Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

. (page 26 of 53)
Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 26 of 53)
Font size
QR-code for this ebook

makes them natural (n. 625).

A man can think many things which he does not will ; but
what he wills this he thinks when left to himself alone (n.

Man does not think the least thing from himself, but he thinks
either from hell or from heaven^ and he thinks according to
the determination of the affeftions which are of his love :
thus there is not even a single thought, with spirit or with
man, which does not by its sphere communicate with some
society (n. 889 ; compare n. 1092, 1093, 1094).

He who does not think from God thinks from hell (n. 543a).


So far as man's thoughts and intentions are turned to his in-
herited proprium, so far they are turned away from heaven
(n. 159).

As the eye takes the quality of its sight from objedts in the
natural world, according to its determinations, so the un-
derstanding takes the quality of its thought from truths
which are its objeds in the spiritual world, and this also
according to its determinations (n. 889).

When a man enters the spiritual world, he is known as to
quality merely from the extension of his thoughts into
societies ; so is every one explored : he is also reformed
by admissions of his thoughts into societies of heaven, and
he is condemned by immersions of his thoughts into so-
cieties of hell (n. 1093). {See Extension, Society.)

In the spiritual world there is communication of all affedlions,
and sometimes of thoughts (n. 674, 675a).

In heaven the thoughts and affedlions of the angels are pre-
sented before the eyes in forms such as there are in the
world (n. 482).

The body, with all its organs, viscera, and members, is a field
for exercise, into which the thoughts from the will rush
forth and pour themselves (n. 889).

"Cogitare (to think)" represents

CHASHABH, Ps. xxTiv. 20 (ii. 866) ; cxl. 2 (n. 734rf);

DIALOGIZOMAI, Jiuii xU. I7 (n. 75°'^)-

" Cogitatio (thought) " represents

MACH'SHEBHETH, Jer. iv. 14 (n. 'iSS'^)'>
BEA>, Ps. cxxxix. 2 (n. 687.5):
SEACH, Amos iv. 13 (n. 405*).

Third {Teriius). — {See Number, Three.)

"The third part" signifies all, because the number "three"
signifies what is full, all, the whole, and is predicated of
truths (n. 506).

"And the third day shall rise again" {Matt xx. 19) signifies
plenary glorification of the Lord's Human (n. 655^).

" Tertius (third) " represents

sHSLisHi, Exod. xix. II, 16 (n. 532) ;
Hos. vi. 2 (n. 532) ;
Zech. xiii. 8, 9 (n. 532) :
SHiLLESHiM (plutal), Exod. XX. 5 (n. 532) :
TRiTos, Matt. XX. 19 (n. 65515);

Apoc. viii. 7 (n. 506) ; verse 8 (n. 512) ; verse 9 (n. 513a, 5140) ;
verse 10 (n. 516, Si8<t) ; verse 11 (n. 520) ; verse 12 {n.
525. 527) ; '^^- 18 (n. 579) ; "i- 4 (n. 72. 7i8)-

Thirst {SHis). — Spiritual hunger and thirst are affeftion and desire
for good and truth ; and spiritual eating and drinking are


instrudlion, reception, and appropriation. It is said con-
cerning the Lord that He "hungereth" and "thirsteth,"
because from divine love He desires the salvation of all.
And it is said concerning men, that they gave Him to eat
and to drink ; which is done when from affeftion they re-
ceive from the Lord good and truth, and have perception
of them, and appropriate them to themselves by their lives
(n. 617^).

"A land of drought" {Ezek. xix. 13) is a church where there
is not good; and "a land of thirst" where there is not
truth (n. 504e)-

"Sifts (thirst)" represents

TZAMA', Isa. 1. 2 (n. 2750, 342.:);

Ezek. xix. 13 (n. 504^, 727a) ;

ffos. ii. 3 (n. 240^, 7303) ;

Amos viii. 11 (n. 386ir) :
TZAMAH, /sa. V. 13 (n. 386c).

To thirst, Thirsting {suire). — That the Lord, when on the

cross, said " I thirst" {John xix. 28), was because He de-
sired a new church that would acknowledge Him. "To
thirst," in the spiritual sense, signifies to desire, and it is
said respecting the truths of the church (n. 83).

"To thirst" (^Isa. Iv. i) is to desire truths from the Word (n.

"To hunger and thirst" signifies to be in spiritual ignorance
and want (n. 386^).

"Sitire (to thirst) " represents

TZAME' [ytrh), Isa. xlix. lo (n. 386<i); Ixv. 13 (n. 386*):
DipsAo, Matt. V. 6 (n. 118) ; xxv. 35, 42 (n. 386<ir, 617c) ;
AJioc. vii. 16 (n. 480).

"Sitiens (thirsting, thirsty,) " represents

TZAMEi (adjeftive), Isa. xxix. 8 (n. 750^) ; xxxii. 6 (n. 238, 386^);
Iv. I (n. 376^, 617^, 840).

Thirsty {SUiiundus). — The want of truth, even to despair, and

still a desire for it, is signified {Ps. cvii. 5) where it is said
that they were "hungry and thirsty" (tzame>) (n. T2,od).

• {SiUculosus). — Where falsities and evils were before, is

signified {/sa. xxxv. 7) by "a dry and thirsty (tzimma-on)
place," also by "the habitation of dragons," and also by
"the reed and the rush" (n. 714c; compare n. 483a).

Thirty {Triginta). — From the simple number three, many composite
numbers derive their significations : they therefore signify
all truths and good things in the aggregate (n. 532),

Thistle {Triiulus). — That "the thistle (qotz) (rendered 'thorn" in the Eng-


lish versions) and the.thorn shall go up upon their altars"
Hos. X. 8), signifies that truth falsified and evil from it are
in all their worship (n. 391^?).

(Carduvs). — In Isaiah (xxxiv. 13), where Edom and the na-

tions are treated of, by "thorns, the thistle (qimmosh) and
the bramble," are signified the falsities and evils in which

they are (n. 7^4'^- here the authorized version has "thorns," "net-
tles," and " brambles ;" the revised has *' thorns," " nettles," and " this-

That the false shall destroy all truth, is signified (^Hos. ix. 6)
by, "The desirable thing of silver, the thistle (oimosh) shall

possess" (n. 799^; the English versions have " nettle").

Thongs, Bands, Bars {Lora). — "The thongs (motah) of the yoke"
(^Ezek. xxxiv. 27) are the enjoyment of evil from the love
of self and of the world, which enjoyments hold men
bound (n. 365^).

Thorn (spina). — "Thorns" {Hos. ii. 6) are falsities of evil (n. 237a).
" The thorn and the brier" {Isa. xxxii. 13) are the false and
the evil (n. 304c) : " the thorn, the brier," is the falsity of
evil (n. 73015).

"Spina (thorn) " represents

QOTz, Isa. xxxii. 13 (n. 304^, 730^) ;

yer. xii. 13 (n. 374^) ;

JIos. X. 8 (n. 391^) :
SIR, Isa. xxxiv. 13 (n. 7141:);

Ifos. ii. 6 (n. 237a) :
CHOACH, yob xxxi. 40, v^here the English versions have "thistle"

(n- 374"^) :
AKANTHA, Luke vl. 44 (n. 403c).

Thorny, Full of thorns (Sfinosus). — Those who admit no truth

are called {Ezek. ii. 6) "thorny (sallonim)" (n. 544).

{Vefres). — By "the brier and the thorn (shayith)" {Isa. v. 6)

are signified falsities of evil (n. 644*).

A place of thorns [Vepretuni). — " A place of briers " {Isa. vii.

24) signifies falsity from evil, and "a place of thorns " evil
from falsity (n. 357c).

" Vepretum (a place of thorns, or thickets,) " represents

SHAYITH, Isa. vii. 24 {n. 304c, 3571:); jl. 17 (n. 504^):
soBHEKH, yer. iy. 7 (n. 2231*).

Thicket {Virguitum). — "Thorns (^r thickets) (na"tzut2) " (Tja.

vii. 19), are knowledges of truth, and "water-courses"
are perceptions, that are falsified (n. 410,;).
{See Sharp points.)


Thought — {See Think, Cogitative.)

Thousand {MUie), Thousands {MUUa, CMHades). — {See Myriads, Ton

The signification of "a thousand" is like that of "hundred ;"
and the signification of " a hundred " is hke that of " ten "
(n. 633^). (See Ten.)

By " ten thousands " and by " thousands " are signified very
many ; thus plenty, and abundance (n. 3i6rf).

By "ten thousands" are signified things that are innumer-
able, so also by " thousands :" but the term " ten thou-
sands" is said of truths, while "thousands" are said of
goods (n. 336a/, "joob).

" Five thousand men beside women and children " (Matt. xiv.
21) signify all who are of the church, in truths from good
(n. 430O.

Signification of "a thousand," "four thousand," "seven thou-
sand," "eight thousand," "ten thousand," "twelve thou-
sand," "sixteen thousand," "seventy thousand," "a hun-
dred thousand," "one hundred forty-four thousand" (n.
43012) ; of " eighteen thousand " (n. 438) ; of " one thou-
sand two hundred sixty" (n. 636) ; of " one thousand four
hundred forty " (n. 430a) ; of " one thousand six hun-
dred " (n. 430a, 924, 928).

"Mille (a thousand) " everywhere represents
'ELEPH in Hebrew, and chilios in Greek.

" Chiliades and Millia (thousands) " represent


Thread, Cord, Ribband {FUum). — It was a common thing in ancient
times, when significatives were in use, to tie a scarlet
thread in remembrance of a thing, or for a reminder (n.

"Thread (pathil) (the authorized version has 'ribband,' the revised has

'cord,') of blue " (Num. xv. 38) is manifestly for a reminder
of the precepts of Jehovah (n. 576 ; compare n. 1042).

Three (Tres). — (See Third, Number.)

The number " three " signifies full, the whole, all ; and it is

used with reference to truths (n. 506).
By " three," used concerning truths, is signified what is full,

and thus also genuine (n. 374a).
By " three " in the Word is signified fuU and complete, and

thus an entire period, greater or less, from beginning to

end (n. 532 ; compare n. 658).


By " three " is signified altogether, and merely (n. looo).
By " three " is signified full, the whole, altogether ; and " six "

and "nine" signify all things in the complex (n. 401 d;

compare n. 194).
From the simple number three, many composite numbers

draw their significations (n. 532 ; compare n. 430a).
By "two three" {^Isa. xvii. 6) are signified the few who are

in good and thence in truths, — "two" signifying good,

and "three" truths (n. 532).

In the opposite sense, the number three is predicated of falsi-
ties (n. 847).

" Tres (three)" represents

SHALOSH (masculine) and sh^loshah (feminine), Exod. x. 22 (n.
S32); xxiii. 17 (n. 725*);
Lev. xix. 23 (n. 532) ;

1 Sam. XX. 20, 41 (n. 532) ;

2 Sam. xxiv. 12 (n. 532);
1 ISngs xvii. 21 (n. 532) ;

Jsa. xvi. 14 (n. 532) ; xvii. 6 (n. 532) ; xx. 3 (n. 532) ;
Jonah i. 17 (n. 532) ;
T=LATH (Chaldee), Dati. vii. 5 (n. 5S6a) ; verses 8, 24 (n. 316c) :
TREis, Matt. xii. 40 (n. 532); xviii. 20 (n. ^ud, 532); xxvi. 61
(n. 532); , . ,

Luke xii. 52 (n. 532) ; xui. 7 (n. 403^) ;
Apoc, vi. 6 (n. 374a); xi. 9 (n. 658); xvi. 13 (n. 1000); verse
19 (n. 1019).

- Three and a half ( Tria et dimidium). — By " three days and a
haM" {Apoc. xi. 3) is signified the end of the old church,
when they absolutely will not receive any good of love
and truth of docSbrine, and also the beginning of the new
church, when they will receive (n. 636).

By "three and a half" is meant plenary; for by "three" is
signified an entire period, or the duration firom beginning
to end ; consequently, where the church is treated of, by
" three and a half" is signified even to its end, and at the
same time to its new beginning. It is therefore said
{Apoc. xi. 11) that "after three days and a half the spirit
{or breath) of life from God entered into them," and that
"they stood upon their feet;" and by these things is sig-
nified the beginning of a new church after the end of the
old (n. 658 ; compare n. 664).

It is said, "Time, times, and a half {Apoc. xii. 14), because
"time" in the singular signifies the state of good, "times "
in the plural signify the state of truth, each as to the im-
plantation, and "a half" signifies what is holy, belonging
to the church. That "a half" involves what is holy, is
for the reason that "three" signifies what is full, so like-
wise "three and a half," and also "seven ;" but "seven"
signifies what is full, when holy things are under treat-


ment; and this "half," after "three," fills out and makes
up the number seven, for three and a half doubled makes
seven ; and a number that arises from doubling, or from
multiplication, has similar signification with the number
that is doubled or multiplied ; as in this case, "seven " has
similar signification with "three and a half" (n. 761).

Threefold {TnpUcatum). — By "threefold" is signified altogether,
also full, from beginning to end (n. 847).

Thresh {Triturare). — " To thresh" {Micah iv. 13) is to dissipate (n.

" Triturare (to thresh) " represents

DusH, Micah iv. 13 (n. 3163);
Isa. xli. 15 (n. 405 A).

Threshing instrument (Triiuia). — Comparison is made with a

new threshing instrument^ (chahutz and moragh), having
teeth (Isa. xli. 15), because* the threshing instrument sep-
arates the wheat, the barley, and other grains, from the
spike (n. 405A).

Threshold {Limen). — By "drought in the threshold (saph) " {Zeph.

ii. 14 ; see margin of revised version) is signified total desola-

lation of truth (n. 650/).

Throat {Guttur). — (►S'lf^ Neck.)

"A chain on the throat (or 'neck') (garon)" {Ezek. xvi. 11)
signifies conjundlion of interior truths and goods with ex-
terior, or of spiritual with natural (n. 2420;).

That the interior is hell, is signified (Ps. v. 9) by "Their
throat is an open sepulchre " (n. 659^).

Throne {Thnnus). — By "throne," where it is referred to the Lord,
is meant the universal heaven, and also all power in the
heavens and the earths (n. 1207).
By "throne," in general, is signified heaven ; specifically, the
spiritual heaven ; aad in an abstradl sense, divine truth
proceeding from the Lord, because this makes heaven :
consequently "throne" is said with reference to judgment,
for all judgment is effefted from truths (n. 253a).

" Thrones " are mentioned in many passages of the Word ;
and in the spiritual sense they signify judgment from di-
vine truths, and in the supreme sense, the spiritual king-
dom of the Lord, where divine truth is received more than
divine good (n. 134).

In very many passages of the Word it is not only said that
the Lord will sit upon the throne, but also that others will


sit upon thrones ; but by their " thrones " are not meant
thrones, but divine truths (n. 253^).

" Round about the throne were four and twenty thrones, and
upon the thrones four and twenty elders sitting" [Apoc.
iv. 4), signifies all truths from good, in the higher heav-
ens, arranged by the Lord before the judgment. By " the
twelve aposties " of whom it is said that " they shall sit on
thrones, judging the twelve tribes of Israel " {Matt. xix.
28), are in like manner signified all truths in their com-
plex (n. 270).

"He that sitteth on the throne" {Apoc. v. i), is the Lord, in
respedl to divine good in heaven (n. 297).

"In the midst of the throne" {Apoc. vii. 17) signifies in the
universal heaven (n. 482).

"About the throne" {Apoc. iv. 6) signifies the interior or
higher heavens, for these ai'e the most closely around the
Lord (n. 277a).

"To stand around the throne" {Apoc. vii. 11) signifies con-
junftion with the Lord (n. 462).

"To be before the throne" {Apoc. viii. 3) signifies conjunftion
with heaven (n. 493).

By "the throne" {Apoc. xvi. 10) is signified the church as
to divine truth which reigns there (n. 988).

The Most Ancient Church, and the heaven from those who
were from this church, is meant {Dan. vii. 10) by "the
throne which was as a flame of fire" (n. 504a).

The Lord's spiritual kingdom is signified {Isa. ix. 7) by " the
throne of David" (n. 946).

By "the throne of Solomon" (i Kings x. 18) was signified
judgment, which is from truths that are from good ; it
also represented divine truth from divine good (n. 430^).

As "throne," when said of the Lord, signifies heaven, as to
all divine truth, so in the opposite sense by "throne" is
signified hell, as to all that is false (n. 253^).

In many passages of the Word, by "thrones" are signified
false dodtrinals (n. 988).

"Thronus (a throne)" represents

KORSE> (Chaldee), Dan. vii. 9 (n. 67, and elsewhere) :

KisSEH, I Kini;s x. 19 (n. Z^-^i) :

Kis'sE', in the many other passages of the Old Testament to which

reference is here given :
THRONOS, in the passages from the New Testament.

See articles n. 25, 205, 2o8i, 253(1/, 254, 258, 267, 270, 275a,
277a, 2^Sc, 285, 289, 292, 297, 313a, 319, 335, 336*, 343,
376/, 392f, 395<^, 401*, 405^, 412a, 4303, 456, 460, 462,
463, 477, 479, 482, 493, so4<i, 594*, boSi, 630c, 684^,
687a,*, 71a}, 74i<r, ^6id, 783, 858, 867, 946, 988, 1013,
1207, 1209.


Throw down, Overthrow (Evertere). — {See Destroy.)

That "the mountains shall be thrown down (haras)" {Ezek.
xxxvlii. 20), signifies that all good of love will perish (n.
400c ; compare n. 405^').

"Evertere (to overthrow) " is the rendering of

HAPHAKH, Hag. ii. 22 (n. 355^) =

NATHATZ, Ezek. xxvi. 12, for which the English versions have
"destroy" (n. 1145):

<AVAH, ha. xxiv. i, rendered "turn upside down" in the English
versions (n. 697).

'ARAPH, Hos. X. 2, rendered "break down" in the authorized ver-
sion, and " smite " in the revised (n. 39ir) :

PANAH, Zeph-. iii. 15, rendered " cast out" in the English versions;
Schmidius here has " everrit," not evertit (n. 850*) :

OALAL, Jer. 4, rendered "moved lightly" in the authorized version,
and " moved to and fro "' in the revised (n. iiooc) :

SHACHATH, E%ek. xxvi. 4, rendered "destroy" in the English ver-
sions (n. 411^).

Thrust. — {See Drive.)

Thrust through. Slay, Pierce (Confodere), Slain, The pierced.

Those thrust through {Confossi). — {See Cleave.)

"Those thrust through" are those within the church who
have destroyed truths in themselves (n. 131.5) ; with whom
the truths of the church have been extinguished by falsi-
ties (n. 315*, 406.5, 654^) ; with whom the truths and
goods of the church have been extinguished (n. 3041:) ;
who perish by falsities (n. 355^, 391^, 405/i, siS^f, 537^
6523, 659a,«) ; who perish spiritually from deprivation of
truth (n. 3761:; who have been condemned to the hells
on account of falsities (n. 6590).

" Confodere (to thrust through) " is the rendering of

DAQAR, Isa. xiii. 15 (n. 131^, y^d) ;

Zech. xiii. 3 (n. 624«) :
CHALAL, Isa. liii. 5 (n. 365«) :
TA'AN, Isa. xiv. 19 (n. 315^, 589, 659c, I029<f).

"Confossi (those thrust through, the slain, the pierced,)" is
the rendering of

CHALAL, Ntem. xix. 16 (n. 131^, 659a) ;
Deui. xxxii. 42 (n. 811*) ;
2 Sam. i. 22 (n. 357*);
yob xxxix. 30 (n. 281^) ;
Ps. Ixxxviii. 5 (n. 659*) ;
Isa. ,xxii. 2 (n. 734rf) ; xxxiv. 3 (n. 405*) ;
Jer. xiv. 18 (n. 131*) ; xxv. 33 (n. 304c, 315^) ;
Lam. ii. 12 (n. 3761:, 750.:) ;
Enek. vi. 7 (n. 8iia) ; verse 13 (n. 391^) ; xi. 6 (n. 652^) ; xxvi.

15 (n. 4o6i) ; xxviii. 8 (n. 315^, 537*) ; xxx. 11 (n. 518(f) ;

xxxi. 18 (n. 654^-) ; xxxii. 20, 24 (n. 6590);


Nahum iii. 3 (n. 35 5^) ;
Zefh. ii. 12 (n. 406(f).

Thumb, Great toe {Poiiex). — By "the thumb (bohen) of the right
hand" {Exod. xxix. 20) is signified good in the will ; and
by "the great toe (bohen) of the right foot" is signified
good in ad (n. 6ooc) : by "the great toe" is signified
what is full (n. 298c). j

Thummim. — (^See Urim.)

Thunder (Tonitru, Tonitrus, Tonitruum). — Voices descending from the
celestial kingdom are heard as thunder (n. 855 ; compare
n. 353, 821^).

"Thunder" {Apoc. xiv. 2) signifies glorification of the Lord
out of His celestial kingdom (n. 855).

" Thunders " {Apoc. xix. 6) are the good things of love giving
out their sound (n. 1216; compare n. 821^, 855).

Lightnings and thunders are correspondences ; and as they
are correspondences, they therefore signify things similar
to those with which they correspond. In general they
signify divine truth received and uttered by the higher
angels ; for this, when it descends to the lower angels,
sometimes appears as lightning, and is heard as thunder
with voices: for this reason "lightning" signifies divine
truth as to enlightenment, "thunder" divine truth as to
understanding, and "voices" divine truth as to percep-
tion (n. 273).

By "sons of thunder" {Mark iii. 17) are signified truths from
celestial good {see m,ore, n. 82 1^).

By "voices, lightnings and thunders" {Apoc. xvi. 18), are
signified reasonings, darkening of the understanding, and
conclusions of falsities from evils. That such things are
signified, comes from the appearance in the spiritual
world, with those who are not in good of love, and in
truths of faith, and who are conversing together about
them {see more, n. 1014) : in its stridl sense, by "light-
nings " {Apoc. xi. 19) is signified darkening of the un-
derstanding, by "voices " are signified reasonings, and by
" thunder " conclusions of falsity from evil (n. 702).

" Tortitru, Tonitrus, Tonitruum (thunder) " represent

R«<AM, Ps. Ixxvii. 18 (n. 273); Ixxxi. 7 (n. 273) ; civ. 7 (n. 405</) :
BRONTE, Markm. 17 (n. 273, 82rt);
jfokn xii. 29 (n. 273) ;

Apoc. iv. 5 (n. 273) ; vi. I (n. 273, 353) ; viii. 5 (n. 273, 498) ,
X. 3 (n. 602) ; verse 4 (n. 273, 603, 604) ; xi. 19 (11. 273,
702); xiv. 2 (n. 273, 855) ; xvi. 18 (n. 1014); xix. 6 (n.
273, 1216).


To thunder (Tonare). — "Tonare (to thunder)" represents

RA'AM, 2 Sam. xxii. 14 (n. 273) ;
Ps. xviii. 13 (n. 273).

Thyatira. — In what is written to the angel of the church of Thy-
atira, are described those who are in what is internal and
from this in what is external ; and thus those in whom
the internal has been conjoined to the external (n. 169 ;
compare n. -149, 150, 256).

Thyine {Thyinum). — "Thyine (thuinos) wood" {Apoc. xviii. 12) sig-
nifies good conjoined to truth in the natural man (n.


Till.— {See Cultivate.)

Timbrel [Tympanum). — By "the timbrel (toph) " {Isa. xxiv. 8) is sig-
nified joy in spiritual good (n. 323*),

"Timbrels and harps" {Isa. xxx. 32) signify enjoyments in
affedlion for truth (n. 727*).

"Harp," "psaltery," "timbrel," "pipe," and likewise "wine,"
in the opposite sense signify exultation and glorying from
falsities of evil (n. 323^).

Playing with timbrels {Tympanizantes). — By the virgins "sing-
ing" {Ps. Ixviii. 25) are meant those who are of the Lord's
spiritual kingdom ; by those "striking {or playing) " and
"playing with timbrels (taphaph)" those of His celestial
kingdom (n. 863^ ; compare n. 340a).

Time (Tempus). — {See Space.')

As there are things in heaven similar to those which are in
our world, there are therefore spaces and times in the
heavens. But the spaces there, like the lands themselves,
and the things which are upon them, are appearances ;
for they appear according to the states of the angels.
The case is similar with respe<5l to times ; for progressions
by spaces are also progressions by times. That these
likewise are appearances of states, is because the sun of
heaven, which is the Lord, does not there make days and
years, by rotations and by progressions, as the sun of the
world appears to do ; and therefore in the heavens there
is perpetual light and perpetual spring, and consequently
times there are not fixed, stated, and measurable. Now
as these are varied also according to the states of the affec-
tions, and of the thoughts from them, for they are short
and contra<5led in the enjoyments of the affecSions, and
are long and extended in what is contrary to these, angels
therefore cannot from the appearance have an idea of time,
but they have, from its origin, an idea of states. It is evi-


dent from these considerations that the angels in heaven
have no idea of space and time ; but they have the spirit-
ual idea concerning them, which is the idea of state. But
the idea of state, and thence the idea of the appearance
of space and time, is given only in the ultimates of the
creation there, and from these ; the ultimates of the cre-
ation there are the lands on which the angels dwell : spaces
and times appear there, and not in spiritual things them-
selves from which the ultimates were created ; neither do
they appear in the very affeftions of the angels, unless the
thought passes from these to the ultimates. But it is other-
wise in the natural world, where spaces and times are fixed,
stated, and measurable, and therefore enter into men's
thoughts, and limit them, and distinguish them from the
spiritual thoughts of the angels (n. 12 19).

Omnipotence, omnipresence and omniscience, cannot be
comprehended by the understanding, unless spaces and
times are removed from the ideis of the thought; for in
some way these are in every idea of thought (n. 1220).

Times in the spiritual world, which still succeed each other

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 26 of 53)