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Index to the Apocalypse explained of Emanuel Swedenborg online

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_(n. 3653).

Spiritual good is formed with man through truths ; for truth
becomes spiritual good with him when he lives according
to it (n. 492).

The understanding of truth is from its light ; but the percep-
tion of truth is from its heat or love (n. 405A).

Knowledges {or cognitions) of truth are what the natural man
knows from the Word ; and scientific truths are what the
natural man sees from the rational (n. 406a).

Desire for cognitions of truth and good is spiritual affedion
for truth, which is given with those only who are in good
of life, that is, who do the Lord's precepts (386^).

The truths that are afterwards to become truths of faith are
first acquired and stored in the memory. Truth does not
become truth of faith until man wills it and does it ; and


SO far as man does it, the Lord conjoins him to Himself
and to heaven, and from love He flows-in with good, and
through good into the truths that the man has gained
from childhood, and makes them to be of faith ; before this
they are simply cognitions and knowledges (n. 427a).

He who loves truth because it is truth may as it were inquire
of the Lord in doubtful matters of faith, and receive an-
swers from Him ; but this, in the Word only, because the
Lord is the Word (n. 1089).

It is only by truths that man is removed from evils, purified,
and reformed (n. 526a).

Truth in the will, and from this in aft, is what separates falsi-
ties and dissipates them (n. 167).

They who are in falsities from ignorance, and still are in the
good of life according to their own religion, cannot be
saved until the falsities with them have been removed, and
truths implanted in place of them ; and these are im-
planted through temptations. If those who were in falsi-
ties of ignorance in the world, were not constantly sustained
by the Lord in truths, they would relapse into falsities (n.

They who are in truths and not in good are not of the church ;
for all truth that has life in man and in angel is from good
(n. 430a).

When truths conjoin themselves with merely natural affec-
tions, they then are no longer truths, but are falsities ; for
merely natural affedlion falsifies them (n. 511).

All things of the Word are truths. But when they are diverted,
and applied to confirm evils of life and false principles
of religion, then the truths of the Word are commingled
with falsities of evil, by which the truths themselves be-
come no longer truths, but are truths falsified, which in
themselves are falsities (see more, n. 520).

They who are in falsities are always aggressive, but those
who are in truths merely defend; but in regard to the
Lord, He does not even fight in return, but only protects
things that are true (n. 734«).

By truth adulterated is signified the truth of good applied to
evil, and commixed with its falsity. This takes place
when the truths of the sense of the letter of the Word are
applied to filthy loves, and so are commixed with evils (n.

Divine truth must be revealed when an age has been con-
summated, that is, when the end of a church is about to
come (n. 502*) : in the end of a church there is scarcely
any understanding of truth ; they then indeed speak truths


from the Word with the mouth, but still they have not any
idea of truth (n. 614).

Try {Expiorare). — By "gold tried (puroomai) in the fire" {Apoc. iii.
18), is signified the good of love purified from evils (n.

[Probare). — " To try (bachan) the reins " {yer. xvii. 10) is to

purify the true by separating the false (n. 167).

Tubal [Tkubai).— 'By th.& names "Javan," "Tubal," and "Meshech"
{Ezek. xxvii. 13), are signified such things as belong to
good and truth, concerning which there are knowledges
(n. 70) : by "Javan, Tubal, and Meshech," are signified
those who are in external worship ; and by " those from
Bethogarmah (or 'the house of Togarmah')" are signi-
fied those who are in internal worship (n. 355c) : "Javan
and Tubal" signify representative external worship (n.


Tumors ( Tumores). —Tximors (or swellings) named among the symp-
toms in leprosy (n. 962).

Tumuli (Tumuitus). — (See f/oise.)

By " the tumult of the seas " and " the tumult of the waves "
(Ps. Ixv. 7), are meant the disputations and reasonings of
those who are below the heavens, and who are natural,
and sensual (n. joSd).

"A tumult even to the end of the earth, because Jehovah
hath a strife against the nations" (^er. xxv. 31), signifies
the consternation of all who are of the church, when they
are visited and their evils are uncovered (n. 659«).

"A voice of tumult" (/sa. xiii. 4) signifies dissension (n.
573i5); by "tumults" are signified threatenings, and cu-
pidities for fighting against truths (n. 453^ ; compare n.

" The tumult of strangers " (Isa. xxv. 5) signifies an irruption
of falsities from evil (n. 481).

" Tumuitus (tumult, noise,) " represents

SHA'ON, Ps. Ixv. 7 (n. 7o6<?) ;

Isa. xiii. 4 (n. 453^, 573<) ; xxv. 5 (n. 481) ; Ixvi. 6 (n. 220^) ;

Jer. xxv. 31 (n. 6594 :
HEM YAH, Isa. xiv. II (n. 1029<f).

To be In iumult (TumuUuari). — "To be changed," "to be

shaken," "to be in tumult (hamah)," "to be troubled," and
" to tremble " (Ps. xlvi. 2, 3), are signified states of the
church when it is devastated as to goods and laid desolate
as to truths (n. 518^/; compare n. 304^, 405/2, 538*).


Turban. — {See Mitre.)

Turn (Converiere, Vertere), Turning [Conversio, Vemo). — Angels in

heaven turn to the Lord, and spirits in hell turn from the
Lord (n. 1112 ; compare n. 1143).

As angels turn the face to the married partner, so far they
are in a state of wisdom; for in the spiritual world the
conjundion of truth and good is accomplished by looking

(aspeiius) (n. 998).

{Converiere). — What is involved in John's "hearing the voice

behind him," and that "he turned (episthepho) to see it"
{Apoc. i. 12) ; and whence it comes that this signifies an
enlightened understanding (n. 61, 55, 62).
Whereas in the last time of the church faith becomes such
that it turns from the Lord, it is therefore said concerning
Peter ( John xxi. 20), by whom that faith is signified, that
"having turned" he saw (n. 9 ; compare n. 820^, 821^).

" Converiere " is the rendering of

HAPHAKH, Ps. Cxiv. 8 (n. 405.:);

Isa. xxxiv. 9 (n. 578);

yer. ii. 21 (n. ydgrf) ; xxx. 6 (n. 381, J2ic) ;

Amos V. 7 (n. 519a) ; vi. 12 (n. 355^) :
SHUBH, /sa. xix. 22 (n. 65415) ;

Mai. iv. 6 (n. 724*) :
EpisTREPHO may be found also, Lu/ke xxii. 32 (u. 746/) :
STREPHO, Matt. xvi. 23 (n. 740^).

{Vertere). — That "the sun shall be turned (haphakh) into dark-
ness, and the moon into blood" {Joel ii. 31) signifies that
at the end of the church the falsity of evil will be in the
place of the good of love, and the evil of the false in the
place of the truth of faith (n. 5263 ; compare n. 945).

" Vertere " is the rendering of

STREPHO, Apoc. xi. 6 (n. 645).
• ( Versio). — The interiors of all things of the human mind.

and with them the interiors of all things of the spirit, may
be turned downward and may be turned upward. They
are turned downward when a man loves himself above all
things ; and they are turned upward when he loves the
Lord above all things. There is an adlual turning. Man
from himself turns them downward ; and the Lord from
Himself turns them upward. The reigning love is what
turns. Thoughts do not turn the interiors of the mind,
except in so much as they draw from the will (n. 11 63).

{Obvertere). — Whosoever has lived in evils, when he becomes
a spirit wholly turns his face from the Lord : this is meant


{yer. xxxii. 33) where it is said that "they turned (panah)
to Him the neck, and not their faces " (n. 41 2^ ; see the mar-
gin of the revised version).

( Versura). — Life that is not man's own is that into which

he is led when he is being regenerated by the Lord.
When he comes into it, he regards God and heaven in the
first place, and himself and the world in the second. This
life flows-in with man when the Lord is present It is
therefore plain that so far as as this flows in, a turning of
the life is effefled. When this turning takes place sud-
denly, it causes man to seem to himself like one dead (n.

Turn aside. — {See Decline.')

Turn back, Turn away. — {See Aversion.")

— — Turn again. — {See Bring again.)

Turn to. — {See Look to.)

Turn upside down. — {See Tiirow down.)

Turtle-dove (Turtur). — The signification of "young pigeons" and
of " turtle-doves " is like that of "lambs," that is, innocence
(n. 314c).
By "turtle-dove" {Ps. Ixxiv. 19) is signified spiritual good,
and thus those who are in that good (n. 388c).

Sacrifices of various kinds of animals were permitted ; among
them was the turtle-dove (n. 6501^).

" Turtur (a turtle-dove) " represents

TOR, Lev. xii. 6, 8 (n. 314c) ;
Ps. Ixxiv. 19 (n. 388^).

Twelve (Duodedm), Twelve thousand (Duodedes miiie). — "Twelve"
signifies all things and all persons ; this number is used
respefting truths from good (n. 430a).

Whereas " three " signifies what is full, and full means all, from
this the number " twelve " has its signification of all things
and all persons ; that it is used respefting truths from
good is from its arising from three multiplied by four (n.

By "twelve" are signified truths and goods in a complex (n.

" One hundred forty-four," also " one hundred forty-four thou-
sand," have similar signification with "twelve" (n. 430a).


"Duodecim (twelve)" represents

SH'NEM >ASAR , in the passages of the Old Testament that are here

referred to :
DODEKA, in the passages of the New Testament.

" Duodecies inille (twelve thousand) " represents

DODEKA CHILIADON, ApOC. Xxi. l6 (n. 430^).

See articles n. 39, 100, 194, 2083, 253.5, 270, 330, 333, ^■>,Oa-c,
431", 433". 434«, 443". 452. 54^. 555*. 687/5, 709, 7173,
851, 1044.

Twilight {Crepusculum, Diluculum). — "Twilight (crf/KJCK/a/K, nesheph) "
{^Jer. xiii. 16 ; see revised version, margin,) is when truth is not

seen, but the false in its place (n. 405A).

"To stumble at noonday as in the twilight" (^Isa. lix. 10; see
revised version), signifies lapse into errors, although in the
church where the Word is, from which there was ability
to come into the light of truth (n. 78i<f; comparers, ly^b).

Of those who make to themselves doftrinals from their own
intelligence, it is said (^Isa. v. 11), "Woe unto them that
rise early in the morning, they follow strong drink ; unto
them that tarry into the twilight, wine inflames them :"
these things signify the perverse state of those who be-
lieve that they are enlightened from themselves (n. 376^).

{See Coclccrowing, Morning.)

" Cockcrowing," or the morning twilight (diluculum), is the
state of commencing faith and charity, which is when man
loves truths and reformation through them (n. 187^).

Two {Duo). — There are two things which make the church, namely,
charity and faith ; as there are two that make man's life,
the will and the understanding : consequently there are
also two parts that aft as one, as the two eyes, two ears,
two nostrils, two hands, two feet, two lobes of the lungs,
two chambers of the heart, two hemispheres of the brain,
and so on ; one of which has relation to good from which
is truth, and the other to truth from good (n. 746c).

" Two" is predicated of good, and "three" of truth ; "two"
signifies conjunflion by love (n. 41 1</; compare n. 532,
816, 924).^

Numbers that arise from " two," have a similar signification
with "two" (n. 430a).

"Two-three" {Isa. xvii. 6) signify the few who are in good
and thence'in truths (n. 532).

The number "two" in the opposite sense is predicated of
evils (n. 847).


"Duo (two) " is the rendering of

SH'HAYIM, in the passages of the Old Testament to which refer-
ence is here given :
DUO, in those of the New Testament.

Passages of the Sacred Scripture may be seen n. 253*, 304^,
4"''. 493. 527. 573". 635. 638«, 662, 674, 684^, 710^,
724*, 725a, 810, 8iSc.

Two expressions (Binae expressiones). — It should be knowH that

when two similar expressions occur in the Word, which
is often the case in the Prophets, they are not vain repeti-
tions, but one has reference to good and the other to
truth (n. 484).

Twofold, Double {Duplex). — Goods and truths are from a two-

fold origin, — from celestial origin and from spiritual. The
goods and truths that are from celestial origin are the
goods and truths of love to the Lord ; but the goods and
truths from spiritual origin are the goods and truths of
love towards the neighbor (n. 1042).

Tyre {Tyms). — {See Sidon.)

All the persons concerning whom the Word was to be writ-
ten, and those through whom it was to be written, were
led to places which 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, to Tyre and Sidon, to Jerusalem and to the Mount
of Olives there, and also was carried when an infant into
Egypt (n. 50).

The Ancient Church extended through a great part of the
continent of Asia {see more, n. 391A, 422(f).

The farthest 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, sig-
nified knowledges of good and of truth from the sense of
the letter of the Word (n. 518,5).

By " Sidon and Tyre " {Isa. xxiii. 4) are signified knowledges
of good and truth from the Word (n. 721a; compare n.
275a, 4o6<r,<f) : they also mean the church as to knowl-
edges of good and truth (n. 863a) : " Sidon " {Gen. xlix.
13) signifies knowledges of what is good (n. 514c).

"Tyre" signifies knowledges of truth; by "the prince of
Tyre" are meant those who are in knowledges of truth
(n. 236^) ; by "the prince of Tyre" is also signified the
intelligence which comes from knowledges of truth (n.


"Tyre" signifies knowledges of truth and good; by "the
king of Tyre" are signified knowledges of the truth of
the church, from the Word, and indeed from its literal
sense (n. 717c)-

By "the wares" and "the merchandise" of Tyre {Ezek.
chap, xxvii.) is described the procuring of intelligence
through knowledges of truth (n. 576).

By " Tyre " in the opposite sense is signified the church where

knowledges of truth and good have been destroyed (n.

395<f ; compare n. 242^, 433c, 556^).

(See articles n. no, 1313, 1411}, igS*, 208*, 236^, 242^^, 275a, 2771!,

294*. 304«f, 314*, SIS'-. 323*,^. SSS^.''. 37S«(^"i). 376'J', 391*.
39S</, iifidb-d, 4i2y; 422rf, 4331:, 504^, 514a, 518c, 537i5, 538;!,

SS6<r, 576, 617*, 6l9i, 637*, 687*, 7171S, ^2\a, JSOe, 84O, 863a,


Twenty ( m^rinU). — The number " twenty " is predicated of good,
and of all belonging to it ; and the number " ten " of truth,
and of all belonging to it (n. 675*).

Twenty-four ( vi^inti et quatuor). — The number "twenty-four" signi-
fies all things, because its signification is similar to that of
"twelve," and the number "twelve" signifies all things,
and is predicated of truths. The number "twenty-four"
has a similar signification with "twelve" because it is its
double ; and the double of any number has a similar sig-
nification with the number from which it is produced by
multiplication (n. 270).

(See articles n. 253*, 270, 290, 322, 335, 349«, 687a.)

Tziim.—{See Ijim, Satyrs, Ochim.)

Corporeal and merely natural lusts are signified {Isa. xiii. 21)
by "tziim" and "ijim" (n. 586; compare n. i029«).

"Tziim and ijim" {Jer. 1. 39) signify infernal falsities and
evils (n. 5871;).

' "Tziim" represents

TziYviM, Isa. xiii. 21 (n. 586, 10291?);

Jer. 1. 39, where the English versions have " wild beasts of
the desert" (n.587<:).

Ultimate, next to the {PenuiUmus). — They in whom the degree next
to the ultimate is opened, become, after death, angels of
the ultimate heaven (n. 11 25).

Unchaste (incastum). — He who is in the enjoyment of conjugial love
plainly feels that in the enjoyment of marriage there is


nothing of the impure and unchaste, thus nothing of what
is lascivious ; he also feels that in the enjoyment of adul-
tery there is nothing but what is impure, unchaste and
lascivious : he is sensible that the unchaste ascends from
beneath, and that the chaste descends from above (n.

Uncircumcised {Praefutiatus). — {See Foreskin.')

"The uncircumcised ('*rel)" signify those who are in filthy
corporeal loves, for the foreskin corresponds to these loves
(n. 781c).

Truth defiled by evil of life is also signified by " the uncir-
cumcised ;" for the foreskin corresponds to corporeal love,
as the member which it covers corresponds to spiritual
and celestial love (n. 8171^).

" Praeputiatus (uncircumcised) " represents

•AREL, I Sam. xviii. 36 (n. 781c);
2 Sam. i. 20 (n. 8i7if) ;
Isa. lii. I (n. 195(5) ;

M%ek. xxyiii. 10 (n. %Vjd) ; xxxi. 18 (n. 8i7<f) ; xxxii. 19 (n.
817^) ; verse 24 (n. 659a) ; xliv. 9 (n. %\ld).

Unclean {immundus). — {See Abomination.')

By "the unclean (tum'ah) spirit" {Zech. xiii. 2) are signified
evils springing from falsities of doctrine (n. 483^).

By "unclean (akathartos)" {Apoc. xviii. 2) is meant what
flows forth from a foul love, and especially from the love
of exercising dominion ; for this makes uncleanness in hell
(n. 1 1003 ; see also n. 586, 1099).

By "seven unclean spirits" {Matt. xii. 45) are signified all
falsities of evil (n. 257).

See also Apoc. xvi. 13 (n. 1000).

Uncovered {Deteaus). — "Detenus (uncovered) " represents

CHASAPH, Isa. XX. 4 (n. 811^).

Understand (inteiHgere). — Every man, even the evil man, has the
faculty of understanding (n. 1224).
A man can indeed destroy the understanding of truth and
the perception of good, which is done by the falsities of
evil ; but still he does not on that account destroy the
faculty of understanding truth and perceiving good : if
this faculty is destroyed, he is a man no longer, for the
human itself consists in this faculty ; it is from it that man
lives after death, and then appears as a man (n. 547).

Understanding {inteiieaus). — {See Intelligence, Will.)

There are in man two faculties of life ; one is called the un-
derstanding, and the other the will. These faculties are


altogether distind from each other, but so created as to
make a one ; and when they make one, they are called
one mind : in man, however, they are at first divided ;
but afterwards they are united (n. 1170).

The understanding and will, which in one word are called the
mind, and consequentiy intelligence and wisdom, have
their seat in the brains ; and they are there in their first
[principles] (n. 775).

The understanding is the recipient of truth, and the will is
the recipient of good. Before a man has been led out of
hell, understanding and will do not a<5l as one ; the man
then sees and acknowledges from the understanding many
things which he does not will, because he does not love
them : but when a man has been conjoined to heaven,
then understanding and will a<5l as one (n. 1168).

The understanding sees from the light of heaven, and is the
subjeft and the receptacle of that light (n. 1170).

The understanding in man has not been destroyed, but the
will has been destroyed. The understanding is being
destroyed with those who are in evils (n. 1170).

The reason that the understanding has not been destroyed
is, that man may be able to know truths, and to see from
them the evils of his will ; and, while seeing them, may
be able to make a stand against them as of himself, and
thus be reformed (n. 1171).

The truly human understanding is affefted by the light of
heaven, and sees from it. Let it be known that all truths
of the Word, which are the truths of heaven and the
church, can be seen with the understanding, spiritually in
heaven, in the world rationally ; for the truly human un-
derstanding is itself the sight of these truths (n. iioorf).

There is in man an outer and an inner understanding ; the
outer understanding belongs to the natural mind, and the
inner to the spiritual mind (n. 622a).

The truly human understanding is formed and perfefted by
truths natural, civil, moral, and spiritual ; the inner under-
standing by spiritual truths, but the outer by moral and
civil truths : consequently, such as are the truths such is
the understanding that is from them (n. 715).

Man's understanding thinks inversely of those things which
appear before the senses, that it may hold them before it-
self in the light of truth (n. 916).

The divine understanding, because it is infinite, is divine prov-
idence (n. 68).

(Concerning the Understanding see also n. 32gil, 466, 547,
iiood, 1168, 1170, 1171, 1224.)

Unfriendliness. — {See Emnity.)


Unfruitful, to make. Cumber {infrugiferamfacere). — Whereas a church
composed of such as ai"e not in natural good, as was the
case with the Jewish nation, is not a churcli, it is therefore
said of the fig-tree, " Why doth it make the earth unfruit-
ful (katahgeo)?" (^Luke xiu. 7 I the English versions have "cum-
ber:") "the earth" is the church (n. 403«).

Unicorn (Monoceros). — By "the horns of the unicorn (n"EM)" {Deut.
xxxiii. 17) are signified truths in their fulness and in their
power (n. 3i6<i; compare n. 336^, 440a).

See also Ps. xcii. 10 (n. 375<!(vii.)).

Union {Unio). — That "the vail of the temple was rent in twain,
from the top to the bottom," after the Lord's passion
(^Matt. xxvii. 51), was significative of the union of the
Divine Human of the Lord with His Divine itself (n. 220a).
Man has resurreftion to life solely from the Lord, and indeed
from His having united the Divine to His Human : from
this union, which is the proper meaning of His glorifica-
tion, there is salvation for man (n. 6591^).

To the man who acknowledges that all things of his life are
from the Lord, the Lord gives the enjoyment and blessed-
ness of His love, so far as he is in this acknowledgment
and so far as he performs uses : and thus, while man, by
acknowledgment and by faith from love, as from himself
ascribes to the Lord all things of his life, the Lord in His
turn ascribes to man the good of His life, and this with all
its satisfaftion and blessedness ; and He likewise grants
that, from within and exquisitely, man should feel and per-
ceive it in himself as his own, and the more exquisitely in
proportion as man from the heart wills what he acknowl-
edges in faith. The perception is then reciprocal ; there
is the perception, grateful to the Lord, that He is in man,
and that man is in Him ; and to man there is the satisfying
perception that he is in the Lord, and the Lord in him.
Such is the union of the Lord with man, and of -man with
the Lord, by love (n. 1138).

Unite {Unire). — The cross was the last of the temptations or com-
bats with the hells ; and after that last temptation the
Lord put on the divine good of the divine love, and thus
united the Divine Human to the Divine itself that was in
Him (n. 272).

Unition (Unitio). — "God, thy God" {Ps. xlv. 7) signifies the re-
ciprocal unition of the Human with the Divine, and of the
Divine with the Human (n. 684^).

Man cannot become love that is an image and likeness of God


except by the marriage of good and truth ; for truth and
good love each other most interiorly, and burn to be
united so as to be one. The reason of this is, that divine
good and divine truth proceed from the Lord united ; and
consequently they must be united in the angel of heaven,
and the man of the church. The unition can in no wise
take place except by the marriage of two minds (n. 984).

Universe, Universal, Iff/io/e (Universus). — By "the whole (holos)
world {or inhabited earth) " {Apoc. xii. 9) are signified all
things of the church (n. 741a).

The omnipotence of God shines forth from the universe, which
is the visible heaven and the habitable earth, which are
the great works of the almighty Creator ; so, too, with all
things that are in the visible heaven and upon the habi-
table earth (n. 1133).

Unmixed \yiine\ (Merum). — " To be mingled with unmixed [wine] "

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