Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

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me"), signifies the last state of the church, when the Lord
was to come (n. 863a) ; at which time all goods and all
truths were devastated with the Jewish nation (n. 922^).

'■'■Constituere (to set, to make, to establish,)" is also the ren-
dering of

YATZAGH, Jer. li. 34 (n. 714c).
KUN, Micah iv. I (n. 403<r, 850^):
NATHAN, Exod. vil. I (n. 624^) :
QUM, P$. xl. 2 (n. 666).

{Apponere). — " Set (shjth) thine heart towards the path {or high-
way), the way thou mayest go" {Jer. xxxi. 21), signifies
affeftion for truth leading to life (n. 219).

Place, Put [Ponere). — " To place {or ' make ') mountains for a

way" (n. 405*) ; "bounds" (n. 405;^) ; "rivers into islands"
(n. 405A); "judgment" (n. 4061}) ; "glory" (n. 406*);
"our iniquities before Thee" (n. 412^); "hands" (n.
577^) ; "into a desert" (n. 730^) ; "into stagnant water"
(n. 730O.

"Ponere" represents

SUM and sim, which have various renderings in the English ver-
sions, — Fs. civ. 3 (n. 594*); verse 9 (n. 405^); cix. 5
(n. 740^) ;
fsa. v. 20 (n. 526*) ; xiv. 17 (n. 730*) ; xli. 18 (n. 730c) ; xUL

4 (n. 406*) ; verse 15 (n. 405A); xlix. 11 (n. 405*);
ZecA. xii. 6 (n. 6oo*):
SMITH, Gm. iii. 15 (n. 7684) ; xc. 8 (n. 412*):
TITHEMI, Aj>oc. X. 2 (n. 6ooa).

Set over {Praeficere). — {See Superintendents.)

Whereas infernal evil and falsity prevail, it is said {Ps. cix.
6), "Set thou (paoadh) a wicked man over him, and let
Satan stand at his right hand" (n. -Jiific).

Set up. — {See Raise.)

Set on fire. — {See Burn.)

Setting (Occasus). — "From the rising of the sun to its setting
(mabho')" {Mai. i. 11), signifies wherever there is good
(n. 324O.


By " the setting- of the sun " is meant the good of love in ob-
scurity (n. 40ie) ; the state of the church when it is in
ignorance (n. 401/) ; the last time of the church (n. 179) ;
the state of the church when it is in evils and falsities from
them (n. 401/).

"Occasus (setting, going down,)" represents

MABHO', Ps. 1. I (n. 401^, 422*) ; cxiii. 3 (n. 401?, 422^);

Mai. i. II (n. 324.:, ^oie) :
MA<«RABH, Fs. cvii. 3 (n. 422^^;

Isa. lix. 19 (n. 401^, 422^) :
MA'^RABHAH, Isa, xlv. 6 (n. 40i^, 422^) :
DusME, Zuke xiii. 29 (n. 422^).

Seven {Septem). — The number "seven " in the Word, like "a week,''
signifies a beginning and an end, thus an entire period,
and a full state ; and because this number signifies what is
full, it also signifies all persons, because all make up what
is full : when magnitude is treated of in the Word, by
"seven" is signified what is full; and when multitude is
treated of, "seven" means all. The number "three" also
signifies what is full, and all ; but the number seven is used
in the Word when it is treating of some holy thing, and
three in other cases (n. 20).

From the number seven, arise fourteen, seventy, seven hun-
dred, seven thousand, seventy thousand ; and all these
numbers have similar signification with seven, because
they arise from it (n. 430a).

In the opposite sense the number "seven" signifies what is
profane (n. 700^, 1040).

"Septem (seven) " represents

SHiBH'AH (Chaldee), -Z?a». iv. 16 (n. 257, 1029^); verse 29 (n.
1029*) ;

SHIBH'AH (masculine), orsHEBHA' (feminine), in all other passages
of the Old Testament to which reference is here given :

HEPTA, in those of the New Testament.

See articles n. 20, 24, 62, 72, 88, 89, 90, 91, 96, 97, 183, 184,
256, 257, 274, 300, 314c, 316a, 317, 318, 327, 3360, 357<?,
391^, ^oic,d, 4303, 475^ 486, 489, 4891^, 500, 55S», 602,
603, 604, 658, 676, 681, 684^, ^ood, 715, 717c, 761, 775,
928, 949, 951, 957, 959, 1040, 1092.

Seven times (Septies). — "Seven times" signifies always, alto-
gether, fully (n. 257).
That the priests were "seven" in number, and that they went
around' Jericho "seven" days, and "seven times on the
seventh day " ( Jos. vi. 4), signifies what was holy, and a
holy declaration of divine truth; for "seven" signifies
what is holy, and in the opposite sense what is profane ;


wherefore because there was what was holy on the one
side, and what was profane on the other, the priests were
seven, their trumpets were seven, and the city was com-
passed seven times (n. yood).

"Septies (seven times) " represents
SHEBHA', Ps. cxix. 164 (n. 257) :

SHIBH'ATHAYIM, /!r. XU. 6 (n. 257):

HEPTAKis, Matt, xviii. 2i, 22 (n. 257).

Seven fold {Septupium). — "Sevenfold" signifies fully (n. 257).

"Septuplum (sevenfold) " represents

SHIBH'ATHAYIM, GcTl. JV. I5 (n. 427a);

Ps. Ixxix. 12 (n. 257);
Isa. XXX. 26 (n. 4011:).

Seveneh, Syene {Sevme). — "From the tower of Seveneh even unto
the border of Cush {or Ethiopia) " {Ezek. xxix. 10), sig-
nifies from things first to things last, in the natural man
(n. 654O.
That falsities will destroy the understanding of truth, is sig-
nified {Ezek. XXX. 6) where it is said, "From the tower
of Seveneh shall they fall by the sword " (n. 654?).

Seventy {Septuaginta). — {See Seven, Week.)

" Seven " and " seventy " signify what is full, from beginning
to end (n. 684^).

" Septuaginta (seventy) " represents

sHiBHMM, Exod. XV. 27 (n. 458^);

Dan. ix. 24 (n. 684?) :
HEBDOMCKONTA, Luke X. 17 (n. 544)'

Seventy tim^s {Septuagies). — "Seventy times (hebdomekontakis)

seven " {Matt, xviii. 22) means always, without counting
(n. 257) ; it means continually (n. 39i«).

Sev (Consuere). — "They sewed (taphar) the leaf of the fig" {Gen.
iii. 7), signifies that they then clothed themselves with
natural truths-, that they might not appear to be deprived
of celestial truths (n. 739^).

TAPHAR occurs also, Ezek. xiii. 18 (n. 7500!).

Shaddai {Sckaddai). — "God Shaddai" is the truth that rebukes in

temptations, and which afterwards is consoling (n. 2831;).

"When Shaddai spreadeth" {Ps. Ixviii. 14) signifies a state

of temptations ; for " Shaddai " signifies temptations, and

consolations after them (n. 283^).

(See articles n. 2&^t,c, 386c, 448;, 959.)

Shade, Shadow ( iMira) ; Shady ( Umbrosus). — To be " a shade on the


right hand" (Ps. cxxi. 5), signifies to be a safeguard
against evil and falsity ; "a shade " here means that which
gives a little shade, to keep from hurt (n. 298^ ; compare
Lam. iv. 20, n. 684^).
"Heat" (^Isa. xxv. 4) is the lust of falsity, and "the shadow
of a cloud " is protedlion from it ; for the shadow of a
cloud tempers the sun's heat, and reduces the warmth (n.


" To walk in the shady {umirosus) valley " (^Ps. xxiii. 4), in the
spiritual sense, signifies a darkened understanding, to
which truths are not apparent from light (n. 727a).

The entire period of the duration of the Jewish Church
was represented by the degrees of Ahaz (^Isa. xxxviii.
7, 8). Its beginning was represented by the first degree,
which is when the sun is in its rising ; and its end by the
last degree, in the setting. Hence it is evident that by the
drawing back of the shadow is meant an extension of the
period (n. 706c).

By "the land of the pit and of the dark shadow" (^yer. ii. 6)
is meant a state of ignorance of truth, and of falsity from
this ignorance (n. 5371*).

" Umbra (shade, shadow,) " represents

T2EL, Ps. cxxi. 5 (n. 298*) ;

Isa. xxv. 4 (n. 481) ; xxxviii. 8 (n. 7061:) ;
Lam. iv. 20 (n. 684<;) ;
Ezek. xxxi. 6 (n. 388/).

" Umbra densa (dense shadow) " represents
TZALMAVETH, fer. ii. 6 (n. 537*).

" Umbra mortis (the shadow of death)" represents

TZALMAVETH, Ps. xUv. Ig (ii. Ti.\c); but in Ps. xxiii. 4, the same
Hebrew word is rendered by " umbrosus (shady, or full
of shadow) " (n. 727a).

Shadowy, Shadow-like (Umtratiie). — That man after death is

something shadowy, like a breath, an unformed phantom
of ether, is mentioned among paracfoxes (n. 988).

Shadowed {inumirata). — "The land shadowed (tz'latzal) with

wings" {Isa. xviii. i) is the church which is in thick dark-
ness as to divine truths (n. 304^ ; compare n. 650^).

Deep shadow {Densae umbrae). — -"A land of drought and ot

deep shadow (tzalhaveth) " i^Jer. ii. 6; the English versions

have "shadow of death "), signifies the perception of good and
the understanding of truth, obscured (n. 730^).

Shafts. — (See Nerves.)


Shake, Shake off, Casi {Excutere). — " Thine olive shall cast its fruit
{or be shaken) (nashal) " {Deut. xxviii. 40), signifies that
good will perish (n. 638c).

"To shake (nakhah) her wealth into the sea" {Zeck. ix. 4; the

English versions have "smite her power in the sea"), signifies tO

cast falsities into hell (n. 538^).

The disciples were commanded when departing "to shake
off (ektinasso) the dust of their feet" {Matt. x. 14), by
which was signified that what was accursed should not
adhere to them (n. 365^).

"Excutere (to shake) " represents

NA'AR, Isa. xxxiii. 9 (n. 730*).

Shake off (Discutere). — " Discutere (to shake off)" is the

rendering of

N'THAR, Dan. iv. 14 (n. iiooi).

Shake, Move, Rouse (Commovere, Commotio). — {See Tremble.)

Where it is said that " the earth was shaken (ga<ash) and trem-
bled" {Ps. xviii. 7), this signifies that the church was per-
verted by the falsification of truths : and "the foundations
of the mountains" are then said to tremble and to shake ;
for the goods of love, which are founded on the truths of
faith, vanish (n. 304e) : it is said that " the earth is shaken "
and "is moved," and that "the foundations of the moun-
tains tremble," from the appearances in the spiritual world
(n. 400^).

"The powers of the heavens shall be shaken (saleuo) " {Luke
xxi. 26), signifies that the power of divine truth was ready
to fail (n. 74i<^).

"Commovere" is used as the rendering of several Hebrew
and Greek words that are variously rendered in the Eng-
lish versions : —

QA'ASH, Ps. xviii. 7 (n. 3041:, 400^, 405*) ;

jfer. xlvi. 7 (n. 654A) :
CHiL, Hab. iii. 10 (n. 401^):

MOT, Isa. xxiv. 19 (n. 304*, 4003) ; xl. 20 (n. 587*) :
NUDH, Isa. xxiv. 20 (n. 304*, 400*) :
NUA', Isa. xix. I (n. S94*);

Nahum iii. 12 (n. 403^) :
BAGHAZ, Isa. xiii. 13 (n. 304*, 400*) ;

Hab. iii. 16 (n. 622a) :
RA'ASH, Ps. xlvi. 2 (n. 304c) ; Ix. 2 (n. 400ir) ;

Isa. xiii. 13 (n. 304*, 400*) ; xiv. 16 (n. 697, 730i, 741<f, V>2^<i) ;

yer. iv. 24 (n. 304*, 405A, iioOf) ;

Hagg. ii. 6, 7 (n. 400c):
DiEGEiRo, John yi. 18 (n. 5141/):


SALEuo^ Luke xxi. 26 (n. 741^):
SEio, Matt, xxvii. 51 (n. 4/xid).

Shake {Concutere). — That "the earth shall be shaken (ha'ash)

out of its place" {Isa. xiii. 13), signifies that the church
shall be removed from its former state (n. 304,5) ; for the
earth in the spiritual world is here meant ; and the lands
of the spiritual world are shaken from their place when a
last judgment continues (n. 413^ ; compare Ps. xviii. 6, n.
"To be shaken (seio) with a great wind" {Apoc. vi. 13) sig-
nifies reasonings from falsities of evil (n. 403a).

Shaken (Quassata). — That there is grief to ultimates, is signi-
fied ( Jer. xxiii. 9) where it is said, " AIL my bones are
shaken (rachaph)" (n. 313^).

Shame (Pudor). — By " the shame of nakedness " {Apoc. iii. 18) are
signified filthy loves, for these come into view when they
have not been removed by love of good and the conse-
quent faith of truth (n. 244 ; compare n. 1009).
They who are destitute of all good and truth, when they
come among angels, are afifedted with shame and igno-
miny (n. 811^).

^^ Pudor (shame) " represents

eosHETH, Jer. xi. 13 (n. 8n*):
AiscHUNE, Apoc. iii. 18 (n. 244):
ASCHEMOsuNE, Apoc. xvi. 15 (n. 1009).

Make ashamed (Pudefacere). — That " they shall make ashamed

(yabhash) them that ride upon horses " {Zech. x. 5 ; see the

margin of the authorized version ; but see article n. 734//, which agrees

with its text), signifies the annihilation of the reasonings,
argumentations, and confirmations, that are from man's
own understanding (n. 355/; compare n. 632).

To be ashamed {PudefleH). — " They shall not be ashamed in

the time of evil " {Ps. xxxvii. 19), signifies that they shall
conquer when they are tempted by the evil (n. 386^).
"To be ashamed and affedted with ignominy" {yer. xxii.
22), signifies to be left destitute of all good and truth (n.

"Pudefieri (to be ashamed, to be made ashamed,) " repre-

BOSH, Ps. xxxvii. 19 (n. 386^); cxxvii. 5 (n. 724^);

yer. xiv. 4 (n. 644*) ; xv. 9 (n. 40i</) ; xvii. 13 (n. 483^) ;
xxii. 22 (n. 8ii<}) :
yabhash, yoel i. 11 (n. 376<^);

Zech. X. 5 (n. 734rf; but see n. 3SS/, 632, where we find the
aflive form "pudefacere, to make ashamed").



— Pudenda. — From scandals and from adulteries, the genital
organs are called the pudenda (n. 1009).

"Pudenda" is the rendering of

AscHEMosuNE, Apoc. xvi. 15 (n. 240c; but in n. 1009 the reading
is "pudor").

Shamefully entreated. — (See Contumely.)

Shammah {Schammah). — By " the city " {Ezek. xlviii. 35) is signified
doftrine of truth from good of love ; the city was there-
fore called " Jehovah-shammah," or "Jehovah there" (n.

438 ; see margin of authorized version.)

Sharon {Scharon). — By "Lebanon" (ha. xxxiii. 9) is signified the
church as to rational understanding of good and truth ;
by "Sharon, Bashan, and Carmel," the church as to
knowledges of good and truth from the natural sense of
the Word (n. 730.5).
" The glory of Lebanon " (Isa. xxxv. 2) signifies the divine
truth, and " the honor of Carmel and Sharon " the divine
good, that are received (n. 288^).

Sharp {Acuius). — "Sharp" signifies afting accurately, exquisitely,
and completely (n. 908).

"Acutus " is used to translate

CHADH, Ps. Ivii. 4 (n. 908) ;
Isa. xhx. 2 (n. 908) ;
Ezei. V. I (n. 908) :

SHANAN, Ps. CXX. 4 (n. 908) I

oxus, Apoc. i. 16; ii. I2; xiv. 14; xix. 15 (n. go8).

Sharp points. Stings, Hooks, Teeth (Acuiei). — " Stings (kentron) "
{Apoc. vs.. 10) mean craftiness and subtilties, to persuade
to falsities (n. 560).

That the nations of Canaan would be "sharp points (tzininih) "
in the sides of the sons of Israel (Num. xxxiii. 5), signi-
fies that malignant falsities would bring hurt to the goods
of the church (n. 560).

Where it is said (Isa. xli. 15) that Jacob should be "a thresh-
ing instrument having teeth (piphiyoth), to thresh the moun-
tains and beat them small, and to make the hills as chaflf,"
by these things is signified the destruftion of the evils
that spring from the love of self and the world, and also
of the falsities therefrom (n. 405A).

"To take away with sharp points (or hooks) (tzinnah)"
(Amos iv. 2) signifies to lead away from truths by scien-
• tifics from the Word and from the world, falsely applied
(n. 560).

(See Fibres.)


Sharpen [Bxacuere). — By "wars" {Ps. cxl. 2, 3) are signified rea-
sonings ; wherefore it is also added, " They have sharp-
ened (shanan) their tongue like a serpent's" (n. 734^).

Shave, Shave off, Cut off {Radere, Abradere). — {See Bald.)

The reason why the Nazirite did not shave the hair of his
head, because it was the naziriteship of God upon his head ;
and that when the days of his separation were fulfilled he
shaved it off and consecrated it (^Num. vi. 1-21) (n. 66).

The reason that Samson's strength lay in his locks ; and that
when they were cut off he became weak (^Judges xvi.
13-30) (n- 66).

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 (n.


"Radere (to shave, to cut off) " represents
GALACH, Lev. xxi. 5 (n. 577^) :
GADHA', ha. XV. 2 (n. 66, 577.5) :
PAHA', Lev. X. 6, where the authorized version has "uncover" (n.


"Abradere (to shave) " represents

GALACH, Num. vi. 9 (n. 66) ;
Judges xvi. VJ (n. 66).

Cui off, Poll (Tondere).—" To shave the head," " to cut off the

beard," and " to induce baldness," signify to deprive of
all truth and good ; since one who is deprived of things
that are ultimate is also deprived of things that are prior
(n. 66).

" Tondere (to cut off, to poll, to shave,) " represents

GAZAZ, Jer. vii. 29 (n. 65) ;
Micak i. 16 (n. 724c) :
GALACH, Deut. xxi. 12 (n. SSSc).

Sheba [Scheba). — By "Sheba" are signified knowledges of truth

and good (n. 717c ; compare n. 2\'2d, 3241:).
By "gold of Sheba," that shall be given {Ps. Ixkii. 15), is

meant the good of love, into which the Lord will lead

through knowledges (n. 242^) ; " gold of Sheba " is good

of charity (n. 328^, 329^).
By "the kings of Sheba and of Seba " (/"j. Ixxii. 10), are

meant the inner and the outer goods of the natural man ;

by "Sheba" the inner goods, and by "Seba" the outer

(n. 406c).

Shebna (Schebna).

(See article n. 2o5.)


Shechem (Sckechemas). — The citizens of Shecherti were not willing
that celest'ifil good, which is "the olive tree," should reign
over them ( Judges ix. 7-16) ; nor the truth of that good,
which is " the vine ;" nor moral good, which is " the fig-
tree i" but they desired the evil of falsity, that appeared
to them as good ; which is "the bramble" (n. 6381:).

(Sechem). — That "Simeon. and Levi slew Hamor and Shechem

his son, and spoiled the whole city" {Gen. xxxiv. 25-27),
signifies that those two sons of Jacob, that is, those things
of the church that were represented by those two sons,
extinguished the truth and good of the Ancient Church,
of which there was still a remnant with the race of Hamor
(n. 443^.

(Sichem). — By "the Chaldeans, the men of Shechem, from

Shiloh and from Samaria" {yer. xli. 5), are meant those
who commit profanation'; and in the abstradl sense, pro-
fanations of every kind (n. 374^).

Shed, Pour out (Effundere). — " To shed innocent blood" signifies to
destroy the good of love and charity (n. 329^).
"To shed the blood of the just" signifies to falsify ti'uths and
to adulterate goods (n. 329/, 975).

" Ejffundere (to shed, to pour out,) " is the rendering of

YATZAQ, Isa. xliv, 3 (n. 5i8<t) ;
Micah i. 4 (n. 405A) :

NAGHAR, /v. IxXV. 8 (n. 960a, II16):

RUQ, Mai. iii. 10 (n. 675^) :
SHAPHAKH, Isa. lix. "] (n. 329/);

Lam. ii. 4 (n. 799^) ; verse 12 (n. 376(r) ;
Amos ix. 6 (n. 275a) :
EKCHEo, Apoc. xvi. I (n. 960a); verse 3 (n. 329/, 965); verse 4
(n. 329/) ; verse 8 (n. 981); verse 12 (n. 995) ; verse 17
(n. I0i2) :
EKCHUNo, Matt, xxiii. 35 (n. y2.<)g); xxvi. 28 (n. 778c).

Sheap {O'vis). — By "the sheep " is signified spiritual good (n. 3041;) :
by "sheep " are signified those who are in charity (n. 212) ;
also those who are in truths from good, thus who are in
faith from charity (n. 261) ; those who are in love towards
the neighbor, which love is charity (n. 314^) ; goods of
charity (n. 3881/) ; those who are in good of charity to-
wards the neighbor, and thence-in faith (n. 6ooa).
Those who are natural, and still in good of life according to
their own religious system, are meant in yo^n, where it is
said, "and other sheep I have, which are not of this fold"
(x. 16) ; these were not in heaven before the coming of
the Lord, but were introduced by Him after He glorified
His Humanity (_see more, n. 433^).


" Ovis (a sheep) " represents

TZ'ON, yer. 1. 6 (n. 405/1) ;

Ezei. xxxiv. 6 (n. 388rf, 405A) ;
Zech. xi. 4, 7 (n. 3iSc) :
SEH, Isa. vii. 25 (n. 3041:) :

PROBATON, Matt. X. 6 (n. 223<r); xviii. 12 (n. 405/); xxv. 32 (n.
250^, 298c:, 3i6<r, 875); verse 33 (n. 6ooa);
yokn X. 2, 3, 16, 26, 27 (n. 261, 864) ; xxi. 16, 17 (n. 314*);
]4/Df. xviii. 13 (n. 1154).


We goat— {See Goat.)

Shelomim {Scheiomim). — {See Salem.')

From the word meaning peace, Jerusalem was called Shelo-
mim (n. 365/).

Shem (Schemus).

See Gen. ix. 21-23 ("• 240^).

Shepherd, Pastor (Pastor). — " My Shepherd " {Ps. xxiii. i) is the
Lord (n. 375f(viii.) ; compare n. 314^, 864).

The Lord is called "the Shepherd, the Stone of Israel" {Gen.
xlix. 24), from the doftrine of charity and the faith there-
from, which is from Him (n. 357a ; compare n. 448.5).

" Shepherds " are those who teach truths, and lead to good
by them (n. 3151; ; compare n. 388^, 419^, 482, 6oia, 700^).

By " shepherds " are signified those who lead to good by
truths ; and in an abstracSl sense, by " shepherds " are
signified the truths themselves, through which is good (n.

It is a custom derived from the Word to call those who teach
shepherds {or pastors), and to call those who are learning
a flock (n. 482) : the " shepherd and his flock " ( Jer. li. 23)
are signified those who teach and those who learn (n.

By "shepherds " {Jer. xxli. 22) in the abstradl sense are sig-
nified the goods of the church, and by " lovers " its truths
(n. %\\b).

" The habitations of shepherds " {Amos i. 2) signify all the
goods of the church (n. 601*).

By " the shepherd of nought, that forsaketh the flock " {Zech.

XI. 17 t the revised version has " the worthless shepherd "), are meant

those who do not teach truth and thereby lead to good
of life, and who care not whether they teach truth or fal-
sity (n. 600*; compare n,376/).
By " the shepherds who have destroyed the vineyard" {Jer.
xii. 10), are meant those who teach falsities, and by them
lead to evil of life; by "shepherds" are here meant pas-
tors of the church, and not shepherds of the flock (n.


^^ Pastor (a shepherd, a pastor,) " represents

RA'AH, Gen. xlix. 24 (n. 357a, 448^);

Ps. xxiii. I (n. 37S<'(viii.), 482) ;

Isa. xiii. 20 (n. 1029^); xl. 11 (n. 314/5); Ivi. n (n. 376/);

Jer. iii. 15 (n. ^oog) ; xii. 10 (n. 388.5) ; xxii. 22 (4198, 811*) ;
xxiii. 2 (n. 482);

Ezek. xxxiv. 5 (n. 388^) ; xxxvii. 24 (n. 4091:, 701c) ;

Amos i. 2 (n. 6oi^) ;

Zech. xi. 3 (n. 315c) :'
ROM, Zech. xi. 17 (n. boob) :
poiMEN, John X. 2 (n. 864).

{See Feed.)

Shield.— {See Buckler.)

Shihor (Schichor). — By "the waters of Shihor," or of Egypt {Jer.
ii. 18) are signified false scientifics, or scientifics that con-
firm falsities (n. 518c).
To investigate spiritual things by the scientifics of the natural
man, is signified {J^er. ii. 18) where it is said, "What hast
thou to do with the way of Egypt, to drink of the waters
of Shihor?" (n. 569^ :) this signifies instru6tion solely from
the natural man, whence are mere falsities (n. 654/).

Shiloh {Schiio, Schiioh). — Shiloh is among the names of the one God

(n. 959)-
By "Shiloh" {Gen. xlix. 10) is meant the Lord (n. 556;:;
compare n. 1 19) : " Until Shiloh come " signifies the Lord's
advent, and the tranquillity of peace then (n. 433a).

By " the habitation of Shiloh '' {Ps. Ixxviii. 60) is signified the
church which is in the good of love (n. 81 la).

By " Gedaliah," whom the king of Babylon set as governor
in the land, and by "the Jews" who were with him, and
by "the Chaldeans" and "the men from Shechem, from
Shiloh, and from Samaria" {Jer. xli. 1-8), are meant
those who profane ; and in the abstraft sense, profanations
of every kind (n. 374^).

Shine {Lucere). — {See Illumine.)

By "the faces of Jehovah" {Num. vi. 25) is signified the di-
vine love ; " to make them shine " signifies influx of divine
truth (n. 340*) : divine truth, with which the Lord flows-
in, and from which is all intelligence and wisdom, is meant
by "Jehovah make His faces to shine upon thee" (n.

"Lucere (to shine) " represents

'OR, Num. vi. 25 (n. 340*, 365c) ;

pHAiNO, Apoc. viii. 12 (n. 527); xxi. 23 (n. 401A).


{Fulffere). — The face of the Lord shone, when He was trans-
formed (or transfigured), because "the face" signifies the
interiors, which were divine (n, 64).

"Fulgere (to shine)" represents

ZAHAR, Dan. xii. 3 (n. 72) :
LAMPo, Matt. xvii. 2 (n. 64);
PHAINO, Apoc. i. 16 (n. 74, 401^).

Shine forth {Effuigere). — Divine truth in which the Lord is in

His glory, is meant {^Ps. I. 2) by, " Out of Zion, the per-
fedion of beauty, God will shine forth (yapha') " (n. 850^).

-^ — {Spiendere). — "To make the darkness to shine" {Ps. xviii.
28) signifies to dissipate the falsities of ignorance with the
light of truth (n, 274).

"Splendere (to shine, to enlighten,) " represents

NAQHAH, Ps. xviii. 28 (n. 274) ;

Jsa. xiii. lO (n. 401c, 526a) :
LAMPO, Matt. xvii. 2 (n. 195c, 401^1) :
STiLBo, Mark ix. 3 (n. 195.:).

Shining, Brightness {spimdor). — "Shining (or 'brightness')"

{Isa. lix. 9) signifies the good things of truth ; for "light"
signifies truth, and truth shines (or is resplendent) from
good (n. 526b).

"Splendor (shining, brightness,)" represents

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