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Index to the Apocalypse explained of Emanuel Swedenborg online

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to those who dwell on the land there (n. 410.; ; compare
n. 730*).

"Specula (a watch-tower, a lookout,) " represents

BACHAN, Isa. xxxii. 14 (n. 410^, 730*) :
MiTZPEH.ija. xxi. 8 (n. 278*).

Wafer {Aqua). — By "waters" are signified truths (n. 71, 118, 183^;

and in many other articles, to which reference is made below).

By "water" and by "living water" is signified divine truth
from the Lord (n. 183*, 422c, 483a, 5i8a,<f, 854) : also the
Word, where truths are (n. 376*).

By "waters" are signified divine truths in ultimates (n. 71,
261, 419^^) : truths of the Word (n. 275^, 419c, 455.5, 840,
1033, 1076) : truths of do6lrine from the Word (n. 629^,
644) :• also truths of faith (n. 71, 118, 240^) : and all the
truths which are with the angels of heaven (n. 121 5) : and
also knowledges of good and truth (n. 281a): thus the
truths of the Word, and the holy things of the church
therefrom (n. 1033).

By "water" is signified truth in affeflion, and by "cold
[water] " (^Mati. x. 42) truth in obedience (n. 695^).

"A pool of waters" and "a spring of waters" (^Isa. xli. 18)
signify good, because they signify truth ; for all spiritual
good, which is the good of the church, is procured by
truths (n. 304^).

"To swallow water" signifies learning truths (n. 532): "to
drink waters" signifies to learn and receive truths (n.

^32)- . . .' . .

"To wash with waters" signifies purification by truths of

faith (n. 163, 375«(viii.)).
By "water and the spirit" {^John iii. 5) are meant truths and

a life according to them (n. 23615). {See Baptism.')
In the spiritual world truths appear as waters (n. 538a).

By "waters" in the opposite sense are signified falsities (n.
355?. 455*. 538<J. 644^, 695,^, 763) : or truths falsified and
profaned (n. 1076).

MAYiM is used in the passages of the Old Testament which have
been quoted, and in those to which reference? will be
B^Mo {keri, b'me), "with water,'' yoi ix. 30 (n. 475^) :
HUDOR, in the passages of the New Testament.

Passages of the Word may be found in articles n. 71, 84, 118,
119, 126, 131a, 179, 183*, 261, 273, 27S«, 281a, 283^,0


304^,*^ 329*^ 342«, 355"^. 3M. 372^. 3740 37S'(™i).
376^,^, 386^, 3915-, 395^ 40I''. 4°S''> 4"'^> 419'^.''. 422<:,
433c,e, 444i, 453^, 455^, 458^, 47S«/. 481, 483".''. 513".^.
S14C, 5i8<i-rf, S37a, S873,<:, S94*,of, 6ooi, 617s, 622a;, 624*,
629^, 6441:, 64s, 650?, 6i2c, 654.},^, 695^,ar, 710a, 72I.J,
724^, 727a, 730*-^, 840, 854, 876, 960^, 969, 971, 996,
1033, 114S. 1215. .

Passages in which " water" has the opposite signification may
be found in articles n. 177, 3041:, 329/, 40i<f, 40S/(, 434a',
447. S04«. 5i8</,f, 521, 537^, 54015, 618, 632, 644^, 650?,
654/', 69S<^, 700^, 730^ 763. 887, 1000, 1076, 1145.

{/rri^are). — (See Drench.)

"To water (havah) the earth" {Isa. Iv. 10) signifies to vivify
the church (n. 6441;).

Watercourses. — (See Channels, River.)

Waierpot {HydHa). — By the "six waterpots (hudria) of stone,"

set according to the Jews' manner of purifying ( yohn ii. 6),
are signified all things in the Word, and thence in the
Jewish Church and its worship, which were representative
and significative of the divine things in the Lord and from
the Lord, and which contained internal things (n. 376^).

Waves, Billows, Floods {Fiuaus). — By "the waves (sal)," which are
in a tumult (or rage) ( yer. xxxi. 35) are signified the gen-
erals of truth in the natural mind, and things scientific (n.

By " the wind of the storm " and " the waves of the sea " lifted
up thereby (Ps. cvii. 25, 29) are signified temptations, since
spiritual temptations take place through the irruption of
falsities into the thoughts, whence arise remorse of con-
science, and grief of the inner and the outer mind ; these
are signified by " He raiseth the winds of the storm, and
lifteth up its waves on high ;" liberation from them is sig-
nified by His "making the storm to calm, so that the
waves are still" (n. 419/).

By "the waves of the sea" (Zech. x. 11) are signified reason-
ings from falsities against truths (n. 538a).

By "the tumult (or noise or roaring) of the seas, and the tu-
mult of the waves " (Ps. Ixv. 7) are meant the disputations
and reasonings of those who are beneath the heavens, and
who are natural and sensual (n. 706(f).

By "the waves" which are lifted up (Ps. Ixxxix. 9) are signi-
fied falsities (n. 275a ; compare Jer. li. 42, n. 275^, 538.5).

"FluSlus" represents

GAL, Ps. xlii. 7, where it is rendered "billows" in the English
versions (n. 538^) :

MisHBAR, Ps. xciii. 4, where it is rendered "waves" in the Eng-
lish versions (n. 518c);


yonah ii. 3, where the authorized version has " billows," and
. the revised has "waves" (n. 538^) :
SHIBBOLETH, /'j. Ixix. 2, 1$, rendered "floods" in the English
versions (n. S38*).

Wax (Cera). — Concerning the evils of the loves of self and the
world, which are signified by "mountains" (Micak i. 4),
it is said that "They were melted as wax (donagh) before
the fire " (n. 405A).

IVa/ ( Via.). — " Ways " signify truths leading ; and where the Lord
is treated of, "ways" are divine truths (n. 706c) : "ways"
are truths ; and where they are predicated of the Lord,
they are all the truths of heaven and the church (n. 940) :
"ways" are truths, and "paths" (Isa. ii. 3) are precepts
of life (n. 734*).

" Ways " signify truths, because truths like ways lead man ;
wherefore by " ways " are signified truths that lead. This
signification of "ways" comes from the spiritual world;
there all are in ways according to their truths. The ways
in that world are not like the ways in ours, levelled and
laid out from place to place ; but they are opened to every
one in accordance with his truths : these ways are such
that no one who is in another way segs the ways of others,
but they alone. The ways lead them to the places whither
they are to go, as to societies with which they are to be
conjoined, or to those from which they are to be separated
and at last to the society where they are to remain (n.

in the spiritual world each one enters and walks in ways that
^ead to those who are in similar reigning love ; and every
one is free to go the way that he wishes to go, and into
which and by which his love leads him (n. 6oo<:).

When a man after death is in a state in which he can be ad-
mitted intO' heaven, there then opens before him a way
that leads to the heavenly society in which he is to be ;
before he comes into this state, the way thither does not
appear to him ; this way is opened to him by the Lord
alone : such is the introdudlion and the intromission of
every one into heaven. Similar also is the case with the
evil man after death : when he reaches the state in which
he is to go into hell, the way opens to him which leads to
the infernal society in which he is to be ; before he comes
into this state, the way thither does not appear to him.
The reason of this is, that ways in the spiritual world ap-
pear to each one according to the intention of his thought,
and thus according to the affeflion that is of his love ;
wherefore when the spirit has been reduced to his ruling
love, for every one is reduced to that, then appear ways
to the society where his love reigns ; and from this it is


manifest that the love itself opens the way. And because
all love of good and truth is from the Lord, it follows
that the Lord alone opens the ways to thdse who are
being intromitted into heaven ; but, on the other hand,
because all love of evil and falsity is from the man alone,
or the spirit, it follows that the spirit opens for himself the
way to hell (n. 206).
The ways by which the Lord leads man may be compared
to the vessels through which the blood flows and circulates
in man ; also to the fibres and their foldings within and
without the viscera of the body, and especially in the
brain, through which the animal spirit flows and animates.
But the ways by which the Lord leads man are far more
complicated and inextricable ; both those by which the
Lord leads man through societies of hell and from them,
and those by which He leads man through societies of
heaven and interiorly into them (n. 1153).

In the spiritual world there are ways which lead from things
spiritual to things natural, and thence to things sensual ;
and there are guards in the ways, lest any should go in
the opposite diredtion, because from going in the opposite
way are lapses into heresies and errors. These guards
are set by the Lord in the beginning, while a church is
being established ; and they are also continued, that the
man of the church may not from his own reason or from
his own understanding introduce himself into the divine
things of the Word and thence of the church. But in the
end, when the men of the church are no longer spiritual,
but natural, and many of them merely sensual, and thus
when with the man of the church there is no way from the
spiritual man into the natural, then those guards are re-
moved, and the ways are opened ; and when these have
been opened, they pass in the contrary order (n. 569a).

" Via (a way) " represents

DEREKH, Gen. xlix. 17 (n. 355*);
Lev. xxvi. 22 (n. 388^) ;
Num. XX. 17 (n. dooc) ; xxii. 32 (n. 140) ;
Deut. i. 33 (n. 730^) ; viii. 2 (n. 730<f); xi. 22 (n. 97); xix.

9 (n. 97) ; xxvi. 17 (n. 97) ;
Ps. i. I (n. 687*) ; Ixxxi. 13 (n. 374c) ; Ixxxvi. 11 (n. 696^) ;

cvii. 7 (n. TTpd) ; cxxviii. i (n. 340;:, 617^) ;
Isa. ii. 3 (n. 940) ; x. 26 (n. 727^) ; xxx. 11 (n. 4127-) ; xl. 3

(n. 40Sr); xlii. 24 (n. 97); xliii. 16 (n. 275*'!; verse 19

(n. 518a) ; xlv. 13 (n. 706^) ; xlix. 9 (n. 481) ; verse 11

(n. 405^) ;
Jer. iii. 2 (n. 730*) ; xvii. 10 (n. 167) ; xxxi. 9 (n. 239*) ;
Micak iv. 2 (n. 220*) ;
Mai. ii. 8 (n. 701*) :
>ORACH, yudges V. 6 (n, 652^);


Isa. xxxiii. 8 (n. 223.:, 365^) ;
HODos, Luke i. 79 (n. 365*); '

John xiv. 6 (n. 114) ;
Apoc. XV. 3 (n. 940).

Wealth, Riches {opes). — {See Riches.)

By "wealth (chaviu)" {Ezek. xxviii. 4) are signified knowl-
edges of truth in general (n. 2363 ; compare n. 2^2d).

By "wealth" in the opposite sense {Zech. ix. 4) are signified
falsities of evil (n. 538^).

(See also ha. xxx. 6 (n. 654j-).

" Opes occultae (hidden wealth or riches) " is the rendering of

MATMON, Isa. xlv. 3 (n. 208^),

Weaned {AUaaatus). — By "a sucking child" {Isa. xi. 8) and "a
weaned (gamal) child," are signified those who are in the
good of innocence (n. 58 la).

Weapons of wan (ArmaieiU), — All "weapons of war" signify those
things by which spiritual combats are carried on : they
denote such things as pertain to combat and to safeguard
against the hells ; and by them are meant the truths of
do<3xine from the Word, by which combat is carried on
against evils and falsities, and by which there is prote<fi:ion
from the evils of the false (n. 734^,^ ; compare n. 257, 357,

In the opposite sense, "the sword" and "the spear" are fal-
sities from evil fighting against truths from good (n. 734<5 ;
compare n. 3570-

By "burning the weapons (nesheq)" {Ezek. xxxix. 9) is sig-
nified to extirpate falsities of every kind (n. 357(^).

See the several weapons named in the Word, each under its own head.
Weary {Delassari, Defatigari). — "My SOul is wearied {delassari, 'aveph)

by the murderers " ( yer. iv. 31), signifies by falsities which
extinguish spiritual life (n. 315c; compare n. 72i<:).

"Defatigari (to be weary) " is the rendering of

la'ah, yer. vi. 11 (n. 652^).

Weave (Texere). — (See Web.)

" Texere (to weave) " represents

>ARAGH, Tsa. lix. 5 (n. 581a).

Web [Tela). — Falsities full of craft are signified {Isa. lix. 5) by "the
webs (qurim) of the spider," which they have woven (n.

Weeds {Aigae). — " The weeds (suph) were wrapped about my head "


( yonah ii. 5) signifies that the Lord was bound about by-
falsities (n. 53815).

Week (Septimana). — "A week" in the Word signifies a beginning
and an end, thus an entire period and a full state (n. 20).

" Seventy weeks have been decreed upon thy people" {Dan.
ix. 24) signifies the time and the state of the church which
then existed among the Jews, even to its end; "seven
weeks " (verse 25) signify a full time and state {see much
■more, n. 684<;).

"Septimana (a week) " represents

SHABHUA', Dan. ix. 24, 25 (n. 684^); verse 26 (n. y$d).

Weep {Defiere, Flere), Weeping (Fieius). — " To weep (/ere)" signifies
to grieve (n. 306).
"Weeping {pre)" {Apoc. xviii. 15) is from grief of soul, and
"mourning" from grief of heart (n. 1164).

" To weep (deflere) " {ApOC. Xviii. 9, revised version,) signifies

mourning on account of falsities, and "to wail {fiangere)"
mourning on account of evils (n. 1129).

"Deflere (to weep) " represents

BAKHAH, Deut. xxi. 13 (n. SSS"^):
KLAio, Apoc. xviii. 9 (n. 1034, 1129).

"Flere (to weep) " represents

BAKHAH, Ps. cxxvi. 6 (n. 484) ;

Jer. ix. I (n. 484); xiii. 17 (n. 484); xlviii. 32 (n. 376c);

Lam. i. 2 (n. 484) :
KLAIO, Apoc. y. 4 (n. 306) ; verse 5 (n. 308); xxiii. 11 (n. 1138);

verse 10 (n. 1175).

"Fletus (weeping) " represents

B^KHi, Isa. xvi. 9 (n. 484) ;

yer. ix. 10 (n. 405A) ; xxxi. 9 (n. 483a) ; verse 16 (n. 484);
Joel ii. 12 (n. 63715) •
Mai. ii. 13 (n. 484).

Weigh {Appendere).—"To weigh (shaqal) the mountains in scales,
and the hills in balances" {Isa. xl. 12) signifies estimation
and arrangement according to the quality of the goods of
love and thegoods of charity (n. 373) : it also signifies to
bring all things into subordination and equilibrium (n.
629*). ^

By "weighed (t=oai) in the balance" {Dem. v. 27) is signified
estimation according to quality, and judgment (n. 373).

Weigher (Expendens).—"'Y:\\& weigher (shaqal)" (.&«. xxxiii.

18, see margin,) is wisdom (n. 453*).


Weighing (Ponderatio), Weight (Pondus). — There were steelyards,

balances, or scales, by which things were weighed ; and
these specifically signified the estimation of a thing in
respeft to truth : and for this reason the weights were
stones, or were made of stone; for by "stones" in the
Word are signified truths (n. 373).

"To deliver bread by weight" {Lev. xxvi. 26) signifies that
truth from good is rare (n. 555^).

"Pondus (eris) (weight) " represents

MisHQAL, Zev. xix. 3S (n. 629c); xxvi. 26 (n. 555*).

"Pottdo talenti (the weight of a talent) " represents

TALANTIAIOS, ApOC. Xvi. 21 (n. I026).

Well.— {See Pit.)

Well disposed, Of probity {Proius). — There are two kinds of men
upon whom judgment is executed ; one consists of those
that are well disposed, and the other of those who are not
(much more may be seen, n. 624a).

West {Occidens), Westoptt {Occidentaiis). — By "the west " IS signified
where the good of love is in an obscure state (n. 239*).
{See Quarters.)

They who are in an obscure affeftion of the good of love,
dwell in the western quarter in the spiritual world (n. 652a).

In many passages it is only said, " From the east to the west,"
and not at the same time. From the north to the south :
in such passages the quarters that are named imply the
other two (n. 422*).

By "the west" {Deut. xxxiii. 23) is signified aflfeiSion for
truth (n. 439).

" Occidens (the west) " is the rendering of

VAM, Gen. xxviii. 14 (n. 422*) ;

Deut. xxxiii. 23 (n. 439);

Dan. viii. 4 (n. 316c-):
MA'»HA8H, Isa. xliii. 5 (n. 239*, 4223);

Dan. viii. 5 (n. 3161;) :
DUSME, Matt. viii. 11 (n. 252a, 422^);

Luke xiii. 29 (n. 252a).

Whale {Cetiis), Sea-monster (Baiaena). — By "monsters of the deep"
are signified the scientifics of the natural man in general
(n. 650*) ; "whales" signify scientifics in general (n. 275a,
513a) ; or in the whole complex (n. 388^).

In some passives whales are called by the Hebrew word


(tannim) that means serpents in general ; dragons are
sometimes called by the same term : these all have similar
signification, namely, the natural of man in general, which
is the sensual (n. 714^). {See Dragon.^

By "a great whale (tannim, sing.) " (Ezek. xxix. 3) is signified
the scientific of the natural man in general ; in this pas-
sage, the false scientific (n. 6541 ; the English versions here have
" dragon ").

In yeremiah (xiv. 6), where it is said, "They breathed out

{anhelarunt) the wind like dragons," (the revised version has,
" They pant for the air lilce jackals," or " crocodiles,") the mterpreta-

tion, "They breathed out the wind like whales," is allow-
able (n. 7140^).

"Cetus (a whale)" represents

TANNIM (singular), Ezek. xxix. 3 (n. SI3<», 654!, Tud):
TANNIN, Ps. Ixxiv. 13 (n. "ji^);

Isa. xxvii. I (n. 275a) ; li. 9 (n. 'Jl^d) ;

Jer. li. 34 (n. 622a, 714^) :
TANNIM (plural), yer. xiv. 6 (n. 7I4<^) :
KETos, Mail. xii. 40 (n. 7o6<5) :

"Balaena (sea-monster) " is also the rendering of

TANNIN, Ps. Ixxiv. 13 (n. 483^) ; cxlviii. 7 (n. 342^, 388s, 650*).

The uses of this word balaena may be studied in articles n.
342i, 388^, 455^, 483^, Si3a, 514c, 650*.

{See Leviathan, Serpent.)
Wheat {Triticum). — {See Flour.)

"Wheat" signifies all things that are from the good of love,
specifically the truths of heaven and wisdom from them

(n- 365/)-

"He filleth them with the fat of wheats" {Ps. cxlvii. 14) sig-
nifies with all good of love and with wisdom ; for "fat"
signifies good of love, and "wheat" all things that are
from it ; and these, because they are from good, are also
themselves good (n. 3741:).

"Wheats" {^er. xii. 13) are truths of good (n. 304^) ; also
goods of truth (n. 374^).

By "wheat" {Apoc. xviii. 13) is signified spiritual good (n.

"Wheat" {Jer. xxxi. 12) signifies the good of the natural
man (n. 374*).

" Wheat and barley " signify the good and truth of the church ;
" wheat " its good, and " barley " its truth (n. 374^) : " wheat
and barley" {Deut. viii. 8) signify good and truth from
celestial origin, the " vine and fig tree " good and truth from
spiritual origin (n. 374c) : by "wheats and barleys" {Jer.


xli. 8) are signified goods and truths of the external man
(n. 374*).
By "wheats, minnith and pannag" {Esek. xxvii. 17) are sig-
nified goods and truths in general (n. 375«(viii.) ; compare
n. 4330-

" Triticum (wheat) " represents

CHiTTAH, Deut. viii. 8 (n. 3741:); xxxii. 14 (n. 314*, 374c) ;

Job xxxi. 40 (n. 374ir) ;

Ps. Ixxxi. 16 (n. 374c) ; cxlvii. 14 (n. 365/, 374c) ;

Isa. xxviii. 25 (n. 374c) ;

Jer. xii. 13 (n. 304*, 374*) ; xli. 8 (n. 374*) ;

Ezek. xxvii. 17 (n.375«(viii.), 433c);

Joel i. II (n. 374*) :
DAGHAN, Jer. xxxi. 12 (n. 374*):

siTos, Matt. iii. I2 (n. 374a') ; xiii. 29, 30 (n. 374^, 397, 426, 624a,

Luke xxii. 31 (n. 740*) ;

Apoc. vi. 6 (n. 374<i); xviii. 13 (n. 1153).

JCAee/ {Rota). — "Wheels ('ophan)" {Ezek. iii. 13) signify the truths
of do6lrinals, because "a chariot" signifies docSrine (n.
By "the wheel of the chariots," which was taken off {Exod.
xiv. 25), is signified the faculty of reasoning (n. 654A).

By "the wheels (Chaidee, galgal)," which were like a burning
fire {Dan. vii. 10), is signified do<5lrine of celestial love (n.

By "the horses' hoofs" which are accounted as rocks, and by
"the wheels (Hebrew, galgal) " like a whirlwind {Isa. v. 28),
are signified the ultimates of truth, such as there are in
the sense of the letter of the Word, and argumentations
and confirmations of what is false thereby ; " the wheels "
are the argumentations and confirmations (n. 355/).

Whelp [Catuius). — By "a lion's whelp (gur)" and by "an old lion"
{Gen. xlix. 9) is meant the power from the Lord, through
divine truth, which they have who are in the Lord's celes-
tial kingdom (n. 278*).

" Catuius (a whelp) " represents

GUR, Ezek. xix. 3, here used in the opposite sense (n. 601*, 722*) :
con, Jer. li. 38 (n. 601*).

White [Aldus), Whiteness {Albedo). — " Whiteness " and "brightness
((?r bright whiteness) {candor) " mean truth, from the trans-
parency of the light (n. 67).

"Whiteness" and "bright whiteness" signify divine trutl^ in
its own light (n. 196).

That " white " in the Word is predicated of truths is because


divine ti'uth is the light of heaven, and whiteness and
brightness are from this light (n. 196, 395a, 905).

In the prophecy of Israel {Gen. xlix. 12), by the words,
"whiter (labhen) than milk, as to his teeth," is signified
the divine intelligence which is from divine truth (n. 364^) ;
" in his teeth is he whiter than milk " also signifies that the
external or natural Human is nothing but the good of
truth (n. 433a) : it also signifies that the sensual of the
Lord was divine truth from divine good (n. 556c).

" They were whiter {albi, zakharh) (the English versions read " purer ")

than snow, and whiter (candidi) than milk" {Lam. iv. 7),
signifies the truth of good from the Divine Human of the
Lord (n. 364^ ; see also n. 196, 372.5).

By "the raiment of the Ancient of days," which was "white
(chivvar) as snow" {Dan. vii. 9), signifies the Divine in
ultimates (n. 67).

That "the fields are white (leukos) already for harvest" {John
iv. 35) signifies that a new church, which is from the Lord,
is at hand (n. 695c).

"To walk in white" {Apoc. iii. 4) means to live in truths (n.

"White garments" {Apoc. iii. 18) signify genume truths (n.

" Clothed in white raiment " {Apoc. iv. 4) signifies truths from

good, in the lower heavens (n. 271).
"White robes" {Apoc. vi. 11) signify divine truth from the

Lord (n. 395a).
Those who were " arrayed in white robes " {Apoc. vii. 1 5) mean

those who were then in truths and under the protedlion

of the Lord (n. 472).
"White garments" are investing truths, which in particular

are scientific truths and knowledges (n. 271, 3953, 457).
By "a white cloud" {Apoc. xiv. 14) is signified divine truth in

ultimates, such as the Word is in the sense of its letter, in

which is the spiritual sense (n. 905).
By "the white horse" {Apoc. vi. 2) is signified the under-
standing of truth from the Word (n. 355a).

To make white {Deaibare). — "To wash their robes and make

them white " {Apoc. vii. 14) signifies to put off falsities and
put on truths ; for "white" and "to be white" are said of
truths, and these are signified by "robes" also (n. 476).

" Deaibare (to make white) " represents

LABHEN, Ps. li. 9 (n. 196);

Joel i. 7 (n. 403*) :


KONiAo, Matt, xxiii. 27 (n. 842, 1045):
LEUKAiNO, Mark ix. 3 (n. 67);
Apoc. vii. 14 (n. 476).

To become white {AUescere). — "Albescere (to become white)"


LABHEN, Isa. i. 18 (n. 67).

Who {Quinam)? — In the spiritual world, when angels see and meet
others, they never inquire who they are, and whence they
come, but what is their quality (n. 472).

Whole. — {See Perfect.) {See Universe.)

Whole burnt-offering. Offering by fire (igniium). — "Ignitum" repre-

KALiL, I's. li. 19, rendered "whole burnt-o£Fering " in the English
versions (n. 39i«).

{See Glowing.)

Whore.— {See Harlot.)

Whoredom. — {See Scortation.)

Wicked {improbus). — Because infernal evil and falsity prevails, it is
said {Ps. cix. 6), "Set thou one who is wicked (rasha')
over him, and let Satan stand at his right hand" (n. 740^)-

Wickedness. — (^if^ Badness.)

Very wickedness. — {See Wretchedness.)

Wide, make. — {See Enlarge.)

Widow (Vidua). — By "widows" in many passages of the Word are
signified men as well as women who are in good but not
in truth, and who still desire truth ; and so those who are
without protedlion against falsity and evil, but whom the
Lord nevertheless protedls (n. 1121 ; compare n. 257).
By "widow" is signified good apart from truth, because left
by the truth which is meant by "the man" (n. 768^).

By "widows" in the opposite sense are signified those who
are in evil, and who wish for falsities (n. 257).

" Vidua (widow) " represents

>ALMANAH, Lev. xxi. 14 (n. l(i%<i);

Isa. xlvii. 8 (n. 1121) ;

Jer. XV. 8 (n. 257) :
CHERA, Apoc. xviii. 17 (d. 1121).

" Viduitas (widowhood) " represents

>ALMON, Isa, xlvii. 9 (n. 1121).


Wife [Uxor). — When the Lord is called "the Bridegfroom " and
"the Husband," then heaven and the church are meant
by "the Bride," and "the Wife" (n. 1120; compare n.
1 220).

By "the wife of youth" (^Mal. ii. 14) is signified the Ancient
Church (n. 701^).

The New Church, which is the New Jerusalem, is called

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