word is not meant a man merely as 
 to his person, but as to the quality in him that makes him 
 to be such a man {muck more, n. 834). 
 
 By " neighbor " in the spiritual sense is signified good in all its 
 complex ; and good in all its complex is the good of char- 
 ity (n. 746/). 
 
 To "love God above all things, and the neighbor as oneself" 
 is to keep the Lord's precepts (n. 785^). 
 
 "Proximus (neighbor)" represents 
 
 PLEsioN, Matt. xxii. 39 (n. 785A; 
 Luke X. 27, 29, 36 (n. 785^). 
 
 ( Vicinus). — " Victfius (neighbor) " represents 
 
 SHAKHEN, Ezek. xvi. 26 (n. 141*, 654/). 
 
 Neighing (Hinnitus). — "Neighings (mitzh«loth)" {^er. xiii. 27) are 
 profanations of truth, because " the horse " signifies the in- 
 telle6lual, where truth is (n. 141^). 
 Falsifications of truth are meant {^er. viii. 16) by " the voice 
 of the neighings of the strong ones" (n. 355/). 
 
 Nephilim. — {See Rephaim.) 
 
 By "the Nephilim" or giants, and by "the Anakim" or sons 
 
INDEX OF WORDS. 613 
 
 of Anak, in the Word are signified those who are in the 
 greatest persuasion of their eminence and wisdom in com- 
 parison with that of others ; and in the abstradl sense, 
 dire persuasions (n. 543^). 
 The Nephilim, the Anakim, and the Rephaim, mentioned in 
 the Word, were above all others in direful persuasions of 
 the false. Before the advent of the Lord, they infested all 
 in the other life by their direful persuasions, and almost 
 extinguished their spiritual life. They were cast into hell 
 by the Lord, when He was in the world, which hell still 
 appears as under a misty rock ; they who draw near to it, 
 fall into a swoon. The Author's experience (n. 544). 
 
 Nerves, Sinews (Nervi). — Concerning the nerves in the ultimates of 
 the body (n. 744). 
 
 "The sinews (hesheph) of the bow" {^Ps. Ixxvi. 3) are the prin- 
 cipal things of do6lrine (n. 357a!). 
 
 The word here rendered " nervi (sinews)," is rendered differently in other 
 places. See article n. 365/, where we read "scintillae (flashes) ;" this agrees 
 with the rendering of Schmidius. We find '.' frunae (which means burning 
 coals)," ^.C, n. 4394. We find "jacula ignita (fiery shafts)," ^.C, n. 1664; Afoc. 
 Rev., n. 500; the last rendering is like that of the margin of the revised ver- 
 sion. 
 
 Nesi {Nidus), To build a nest {Nidificare). — " Nest {nidus, qen) " is said, 
 instead of habitation {Jer. xlix. 16; Obad. verse 3, n. 
 4103 ; compare Deut. xxxii. 11, n. 28 1^; jfob xxxix. 27 
 n. 28 1^). 
 
 "To build a nest [nidificare, qanan)" {Jer. xlviii. 28) signifies 
 the same as to dwell ; namely, to lead a life (n. 41 1^). 
 
 Hot {Rete, Sagend).—"TQ fish " signifies to teach knowledges of truth 
 and good, and so to reform. The Lord's ordering that 
 they should cast the net on the right side of the boat, sig- 
 nified that they should teach good of life (n. 513c, 6oo<z). 
 The separation of good natural [persons] and evil natural 
 [persons] appears in the spiritual world like a net cast into 
 the sea, gathering fishes and drawing them to the shore. 
 This appearance is from correspondence. And therefore 
 the Lord likened the kingdom of the heavens to a net, 
 gathering together the fishes (n. 5i3<f). 
 
 "Rete (a net) " represents 
 
 CHEREM, Hab. i. IS, 17 (n. 513c) : 
 MiKHMORETH, Isa. xix. 8 (n. 513O ' 
 DIKTUON, Luke V. 4 (n. 513c) ; 
 John xxi. 6 (n. 513c, 6ooa). 
 
 "Sagena (a net)" represents 
 
 SAGENE, Matt. xiii. 47 (n. 5I3<0- 
 
6l4 APOCALYPSE EXPLAINED. 
 
 NeWe ( Urtica). — {See Thistle.) 
 
 The devastation of all good is signified {Zeph. ii. 9) by " the 
 place of the netde (charul)," and the devastation of all 
 truth by "the pit of salt" (n. 653^). 
 
 New [Novus). — By "old botdes" {Matt. ix. 17) are signified the 
 statutes and judgments of the Jewish Church, and by 
 "new (kainos) bottles" the precepts and commandments 
 of the Lord. That those born and educated into the ex- 
 ternals which belonged to the Jewish Church could not 
 at once be led into the internals of the Christian Church, 
 is signified {Luke v. 39) where it is said, " No one drink- 
 ing old wine straightway desireth new (kainos), for he saith, 
 The old is more useful " (n. 376«). 
 
 See also Mati. xxvi. 29 (n. 376^); 
 Lake xxii. 20 (n. 376c). 
 
 New Jerusalem [Nova Hierosoiyma). — {See Jerusalem, Church.') 
 
 The church called Christian has at this day reached its end ; 
 wherefore arcana of heaven and the church have now 
 been revealed by the Lord, to serve the new church, 
 which is meant in the Apocalypse by " the New Jerusa- 
 lem," for dodlrine of life and of faith (n. 670). 
 
 After the end of the Israelitish Church interior divine truths 
 were revealed by the Lord for the Christian Church ; and 
 now, still more interior truths for the church which is 
 coming. These interior truths are what are in the inter- 
 nal or spiritual sense of the Word (n. 948). 
 
 It has now pleased the Lord to reveal many arcana of heaven, 
 especially the internal or spiritual sense of the Word, 
 which had before been wholly unknown ; and with this 
 He has taught genuine truths of doftrine ; which revela- 
 tion is meant in Matthew (xxiv. 3, 30, 37) by " the com- 
 ing of the Lord." The reason for a revelation in the end 
 of a church is, that through it separation may be effefted 
 of the good from the evil ; likewise the establishment of 
 a new church ; and all this, not only in the natural world 
 where men are, but also in the spiritual world where spirits 
 and angels are ; for the church is in both worlds, and rev- 
 elation takes place in both, and separation by it, as also 
 the establishment of a new church (n. 641). 
 
 They who are to be in the New Jerusalem will all acknowl- 
 edge the Divine Human of the Lord. This is His "new 
 name" (n. 224). 
 
 The new church, which is called " the Holy Jerusalem," will 
 make its beginning with a few ; it will afterwards be with 
 more ; and it will at last be made full ; several reasons for 
 this (n. 732). 
 
INDEX OF WORDS. ' 615 
 
 This church grows on earth according to the increase in the 
 world of spirits (n. 732). 
 
 (See articles n. loo, 223^-^, 224, 288^, 431^, 629^, 6S2</, 670, 711, 
 732. 758, 764, 857, 870, 948, 1044, 1183.) 
 
 New Moon (mvUunium). — {See Moon.) 
 
 The holy things of the church from which worship was per- 
 formed, and worship itself, are signified {Hos. ii. 11) by 
 "the feast, the new moon (chodhesh), and the sabbath," 
 which would cease (n. 40315). 
 
 By " sacrifices," " the meat-offering," " incense," " new moons," 
 and "feasts," also by "prayer" {Isa. i. ii, 13-15) are 
 meant all things of worship (n. 939 ; compare n. 1061). 
 
 Nice {Nicaea), Nioene Council {Nicaetmm ConciUum), — For mention of 
 Nice, see n. 1102. 
 The Nicene Council mentioned (n. 1091, 1 103). {See Creed.) 
 
 Nicolaiians (iW^/aifa^).— " Nicolaitans " {Apoc. ii. 6, 15) are they 
 who separate good from truth, or charity from faith (n. 
 107, 142). 
 That those who separate charity from faith are called Nicolai- 
 tans, comes chiefly from the sound of the word in heaven ; 
 for it sounds of truth or faith, and not of good or charity 
 (n. 107). 
 
 Nsghi {Nox). — By " night" is signified the state when the mind is in 
 an obscure idea (n. 747). 
 " Night " {Ps. cxxxvi. 9) signifies the light of the natural man ; 
 for the light of the natural man, compared with the light 
 of the spiritual man, is as the light of night from moon 
 and stars compared with the light of day from the sun (n. 
 401/). 
 
 "Night" signifies the state of no love and no faith (n. 193a). 
 " Night" signifies the last time of the church, when there is no 
 faith because there is no charity (n. 98). 
 
 "Nox (night) " represents 
 
 LAYiL, in the passages of the Old Testament that are here referred 
 
 to: 
 Nux, in those from the New Testament. 
 
 "Media nox (midnight) " represents 
 
 MESONUKTioN, Mark xiii. 35 (n. 187^), 
 
 "No5lu (by night) " is the rendering of 
 LAYIL, Obad. verse 5 (n. 193a). 
 
 Pass the night, Lodge {Pernoaare). — That there is not yet 
 
 hope of liberation, is signified {Ps. Iv. 7) where it is said, 
 
6l6 APOCALYPSE EXPLAINED. 
 
 " Lo I will make long my wandering, I will pass the night 
 
 {or 'lodge,' as in the revised version,) (lin) in the wildemess " 
 
 (n. 282). 
 
 "To pass the night" {or 'lodge,' as in tlie English versions,) in the 
 
 waste place" {Isa. Ixv. 4), signifies to remain and to live 
 in falsities (n. 659a). 
 
 See also Isa. i. 21 (n. 887). 
 
 Nile {Niius). — The scientific which is of the natural man, is signi- 
 fied {Gen. XV. 18) by "the river of Egypt," the Nile (n. 
 569*). {See Egypt.) 
 
 " The river Nile " signifies the false scientific (n. 538a). 
 
 Nine (Novem), Ninth (Nanus). — "Three" signifies a full state, or what 
 is complete even to the end; so, too, "six" and "nine" 
 (n. 194). 
 That "there came a darkness over all the earth" {Luke xxiii. 
 44), signified that there was nothing but falsities of evil with 
 those of the church ; that this was for three hours, namely, 
 "from the sixth hour even to the ninth (ennatos)," signi- 
 fied that there was mere falsity and absolutely no truth ; 
 for "three" signifies full, all, and wholly; and "six" and 
 "nine" signify all things in the aggregate, here falsities 
 and evils (n. 4oi<i). 
 
 Nineveh (Ninive). — By "Nineveh" are signified nations outside of 
 the church (n. 401/2). 
 By " Ninevah " which shall be laid into a waste {Zeph. ii. 13), 
 are signified falsities of dodlrine (n. 650/). 
 
 Nitre {Nitrum). — It is clearly manifest that the washings simply 
 represented and thence signified spiritual washings, which 
 are purifications from falsities and evils ; for it is said ( Jer. 
 ii. 22), "Though thou shalt have washed thee with nitre, 
 (nether), and have multiplied soap to thee, thine iniquity 
 will hold its spots before Me" (n. 475^). 
 
 yi^o.— By "Egypt," "Sin,'.' and "No" {Ezek. xxx, 15, 16), are sig- 
 nified scientifics and fallacies which belong to the natural 
 man (n. 721^). 
 
 Noah {Noachus). — By "Noah and his sons" is signified the Ancient 
 Church, and its establishment after the devastation of the 
 Most Ancient Church (n. ^d^a^d, 650c). 
 
 By " the flood " of Noah, in the spiritual sense is described 
 the destru6iion of the Most Ancient Church, and also the 
 last judgment upon the men of that church (n. 650^;). 
 
 (See articles n. 240^, Zl^A 6381^, 644,/, 650c, 724?.) 
 
INDEX OF WORDS. 
 
 Noblos {Primores). — By "the nobles (nadhibh)," who delved {Num. 
 xxi. 1 8), are signified those who are intelligent and wise 
 firom the Lord (n. 727a). 
 
 {See Bars, Great Uen.) 
 
 Noise {Sirefitus). — {See Tumuli.) 
 
 "The noise of songs" {Ezek. xxvi. 13) signifies joys of con- 
 fession (n. 326^ ; compare n. 323^). 
 
 By "the noise {or 'tumult') of the peoples" {Ps. Ixv. 7) are 
 meant contradidions from falsities (n. 706(f). 
 
 " Strepitus (noise) " represents 
 
 HAMON, in both of these passages. 
 
 Noisome weeds. — {See Wild vine.) 
 
 Noon.— {See South.) 
 
 Noph. — Zoan and Noph were in the land of Egypt, and they sig- 
 nified the enlightenment of the natui'al man from spiritual 
 light (n. 654A). 
 
 North {Septentrio). — {See South, Quarters.) 
 
 In the spiritual world, at the right hand is the south, where 
 they are who are in clear light of truth ; and under them, 
 in the hells there, those who are in natural lumen by 
 which they have confirmed themselves in falsities. In the 
 northern quarter are those who are in obscure truth, from 
 the Lord ; and under them, in the hells there, those who 
 are in falsities, but not in any natural lumen by which they 
 have confirmed their falsities (n. 412/). 
 
 By "the sides of the north" {Ps. xlviii. 2), are signified truths 
 from celestial good (n. 405?). 
 
 By "the north" {Zeph. ii. 14) is signified the natural and sen- 
 sual man, and the scientific that is therein (n. 388c). 
 
 There are winds in the spiritual world, that have their rise 
 from the determination of the influx of the Divine, and 
 which reach the lower parts of the earth there. In the 
 heavens there are very seldom felt any winds that are not 
 gende; but with those who dwell lower down, on the 
 earths, they are frequently felt : for they increase with 
 their descent. Their direction is from the quarters into 
 which the Divine flows-in ; especially from the north (n. 
 419^). 
 
 By "the king of the north" {Dan. xi. 38) are meant those 
 who are in knowledge from the Word, but nevertheless are 
 not in the life ; thus those who are in what is called faith 
 
6l8 APOCALYPSE EXPLAINED. 
 
 alone, and still are not in charity, because of their rejecSlion 
 of this as not leading to salvation (n. yiyrf; compare n. 
 
 SH'^- 573^ 734<^. 8ii0- 
 By " the north " ( Jer. i. 14) is signified the false ; in this case, 
 
 the false from which comes evil (n. 208^). 
 By "the north" (^Isa. xiv. 31) is signified the hell in which and 
 
 from which are falsities of doflrine and falsities of faith ; 
 
 and by "smoke coming out of the north" are signified 
 
 such falsities (n. 539^). 
 
 " Septentrio (the north) " represents 
 
 TZAPHON, Gen. xxviii. 14 (n. 3401/, 4223); 
 Exod. xxxvi. 25 (n. 417a) ; 
 Num. XXXV. 5 (n. 417a) ; 
 
 Ps. xlviii. 2 (n. 405c) ; Ixxxix. 12 (n. 6oo^) ; cvii. 3 (n. 422J) ; 
 Isa. xiv. 13 (n. 405e) ; verse 31 (n. 539^) ; xliii. 6 (n. 239*, 
 
 4223, 724(/, 7683) ; 
 Jer. i. 14 (n. 20%b) ; iii. 12 (n. 412S) ; verse 18 (n. 433c) ; vi. 
 
 I (n. 449*) ; verse 22 (n. 1753, 35S(?) ; x. 22 (n. 714.:) ; 
 
 xlvi. 6 (n. 5i8«, 569^); verse 10 (n. S69<r); xlvii. 2 (n. 
 
 Si8«); 1. 9(n-3S7^); 
 Ezek. XX. 47 (n. 412/, 504^); xxxviii. 15 (n. 355^1; 
 Dan. viii. 4 (n. 3i6<:) ; xi. 6 (n. 734«') ; verse 8 (n. Siii) ; verse 
 
 13 (n- 5734; verse 40 (n. 355^, 514c); 
 Amos viii. 12 (11. 386c) ; 
 Zeph. ii. 13 (n. 388c, 650/) ; 
 Zech. vi. 6, 8 (n. 355*); xiv. 4 (n. ifit^d): 
 BoRRHAs, Luke xiii. 29 (n. 252^, 422^). 
 
 Nostrils {Nares), Nose (Nasus). — " The breath of the nostrils {nares, 
 'aph) of Jehovah" signifies divine truth (n. 4191^). 
 
 The nostrils correspond to perception (n. 427a). 
 
 "The spirit of our nostrils" {Lam. iv. 20), is the life of per- 
 ception of good and truth (n. 684;;) ; it is celestial life 
 itself, which is from the Lord (n. 375«(vi.)). 
 
 The mind's perception corresponds to the smell of the nos- 
 trils ; smell and the nostrils are correspondences, and the 
 aflion is influx. Hence the man who has interior per- 
 ception is said to be of acute nostril [or of keen scent], 
 and to perceive a matter is called smelling it (n. 1080). 
 
 "Nares (the nostrils) " is the rendering of 
 
 'APH, Gen. ii. 7 (n. 4195) ; vii. 22 (n. 419c) ; 
 Exod. XV. 8 (n. 419c) ; 
 Lam. iv. 20 (n. 175a, 4191:, 684<ir). 
 
 By " the nose {nasus) " is signified perception (n. 324;; ; compare 
 n. 272, 419c). 
 
 By "the rebuke and the breath of the nose (nasus) of Jehovah" 
 {Ps. xviii. 15) is signified much the same as by " His anger 
 and wrath" in other passages of the Word (n. 74i(;). 
 
INDEX OF WORDS. 619 
 
 With those who from childhood begin to burn with the desire 
 of ruHng by the holy things of the church as means, the 
 spiritual mind is altogether closed, then the rational mind 
 also,_and_at last the natural mind even to the sensual mind ; 
 this is said in heaven to be "even to the nose" (n. 1056). 
 
 "JVasus (the nose) " is the rendering of 
 
 >APH, Deut. xxxiii. 10 (n. 324rf); 
 Job iv. 9 (n. 419c) ; 
 Ezek, xvi. 12 (n. 272). 
 
 Nought, for. — {See Gratis.) 
 
 Nourish {NutHre), Nourishment (NutHtio). — {See Food.) 
 
 Things that are to be eaten, and which nourish the body, sig- 
 nify in the spiritual sense such things as nourish the soul 
 or the mind : all these have reference to the good of love 
 and to the truth of faith (n. 374a). 
 
 Food and drink signify knowledges of good and truth, and 
 thence the spiritual nourishment which is given by instruc- 
 tion (n. 444c). 
 
 (See articles n. 374a, :^Z6a-e, 413^, 444<r, 507, 617a, giic.) 
 
 Feed (Aiere). — "That they may nourish (trepho) her there" 
 
 {Apoc. xii. 6, 14), signifies to sustain life and to increase 
 (n. 732, 761). 
 
 Nourish up. — {See Bring up.) 
 
 Noxious {Noxius). — "Noxious (poneros) " {Apoc. xvi. 2) is predi- 
 cated of what is falsified (n. 962). 
 
 Number {Numerus). — All numbers in the Word signify qualities of 
 the things described (n. 1063) : the quality itself is de- 
 termined by the numbers that are expressed (n. 429). 
 
 Numbers in the Word signify tilings or states, with variety 
 according to their relation to other numbers (n. 124). 
 
 That the spiritual things of heaven (such as those are which 
 angels are thinking and of which they are speaking), fall 
 into numbers, was often shown to the Author (n. 429). 
 
 There are simple numbers which are significative above all 
 others, and from which the greater numbers derive their 
 significations ; namely, the numbers two, three, five and 
 seven (n. 430a). 
 
 The greater numbers, and those made up from smaller num- 
 bers, have similar signification with the smaller and simple 
 numbers from which they arise by multiplication (n. 430a). 
 
 When two numbers that are multiplied together are named 
 together, the one greater and the other less, and having 
 
620 APOCALYPSE EXPLAINED. 
 
 similar signification, then the smaller number is predicated 
 of goods and the greater of truths {see n. 3363). 
 
 (See also articles n. 124, 194, 336^, 384, 429, 453^,3, 506, 548, 
 658, 761, 851, 924, 1063.) 
 
 "Numerus (number) " represents 
 
 MispAR, Ps. cxlvii. 4 (n. 72). 
 
 ARiTHMos, Apoc. V. II (ii. 336a) ; ix. 16 (n. 573«,S74) ; xiii. 17 (n. 
 841); verse 18 (n. 845); xv. 2 (n. 933). 
 
 To number (Numerare). — " To number " signifies to know the 
 
 quality of a thing (n. 453a) ; to know the quality of a 
 thing, and to make arrangement and disposition accord- 
 ing to it (n. 841). 
 
 "To be numbered" signifies to be arranged and disposed. 
 Where it is said, " It shall be numbered to the Lord " {Ps. 
 xxii. 30), this signifies to be accounted to Him, or added 
 to Him, and thus to be His (n. 768*). 
 
 "To number the army for war" {ha. xiii. 4) signifies to ar- 
 range truths from good against falsities from evil (n. 7341?; 
 compare n. 453^). 
 
 "Thou art numbered, thou art numbered" {Dan. v. 25, 26), 
 signifies seen and explored as to the quality of good and 
 truth (n. 453a ; compare n. 373, 376^). 
 
 "Numerare (to number, to count,) " represents 
 
 M5NA' and M^NAH (Chaldee), Dan. v. 25, 26 (n. 373, 376^, 4S3<«); 
 MANAH, 2 Sam. xxiv. I (n. 453''); 
 
 Ps. xc. 12 (n. 453^) ; cxlvii. 4 (n. 453*) ; 
 
 Jer. xxxiii. 13 (n. 4533) : 
 SAPHAR, Job xiv. 16 (n. 453^) ; xxxi. 4 (n. 453*); 
 
 Ps. xxii. 30 (n. 768*) ; xlviii. 12 (n. 453*) ; 
 
 Isa. xxii. 10 (n. 453*) ; xxxiii. 18 (n. 453*) : 
 ARiTHMEO, Luke xii. 7 (n. 453*) ; 
 
 Apoc. vii. 9 (n. 4S33). 
 
 Nuptials, Wedding, Marriage {NufHae). — {See Marriage.) 
 
 By " the supper of the nuptials (gamos) of the Lamb " {Apoc. 
 
 • xix. 9) is signified conjuniSlion with the Lord, and thence 
 communication {or communion) with those who are of the 
 church which is meant by the New Jerusalem (n. 1225). 
 
 By " nuptials" is signified conjundtion of good and truth (n. 
 252a/, 675^^). 
 
 " Not clothed with the garment of nuptials {or a wedding gar- 
 ment) " {Matt. xxii. 11, 12) signifies the hypocrite who by 
 a moral life counterfeits spiritual life, when yet it is merely 
 natural (n. 195*). 
 
 By "nuptials in Cana of Galilee" is signified the church 
 among the gentiles (n. 376^). 
 
INDEX OF WORDS. 62 1 
 
 "Nupiiae (nuptials, a wedding, a marriage,)" represents 
 
 GAMos, Matt. xxii. 11, iz (n. 195*) ; xxv. 10 (n. 252^) ; 
 yohn ii. I (n. 376^) ; 
 Afoc. xix. 9 (n. 252a, 1225). 
 
 "To contrail matrimony (<7r 'to marry') and to give in mar- 
 riage (nuftui dare, ekgamizo) " Matt. xxiv. 38), signifies tO 
 
 conjoin the false to evil and evil to the false (n. 617^). 
 Nutrition. — {See Nourisliment. 
 
 Oak {Quercus). — By "the oak " is signified the natural man, and by 
 
 "leaves" are signified scientifics and knowledges of truth 
 
 in that man (n. 504s). 
 
 By "wood from the oak" is signified sensual good (n. 1145). 
 
 By "oaks of Bashan" is signified outward pride from one's 
 
 own intelligence (n. 410^) ; those also are meant who boast 
 
 . of their knowledge (n. 514^). 
 
 "Quercus (an oak) " represents 
 
 >ELAH, Isa. i. 30 (n. 504^): 
 
 lALLON, Isa. ii. 13 (n. 410*, SH*) > 
 Hos. iv. 13 (n. 324^) : 
 
 B'RosH, Isa. xiv. 8 (n. 1029^) ; Schmidius had the same in the edi- 
 tion of 1696 ; but we find " abies (fir tree)," in the editions 
 of 1715 and 1740. In other passages Swedenborg ren- 
 dered the same Hebrew word by ''abies." 
 
 Oar {Remus). — {See Rower.') 
 
 "A ship" signifies doflrine from the Word: and "planks," 
 "oars," "mast," signify the various things from which is 
 do6lrine (n. 514a). 
 
 " Oars " {Ezek. xxvii. 6) signify those things of the under- 
 standing by which man speaks, which belong to the sen- 
 sual man (n. 1146) ; by "them that hold the oar" (verse 
 29) are signified the intelligent (n. 514a). 
 
 "A ship (<?r ' galley ') with oars" {Isa. xxxiii. 21), is intelli- 
 gence from proprium, because such a ship is propelled by 
 men by means of oars, and " the magnificent {or ' gallant ') 
 ship" is wisdom from proprium, because of such a ship 
 man is boastful and proud (n. 5i4i;)- 
 
 "Remus (an oar) " represents 
 
 MASHOT, Ezek. xxvii. 29 (n. ^T.l^a\: 
 MisHSHOT, Ezek. xxvii. 6 (n. 1146): 
 SHAYiT, Isa. xxxiii. 21 (n. 514^). 
 
 Oath. — {See Swear.) 
 
622 APOCALYPSE EXPLAINED. 
 
 Obduracy, Obstinacy [Obfirmatio) ; Obdurate, Obstinate {Obfirmatus); 
 Make firm, Make hard {Obfirmare). — By "the faces of the 
 prophet made hard [olfirmatus, chazaq) against their faces" 
 {Ezek. iii. 8) is signified rejeftion of falsities by truths ; 
 and by "the forehead made hard against their foreheads," 
 is signified rejeftion of evil by good. The affeftion for 
 truth and good is made firm and grows hard outwardly 
 from zeal, when it is combating the false and the evil ; 
 otherwise, it does not repel them ; but it does not become 
 hard internally (n. 412/; see also n. 427^). 
 
 See also Ezek. ii. 4 (n. 544). 
 
 As the good of love is celestial, and thence mild, patient, and 
 modest, so the evil opposite to that good is infernal, hard, 
 obstinate {obfirmatus), and impudent (n. 427^). 
 
 They who care only for worldly and terrestrial things, from 
 their not having perception of good ahd understanding 
 of truth, are called (^Isa. Ivi. 11) "dogs obstinate {obfirma- 
 tus, tAz) in soul who know not satiety " (n. ^l^/'i *e revised 
 
 version gives "greedy" for <az). 
 
 "Obduracy {obfirmatio, hakkarah) of faces" (^Isa. iii. 9), signifies 
 rejedlion and non-admission of divine truth and divine 
 good into the thoughts and affedions, which are the inte- 
 riors (n. 412/). 
 
 " Horrible obduracy {obfirmatio homnda, sha"rur) " in the pro- 
 phets of Jerusalem \yer. xxiii. 14), signifies confirmation 
 of the heart against the truths and goods of the Word (n. 
 6530- 
 
 " Obfirmatus" is the rendering of 
 
 YA'Az, Isa. xx-xiii. 19, where the English versions have "fierce" 
 (n. 455^). 
 
 " Obfirmare (to make hard) " represents 
 CHAZAQ, Jer. ii. 3 (n. 4117", 412^). 
 
 ObedEdom. — ObedEdom was blessed, and his house, on account 
 of the ark, because blessing from the good things of the 
 world signifies blessing from the good things of heaven, 
 which proceed solely from the Lord through reception of 
 divine truth, and this was represented by the ark : they 
 have these good things who are in spiritual good, which 
 was represented by ObedEdom in Gath (n. 700/). 
 
 Obedience {Obedientia), Obey {Obedlre). — "To give to drink unto one 
 of the little ones, a cup of cold [water] in the name of 
 a disciple" (^Matt. x. 42), means to do good and teach 
 truth from obedience ; for by "water" is signified truth to 
 
INDEX OF WORDS. 623 
 
 afFeftion, and by "cold [water]" trudi in obedience; for 
 simple obedience is a natural and not a spiritual affeftion, 
 and is therefore relatively cold (n. 695^ ; compare Mai. iii. 
 5, n. 695^). 
 Whereas the natural man has lusts from the love of self and 
 of the world, and these can be removed by truths only, it 
 is therefore said {Gen. iii. 16) that there shall be obedience 
 (tsshuqah) of the woman to the man, and that he shall rule 
 over her. By "man," here as in other passages of the 
 Word, is signified the truth, of the church (n. 721,;). 
 
 See Lev. xxvi. 14 (n. 388*). 
 
 Oblong {obiongus). — {See Leviathan.) 
 
 By "leviathan, the oblong (or extended) (bariach) serpent" 
 {Isa. xxvii. i), are signified those who rejedl all things 
 which they do not see with their eyes, thus the merely sen- 
 sual (n. 275a). 
 
 Observe (Oiservare). — {See Keep.) 
 
 The life of charity is meant by " walking in the statutes, ob- 
 serving (shamar) the precepts, and doing them " {Lev. xxvi. 
 3) ; for this is charity (n. 388*). 
 See also Lev. xix. 30 (n. 696^). 
 
 "As a leopard by the way will I observe (shur) them " {Hos. 
 xiii. 7), signifies the falsification of truth by reasonings 
 from the natural man ; "to observe" signifies the intention 
 of perverting (n. 780*). 
 
 Ochim. — {See Ijim, Tziim.) 
 
 "Tziim" {Isa. xiii. 21) are infernal falsities; "ochim ('ochim) 
 
 (rendered 'howling creatures' in the English versions)" are infernal 
 
 evils (n. io29«). 
 
 Odor [Odor), Smell (Odoratus), Perfume {Odoramentum). — The mind's 
 perception corresponds to the smell of the nostrils ; smell 
 and the nostrils are correspondences, and the a6lion is in- 
 flux. Hence the man who has interior perception is said 
 to be of acute nostril [or of keen scent], and to perceive 
 a matter is called smelling it (n. 1080). 
 
 The perceptive [element] with man produces the sense of 
 smell in his body, and this too from correspondence (n. 
 324^). 
 
 In the spiritual world, the perceptive [element] of good and 
 truth is sensibly perceived as what is fragrant from grate- 
 ful odors (n. 324a). 
 
 "Odor" signifies the perceptive [charadleristic] of what is 
 grateful, according to the quality of love and faith (n. 
 324/)- 
 
624 APOCALYPSE EXPLAINED. 
 
 Fragrant odors correspond to the various kinds of pleasant- 
 ness and delight that are in the thoughts and perceptions, 
 from the enjoyment of spiritual love (n. 324*). 
 
 Things which were of a grateful odor, with the Israelitish na- 
 tion, represented perception that was grateful ; but things 
 which were of an odor not grateful, represented perception 
 that was not grateful (n. 324^). 
 
 "Incense," or "perfume" signifies the truth of celestial love, 
 which is the good of wisdom (n. 1150). 
 
 " The odor of rest " signifies the perceptive [charafleristic] of 
 peace (n. 324/, 365A). 
 
 "Odor^' represents 
 
 REACH, Exod. xxix. i8, 25, 41 (n. 365.^) ; 
 
 Lev. i. 9, 13, 17 (n. 365/;) ; ii. 2, 9 (n. 365^) ; vi. ij, 21 (n. 
 
 365A) ; xxiii. 13, 18 (n. 365^) ; xxvi. 31 fn. 324/) ; xxviii. 
 
 6, 8, 13 (n. 365A) ; xxix. 2, 6, 8, 13, 36 (n. 365*) ; 
 Num. XV. 3, 7, 13 (n. 365/j) ; 
 Ezek. XX. 41 (n. 324/); 
 Hos. xiv. 6 (n. 324/, 638.5). 
 
 " Odorem facere (to smell) " represents 
 RUACH, Exod. XXX. 38 (n. 324/"). 
 
 Offend, Offence.— {See Stumble.) 
 
 Offer (Offerre). — By "offering (prosphero) a gift upon the altar" is 
 signified all divine worship (n. 325^ ; compare n. 39i«)- 
 
 Offering, Oblation {ouatio). — {See Gift.) 
 
 Offerings upon the altar which were sacrifices, and also meat- 
 offerings and libations, were called "gifts" (n. 661). 
 
 " Oblatio (offering) " is the rendering of 
 
 MINCHAH, Ps. XX. 3 (n. IlS9) '• 
 
 T'RUMAH, Isa. xl. 20 (n. 587*). 
 
 Offering by fire. — {See Whole burnt-offering.) 
 
 Offering for sin, Trespass offering, Guilt offering {Reatus). — 
 
 "Placing His soul an offering for sin (.asham)" {Isa. Hii. 
 10), signifies the last temptation, by which the Lord fully 
 subjugated the hells, and fully glorified His Human, 
 through which things is redemption (n. 768*). 
 See also Lev. xiv. 14 (n. 600c-). 
 
 Offspring {Progenies). — {See Children, Prolification.) 
 
 That David might represent the Lord as to divine truth, the 
 Lord was pleased to be born of the house of David, and 
 also to be called {Apoc. xxii. 16) "the Son," "the Root." 
 and "the Offspring (oenos) of David" (n. 205). 
 
INDEX OF WORDS. 625 
 
 Of old.— (See Eternal.) 
 Og (Qfaj). — {See Rephaim.) 
 
 Og was of the remnant of the Rephaim ; and by the " Re- 
 phaim " were signified those who more than others were 
 m the love of self, and from this were in the highest de- 
 gree natural, and from the persuasion of their own em- 
 inence above others were in falsities of every kind. He 
 was also king of Bashan ; and by " Bashan " is signified 
 the external of the church, and thus the natural, for Ba- 
 shan was without the Land of Canaan, where the church 
 was. Whereas by "bed ((7r couch)" is signified doflrine, 
 therefore the couch of Og, king of Bashan, is described 
 (n. 163). 
 
 Oho/ah, Aholah {Ohoia), Oholihah, Aholibah (OhoiHa). — By the names 
 "Oholah" and "Oholibah" is signified a tent; and by "a 
 tent" is signified the church as to worship (n. 576 ; com- 
 pare n. 555*). 
 
 Samaria and Jerusalem are called Oholah and Oholibah ; and 
 by them are signified the two churches, which are the 
 spiritual and the celestial : here those churches, devastated 
 by falsities and evils (n. 315*). 
 
 (Passages of the Sacred Scripture may be seen, u. 240*, 315*, 355/, 
 555*. 576, 654?, 724^, 827^, 1042.) 
 
 Oil.— {See Olive.) 
 
 Ointment ( Unguentum). — By " ointment " {Apoc. xviii. 13) is signified 
 the good of spiritual love, and by "frankincense " the truth 
 of spiritual good. Spiritual love is signified by "ointment" 
 and "frankincense," for the reason that incense-oiferings 
 were made by them ; and " offerings of incense," from the 
 fragrant smoke that rose from the sacred fire in the cen- 
 sers, were significative of spiritual love (n. 1151). 
 " Unguentum (ointment, confeffion,) " represents 
 
 ROQACH, Exod. XXX. 35 (n. 324/, 1151) : 
 HURON, Apoc. xviii. 13 (n. Ii5i)- 
 
 Ointment-maker {Unguentanus). — " Unguentarius (ointment- 
 maker, apothecary, perfumer,) " represents 
 RAOACH, Exod. XXX. 35 (n. 324^^ 1151). 
 
 Old, Aged {Smex), The old (Senes).—{See Ancient.) 
 
 "The old" {Lam. v. 12, 14) signify wisdom that belongs to 
 
 good, "the elders " truths that are from good, "young 
 
 men " intelligence (n. 270). 
 By "the old man and full of days" {^er. vi. 11), is signified 
 
 wisdom (n. 652(f). 
 
626 APOCALYPSE EXPLAINED. 
 
 ■■'The old man" {Isa. ix. 15) signifies the intelligence qif truth, 
 and "the honored" signifies the wisdom of good (n. 559). 
 
 " Old males " {Zech. vtii. 4) signify the intelligent from doc- 
 trine, and by "old women" are signified those who are 
 intelligent from affeftion for truth (n. 7270). 
 
 In the opposite sense, by "the old man and the boy" {.yer. 
 li. 22) are signified falsities that are confirmed and falsities 
 that are not confirmed (n. 863a). 
 
 "Senex (old, aged, ancient,) " represents 
 
 ZAQEN, Isa. iii. 2 (n. 433s) ; ix. 15 (n. 559, 624.^) ; 
 Jer. vi. II (n. (>S2d) ; li. 22 (n. 863a); 
 Lam. iv. 16 (n. 412/) ; v. 12 (n. 270, SSS") ; 
 Ezek. ix. 6 (n. 315^, 555a) ; 
 Zech. viii. 4 (n. 727a). 
 
 "Senex esse (to be old) " represents 
 
 GERASKo, in n. 195*; in n. 9 we find " senescere." 
 
 [Vettis). — Because "garment" {Luke v. 36) signifies truth, 
 
 therefore the Lord compares the truths of the former 
 church, which was a church representative of spiritual 
 thitigs, to a piece of an old garment (n. 195^). 
 By "the old covenant" is meant conjuncSion through such 
 divine truth as was given to the sons of Israel, which was 
 external, and thence was representative of internal divine 
 truth (see more, n. 7011:). 
 
 " Vetus (old) " represents 
 
 YASHAN, Lev. xxvi. 10 (n. 617^) : 
 PALAios, Luke V. 36 (n. 195^). 
 
 Ancient ( Vetustus). — ^That those born and educated into the ex- 
 ternals which belonged to the Jewish Church could not at 
 once be led into the internals of the Christian Church, is 
 signified {Luke v. 39 ; Matt. ix. 17,) where it is said, "No 
 one drinking old wine straightway desireth new, for he 
 saith, The old is more useful" (n. 376c). 
 
 As the Lord is the East, the ancients in their adorations there- 
 fore turned their faces to the sunrise ; and therefore they 
 so built their temples that the front parts, where was the 
 shrine {adytum), should look to the east ; and the same is 
 also done at the present day, from the old usage (n. 422a'). 
 
 The Apostle Jude quoted what is said about Michael ( Jude, 
 verse 9,) from ancient books that were written by corre- 
 spondences (n. 735). 
 
 " Vetustus (old, ancient,) " represents 
 
 YASHAN, Lev. xxvi. 10 (n. 617*) : 
 
INDEX OF WORDS. 627 
 
 PALAios, Matt. ix. 17 (n. 376e); 
 Lu&e V. 39 (n. 376«). 
 
 Grow old {Senescere). — "When thou shalt be old, thou wilt 
 
 stretch forth thine hands, and another will gird thee, and 
 lead thee whither thou wouldest not" (^John xxi. 18), 
 signifies that in the last time of the church they wotild no 
 longer drink-in truths from the good of charity ; and that 
 thus they would have knowledge of them from no other 
 source than from their being said by another ; and that 
 thus they would be in a servile state (n. 9) 
 
 " Senescere" represents 
 
 GERASKoinn. 9; in n. 195^, it is rendered by "senex esse," as said 
 above in this article. 
 
 Wax old ( Veterascere). — "The heavens " which vanish, and the 
 
 earth which waxeth old (balah) like a garment" {Isa. H. 6), 
 signify the church : this successively lapses and is deso- 
 lated, but not the visible heaven and the habitable earth 
 (n. 304f). 
 
 Old age {Semdus). — Whereas the man who is being regene- 
 rated is first conceived from the Lord, and is afterwards 
 born, and lastly educated and perfefted, and whereas re- 
 generation is in all this like the natural generation of man, 
 therefore by "being carried from the womb" {Isa. xlvi. 3, 
 4) is signified the state of the man who is to be regene- 
 rated, from conception to nativity ; the birth itself, and 
 the education and perfe6ting afterwards, are signified by 
 "being borne from the matrix, even unto old age (ziomah), 
 I am the same, and even to hoariness will I carry " (n. 
 710a). 
 
 (Senium). — "Senium (old age) " represents 
 
 scBHAH, C-en. XV. 15 (n. (>S<3^). 
 
 Olive tree (oiea), Olive (OUva), Olive garden (OUvetum), Oil (oieum). — 
 There are three trees which principally signify the church, 
 namely, the olive tree, the vine, and the fig tree. The 
 "plive tree" signifies the celestial church, "the vine" the 
 spiritual church, and " the fig tree " the external church 
 celestial and spiritual : because " oil " signifies the good 
 of love, therefore " the olive garden " and " the olive tree " 
 signify the church in which that good reigns (n. 638a). 
 "The fig tree," the "vine," and "the olive tree," properly 
 signify the church and the man of the church : but where- 
 as a church is a church and a man is a man from goods 
 and truths, therefore these also are signified by those 
 trees ; goods by the fruits, and truths by the branches and 
 their leaves (n. 403.5). 
 
628 APOCALYPSE EXPLAINED. 
 
 " An olive garden " signifies the celestial church, and " a vine- 
 yard" the spiritual church; "the olive tree" and "the 
 vine " also have similar significations ; and this for the 
 reason that "oil" signifies the good of love to the Lord, 
 and "wine" the good of charity towards the neighbor 
 and the good of faith (n. 638a). 
 
 The angels of the inmost or third heaven dwell in the east, 
 upon mountains, where olive trees flourish more than 
 others (n. 6381:). 
 
 Because the Mount of Olives, which was on the east of Jeru- 
 salem, signified the Lord's divine love, the Lord therefore 
 commonly stayed on that mountain (n. 6381;). 
 
 That "oil" signifies the good of love, may in the first place 
 be evident from the anointing among the sons of Israel, 
 or in their church, which was performed with oil ; for all 
 things of the church were inaugurated by means of it, 
 and when inaugurated they were called holy. When per- 
 sons or things were anointed, from that moment they 
 were representatives ; for the oil induced the representa- 
 tion of the Lord, and of the good of love from Him (n. 
 
 The oil of holiness, with which all the holy things of the 
 church were anointed, was made from the oil of the olive 
 and from aromatics mixed with it (n. 638^) ; this oil sig- 
 nified divine good (n. 375«(vii.)). 
 
 It was customary for people to anoint themselves and others 
 with oil ; for this purpose, however, they did not make 
 use of the oil of holiness, but of common oil, because this 
 oil signified gladness and satisfaction, which are of the 
 love of good (n. 375e(vii.)). 
 
 By "a press" for oil is signified the Word as to the goods of 
 love (n. 695^). 
 
 By "oil " in the opposite sense (Ps. cix. 18) are signified evils 
 coming from the love (n. 695^). 
 
 "Olea (the olive tree)" represents 
 
 ZAYITH, Deut. xxviii. 40 (n. 37Sf(viii.)) ; 
 
 Judges ix. 8, 9 (n. 638c) ; 
 
 Ps. lii. 8 (n. 6381^) ; cxxviii. 3 (n. 340.;, 638^) ; 
 
 Isa. xvii. 6 (n. 532) ; xxiv. 13 (n. 313*, 919); 
 
 Jer. xi. 16 (n. 638^) ; 
 
 Amos iv. 9 (n. 403*, 638c) ; 
 
 Hagg. ii. 19 (n. 403*); 
 
 Zech. iv. 3 (11. 37S<^(viii.), 638A) : 
 ELAiA, Apoc. xi. 4 (n. 375<r(viii.), 6380). 
 
 " Oliva (an olive) " represents 
 
 ZAYITH, Gen. viii. 11 (n. 638c); 
 
INDEX OF WORDS. 629 
 
 Deut. viii. 8 (n. 374c, 403J) ; 
 Hos. xiv. 6 ^n. 324/, 638c) ; 
 Hab. iii. 17 (n. 37S«(viii.), 638); 
 Zech. iv. 12 (n. 638c) ; xiv. 4 (n. 405^, 6381:) : 
 ELAiA, Luke xxi. 37 (n. 405^, 638<:) ; 
 
 yohn viii. i (n. \o^d, 638c). , 
 
 " Olivetum (an olive garden, an olive yard,)" represents 
 
 ZAYITH, Deat. vi. 11 (n. 617*, 638*) ; 
 I Sam. viii. 14 (n. 638.;) ; 
 Hab. iii. 17 (n. 638c). 
 
 "Oleum (oil)" represents 
 
 YITZHAR, Deut. vii. 13 (n. 3401:) ; 
 
 yer. xxxi. 12 (n. 374*, 375Kviii.)) 5 
 Hos. ii. 22 (n. 304^, 37S«(viii.)) ; 
 yoeli. 10 (n. 375f(viii.)) ; ii. 24 (n. 37Sf(TiH.), 543c); 
 Zech. iv. 14 (n. 375«(viii.)) : 
 SHEMEN, Exod. xxvii. 20 (n. 638*); xxix. 7 (n. 204*); xxx. 24 
 (n. 638^); 
 Lev. ii. I (n. 3241/, 491) ; verse 2 (n. 491) ; 
 Num. xi. 8 (n. 146) ; 
 Deut. xxviii. 40 (n. 37S«{vii.)) ; xxxii. 13 (n. 314*, 374^, 411'^, 
 
 619^) ; verse 24 (n. 70) ; xxxiii. 24 (n. 70) ; 
 I Kings vi. 23 (n. 277*, 638^, ^oog) ; 
 
 Fs. xxiii. 5 fn. 37S^(viii.), 727a) ; xiv. 7 (n. 37S<vii.), 684^) ; 
 Iv. 21 (n. S371J) ; Ixxxix. 20 (n. 37S«(vi.)) ; xcii. 10 (n. 
 375^(^''-)) ; civ. IS (n. 37Se(vii.)); cix. 18 (n. 695<?) ; cxxxiii. 
 
 2 (n. 37SHvm.)); 
 Jsa. i. 6 (n. 962) ; v. I (n. 37S«(viii.)) ; xli. 19 (n. 294^, 37S«(viii.)) ; 
 
 Ixi. 3 (n. 37SKvii.)) ; 
 yer. xxxi. 12 (n. 374*, 375«(viii.)); 
 Ezek. xvi. 9 (n. 3297; 375?(viii.), 475*) ; verse 13 (n. 37Ss(viii.)) ; 
 
 verse 18 (n. 491); verse 19 (n. 3241/) ; 
 Hos. ii. 22 (n. 304^, 37S«(viii.)h xii. i (n. 37Se(viii.), 419'); 
 Amos vi. 6 (n. 375«Cvii.), 448c); 
 Micah vi. 15 (n. 375c(vili.)) : 
 ELAION, Matt. XXV. 3, 4, 8 (n. 250c, 252*, 274, 37S«{viii.)) ; 
 Mark vi. 13 (n. 375^(viii.)) ; 
 
 Luke vii. 46 (n. 375^(vii.)) ; x. 34 (n. 37Sfi(viii.), 376«, 444c) ; 
 Apoc. vi. 6 (n. 375a); xviii. 13 (n. 1152). 
 
 Omega. — {See Alpha.) 
 
 "I am the Alpha and the Omega" (Apoc. i. 8), signifies that 
 He is the First and the Last, or in firsts and l^ts ; and 
 He who is in firsts and lasts also rules intermediates, and 
 thus all things. These things are said of the Divine Hu- 
 man of the Lord (n. 41). 
 
 Omen. — Justice (meaning the estimation and examination of men 
 according to the quality of the good and the true in them) 
 is expressed throughout the Word by weights and meas- 
 ures, among which is the omer (-omer) (n. 373). 
 
 Omnipotence, Omnipotent. — (See Almighty.) 
 
630 APOCALYPSE EXPLAINED. 
 
 Omnipresence {Omnipraesentia), Omnipresent {Omnipraesem.), Omni- 
 science ( Omniscientia), Omniscient ( Omniseius). 
 (See articles n. 1216-1220, 1222-1226, 1228.) 
 
 On High, From on higli. — (.5!?^ Above, High.) 
 
 One {Unus). — {See Unition, Other.) 
 
 God is one, not three; and the trine is in the Lord (n. 810). 
 
 God is one both in essence and in person. There is trinity in 
 
 God and there is also unity (n. 1106). 
 * 
 
 " Wherefore they are no more two, but one (heis) flesh " {Matt. 
 
 xix. 6), signified that understanding of good and truth and 
 
 affedlion for good and truth are not two things, but one, 
 
 like the will and the understanding, which are indeed two 
 
 but still one thing, and like good and truth, and also like 
 
 faith and charity : these are indeed two, but still are one ; 
 
 that is, when truth is of good and good is of truth ; also 
 
 when faith is of charity and charity is of faith (n. yioc). 
 
 Two married partners who are in conjugial love from the 
 Lord, love each other mutually and in return, from the 
 heart, thus from what is' inmost ; and hence, although they 
 are apparently two yet they are actually one ; they are two 
 as to bodies, but one as to life. Two married partners in 
 heaven are not called two angels, but one (n. 984). 
 
 There are married partners in heaven who are in such con- 
 jugial love that both can be one flesh ; and they also are 
 so when they wish, and they then appear as one human 
 being (n. 1004). 
 
 One to another {invicem). — "To send gifts one to another 
 
 (allelon)" {Apoc. xi. 10) signifies consociation (n. 661). 
 
 Onion (Cepa). — That the sons of Israel had a desire for natural 
 things, is signified by their lusting for " the fish in Egypt, 
 the cucumbers, the melons, the leeks, the onions (betzel), 
 and the garlick" {Num. xi. 5). All these signify things 
 that belong to the lowest natural, that is, to the corporeal- 
 sensual man (n. 513a). 
 
 Only be^tten {Unigenitus). — " Unigenitus (only begotten, only,)" 
 
 represents 
 
 YAcHiDH, Amos viii. 10 (n. 637*) : 
 
 MONOGENEs, Johti \. 14 (n. 852^) ; verse i8 (n. 114). 
 
 Onyx (Schoham). — By " onyx stones (shoham) " {Exod. xxviii. 9) were 
 signified truths from the good of love (n. 43 la). 
 
 The untranslated word " schoham " is rendered " onyx " in the English 
 versions; the revised version has "beryl" in the margin. 
 
 Open, Loose, Let go free. Break forth. Unstop {Apenre); Opening 
 
INDEX OF WORDS. 63I 
 
 {Aperiio, Aferiura). — Man either Opens heaven to himself, or 
 he opens hell to himself (n. 1094). 
 The hells are not opened except when evil spirits are entering 
 (n. 537")- 
 
 "To open fPAXHACH)" and "to shut" {Isa. xxii. 22) in general 
 signify to save (n. 206). 
 
 By "the opening {apertio. pithchon) of the mouth" {Ezek. xxix. 
 21) is meant the preaching of truth (n. 316a). 
 
 "To open (anoigo) the pit of the abyss" {Apoc. ix. 2) signifies 
 communication, and conjundlion with the hells (n. 537a). 
 
 "Aperire (to open, etc.,)" is the rendering of 
 
 PJTHACH, Exod. xxi. 33 (n. 537*); 
 
 Ps. civ. 28 (n. 294*) ; cv. 20 (n. 448^) ; cxlv. 16 (n. 2g5<;) ; 
 Isa. xxii. 22 (n. 206)'; xxvi. 2 (n. 2o8i); xxxv. 5 (n. 152, 
 2394) ; xli. 18 (n. 483a, SiSa, 730c) ; xlv. I (n. 208*) ; lii. 
 2 (n. 8ii</) ; liii. 7 (n. S13) ; Ix. 11 (n. 2o8i) ; 
 yer. i. 14 (n. 208*) ; 
 
 E%ek. xxxvii. 12 (n. 659^) ; verse 13 (n. 899c); xlvi. i (n. 422c) ; 
 Mai. iii. 10 (n. 6751:) : 
 PAOACH, Gen. iii. 5, 7 (n. 739^); 
 Isa. xlii. 7 (n. 152, 239^); 
 Zech. xii. 4 (n. 355*) : 
 SHATHAM, Num. xxiv. 3, 15 (n. 140): 
 PA'AR, Job xxix. 23 (n. 644c) : 
 ANOIGO, Matt, xxvii. 52 (n. b^^d, 899*); 
 Luke xiii. 25 (n. 208*) ; 
 John X. 3 (n. 208a) ; 
 
 Afoc. iii. 7 (n. 206, 208a) ; verse 8 (n. 2o8ii) ; verse 20 ^ 
 2Soa, 741a) ; V. 2 (n. 303) ; verse 3 (n. 304a) ; verse 4 
 (n. 306) ; verse 5 (n. 311) ; vi. 1(11.352); verse 3 (n. 
 361) ; verse 5 (n. 369) ; verse 7 (n. 378) ; verse 9 (n. 
 390) ; verse 12 (n. 399) ; viii. i (n. 486); ix. 2 (n. S373); 
 X. 2 (n. 599); xi. 19 (n. 699); xii. 16 (n. 764) ; xiii. 6 
 (n. 797). 
 
 "Apertio (opening) " as shown above, is the rendering of 
 
 pfTHCHON, Ezek. xxix. 21 (n. 316a). 
 
 " Apertura (opening) " is the rendering of 
 
 PETER, Num. iii. 12 (n. fiad) : 
 piTRAH, Num. viii. 16 (n. 7101^). 
 
 Ophir. — The best gold of Ophir" {Ps. xlv. 9), is the good of love 
 to the Lord (n. 684^; compare n. 242*, 298^, 8633, 11 20). 
 
 Opinion. — {See Mind.^ 
 
 Opposite sense. — {See Opposite Sense, under Word.) 
 
 All things in the Word have also an opposite sense (n. 419^). 
 Every thing in the Word has also an opposite sense (n. 715). 
 It is to be noted that most things in the Word have also an 
 
632 APOCALYPSE EXPLAINED. 
 
 opposite sense, and from that sense it may be known what 
 is signified in the genuine sense (n. 329/; compare n. 31a, 
 50, 63, 131^ 283^, 298<r, 304^^, 323^, 355rf, 376/, 401^, 405^, 
 406s, 41 1^, 422rf, 443^, 444^, 483<5, 540^, 555,^, 617^, 650/, 
 
 1034, wood). 
 
 Oppress (Opprimere), Oppression {oppressh). — "To oppress ('ashaq) 
 for nought " -(iy«. Hi. 4) signifies falsification (n. ^2?>d). 
 
 See yer. 1. 33 (n. 8iic). 
 
 "Oppressions (lachatz)" {Isa. xix. 20) signify failure of truth, 
 and thence of spiritual good (n. 6543 ; see also^. C, n. 1462, where 
 
 we find " oppressores, oppressors," instead of " oppressiones, oppressions "). 
 
 By "waters of oppression (lachatz)" (^Isa. xxx. 20) are signi- 
 fied temptations as to truths of faith (n. 600^). 
 
 By "oppression (the revised version has ' sore burden ') (mu'AQAh) Upon 
 
 the loins" (^Ps. Ixvi. 11), is signified that there is no per- 
 ception of the good of love (n. 355^^). 
 
 "The oppression (<osheq) of man" (^Ps. cxix. 134), signifies 
 destru6lion of truths by falsities (n. 328^). 
 
 Oppression, Exaction (Exaaio). — "To endure exaftion {exaaio- 
 
 nem sttstinere, nanas) (the English versions have 'oppressed') {Isa. 
 
 liii. 7) signifies temptations (n. 813). 
 
 Oracle. — {See Adytum.') 
 
 Order {Ordo). — A man-angel is led by the Lord according to order, 
 from order from within, and to order from without ; but 
 a man-devil is led to order from without, but from within 
 he leads himself contrary to order (n. 1145). 
 
 Laws of order, which are called laws of divine providence 
 (enumerated in series, n. 1136). 
 
 That all things are from life itself which is God, and which is 
 wisdom and love, can be illustrated by created things when 
 they are viewed from order {see much more, n. 1 129 ; com- 
 pare n. 1 133). 
 
 It is the order of creation that things which belong to wisdom 
 and to love with the angels, when they descend into the 
 lower sphere in which the angels are as to their bodies 
 and the sensations of their bodies, are presented in cor- 
 respondent forms and types (n. 926). 
 
 It is not of divine order that every one should receive what- 
 ever he asks, if he only has faith ; nor is it of divine 
 order that one should tear up a mountain and a tree from 
 their places, and cast them into the sea (n. 815^). 
 
 All successive things, progressing in their order from what 
 are highest to what are lowest, or from firsts to ultimates. 
 
INDEX OF WORDS. 633 
 
 form in the lowest or in ultimates what is simultaneous, 
 
 and in Vhich all things higher or prior exist together (n. 
 
 822). {See Simultaneous, Successive.) 
 When higher things and lower are together, that is, form, 
 
 what is simultaneous, then the higher becomes the inner 
 
 and the lower becomes the outer (n. 595). 
 The natural is the ultimate of divine order, and the basis on 
 
 which things prior or superior rest and subsist (n. 666 ; 
 
 compare n. 69, 6ooa, 606). 
 
 The arrangements of the twelve tribes of the sons of Israel 
 represented the arrangements of angelic societies in the 
 heavens ; they also represented all things of the church. 
 Their representation of heaven and of the church follows 
 the order in which they are named (n. 4311:). 
 
 It is from an eternal statute, or from divine order, that when 
 there are not good works there are evil works (n. 963). 
 
 Ordination. — {See Arrangement.) 
 
 Organ ( Organum). — It has been confirmed from heaven that the things 
 of man, all and every one of them, as well of his mind as 
 of his body, are forms of love in wonderful series ; and 
 that the organs of the cerebrum and the face, likewise the 
 members and viscera of the body, are perpetual context- 
 ures, corresponding to the affedlions of heaven in which 
 its societies are principled (n. 837). 
 
 Origin ( origo). — Goods and truths arefrom a twofold origin, namely, 
 from celestial origin and from spiritual (see more, n. 1042). 
 All evils spring from two origins, namely, from love of self 
 and from love of the world {see more, n. 504^). 
 
 The origins of all the fibres are in the head {see more, n. 775). 
 
 Ornament {Omamentum). — Babel is called "the ornament (tzsbhi) of 
 kingdoms, and the magnificence of the Chaldeans" {Isa. 
 xiii. 19), from the wisdom that there was in the beginning 
 of that church which became Babylon (n. 10292). 
 
 " Ornamenta capitis (ornaments of the head) " is the render- 
 ing of 
 
 MAH'ASHOTH, Jir. xiii. 18 (n. 272). 
 
 {Ornaius). — "The ornament ("dhi)" with which Jerusalem was 
 
 decked {Ezek. xvi. 11), signifies all truths from good, and 
 intelligence from them (n. 2\2d; compare n. 272). 
 
 "Omaius (ornament)" is the rendering of 
 
 Tz'BHi, Isa. iv. 2 (n. 3041^) ; xxviii. S (n. 272). 
 
 0-phan. — {See Fatherless.) 
 
634 APOCALYPSE EXPLAINED. 
 
 Other, One, Another (Alius). — "Other (-acher) gods" {yer. xliv. 8) 
 
 are falsities of dodbrine (n. 585.5). 
 "To serve other gods" {Deut. xiii. 13) signifies falsities of 
 
 worship (n. 652^). 
 " To offer incense to other gods " (jfer. i. 16) signifies worship 
 
 from falsities of do6trine (n. 585^). 
 Where it is said, "They shall not build and another inhabit" 
 
 (^Isa. Ixv. 22), by "another" is signified the false and the 
 
 evil that destroy truth and good (n. 617^). 
 "Lest another man initiate (^r dedicate) the house" {Deut. 
 
 XX. 5), signifies lest falsities and evils conjoin themselves 
 
 to good (n. 734c). 
 
 " For herein is the word true that it is one (allos) that soweth, 
 and another (allos) that reapeth ; I sent you to reap that 
 whereon ye have not labored; others (allos) have labored, 
 but ye have entered into their labor" {John iv. 37, 38), 
 signifies that it is not the disciples who teach, thus who 
 colleft and gather, but the Lord ; forasmuch as those whom 
 the disciples converted to the church, the Lord, by means 
 of angels, that is, by divine truths from the Word, pre- 
 pared to receive (n. gii^). 
 
 {See Strange.} 
 
 Outcasts, Exiles {ExuUs). — {See Cast out.) 
 
 "Affli6led {or needy) outcasts {exuies, marudh)" {Isa. Iviii. 7) 
 are they who are in grief fi-om falsities ; for they who are 
 in falsities stand without, but they who are in truths are at 
 home (n. 386^). 
 
 Out-door. — {See Solar.) 
 
 Outerr Outmost (ExUma). — "The outer (exotebos) darkness" {Matt. 
 xxii. 13) means falsities from evil (n. 195^). 
 
 Oven (CHbanus). — {See Furnace.) 
 
 Celestial love is comparatively " the fireplace " {Isa. xxxi. 9), 
 and the truth of dodlrine like " the oven (tannur) " in which 
 bread is prepared (n. 504a). 
 
 "An oven" in the opposite sense signifies the composition 
 of dodlrine from falsities and not from truths (n. 540a). 
 
 By "furnaces," "kilns," " smelting-furnaces," and "ovens," 
 in the Word, are signified either hells, or companies of 
 men, or the man, in whom reign earthly and corporeal 
 loves and their cupidities (n. 5400). 
 
 " Clibanus (oven) " represents 
 
 TANNUH, variously translated in the English versions, in the follow- 
 ing passages : — Isa. xxxi. 9 (n. 504a, 540*) ; 
 
INDEX OF WORDS. 635 
 
 Lam. V. 10 (n. 386c, 540^, 655a, 863a) ; 
 jffos. vii. 4, 6, 7 (n. 540a) : 
 Ma/, iv. I (n. 540ii). 
 
 Overcome. — {See Conquer, Penetrate.) 
 
 Overflow (Sutmergere). — {See Sink.) 
 
 "To pass through the waters and the rivers and not to be 
 overflowed (shataph) " {/sa. xliii. 2) signifies that falsities, 
 and reasonings fi-om falsities against truths, will not cor- 
 rupt (n. 5i8<;; compare n. 504^). 
 
 (Exundare). — " Exundarc (to overflow) " is the rendering of 
 
 SHUQ, Joel ii. 24 (n. 543^, 644c:) ; iii. 13 (n. 9223). 
 
 [Mundare), Overflowing {inundatio). — {See Flood.) 
 
 " The overflowing of the waters " signifies immission into falsi- 
 ties (n. 40irf). 
 
 " Inundare (to overflow)" represents 
 
 SHATAPH, Isa. viii. 8 (n. T,o^ii); 
 ' Jer. xlvii. 2 (n. 223^, Si8«); 
 Esek. xiii. n (n. 644^) ; xxxviii. 22 (n. 644^) ; 
 Dan. xi. 40 (n. IS^d). 
 
 "Inundatio (an overflowing, a flood,) " represents 
 
 2EREM, Isa. xxviii. 2 (n. 3041/); 
 Hab. iii. 10 (n. 401^). 
 
 Overspreading. — {See Bird.) 
 
 Overthrow {Suivertere). — {See Throw down.) 
 
 It is said that "Jehovah bringeth the counsel of the nations 
 to nought, and overthroweth (nc) the thoughts of the peo- 
 ples" {Ps. xxxiii. 10): here are two expressions as if of 
 one thing ; but still they are distindt in the internal sense 
 (n. 175-5). 
 
 Overthrowing (Eversio). — "God's overthrowing (mahpekhah) " 
 
 {Isa. xiii. 19) signifies damnation to hell (n. 357^,- com- 
 pare n. 1029^). 
 
 Owl (Uiuld). — It is to be noted that there are many kinds of falsi- 
 ties, and that these are signified each by its own kind of 
 bird : these birds are enumerated in Moses {Lev. xi. 13, etc. ; 
 Deut. xiv. 11-20), and they are mentioned in many places 
 in the Word. Among these are owls of different kinds 
 {ululae, bubones, noSluae) (n. iiooc?). 
 
 "Dragons" {Job xxx. 29) are those who have adulterated 
 good things, and perverted them into evil things ; and 
 " the daughters of the owl (ya"nah) " are those who at the 
 same time have perverted truths (n. Ti\c). 
 
636 APOCALYPSE EXPLAINED. 
 
 Bird of night {Noaua). — "Owls" are those who see falsities 
 
 for truths, and "their daughters" are lusts for falsifying 
 truths (n. 714^; compare n. wood). 
 By "daughters of the owl" (^Isa. xiii. 21) are signified falsi- 
 ties; and by "wood-demons" or "satyrs," merely corpo- 
 real cupidities (n. 587a). 
 
 "NoSlua (an owl) " is the rendering of 
 
 YA"NAH, jfob XXX. 29 (n. ^l/^c) ; 
 
 Isa. xiii. 21 (n. 586, 1029^) ; xxxiv. 13 (n. 586, 7141:) ; xliiL 
 20 (n. 518a, (>t,oe, Tyic) ; 
 f yer. 1. 39 (n. 587c, 1029^) ; 
 
 Mficah 1. 8 (n. 7141:). 
 
 Own (Profrii). — (See Proprium.') 
 
 By " His own (roios)," who received Him not {^John i. 11), are 
 meant those who were of a church where the Word was, 
 through which the Lord could be known by them ; those 
 who were of the Jewish Church are here meant by " His 
 own" (n. 745). 
 
 Ox {Bos). — By "ox" is signified natural good (n. 3041:, 3401^, 617c) ; 
 or the good of the natural man (n. 537a, 648, 6oo^). 
 
 By " oxen " are signified natural affeftions (n. 548, 61 7<;). 
 
 By "the mighty" or oxen {Ezek. xxxix. 18), are signified 
 affedlions for good (n. 617^) ; or the affedions of the nat- 
 ural man (n. 650^). 
 
 By "bullocks" and "oxen" are signified affeftions of the 
 natural man corresponding to the affeftions of the spirit- 
 ual man (n. 6^od). 
 
 SHOR occurs, Gen. xlix. 6 (n. 4433) ; 
 
 Exod. XX. 17 (n. 1022) ; 
 
 Deut. xxxiii. 17 (n. 316^, 336J) ; 
 
 2 Sam. vi. 13 (n. 700/') ; 
 
 Isa. vii. 25 (n. 304c) ; Ixvi. 3 (n. 340<f) ; 
 
 Ezek. i. 10 (n. dooC) ; 
 
 Joel i. 18 (n. 650e) : 
 BAQAR, I Kings vii. 25, 44 (n. 430*) ; 
 
 Isa. xi. 7 (n. 7810?) ; xxii. 13 (n. 617^) ; 
 
 Amos vi. 12 (n. 355?, 5191) : 
 >ELEPH, Deut. vii. 13 (n. 340^); xxviii. 4 (n. 710^) : 
 'ALLUPH, Ps. cxliv. 14 (n. 6521:): 
 TOR (Chaldee), Dan. iv. 32 (n. 650^, 1029^): 
 Bous, Luke xiv. S (n. 537a) ; verse 19 (n. 548). 
 
in 
 
 of 
 
 The American Swedenborg Printing and Publishing Society solicits the co- 
 operation of all who are interested in Swedenborg's works in the effort it is making 
 CO extend their oirctUation. Its purpose is to employ the funds placed at its disposal 
 .to bring its pulications within the reach of all who desire them. It therefore offers its 
 
 OCTAVO EDITION, 
 
 at the following reduced prices : — 
 
 TRUE CHRISTIAN RELIGION .''''.irso'^"- ""^^o'"''"' ^l?" 
 
 ARCANA CCELESTI A, Ten vols each, 1.50 .60 .78 
 
 APOCALYPSE REVEALED, Two vols each, 1.50 60 75 
 
 CONJUGIAL LOVE, 1,25 60 .75 
 
 MISCELLANEOUS THEOLOGICAL WORKS,. 1.50 .60 .76 
 
 HEAVEN AND HELL 1.25 .50 .65 
 
 DIVINE LOVE AND WISDOM i.oo .50 .58 
 
 DIVINE PROVIDENCE 1.25 .50 .61 
 
 FOUR LEADING DOCTRINES, i.oo .50 .60 
 
 A discount of twenty per cent, on the above prices will be given to the trade, and t* 
 all who desire the works for missionary purposes, 
 
 Special Offer to Clergymen. — For the purpose of bringing the writings of Swedenborg 
 
 within the reach of all clergymen they are offered, to clergymen only, at a price 
 
 considerably less than the cost ; as follows : 
 The Full Set of nineteen o(5tavo volumes, on good paper and well bound in cloth, 
 
 containing 9,434 pages, boxed ready for shipment, for |7,50. 
 Or, omitting "Heaven and Hell," "True Christian Religion," and "AtocaMse Re- 
 
 nealed," tor $%.00. 
 For those offered on the above list at 60 efts, per vol., the price to clergymen will be 
 
 40 <as. ; those at 50 dts., the price will be 35 dts.; for the " True Christian 
 
 Religion," 70 <Ss. To these prices the postage must be added, when sent by 
 
 mail. 
 
 The following minor works, printed from the odlavo plates, and bound in heavy paper 
 cover, are offered at prices which bring them within the reach of all. Other minor 
 works will be issued in a similar form. 
 
 Single copy, per hundred, 
 postage included, tostase extra, 
 
 THE NATURE OF THE INTERCOURSE BETWEEN 
 
 THE SOUL AND THE BODY. 32 pp 6 cts. $3.50 
 
 THE DOCTRINE OF LIFE. 48 pp 6 cts. 4.00 
 
 A BRIEF EXPOSITION OF THE DOCTRINE OF THE 
 
 NEW CHURCH. 96 pp., 10 cts. 7.00 
 
 THE LAST JUDGMENT, AND THE DESTRUCTION 
 
 OF BABYLON, with CONTINUATION. 96 pp.,. 10 cts. 7.00 
 
 Fi/ty er more copies at the rate per hundred. 
 
 A POCKET EDITION 
 
 of the minor works is in course of publication, of which the first has been issued, 
 
 THE FOUR DOCTRINES, 32mo, 266 pp., flexible cloth binding, 20 (fts., or seven 
 copies for 551.00, fifteen copies for $2.00, postage mcluded; nftv copies for Is.oo, 
 postage not included. Same on fine paper, vellum cloth, gilt edges, 30 (^s,, 
 four copies for iSi.oo. 
 
 The business of the Society is so arranged that all its sales must be for cash. 
 No order can be filled, therefore, that is not accompanied by the cash, 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY, 
 
 20 COOPER UNION, N. Y. 
 
WHO WILL HELP? 
 
 The Society is constantly finding more to do than its resources permit. Its in- 
 come from invested funds now amounts to about ^3,500 a year. " Our field is the 
 world." Something, at least, of Swedenborg should be translated into the language 
 of every civilized people, and placed where it will be accessible to those who are ready 
 for it. Every dollar contributed helps forward this work to the utmost that a dollar 
 can. Every sum given for investment will be a permanent missionary, preaching the 
 truths of " the True Christian Church " to generation after generation. Can you do 
 better with what the Lord has given you to use than devote lome of it, at least to 
 this work ? 
 
 Dire^ions for the guidance of persons desirous of making provision 
 by Will for the tises of this Society. 
 
 It ia the safer course for such persons to consult a competent lawyer of the State where theprop- 
 erty may be situated. Especially is this important if the property to be piven consists of real estate. 
 Tile laws of more than one State provide tliat a devise of land situated within that State cannot be 
 made directly to a foreign corporation organized or situated in some other .State or country than 
 the State in which the land is situated. In such cases, Form 4 (below) should be used. In several 
 States, moreover, no such devise or bequest is good, unless a certain time after the will is made 
 shall elapse before the death of the testator. 
 
 It is impracticable to give directions which will be in conformity with the varying statutes of all 
 the States. But except tor those States whose law requires a certain time to elapse between the 
 making of the will and the death of the testator, the following forma are believed to be respect- 
 ively suificient. 
 
 Form I.— BEQUEST OF MONEY. 
 
 " I give and bequeath to the American Swedenborg Printing and Publishing 
 Society, located in the City of New York, the sum of dollars." 
 
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 " I give and bequeath to the American Swedenborg Printing and Publishing 
 Society, located in the City of New York, 
 
 (Htre deteridt the notes, bends, stock or other property intended to be given, not consisting of land or 
 
 houses,) 
 
 Form III.— DEVISE OF REAL ESTATE 
 
 Located in the State of New York, whose laws permit a devise to be made direSlly to (hit 
 Society ; and ako adapted to a devise of land in any State whose laws may pertnii 
 that land Situated in such State may be devised to char, table or benevolent corpora- 
 tions located in another State than the State in which the land is situated, 
 
 " I give and devise to the American Swedenborg Printing and Publishing Society, 
 located in the City of New York, and to its successors and assigns for ever, all that 
 certain 
 
 (Here describe the real estate intended to be given t/olloiuing, iJ'Possible, the description given in the titlt 
 deed, in order to avoid uncertainty.) 
 
 Form IV.— DEVISE OF REAL ESTATE 
 
 Located not •within the State of New York, but in any other State "whose laws do not per~ 
 mit a devise of land to be -made direSllytoa corporation/or charitable uses organized 
 or situated outside of such State. 
 
 " I give and devise to 
 
 {Here insert names oj" trustees) 
 
 all that certain piece or parcel of land and premises with the appurtenances, bounded 
 and described as follows : 
 
 {Here insert the description, -which, ifpraSlicable, should follow that given in the title deed, in order /« 
 avoid uncertainty /) 
 
 In Trust, however, for the following uses and purposes : — The said trustees are 
 hereby empowered and diredled to sell the same as soon as pra(5ticable after my de- 
 cease; and to pay over the net proceeds thereof to the Treasurer of the American 
 Swedenborg Printing and Publishing Society, located in the City of New York, for 
 the use of said Society in printing, publishing, and circulating the works and writings 
 of Emanuel Swedenborg according to the provisions of their certificates of incor- 
 poration, and of the laws of the State of New York affedling the powers and uses of 
 said Society." 
 
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