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Index to the Apocalypse explained of Emanuel Swedenborg online

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in heaven, unless the sight of his spirit is opened ; but


when this is opened, then he sees (n. 53 ; compare n.

The sight is intromitted into heaven when the sight of the

eyes of the body is made dim, and then the sight of the

eyes of the spirit is enhghtened (n. 260}^).

As the sight of the body has extension into the natural world
and there spreads itself about, so the sight of the spirit,
which is thought from affeftion, has extension into the
spiritual world and there spreads itself about (n. 388a).

By "looking" and "sight" is signified understanding, and
thought from it; and in the understanding all is mani-
fested as present which is thought of. And from this it is
that in the spiritual world those appear present with whom
one desires to converse, provided that in the world he had
from the sense of sight some idea of the person with whom
he wishes to speak ; and especially if both parties have
had such ideas (n. 25).

Thousands of bands of evil spirits may be led, restrained,
bound, dispersed, by a single angel by means of truths
from the Lord, and this merely by looking at them, from
intention of the will. Such power was sometimes granted
to Swedenborg (n. 783).

Prospect (Prospedus). — By "the sight {Chaidee, ch'zoth) even to

the end of the earth" {Dan. iv. 11), is signified extension
even to the ultimates of the church (n. 650(f).

Sign (Signum). — {See Miraole, Sea/.)

"To be signed (or sealed)," and "a sign," in many passages
of the Word, signify to be reduced into such a state as to
be known as to quality, so as to be conjoined with those
in a similar state, and separated from those in dissimilar
states (n. /^.2'ja).

What is signified (Gen. iv. 15) where it is said that "Jehovah
placed a sign on Cain, that no one might kill him" (n.
427a ; compare Esek. ix. 6, n. 315^).

"A sign (or standard) upon the mountains" (Isa. xviii. 3),
signifies convocation to the church (n. 741^).

In many passages of the Word, mention is made of "sign"
and of " miracle ; ' ' and by " sign " is meant that which m-
dicates, which testifies, and persuades concerning the mat-
ter in question; but by "miracle" is meant that which
rouses, which strikes, and which brings amazement : thus
the sign moves the understanding and the faith ; but the
miracle moves the will and its affedion (see much more, n.


"A sign " (Apoc. xv. i) is revelation (n. 926 ; compare n. 713).


"Signs" (Apoc. xiii. 13; xvi. 14) are testifications and per-
suasions (n. 824, 1002).

"Sigmim. (sign, mark, token,) " represents

'OTH, Gen. iv. 15 (n. 42711) ; ix. 13 (n. 706^) ; xvii. n (n. "joSd) ;
Exod. iv. 8, 9, 17 (n. 706*) ; vii. 3 (ri. 706a) ; x. i, 2 (n. 7061^) ;"
Num. xiv. II, 22 (n. 706.5) ;

Deut. iv. 34 (n. 706a) ; vi. 22 (n. 706a) ; xiii. i, 2 (n. 7060) ;
Judges vi. 17 (n. 7060?) ;
I Sam. ii. 34 (n. 706^) ; xiv. 10 (n-. 7o6rf) ;
Fs. Ixv. 8 (n, 7o6rf) ; Ixxiv. 4, 9 (n. 7o6rf) ; Ixxviii. 43 (n.

706a) ; Ixxxvi. 17 (n. 706(f) ; cv. 27 (n. 706a) ; cxxxv.

9 (n. 706a) ;
Isa. vii'. II (n. 7o5i:) ; xviii. 3 (n. 741^) ; xxxvii. 30 (n. 706c);

xxxviii. 7 (n. 7o6(:); verse 22 (n. 706.^); xliv. 25 (n.

7o6<;) ; Ixvi. 19 (n. 427a) ;
Jer. X. 2 (n. 7o6rf) ; xxxii. 20, 21 (h. 706a) ; xliv. 29 (n.

7064 ;
Ezek. iv. 3 (n. 7o6</) ; xx. 12, 20 (n. 7061?) :
TAV, Ezek. ix. 6 (n. 3154) :
SEMEioN, Matt. xii. 38, 39, see revised version (n. 7061!) ; xvi. I,

4 (n. 706^) ; xxiv. 3 (n. 706*) ; verse 24 (n. 706a) : verse

30 (n. 706*) ;
Mark viii. 11, 12 (n. 7064) ; xvi. 17 (n. 706c) ;
Luke ii. 12 (n. 706^) ; xxi. 11, 25 (n. 706^) ;
John ii. 18 (n. 706^) ; vi. 30 (n. 706*) ;
Apoc. xii. I (n. 706a) ; verse 3 (n. 713) ; xiii. 13 (n. 706;/, 824);

verse 14 (n. "jobd) ; xv. i (n. 926); xvi. 14 (n. 706(f) ; xix.

20 (n. 706(f).

"Signum (standard, ensign,) " represents

NEs, Jsa. xi. 10, 12 (n. 706(f); xviii. 3 (n. 741^);
Jer. 1. 2 (n. 706(f); Ii. 12, 27 (n. 706(f).

"Signum, (sign, waymark,) " represents

TziYYUN, Jer. xxxi. 21 (n. 706(f).

In article n. 7061:, vpe find "signa" (Isa. xii. 23 ; chap. xiv. 11) : Schmidius
has the same. This accords with the Syriac, but it is not in agreement with the
textus recepttts.

SigniScaiives [Significativd). — Whatever was done by the Lord in
the world was representative ; and whatever He spake
was significative. He was in representatives and signifi-
catives in the world, so that He might be in the ultimates
of heaven and the church, while at the same time in their
firsts ; and so might rule and dispose ultimates firom things
first, and all intermediate things fi-om firsts by means of
ultimates : representatives and significatives are in ulti-
mates (n. 405(f).

All things seen in heaven are representative and significative
(n. 53) : so all the things seen by the prophets when they
were in the vision of the spirit (n. 471).


The ancients, who well knew correspondences, made repre-
sentative and significative figures (n. 650^).

Among the sons of Israel all things were representative and
significative of spiritual things (n. 79).

Sihor.—{See Shihor.)

Silence {SUentium), To be silent [SUere). — " There was silence (sige)
in heaven" (Apoc. viii. i), signifies amazement that the
church is such, and that its end is at hand. " Silence " sig-
nifies many things ; in general, it signifies what causes it
(n. 487).

Where it is said, "Be not silent (charash) from me," and it is
said again, "Lest thou be silent from me" {Ps. xxviii. i),
one of these expressions has relation to divine good, and
the other to divine truth (n. 411c).

To keep silence (ContUescere). — "The elders of the daughter

of Zion keep silence (damam) " {Lam. ii. 10), signifies grief
of mind (n. 1175); grief because of the devastation of
divine truth in the church (n. 863a) : to sit on the ground,
to keep silence, to throw dust upon the head, and to make
the head descend to the earth, all were signs represen-
tative of mourning and grief on account of the vastation
of the church by evils and falsities (n. 637^).

Keep silence (Tacere). — " Tacere (to keep silence) " represents

DAMAM, Lam. ii. 10 (n. 577*) '•

chashah, ha. Ixii. I, where the English versions have "hold
peace" (n. 148, 272, 577*).

Silk isericum). — "Silk" {Esek. xvi. 13) signifies truth resplendent
from interior good (n. 2\2d ; compare n. 195^) ; truth from
spiritual origin (n. 6193, 1143; compare n. 1144).
"The flax of Seric" (that is, Chinese or silken fabrics) {Isa.
xix. 9), is spiritual truth (n. 654A).

"Sericum (silk, silken, Seric,) " represents

MESH I, Ezek. xvi. 13 (n. 195^, 242^, 619*, 1143,1144) :
SARia, Isa. xix. 9 (n. 654A) :
SERiKON, Apoc. xviii. 12 (n. 1144).

Siloam. — ^The pool of "Siloam" signifies the Word in the sense
of the letter (n. 239* ; compare n. 475*)-

Silver {Argentum), — {See Gold.)

"Gold" in the Word signifies celestial good; " silver " signi-
fies its truth, and this is spiritual good (n. 70, 2^2d,e) :
"gold" signifies the good of the internal man, and "sil-
ver" its truth (n. 176).


By "silver" is signified divine truth (n. 502a); truth from

the Word (n. 458,5, 5403) ; the truth of good (n, 195^,

617^); truth from good (n. 447, 502a).
By "silver spread [into plates] from Tarshish" {yer. x. 9)

are signified truths of the Word in the sense of its letter

(n. 585O. _ _

By "their silver and their gold with them" (Isa. Ix. 9), are

signified knowledges of truth and good (n. 2^2ti).
By "silver" is signified truth from the Divine; "purified

seven times " {Ps. xii. 8) signifies wholly, and completely

pure (n. 257).

By "gold" in the opposite sense is signified the evil of the
love of self, and by "silver" the false therefrom (n. 242^,
617^ 1141)-

The silver age was the time of the Ancient Church, because
then reigned truth from the good of love (which truth is
spiritual good) and intelligence therefrom (n. 70, 176).

"Argentum (silver) " represents

K'sAPH (Chaldee), Dan. ii. 32 (n. 70, 176, S77a, 1029^) ; verse 35
(n. 4Hi, 1029*); V. 2, 4 (n. 220«); verse 23 (n. 1029c) :

KESEPH, in the other passages of the Old Testament:

ARGURos, Matt. X. 9 (n. 242^);

Apoti xviii. 12 (n. ^l^d■, 1044, 1140, 1141) :

ARGURioN, Matt. XXV. 27, in the English versions rendered "mo-
ney " and " pieces of silver " (n. 193*) ; but in Luke xix.
23 the same word is rendered "pecunia (money) " (n.

"Argenteus (adjedlive) (silver) " represents
ARGURous, Apoc. ix. 20 (n. 583, 587n).

(See passages of the Sacred Scripture, n. 70, 176, 236^, 2^2d,i,
257. 279''. 328a', ZSl'-, ZT^c,d, 376i,</, 411*, 433c, 439,
447. 4SS*. SH*. 537*. 539*. S40^ 576, 585*. 587. 6i7*.
622*, 627*, 654/!,;, 700c, "jioc, 750^, 799*, 8iii, 827^, 840,
887, 1140, 1145, J186.)

Piece of silver. — {See Drac/ima.)

Simeon. — (See Simon.)

By "Simeon," and by his tribe, when named in a good sense,
in the supreme sense is signified providence, in the inter-
nal sense faith in the will, in the interior sense obedience,
and in the external sense hearing (n. 443*).

By "Simeon" and his tribe are signified those who are in
obedience, because Simeon, the father of the tribe, was
named from /learifig, and "to hear" signifies to obey.
As obedience is signified by "Simeon," faith also is signi-
fied ; for faith becomes faith in man when he obeys and
does the precepts (n. 443,1,3).


"Simeon" {Zech. xii. 13) signifies truth and good, in resped
to perception and obedience (n. 555.5).

The three sons of Leah born one after another, "Reuben,"
"Simeon," and "Levi," signify the first and primary es-
sentials of the church, in series ; namely, truth in the un-
derstanding, truth in the will, and truth in ad ; the signi-
fication is similar to that of the Lord's three disciples,
Peter, James and Joha (n. 444.5).

(See articles n. 3401, i,\\d, 434^, 438, 440a, 443<i,«, 444^,
445. 693-)

Simon. — {See Peter, Simeon.)

By Simon in Hebrew is signified hearing and hearkening,
and consequently obedience. By "Peter" when called
" Simon," is signified the faith which is obedience ; by
"Peter" when he is called " Simon, son of Jonah," is sig-
nified the faith which is affedion for truth (n. 443a).

By "the ship (or boat) of Simon" {Luke v. 3) are signified
dodrinals of faith : that the Lord taught "from the boat"
signified that He taught from dodrine (n. 514^).
(See articles n. 411^, 443a, 5144 820a,i.)

Simple, Single [Simfiex] — " The good eye " is mentioned in Matthew
(vi. 22) ; in the original language it is called " the simple
{or 'single') (haploos) eye," and "simple" signifies what
is a one ; and there is then a one when there is truth from
good, or when there is understanding from will. By "the
, right eye" is signified understanding of good, and by
" the left eye " understanding of truth ; and when these
make a one, there is " the simple {or single) eye," and
thus "the good eye" (n. 3i3<;; compare n. 152).

Simultaneous {Simuitaneus). — {See Order, Succession.)

Simultaneous order exists in lower things, and it shows itself
in fulness in the lowest ; for higher things let themselves
down and place themselves in the order that is called
simultaneous. In this order, the pure and perfed things,
which were the higher, are in the midst or at the centre :
and the things less pure and perfed, which were the lower,
are in the circumferences (n. 1086 ; compare n. 595). '

All interibr or higher things have co-existence in the ultimate
as in their simultaneous [arrangement] (n. 666 ; compare
n. 822).

5//;.— By "Egypt," "Sin," and "No" {Ezek. xxx. 15, 16), are
signified scientifics and fallacies that belong to the natural
man and that are obstacles in the way of man's reformation
by truths from the Word (n. 721*).


Sin (Peccatam). — (See Crime.)

" Sins " {Apoc. xviii. 4) are evils that spring from the love of
self and of the world (n. 1108 ; compare n. mi).

" Sin " is hell because it is from hell (n. 409^).

" Iniquity " (Isa. vi. 7) is said concerning the life of the false,
or concerning a life against truths ; and " sin " is predicated
of the life of evil, or is said concerning a life against good
(n. 391^; compare n. 475^ '"jiob).

Sins are not abolished except by repentance of the life of him
who has sinned ; taking them away by drawing them from
another upon oneself, is a dogma of the papists, in which
there is no truth (n. 8o5^(iii.)).

The sins from which man must desist, and which he must flee
from, and become averse to, are especially adulteries,
frauds, illicit gains, hatreds, revenge of various kinds, false-
hoods, blaspheming, conceit {see more, n. 803a).

If evils have not been removed because they are sins, the
things that a man thinks, speaks, wills, and does, are not
good nor true before God, however they may so appear
before the world (see more, n. 803,}).

It is to be noted that every man who is beginning a spiritual
life because he wishes to be saved, is in fear of sins because
of the punishments of hell ; but he afterwards fears them
on account of sin itself, because in itself it is abominable ;
and at last he fears them, on account of the truth and the
good which he loves, and thus for the Lord's sake (n.

. 936);
It is plain that whosoever believes in the Lord flees from evils
as sins ; and conversely, that whosoever flees from evils
as sins believes ; fleeing from evils as sins is therefore a
sign of faith (n. 936).

"Peccafum (sin) " is the rendering of

CHATTATH, Ps. li. 2 (n. 475^) ;

Isa. vi. 7 (n. 391c, 580) ;

yer. xvii. i (n. 391^) ;

Hos. xiii. 12 (n. 710*) ;

Micak i. 5 (n. 405A) ; vii. 19 (n. S38a).
HAMAHTiA, Jo/in i. 29, (n. 8o5i(iii.)) ; viii. 34 (n. 409^);

Apoc. xviii. 4 (n. 1108) ; verse 5 (n, mi).

Sinners {Peccatores). — (See Publicans.)

That the Lord " ate with publicans and sinners (hamartolos) "
(Mark ii. 15, 16), is because the gentiles, meant by " pub-
licans and sinners," received the Lord, drank-in His pre-
cepts, and lived according to them ; through which the
Lord appropriated to them the goods of heaven, which is
signified in the spiritual sense by " eating with tHem " (n.


Sinai. — " Sinai " in the Word signifies heaven, where the Lord is,
from whom is divine truth, or from whom is the Law in
the stridl and in the broad sense (n. 204,5 ; compare n.
329^ 336*, 70I<:).
By " Sinai " in the Word is signified divine truth from divine
good (n. 405«).

(See articles n. 78, 204*, 329^, 336^, 405^, 504a, S39a, 594^, 696^,
7octe, 701C, 902, 906, 937, 939.)

Sincere {Siactms). — The sincere is moral good and truth ; the just
is civil good and truth (n. 794 ; compare n. 204a).

Sinews. — {See Nerves.)

Sing {Canere), Chant {Cantare), Singing (Cantus), Song [Caniicum). —

Affedlions of various kinds, from which is confession and
glorification of the Lord, are expressed by various kinds
of sounds and of instruments ; for every affedtion, be-
cause it is of love, when it falls into sound, sounds in a
manner proper to itself (n. 323.}).

" Canere (to sing) " is the rendering of

ZAMAR, Ps. xlvii. 7 (n. 326^) ; Ixxi. 22 (n. 323a) ; xcii. i (n. 323^) :
RANAN, yob xxxviii. 7 (n. S02i) ;

Jer. xxxi. 12 (n. 374^) :
ADO, Apoc. V. 9 (n. 326a) ; xiv. 3 (n. 857, 936) ; xv. 3 (n. 936) :
PHONEO, John xiii. 38 (n. 7S°')'

By " singing " or " chanting {cantare) " (/V. Ivii. 7) are expressed
confession and glorification from the good of truth, or
from spiritual good (n. 3233).

" Cantare" is the rendering of

ZAMAR, Ps. vii. 17 {a.. iz()b) ; xxxiii. 2 (n. 326^) ; xcviii. 5 (n.
32315, 502/5) ;
Isa. xii. 5 (n. 326^) :
RANAN, Ps. XX. 5 (n. 85o<jr);

Isa. XXXV. 6 (n. 455*) ; xliv. 23 (n. 326c) ; liv. I (n. 72i<7) ;
Zeph. iii. 14 (n. 50215) :
RiNNAH, Isa. xliv. 23 (n. 304/, 405^); xlix. 13 (n. 304./) :
SHIR, Ps. Ivii. 7 (n. 323/5, 326*); Ixviii. 25 (n. 326,^, 340/1, 863^) ;
xcvi. I (n. 326/:, 340/1) ; xcviii. i (n. 326^) ; cv. 2 (n.
326^) ; cxlix. I (n. 326*) ;
Isa. xlii. 10 (n. 326*,/:, 406^, 730c).

By "singing (cantus) " (Isa. xxiv. 9) is signified testification of
gladness from affecflion for truth (n. 323^).

"Caniiis " may be seen as the rendering of

ziMRAM, Ps. Ixxxi. 2 (n. 323/5, 326//) ; xcviii. 5 (n. 323*, 502/5);

Isa. li. 3 (n. 326*) :
NEQHiNAH, lam. v. 14 (n. 3^6i) :
RINNAH, Ps. xlii. 4 (n. 326*); xlvii. i (n. 326/?);


Isa. XXXV. lo (n. 850*) ; xliv. 23 (n. 304/) ; xlix. 13 (n. 304<i) ;
liv. I (n. 721a) ; Iv. 12 (n. 405*) :
SHIR, Isa. xxiv. 9 (n. 323*) ;
Amos vi. 5 (n. 448c^).

By " a song (canticum) " is signified acknowledgment and con-
fession from joy of heart (n. 326a).

By " a new song " is signified acknowledgment and confession
that to the Lord, as to the Divine Human, is all authority
in the heavens and on earth (n. 326a, 854, 857, 859).

" They sang the song of Moses the servant of God, and the
song of the Lamb " {Apoc. xv. 3), signifies acknowledg-
ment and confession of the precepts of the Word in the
Old Testament and the New, and also acknowledgment
and confession of the Divine of the Lord in His Human
(n. 936).

The Song of Deborah and Barak {yiidges v.) treats of the
desolation of truth in the church, and afterwards of its re-
establishment (n. 65 2^; see also articles n. 355/, 422^,
434^. 439. 447)-

" Canticum (a song) " represents

ziMRATH, Isa. xii. 2 (n. 326*):

SHIR, Ps. xxviii. 7 (n. 326^); xxxiii. 3 (n. 323^, 3263) ; Ixix. 30
(n. 3263) ; xcvi. 1 (n. 326c-, 34O3) ; xcviii. i (n. 3261:) ;
cxlix. I (n. 326^) ; it is found in the titles of the follow-
ing psalms, — xlv., xlvi., Ixv.-lxix., Ixxv., Ixxvi., Ixxxiii.,
Ixxxvii., Ixxxviii., xcii., cviii., cxx.-cxxxiv. (n. 326a) ;
Isa. xlii. 10 (n. 326^,1:, 406*) ;
£zek. xxvi. 13 (n. 323^, 326c) :
ooE, Apoc. xiv. 3 (n. 857, 859); xv. 3 (n. 936).

Sing aloud. — (^See Shout)

Sing for Joy. — (See Shout.)

Singly {Singiiiatim). — The ethers and airs when brought into aflion
in volume give heat ; but when modified singly, they give
light. The spiritual auras or atmospheres when brought
into aftion in common, show heat ; and when modified
singly they show light ; this heat, which in its essence is
love, and this light, which in its essence is wisdom, are
specifically called the divine truth (n. 726).
{See Light. Heat, Modify.)

Sink, Submerge, Overflow (Submergere). — "To pass through the
waters and through the rivers, and not to be submerged "
(Isa. xliii. 2), signifies that falsities, and reasonings from
falsifies against truths, will not corrupt (n. 5i8« ; compare
n. 5*04^).

" Deliver me out of the clay, that I may not sink " {Ps. Ixix.


14), signifies that I may not perish from the evil of falsity
(n. 537^ ; compare Jer. li. 64, n. 569c).

"Submergere (to sink, to flow,)" represents
TABHA', Ps. Ixix. 14 (n. 537^) :
SHATAPH, Isa. xliii. 2 (n. 504;, 5i8<):
sHAQA', jfer. li. 64 (n. ^(xjc).

Drown {Demergere). — " To be sunk (katapontizomai) in the depth

of the sea" (^Matt. xviii. 6; see revised version), signifies to
be cast into hell (n. 1181).

See also Matt. xiv. 30 (n. Si4<f) :
TABHA', Job xxxviii. 6, see margin (n. 629*) :
SHAQA', Job xli. I, where the English versions have "lettest
down" and "press down" (n. 455*).

Sisera. — By "Sisera" (^Judges v. 20) in the spiritual sense is
meant falsity from evil destroying the church (n. 434<r;
compare n. 355/, 447).

Sister (Soror). — The names of relationship by blood, and of affini-
ties, signify spiritual things which have relation to spirit-
ual nativity which is regeneration, and to the heavenly
marriage, which is that of good and truth (n. 166).

By "the disciples," over whom the Lord stretched out the
hand (^Matt. xii. 49, 50), are signified all who are of His
church; by His "brethren" are signified those who are
in the good of charity from Him; by "sisters (adelphe)"
those who are in truths from that good ; and by " mother "
is signified the church composed of these (n. 746^;).

Love of self, and love of the world from it, are "father" and
" mother ;" the cupidities thence arising, and their evils
and falsities, are "the children," that are "brothers" and
"sisters" (n. 724*).

Sit (Sedere). — "One sitting on the throne," means the Lord, in
what pertains to last judgment (n. 267 ; compare n. 268,
289, 290, 297, 303, 319, 343, 4120, 462, 479). _

" Sitting on a cloud " signifies the Lord in the divine truth or
the Word that is from Him (n. 906, 910).

"He that sat on the white horse" {Apoc. xix. 11) was the
Lord as to the Word ; for it is said (verse 13) "and He
that sitteth upon him is called the Word of God " (n. 355c ;
compare n. 356, 365<j, 373, 382).

In the spiritual world, all things that pertain to man's mo-
tions and to his rest are significative of things that belong
to his life, for they proceed from it. Walking and jour-
neying belong to man's motion, and they therefore signify
progression of life, or progression of thought, from the


intention of the will ; but standing and sitting belong to
man's rest, and thence they signify the esse (or inmost
being) of life from which is its existere (or outcoming),
and thus they signify the making to live (n. 687^).

"To sit at the right hand," when said concerning the Lord, is
omnipotence (n. 63, 687^, 859a;).

"To sit in the ways" (^er. iii. 2) is to lie in wait (n. 730*).

"Sedere (to sit) " represents

YASHABH, which is rendered in the English versions "to sit," "to

abide," "to endure," Gen. xlix. 24 (n. 357"j;);
Judges XX. 26 (n. 687c) ; xxi. I2 (n. 687c) ;
Ps. i. X (n. 6873) ; ix. 7 (n. 687*) ; xxvi. 4 (n. 687^) ; xxix.

10 (n. 687^) ; xlvii. 8 (n. 687^) ; ex. i (n. 298*, 687*,

850^); cxxxix. 2 (n. 6871});
Isa. xiv. 13 (n. 405<!, 687*) ; xlii. 7 (n. 687^) ; xlvii. i (n.687*);

verse 5 (n. 5261!, 687*) ; verse 8 (n. 687.}) ; Iii. 2 (n.

687*) ;
Jer. XV. 17 (n. 6873) ;
Lam. ii. 10 (n. 637*) ;
Ezek. xxvi. 16 (n. 687^) ;
Joel iii. 20 (n. 119, 4331;) ;
Micah iv. 4 (n. 403^) ; v. 3 (n. 687*) :
KATHEMAi, Matt. xxii. 44 (n. 298*); xxvi. 64 (n. 63, 298^, 6873);

xxviii. 2 (n. 6871:) ;
Mark xii. 36 (n. 298*, 6873); xiv. 62 (n. 298^, 687(5); xvi. S

(n. 687^) ;
Luke 1. 79 (n. 6873) ; xx. 42 (n. 298*, 687*) ; xxi. 35 (n.

f&^b) ; xxii. 69 (n. 63, 298*, 687*) ;
Apoc. iv. 2 (n. 267) ; verse 3 (n. 268) ; verse 4 (n. 270) ;

verse 9 (n. 289); verse 10 (n. 290); v. i (n. 297) ; verse

7 (n. 319) ; verse 13 (n. 343) ; vi. 2 (n. 356); verse 4 (n.

365*^ ; verse 5 (n. 373^ ; verse 8 (n. 382) ; verse 16 (n.

412a); vii. 10 (n. 460); verse 15 (n. 479); xi. 16 (n.

687a) ; xiv. 14 (n. 63, 906) ; verse 15 (n. 910) ; xvii. I

(n. 1033) :

KATHEZOMAI, Johtl XX. 12 (n. 6871:):

KATHizo, Matt. xix. 28 (n. 270, 687*); xx. 21,23 (n. 687*); xxv.
3i(n. 63, 687*);
Mark X. 37, 40 (n. 687*) ;
Luke xxii. 30 (n. 687*) ;
Apoc. iii. 21 (n. 254).

Abide, Remain (Considere). — That there shall be what is right

and just, is signified (Isa. xxxii. 16) by "Judgment shall
dwell in the desert, and justice shall sit (considere, yashabh)
in .the fruitful field " (n. 730c).

" Considere (to sit) " is the rendering of

KATHEZOMAI, John iv. 6 (n. S37«).

Sit down. — (See Recline.)


Six {Sex). — The number " six " has similar signification with " three,"
namely, truths in a whole complex (n. 627a).

The number "six" signifies all, and is predicated of truths
(n. 376^).

" Three " signifies fiiU, the whole, altogether ; " six " and " nine"
signify all things in the complex (n. 40i(i).

The number six is composed of the two factors, two and three,
multiplied together : the number two is predicated of
goods, and in the opposite sense of evils ; the number
three is predicated of truths, and in the opposite sense of
falsities ; a composite number has similar signification with
the numbers of which it is composed: and thus it is that
"six" signifies all truths, and all goods from them, in the
complex ; and in the opposite sense, all falsities, and the
evils from them, in the complex (n. 847).
(See also articles n. 253*, 283a, 532, 684s.)

"Sex (six)" represents

SHESH (masculine), shishshah (feminine), in passages from the

Old Testament :
HEX, in passages from the New Testament.

Six hundred sixty and six {Sexcenta sexaginta et sex). — The number
of the beast, "six hundred sixty and six" {Apoc. xiii. 18),
signifies that the quality is from all falsities, and all evils
from them, in the complex (n. 847).

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