Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

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LENos, Maif. xxi. 33 (n. 9221:);

Ajux:. xiv. 19 (n. 920) ; verse 20 (n. 922a, 923).

IVing (Ala). — (See Bird.)

By "wings (kanaph)" when attributed to the Lord (Esek. i.
iii. X.), is signified the spiritual Divine, which is the divine
truth of the Lord in His celestial kingdom (n. 2831;).

By "the wings of the cherubs" (i Kings vi. 24, 27) is signi-
fied the spiritual Divine, which descends from the celes-
tial Divine in which the third heaven is, into the second
heaven, and is received there (n. ']oog).

"The wings of Jehovah" {Ps. Ixi. 4) signify spiritual truths
(n. 799^).

"The wings of Jehovah" in which there is healing (Mai. iv.
2), signify truth from the good of love (n. 283.5) ; "heal-
ing in the wings" signifies in the truth of faith (n. 2793).

"Borne upon the wings of the wind" (Ps. xviii. 10 ; 2 Sam.
xxii. 11), signifies the omnipresence of the Lord in the
natural world (n. 282, 283^, 285): "the wings of the
wind" here are divine truths in ultimates (n. 419^): en-
lightenment, also, is therefore signified ; for where the
Lord is present, there also is enlightenment (n. 529).

"To walk upon the wings of the wind " (Ps. civ. 3) signifies
upon the spiritual sense of the Word, which is in the lite-
ral sense (n. 283^). •

By "the wings of the wind" is signified divine truth in ulti-
mates, which enlightens; "the wings of the wind" are
the spiritual things of the Word: "to walk upon the
wings of the wind" signifies the life of man from spiritual
influx (n. 594*).

" To trust in the covert of the wings of Jehovah " (Ps. Ixi. 4),
signifies to be in divine truths (n. 799^; compare "Under
the shadow of the wings," n. 283*).

By "all birds (or fowl) of every wing (kanaph)" (Esek. xvii.
23) are signified the intelleftual things which are from
spiritual truths (n. 283,}) : by "bird (or fowl) of every wing"
(Ezek. xxxix. 17) is signified spiritual truth in all its com-
pass (n. 329(f).

Where it is said, " Doth the hawk fly by thy intelligence, and
stretch her wings towards the south?" (y<?<5 xxxix. 26,)


by this is signified to bring oneself into the light of intel-
ligence (n. 28i«).

By "the winged (kanaph) bird" or fowl {Deut. iv. 17) is sig-
nified the understanding of spiritual ti'uth (n. 282).

"The land shadowed with wings (kanaph)" {Isa. xviii. i) is
the church which is in thick darkness as to divine truths
(n. 304^).

"The wind hath bound her in its wings" {Hos. iv. 19), sig-
nifies reasoning from fallacies (n. 283^, 419^).

"Thou shalt fall, .... thou and all thy wings" {Ezek. xxxix.

4; the authorized versions have "bands," the revised version has

" hordes "), signifies that external worship separate from in-
ternal, with its doflrinals and its falsities, is to perish (n.

"Wings (>ebhhah) " {Deut. xxxii. 11) signify the spiritual Di-
vine, which is divine truth (n. 283^).

"The wings of a dove, covered with silver" {Ps. Ixviii. 13),
signify spiritual truths (n. 283^).

"To cover under His wing" (^Ps. xci. 4; the authorized version
reads "feathers," the revised version has "pinions"), signifies tO

guard by divine truth, which is the spiritual Divine (n.

The wing ('ebher) of a dove" {Ps. Iv. 6) signifies affeftion for

spiritual truth (n. 282).
"To mount up with wing as an eagle's" {Isa. xl. 31), is into

the light of heaven, thus into intelligence (n. 281,5, 283^).

That "there were four wings (gaph), like bird's wings, upon
the back of the third beast which was like a leopard "
{Dan. vii. 6), signifies reasonings which are discordant,
but which appear to cohere (n. 780^).

"Six wings (pterux) about," or "in circuit" {Apoc. iv. 8), de-
notes the spiritual Divine around the celestial Divine (n.

By "wings" {Apoc. ix. 9) are signified spiritual truths. By
" the voice of the wings of the locusts " are signified reason-
ings as from the truths of doftrine from the Word when
understood (n. 558).

KANAPH occurs olso in the following passages : — Exod. xix. 4 (n.
281*) ; XXV. 20 '^n. 2%T,ci) ;
Deut. xxxii. 11 (n. 2^ii) :

Ps. xvii. 8 (n. 283^); xxxvi. 7 (n. 2833); Ixiii. 7 (n. 283^);
Isa. vi. 2 (n. 282, 285); xviii. I (n. y>\d) ;
Ezek. xvi. 8 (n. 283.5) ; xvii. 3, 7 (n. 281a) ;
Zech. V. 9 (n. 419^).

{See Skirt)


Winter (Hiems), — It is spring time with man when he is entering
heaven, which he does when his spiritual internal isbeing
opened ; before this it is the time of winter with him (n.
The power of the Lord and His kingdom come when the
evil have been separated from the good ; for the evil are
colds like that of winter, and they extinguish the spiritual
heat of the sun, which is love (n. 691).

Wisdom {Sapientia). — (See Savor.)

"Wisdom," when attributed to the Lord, signifies divine
providence (n. 338).

"Wisdom" signifies reception of divine truth in the inmost
parts ; for thence comes wisdom (n. 465).

The understanding is the receptacle of wisdom from the Lord
(n. 466).

Hearing was especially given to man for receiving wisdom,
but sight for the reception of intelligence. Wisdom is to
perceive, to will, and to do ; it is intelligence to know and
perceive. Celestial angels drink-in wisdom through the
hearing (n. 14).

Man is man from wisdom ; so far, therefore, as one is wise, so
far he is a man (see much more, n. 2800).

Intelligence is such understanding of truth as the spiritual
man has, and wisdom is such understanding of truth as
the celestial man has ; the understanding of the celestial
man is from the will of good (n. 2803). (^ee Intelligence.')

From internal goods and truths, which are spiritual goods
and truths, is wisdom ; and from external goods and truths,
which are natural goods and truths from those that are
spiritual, is intelligence. Wisdom is distinguished from
intelligence in this, — that wisdom is from the light of
heaven, and intelligence from the light of the world illus-
trated from heaven's' light (n. 408).

All wisdom is from truths which are from good from the Lord
(n. 333 ; compare n. 741c).

There comes wisdom when truths are committed to life (n.

By "wisdom" (Apoc. xiii. 18) is meant wisdom in their own
eyes ; which nevertheless is insanity, seeming to them as
wisdom (n. 844).

Whatever is from proprium is contrary to wisdom and in-
telligence, what is contrary to wisdom is foolishness,
and what is contrary to intelligence is insanity (n. 318).

Wise {Sapiens). — By "wise men from the East" (Matt. ii. 11)

are signified those who are in knowledges of truth and
good (n. 324^:).


By " prophets " {Mafi. xxiii. 34) is signified truth of do6lrine,
by "wise men" good of dodlrine, and by "scribes" the
Word from which is dodlrine (n. 655^).

By those who are "wise in their own eyes" {Isa. v. 21), are
signified those who are so from their own intelligence (n.

That every man is not intelligent and wise, is because who-
ever is not so has closed in himself the receptacle of ce-
lestial love by his life (n. 1224).

" Sapientia (wisdom) " represents

coHRHMAH, Exod. xxxi. 3 (n. 1170) ; xxxv. 31 (n. 1170):
SOPHIA, Apoc. xiii. 18 (n. 844).

"Sapiens (wise)" represents

CHAKHAM, Isa. V. 21 (n. 376^);

Ezek. xxvii. 8, 9 (n. 1170) :
sopHos, Matt, xxiii. 34 (n. 6551^) :
MAGos, Matt. ii. 11 (n. 324c).

Witch, Witchcraft. — (See Enchantment, Sorceries.)

Withdraw. — (See Contract.)

Wither (Emarcescere). — Devastation and desolation are signified
(Isa. xxxiii. 9) by " mourning," "languishing," "withering
away ('amal)," and "becoming like a desert" (n. 730^;
compare n. 2231;).

{Arefacere, Exsiccare). — Of the words " arefaflum (dried up)"

and " exsiccatum (withered, dried up)," the former sig-
nifies where there is not good, and the latter where there
is not truth (n. 411/).
In the passages given to show tliis, "arefacere" is the rendering of yabhesh,

and "exsiccare" represents charabh: the participle "exsiccans" represents

CH'RisHi, Jonah iv. 8.

(See Tnuch more concerning these words under Dry.)

Within {Intus). — "Within (esothen) and on the back" (Apoc. v. i)
signifies what is in the heart and soul, or in love and faith ;
for with man and with spirit the love is within, because it
makes his life ; whereas faith, unless it be in his love, is
not within, but is behind or on the back (n. 299).

Without {Foris). — " Without (cHuTz) shall the sword bereave, and
from the chambers terror " (Deui. xxxii. 25) signifies that
the false and evil, which are from the internal, shall devas-
tate both the natural and the rational man (n. 863a).

Witness (Testis). — (See Testify, Testimony.)

As to the Divine Human, the Lord is called "the faithful


witness" {Apoc. i. 5), because the divine truth that pro-
ceeds from Him bears witness of Him in heaven ; this tes-
timony is universally in divine truth there (n. 27).

By "the faithful witness in the clouds" {Ps. Ixxxix. 37), is
signified the Word in the sense of the letter, which is
called "a witness" because it testifies : "the cloud" is the
sense of the letter of the Word (n. 401^).

They are " witnesses " who in heart and faith acknowledge
and confess the Lord, His Divine in His Human, and the
proceeding Divine (n. 635).

" The two witnesses " {Apoc. xi. 3, 4,) signify the good of love
and of charity, and the truth, of doftrine and of faith ; for
it is said afterward that " the two witnesses are the two
olive trees and the two candlesticks (cr lampstands)," and
by " the two olive trees " are signified the good of love to
God and the good of charity towards the neighbor, and
by " the two candlesticks " are signified the truth of doc-
trine and the truth of faith. That these good things and
these true things are meant by " the witnesses," is be-
cause they (that is, all who are in them,) acknowledge
and confess the Lord (n. 635). " The two witnesses," who
are called "the two prophets" {Apoc. xi. 10), are the
good things and the true things of do6trine (n. 662).

" Testis (a witness) " represents

'EDH, yosh. xxii. 27 (n. 434c) ;

Fs. Ixxxix. 37 (n. 205, 401*, 6841:) ;
Isa. Iv. 4 (n. 205) :
MARTUR, Apoc. i. 5 (n. 27); iii. 14 (n. 228); xi. 3 (n. 635); xvii.
6, where the rendering of the English versions is " mar-
tyr" (n. 1050).

Woe, Alas ( Vae). — By "woe " is signified lamentation over calamity,
danger, misery, destrudlion, etc. (n. 531); over aversion
from good and truth, and consequent damnation (n. 531) ;
over evils and the falsities from them, which devastate
the church (n. 564 ; compare n. 680, 752) ; over destruc-
tion and devastation (n. 1134) ; concerning the damnation
of those who turn away (n. 6547).
"Woe, woe {or 'Alas, alas,')" signifies lamentation, when it
is said, "Woe, that city" {Apoc. xviii. 16) ; but it signi-
fies a curse when it is said, "Woe to that city" (n. 1165,
1 176).

" Vcie (woe, alas,) " represents

'OY, Isa. iii. 11 (n. 531) :

HOY, ha. V. 8, H, 18, 20-22 (n. 531); x. i (n. S31) ; xvii. 12 (n.
531); xviii. I (n. 531); xxix. i, 15 (n. 531); xxx. i
(n. 531) ; xxxi. 1 (n. 531) ; xxxiii. I (n. 531) : xlv. 9, io

(n- 531) ;


Jer. xxii. 13 (n. S31) ;
Ezek. xiii. 3 (n. 531) :
ouAi, Matt, xxiii. 13-16, 23, 25, 27, 29 (n. 531);
Luke xvii. 1 (n. S31) ; xxii. 22 (n. S31);
Apoc. viii. 13 (n. 531) ; ix. 12 (n. 531, 564) ; xi. 14 (n. 531,

680); xii. 12 (n. 752); xviii. 10 (n. 1134) ; verse 16 (n.

531, 1165); verse 19 (n. 531, 1176).

Wolf {Lupus). — " The lamb " signifies innocence, or those who are
innocent, and "the wolf" those who are opposed to inno-
cence : "the lamb" is innocence of the inmost degree,
the opposite of which is "the wolf" (n. 314^; compare
n. 780^).
"Wolves of the evening" {^Hab. i. 8) signify fallacies of the
senses (n. 780^).

^^ Lupus (a wolf) " represents

ZE'EBH, Isa. xi. 6 (n. 314*, 78l<f); Ixv. 25 (n. 314*);

jer. V. 6 (n. 780^) ;

Hob. i. 8 (n. 355^, 780*) :
LUKos, Matt. vii. 15 (n. 195^);

Luke x. 3 (n. 3143).

Woman, Female {Femina, MuHer). — {See Female, Male, Man.')

Woman {femina) was born to be aifedlion, which is of love ;
and man was born to be understanding : thus woman was
born to be good, for all good is of the affedlion which is
of love ; and man was born to be truth, for all truth is of
the understanding (n. 11 20; cotnpare n. 1121).

It is said, " Male and female (femina, neqebhah) created He them,
and called their name Man" {Gen. v. 2) ; and by "male"
is meant the truth of the Most Ancient Church, and by
"female" its good ; thus by "male" is also signified doc-
trine, and by "female" life (n. 725a; compare n. 555<r) :
that "He created them male and female" signifies that
He formed them anew as to truth and as to good ; " male "
is truth, and "female" is good (n. 294c).

"Jehovah hath created a new thing in the earth, a woman
(femina, nsqebhah) shall encompass a man" {yer. xxxi. 22),
signifies that a new church is to be established in which
truth will be conjoined to its own affe<5lion : "to create a-
new thing in the earth," is to establish that new thing ;
*• " woman " is the church as to the affedtion for truth, "man "
is the truth, and "to encompass" is to be conjoined (n.

(Mulier). — By " woman (muiier) " in the Word, in many pas-
sages, is signified the church (n. 9, 401*).
"Women" are affe(5lions (n. 555a).
By " woman " is signified the church as to the affeflion for


truth, and consequently by "woman" is signified the affec-
tion for truth in the church (n. 5553)-

By "women" are signified the goods of the church (n. 270) ;
also those who are in goods (n. 430c).

By "woman" is signified the church as to the affedtion for
truth from good, or the affedion for truth from good with
the man of the church (n. SS^d).

By "old men (mares) and old women (smes muliens, ztQENOTH),

who shall dwell in the streets of Jerusalem" (^Zech. viii. 4),
are meant the intelligent and wise through the truths of
do(5trine (n. 6521;).

By "a woman (English versions 'wife') of youth" {^Isa. liv. 6), is
meant the Ancient Church, which was in truths from
affedion ; by "the cast off" (see revised version) is meant the
Jewish Church, which was not in truths from any spiritual
affedtion (n. 555a). __ _

"A woman encompassed with the Sun" {Apoc. xii. i) is the
new church, which is the New Jerusalem (n. 707 ; com-
pare n. ■J2ia.c, 730«, 758, 763).

By "woman" in the opposite sense is signified the cupidity
of the false from evil (n. SSSi/).

By "the pitiful woman" {Lam. iv. 10) are signified affections
for the false as if it were truth (n. 555<^).

By "the woman sitting upon the scarlet beast" {Apoc. xvii.
3) is signified Babylon ; which is not a church, but a reli-
gious system stripped of all the truth and good of the
church (n. 1038 ; compare n. 1049, 1062, 1076, 1088).

"Mulier (a woman) " represents

'iSHSHAH, Gen. iii. i, 2, 4, 6, 13, 15 (n. 739^) ;

Deul. xxi. II (n. 555c); xxii. 5 (n. 5553) ;

Isa. liv. 6 (n. 555^) ;

yer. iii. 3 (n. 644*) ; xliv. 7 (n. 555^) ; li. 22 (n. 555a) ;

£zek. xvi. 32 (n. 141^) ; xviii. 6 (n. 555</) ;

Hos. iii. I (n. 3'74<^) :
NASHiM (plural of the word above), Lev. xxvi. 26 (n. 555^, 675^) ;

Deui. XX. 14 (n. 7254) ;

/ja. iii. 12 (n. S55</); iv. I (n. SSJa); xxvii. 11 (n. 55S<!;);
xxxii. 9 (n. 555^) ;
f Jer. vii. 18 (n. 555</) ; ix. 20 (n. SS5«) ;

Lam. iv. 10 (n. 5S5<f) ; v. 11 (n. 555a, 863a) ;

£zek. ix. 6 (n. 270, 5SS<i); xxiii. 2 (n. 555*) ;

Micah ii. 9 (n. 555*) ;

Zech. xii. 12-14 (n. 5SS^) 5 xiv. 2 (n. 555*) :
GUNE, in all the passages of the New Testament here referred to.

See the following articles, n. 9, 141^, 159, 2Soc, 270, 3740?,
401*, 430^,(r, 555a-rf, 636, 644«, 652<:, 670, 675^, 677,

706a, 707, 708, ^2\a,c, ^2i,a, 725*, 730a, 731, 739*, 758,

759. 763, 764, 767, 785^, 862, 863a, 1038, 1049, 1062,


IVomb ( Uierus). — (See Matrix, Belly.)

By "womb" is signified inmost conjugial love, and thence
celestial love in its whole compass (n. yioa).

That "the womb" signifies the inmost good of love, is be-
cause all the members devoted to generation, both with
males and with females, signify conjugial love, and "the
womb " its inmost, because there the foetus has its con-
ception, and its increase even to birth ; for it is the inmost
of the genital organs ; from it, also, is derived the mater-
nal love that in Greek is called storge (n. 710a).

All the members devoted to generation, in both sexes, and
especially the womb, correspond to the societies of the
third or inmost heaven. The reason is, that love truly con-
jugial is derived from the Lord's love towards the church,
and from the love of good and truth, which is the love of
the angels of the third heaven : conjugial love, therefore,
which descends from it, as the love of that heaven, is in-
nocence, which is the very esse of all good in the heavens.
From this the embryo in the womb is in a state of peace,
and after birth, infants are in a state of innocence, and
so, too, the mother in relation to them. Whereas the
correspondence of the genital organs is such, in both
sexes, it is evident that from creation they are holy, and
are therefore dedicated solely to chaste and pure conju-
gial love, and are not to be profaned by the unchaste and
impure love of adultery : by adultery man turns heaven
in himself into hell (n. 985).

"The womb" signifies the inmost of love, and the reception

of truth from good (n. 724a).
The term "womb" is used where the good of love is treated

of, and "belly" where truths from that good are treated

of (n. 710a).
"The womb" or "the belly" signifies spiritual conjugial love,

and "the thigh" that which is natural (n. 618).

By "the blessings of the breasts and of the womb" (Gen.
xlix. 25) are signified spiritual and celestial good things
(n. 340O.

In many passages of the Word, the Lord is called "the Cre-
ator," "the Maker" and "the Former from the womb,"
because He' creates, reforms, regenerates, and has re-
deemed man (n. 710*).

" From the womb of the morning Thou hast the dew of thy
youth" (Ps. ex. 3), is said concerning the Lord who was
coming into the world : these things signify the concep-
tion from the Divine itself, and thence the glorification of
His Human (n. 179).


" Uterus (the womb) " represents

RACHAM, Gen. xlix. 25 (n. 340.7,7103):
RECHEM, Gen. XX. 18 (n. 710^) ;

Exod. xiii. 12, 15 (n. 7io<;) ;

Ps. ex. 3 (n. 179) ;

Jer. i. 5 (n. 710^) :
BETEN, Gen. XXV. 23 (n. 71°'^) \

Ps. Iviii. 3 (n. 710^) ; Ixxi. 6 (n. 710^) ;

ha. xliv. 2, 24 (n. 710*) ; xlix. i, 5 (n. 710*) :
MASHBER, Hos. xiii. 13, where the English versions have "place

of the breaking forth " (n. Tiai) :
ROiLiA, Luke i. 15, 41, 44 (n. 710c) ;

John iii. 4 (n. 710a) :
CASTER, Matt. xxiv. 19 (n. 7io<r).

{Vulva). — "To be carried from the womb [uterus]" {Isa. xh'i.

3) signifies the states of the man who is to be regenerated,
from conception to birth ; the birth itself, and education
and perfedling afterward, are signified by "being borne
from the womb [vulva, racham) ; even to old age I am
the same, and even to hoar hairs will I carry you" (n.


Wonder, Prodigy [Prodiglum). — {See Miracle.)

" Prodigium (a wonder, a prodigy,)" represents

MOPHETH, Isa. XX. 3 (n. 8o53(iii.));
Joel n. 30 (n. 539*).

To wonder [MiraH). — " Mirari (to wonder) " represents

THAUMAzo, Apoc. xvii. 8 (n. 1056).

Wonderful, Marvellous [MiraHiis). — {See Stupendous.)

" Great " {Apoc. xv. i), when said concerning the Lord, sig-
nifies His divine omnipotence; "wonderful {or 'marvel-
lous') (thaumastos)," His divine providence (n. 927).

Wood [Lignum), Of wood [Ligneus). — " Wood " signifies good (n.
222.5, 391/) ; specifically, the good of the natural man (n.
1 145) ; the good of life (n. 4333).

"Shittim wood" signifies the good of justice or of merit,
which belongs to the Lord alone (n. 391/).

" Wood of oil " signifies the good of love (n. 277^ ; compare
n. 2223) ; or celestial good (n. 294.)).

"Thyine wood" signifies good conjoined to truth (n. 1 145).

"Wood from the olive" signifies celestial good, "from the
vine" spiritual good, "from the cedar" rational good,
from "the poplar" natural good, and "from the oak"
sensual good (n. 1145).

" Precious wood" {Apoc. xviii. 12) is eminent good, and thus


rational good ;■ for this is eminent, because it is the best
of the natural man (n. 1 146).

For the reason that "wood" signifies good, among the most
ancient people, who were in the good of love, the tem-
ples were of wood ; they were not called temples, how-
ever, but "houses of God" (n. 1145).

Angels of the third heaven dwell in houses of wood ; this is
the case with them for the reason that they are in the
good of love to the Lord, and wood corresponds to this
(n. 1 145). Their temples, called "houses of God," are
of wood (n. 831).

In the opposite sense, "wood" signifies evil (n. 1145).
Hanging on wood {or "a tree") was the punishment for the

injury and destruflion of good (n. 1145). {See Crucify.')
When a false doftrinal is confirmed from the mere sense of

the letter of the Word, it becomes an idol of wood (n.


(See also articles n. 176, 376^, 655<2/')

"Lignum (wood, a tree,) " represents

»ET2, in all the passages of the Old Testament that are here re-
ferred to :
xuLON, Matt. xxvi. 47 (n. 1145);
Apoc. xviii. 12 (n. 1145, 1146).

Wool {Land). — " White wool " {Apoc. i. 14) signifies good in ulti-
mates, for the reason that " the wool " on lambs and sheep
has a similar signification with "the hair" on man, and
" lambs" and "sheep" signify good (n. 67).
"The wool of Zachar" {Ezek. xxvii. 18) signifies natural
good (n. 376a:).

"Lana (wool) " represents

"MAR (Chaldee), Dan. vii. 9 (n. 67):
TZEMER, Ps. cxlvii. i6 (n. 67);

Isa. i. 18 (n. 67);

Ezek. xxvii. 18 (n. 376(/); xxxiv. 3 (n. 67);

ffos. ii. 9 (n. 67) :
ERioN, Apoc. i. 14 (n. 67).

Woodpecken {Picus). — It is to be noted that there are many kinds
of falsities, and that their several kinds are signified by
their own kinds of birds ; these are enumerated in Moses,
and are named throughout the Word ; as " eagles,"
"kites," "woodpeckers," etc. (n. iiooi/).

"/Vcwj (which often means a woodpecker)" represents

'AYVAH, Lev. xi. 14 (n. iioo</);

Deut. xiv. 13 (n. wood; the rendering of the authorized ver-


sion here is "kite," and that of the revised is " falcon."
The rendering by Schmidius is "pica" which properly
means a magpie).

\Hbrd ( Verbum). — Concerning the Word and its holiness, see arti-
cles n. 1065-1067, 1069-1074, 1076, 1077, 1079-1089.

By "the Word" {John i. i, 4, 14) is meant divine truth that
is in the heavens, from which are all things there. That
this is the Lord, as to the Divine Human, is evident ; for
it is said, "And the Word was made Flesh, and dwelt
among us" (n. 43 ; compare n. 51, 82, 122, 151, ig6, 224,
294^, 392<f, 433a, 700,?, 726(ii.), 803(1, 1066, io69,_ 1071,
1226). The proceeding Divine, which is here specifically
meant by "the Word," appears in heaven as light; and
this not only enables the angels to see, but also to think
and to understand, and to be wise according to the recep-
tion of it (n. 349*).

By "the Word of Jehovah" {Isa. i. 10) is meant divine good,
and by " the Law of God " is meant divine truth (n. 653^).

"His Word" (^Ps. cv. ig) signifies divine truth, and "the
speech of Jehovah" signifies divine good from which is
divine truth (n. 448^).

By "the Word" {John xii. 48) is meant divine truth; for
this is in the Word, and is the Word (n. 907).

By "the Word" (^Isa. Iv. 11) is meant divine truth proceed-
ing from the Lord, which with us flows-in through the
Word (n. 644.;).

" The Word " (Apoc. iii. 10) is the precept ; and " to keep it "
is to live (n. 214).

That all good of life and truth of doftrine is taught in the
Word, is meant iyer. ii. 31) by the words, "See ye the
Word of Jehovah" (n. 730^).

"To ride upon the Word of truth" {Ps. xlv. 4), signifies to
combat from divine truth, and thus from divine good by
divine truth (n. 298^).

" The Lord Jehovih will not do the Word, unless He hath
revealed His secret to His servants the prophets" {Amos
iii. 7), signifies that the Lord opens the interiors of the
Word and of dodlrine to those who are in truths from
good (n. 6oia).

" Know therefore, and perceive, from the going-forth of the
Word" {Dan. ix. 25), signifies from the end of the Word

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 35 of 53)