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Index to the Apocalypse explained of Emanuel Swedenborg online

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NOGHAH, 2 Sam. xxiii. 4 (n. 401^) ;

Is'a. iv. 5 (n. 594c) ;

yoelii. 10 (n. 400*, 401c); iii. 15 (n. 401c, 526a);

Jfab. iii. 4 (n. 316*); verse 11 (n. ^Qid):
N'GHOHOTH (plural), Isa. lix. 9 (n. t,266) :

II z (Chaldee), Isa. Ixvi. 11, see- margin of authorized version (n.

■ (spiendidus) " Shining" things (Apoc. xviii. 14) are things

that are true, and from this, magnificent ; that this is the
signification of "shining" things, is because shining is
of light, and the light of heaven is divine truth, or divine
wisdom. It comes from this that all things in the heavens
are resplendent with a brightness such as is not found in
the world (n. 1159).

"Spiendidus (shining, bright,) " represents

LAM PROS, Apoc. XV. 6 (n. 950) ; xviii. 14 (n. n59) ; xix. 8 (n. 1222).

Shining-whiteness, Bright-whiteness (Candor); Shining-white,

Bright-white {Candidas). — "Whiteness [albedo)" and "shin-
ing-whiteness (candor) " signify truth, from the transparency
of the light (n. 67).



"Whiteness" and " shining- whiteness " signify divine truth
(n. 196).

By the Nazirites was represented the Lord as to the Divine
Human ; wherefore by them in a relative sense was signi-
fied the good of celestial love. The truth of this good is
signified {Lam. iv. 7), by " Her Nazirites were whiter
{alius) than snow, and shining-white {candid'us, tzachach)
above milk" (n. 364.5 ; compare n. 196, 372^).

"Candidus (shining-white) " represents

cHivvAR (Chaldee), Dan. vii. 9 (n. 67) ;
LEUKOS, Mark ix. 3 (n. 67);
AJtoc. i. 14 (n. 67).

Ship {Navis). — (See Boat.)

By " ships " are signified knowledges of truth and good, also
doftrinals (n. 1170).

By "ships " in the stridl sense, in which they are regarded as
containing [vessels], is signified the Word and dodtrine
from the Word ; because the Word and do6trine there-
from contain cognitions of truth and good, as ships con-
tain riches (n. 514a).

By " ships of Tarshish " (Isa. Ix. 9) are meant general knowl-
edges of truth and good, in which there are many in par-
ticular (n. 2^2d).

By "the ship (or 'boat') (ploion) of Simon" (Luke v. 3) are
signified dodlrinals of faith (n. 5i4<^).

"A ship (<?r 'galley'^ with oars" (/sa. xxxiii. 21) is intelli-
gence from propnum, 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. 5140-

"Navis (a ship) " represents

'•Ni, I Kings ix. 27 (n. 514*); x. 22 (n. 514^);
'•NiYYAH, Gen. xlix. 13 (n. 447, 514^);

Deut. xxviii. 68 (n. 5141:);

Judges V. 17 (n. 514O ;

Job ix. 26 (n. 514c) ;

Ps. xlviii. 7 (n. 5145); civ. 26 (n. 514^); cvii. 23 (n. 514c);

Isa. ii. 16 (n. 410;!, 514*) ; xxiii. i (n. 304^, 406c, 514^) ; xliii.
14 (n. 514c) ; Ix. 9 (n. 2ifid, 514^) ;

Enek. xxvii. 25, 29 (n. 514");

Dan. xi. 40 (n. 35S</, SM^) =
Tzi, Num. xxiv. 24 (n. 514^) ;

Isa. xxxiii. 21 (n. SM"^) ■
PLOION, in all the passages of the New Testament in which "na-
vis" is found in this work (see n. 5i4<:,rf, 1170) ; but ploion
is sometimes represented by "navigium (a boat)."


Shitiah [Schitta], Shittim [Schmm).-Qy " the cedar of shittah (sH.nAH),"
"the myrtle," and "the tree of oil" {Isa. xh. 19) are sig-
nified spiritual good and celestial good By every " tree "
is signified in the Word something of the good and truth
of the church ; those things which are in the spiritual or
internal man are signified by "the cedar of shittah, the
myrtle, and the tree of oil" (n. 375^Cviii.)) ; "the cedar [of
shittah] " is the higher rational truth (n. 730O ; the cedar
of shittah " signifies genuine truth (n. 294^.

See also Isa. xli. 19, as given in n. 109, where is the plural
form "shittim."

By " shittim wood " {Exod. xxvii. i) is signified the good of
justice or of merit, which belongs to the Lord alone (n.

"A fountain shall go forth from the house of Jehovah, and
fill the water-course of Shittim " {Joel 111. 18), signifies that
there shall be truth of doftrine from the Lord out of
heaven, which shall enlighten those who are in higher
and lower knowledges (n. 433O ; enlightening the scien-
tifics and the knowledges which are in the natural (n.
483a) ; that "it shall fill the water-course of Shittim" sig-
nifies enlightenment of the understanding (n. 518a).

Shoe {Calceus), To shoe (CaUeare), Barefoot (Discalceatus).—?,y "shoe"

is signified the lowest of the natural, which is the sensual
(n. 438 ; compare n. 70).

By "shoes (hupodem*) upon the feet" {Luke xv. 22) is signi-
fied conjunftion of truth and good in the external or nat-
ural man (n. 279a).

That it is said of Asher that " his shoe (min-al) shall be iron and
brass " {Deut. xxxiii. 25) signifies that the ultimate of the
Word is natural truth and good (n. 438 ; compare n. 70).

"To put off the shoe (na-al) from the foot," or to make bare
the soles of the feet {Isa. xx. 2), signifies to reveal the
filthy things of nature (n. 240^) ; when Isaiah was com-
manded to go "naked and unshod ((^wcafca^aj, yacheph)
three years, for a sign and a wonder," he represented by
this that there were no longer any truths in the church
(n. 8o5^(iii.)) ; or that it was without truth and good (n.
532. 655*)-
"I clothed thee with broidered work, and shod (ca/«a«, na-al)
thee with taxus" {Ezek. xvi. 10), signifies to instruft with
knowledges of truth and good from the sense of the letter
of the Word, or the ultimate sense (n. 375«(viii.)).
For the Hebrewword which Swedenborg here renders "taxus;' the author-
ized English version gives "badgers' skin;" the revised version has "seal-skin


in the text, and suggests "porpoise-skin " in the margin. Swedenborg does not
designate the animal that is here meant, in any of his published works ; but in
his posthumous Index Biblicus, s. v. Taxus, and Metis, when explaining this same
verse, he says that taxus is the skin of the melis. In his posthumous Adversa-
ria, when explaining Exodus xxv., where the same Hebrew word occurs, Swe-
denborg renders the name of the animal by "melis," and says, "Meles sunt ma-
res kaedorum," that is, " Meles are male kids " {Adver. on Exodus, u. 1297).
(See also the same work, n. 4363 ; also Index Biblicus, s. v. Ovis^

{See Badgers' skin.)

Shoot, Branch, Springing (Germen). — "The Branch (or Shoot)
(tzemach) of David" {^er. xxxiii. 15) is the Lord (n. 4331;,
" The Branch (or Shoot) (see margin of revised version) of Jehovah,"
which shall be for beauty and for glory (Isa. iv. 2), signi-
fies the truth of the church (n. 304^).
"The shoot of the field" (Gen. xix. 25 ; "that which grew upon

the ground," in the Enghsh versions,) signifies the nascent truth

of the church (n. 578).

"To bless the shoot" (Ps. Ixv. 10; " the springing," as in the Eng-
lish versions,) signifies to produce truths anew continually,
and to make them to spring forth (n. 6441:).
See also Jer. xxiii. 5 (n. 946).

(Surculus). — By " the vine " and " the shoot (or ' branch ') (ben)"

which Jehovah hath planted, (Ps. Ixxx. 15,) is signified
the spiritual church, represented by the sons of Israel (n.

By "the head of the shoots (ijr 'young twigs,') (ysniqoth) "
(Ezek. xvii. 4) are signified primary cognitions (n. 281a).

"An abominable shoot (or 'branch') (netzeh)" (Isa. xiv. 19)
is truth falsified (n. 659^ ; compare n. \02i^£).

Shoots, Branches (Propagines). — (See Bough.')

"To send forth shoots (qatzih)" (Ps. Ixxx. 11 ; see revised ver-
sion) signifies multiplication and extension (n. 518^) ; also
increase of intelligence (n. 654c).

" Propagines (branches) " represents
N'TisHOTH, yer. xlviii. 32 (n. yjdc),

Germinate, Bud {Germinare), Spring forth {Progerminare), Budding

(Germinatio). — The beginning of a new church is signified
by the drying of the earth after the forty days (Gen. viii.
6, 14), and by its germinating anew (n. 633^).

"To water the earth, and make it put forth and bud" (Isa.
Iv. 10) signifies to vivify the church, so that it may yield
the truth of dodlrine and of faith and the good of love
and of charity (n. 644^).


"Gernttnare (to shoot)" represents

TZAMACH, with its vaTious renderings, Ps. cxxxii. 17 _(n. 316*) ;
cxlvii. 8 (n. 405^, S94*);

Isa. Iv. 10 (n. 6441:) ;

Ezek. xvii. 6 (n. 281a) :
BLASTANo, Mark iv. 27 (n. 864).

" Progerminare (to spring forth) " represents

TZAMACH, Isa. xliii. 19 (n. 518a).

— = — Shooifonth [Protnidere). — That a new church is to begin, which
in its conimencement will be external, is signified {Luke
xxi. 29, 30) where it is said, " Behold the fig-tree and all
the trees, when they have shot forth (proballo) " (n. 403.;).

Short {Brevis), Shorten {AbbreviaH). — By " Is My hand shortened
(oatzah)?" {Isa. 1. ?,) is meant. Is there not in Him power
to deliver? (n. 3288'.)

In the Apocalypse (xvii. 10) it is said, " The other is not yet
come ; and when he cometh he must continue a short time
(oLiGos)." This may be seen explained, n. 1066.

Shoulder (Humerus). — " Shouldcrs " signify power of every kind

(n. 431a).
"The shoulder (katheph, Ezek. xxix. 7 ; shikhmah, yob xxxi.

22) " signifies power or ability to understand truth (n.

"To dwell between the shoulders (katheph) " {Deut. xxxiii. 12)

is to be in security and in power (n. 449^5).

KATHEPH is likewise found, Exod. xxviii. 12 (n. 431a);
' Isa. XXX. 6 (n. 654^) ;

Ezek. xxxiv. 21 (n. 3i6rf).

"Humerus (shoulder) " also represents

SH'KHEM, Ps. Ixxxi. 6 (n. 540i);
Isa ix. 4 (n. 727^).

Shout, Sing aloud, Sing for joy. Cry out {yubiiare). — {See Hedad.')
" To shout {or ' cry out,' or 'sing for joy,') (ranan) " {Ps. Ixxxiv.
2) signifies worship fi'om the enjoyment in good (n. 39i<^).
See also Ps. Ixxxi. i (n. 3236) ;

Isa. xii. 6 (n. 326^) ; xxiv. 14 (n. 406^).

" yubilare {to shout)" represents

HUA', Isa. xliv. 23 (n. 304/, 405*).

Cry {Vociferari), Shoutlng (Vociferatid). — By "shouting and ac-
clamation " ( Jos. vi. 20) was signified consent and confir-
mation (n. "jood).
Lamentation is signified {Micah iv. 9) by "Why dost thou
cry with crying {or 'cry aloud')?" (n. 721*.)


" Vociferari (to shout, to cry,) " represents

RUA', Micah iv. 9 (n. 721^) :
SHA'A', Isa. xxix. 9 (n. 376/).

" Vociferatio (shouting, crying,)" represents
REA', Micah iv. 9 (n. 721*):
T=BU'AH, Jos. vi. 20 (n. lood).

Show (Ostendere). — " To show (oeiknuo) " {ApOC. iv. l) Signifies tO

instrudl to the life (n. 264).

{Monstrare). — " Monstrare (to show) " represents

* DEiKNuMi, Afoc. xvii. I (ii. 376^, 1032).

Shower. — {See Rain.)

Shrine. — (See Adytum, Sacred Repository.')

Shun {Fugere). — Evils which are to be shunned as sins (n. 949).
He who does not shun evils as sins is not a man (n. 948).
{See Flee.)

Shut up {Conciudere). — {See ClosB, Smear.)

The Hebrew words that are represented by the Latin word " conciudere"
are rendered " deliver up," " give over," and " give up," in the English ver-

" Conciudere " is the rendering of

SAOHAR, Ps. Ixxviii. 48 (n. SO^a); verse 62 (n. 863a);

Lam. ii. 7 (n. 39i<^);

Amos vi. 8 (n. 675^) :
SAKHAR, ha. xix. 4 (n. 654A).

Sibmah. — By "Jazer, the vine of Sibmah," and by " Heshbon and
Elealeh" {Isa. xvi. 9), are signified the men of the exter-
nal church, who explain the Word to favor the loves of
the world ; for these places were given to the Reubenites
and Gadites for an inheritance, and by these was repre-
sented the external church, because they were beyond the
Jordan: the "vine of Sibmah" signifies their church (n.
91 Ii; compare yer. xlviii. 32).

Sicera, Strong drink {SUera). — " Sicera" answering to the Greek
6IKERA of the Septuagint, represents

SHEKHAR, Num. vi. 3 (n. 918) ;

Isa. V. II (n. 376^) ; verse 22 (n. 376^, 618) ; xxiv. 9 (n.
376rf, 618) : xxviii. 7 (n. 235, 376/-) ; xxix. 9 (n. 376/) ;
Ivi. 12 (n. 376/).

In all these passages, the English versions have the rendering " strong drink."
It seems probable that it often means drink expressed from fruits other than the
grape; perhaps commonly from the date. But the explanations given below,
particularly of Isa. xxviii. 7, possibly imply that sicera was sometimes made from


wine, or from the grape : " They wander through wine, and they go astray through
sicera," we are told, signifies through falsities {the wine), and through those
things that are from them [the sicera).

Whatsoever appears in heaven, appears altogether like what
exists in our material world, from its threefold kingdom ;
and to the eyes of the angels, these things appear afto-
gether like the things of these kingdoms before the eyes
of men of the world. There appear there paradises, gar-
dens, forests, fruit-trees of every kind, lawns, fields of
grain ; plains, full of flowers, herbs, and grasses of every
kind : there are also things that are derived from these, —
as oils, wines, sicerae (or drinks from the juices of fruits),
and other things that belong to the vegetable kingdom
{see much inore, n. 926).

"Wine" and "sicera" {Isa. v. 22) are truths of the Word (n.

"Wine " {Isa. xxix. 9) specifically signifies the truth of the
spiritual man, and of the rational man from this ; and
"sicera" signifies the truth of the natural man therefrom

(n- 376/).
That they will be averse to all things that are concordant with
truths, is signified {Isa. xxiv. 9) where it is said, "Sicera
shall be bitter to them that drink it;" "sicera" signifies
those things that are from truths, and that are concordant
with them (n. 376^). " Sicera shall be bitter to them that
drink it" signifies that the truth of good is undelightful,
from falsification and adulteration of it (n. 618).

Concerning the Nazirite's abstinence from grapes and from
wine, it is thus said : — " He shall abstain from wine and
sicera; he shall drink no vinegar of wine or vinegar of
sicera ; yea, he shall not drink of any maceration of
grapes ; grapes, also, fresh or dried, he shall not eat : all
the days of his Naziriteship shall he eat nothing that is
made of the grape of wine, from the seeds even to the
skin " {Num. vi. 3, 4). This was the law for the Nazirite
before he had fulfilled the days of his Naziriteship, because
he was then representing the Lord as to His first state
{see more, n. 918) : that it was afterwards allowable for
him to eat grapes and drink wine, is plain from verse 20,
of the same chapter, where it is said, "Afterwards the
Nazirite shall drink wine" (n. 918).

"Wine" and " sicera" through which they err {Isa. xxviii. 7)
signify truths mixed with falsities (n. 235) : " They wander
through wine, and they go astray through sicera," signifies
through falsities, and through those things that are from
them (n. 376/).


"To follow sicera," and "to be inflamed with wine" {Isa. v.
11), signifies to bring forth doftrinals from themselves:
" to drink wine" (verse 22) is to take in falsities, and " to
mix sicera" is to confirm falsities (n. 376^).

Because they love falsities and things falsified, it is therefore
said (^Isa. Ivi. 12), "Come, I will take wine, and we will be
made drunk with sicera" (n. 376/).

Sick (Aegrotus). — By "a sick man" are signified those who have
transgressed and sinned : therefore the Lord said to the
sick man (asthenon) at the pool of Bethesda {yohn v. 7,
14), "Behold thou art made whole: sin no more, lest a
worse thing befall thee" (n. 163).
Three reasons why the sick were healed through faith in the
Lord (n. 815^).

Sickle {Faix). — By "a sharp sickle" is signified divine truth ex-
quisitely exploring and separating, for the reason that " the
harvest" signifies the last state of a church, that precedes
a last judgment (n. 908).

"Falx (a sickle)" represents

MAGGAL, yer. 1. 16 (n. 911^);

Joel iii. 13 (n. giii) :
DREPANON, Mark iv. 29 (n. 9ii<r) ;

Apoc. xiv. 14 (n. 272, 908) ; verse 15 (n. 911a) ; verse 16 (n.
912) ; verse 17 (n. 914) ; verse 18 (n. 917, 918) ; verse 19
(n. 919).

Side (Latus). — The destrudlion of evils which are not known to be
evils, is signified {Ps. xci. 7) by the " thousand that shall
fall at the side ;" and the destruftion of falsities that are not
known to be falsities, by the " ten thousand that shall fall at
the right hand :" moreover by " the side," at which they
shall fall, is signified good ; and by " the right hand," the
truth of good (n. 3361*).

By " the side " {Isa. Ixvi. 12) is signified spiritual love, and by
"the knees" celestial love (n. 365^).

" The sides of the north " {Ps. xlviii. 2, and elsewhere), are
truths from celestial good (n. 405^ ; compare n. 721*).

" The sides of Lebanon " (^Isa. xxxvii. 24) are where goods
are conjoined to truths {n. 405«).

" The sides of the earth " {^er. vi. 22) signify things that are
of the church ; they signify evils remote from the goods
of the church (n. 175^ ; compare n. 2>h^<^' 72i^)-

"Latus (side) " represents

YARKHAH, Gctl. xUx. I3 (ll. 514"^) >

Ps. xlviii. 2 (n. 405c) ; cxxviii. 3 (n. 340<r) ;

Isa. xiv. 13 (n. 405?) ; xxxvii. 24 (n. 405^) ;

Jer. vi. 22 (n. 175^, 3S7c) ; xxxi. 8 (n. 721*) ; 1. 41 (n. 275*);

Ezek. xxxviii. 15 (n. 355"^) •


TZADH, Num. xxxiii. 55 (n. 560) ;

Ps. xci. 7 (n. 3363) ;

Isa. Ixvi. 12 (n. 365?) :
PLEURA, John xix. 34 (n. 329^).

Eni'y side {Circumquaque).

See jfer. vi. 25, where the Hebrew reads sabhibh (n. 721c).

Sidon {Sidon), Zidon {Zidon), Sidonians (sidonii). — All the persons
concerning whom the Word was to be written, and those
through whom it was to be written, were led to places that
were significative ; so that all things might be significative
of spiritual realities. Even the Lord Himself for this same .
reason went to such places, as into Galilee, into Tyre and
Sidon, to Jerusalem, and to the Mount of Olives there ;
He also was carried when an infant into Egypt (n. 50).

The Ancient Church extended through a great part of the
continent of Asia, that is, through Assyria, Mesopotamia,
Syria, Ethiopia, Arabia, Lybia, Egypt, [which was then an
Asiatic power,] Philistia even to Tyre and Sidon, through
the Land of Canaan on both sides of the Jordan (n. 391 A ;
compare n. 422^).

The ultimate [borders] of heaven are seas and rivers. These
were represented by the two seas and the two rivers which
were boundaries of the Land of Canaan. The two seas
were the Sea of Egypt and the Sea of the Philistines, on
which Tyre and Sidon were situated (n. 518c) : "the sea
of the Philistines," on which were Tyre and Sidon, signi-
fied knowledges of truth and good, from the sense of the
letter of the Word (n. 5183).

By " Sidon and Tyre " {Isa. xxiii. 4) are signified knowledges
of good and truth from the Word (n. 721a; compare n.
275a, 4o6ir,rf) : they also mean the church as to knowledges
of good and truth (n. 863a).

"To Sidon" {Gen. xlix. 13) signifies to knowledges of what
is good (n. 5I4<;).

By "Tyre and Sidon" {Joel iii. 4) are meant those within
the church who are in knowledges of truth and good ;
here are meant those who have perverted them and ap-
plied them to falsities and. to the evils of falsities (n. 242^;
compare n. 433^, 556^.

The tabernacle and the temple, in which all things were re-
presentative, were given to the sons of Israel that they
might not turn back to the idolatrous and magical things
that there were at that time among the various nations in
Asia ; as in Egypt, Syria, Assyria, Babylon, Tyre and
Sidon, Arabia, Ethiopia, Mesopotamia, and especially in
and around the Land of Canaan (n. 8272).


Concerning Jezabel, daughter of the king of the Sidonians,
much may be seen (n., i6o).

Siege {Obsidio, Obsidium), Lay siege (Obsidere). — "To lay siege to {obsi-

den) Jerusalem " {Ezek. iv. 2, 3) signifies to straiten it by
evils and falsities (n. 633*).
Whereas falsified truth is hard, exclusive, and admits no
genuine truth, it is said {Ezek. iv. 3), "that it may be

for a siege {in obsidionem, matzor) " (n. 706^).

"To draw the waters of the siege (obsidium, matzob), and
strengthen the fortifications " {Nahum iii. 14), is to fortify
falsities against truths in various ways (n. 177).

Sieve (Cribrum), Sift (Cribrare). — Whereas the faith of the false is as
chaff before the wind, it is therefore said {Luke xxii. 31)
that "Satan demanded them, that he might sift (siniazo)
them as wheat" (n. 740*; compare n. 820^).

Sigh (Susfirare). — {See Groan.')

"Those mourning and sighing ('anaq) over the abominations"

{Ezek, ix. 4, where it reads "cry" in English), are those who

are not in evils and falsities from them ; "mourning and
sighing " over them, signifies their aversion and pain be-
cause of them (n. 427a).

"He sigheth (or gaspeth) (yaphach), and stretcheth out the
hands" {yer. iv. 31) signifies pain (n. 315c).

Sigl}i (Visas). — Two senses have been given to man which serve
him as means for receiving those things by which the
rational is formed, and also the things by which a man is
reformed ; these are the senses of sight and of hearing ;
the other senses are for other uses. The things which
enter by the sense of sight enter into man's understand-
ing and enlighten him ; and for this reason by "sight" is
signified an enlightened understanding, for the under-
standing corresponds to the eye-sight, as the light of
heaven corresponds to the light of the world. But the
things which enter by the sense of hearing enter into the
understanding and at the same time into the will ; and for
this reason by "hearing" is signified perception and obe-
dience (n. 14).
" The eyes " signify the understanding, because all the sight
of the eyes, with men and with angels, is from it. That
all the sight of the eyes is from the understanding, appears
like a paradox to those who do not know the interior
causes of things, from which effefts have place in the body.
Those who have not a knowledge of these causes believe
no otherwise than that the eye sees of itself, that the ear


hears of itself, that the tongue tastes of itself, and that the
body feels of itself: when yet man's inner life, which is the
life of the spirit, (and this life is the life of his understand-
ing and will, or of thought and affeftion,) feels through
the organs of the body things that are in the world, and
so perceives them naturally (n. 152).

The sight of man's thought, which is called understanding,
corresponds to the sight of his eyes (n. 1080).

"Sight" in the supreme sense, in which it is attributed to the
Lord, signifies foresight ; but in the internal sense it sig-
nifies faith, because spiritual sight is sight from faith, and
because the things that are of faith are seen in the spirit-
ual world (n. 4343).

The sight of knowledges (which is supposed to be of faith,)
departs from man gradually, as he begins to think wick-
edly from willing wickedly ; and it also recedes after death,
when a man becomes a spirit, if the knowledges were not
enrooted in his life (n. 2420).

The Lord flows-in with good, and from this forms truth, which
is the truth of faith, and causes man's spiritual sight to
look to Him and to the neighbor (n. 242a).

The spiritual sight, or the understanding, operates into the
sight of the eyes with angels, and presents the truths of
the understanding in corresponding forms (n. 260 ; com-
pare n. 759).

The Lord appears in heaven to the angels, but then under
angelic form ; for He fills an angel with His sight {or look)
and thus with His presence from afar, and this in various
place, but everywhere in accommodation to the good of
love and faith with those where the appearance is. Thus
was the Lord seen by Gideon, by Manoah and his wife,
also by Moses and the people of Israel (n. 412^).

In the spiritual world all sight and thought from acknowledg-
ment conjoins ; but looking to the Father gives conjunc-
tion to no one (n. 8o5i5(viii.)).

Those in the heavens that are under the Lord as a moon can-
not enter into the heavens which are under the Lord as a
sun, because their interior sight or understanding has been
formed for receiving the lunar light there, and not for
receiving the solar light there. Comparatively, they are
not unlike those birds that see in the night, and not by
day ; and therefore when they come into the solar light
which they have who are under the Lord as a sun, their
sight is darkened (n. 708).

When man is in the body, he does not see such things as are

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