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Index to the Apocalypse explained of Emanuel Swedenborg online

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down from afar"), are falsities (n. 411/).
By " a strange man who was not of the seed of Aaron " {Num.

xvi. 40), is signified the falsities of dodlrine (n. ySSd).
" Incense from strange fire " {Lev. x. i) represented worship

from other love than the divine (n. 496, 5041^).


"Strangers (aiieni, allotrios)," of whom tribute is taken {Matt.
xvii. 25, 26), are the natural; these are servants, and
hence are meant by "those who pay tribute" (n. 513^).

(6*^1? Oiher.^

Houses for strangers {XenodocUa). — At the present day it is

scarcely known what charity is, and thus what good works
are, with the exception only of giving to the poor, reliev-
ing the needy, domg^good to widows and orphans, and
making contributions for building temples, hospitals, and
houses for the reception of strangers (n. 933).

Straw {Stramen). — By " Straw (tebhen)" {Isa. xi. 6) is signified the
Word in the letter (n. 781^;).

Streams {Fiuenta). — {See Courses, Rivers.)

By "pouring streams (nazal) (the authorized version has 'floods,' the

revised has 'streams') upon the dry gfTound " {Isa. xliv. 3), sig-
nifies to give intelligence to those who are in the desire
for truth, from good (n. 5180).

Streets {Piateae).—{See Path, Way, City.)

By " the streets of the city " are signified truths of do6lrine
(n. 223^,1:, 376c) ; verities (n. 41 7^) ; doftrinals (n. 863a) ;
truths that lead (n. 652a).

"The head of the streets" or their beginning, signifies en-
trance to truth, and thus all truth (n. 6521^).

"To play in the streets" signifies to be glad and to rejoice
from dodrinals (n. 863a).

By "street" in the opposite sense is signified falsity that leads

(n. 652a).
By ';the clay," "the mire," and "the filth" of the streets, is

signified the falsity of evil love (n. 652^).

"Platea (a street) " represents

CHUTZ, 2 Sam. i. 20 (n. 652d);
Job V. 10 (n. 6S2c) ;

Ps. xviii. 42 (n. 652^) ; cxliv. 13 (n. 336*, 6S2<r) ;
Isa. V. 25 (n. 652,;); X. 6 (n. 652./); xxiv. n (n. 6523); 11.

20 (n. 652ar, 724nr) ;
Jer. vi. II (n. dlzd) ; vii. 17 (n. 652c) ; xi. 13 (n. 324?, 652^) ;

xiv. 16 (n. 3863, (yf,2d); xliv. 9 (n. 652(r);
Lam. ii. 19 rn. 652^?) ; verse 21 (n. 863a) ; iv. S (n. 652^) ;

verse 8 (n. 372*, 652*) ; verse 14 (n. 329/, 652*) ;
Ezek. xi. 6 (n. 652*) ; xxvi. 11 (n. 3554 652c);
Micah vii. 10 (n. dt^zd) ;
Nahum iii. 10 (n. 652<f) ;
Zepk. iii. 6 (n. 223*, 4173, 652^);
Zech. X. 5 (n. 3SS/) :
R^CHOBH, Gen. xix. 2 (n. 652^) ;
Deut. xiii. 16 (n. (>^2d) ;


Isa. XV. 3 (n. 6S2c) ; lix. 14 (n. 652^) ;

Jer. v. I (n. 141*, 652^) ; ix. 21 (n. 6$2d) ; xlviii. 38 (n. 6521:) ;

xlix. 26 (n. 652*, 734d); 1. 30 (n. 6523);
Zam. ii. 11 (n. 3761:); verse 12 (n. 750?); iv. 18 (n. 652^);
Ezek. xvi. 24 (n. 652c) ;
Dan. ix. 25 (n. 652^, 684^) ;
Amos V. 16 (n. 652.:) ;
Nahum ii. 4 (n. 652^) ;
Zech. viii. 5 (n. 223,5, 652c):
pLATEiA, Matt. vi. 5 (n. (>^2d);

Luke xiii. 26 (n. 652^) ; xiv. 21 (n. 223c, 6521/) ;

Apoc. xi. 8 (n. 652a) ; xxi. 21 (n. 652^?) ; xxii. 2 (n. Gjld).

Strength, Power ( vis). — {See Fame, Force, Might.)

"For the tree maketh her fruit, the fig tree and the vine will
give their strength (chayiu)" {yoel n. 22), signifies that
they will have natural good and spiritual good ; for
"strength" here means the produflion of fi-uit (n. 403*).

"From all the powers {or strength, or "might ') (m"ooh) and
all the mind" {Deui. vi. 5), signifies over all things (n.

" Vis (strength) " represents

KOACH, Job xxxi. 39 (n. 374<^).

{Fortitudo). — "To take horns by our own strength (cmozeo) "

(Amos vi. 13) signifies by the powers of one's own intel-
Ugence to assume falsities by which truths will be destroyed-
(n. 3i6rf).

"Fortitudo" represents

CHESEN (Chaldee), Dan. iv. 30, where the English versions have
"power" (n. 1029*).

Strengthen {Corrotorare). — {See Firm, to make. Confirm.)

"I have strengthened ('amatz) thee, I have also helped thee"
{Isa. xli. 10), signifies to give power and intelligence from
omnipotence and omniscience, which divine good has by
divine truth (n. 298^).

"Mine arm shall strengthen Him" {Ps. Ixxxix. 21), signi-
fies omnipotence, from union with the Divine itself (n.

Stretch {Extendere).—"T-o Stretch forth the heaven, and to lay the
foundation of the earth" {Zech. xii. i) does not mean to
Stretch forth the visible heaven and to found the habitable
earth, but the church as to its internals and its externals
(n. 1057).

"Extendere (to stretch, to stretch forth, to stretch out, etc.) "

NATAH, Exod. xiv. i6 (n. 727a);

' Isa. xl. 22 (n. 799*) ; xlii. 5 (n. 294*, 304/) ;


Jer. X. 12 (n. 304/, 644.:) ;

Ezek. XXV. 16 (n. 275*);

Zeph. ii. 13 (n. 388<:);

2^ch. xii. I (n. 1057):
HATASH, Isa. xxi. 1$ (n. 734^) •
BAQA', Jer. X. 9 (n. 1186) :
EKTEiNO, Matt. xii. 49 (n. 746</);

yo^« xxi. 18 (n. 8203).

Stretch forth. — {See Expand.)

Strefehing out. — (See Fluttering.)

Strife, Controversy (Lis). — "The strife (tir ' controversy ') (hibh) of
Zion" (Isa. xxxiv. 8) signifies rejedtion of the truth and
good of the church (n. 413*).
"The strife of tongues " (jPs. xxxi. 20) is the false of rehgion,
from which there are reasonings against truths (n. 4551} ;
compare n. 41 2*).

See also Jer. xxv. 31 (n. (yoU, 659s) ; 1. 34 (n. 8n<:) ;
Micah vi. 2 (n. 40Sf).

Strive {LUigare). — " To Strive (or .'plead') (ribh) their strife

{or 'cause')" {Jer. 1. 34) signifies visitation, and judg-
ment on those who oppress with falsities, and thus libera-
tion from them (n. 81 ic).

{Rixatio), Strive (Rixari) — They who separate and exclude good

from truth, are in strife about the truths of faith : this was
represented and signified {Gen. xxi. 25 ; xxvi. 15, 18-22,
25, 32) by the strife of the servants of Abimelech with the
servants of Abraham, and with the servants 6f Isaac,
about the wells {see more, n. 537a).

^^ Rixari (to strive) " is the rendering of
RIBH, Gen. xxvi. 20 (n. S37a).

Strike {Puisare). — {See Clap, Knock.)

"To take the harp, walk in the city, strike (orplay)(NAGHAN)
elegantly, and multiply the song" {Isa. xxiii. 16), signi-
fies the exultation and glorying of the false, over the de-
strudlion of truth (n. 323c).

That "a voice was heard out of heaven, as the voice of harp-
ers striking (cr harping) (kithariio) on their harps" {Apoc.
xiv. 2) signifies glorification of the Lord firom the spiritual
kingdom, and thus by truths from the good of love (n.

Push [Ferire). — " To Strike {or push) (naghach) with the horns "

{Deut. xxxiii. 17 ; Dan. viii. 4) signifies to destroy by
falsities (n. 3161;,^).


"To Strike (ormake) (karath) a covenant" (Hbs. ii. 18) sig-
nifies to be conjoined (n. 388s', 73415, iioo^).

Strike against. Stumble, Smite (imfingere). — That they had

wandered away from truths of dodlrine, and that conse-
quently there was no truth in the life, which is the good
of life, is signified {Isa. lix. 14) where it is said, "Truth
has stumbled (kashal) in the street, so that redlitude can-
not come" (n. 65 2^).
" To depart from the way and to stumble in the law " {Mai.
ii. 8), signifies to live contrary to divine truth (n. 'jou).

" Whosoever shall have smitten (imping-ere aiapam, RHAPTizo) thee
on thy right jawbone, turn to him the other also" {Matt.
V. 39), signifies that if any one wishes to bring injury to
the perception and understanding of interior truth, it be
permitted to the extent of the attempt (n. 556^).

Stringed Instruments (Chordacea instrumenta). — By "stringed instru-
ments " and by " songs " is described the gladness of those
who are of the spiritual kingdom (n. 863*) : these signify
such things as belong to affe<5lions for truth (n. 323^, 326a,
1 185).

Strip.— (See Put off.)

Stripe, Plague {Piaga). — By "forty" is signified the end of evil,
and likewise the beginning of good ; wherefore if the
brother were smitten with more than forty stripes {Deut.
XXV. 3), the beginning of good, or reformation, would not
be signified (n. 6333).
"The wound, the scar, and the recent stripe" {Isa. i. 6; see

« margin of the revised version), signify evils of wiU, and thence

falsities of thought (n. 962).

"The plague of death" (Apoc. xiii. 3) is discordance with the
Word (n. 786 ; compare n. 822).

By "plagues" in the Word are signified such things as de-
stroy spiritual life with man, and consequently destroy the
church ; thus things that induce death understood in the
spiritual sense, which in brief refer themselves to the cu-
pidities springing from the loves of self and the world (n.
584; compare n. 646, 949, 1109, 1124).

By "the plague of hail" {Apoc. xvi. 21) is signified falsity
that is pre-eminently irrfernal (n. 1027, 1028).

"The plagues of Egypt" signified the changes that precede
a last judgment ; this signification was nearly the same
as that of the plagues mentioned in the Apocalypse; last
judgment and damnation were represented by the drown-
ing of Pharaoh and the Egyptians in the Red Sea {Mare
Sufih) (n. 503a).


"Plaga (stripe, sore, wound, plague,) " represents

MAGGEPHAH, Zcck. XlV. 12, I5 (n. 584, 650?) :

MAKKAH, Detit. XXV. 3 (d. 633^) J xxviu. 59, 61 (n. 584);

Isa. i. 6 (n. 962) ;

Jer. XXX. 12, 14, 17 (n. 584) ; xlix. 17 (n. 584) ; 1. 13 (n. 584) :
MASTix, Luke vii. 21 (n. 584) :
pLEGE, Luke X. 30 (n. 584) ;

Apoc. XV. I (n. 928) ; verse 6 (n. 949, 951, 960a) ; verse 8 (n.
957); xvi. 9 (n. 985); xvii. 4 (n. 1109).

Strong ( Vaiidus). — {See Mighty, Robust.)

By "Saul" as king, and by "Jonathan" as the king's son
(2 Sam. i. 23), is signified the truth of the church : and
because intelligence is from this, and also power, it is
said that they were "swifter than eagles, and stronger
than lions" (n. 281*).

Falsities have power against those who are in falsities from evil ;
and therefore those who are in falsities are called in the
Word "powerful," "strong," " mighty," " heroes " (n. 783).

" Vaiidus (strong, mighty,) " and " Vaiidus esse (to be strong) "

'ETHAN, yey. v. IS (n. 783) :
GABHAR, 2 Sam. i. 23 (n. 281^):
CHAZAQ, Ezek. xxvi. 17 (n. 275a) :
KABBiH, Isa. xxviii. 2 (n. 3043) :
'ATZAM, jfer. V. 6 (n. 780*);

yoel ii. 2 (n. 783) :
<ARiTZ, Isa. XXV. 3 (n. 696c).

Make strong {Confortare). — By "the son (the English versions read

'branch') that He had made strong ('amatz) for Himself"
{Ps. Ixxx. 15), is signified truth of dodtrine from the,
Word (n. 724^;).

Strong drink. — {See Sicera.)

Struggle {Coindere). — " Collidere (struggle)" is the rendering of

RATZATZ, Gen. XXV. 22 (n. 710*).

Stubble.— {See Chaff.}

"Stipula (stubble) " represents

CASH, Isa. xli. 2 (n. 3573).

Obad., verse 18 (n. 448^).

Stumble {Offenders), StumbUng-block, Cause of stumbling (Offendicu-
lum). — {See Fall.)

"To stumble (kashal) at noonday as in the twilight" {Isa. lix.
10) is to wander in falsities, although they can be in light
from the Wqrd (n. 239*).

"Before our feet stumble (naohaph)" Q^er. xiii. 16), signifies


lest falsities and evils from them rush in from the natural
man (n. 405A).

That there is no infestation from evils and falsities, is signified
{Ps. cxix. 165) by their having " nothing to cause stum-

blmg (mikhshol)" (n. 365'^ J see revised version).

Among the laws and statutes given to the sons of Israel was
one that forbade "placing a stumbling-block before one
that was blind " (n. 2391:).

That the evil are to be separated from the good, and are to
be cast into hell, is signified {Matt. xiii. 41) where it is said
that " the angels shall gather all things that cause stum-
bling (skandalon), and them who do iniquity" (see revised

version) (n. ^\0a).
{Scandalum), CauSB tO stumblo (Scandalizare). — To those

who are in faith without charity, it is as a stumbling block
that the Lord suffered Himself to be crucified. This there-
fore is also called "a stumbling block" {Matt. xvi. 23;
Mark viii. 33) (n. 740*).
"To cause one of the little ones that believe in Jesus to stum-
ble" {Matt, xviii. 6; see revised version), signifies to lead
astray those who acknowledge the Lord (n. 1182).

"Sfa«a?a/M»«(astumbling-block; the authorized version has 'offence')"


SKANDALON, Matt. xvi. 23 (n. 740i).

"Scandalizare (to cause to stumble)" represents

SKANDALIZO, Matt, xvili. 6 (n. ii8z).

(Imfuisi). — They are said " to be pressed on {or to stumble)

(kashal)" (i Sam. ii. 4) who are pressed by the falsities of
ignorance (n. 357<^).

Stagger {Titubare). — "To stumble in judgment" {Isa. xxviii.

7) signifies insanity (n. 235, 260).

" Titubare (to stumble) " represents

puQ, Isa. xxviii. 7 (n. 235, 260) :

NUA', Isa. xxiv. 20, where the authorized version has "reel to and
fro," and the revised "stagger " (n. 304*) ; xxix. 9, where
the English versions have "stagger" (n. 376/).

Stupendous {stupendum). — " Stupendum (a stupendous thing, a won-
derful thing,) " represents

SHAMMAH, yer. V. 30 (n. 624?).

Stupor, Astonishment [stupor). — "Stupor {or 'astonishment')
(timmahon)" {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 ; compare n. 239^).

"Stupor" represents

sHAMMAH, Jer. xlii. 18 (n. 3863); li. 37, in which passages the
English versions have "astonishment" (n. 714c) :

SH=M*MAH, Ezek. vii. 27, vchere the English versions have " desola-
tion " (n. 175,5) :

sHiMMAMON, Ezik. iv. i6, where the English versions have "aston-
ishment" (n. 727*).

Stygian {Stygius). — Reasonings in favor of adulteries ascend out of
the Stygian waters of hell (n. 982).

Style, Pen (stUus). — Falsity enrooted is meant {J^er. xvii. i) by
"written with a style (cir 'pen,') (<et) of iron, and a graver
(iir 'point') of diamond" (n. 391^-).

Submerge. — (See Sink.)

Subtle {Astutus). — The serpent is called " more subtle (-arum) than
any beast of the field" (Gen. iii. i), for the reason that
man out of the sensual [part] reasons from fallacies, and
from the enjoyments of the loves of the world and the
body, and this with much readiness and subtlety (n. 739^) :
the subtlety of the men of the Most Ancient Church in
reasoning about divine things from the sensual [part], is
described by the reasoning of the serpent with the wife
of Adam, whereby they were deceived (n. 581a).

Subsistence (Subsistentia). — Sustentation is a perpetual creation, as
subsistence is perpetual existence (n. 1215).

Subsist (Subsistere). — The world cannot subsist without a

church in which the Word is, and in which the Lord is
known (n. 665).

Substance {Substantia). — (See Cortical, Medullary.)

"Substantia " is the rendering of

<ETZEM, Exod. xxiv. lo, where the English versions have "body"
(n. 69).

Substantiates, Substantiated (Substantiata). — The understanding and
the will (called by a single term, the mind), and conse-
quently intelligence ^nd wisdom, have their seat in the
brains ; they are there in their first [principles]. The
organs that have been formed for receiving sensations
(sensus), and for 'executing movements, are derivations
from these ; just as streams are from their fountains, or as
principiates from their principles, or as substantiates from
their substances (n. 775).


Suburbs (Suiuriia).— By "Jerusalem," in its midst, (Zeck> ii. 4,) is
signified the church of those who are to receive the Di-
vine that proceeds from the Lord inwardly; and by "the
suburbs " the church from those who are to receive it out-
wardly ; the spiritual are meant by those who are " in the
midst" of Jerusalem, and the spiritual-natural by those
who are "in the suburbs" (n. 6293).

"Suburbia (suburbs)" represents

P'RAZOTH, Zech. ii. 4, which is rendered " towns without walls,"
and "villages without walls," in the English versions
(n. 629a).

Successive {Successivus). — (&« Order, Simultaneous.')

There is successive order, and there is order that is simulta-
neous. In successive order, pure and perfe6t things appear
above, and the less pure and perfe<fl appear below. The
three heavens are in successive order, one above another ;
and in the higher heavens all things are pure and more
perfeft, while in the lower they are less pure and perfedt.
Simultaneous order exists in lower things, and it shows
itself in fulness in the lowest ; for higher things let them-
selves down, and place themselves in the order that is
called simultaneous. In this order the pure and perfedl
things, which were the higher, are in the midst or in the
centre ; and the things less pure and perfeft, which were
the lower, are in the circumferences. It comes from this,
that" in ultimates all things are together (or are simulta-
neous) in their order, which existed in successive order
(n. 1086 ; compare n. 595, 660, 822).

If the successive states of the churches on our earth are re-
viewed, it becomes plain that they have been like the suc-
cessive states of a man who is in the process of reformation
and regeneration {see much more, n. 641). {See Church.)

Suck {Sugere). — By "the sucking child" and "the weaned child"
{Isa. xi. 8) are signified those who are in the good of in-.
nocence, and these are they who are in love to the Lord
(n. 581^).
" To suck oil out of the flinty rock " {Dcut. xxxii. 13) signi-
fies to be imbued with good, through truths of faith (n.

"Sugere (to suck) " represents

YANAQ, Deui. xxxii. 13 (n. 314^, 3741;, 37S«(viu.), 4"'^) ;

Isa. xi. 8 (n. 410:, sSia); Ix. 16 (n. 175a); Ixvi. 11 (n. 365^).

— - To give suck. Suckle {Laaan). — "They that carry in the
womb {or 'that are with child')" {Matt. xxiv. 19), are


they who receive the good of love ; and " they that give
suck " are they who receive the truths of that good ; for
"milk" which is given, signifies truth from the good of
love. It is said, "Woe unto them," for the reason that
they who receive goods and truths are not then able to
guard what they receive (n. 710a; compare n. 72 ic).
"To carry in the womb" and "to suck the teats" (Luke xi.
27) signify man's regeneration (n. 7103).

Sucking (Laaens). — Innocence of various kinds is signified

(Isa. xi. 7, 8) by "a sucking child" or an infant of the first
age, and by "a weaned child" or an infant of the follow-
ing age, and by "a boy (or 'little child')" (n. 314^; com-
pare n. 3761:, 410C, 6521/).

Nurses {LaaatHces). — Whereas man is regenerated and is also

nourished by the truths which are signified by "kings,"
and by the goods which are signified by "principal women
(or princesses) " {Isa. xlix. 23) it is therefore said, "And
kings shall be thy nourishers, and princesses thy nurses
(vanaq) " (n. 175a).

"Lailare" in its diiferent forms, represents

YANAQ, Deut. xxxii. 25 (n. 863a): '

<0L, ha. xl. II (n. 482) :

THELAzo, Matt. xxiv. 19 (n. 710a, "jzic);

Mark xiii. 17 (n. 710a) ;

Luke xi. 27 (n. 710a) ; xxi. 23 (n. 710a).

"LaElens'" represents

YANAo, Isa. xi. 8 (n. 314^; but in n. 41O1:, we find "sugens") ;

Lam. ii. ii (n. 376c, 652.^) :
•UL, Isa. xl, II (n. 3143).

The kindred words laiHans and ladlens are here used without careful dis-
crimination. They properly represent different forms of the same Hebrew word.
In Deut. xxxii. 25, for example, we have " latflans" in article n. 863; but in
Arcana Caelestia, n. 3183, 5694, we have the more accurate "laiHens" In /sa,
xl. u, we have " la<flans " in n. 482 ; but in n. 3143 we have "iadiens."

(See Drain.)

Suck out. — (See Press.)

Suffer.— (See Permit.)

Summer. — (See Autumn.)

Sun (&/). — (See Heaven, Moon, Light, Heat.)

There are two suns ; the sun of the spiritual world, and the
sun of the natural world (n. 1196)

Round about the Lord, there is a divine sphere: near the
Lord, this sphere appears as a sun, which is His divine


love ; from this the sphere proceeds into the whole heaven,
and fills it, and makes the light that is there. This sphere
is the Divine that proceeds from the Lord (n. 392a).

Nature has its beginning from the sun of the world ; and life
has its beginning from the sun of heaven (n. 1207).

The sun of the world is pure fire ; and the sun of heaven is
pure love (n. 1207).

From the sun which is the divine love, all the work of crea-
tion had its beginning ; and by the sun which is fire it
has been accomplished. All that proceeds from the sun
which is divine love is called the spiritual ; and all that
proceeds from the sun which is fire is called the natural
(n. 1 196; compare n. 726(11.), 944, \2<yf).

From His divine love, the Lord appears in the angelic heaven
as a sun ; and from this sun proceed light and heat. 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 di-
vine truth (n. 504* ; compare n. 254, 340^, 422, 981).

To the angels of the interior heavens, the Lord appears as a
sun (n. 412a ; compare n. 527) ; but the heavens that are
in natural affedlion for truth behold the Lord as a moon
(n. 527 ; compare n. 708).

The east in heaven is where the Lord appears as a sun ; and
because the sun is constantly there, it is also ever in its
rising (n. 422a; compare n. 610).

In many passages of the Word, by "the sun " is signified the
Lord as to the divine love ; and thus is also signified di-
vine love from the Lord (n. 72 ; compare n. 304*,«, 401a-/,
481, 707, 708, 724^, 799*, 997).

" The sun " signifies the good of love, and " the moon the
truth from that good (n. 365c; compare n. 372a/, 401a-/,
453*. 525. SyS''. 637«. 709)-

In the opposite sense, by " the sun " is signified the love of
self (n. 40 1^-; compare n. 270, 481).

"Sol (the sun) " represents

SHCMESH, Gen. xv. 12, 17 (n. 401/) ;
Num. XXV. 4 (n. ifsig) ;
Deut. xvi. 6 (n. 401/) ; xxxiii. 14 (n. 40i«) ;
Jos. X. 12, 13 (n. 4011;) ;
Judges V. 31 (n. 401*) ;
2 Sam. xxiii. 4 (n. 179) ;

2 Kings xxiii. 5, 11 (n. 401^-) ; , , .

Ps. xix. 4 (n. 799«) ; 1. 1 (n. 401^) ; Ixxu. S, 17 (n. 401*) ; Ixxiv.

16 (n. 527, 610) ; Ixxxiv. 11 (n. 401^) : Ixxxix. 36 (n.

401*, 684<r, 768rf) ; civ. 22 (n. 278*) ; cxiii. 3 (n. 401^) ;

cxxi. 6 (n. 298*, 40ii-); cxxxvi. 8 (n. 401.^, 527); cxlviii.

3 (n. 401^, S73a) ;


Isa. xiii. 10 (n. 3043, 401c, ^26a); xli. 25 fn. 401c); xlv. 6
(n. 401c) ; xlix. 10 (n. 386^) ; liv. 12, where the author-
ized version has "windows" (n. 40i«); lix. 19 (n. 40i«);
Ix. 19 (n. 401^) ; verse 20 (n. 401.5,1;) ;

yer. XV. 9 (n. 401^) ; xxxi. 35 (n. 275*, 401^, 6io, 768.^) ;
xliii. 13 (n. ^oig);

Ezek. viii. 2 (n. 401^); xxxii. 7 (n. 372<i, 401c, S26£i);

jfoel ii. 10 (n. 372*, 400^, 4011:, 526a) ; verse 31 (n. 329/
40IC, 526a) ; iii. 15 (n, 400^, j^oic, 526a) ;

Amos viii. 9 (n. ^o\d);

Jonah iv. 8 (n. 401A) ;
^ Muah iii. 6 (n. 372a, ^oid) ;

Hab. iii. u (n. 401^;) ;

Mai. i. II (n. 324^, 40le) ; iv. 2 (n. 279a;, 283^, 401?):
cHAMMAH, Isa. xxiv. 23 (n. 270, 401a;) ; xxx. 26 (n. 40i<r, 527):
HtLios, Matt. V. 45 (n. 40I») ; xiii. 6 (n. 401^) ; verse 43 (n. 401*,
9iia^ ; xvii. 2 (n. 64, 401^, 412*) ; xxiv. 29 (n. 410c, S26a);

Luke XXI. 25 (n. 175*, 401^) ; xxiii. 45 (n. 401^) ;

Apoc. i. 16 (n. 40ii, 412^); vi. 12 (n. 401,1, 637a); vii. 2 (n.
422a); verse l6 (n. 401^, 481) ; viii. 12 (n. 401,:, 525);
ix. 2 (n. 40i£-) ; a. i (n. 401^, 596) ; xii. i (n. 401^, 707);
xvi. 8 (n. 401^-, 981); verse 12 (n. 997); xxi. 23 (n.
401/4) ; xxii. 5 (n. 401A).

(See So/ar.)

Suhrising. — {See East)

Superadded {SuperadH). — That spiritual afifedion, which is called
charity, will remain after death, and in accordance with its
quantity and its quality, is meant {Mark iv. 24) where
it is said, " With what measure ye mete, it will be meas-
ured to you again ;" and that this quantity and this
quality will be filled to eternity is meant by its being said,
"Unto you that hear shall the measure be superadded
{or 'shall more be given') (prostithe mi) ;" and also {Luke
vi. 38) " Good measure, pressed down, shaken together,
and running over, shall be given into your bosom" (n.

Superintendents, Those placed in charge. Managers {Praefeai),
Government, Prefecture (Praefeitura). — {See Leader.')

There are in the societies of heaven superintendents, higher
and lower, all arranged by the Lord, and subordinated,
according to their wisdom and intelligence. The highest,
who is wiser than the rest, dwells in the midst, in a palace

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